The Tenth Skandha
Vrindâvana Lilâ
The Birth of Sri Krishna
Said Suka: — The goddess Earth, being oppressed by the heavy load of tens of thousands of Daitya hosts, who were born as arrogant kings, sought the shelter of Brahmâ. She took the form of a cow, and with tears running down her cheeks, piteously related her grievances to the Lord of Creation. Brahmâ took Śiva and the Devas with him, and went over to the Ocean of milk (Kshîra Samudra), the abode of Vishnu. There he adored the Lord of Preservation and heard the Divine voice, which he thus explained to the Devas: —
“Even before this, the Lord knew about the grievances of the goddess of Earth. Go, take your births, as parts of yourselves, in the clan of the Yadus. The Lord of Lords, by governing His Kâla Śakti, shall appear on the Earth and relieve her pressure. The Supreme Purusha Himself shall be born in the family of Vâsudeva. Let the Deva girls take their births for His gratification. The thousand-mouthed, self-illumining Ananta, who is only a part of Vâsudeva, shall be the elder-born, that he may do what pleases Hari. Bhagavati, the Mâyâ of Vishnu, who keeps the whole world under delusion, shall also incarnate in part, as desired by the Lord, for doing His work.”
Saying all this to the Devas, and giving words of consolation to the goddess of Earth, Brahmâ went back to his own abode.
Śura Sena, the chief of the Yadus, ruled over the town of Mathurâ. Hence it became the chief seat of the Yadu kings. It is a sacred town, the constant seat of Hari.
Once upon a time, at Mathurâ. Vâsudeva drove in his chariot with his newly married wife Devaki. The marriage presents were innumerable. Kansa, the son of Ugrasena, held the reins of the horses himself, so eager was he to please his sister Devaki.
On the way, an incorporeal voice, addressing Kansa, said: —
“O ignorant one! the eighth child of her whom thou art now driving shall be thy slayer.”
The cruel Kansa instantly took sword in hand and caught Devaki by her hair.
Vâsudeva pacified him with these words: —
“Thy virtues are well known. Why shouldst thou kill a female, thine own sister, at marriage. Death is certain, this day or a hundred years hence. Man takes body after body under the action of Karma, as he takes step after step in walking, or even as the leech takes blade after blade of grass in moving.
“As in dream there is a reflex perception of what is seen and heard in waking, and as in that perception the man forgets his former self and becomes a reflex of that self, so a man gives up his former body and becomes forgetful of it.
“To whatever body the mind is drawn by fruit — bearing Karma, the Jiva assumes that body as its own.
“The wind shakes the water and the Son or moon, reflected on its bosom, appears as if shaken. So by ascription, the Purusha has the attributes of the body. He who does evil to another has to fear evil from others.
“This girl, thy younger sister, is motionless with fear. Thou art not entitled to kill her.”
But persuasion was of no avail, as Kansa was under the influence of the Daityas.
Vâsudeva then thought how he could ward off the present danger, leaving the future to take care of itself.
Addressing Kansa he said: —
“But, O King, thon hast no fear from her: Surely I would make over to thee her sons, from whom thou hast fear.” Kansa desisted from his cruel act and Vâsudeva went home with his bride, pleased for the time being.
In time Devaki brought forth eight sons and one daughter.
The truthful Vâsudeva presented his first son Kirtimat to Kansa. The king admired the firmness of his brother-in-law and smilingly said: — “Take back this child. I have no fear from him. From your eighth born my death is ordained.” “So let it be” exclaimed Vâsudeva, and he took back his son. But he had very little faith in the words of Kansa.
Kansa learned from Nârada that Nanda, Vâsudeva and others of their dan, their wives and even the clansmen of Kansa, his friends and relatives, were partial incarnations of the Devas. He further learned from the Rishi that preparations were being made for the lolling of the Daityas, whose power menaced the Earth.
When the Rishi left Kansa, he took all the members of the Yadu clan for Devas and every child of Devaki for Vishnu that was to kill him. He now confined Vâsudeva and Devaki in his own house and put them in fetters. He put to death every son that was born to them.
He knew himself to be Kâlanemi who had been, in another birth, killed by Vishnu. He fell out with the Yadus, deposed his own father Ugra Sena and became himself the King.
With the alliance of the Mâgadhas (people of Magadha or ancient Bihar) and with the help of Pralamba, Baka, Chânûra, Trinâvarta, Agha, Mushtika, Arishta, Dvivid, Pûtanâ, Kesi, Dhenuka, Vâna, Bhouma and other Asuras, Kansa tormented the Yadus. They fled away to the kingdoms of Kuru, Pânchâla, Kekaya, Sâlva, Vidarbha, Nishadha, Videha, and Kausala. Some only remained behind and they followed the behests of Kansa.
Six sons of Devaki were killed, one by one, by Kansa.
The seventh, the abode of Vishnu, whom they call Ananta, appeared in the womb of Devaki, causing both joy and grief to his parents.
Vishnu, the Âtmâ of all beings, knew the sufferings of His own followers, the Yadus, at the hands of Kansa. He summoned Yoga Mâyâ and commanded her as follows. “Go forth, blessed Devi! to Vraja, which is adorned by Gopas and Gos (Go is ordinarily a cow. Gopa, go and pa is a preserver of cow, a cowherd. Vraja or Go-kula was the chief town of Nan da, the king of the Gopas). Rohini, wife of Vâsudeva, dwells in Gokula the kingdom of Nanda. Other wives of Vâsudeva lie hidden at other places, for fear of Kansa. The child in the womb of Devaki is my Sesha named abode. Draw it out and place it in the womb of Rohini. I shall myself become the son of Devaki as a part of myself. Thou shalt be born of Yasodâ, the wife of Nanda. Men shall worship thee as the giver of all desires and boons, with incense, presents and sacrifices. They shall give thee names and make places for thee on the Earth. Durgâ, Bhadrakali, Vijayâ, Vaishnavi, Kamadâ, Chandikâ, Krishnâ, Madhavi, Kanyakâ, Mâyâ, Nârâyani, Ísâni, Sâradâ and Ambikâ — these shall be thy names. For thy drawing out (Sankarshana) the child shall be called Sankarshana, He shall be called Râma, from his attractiveness (ramana) and Bala from his uncommon strength (bala).”
“So let it be, Om!” said Bhagavati, and she carried out the behests of the Lord. By inducing the sleep of Yoga, she removed the child from the womb of Devaki to that of Rohini. People thought Devaki had miscarried.
Then Bhagavân, the Âtmâ of the Universe, the dispeller of all the fears of his votaries, entered the Manas of Vâsudeva in part. Devaki bore in her Manas this part of Achyuta, even as the East bears the moon. Her lustre being confined to the prison-room could not please others, even like fire confined as heat or like Sarasvati confined in the cheat who keeps his wisdom to himself. Kansa saw an unusual glow round his sister such as he had never witnessed before. He exclaimed “Surely Hari is born in this womb, He who is to take away my life. What shall I do this day? He comes on a mission and His energy will be all directed towards that end. Am I then to kill my sister? But the killing of a pregnant female, my own sister, will ruin my fame, my wealth and my life. By the performance of such a heinous act, one becomes dead even when alive. Men curse him for his evil deeds and after death he enters the regions of absolute darkness.”
Kansa by his own persuasion restrained himself from doing any violent act and he waited with feelings of bitterness for the time when Hari was to be born. But whether sitting or lying down, eating or walking, he thought of Vishnu and saw Him everywhere in the Universe.
Brahmâ, Śiva, the Rishis, the Devas adored Vishnu in the womb of Devaki. “True in thy will, attainable by Truth, the one Truth before, after and in creation, the root of the Universe, and underlying the Universe as its only Reality, Thou from whom all true sayings and true perceptions do proceed, Truth Thyself, we take Thy shelter.”
“The primal Jiva tree stands on the field of Prakriti. Joy and sorrow are its fruits. The three gunas (Satva, Rajas and Tamas) are its three roots. Dharma (the means of attaining objects), Artha (the objects), Kâma (desires) and Moksha (freedom from desires), these are its fourfold juice, the five senses are its sources of perception, the six sheaths form its chief feature, the seven constituents of the physical body (dhâtus) form its skin, the five Bhûtas, Manas, Buddhi and Ahankâra are its eight branches, the nine openings are its holes, the ten Prânas, or physiological functions, are its leaves and Jivâtma and Paramâtmâ are the two birds sitting on this tree. Thou art the one root of this tree, it ends in Thee and it is preserved by Thee. Those that are deluded by Thy Mâyâ see manifold forms in place of Thy real self, but not so the wise. Thou art consciousness itself. For the good of the world, Thou dost assume Satva-made forms, which bring joy to all good people and woe to the evil-minded.”
“O Lotus-eyed, thou art the abode of Satva. Thy votaries, by concentrating their minds on Thee and by resorting to Thy feet which serve as boats to them, make an easy ford of this Ocean of recurring births (Sansâra).”
“O Self manifest, the Ocean of recurring births, which is formidable and unfordable to others, gives way before Thy votaries, even at the mere touch of the boat of Thy feet. So while they cross themselves, even without the boat, they leave that boat for others, for they have boundless compassion for other beings.” (i.e. Thy votaries lay down the path of Bhakti. Śridhara.)
“There are others (followers of the Path of wisdom) who consider themselves liberated (Mukta). But their intellect is impure as they have no Bhakti in Thee. By ascetic efforts they rise to (near about) the Supreme abode, but (being overpowered by obstacles) they fall down, by their disregard of Thy feet.”
“But Thy votaries, O Madhava, never slip away from Thy path for they are bound by their attachment to Thee and Thou dost preserve them. So fearlessly they tread over the heads of Vinâyaka hosts. (The Vinâyaka are elementals who are supposed to cause obstacles to all good works).”
“Thy body is pure Satva, for the preservation of the Universe. That body becomes the means of attaining the fruits of (devotional?) karma. It is by reason of that body that men are able to worship Thee by means of Veda, Kriyâ Yoga, Tapas and Samâdhi.” (There could be no worship, if no body had been assumed. Hence there could be no attainment of the fruits of Karma, Srîdhara. This is not intelligible, if ordinary Karma is meant.)
“If this Satva body of Thine had not existed, direct perception would not be possible. For through Thy manifestations in (the world of) the Gunas, thoughts can (at last) reach Thee. The Gunas only relate to Thee and are themselves manifested by Thee.” (By devotion to the pure Satva body, the mind partakes of its character i.e. becomes purely Sâtvic. Then by the favor of Vishnu, there is direct perception, i.e. the form is not the object of direct perception but the means of direct perception. But these forms only serve the purpose of devotion. The Purusha can not be known by these forms. Hence the following Śloka, Srîdhara).
“Thy Name (nâma) and Thy Form (rûpa) are not however to be known by Thy attributes, births and deeds. For Thou art their Seer and Thy Path is beyond the reach of Manas and speech. Still in the act of devotion, Thy votaries realise Thee. By hearing, uttering, causing others to remember and by meditating on Thy blessed names and forms in devotional practices, one becomes fixed in mind on Thy Lotus Feet and does not then stand the chance of another birth.”
“By Thy birth, the pressure on the Earth is removed. The marks of Thy feet already adorn her. Heaven and Earth look favored by Thee.”
“What else can be the cause of Thy birth but a mere fancy on Thy part, for even the birth, life and death of Jivâtmas are but seeming things caused by Thy Avidyâ.”
“The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, in these and in Kings, Brâhmanas and wise men, Thou hast incarnated. As thou dost preserve us and preserve this Trilokî, so dost Thou take away the load from off the Earth. Our salutations to Thee.”
“And mother Devaki, the Great Purusha Himself is in Thy womb in part, for our good. Fear not then from Kansa, whose death is near at hand. Thy Son shall be the Saviour of the Yadus.”
Having thus adored the Lord, the Devas left the place.
In time, when all nature looked still and there was joy in heaven and earth, Sri Krishna was born under the influence of the Rohini constellation. It was all dark at dead of night. He had four hands bearing Sankha, Chakra, Gadâ, and Padma. The mark of Srivatsa the Kaustubha gem, the yellow cloth, the crown on the head glittering with stones, the brilliant ear-rings all marked Him out as the Purusha, and Vâsudeva and Devaki adored Him as such. Devaki asked him to withdraw his lordly form with four hands.
Said Bhagavân, addressing Devaki.
“In the Svayambhuva Manvantara, thou wert called Prisni, and this Vâsudeva, Prajâpati Sutapas. Commanded by Brahmâ to beget progeny, thou didst make austere Tapas and prayed for a son even like unto my own self. So I was born of thee as Prisni-Garbha. This was my first Incarnation. When you two were Aditi and Kasyapa, I was born of you as Upendra, otherwised called Vâmana (the Dwarf). This was my second Incarnation. In this my third Incarnation, I am again born unto you. This form is shown to thee to remind thee of those previous births. Thou shalt attain my supreme state by meditating on me both as a son and as Brahmâ.”
Then He assumed the form of an ordinary child.
Directed by Him, Vâsudeva took Him to Vraja, the Kingdom of Nanda. The fetters loosened. The gate opened wide. The gate keepers fell into deep sleep. Though there was a heavy downpour of rain, the serpent Sesha gave shelter under his thousand hoods. The river Yamunâ, deep in flood, fretting and foaming under the storm, made way for Vâsudeva. The Gopas were all fast asleep in Vraja. Vâsudeva placed his own son by the side of Yasodâ and took her new born daughter away and placed her near Devaki. He then put on his fetters and remained confined as before. Yasodâ knew that she had a child, but the labour pains and sleep made her quite forget the sex of the child.
Counsel With the Daityas
The gates closed again, the gate-keepers woke up and, on hearing a child’s voice, they forthwith informed their King. Kansa had been anxiously waiting for the birth of this child. So he lost no time in getting up and appearing before Devaki. He snatched away the child from her. Devaki remonstrated with her brother praying for the life of her daughter. Kansa heeded not her words. He raised the child aloft and cast it down to strike it against a stone. The child slipped away from his hands, and rose high up. This younger born of Vishnu appeared with eight hands, bearing eight weapons, — Dhanus (bow) Sûla (spear) Isha (arrow), Charma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and Gadâ (club). She had divine garlands and garments and was adorned with ornaments. Siddhas, Châranas, Gandharvas, Apsarasas, Kinnaras and Nâgas worshiped her with profuse offerings.
“Fool that thou art” she thundered forth, “What if I am killed. He who shall make an end of thee, thy former enemy, is born somewhere else. Do not kill other children in vain.”
The Goddess Mâyâ then became known by different names in different parts of the earth.
Kansa was wonder-struck. He removed the fetters of Vâsudeva and Devaki and begged their pardon, saying, “Like a Râkshasa, I have killed your sons. I do not know what fate awaits me after death. Not only men tell lies, but the Devas too.”
Kansa then called the Daityas together. These sworn enemies of the Devas heard their master and then broke forth thus: —
“If it be so, O King of Bhoja, we will kill all children, whether ten days old or not, whether found in towns, villages, or pasture grounds. What can the Devas do, cowards in battle? They are always afraid of the sound of thy bow. Dost thou not remember how, pierced by thy arrows, they fled for their lives. The Devas are only bold when they are safe, and they indulge in tall talk outside the battle ground. Vishnu seeks solitude. Śiva dwells in forests. Indra has but little might. Brahmâ is an ascetic. But still the Devas are enemies. They are not to be slighted. Therefore engage us, your followers, in digging out the very root of the Devas, for like disease and sensuality when neglected at first, they become difficult of suppression. Vishnu is the root of the Devas, and he represents the eternal religion (Sanatana Dharma i.e. Dharma that follows the eternal course of time, or is based on the eternal truths of nature, hence eternal religion, a term applied to Hinduism proper). And the roots of Dharma are the Vedas, the Cows, the Brâhmanas, Tapas and Yajna. Therefore by all means, O King, we shall kill the Deva-knowing, Yajna-performing and ascetic Brâhmanas and cows that supply the sacrificial ghee. Brâhmanas, Cows, Vedas, asceticism, truth, restraint of the senses, restraint of the mind, faith, kindness, forbearance and sacrifices these are the parts of Vishnu’s body. Therefore the best way to kill him is to kill these. Vishnu, who pervades all hearts, is the guide of all Devas, the enemy of Asuras. He is the root of all Devas, including Śiva and Brahmâ.”
Kansa approved of this counsel. He directed the Kâmarupa bearing (i.e. bearing forms at will) Asuras to oppress all good people and they readily took to their work.
Nanda and Vasudeva
Nanda performed the birth ceremony of his son with great pomp. His gifts knew no bounds. Vishnu was worshipped and there was plenty in Vraja. The time came for payment of the year’s dues to Kansa. So Nanda left Gokula (i.e. Vraja ) in charge of the Gopas and himself went with the dues to Mathurâ. Vâsudeva learned of Nanda’s arrival and went to meet him. Nanda stood up to receive him and embraced him heartily. Said Vâsudeva: —
“Brother, you grew old and gave up all hopes of having a child. Luckily a son is now born unto you. It is indeed a new birth to you, that you are blessed with the sight of a lovely son. Friends cannot live pleasantly together as their manifold Karma, like a strong wind, forces them asunder. Is it all right with the big forest, with the pasture lands where you now dwell with friends? Is it all right with my son (Balarâma) who lives at your place with her mother, and who looks upon you as his parent?”
Nanda replied: —
“Alas! your sons by Devaki were all killed by Kansa; even the daughter that was born last has ascended to the heavens. Surely man is governed by the unseen. Those that know are not deluded.” Said Vâsudeva: —
“You have paid your yearly dues and have also met me. Now do not remain here any longer. For evils befall Gokula.”
Nanda left Mathurâ for Gokula.
Putanâ
With evil forebodings, Nanda made his way to Vraja, for he thought Vâsudeva would not tell a lie. And he was right. By Kansa’s orders, the fierce Putanâ went about killing children in towns, villages and pasture lands, for verily she was a killer of children. That wanderer of the skies entered Gokula at will, assuming the form of a woman most beautiful to look at. So no one stopped her passage. She moved freely here and there and at last entered the house of Nanda. She looked like a kind mother and Yasodâ and Rohini were so much struck by her fine exterior that they did not stop her access to Krishna. Putanâ placed the child on her lap and gave him milk from her breast full of deadly poison. The divine child knew who Putanâ was and what she was about. He held fast her breast with both hands and in anger drank in the very life juice of the Asura woman. She screamed forth “Let go”, “Let go”, “No more”. Her eyes expanded. She cast up and down her hands and feet again and again in profuse perspiration. Her groans made heaven and earth tremble and space itself resounded on all sides. At last she fell dead like a great mountain, crushing down trees within an ambit of twelve miles. Fearlessly the boy played on her body.
The Gopa ladies hurried to the place with Rohini and Yasodâ. They bathed the boy in cows’ urine and dust from cow’s feet. They pronounced the twelve names of Vishnu (Kesava and others) over twelve parts of his body. Then after touching water, they duly uttered the root mantras over their own body and that of the child. Lastly they invoked Vishnu by different names to protect the child from danger of all sorts. (The protective mantra uttered by the mother with passes of the hand over different parts of the body was supposed to shield the child from danger. Latterly the custom has been to get the mantra written, with due ceremonies, by a qualified Brahmân, on the sacred bark (Bhûrja) and then to tie it round the hand.)
Yasodâ then placed the child on her lap and gave him milk.
By this time Nanda had returned to Vrindabana. He saw the huge body of the Asura woman and realised the force of Vâsudeva’s warning.
The people of Vraja cut the body into parts and burnt them with fuel. The smoke was sweet-scented, as the touch of Krishna’s body purifies even the enemy.
The Upturning of the Cart
The ceremony observable on the child being able to stand on his legs and the birth-day ceremony were observed together and there was a great feast at the house of Nanda. Yasodâ placed the child near a cart, containing brass vessels with articles of food, and became busily engaged in receiving her guests. The child wept but she did not hear. He then raised his feet aloft, weeping for his mother’s milk, and struck the cart with his feet. The cart was upset, the brass vessels broken and the wheel and axle upturned. The Gopa ladies could not account for this wonderful phenomenon. The boys, who sat near the child, told all that they saw, but people could not easily believe what they said.
Trinavarta or the Whirlwind
The child was once on the lap of Yasodâ when he suddenly became so heavy that Yasodâ had to throw him on the ground. The Asura Trinâvarta or Whirlwind made an attack on the child and a violent dust storm overtook Gokula. The Asura had scarcely raised Krishna to a certain height, when his weight almost crushed him to death. Krishna did not let go his hold and the Asura breathed his last and fell dead. Yasodâ kissed her son again and again, but when he opened His mouth, the mother saw the whole Universe within it.
The Names “Krishna” and “Rama.”
Garga, the family priest of the Yadus, came to Vraja at the request of Vâsudeva. Nanda duly received him and said: — “You are versed in the Vedas and you are the author of an astrological treatise. Please perform the Naming ceremony of the two boys.” Garga replied: “I am known as the priest of the Yadus and, if I officiate at the ceremony, Kansa might suspect your son to be the eighth son of Devaki.” Nanda promised strict privacy, and the Rishi performed the ceremony. Addressing Nanda, he then said: —
“This son of Rohini shall be called Râma or the charming one, as he shall charm his friends by his virtues. He shall be called Bala, from possessing excessive strength. From his bringing together the Yadus, he shall be called Sankarshana.
“This other boy, taking body, yuga after yuga, had three colors, White (Sukla), Red (Rakta) and Yellow, (Pîta). Now he has got the black color (Krishna). In the past, he was born as the son of Vâsudeva. So those that know call him Srimat Vâsudeva. He has many names and many forms, according to his deeds and attributes. Neither I nor other people know them all. He shall give you the greatest blessings and protect you against all dangers. In days of yore, good people conquered the ill-doers by his help. Those that are attached to him are not conquered by enemies, even as followers of Vishnu are not conquered by the Asuras. Therefore this son of Nanda is equal to Nârâyana by his virtues, powers and fame.”
Pranks of the Boy
With growing childhood, Krishna became very naughty. Once the Gopa women made the following complaints. Krishna would untie their calves before the milking time. He would steal their milk and curds and divide the remnants, after eating, among the monkeys. If they did not eat, he would break the pot. If he did not get the things he wanted, he would curse the inmates and other boys. If the pots were out of reach, he would raise himself on seats or husking stools and bear those hanging pots away to get at their contents. He would illumine the dark room by the glitter of his own body and that of his jewels, to serve his purpose. He would talk insolently, and spoil the ground. The Gopa women exclaimed: — “But now how innocent he looks before you.” Krishna betrayed fear in his eyes. Yasodâ would not beat him. So she only smiled.
One day Râma and other boys complained to Yasodâ that Krishna had eaten earth. The mother remonstrated. “They have lied” exclaimed Krishna “Or if they have spoken the truth, then examine my mouth.” “Open it,” said Yasodâ. But what did she find within that mouth? The Seven Dvipas, the planets, the stars, the three Gunas and all their transformations, even Vrindâvana and herself. “Is this dream or delusion or is this all the power of my own son? If Thou art then the Unknowable, my salutations to Thee. I take the shelter of Him, by whose Mâyâ I seem to be Yasodâ, this Nanda my husband, this boy my son, the Gos (cows) Gopas and Gopis to be mine.” She had the true knowledge, but it was soon eclipsed by the Mâyâ of Vishnu and Yasodâ again knew Krishna to be her own son.
Râjâ Parikshit asked: —
“What did Nanda do that Krishna would be his foster son? And what did Yasodâ do, that Krishna should suck her breast? Even his own parents did not witness the deeds of the child of which poets have sung so much.”
Suka replied: —
“Drōna, the chief of the Vasus, with his wife Dhârâ shewed great obedience to Brahmâ. ‘When born on Earth may we have the highest devotion for Him.’” Such was their prayer to Brahmâ and it was granted. Drōna was born as Nanda and Dhârâ as Yasodâ.
The Tying
One day Yasodâ was churning curdled milk and singing the deeds of her son. Krishna came up and, desirous of sucking milk, held the churning rod. Yasodâ placed him on her lap and gave him milk to suck. But the milk that was boiling on the oven overflowed the pot and she hurriedly left her son. In anger Krishna bit his lips, broke the milk pot with a stone, took the fresh butter to a retired corner and there partook of it. Yasodâ came back after a while and found the pot broken. Her son had left the place and she could easily see that it was all his doing. She found Krishna seated on the husk stand, freely dividing the contents of the hanging pots among the monkeys, and she quietly approached him with a stick. Krishna hurriedly got down and ran away as if in fear. Yasodâ ran after him and caught him at last. Finding him fear-stricken, she threw down the stick and tried to fasten him to the husking stand. The rope fell short by the breadth of two fingers (say two inches). She added another rope. The gap remained the same. She added rope after rope, as many as she had of her own and of her neighbours, but could not bridge over the distance. She stood baffled at last, amazed and ashamed. Finding that his mother was perspiring in the effort and that her hair had become dishevelled, Krishna allowed himself to be fastened to the stand.
The Arjuna Trees
The Yaksha King Kuvera had two sons — Nalakûvara and Manigriva. They became maddened with power and intoxicated with drink. Nârada passed by them while they were playing with Gandharva girls stark naked in a river bath and they heeded him not. Nârada thought how best he could reclaim them. “Poverty is the only remedy for those that lose their heads in wealth. These sons of the Lōkapâla Kuvera are deep in ignorance, insolence and intoxication. Let them become trees. But they shall not lose memory by my favor. After one hundred Deva years, the touch of Sri Krishna shall save them.” These sons of Kuvera in consequence became a pair of Arjuna trees in Vrindâvana.
While Krishna was fastened to the husking stand, the pair of Arjuna trees drew his attention. He was bent on making good the words of Nârada. So he approached the trees, drawing the husking stand behind him by force and, placing himself between them, uprooted the trees. They fell down with a crash and lo! two fiery spirits came out, illumining space by the splendour of their bodies. They prayed to Krishna and then rose upwards.
The Gopa women had been engaged all this time in their household duties and the crash attracted the attention of all the Gopas and Gopis. The boys told what they had seen. But some were loath to believe that all this could be done by the boy Krishna.
The Fruit Seller
One day Krishna heard a woman crying out “Come ye buy fruits.” He took some paddy and hastened to her side. The woman filled both his hands with fruits and lo! her basket became full of gems and precious stones.
Vrindavana
Seeing that calamities befell Brihat Vâna (Vraja or Gokul) so often, the elders put their heads together to devise the best course to adopt. Upa Nanda, one of the oldest and wisest of them, said: —
“We that wish well for Gokula must hence get away. Evils befall that bode no good for the children. This boy was with difficulty saved from that child-killing Râkshasa woman. It is only by the favor of Vishnu that the cart did not fall on him. When he was taken high up by the whirlwind Asura, and when he fell down on the rock, it was the Deva Kings that saved him. If this boy and others did not perish when they were between the two trees, it was because Vishnu preserved them. Ere this Vraja is visited by fresh calamity, let us go elsewhere with the boys and all attendants.
“There is a forest called Vrindâvana with fresh verdure for cattle, where Gopas, Gopis and Gos will all enjoy themselves. The hills, grass and creepers are all holy there. This very day let us go to that place. Make ready the carriages. Let the cows precede us, if it pleases you all.”
With one heart, the Gopas exclaimed: — “Well said! Well said!” They prepared their carriages and placed on them the aged, the young, the females and all household articles. They drove the cows in advance. They blew their horns and beat their drums. Accompanied by the priests, the Gopas went on their way. The Gopa girls, seated on chariots sang the deeds of Krishna and Yasodâ, and Rohinl attentively listened to them.
At last they entered Vrindâvana, which gives pleasure at all times, with the carriages; they made a semi-circular abode for the cattle.
Râma and Krishna saw Vrindâvana, the hill Govardhana and the banks of the Yamunâ and then became very much pleased. In time they became keepers of calves (Vatsa). They tended the calves in the company of Gopa boys on pasture lands near at hand. They played with other boys as ordinary children.
Vatsa or the Calf
One day Râma, Krishna and other boys were looking after their calves when an Asura, with the intention of killing them, assumed the form of a calf (Vatsa) and got mixed among the herd. Krishna pointed this out to Balarâma and silently moved behind the Asura. He held it aloft by the hind feet and tail and gave it such a whirl that its life became extinct. The boys, cried out “Well done! Well done!” and the Devas rained flowers on Krishna.
Baka or the Crane
One day the Gopa boys went over to a tank to quench their thirst. They saw a huge monster in the form of a Baka (crane). It rushed forth and swallowed Krishna. Krishna caused a burning in its throat and the Asura threw him out. It made a second attack and Krishna held the two beaks and parted them asunder as if they were blades of grass, And the Asura died.
Agha or the Serpent
One day Krishna was playing with the boys in the forest. Agha, the youngest born of Putanâ and Baka, the Asura whom even the Devas, rendered immortal by Amrita, dreaded, burning with a spirit of revenge at the death of his brother and sister, thought of killing Krishna and all his attendants. He stretched himself forth as a huge serpent, spreading over one yojana, the extremities of his open mouth touching the clouds and the earth. The Gopa boys took the Asura to be the goddess of Vrindâvana. “Or if it really be a serpent opening its mouth to kill us, it will instantly be killed like the Asura Vaka.” So with their eyes fixed on Krishna they clapped their hands and with a smile entered the mouth of the serpent, even before Krishna had time to warn them. The Asura still waited with its mouth open for Krishna. Krishna thought how he could kill the serpent and at the same time save his companions.
On reflection, he himself entered the mouth of the serpent and stretched himself and his comrades. The Asura lost breath and breathed his last. A shining spirit emerged from the Asura body and entered the body of Krishna. Krishna gave fresh life to his comrades by his Amrita bearing looks.
Krishna killed Agha in his fifth year, but the Gopa boys who witnessed the act said, when Krishna entered his sixth year, that the act was done that very day.
“How could that be?” enquired Parikshit.
Suka explained this with reference to the following story.
Brahma and Krishna
When the Asura Agha was killed, Krishna went with his companions to the river bank and said: —
“We are hungry, the hour is late. Let us have our meals here. Let the calves drink water and graze on near lands.” The Gopa boys spread out their stores and improvised plates for eating. While they were engaged in eating, the calves strayed away. The boys became anxious and were about to get up, when Krishna stopped them, saying he would find the calves. He left his companions and went on the search. Brahmâ, who had been witnessing from the high heavens all the deeds of Krishna, even the killing of Agha, with wonder, wanted to have still one more manifestation of his divine powers. Finding opportunity, he removed the calves as well as the Gopa boys to some secure place and disappeared. Krishna could not find the calves and on returning he could not find his companions. He then knew it was all the act of Brahmâ. To please Brahmâ, as well as to please the mothers of the Gopa boys, He Himself became so many calves and so many Gopa boys of their very size and form to the minutest detail. The mothers thought they had got their boys and they became even more attached to them. The cows thought they had got their calves and their fondness knew no bounds.
Krishna went on playing his manifold parts for one year. Five or six days remaining till the completion of the year, Balarâma saw one day that the cows were grazing on the summits of Govardhana, while the calves were grazing at some distance near Vraja. The cows impelled by a fit of attachment breathlessly ran towards the calves even those that had quite lately brought forth younger calves and caressed them profusely. The elder Gopas who were in charge could not restrain them with all their efforts. They felt shame and vexation. But when they themselves approached the calves and their own sons, their anger melted away in deep affection.
Balarâma thought for a moment. “Never was such love witnessed by me before — this attachment for calves that had been weaned long ago. The people of Vraja have even increasing affection for their own sons even as they had of yore for Krishna. These calves no longer appear to be the incarnations of Rishis, their keepers the Gopa boys do not appear any longer to be the incarnations of the Devas. They look all like thee O Krishna! Wherein lies the mystery?” Krishna explained to Râma what had happened. Brahmâ appeared after a Truti (fraction of a moment) of his own measure. He saw the boys, he saw the calves. He could not make any distinction between those he placed under his own Mâyâ and those brought into existence by the Mâyâ of Krishna. The foggy darkness is overpowered by the darkness of the night. The light of the glowworm vanishes before the light of the day. To delude Krishna, Brahmâ became deluded himself. In another moment Brahmâ saw the calves and the boys each and all bearing four hands, the divine weapons and all the divine powers. They shone in resplendent glory. Brahmâ became overpowered, stupefied. Recovering himself, he found once more Sri Krishna alone, searching for the calves and boys in Vrindâvana. He fell at the feet of Krishna, again and again, his four heads with their crowns rolling on the ground and with tears in his eyes, he glorified Krishna.
(The glorification is a long one. Only one sloka is given here.)
“It is only he who lives on, anxiously looking out for Thy favor, bearing through the workings of his own Karma as a matter of course and making obeisance to Thee in heart, words and body, that can get the heritage of Mukti (As one must be living, so that a particular heritage may vest in him, so the Bhakta must keep up his individuality to get the heritage of Mukti).”
Parikshit asked. “How could the people of Vraja have greater love for Krishna than for their own sons?”
Suka replied: —
“Self, O King, is the most beloved of all things not so beloved are one’s sons or wealth. Therefore, O king, people love themselves better than they do their sons, their riches or their homes. Those that deem their body to be their own Âtmâ or self, love that body more than anything else.
“But the body only becomes dear as it pertains to self. It can not be as dear as self. For when the body wears away, the desire to live on is still strong.
“Therefore Âtmâ or self is most dear to all beings and the whole of this Universe is for that self.
“But know thou this Krishna to be the Self of all selves, the Âtmâ of all Âtmâs. For the good of the Universe, he also looks by Mâyâ as one possessed of a body. Those that know Krishna know that all movable and immovable beings are but His forms and that nothing else exists.
“Of all things, the ultimate reality is ‘Existence’. Krishna is the reality of Existence itself. So there is nothing besides Krishna.”
Here ends the Kumâra Lilâ of Krishna. The Pouganda Lilâ is now to commence. (Kumâra is a boy below five, Pouganda is boyhood from the 5th to the 16th year).
END OF KUMARA LILÂ
Dhenuka
On attaining the Pouganda age, Râma and Krishna were placed in charge of cows. Vrindâvana looked gay and Krishna amused himself with his companions in the forests. One day Sridâman, Subala, Stoka and other companions spoke to Râma and Krishna “Not far off is a forest of palm trees (Tâla). Tâla fruits fall in abundance there, but one Asura Dhenuka, with many of his kin obstruct all access to them. The Asura has the form of an Ass. We smell the fragrance of the fruits even from here. They are very tempting indeed.” Râma boldly entered that forest and gave a shake to the Tâla trees, and Tâlas fell in abundance. Roused by the noise, the Ass rushed forth and kicked Râma with its hind feet. The Asura brayed and made a second rush, when Râma held it by the hind feet and whirling it round in the skies threw It dead on the trees. The kith and kin of the Asura then came rushing forth, but they were one and all killed by Râma and Krishna. When they returned to Vrindâvana the Gopis who had been feeling the separation went out to receive them and, being pleased to see them, cast bashful glances at them.
The Kâliya Serpent and the Fire
The Nâgas or serpents made offerings to Garuda on appointed days. Kâliya, proud of his own valour, did not make any offering himself and snatched away the offerings made by others. Garuda attacked him and, being overpowered in the fight, Kâliya sought shelter in a deep pool of water in the Yamunâ.
Of yore, Garuda had caught a fish in that pool of water and was about to eat it, when Rishi Soubhari asked him not to eat, but Garuda heeded not his words. The wailings of the fish moved the tender heart of the Rishi and for their future good he cursed Garuda with death, if he entered the pool any more.
Kâliya knew about this and he therefore sought protection in that pool of water with his family. The water became deadly poison and even the adjoining air breathed poisonous death.
One day Krishna went with all his companions, other than Râma, to the Yamunâ side. The Gopa boys and the cows being very thirsty drank the water of that pool and met with instant death. Krishna cast his amrita pouring looks at them and they got up, being restored to life. They looked at each other, very much surprised.
To purge the river, Krishna got upon a Kadamba tree and jumped into the pool of water. Kâliya fiercely attacked him and stung him to the quick. The serpent then twined round Krishna. The cows wept, the Gopa boys became senseless. There were evil portents in Vrindâvana. Nanda and other Gopas came out in search of Krishna. They saw him in the grasp of the powerful serpent and made loud wailings. A moment after, seeing how they all grieved for him, Krishna eluded the grasp of the serpent and moved dancing round him. The serpent, somewhat fatigued, also kept moving with its overspread hoods, fixing its looks on Krishna. Krishna then got upon the hoods one thousand in number, one hundred being the chief, and danced on them putting down the hood that tried to raise itself. It was a lovely sight and the Devas sang in joy and rained flowers. The serpent king was overpowered. He vomited blood. His body was broken. In his heart of hearts, he sought the protection of Nârâyana. The serpent girls also glorified Krishna and prayed for their husband’s life.
Krishna said: — “Go hence O serpent, dwell in the sea. Men and cows shall use the water of the river. You left Râmanaka Dvipa for fear of Garuda. But now as your heads bear the marks of my feet, Garuda shall not touch you.” Kâliya left the Yamunâ with his wives and the water of that river has been pure ever since.
The people of Vrindâvana embraced Krishna and shed tears of joy. They were all so much put out that they stopped that night on the river bank. At midnight, a fire broke out from a castor plantation and it surrounded the people on all sides. The Gopas and Gopis cried out: “O Krishna, O Râma, we are yours. Krishna! Save us from this fire. We are not afraid of our lives, but it will pain us to part from Thy feet.”
Krishna ate up the whole fire.
Pralamba
It was summer. But Vrindâvana was cool with its shade, its water-spouts and its river.
Râma and Krishna were tending the cattle with their companions. An Asura named Pralamba disguised himself as a Gopa boy and mixed with the other boys. The All-knowing Krishna found him but he feigned friendship, with the object of killing the Asura. Krishna proposed two parties for play. The defeated party had to carry the members of the victorious party on their backs. Krishna became the leader of one party and Râma that of the other. The party of Krishna were routed near the Bhândiraka forest. Krishna carried Srîdâmana on his back, Bhadrasena carried Vrishabha and Pralamba carried Balarâma. Pralamba ran with Balarâma beyond the mark. Balarâma suspected something evil. Then composing himself, he hit a blow on the head of the Asura and Pralamba lay down dead.
The Forest Conflagration
The cattle strayed away from the Bhândarika forest, when suddenly there was a fire. They ran bellowing into a forest of rushes. The Gopa boys went in search of them and found them from a distance. Krishna called them out and they responded to the call. At the time a general conflagration in the forest overtook the cows and the Gopa boys and they helplessly turned to Krishna. Krishna asked the boys to close their eyes. They did so, but when they looked again they found themselves once more in the Bhândarika forest. Seeing this Yoga power in Sri Krishna, they knew him to be a God. The older Gopas and Gopis, hearing all the wonderful deeds of Râma and Krishna, knew them to be Devas.
The Rainy Season
The rainy season followed summer. There was joy and plenty. (For a graphic and highly poetical description of the rainy season please refer to the original. The details of the description are somewhat important from the esoteric standpoint and the Season itself is suggestive as to a new era in spiritual development.)
The Autumn
The autumn came and it was all calm, clear and transparent.
The clouds disappeared. The water became pure. The wind became gentle. With the advent of lotus-bearing Autumn, the waters regained their tranquillity, even as distracted Yogins the calm of their minds by fresh resort to Yoga. The Autumn removed the clouds from the skies, promiscuous living from the animals, mud from the soil and dirt from the water — even as Bhakti in Krishna does away with the impurities attaching to the four Âsramas. The clouds gave up rainy moisture and looked beautifully white, even like Munis who give up all desires. The hills sometimes gave pure water from their sides and sometimes not, as wise men pour forth the nectar of their wisdom sometimes and not often. The animals that frequent shallow water did not know that the water was subsiding, as deluded men living in family circles do not realise the daily expiry of their lives. And they suffered like sensuous men from the rays of the Autumn sun. Day by day the soil gave up its muddiness as the wise give up their Mine-ness and the creepers got over their immaturity as the wise get over their I-ness. The Sea became calm as a Muni no longer distracted by Vedic performances. The farmers stored up waters in the paddy fields by making strong embankments, even as Yogins store up Prana by withdrawing it from the Indriyas. The moon gave relief from the inflictions of sun-burning, even as wisdom relieves the misery caused by connection with the body, and as the sight of Sri Krishna removes all the sorrows of the Gopis. The clear skies gave a brilliant view of the stars, as the mind purified by Satva makes manifest the conclusions of the Mimânsa Darsanas. The full moon shone above with all the stars as Sri Krishna shone on earth with the circle of Yadus.
Sri Krishna and the Gopis
Krishna roamed in the fresh forest with the cattle and his companions. He played upon the flute and the Gopis forgot themselves in hearing his music. They saw before their mind’s eye the dancing Krishna filling the holes of the flute with nectar flowing from his lips, the peacock feather on his head, Karnikâra flower on his ears, his cloth yellow like gold and the Vaijayanti garland round his neck.
Some exclaimed: — “What better could the eyes feed upon than the lovely faces of Râma and Krishna, with the flutes touching their lips and their smiling glances.”
Some said: — “How beautiful they look with garlands of mango twigs, peacock feather and blue lotus. In the assembly of Gopas, they look like heroes on the theatrical stage.”
Others said: — “What did that bamboo piece of a flute do that it should drink so hard the nectar flowing from Krishna’s lips, the special possession of the Gopis, that nothing should remain but the taste thereof. The water that nourished it is thrilling with joy and the plant of which it is a shoot is shedding joysome tears.”
Some said: — “Look, O companions! how lovely does Vrindâvana look from the touch of Sri Krishna’s lotus feet! Look there, the peacock madly dances to the tune of the flute and other animals stand dumb on the summit of the hills and witness the scene. There is no spot on the earth like Vrindâvana.”
Others said: — “How blessed are these female deer that In the company of their husbands hear the music of the flute and make an offering of their loving looks!”
Other Gopis said: — “So tempting is this form of Krishna and so alluring is the music of his flute that even Deva girls become lost to themselves. Look, how the cows drink that music with ears erect. And even the calves stand with their mothers’ milk in their mouths, eagerly listening to that sound. Those birds are no worse than Rishis, for they sit high on trees whence they can have a full view of Krishna and with eyes closed they silently hear the sweet music of the flute. Even the rivers shew the love transformation of their hearts by their whirls and they stop their course to embrace the feet of Krishna with their raised billows serving as hands and offering lotus flowers at those feet. The clouds give shadow and they shed dewy flowers on Krishna. Most fortunate is Govardhana, for Krishna drives cattle on its sides and it makes its offerings of edibles and drink.”
The Gopis became full of Krishna (Tanmaya).
The Stealing of Clothes
In the first month of the DEWY SEASON (Agrahâyana), the girls of Vrindâvana worshipped Kâtyâyani (a name of the Goddess Durga, wife of Śiva). The observances lasted for a month. The girls prayed to Kâtyâyani that they might get Krishna for their husband. They bathed early in the morning every day in the river Yamunâ. One day they left their clothes on the bank and went down into the river to bathe. Krishna took away their clothes. He asked the girls to come up and take them. They did so and the clothes were returned. Krishna then addressing the Gopis said:
“O virtuous girls, I know your resolve. It is to worship me. I also approve of it and you must succeed. The desires of those that are absorbed in me do not bear Kârmic fruits. For fried or burnt paddy does not germinate. Go back to Vraja. Your object in worshipping Kâtyâyani is gained. These nights (i.e. on nights to come. Sridhâra) you shall enjoy with me.”
Krishna and Vedic Yajna (Summer Again.)
Krishna went over to a distant forest driving cattle with his companions. The summer sun was fierce and the trees gave shade. “Look, O companions” said Krishna, “how noble minded these trees are. They live for others. Themselves they suffer from the winds, the rains, from the sun and frost but they protect us from these. They do not send away one disappointed. They offer their leaves, their flowers, their fruits, their shade, their roots, their bark, their fragrance, their juice, their ashes, their fuel, their buds, and what not. Of all living beings, such only justify their birth as do good to others by their lives, their wealth, their wisdom and their words.” (This is introductory as an attack upon the selfish performances of Vedic Brâhmanas. Sridhâra.)
The boys became hungry and they complained to Râma and Krishna.
Krishna said: — “The Brâhmanas are performing Ângirasa Yajna. Take our names and ask them for food.”
The boys did as they were told but the Brâhmanas heeded them not. Narrow were their desires which did not extend beyond Svarga. But for these, they went through elaborate Karma. Ignorant as they were, they thought themselves to be wise. Yajna was all in all to them but they disregarded the Lord of Yajnas, the direct manifestation of Parama Purusha. They looked upon Krishna as an ordinary man and as Brâhmanas they deemed themselves to be superior to Him. They said neither yea nor nay. So the boys returned unsuccessful to Krishna and Râma. Krishna smiled and asked them to go to the wives of the Brâhmanas. This they did. The Brâhmana women had heard of Krishna and they were eager to see him. Notwithstanding the protests of their husbands, brothers, sons and friends, they hastened to Krishna with dishes full of eatables of all sorts. The ears had heard and the eyes now saw. And it did not take the Brâhmana women long to embrace Krishna and forget their grievances.
Knowing that the women had given up all desires for the sake of seeing Âtmâ, Krishna said smilingly: — “Welcome O you noble-minded ones, take your seats. What can we do for you? It is meet that you have come to see us. I am Âtmâ and therefore the most beloved. Those that care for their Âtmâ or self bear unconditional and unremitting Bhakti towards me. The Prânas, Buddhi, Manas, the relatives, the body, wife, children and riches all become dear for the sake of self or Âtmâ. What can be therefore dearer, than Âtmâ? Now that you have seen me, go back to your husbands. They have to perform the sacrifices with your help.”
The Brâhmana women replied: — “Lord, thou dost not deserve to speak so cruelly to us. Make good thy words (‘My Bhakta does not meet with destruction’ or ‘He does not again return’ Śridhâra.) We have taken the shelter of thy feet, throwing over-board all friends, that we may bear on our heads the Tulasi thrown from Thy feet. Our husbands, parents, sons, brothers, and friends will not take us back. Who else can? Grant us, O conqueror of all enemies, that we may have no other resort but Thee. ( We may not have such resorts as Svarga &c. for which our husbands are striving. We want to serve Thee. Śridhara).”
Sri Krishna replied: — “Your husbands will not bear any grudge against you. By my command all people, even the Devas (in whose honor the sacrifices are made) shall approve of your conduct. Direct contact is not necessary for love. Think of me with all your heart and you shall speedily obtain me.”
The Brâhmana women returned to their husbands and they were received well. The Brâhmanas repented. But for fear of Kansa, they could not go to Vrindâvana. They worshipped Krishna at home.
Indra and the Raising of Go-Vardhana. The Installation
SKANDHA X. CHAP. 24-27.
There were great preparations for Yajna in honor of Indra. “What is this all about, father?” asked Krishna of Nanda. “What is the outcome of this sacrifice? In whose honor is it to be performed and how?”
Nanda replied — “Child, Indra is the Cloud-God. He will give us rains. The rains give life to all beings. Therefore people worship Indra by these sacrificial offerings. The enjoyment of that only which remains after sacrifice conduces to Dharma, Artha and Kâma.”
Krishna replied: — “The birth and death of men are shaped by their own Karma. Happiness, misery, fear, well-being, these are all the effects of Karma. If there be any god who dispenses the fruits of Karma, he must also follow that Karma and not act independently of it. When people are governed by their own Karma, where does Indra come in? He can not undo what follows from Svabhâva (Svabhâva is Kârmic tendency). Karma is the Lord and Karma is to be worshipped. It is Rajas that works the clouds. What can Indra do? We do not live in towns or villages but we live in the forest. Therefore let us make Yajna offerings to our cows, our Brâhmanas and our hills. The preparations that you have already made will serve the purpose.” Nanda and other Gopas approved of what Krishna said. They made offerings to the cows, the Brâhmanas and the Hill. They went round the Hill to shew respect. Krishna said “I am the Hill” and assumed some form which created faith in the Gopas. He then partook himself of the offerings to the Hill.
Indra became highly incensed. He sent forth his clouds and winds and there were rains and thunder-storms and hail-stones at Vrindâvana.
Krishna carelessly lifted up the Govardhana hill with one hand and the people of Vrindâvana with their cows took shelter in the cave.
For seven days it rained incessantly and for seven days Krishna held the hill aloft without moving an inch.
Baffled and surprised, Indra withdrew his clouds and winds. The people of Vrindâvana went to their own places and Krishna replaced the hill.
The Gopas struck with wonder approached Nanda. They related all the previous deeds of Krishna and then referring to the last incident said: — “Look here this boy only seven years old and there the holding aloft of this big hill. We wonder whether your son may not be the Âtmâ of all beings.” Nanda related to them what he had heard from Garga and they all ceased to wonder. Indra and Surabhi came down from the heavens. Indra fell at the feet of Krishna and glorified Him.
Krishna said to him: — “To favour you, Indra, I caused a break in your Yajna, that, maddened as you were by your position and powers, you might not forget me. It is only when one is blinded by powers, that one does not see me sceptre in hand. I take away the powers of him whom I want to favor. Therefore go now, Indra. You are to keep to your own station and do your duties as enjoined by me void of all pride.” Surabhi, the divine mother of cows, thanked Krishna for the services done to her children.
She said: — “O Krishna, O thou great Yogin whose form is this Universe and who art the root of this Universe, we have found our Lord in Thee. Thou art our Supreme Deva O Lord of the Universe, thou shalt be our Indra, for the good of cows, Brâhmanas and Devas, and of all that are good. By the command of Brahmâ, we shall install thee as our Indra.”
So saying, Surabhi poured her milk over Krishna’s head and Indra and other Devas, by the command of the Deva mothers, bathed Him with the waters of the Âkâsa Gangâ. They all called him “GOVINDA.” (He who attains (Vinda) as Indra the Cows or Svarga (Go) Śridhara.) The Rishis, Gandharvas, Vidyâdharas, Siddhas and Châranas all joined the Inauguration ceremony. The Deva girls danced and sang. The three Lokas became full of joy. The cows wet the earth with their milk. The rivers bore streams of milk and other drinks. The trees poured honey. The cereals bore grains without culture. The hills brought forth their precious stones. Even the wild animals became mild.
Krishna and Varuna, Krishna and the Gopas
After observing the fast of the 11th Day of the Moon, Nanda went to bathe in the river Yamunâ, on the twelfth day of the Moon. It was still dark. So the Asuras had possession of the hour. An Asura servant of Varuna carried Nanda to his master. The Gopas called out to Râma and Krishna. Krishna entered the water and went to Varuna. The Lokapala worshipped him and gave back Nanda, excusing himself for the ignorance of his servant. Nanda on returning apprised the Gopas of what he had seen. Could Krishna be any other than Íshvara? The Gopas wished ardently that He might take them over to His supreme abode. The all-knowing Krishna knew this. He took the Gopas to that portion of the Yamunâ called Bramha Hrada. Plunged in the waters, they saw Vaikuntha, the supreme abode of Krishna, far away from the limits of Prakriti.
The Five Chapters on Râsa
SKANDHA X. CHAP. 29-33.
Suka said: —
“Seeing those autumnal nights, gay with Mallika flowers, Bhagavân wished to enjoy Himself by resort to Yogamâyâ.”
(It looks odd that there should be a show of conquering the God of love by enjoyment of others’ wives. But it is really not so. For you have “By resort to Yoga Mâyâ.” “Enjoyed though self enjoyer,” “The subduer of the God of Love Himself,” “With enjoyment all self contained,” and such like passages, which show absolute self dependence. Therefore this show of Râsa play is only meant to recite the conquest of Kâma Deva. This is the real truth. Moreover through this love topic, the five chapters on Râsa are calculated to bring about a complete disinclination to worldly matters. Śridhara).
(“Those nights” Go back to Vraja. These nights you shall enjoy with me — the nights promised by these words. Śridhara.’)
At that time the moon had appeared on the horizon. As the lover reunited after long separation besmears the face of his beloved with orange coloured saffron, so he besmeared the face of the east with the most delightful orange rays which brushed away the sorrows of men (charshani). Krishna looked at the Moon, the lover of the Kumud flower, with unbroken disc, glowing like the face of Lakshmî, orange red like fresh saffron, and he looked at the forest illumined with the tender rays of the Moon and he indulged in song so sweet that it ravished the hearts of good-looking women.
Listening to that passion-exciting song, the women of Vraja, with minds absorbed in Krishna rushed forth to where their lover was without taking notice of each other, their ear-rings moving violently about.
Some left their houses while milking the cow. Some did not wait to see the boiling of the milk. Some did not take down boiled wheat from the oven. Some had been giving food to others, some had been giving milk to their own children. Some had been serving their husbands and some had been taking their own food. But they all left their work half finished. They gave up their household duties and, with clothes and ornaments all in disorder, they hurriedly went to Krishna, (Hearing the voice indicative of Sri Krishna, the Gopis became strongly inclined to Him, and they showed by their acts that then and there they had complete disinclination for works that had the three Vargas, Dharma, Artha and Kâma for their object. They left their half finished work and went over to Krishna straight. Śridhara.)
Their husbands could not keep them back nor their fathers, brothers and friends. Their hearts had been completely charmed by Govinda. They did not turn back. (Obstacles cannot overcome those whose hearts are attracted by Krishna. Śridhara.)
Some Gopis that had been inside their houses could not make their way out. Their thoughts had been already devoted to Krishna, and now with closed eyes, they held Him fast in their minds.
With sins all removed by the acute pain of unbearable separation from the dearest one, the Kârmic effects of good works taken away by the absolute pleasure caused by the embraces of Krishna in meditation, with their bonds completely severed at that very moment, those Gopis gave up their bodies composed of the Gunas, even though they united with Krishna as their paramour. (How could they give up their bodies composed of Gunas while they did not know Krishna as Parama Âtmâ, but knew him only as their paramour, a relation caused by the Gunas? “Even though they &c.” A thing is not dependent for its properties upon what another thinks of it. Drink nectar without knowing it is so. The effects are there. There is another difficulty. The Gopis had their Prârabdha Karma, or Karma that brought about the present birth and its surroundings, and Prârabdha is exhausted only after being worked out. So with the bonds of Prârabdha, how could they give up their body? “With their bonds completely severed at that very time.” But Prârabdha cannot be exhausted without suffering and enjoyment. Where were the suffering and enjoyment in this case? “With sins all removed &c.” The greatest suffering caused by separation removed all demerits and the greatest enjoyment caused by the embraces of Krishna removed the bonds of merits. Therefore when Parama Âtmâ was attained by intense meditation, the suffering and enjoyment of the time completely eradicated Karma and the Gopis gave up their bodies composed of the Gunas. Śridhara.)
Asked Râjâ Parikshit: —
“O Muni, they knew Krishna as only one enjoyable and not as Brahmâ. The Gunas were mixed up in their understanding of Krishna. How could there then be a cessation of the flow of the Gunas?”
(Husbands, sons and others, even they themselves were Brahmâ in essence. But a devotion to them could not cause Moksha as they were not known as Brahmâ. How could union with Krishna cause Moksha, when he was not known as Brahmâ? Therefore this doubt. Śridhara.)
Suka replied: —
“O King, I have said before how Sisupâla attained Siddhi even by bearing enmity to Hrishikesha (controller of the senses, Krishna.) What of those to whom Krishna is dear? (The purport is that Brahmâ-hood is eclipsed in the Jiva. But Krishna is controller of the senses. Brahmâ-hood is manifest in him. He does not require to be known. Śridhara). Bhagavân manifests himself for the Moksha of men though in reality, He is without end, without measure, void of all Gunas and their controller.” (Krishna being a manifestation of Bhagavân, there is no comparison between Him and other embodied men. Śridhara.)
“Bear any feeling constantly towards Hari, whether it be a feeling of love, anger, fear, affection, kinship or devotion and you become full of Him. Do not wonder at this. For Krishna is the Lord of all Lords of Yoga. All (even the lowest life forms) attain Mukti from him. When the women of Vraja drew near, Krishna addressed them thus: —
“‘Welcome, ye great ones! What good can I do for you? Is it all safe in Vraja? Tell me the object of your coming here. The night is fearful and dangerous animals are treading round. Go back to Vraja. This is not a place for women. You have got your mothers, fathers, sons, brothers, and husbands. They are seeking you. Do not cause pain to your friends. What more, you have now seen this forest adorned with flowers and illumined by the tender rays of the full moon, where the trees and their tender branches, gently moved by the breeze from the Yamunâ, stand in all their beauty. Now go back, O virtuous girls, speedily to your homes and look after your husbands. The calves and your children are weeping. Go and let them have their drink. Or if you have come here, forced by your love for me, it is only meet and proper, for all people have their love for me. Devotion to husband is the one great religion for women. They are to seek the well being of their friends and to bring up their children. The husband may be wicked, old, diseased or poor. But those who wish for higher Lokas should not give up their husbands. The connection with one not the husband is disreputable and unbecoming. You may bear love to me in other ways than by such a near approach. Therefore go back to your houses.’”
“The Gopis were struck dumb for a time. They became overcome with sorrow. They had given up every thing for the sake of Krishna and they could ill bear to hear these unkind words. At last they broke forth: — ‘O Lord, it is not for Thee to utter these unkind words. We have given up all objects and sought Thy feet. O Thou difficult to be reached, do not forsake us but please think of us, even as the First Purusha thinks of those that seek Moksha. Thou speakest, O love, of our duties to husbands, sons, and friends as if thou wert a religious teacher, but thou art thyself the goal of those religious injunctions. So let them rest in thee. Thou art the greatest friend of all beings, for thou art verily their own self. What do they care for husbands or sons, sources of misery as they are, who are attached to thee, the constant source of happiness?
“‘Therefore do thou show favor to us and permit us to serve Thee.’ Moved by their piteous appeal, Krishna gave his company to the Gopis. Proud of that company, the Gopis deemed themselves superior to all other women on the earth. To put down this loss of mental balance, caused by good fortune and this pride, Krishna suddenly disappeared from amongst them. The Gopis became disconsolate. Their hearts had been too much taken up by the gestures and movements of Krishna. So they imitated his deeds and even called themselves Krishna. They all sang loudly together and madly searched for Krishna from forest to forest. They asked the trees if they had seen their lover. They enquired of the creepers, the earth and the deer. Fatigued at last, they again took to reproducing the deeds of Krishna. Some played the part of Pûtanâ or some other Asura, some played the part of Krishna in connection with some of his manifold deeds. They again made enquiries from the plants. They then found out the footsteps of Krishna marked by the divine symbols (flag, the lotus, the thunder-bolt and the goad). Tracing those steps a little further, they found they were mixed up with the footprints of a girl. The Gopis exclaimed: —
“‘Surely this girl had made Ârâdhanâ (devout prayer for the Lord). Govinda left us that he might take her to a secret retreat. Sacred are the dust particles of Govinda’s feet; even Brahmâ, Śiva and Lakshmî hold them on their head for the extinction of sins. Look here we no longer see the foot marks of that girl. It seems Krishna carried her here on his back and his footprints are therefore deeply marked. Here He placed her down to pluck flowers and touched the earth with his toes only, for the steps are not fully marked. Surely he placed the girl on his lap here and adorned her hair with flowers.’ And what of that girl? She deemed herself very fortunate that Krishna should shew particular attention to her. With this sense of superiority she spoke to Krishna. ‘I can not walk. Take me to where I like on thy back.’ Krishna said, ‘Get up on my back.’ But when she would do so, Krishna had already disappeared. The girl was loudly lamenting, when the other Gopis joined her. They heard her story and became very much surprised. (It is necessary to draw the special attention of the readers to the girl, who had made Ârâdhanâ of Hari. She is the Râdhikâ of Nârada Pancharâtra and of later day Vaishnavism. Râdhikâ means literally one who makes Râdhanâ or Ârâdhanâ. But I shall not touch upon her in a study of the Bhâgavata Purâna. The study of this Purâna is incomplete without a study of Chaitanya’s teachings. And if I succeed in taking up those teachings, I shall consider the lofty ideal of Râdhikâ).
“The Gopis all returned to the forest and searched for Krishna as long as there was moonlight. They gave up their search when it was dark. With thoughts all directed to Krishna, with conversations all about Him, with gestures and movements all after Him, with songs all about His deeds, the Gopis, all full of Krishna, they did not think of their homes. They went to the banks of the Yamunâ, and all sang in a chorus about Krishna, ardently praying for his return. (I shall not touch with my profane hand the songs of the Gopis. They are far too sacred for any rendering into English and they baffle any attempt to do so. Sweet as nectar, the melody of those songs is inseparable from their very essence, and he would be murdering Bhâgavata who would attempt to translate those songs. For the continuity of our study it is only necessary to translate the fourth sloka.)
“‘Thou art not surely the son of Yasodâ. Thou art the inmost seer of all things. Implored by Brahmâ thou hast appeared, O friend, in the line of the Sâtvats, for the protection of the Universe.’ While the Gopis were thus bewailing in melodious tunes, Krishna appeared with a smiling face. They formed a circle round Him and were so pleased to see Him that they reached the very limit of their joy. The Gopis spread out their outer garments as a seat for Sri Krishna, on the river bank. When Krishna sat down, they addressed him thus: —
“‘Some seek those only that seek them; some do the contrary, (i.e. seek those even who do not seek them), others seek neither those that seek them nor those that do not seek them. Please tell us, what is all this.’
“Said Śri Krishna: — ‘Those that seek each other are guided in their efforts by selfishness. There is neither friendship nor virtue in that mutuality. It is all for a selfish end. (Even the beasts seek mutual good. Śridhara. And do not the Utilitarians and the evolutionists do so)? Those that seek the unseeking are either kind-hearted men or they are guided by affection like the parents. It is pure virtue in the former case and friendship in the latter.
“‘Those that do not seek the people that seek them and far less those that do not seek them fall under one of the following four classes: —
“‘(1) Those that seek pleasure in self (and not in the outside world), (2) those that are satiated, (3) the ungrateful and (4) the treacherous. But I do not belong to any of these classes, I do not seek those that seek me in order to make them seek me continually and constantly. For when a poor man gains wealth and then loses it, he becomes so full of that loss that no other thought can enter his mind (i.e. to help the continuity and constancy of the devotional feeling, I do not show open favor to a devotee. This is an act of supreme kindness and friendship). You have given up for my sake all worldly concerns, the Vedas and even your own relations. I seek you from behind, being out of sight. Therefore you ought rightly to be angry with me. Even with the life of a God, I cannot make any return for your devotion to me, for you have burst asunder the ever fresh chains of home life, in order to seek me. So let your own goodness be the only recompense for your devotion.’”
The Râsa
Govinda commenced Râsa with his devoted band. (Râsa is a kind of dance in which many dancing girls take part.) The Gopis formed a circle, and Krishna, the Lord of Yoga, was between every two of them and he pressed them all unto his shoulders, and each of them thought that Krishna was near to her. (How could one Krishna stand between every two of them and how could each Gopi think that he was near to her only, when he was near to them all? Therefore “the Lord of Yoga” i.e. of unimaginable powers. Śridhara.) The sky became filled with hundreds of chariots of Devas and Deva girls, eager to witness the scene. Drums beat and flowers rained. The Gandharva kings with their wives sang the pure glory of Krishna. Loud was the clash of the Gopis’ ornaments. They danced and sang in great excitement. The moon lingered on with amazed look and the night became prolonged. So the dance continued till at last the Gopis became fatigued. Krishna wiped off their sweat and went with them to bathe in the Yamunâ. After the bath they most reluctantly took leave of Krishna.
In these enjoyments Krishna was self-contained.
Asked Râjâ Parikshit: —
“The Incarnation of Íśvara is for the spread of Dharma and the putting down of Adharma. What is this enjoyment of others’ wives, contrary to all injunctions and hateful in itself, by one who is at once the originator and preserver of all Dharma?”
Suka said: — Even the great are seen to violate what we call Dharma and the gods become over bold. But this does not bespeak any evil of them, as they have got superior force, even as fire eats everything but is ever pure. But he who is not capable (i.e. who is a slave to his body and its attributes) is not to perform such acts even in mind. If he does such acts through ignorance, he is sure to be ruined. It is only Śiva that could drink the poison that appeared from the ocean of milk. The words of the Lords (Ísvara) are true. Their deeds are only sometimes true, (i.e. their exceptional life, which is governed by extraordinary consideration and unusual conditions, is not meant always as an example for ordinary beings. But what they say is always for the good of the universe and is to be followed as a teaching. What is given as their life is also sometimes allegorical and has to be understood in another sense). The wise man therefore follows such of their deeds as are consistent with the other words of the great ones. They have nothing to gain or lose by good or bad deeds. For they have no Egoism in them. What is good and what is bad to him who is the Lord of all beings? By devotion to His feet and by power of Yoga, even Munis are freed from the bonds of good and evil. The Lord did only assume a body at will. Whence could there be any bondage in His case? (And was there really an enjoyment of others’ wives? No for He dwells in all beings, even the Gopis and their husbands. He is the manifestor of all the senses. The assumption of the body is only a playful fancy. It is for the good of all beings that He became a man. His indulgences are such as are likely to make one devoted to Him, when heard of. Even the minds of those that are very much turned away from Íśvara are attracted towards Ísvara, by means of Sringâra Râsa or love topics. Hence the love matter of Sri Krishna. This is the purport. Śridhara) The people of Vraja, deluded by the Mâyâ of Krishna, thought that their wives were by their side. They bore no ill-feeling towards Krishna. (It follows that those who perform such acts without such powers are sinners. Śridhara.)
When it was Brahmâ Muhurta, (the part of the night immediately preceding the dawn), the Gopis, with the permission of Śri Krishna, reluctantly left Him and went home.
He who hears or recites this play of Vishnu with the women of Vraja acquires supreme devotion to Bhagavat and shakes off in no time that disease of the heart called Kâma or passion for women.
Sudarsana
(The Râsa is a teaching about conquering Kâma by treating of indulgence in Kâma itself. Similarly this chapter treats of the conquest of Vidyadhara. Śridhara.)
On the occasion of a sacred festival the Gopas went to the banks of the Sarasvati. (Students will mark the significance of the Sarasvati, which corresponds to Sushumnâ in the human system at this stage of spiritual development). They adored Pasupati (Śiva) and Ambikâ (Durgâ). They passed the night on the river bank. A huge serpent swallowed Nanda. The Gopas burnt the animal but it would not let go its hold; Krishna then touched it with his feet and out came a Vidyadhara from the serpent body. This Vidyadhara, by name Sudarsana, had been cursed by Rishi Angiras for having slighted him and became a serpent.
Sankha Chûda
One day Râma and Krishna came to the forest to have company with the Gopis. It was the first part of the night. They played upon the flute and the Gopis listened to the music with rapt attention. At this time Sankha Chûda, the well-known attendant of Kuvera, drove the Gopis away northward. The girls wept and called out to Krishna and Râma for help. They ran after the Yaksha who in terror left the Gopis and fled away. Râma remained in charge of the Gopa girls. Krishna overtook Sankha Chûda and severed his head with its jewel and presented the crest jewel to Balarâma.
The Separation Song of the Gopis
At night the Gopis enjoyed the company of Krishna. But the day was their time of separation and, when Krishna went to the forest, they passed the time any how in singing about him. For the separation song, please refer to the original.
Arishta
Arishta, an Asura in the form of a bull, attacked the quarters of the cows. The cows fled away and the Gopas cried out “Krishna, O Krishna save us,” Krishna killed the Asura.
Nârada and Kansa
Nârada told Kansa: — “The female child was the daughter of Yasodâ; Krishna and Râma are sons of Devaki. Vâsudeva kept them with his friend Nanda out of fear. Those two brothers have killed your spies.” In rage the king of Bhoja took his sword to kill Vâsudeva. Nârada prevented him. But the King put Yasudeva and his wife in iron fetters. He then ordered Kesi to kill Râma and Krishna. He called his ministers together in council. Addressing Chânur and Mushtika he said: — “Râma and Krishna are to kill us. So Nârada told me.” Those two Asuras came ready for Vraja. But Kansa said: “No, you need not go. I shall send for the two brothers and kill them in a wrestling match. So prepare the playground. Place the elephant Kubalayâpida at the entrance and let him kill my enemies. On the fourteenth day of the Moon, let us commence Dhanus Yajna, and let animals be killed in honor of Śiva.”
Kansa then sent for Akrûra, one of the chiefs of the Yadu clan. “Akrûra,” said he, “Thou art my friend and do the work of a friend. Please go to Vraja. Take this chariot and bring the two sons of Vâsudeva. Tell them, they are to see the Dhanus Yajna and have a sight of the town. Let Nanda and other Gopas come with presents. The elephant shall kill the two boys. Or if perchance they escape, the wrestlers shall do away with them. I will then make easy work of Vâsudeva, my old father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the Dasârhas. Then, O friend, the earth will be left without a thorn. Jarâsandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vâna have made alliance with me. With the help of these, I shall kill all kings that are on the side of the Devas. Know this to be my plan.” Akrûra said: — “The design is all right. But it may or may not succeed. Even lofty desires are frustrated by unforeseen obstacles. Still man entertains them, to meet with either joy or sorrow. But I will do thy behests.”
The council broke up.
Kesi
In the meantime, Kesi, under the orders of Kansa, entered Vraja, in the form of a fiery steed, Krishna held him aloft by the feet and threw him away. The Asura regained consciousness and again ran after Krishna. He thrust his hand inside the mouth of the Asura and killed him at once. The Devas rained flowers over him and prayed. Rishi Nârada also appeared and adored him, making reference to his future deeds.
Vyoma
The Gopas were grazing cattle on the flat summit of a hill. Some played the part of thieves, some, that of cattle keepers and some the part of sheep. The Asura Vyoma, (the word meaning Âkâsa), son of Mâyâ, assumed the form of a Gopa, and playing the part of a thief carried away many Gopas, who became sheep and he confined them in a hill cave closed by stones. In the playground only four or five Gopas remained. Krishna found out the mischief, attacked the Asura and killed him.
Akrûra
Akrûra was mightily pleased that he would see the lotus feet of Râma and Krishna. His devotion to Krishna knew no bounds and he knew full well that, whatever his mission might be, the Lord would find out his inward devotion. At sunset he reached Gokula and, on seeing Râma and Krishna, fell down at their feet. They duly honored him. Nanda also shewed every respect to Akrûra. At night Akrûra made a clean breast of everything to Râma and Krishna, telling how Kansa oppressed the Yadus, how Nârada informed him of their presence in Vraja and who they were, how he planned their death, and the mission on which he sent him. Râma and Krishna only laughed. The next morning they informed Nanda about the command of the king. Nanda asked the Gopas to prepare themselves with presents.
And the Gopa girls? Who could measure the depth of their sorrow? Their plaintive strains were most heart-rending. They wept They followed the chariot carrying Râma and Krishna. Krishna to console them sent word that he would come back. At last the chariot became invisible and the Gopis went back to their homes.
On reaching the banks of the Yamunâ the brothers took their bath in the river and refreshed themselves with its water. They took their seat again in the chariot. Akrûra asked their permission and went to bathe. He plunged himself in the waters and duly performed the ablution ceremonies. He made a japa (repeated recital) of Veda Mantras. But lo! he found before him Râma and Krishna. They were in the chariot. How could they appear then? He rose and saw the boys were really seated in the chariot. He plunged himself once more and saw in the waters the serpent king Ananta, with a thousand heads and a thousand crowns, dressed in blue clothes, white in body, adored by Siddhas, Châranas, Gandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in yellow clothes, with four hands, adored by the Rishis.
Akrûra made salutations and adored the Purusha with folded hands.
Krishna then withdrew his form, as a play is withdrawn from the stage. Akrûra got up and took his seat in the chariot.
Krishna said: — “Akrûra, you look as if you have seen something unusual.” Akrûra replied: — “What is there in the universe that is not in thee. When I have seen thee, I have seen everything.” They drove on again and at last reached Mathurâ.
Mathurâ
Akrûra asked Krishna and all the Gopas to come to his house. But Krishna would first kill Kansa before doing him this favor. So Akrûra sorrowfully left him and informed Kansa about the performance of his mission.
Krishna with Balarâma and the Gopas went out to see the town. The house tops became crowded with females who wanted to have a look at Krishna, whose fame had already preceded him. A washerman passed that way. Krishna begged him to give him some choice clothes. But he was the washerman of Kansa and he arrogantly refused to give any of the King’s clothes. Krishna in anger cut off his head. The attendants left the clothes and fled away. Râma and Krishna took as many as they liked and gave the rest to the Gopas.
A weaver came forward of his own accord and gladly dressed the brothers with choice clothes. Krishna rewarded him with great powers and provided for him Sârupya (a kind of Mukti) after death.
Then the brothers went to the house of a garland-maker named Sudâmâ. Sudâmâ fell down at their feet and adorned them and the Gopas with the best garlands. The garland-maker prayed for constant devotion, for friendship with the devotees and for love of all beings. Krishna gave him these boons as well as many other blessings.
A young girl went that way with fragrant paste in her hand. Though young and beautiful, she was hunch-backed.
Krishna said smilingly: — “Fine girl that thou art, tell me truly what this scented thing is for. Anoint us with this, and good shall be your lot.” The girl said: — “My name is Trivakrâ (with three bends). I am a servant of Kansa. He likes my paste very much. Who but you can deserve to have it?” The girl then anointed the brothers, with zeal and love. Krishna pressed her feet with the tips of his own feet and held up her chin with two fingers and with a little effort made her erect. The hunch on her back was gone and she became a beauty. She invited Krishna to her own house. Krishna knew her object and said “Let me first do my work and then I shall visit your house.” He then passed through the traders’ quarters. They made various presents. Krishna then enquired where the Yajna Dhanus (the bow to be used in the performance of the Yajna) was. Though warned by the citizens, he entered the place and easily broke the bow asunder. There was great noise. The warders ran to kill him. He killed the guardsmen with the two parts of the bow.
It was then sun-set. The boys returned with the Gopas to their quarters.
Kansa heard of the valour of the boys and passed the night in evil dreams. When the day broke, he made preparations for the wrestling match.
The Wrestling
Kansa took his seat on a raised platform with his ministers. There was beating of drums. The athletes appeared on the scene, headed by Chânur, Mushtika, Kûta, Sala and Tosala. Nanda and other Gopas made their presents and were shown over to another platform.
Hearing the noise, Râma and Krishna also came to see the match. At the entrance they were obstructed by the elephant Kubalayâpida. Krishna asked the driver to remove the elephant, but he only set it upon him. There was a fight and Krishna at last succeeded in felling the elephant to the ground. He then plucked out its teeth and with their help, he killed both the animal and its driver. Blood-stained, the two brothers entered the wrestling ground with the ivory teeth in their hands. All were struck by their appearance. The account of the elephant’s death struck terror into Kansa’s heart. He began to tremble. The people of Mathurâ were attracted by the divine form of the brothers and they began to talk about their deeds. Chânûra addressing the brothers said: — “You are known as good wrestlers. The King has therefore invited you to this match. Come and do the pleasure of the King, for the King is the embodiment of all Devas.”
Krishna said: — “We dwell in the forest. But still we are subjects of the King of Bhoja. That we are ordered to please the King is a great favor to us. But we are boys. We shall play with those of equal might. There will then be a fair match and there will be no injustice attaching to those present here.”
Chânûra replied: —
“You are neither a boy nor a youth below fifteen, Krishna. Nor is Balarâma so. You killed that elephant with the might of a thousand elephants as it were in sport. It is meet therefore you shall fight with the powerful. There is no injustice in this. You measure your strength with me and let Balarâma do so with Mushtika.”
So it was. The fight was a drawn one. At last the brothers killed their rivals. Kûta then confronted Balarâma, who killed him with his fist. Sola and Tosala also fell dead before Krishna. The other wrestlers fled for their lives. Râma and Krishna then called their Gopa companions and began to dance together on the wrestling ground. “Well done,” “Well done,” cried all, except Kansa.
The Death of Kansa
Kansa stopped the music. He exclaimed. “Let these two unruly sons of Vâsudeva be driven out from the town. Take away the wealth of the Gopas. Confine this wicked Nanda. Kill that vile Vâsudeva. My father Ugrasena is partial to my enemies. Kill him with all his attendants.” While Kansa was thus bragging Krishna got angry and with one jump, he got upon the platform. Kansa stood up with his sword and shield. Krishna held him by his hair and threw him down from the platform. He then jumped over Kansa and his life departed. He then dragged the dead body of Kansa in the presence of all. Kansa through fear and anxiety had always thought of Krishna and now being killed by his hands, he attained the Rûpa of Krishna. The eight brothers of Kansa attacked Krishna but they were put to death by Balarâma. There was great rejoicing amongst the Devas.
The wives of Kansa loudly lamented the death of their husband. Bhagavân consoled them. He then liberated his father and mother and touched their feet. He then took leave of Nanda and the Gopas, promising a speedy return to them.
The Thread Ceremony and Brahmacharya
Krishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas, Madhus, Dasarhas and Kukkuras, who had left Mathurâ for fear of Kansa, now returned to that town. Vâsudeva called the Purohita (family priest) Garga and performed the Upanayana ceremony (investiture of the sacred thread) of his sons. They then became twice-born. (Dvija-Brâhmanas, Kshatriyas and Vaisyas are the twice-born classes. Krishna was a Kshatriya by birth). After Upanayana, one has to practise Brahmâcharya i.e. he has to reside at the house of his Guru, learn the Vedas from him and practise asceticism at the same time. According to practice, Râma and Krishna went to reside at the house of Rishi Sandipani of Avanti of the line of Kasyapa. The brothers learned the Vedas, the Vedangas and all the branches of learning in sixty four days. Then they requested their Guru to name his Dakshinâ. (When a disciple leaves his Guru after the completion of study, he has to give some Dakshinâ or present according to his power to the Guru). Sandipani in consultation with his wife asked for the restoration to life of his son, who had been drowned in the sea at Prabhâsa Kshetra. “All right,” said the brothers. They took their chariot and went to the sea-side. The sea brought presents. But Krishna asked for the restoration of his Guru’s son. The sea replied: — “I did not carry him off, but one Asura named Panchajana, who lives in my waters in the form of a conch.” Krishna entered the waters and killed Panchajana. But he did not find the boy within the Asura’s body. Me took the conch and came back. He then went with Balarâma to the seat of Yâma called Sanyamani and blew the conch. Yâma adored the brothers and wanted to know their behests.
Bhagavân said: — “My Guru’s son has certainly been brought here by his own Karma. But hear my command and bring him to me.” “So be it” said Yâma, and brought back the Guru’s son. The brothers took him to their father and said: “What more do you ask, O Guru?”
The Guru said: — “I have nothing more to ask. Now you may go home.”
Uddhava and Vraja
Uddhava was the chief counsellor of the Vrishnis, the dear friend of Krishna and the direct disciple of Brihaspati. He was second to none in wisdom. His dress and decorations were those of Krishna.
Krishna called his friend aside and said: —
“Go, Uddhava, to Vraja. Bear my love to Nanda and Yasodâ, Give my message to the Gopis, which will be a relief to them in their distress. Their desires are all centred in me. I am their life. They have given up all worldly connections for my sake. I am their dearest and nearest friend. I protect those that give up worldly duties for my sake. So painful is my separation to the Gopis that they are beside themselves. Any how they live and that with difficulty, only because I sent word of my speedy return.”
Gladly Uddhava accepted the mission. He went to Vraja and stayed there for a few months, consoling the Gopas and Gopis.
To Nanda and Yasodâ he said: —
“Râma and Krishna are the efficient and the material cause of the Universe — Purusha and Pradhana. They pervade all beings and guide the workings of individual natures. Krishna would fulfil the promise he made to you on the wrestling ground and come back to Vraja ere long. Do not grieve O great ones. You shall see Krishna by your side: He is within the heart of all beings, as fire is inside all fuel, To him nothing is agreeable or disagreeable, nothing high or low. He has no father, no wife, no sons, no one near or distant, no body, no birth, no Karma. For the protection of Sâdhus he manifests himself in different births at his own pleasure. Though void of all Gunas, he seeks them at pleasure for the purpose of creation. As a stationary body appears to be moving, so Âtmâ appears to be working, though Chitta is the worker. Krishna is not your son only. But he is of all the sons, the self, father, mother and Ísvara. Nothing exists in reality but Krishna.”
Excited were the effusions of the Gopis, on seeing Uddhava. (They may be interesting to the general reader but to the student the message delivered by Uddhava is the only necessary portion at this stage of the story. The reader is therefore referred to other translations for those highly poetical effusions.)
Uddhava informed the Gopis that he was the secret messenger of Krishna. He then delivered the following message from Bhagavân: — “You have no separation from me, for I am all-pervading. As the five elements earth, water, air, fire and ether enter into the composition of all beings, so I underlie Manas, Prana, the Bhûtas and the Indriyas, as also the Gunas themselves. I create, preserve and destroy self in self by self. By my Mâyâ, I become the Bhûtas, the Indriyas and the Gunas. But Âtmâ is pure, it is all consciousness (Jnâna), separate, unconnected with the Gunas. It is only by the mental states of wakefulness, dream and dreamless sleep that egoistic perceptions are caused in Âtmâ. (The objects of perception in one state appear to be unreal in another state.) The objects of dream perception appear to be unreal to the awakened man. The mind (being the common factor in all the three states) perceives these (unreal) objects of the senses and it underlies the senses themselves. Sleeplessly therefore control the mind. This is the final reach of the Vedas, of Yoga, and of Sânkhya, of relinquishment, of Tapas, of the control of senses, and of Truth itself. This is the ocean into which all rivers fall.
“That I, though pleasing to your eyes, remain away from you is because I want you constantly to meditate on me, for such meditation will attract your mind more towards me. The mind of women does not dwell so much upon the lover, near at hand, dearest though he be, as it dwells upon a distant lover, being full of him.
“By devoting your whole mind to me, free from all other thoughts, and by constantly meditating on me you shall forthwith attain me. Even those girls that remained at Vraja and could not join the Râsa attained me by meditating on My powers.” The words of Uddhava only reminded the Gopis of the doings of Krishna. They loudly took his name. They were full of Krishna and would not forget him. But they knew from His message that He was Âtmâ and their pain of separation was gone.
Uddhava remained for several days at Vraja, reminding all of Sri Krishna. When he left Vraja he wished that he could be one of the creepers or herbs in Vrindâvana, that had been rendered sacred by the dust of the Gopis’ feet. (With that wish let us take leave of the Vrindâvana Lilâ of Bhagavân Sri Krishna.)
Thoughts on the Vrindâvana Lilâ
Before making any remarks of my own, it will be necessary to draw upon the Upanishads.
Gopâla Tâpani is one of the chief Upanishads dealing with Krishna. The work is divided into two parts. The first part gives one yantra for the Upâsanâ of Krishna. The second part gives a narration. The women of Vraja asked Krishna to name some Brâhmana to whom they could make offerings of food. Krishna named Durvasas. “But how can we approach him without crossing the Yamunâ?” asked the Gopis.
“Take my name, that of Krishna, a Brahmâcharin, and the Yamunâ shall give you way” So it was. The Gopis crossed the Yamunâ and went to the Âsrama of Durvasas, the incarnation of Rudra. They offered the sweet things to the Rishi and when he partook of these, he permitted the Gopis to retire. “But how can we cross the Yamunâ?”
The Rishi replied: — “Remember me, the eater of Durvâ (a kind of grass) and the river shall give way.”
“Krishna a Brahmâcharin! And thou an eater of Durvâ only? How can that be?” asked the chief Gopi and she asked a number of other questions.
(According to the common exoteric notion Sri Krishna is the lord of many women and Durvasas is a voracious Rishi. This is the cause of the wonder.)
Durvasas first explained that Krishna was the all-pervading Purusha, underlying all. Then further on, there are seven Sâkâmya Puris or places, on the top of Meru, as well as seven nishkâmya Puris.
(The commentator Visvesvara explains “Sâkâmya,” as regions where desires fructify. As on the Meru there are seven such Puris, so there are seven Nishkâmya or Moksha-producing Puri’s). On the earth, these, are seven Sâkâmya Puris (Ayodhyâ, Mathurâ and others.) Of these Gopâla Puri (Mathurâ) is the direct abode of Brahmâ.
As the lotus floats on the lake, Mathurâ rears itself up on the earth, protected by Chakra, the disc of Vishnu. Hence it is called Gopâla Puri. This Puri is surrounded by twelve forests: —
Brihat Vana (from Brihat or great, large).
Madhu Vana (From Madhu, a daitya).
Tâla Vana (Tâla or palm tree).
Bahula Vana (From Bahula, a kind of tree).
Kumud Vana (From Kumud, flower).
Khadira Vana (From Khadira or the catechu plant).
Bhadra Vana (From Bhadra, a kind of tree).
Bhândira Vana (From Bhândira, the name of a religious fig tree).
Srî Vana (From Srî or Lakshmî).
Loha-vana (from Loha, the name of an Asura.)
And Vrindâvana (from Vrinda or Tulasi plant.)
These twelve forests are presided over by the 12 Âdityas, 11 Rudras, eight Vasus, seven Rishis, Brahmâ, Nârada, the five Vinâyakas (Moda, Pramoda, Âmoda, Sumukha and Durmukha), Viresvara, Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Śiva Lingas.
There are two chief forests, Krishnavana and Bhadra vana. The 12 forests are included in these. They are all sacred, some of them most sacred.
There are four forms of Vishnu (Mûrtis) in these forests, Râma (Sankarshana), Pradyumna, Aniruddha and Krishna (Vâsudeva).
There are twelve other Mûrtis in Mathurâ:
Roudrî adored by the Rudras.
Brâhmi, by Brahmâ.
Devî, by the sons of Brahmâ.
Mânavî, by the Maruts.
Vighna nâsinî, by the Yinayakas.
Kâmyâ, by the Vasus.
Ârshî, by the Rishis.
Gândharvi, by the Gandharvas.
Gō, by the Apsarasas.
Antardhânasthâ remains hidden.
Svapadangatâ is at the supreme abode of Vishnu.
Bhûmisithâ remains on the earth (Bhûmi).
Those who worship Bhûmisthâ know no death, they become liberated.
Gopa is Jiva (Ego).
Gopâla = Gopa (Jiva) + âla (acceptor).
Gopâla is he who accepts the Jivas as his own.
He who realises “I am Gopâla” attains Moksha. Gopâla always remains at Mathurâ. Mathurâ is the place for devotion.
The Lotus of the heart is Mathurâ with its eight petals. The two feet of Nârâyana are there marked with the divine Symbols (flag, umbrella &c.). The object of meditation there is either Krishna, with Srivatsa, with Kaustubha, with four hands, bearing Sankha, Chakra, Padma, and Gadâ, with arms adorned by Keyûra, with the neck adorned by a garland, with a crown on the head and with Makara-shaped Kundalas on the ears; or it is Krishna with, two hands, bearing a flute and horn.
Mathurâ is from Math, to put down, because materiality is put down there by divine wisdom. The eight Dikpâlas (Indra, Agni, Vayu, Varuna and others) preside over the eight petals of the Lotus in the heart.
The “flags” have the glow of the Sun and the Moon.
The umbrella is Brahmâ Loka.
The two feet are “above” and “below.”
Kaustubha is that light which overpowers all other lights viz., Surya, Agni, Vak and Chandra.
The “four hands” are Satva, Rajas, Tamas and Ahankâra.
“Sankha,” consisting of the five Bhûtas, is held by the hand representing Rajas.
“Chakra,” consisting of Manas, is held by the hand representing Satva.
“Padma” is the universe, the primal Mâyâ. It is held by the hand, representing Tamas.
“Gadâ” is primal Vidya or wisdom. It is held by the hand, representing Ahankâra.
“Garland” round the neck consists of the Mânasa Putras of Brahmâ. The crown is Sat, absolute existence. The different life forms and the underlying Jiva are the two “Kundalas” on the ear.
Then we come to MANTRA BHAGAVATA or Bhâgavata written in Vedic Mantras, a stiff work not quite intelligible without the excellent gloss of Nilkantha (published at the Venkatesvara Press, Bombay). This work is said to have been found out by Nilkantha. It is divided into four parts — Gokula Kânda, Vrindâvana Kânda, Akrûra Kânda and Mathurâ Kânda. The chief events of Krishna’s divine life (Lilâ) are narrated in this book, but in the order of narration., it follows Hari Vansa more than the Bhâgavata Purâna. I refer only to those portions of the book, which to me appear important.
We take the following from the Gokula Kânda. The Gopas are re-incarnations of Devas. They are the messengers of Krishna. They are fond of Gavya or the products of Cows. The relation between Krishna and the Gopas is that between an object and its image. Krishna drove the cattle of Nanda, just as he drove the horses of Arjuna, the object of doing so being in both the cases the destruction of all the enemies (III). In commenting on the 5th Śloka, Nilkantha calls Krishna the white ray of the Sun, which becomes the blue ray, which is in reality the ray of Sat, Chit and Ananda. He refers in this connection to the word Bharga (ray) in the Gayatri. Krishna is the heart of the Sun.
The sixth sloka explains this: —
“It is Krishna who causes bliss. The Sun God (Savitri), being guided by Krishna, goes his way on the golden chariot (VI).”
In the 11th sloka, Krishna is called the Black ray.
Mother Aditi (Earth) asked her son Indra for relief (VII). At the request of Indra, Vishnu entered the womb of Devaki. He first ensouled seven Ardha-Garbhas. (Ardha is half and Garbha is a foetal child. The six sons of Kala-nemi — the name of a demon, literally, the rim of the wheel of time, known as Shat Garbhas, pleased Brahmâ by worship and became immortal. They were the grandsons of Hiranyakasipu. He cursed them saying: —
“I am your own grandfather. But you disregard me for the sake of the Divine Grandfather Brahmâ. Hence you shall be killed by the hands of your own father.” They remained in their Linga Sarira in Pâtâla.
They incarnated as the first six sons of Vâsudeva and were killed by Kansa, the incarnation of Kala-nemi. This is related in Harivansa. Therefore they are called Ardha Garbhas. The seventh Balarâma is also called Ardha-Garbha, as he was drawn away from Devakl to Rohini. Nilkantha) IX.
The Black ray (Sat, Chit and Ananda) incarnated in Devakt’s womb.
Krishna is Antaryâmin or inside all beings.
Balarâma is Sutrâtmâ, the Ego. XIX.
The Cart Asura (Sakata) is a messenger of the death God from the South, XX.
Pûtanâ is a weapon of death in the form of a bird. XXI.
Trinâvarta is the disease, known as consumption.
The Gopas asked Krishna for the milk-products. As devas, they had never known such offerings in Yajnas. They informed Krishna, where the milk made things were to be found. (XXIII and XXIV.) For the gratification of the universe, the longings of Krishna are great and for this reason he did not spare any fresh butter of the Gopis. The Gopis learned from this that for the bare up-keep of their lives, they were to attend to their household duties (XXVI). (If the boys are to steal away all the butter, life itself will be extinguished. People should have enough left for their household requirement. If I taste only a little of the butter, all the three Lokas will be gratified, and the Gopis will acquire the merit thereof. Considering all this, Bhagavân tasted butter by stealth Nilkantka. This means, in so many words, that Krishna accepted the fruits of all the actions of the Gopis except such as sufficed to preserve their lives). The Gopis complained to Yasodâ of the stealing acts of Krishna. XXVII.
Vrindâvana Kânda.
The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of Vrikas or wolves. (Kâma and other passions are the wolves, Nitkantha), I.
In treating of Pralamba Asura, mention is made of the nonperception of “I am Brahmâ,” VII.
Pralamba is said to be an aspect of the primal Daitya Madhu, IX.
There is some philosophical discussion about the concealment of calves by Brahmâ, (X to XIV.)
The first six sons of Devaki are the Six Indriyas (including Manas) and the seventh is the Jivâtma, the conscious Ego. XXXV.
In commenting upon this sloka, Nilkantha says, “Devaki and other names are merely allegorical, bearing an esoteric meaning. The narration is not the real point.” He further supports his position while commenting on sloka XL, of Vrindâvana Kânda. He makes quotations from the Skanda Purâna, which speak of the twofold meanings of the narration texts, one Âdhyâtmika and another Âdhi bhautika, the former being difficult to follow. Following up these quotations, Nilkantha says; “Those that are not prepared for the Âdhyâtmika hindering of all modifications of the mind, must seek the Âdhibhautika Lilâ of Bhagavân. And if they concentrate their minds on the holy deeds of Bhagavân, they acquire the result of Samâdhi.”
Krishna is Paramâtmâ. The intercourse of the Gopis was not therefore adulterous. (XXXVII and XXXVIII.)
Akrûra Kânda.
In this Kânda, Akrûra comes to Vraja and takes Râma and Krishna to Mathurâ.
Mathura Kânda.
This part treats of the killing of Kansa by Krishna.
Krishna is described as the knower of the hidden names of the cows. (It is to be understood that the cows have hidden names, Nilkantha.)
We now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads.
The Gopas are Devas.
“Nanda” is Supreme bliss.
“Yasodâ” is Mukti.
Mâyâ is three-fold Sâtvika, Râjasika and Tâmasika.
Satvika Mâyâ is in Rudra, Râjasika in Brahmâ and Tâmasika in the Daityas.
Devaki (Deva+ki or chanted by the Devas) is Brahmâ Vidya.
“Vâsudeva” is Nigama.
The “Gopis” and the cows are Riks. (Vedic Mantras)
Brahmâ is the stick of Krishna.
Rudra is His flute.
Indra is the horn,
“Gokula Vâna” is Vaikuntha.
The trees are the Rishis of Vaikuntha.
The Daityas (Trinâvarta and others) are greed, anger and other passions. Krishna, in the form of Gopa, is Hari. Râma is the Sesha serpent.
The eight principal wives and the sixteen thousand and one hundred minor wives of Krishna are the Riks and Upanishads.
“Chânûra” is Dvesha (Dislike).
“Mushtika” is Matsara (Egoism, Envy).
“Kubalaya pîda” is Darpa (pride).
“Vaka” is Garva (Arrogance).
“Rohini” is Dayâ (Tenderness).
“Satya bhama” is Ahinsâ, (Non-Injury).
“Agha” is some fatal disease, such as consumption &c.
“Kansa” is Kali(?) (The commentator Nârâyana says that by Kali we are here to understand Kalaha or quarrel, for Kansa is the incarnation of Kâlanemi and Duryodhana is the incarnation of Kali.).
“Sudâman” is Sama (restraint of the mind).
“Akrûra” is Satya (Truth).
“Uddhava” is Dama (restraint of the senses).
“Sankha” is Vishnu himself in the form of Lakshmî.
The Milk products of the Gopis correspond to the ocean of milk in the universe.
Kasyapa is the Ulûkhala (wooden mortar used in cleansing rice), to which Krishna was tied by Yasodâ.
The rope that was used in the tying of Sri Krishna is Aditi. Chakra is Veda.
The garland Vaijayanti is Dharma.
The umbrella is Âkasa.
Gadâ is the Goddess Kalika.
The bow of horn (Sârnga) is the Mâyâ of Vishnu.
The Arrow is Kâla, the destroyer of all lives.
The Lotus is the seed of the universe. Garuda is the religious fig tree named Bhândira.
The following is taken from GOPI CHANDANA UPANISHAD.
“What is Gopi?
“She who preserves.
“Preserves from what?
“Preserves people from Naraka, from death and from fear.”
HARIVANSA says: —
“Kansa is Kâlanemi,
“Kesin is Haya Grîva,
“Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chânûra and Mushtika are the Asuras, Varaha and Kisora.”
PADMA PURANA throws the greatest light on the Vrindâvana Lilâ of Sri Krishna. The chapters refer to the Pâtâla Khanda of that Purâna.
Ch. 38. Of innumerable Brahmândas (solar systems), there is one supreme seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and Vaikuntha, Śiva Loka and others are the lower aspects. Goloka is represented on the earth by Gokula, and Vaikuntha by Dvârakâ. Vrindâvana is within the jurisdiction of Mathurâ. Mathurâ has the form of the thousand-petalled lotus, situated in the head.
Of the forests in Gokula, the twelve chief ones are: — Bhadra, Sri, Loha, Bhândira, Mahâvana, Tâla, Khadir, Bakula, Kumud, Kâmya, Madhu and Vrindâvan. There are several sub-forests too, which witnessed some scene or other of Krishna Lilâ.
Gokula is the thousand-petalled lotus and its disc is the seat of Govinda.
The petals are the seats of different performances of Sri Krishna and are different occult centres.
The southern petal contains a most occult seat, attainable with difficulty by the greatest of Yogins. The south-eastern petal contains two secret recesses. The eastern petal has the most purifying properties. The north-east petal is the seat of fruition. The Gopis attained Krishna on this petal, by worshipping Kâtyâyani. Their clothes were also stolen on this petal.
The northern petal is the seat of the twelve Âdityas. It is as good as the disc itself.
The north-west petal is the seat of Kâliya. On the western petal, favor was shewn to the wives of the Vedic Rishis. Here the Asura Agha was killed. Here is also the Lake called Brahmâ. On the south-western petal, the Asuras Vyoma and Sankha-chûda were killed.
These eight petals are situated in Vrindâvana. Outside Vrindâvana, there are sixteen petals. The first petal is the seat of Govardhana. Here Krishna was installed as Govinda. The first petal contains Madhuvana, the second Khadira, the fourth Kadamba, the fifth Nandisvara (residence of Nanda), the sixth Nanda, the seventh Bakula, the eighth Tâla (where the Asura Dhenuka was killed), the ninth Kumuda, the tenth Kâmya (where Brahmâ knew Krishna as Vishnu), the eleventh many forests, the twelfth Bhândîra, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha, and the sixteenth Mahâvana. The deeds of Sri Krishna up to the age of five were all performed at Mahâvana.
Vrindâvana is the seed cavity of the thousand-petalled lotus. By all means place Vrindâvana in the heart cavity. Krishna is always a Kisora (between ten and fifteen) at Vrindâvana, (i.e. Vrindâvana proper, the particular forest of that name).
At the centre of Vrindâvana is the eight-cornered Yoga seat of Sri Krishna. Over that seat is a throne of jewels. The eight petalled lotus lies there. The disc of that lotus is the supreme abode of Govinda. He is the Lord of Vrindâvana. Brahmâ, Vishnu and Śiva are all His parts. His primal Prakriti is Râdhikâ.
CHAPTER 39.
Govinda with Râdhâ is seated on the golden throne. Outside the throne, on the seat of Yoga, remain the chief favorites of Krishna, who are parts of Râdhikâ.
Lalita stands on the west, Syâmalâ on the north-west, Srimatî on the north, Haripriyâ on the north-east, Visâkha on the east, Saivyâ on the south-east, Padmâ on the south, and Bhadrâ on the south-west.
Then there is another group of eight, Chandrâvali, Chitrarekhâ, Chandrâ, Madana Sundari, Sri, Madhumati, Chandra-rekhâ, and Haripriyâ.
Of this latter group, Chandrâvali holds almost equal position with Râdhikâ.
These are the sixteen principal Prakritis. Then there are thousands of Gopis all devoted to Krishna.
On the right side of Sri Krishna are thousands of Sruti girls, who chant His divine mysteries. On the left side are the most beautiful-looking Deva girls, who turn towards Sri Krishna with the greatest eagerness.
Outside this inner temple are the Gopa boys, who look like Krishna. Sridâman is on the west, Sudâman on the north, Vasudâman on the east, and Kinkini on the south.
Outwards still more, inside a golden temple, seated upon a golden seat, adorned with ornaments of gold, there are thousands of Gopa boys, headed by Stoka Krishna, Ansu Bhadra and others, all devoutly singing the glory of Sri Krishna.
The whole of this is surrounded by a shining gold wall.
On the west of that wall, within a temple, situated under a Parijâta tree, is Vâsudeva, with his eight wives, Rukmini, Satyabhama, Jâmbavati, Nâgnajiti, Sulakshanâ, Mitravindâ, Anuvindâ and Sunandâ.
On the north, under a Harichandana tree, is Sankarshana with Revati. On the south, under a Santâna tree, is Pradyumna with Rati. On the east, under a Kalpataru, is Aniruddha.
Surrounding all this is a white stone wall, with four gates. White Vishnu preserves the western gate, Red Vishnu preserves the northern gate, yellow Vishnu preserves the eastern gate, Black Vishnu preserves the southern.
CHAP. 41. Rishi Ugra-tapas meditated on Sri Krishna for one hundred Kalpas. At the end of that period he became a Gopi, named Sunandâ.
Rishi Satya-tapas meditated on Krishna for ten Kalpas, and he then became a Gopi named Bhadrâ.
Rishi Hari-dhamâ became a Gopi, named Raktavenî, at the end of three Kalpas.
Rishi Jâvâli became Chitra-gandhâ after ten Kalpas.
Suchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the end of one Kalpa.
Jatila, Janghapûta, Ghritâsin, and Karbu became Gopis after three Kalpas.
Suka, son of Dirgha-tapas, Vyâsa of the previous Kalpa, became daughter of Upananda.
One son of Svetaketu became the daughter of Bâlâvani.
Chitra-dhvaja, son of Râjârshi Chandraprabha, became Chitrakalâ, daughter of Gopa Viragupta, at the end of one Kalpa.
Rishi Punya-sravas practised meditation for thirty thousand Kalpas and he was born as the daughter of Nanda’s brother, by name Labangâ.
These are some of the favorite Gopis of Krishna.
CHAP. 42. The form of Sri Krishna, as seen at Vrindâvana, is constant. Mathurâ, Vrindâvana, Yamunâ, the Gopa girls, the Gopa boys, Sri Krishna as an Avatâra — are all constant.
The Gopis are the Srutis (forms invoked by Vedic Mantras), Deva girls and devoted Rishis, desirous of liberation.
The Gopa boys are Munis, full of the bliss of Vaikuntha.
The Kadamba tree is Kalpa Vriksha, (a divine tree that gives all that is desired).
The Siddhas, Sadhyas and Gandharvas are the Kokilas (cuckoos) of Vrindâvana.
Govardhana is the eternal servant of Hari.
CHAP. 43. Arjuna wanted to know the mysteries of Vrindâvana and of the Gopis.
Krishna said they were unknown to Brahmâ even. He then advised Arjuna to worship the goddess Tripura-sundari, as through her favor only he could know all he asked about. The goddess asked Arjuna to bathe in a tank called Kulakunda. She then gave directions which were duly performed by Arjuna. The goddess then took Arjuna to the real, constant Vrindâvana, which is placed over Goloka. With the divine vision, given by the goddess, Arjuna saw the mysteries of Vrindâvana, and became full of devotional love. He then asked the goddess what to do next. She then asked him to bathe in another tank, and, when Arjuna did so, he became a female. A divine voice said, “Go back to the former tank. Touch its water and you will attain your object. There you will find your companions.”
The Gopis gathered round Arjuna out of curiosity. One of them Priyamuda asked: — “Who art thou? How hast thou come here?” Arjuna related his story.
To satisfy the curiosity of Arjuna, Priyamuda said: — “We are all the dear companions of Krishna. Here are the girls of Vraja. Those are Srutis and these are Munis. We are Gopa girls. Some appeared here from the body of Krishna. They are constant, keeping constant company with Krishna and moving all over the universe. Of them, this is Purna-rasâ, this is Râsa Manthara (and so on). Then of the Srutis, this is Udgita, this is Sugita (and so on). Then of the Munis, this is Ugra-tapas, this is Priyavrata, this is Suvrata (and so on). Amongst us, the girls of Gopas, this is Chandravali, this is Chandrika, this is Chandra-rekha (and so on). You will have all these for your companions. Come bathe on the east side of the tank. I shall give thee the Mantra of Râdhikâ”. Arjuna worshipped Râdhikâ with that Mantra and she appeared before him. She then gave him the Mantra of Krishna. With that Mantra, Arjuna succeeded in getting the favor of Krishna. He called Arjuna, in his female form, and gave him the privilege of his company. Arjuna was then made to bathe on the west side of the tank and he then regained his former form.
THE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purâna. This ideal was further worked out and further revelations were made by Chaitanya, who is believed to be an Avatâra of Krishna Himself. A full discussion of these revelations will be made when we come to study the teachings of Chaitanya. No reference is therefore made in this book to the works which appeared and some of which preceded, but were connected with, the great movement of Chaitanya.
Such is the study of the Vrindâvana Lilâ as authoritatively given in standard religious books. It gives us a clue to the mysteries, which should be worked out by each esoteric student for himself.
The mysteries are partly allegorical and partly historical. We shall first take the allegorical representation of the Lilâ, which has reference to the spiritual development of every individual Bhakta and is therefore of the most abiding interest to all Bhaktas.
The Puri of Mathurâ is in every man, the kingdom of his own mind, where the personal self is to be put down. Mathurâ is from math, to put down. Lavana (Salt), the demon of materialism (for salt is an emblem of materialism; cf. the salt ocean) had hold of this Puri during the time of Râma, and Satrughna killed the demon.
But materialism regained its lost ground and the forces of descent gathered strong round Kansa. Kansa was Kâla-nemi, or the mark left by the wheel of time. Each one of us has inherited through countless ages a strong element of materiality, which tries to reign over each one of us. This is the Kansa in each of us. There was also king Kansa of the period when Krishna appeared. He was brought down from his high platform and killed by Krishna, and the spiritual evolution of humanity became assured.
There are eight Prâkritic principles in man, corresponding to eight senses. Earth or smell, water or taste, fire or form, air or touch, and akasa or sound, these enable Jivas to acquire experiences from the outside. Ahankâra, or the sense of egoism, enables man to assimilate those experiences to his personal self, and to make a small world of his own self.
Then there is Mahat and the universal sense corresponding to it. This sense takes man out of the limits of personality; it raises him to the level of spiritual life. It develops unselfishness and universal life.
Last of all is the eighth principle, Mula Prakritî. It gives the sense of perceiving Âtmâ.
Krishna helps the evolution of the Jivas, by developing the outer senses first and then the inner senses.
When the first six senses are developed, the evolution of personality is complete. The powers that develop the senses do not come any more into requisition. Those powers were the first six brothers of Krishna, who lay slumbering in the ocean, and who were ardhagarbha, as Harivansa says. Their action was confined to the material stage of evolution and hence they are said to have descended from Hiranyakasipu. Kansa had no difficulty in slaying these half-dead powers.
The sixth brother was Balarâma. He was robed in blue, a highly spiritual color, the color of Mahat. He roused the spiritual sense of man. Jivas had wandered away from their spiritual home, where they were all united, and each had made a separate entity for himself. Balarâma tried to draw them together once more on the plane of Mahat. Hence he was called Sankarshana, and his instrument was called the plough. He was the first born, as men cannot come face to face with Íshvara, so long as they are not raised beyond the limits of personality. Jivas streamed forth from the plane of Mahat, presided over by Atlanta or Sankarshana, and they are drawn back to that plane so that they may set out on a higher spiritual journey.
Then came Sri Krishna and Yogamâyâ, both together. Sri Krishna was the highest of the high, beyond the Mâyâ that enshrouded the Brahmânda. How could he come in contact with the Jivas of Brahmânda? The only plane of Prakriti with which He could come in direct contact was the plane of Mula Prakriti. But this plane was not developed in humanity as yet. Therefore He asked Yoga Mâyâ, the energy of Jivic evolution, who carries Jiva from the lowest to the highest point, to serve as a medium between Him and the Jivas. Sri Krishna performed His mission with the help of Yoga Mâyâ. The Gopis met Sri Krishna because they worshipped Yoga Mâyâ (Kâtyâyani). Sri Krishna had personal contact with the Gopis at Râsa, because He invoked Yoga Mâyâ at the time and got her help. Yoga Mâyâ is the highest sense of which Jiva is capable, and, when Durga appeared in her third incarnation as Yoga Mâyâ, she was not to undergo further incarnation in this Kalpa. To the developing sense of Yoga Mâyâ, Śiva gave truth after truth, till the highest truths were revealed to her, which form the Agamas and Nigamas. The revelations to the developing sense of humanity are the Tantras.
Sri Krishna was born that men might come up to His ideal. He is the first Purusha. The limitations or Mâyâ of the solar system do not touch Him. He is the Lord of many solar systems. Even the materials that form the solar systems have their manifestation from him. Nothing that we know of, nothing that we are composed of, nothing that shapes our experiences, that causes our likes and dislikes, limits Krishna. Even Brahmâ, Vishnu and Śiva, the triune aspect of the second Purusha, are limited by the universe they lord over. Śiva is also called an aspect of the first Purusha in Saiva Purânas.
Sri Krishna is Nirguna, for the Gunas we know of do not touch Him. He is the Absolute, for the relativities we know of, or which we may even think of, have no place in Him. The other Avatâras are said to be manifestations of the second Purusha. But Krishna is Bhagavân Himself, i.e., the first Purusha (I-3-28).
There are three aspects of the Absolute, the non-transformable, which uphold creation. It is through these aspects that all beings come into existence, prosper and dissolve. It is through them that they are brought nearer and nearer in every Kalpa to Íshvara. In the perfected being, the aspects of sat (existence), chit (consciousness) and ânanda (bliss) are not restricted by the conditions of the universe in which those aspects are developed. When beings are perfected in this way, they reach the plane of Krishna, which is beyond the seven-fold plane of the Cosmic Egg. The Gopis are such perfected beings.
It will be out of place to enter here into a detailed study of these aspects. But it will be necessary to make a brief reference to them in order to understand the aspect of Bliss, as a factor in spiritual Evolution.
It is the existence aspect of the underlying ray of the Absolute Brahmân, in every individual, that gives a continuity to individual existence, through thousands of births and experiences, and makes individual evolution a possibility.
The consciousness aspect of the ray unfolds the blunt inanimate sense into the most highly developed mind. It gives the wisdom side of man’s evolution, which leads to the path of Jnâna.
Then there is the Bliss aspect of the ray, which directly leads to the union of the human soul with the Over-soul, of Jiva with Íshvara, and it leads to the path of Bhakti. It is the sensation of pleasure that makes the lowest organic form, the primordial cell, break through the inertia of Tamas. The cell moves about, either for cell union or for the assimilation of food, because these give rise to some sensation, call it pleasurable, if you like. It is not so easy to form an idea of the sensation of pleasure in the vegetable kingdom, but the excitement caused by the union of the sperm cell with the germ cell cannot but strike any one with the existence of some such feeling, though in a most rudimentary state.
Animals feel pleasure in the company of their female partners. They also love their offspring. This gives rise to family connections, to the formation of society and of social virtues. With the evolution of body and mind, pleasures become many-sided, and the acquirement of pleasure becomes in itself the principal factor in the development of man. Man seeks his pleasure outside himself, and he does so either for himself or for others. A point is reached when self is lost sight of and self sacrifice for the good of others becomes a duty of pleasure. Self is estranged from the narrow groove of personality. It tries to identify itself with all beings. There is philanthropy, there is universal kindness. Still the differences cause unrest and disquiet. Self finds no rest, till it seeks its reality, till it makes a homeward journey, for even its own personality and the outside world lose all charm for it. Self finds bliss in self void of personality. This is spiritual bliss attained by those that are Antarmukh (facing inwards) and not by those that are Bahir Mukh (facing outwards). Self when seeking self becomes united to the universal self as its eternal friend and its real aspect. The universal self in Vrindâvana is Sri Krishna. And the bliss of the Gopis is self-attainment, attachment to self or Âtmâ and not to non-self or worldly connections.
It is to those and those only that eagerly desire to make this inward journey that the Vrindâvana Lilâ is addressed.
Nanda is bliss, he is spiritual Bliss the Bliss of an Antar Mukha. It is spiritual bliss that attracts spirit unto itself. It is the field for spiritual growth, the nursery ground of enthusiastic devotion and, what is more, of devotional love. The ideal spiritual bliss is that of Râdhikâ and of her fellow Gopis. It is the Bliss aspect of Ísvara that in the Jiva causes mutual attractions and makes devotion a law, a necessity. Reflected in the Universe at large, it is the one bond that holds together all beings, and becomes a force of attraction on all planes. Man is guided by bliss in his relations to the Universe. He is guided by bliss in his relation to himself.
Nanda is located in the brain, in the thousand-petalled Lotus. The spiritual seat in the head is Gokul, the first abode of Nanda.
Krishna appears in Gokul. The devotee sets out on his devotional journey.
The first impediment of a devotee is Mala or impurity. In spite of himself, he cannot get the better of his passions, his personal desires. They have such a strong and apparent charm, there is such an hereditary and accumulated attraction toward them, that they easily overcome the devotional life in its infancy. The fascinating Pûtanâ overtook all by her charms and she found an easy access to Krishna himself. She made an attempt to nurse Krishna with poisoned milk. She was killed and Mala was removed (X. 6.)
The next impediment is Vikshepa or distraction. The mind, with its load of outside experiences always responding to the outside world, is so much distracted, thinking now of this and now of that, that it has to be set right before further development is possible. The cart has to be upturned, with its load of food-articles, the cart of mind with its load of experiences. That is, the man has to become Antarmukha (X. 7.) When this is done, the Asura of distraction, Trinâvarta or whirlwind, is easily killed (X. 7.). The Gopis were now void of impurities and void of distraction; yet more they were being attracted to Krishna. Krishna favored them by stealing the fruits of their karma or action and accepting them for himself. Sri Krishna said to Arjuna, “You have a right to the Karma only and not to the fruits thereof.” The senses of the Gopis used to roam about in the performance of daily duties, and they brought back perceptions and conceptions for the day which were worked out by the Gopis as duty required. The perceptions and conceptions are the milk-products and milk. They were churned into the karma of the Gopis. The senses are the cows; the outside objects of perception, their grass. The Brahmâ Vaivarta Purâna says: — “Ghrita is obtained from milk, Yajna is performed with Ghrita, and all happiness arises out of the performance of Yajna.” Prakriti Khanda. The preparation of milk products is the karma or sacrifice of the Gopis. (X. 8.).
The husk-stand is the discriminating faculty, that which separates the husk from the grains. When Krishna becomes fastened to the discriminating faculty (not that any one can fasten him with any effort of his own), when right and wrong are centered in him, self becomes abnegated and offered up entirely to Krishna, Egoism and ignorance, the pair of Arjuna trees disappear, though deeply rooted in man (X. 10). When fruits are offered to Krishna, there is a rich return (X. 11.).
We have reached here a point in spiritual progress. Personality has been completely given up. Brain intellect is no longer congenial to spiritual progress. The head retards the spiritual man and does not carry him forward.
The elders of Gokula sat in council and they decided to leave Gokula for Vrindâvana.
Vrindâvana is the Heart. The eight-petalled lotus in the heart is the permanent abode of Sri Krishna. The twelve forests are twelve centres 4 x 3, the primary number being 4, the number of the sacred Tetraktys. Within the heart, the only Purusha is Sri Krishna. AH others have to make themselves passive to Him. The Gopis, the ideal devotees of the Purusha in the heart, left the world outside, their husbands and homes, and placed themselves entirely at the service of the Divine Lord. Let us approach the sublime truths of the Vrindâvana Upâsanâ with the utmost solemnity possible. Those who cannot bring themselves to an exalted appreciation of the Vrindâvana Lilâ had better not read the Bhâgavata at all.
The Gopas and Gopis went to Vrindâvana. Râma and Krishna headed the Gopa boys and looked after the calves.
What are the cows and calves? Who are the Gopas, the Gopa boys and the Gopis?
Once more let us understand the triad — Adhyâtma, Adhibhûta and Adhidaiva. Take sight.
The sense of sight comes in contact with the outside world and carries the perception of sight to the possessor of the eye, under the guidance of a conscious energy. The senses and the mind are Cows or Adhyatma. The outside world is grass or Adhibhûta. The possessor of the senses and the mind is the Gopi, the Ego or Jiva. In Vrindâvana, the Gopis are the highest Jivas or Rishis, as explained in the Upanishads. The conscious energy is the Gopa or Adhideva.
The Adhidevas are the Vedic Devas, as we have already seen.
The Gopas are reincarnations of the Devas, as explained in the Upanishads.
Ordinarily the Gopas lead the cows or the Adhi-Davas lead the senses, but in Vrindâvana the Devas surrender themselves entirely to Krishna.
The calves or the Vatsas are the modifications of the senses and the mind — the Vrittis.
In Vrindâvana, Râma and Krishna first tended the calves. The Gopa boys were the attendants of Râma and Krishna, the pârishads or companions who reached very near the state of divinity, the work-mates of Bhagavân in the preservation of the universe.
The Lord tended the Vrittis of the mind. Therefore they could not go astray.
Now let us follow up the working of the divine in the heart of the individual and the killing of all obstacles.
Vatsa, Baka, Agha and Brahmâ. — The Vatsa Asura is a Vritti of the mind. If a non-spiritual Vritti becomes unconsciously mixed up with the spiritual Vrittis of the mind, it has instantly to be killed.
Baka or the crane, stands for religious hypocrisy. Spiritual life rejects all hypocrisy, all traces of untruth, in any form.
When these two Asuras are destroyed, a third Asura appears on the scene, the terrible Agha. Agha is sin, an evil deed. The sins of a man, his past evil deeds, stand up for a while and swallow up all that is divine in him. Even Gods can not overcome Agha. Those who know the struggles of a devotee know very well how hard it is when all that is evil in man the accumulated tendencies of innumerable births, rise up in rebellion as it were at a certain stage of his progress. Who else but Sri Krishna can save a devotee at such a crisis. The flesh itself has to be destroyed and the whole nature changed. The devotee undergoes a second birth as it were. His Vrittis are not the Vrittis of yore; even the energies that guide these vrittis undergo change.
Every Brâhmana knows the Mantra that is recited for the suppression of Agha (Agha-marshana). It goes back to the pre-manifesting period, when days and nights did not exist.
The serpent Agha swallowed up Krishna and his companions.
Krishna came out victorious and he revivified his companions.
The Vrittis underwent change by this process and also those that guided them. It was another creation altogether. The forms and varieties of Brahmâ’s creation had no meaning now in them.
What if the Vrittis were now removed from the Gopis or the Gopa boys kept out in a body? They all lost their distinctive features; their differences were gone. All was become divine — the Vrittis and the Gopa boys.
So when Brahmâ concealed the calves and the Gopa boys, he only thought of his own creation. The Vrittis and the Gopa boys came out in divinity which was now their only reality. They were all parts of Sri Krishna himself. They were manifestly sparks or rays of Âtmâ itself. The senses and the mind were now irresistibly drawn towards their calves. The Gopas were more than ever attached to their boys. Balarâma noticed this and spoke to Krishna. The query of Râjâ Parikshit and the reply of Suka explain the whole position. This brings us to the end of the KUMARA LILÂ of Sri Krishna which prepares the way for the union of the human soul with the over-soul, of Jiva Âtmâ with Parama Âtmâ. We come next to the POUGANDA LILÂ when Krishna guided the mind itself and all were attached to Him.
Krishna, the tender of the cows.
Râma and Krishna were now in charge of the cows themselves, the senses and the mind.
The Kâliya serpent.
Yâma is the Death-god. The river Yamunâ is his sister. Kâliya is from kala or time. Kâliya with its one hundred hoods is the lifetime of one birth, represented by one hundred years. The serpent could not be killed but only sent away from Vrindâvana. The devotees got over the periodic death-transformation.
The conflagtation and Pralamba.
As the followers of Krishna were saved from death on the one hand, so they were saved from conflagration (annihilation of form) and loss of the Ego (Balarâma) on the other hand.
In the kingdom of Divine Bliss, everything now was divine. The purified mind did not go astray. It remained entirely attached to Sri Krishna. Personality was now thoroughly conquered. The Jiva had acquired matter congenial to the plane of the first Purusha, and he no longer ran the risk of death or annihilation. The Gopis completed their homeward journey and they knew nothing except their Lord Krishna. They gave up all for the sake of the Lord. The Lord was all in all to them. They were bound to Him by the most sacred ties of devotional love. We shall now see how they became united to the Divine Lord.
The Gopis and the stealing of their clothes.
The rains followed the summer and there was a flow of spirituality all around. The autumn followed and it was calm, clear and transparent.
When the water is pure, transparent and calm and the sun is over it can anything prevent the reflection of the sun’s image on its bosom? The Gopis drew unto themselves the image of Sri Krishna. There was no muddiness in them as in ordinary mortals; they had not the calls of other desires.
It is not till the ear ceases to hear the outside world, that it is open to the music in the heart, the flute of Sri Krishna.
The Rupa of Krishna becomes manifest when all worldly Rupas lose their charm.
The Gopis even smelt the divine fragrance of Sri Krishna; they felt his divine touch and they tasted the honey of Sri Krishna’s lips.
The charms of the world all dead and gone, there remains only one attraction, that of Sri Krishna, the only Purusha in Vrindâvana.
The Gopis now had a right to approach Sri Krishna as their lover. They became full of Him (tanmaya), and they worshipped Kâtyâyani (Yoga Mâyâ) to gain their object. (X. 21.)
It was then that Sri Krishna stripped them of their clothes (X. 22.) No false shame, no false considerations should now deter the Gopis. They should lay themselves bare before Sri Krishna. No hiding, no half speaking. “Virtuous girls, I know your resolve. It is to worship me. I also approve of it and so it must succeed.” This was the long and short of the whole affair. The Gopis saw they were found out. So it was to be a matter of open love now.
We shall pass over a few digressions before we come back to the Gopis and the consummation of their love (Râsa Lilâ).
Vedic Brahmâns and their wives.
Those that were under the influence of Vedic Yajnas could not easily accept the self-sacrificing path of compassion.
The students of Bhagavat Gitâ know very well that Sri Krishna raised his voice against Vedic karma and preached the performance of unselfish karma in its stead. The Vedic Brâhmanas did not follow Him for a time. But the tide overtook their unselfish wives who were attached to the path of unselfishness and compassion blended as it was with the path of devotion to the Lord Sri Krishna. The wives brought their husbands round and the cause triumphed in all India.
The raising of Govardhana.
The raising of Govardhana is only a sequel to the suppression of Vedic Yajnas. Why are the gods, headed by Indra, worshipped? Because the Indriyas are their channels of communion with men and they can influence men through those channels. They are therefore called Adhi-Devas. They are also the hands of providence and through them we get all the things of the earth. But can they give us anything that is not allotted to us by our own karma? If a prolonged and unhindered connection with the manasic world or a prolonged Svarga experience is brought about by the performance of Vedic Yajnas it is on account of the superior force exerted over the Devas, acquired by such performances, and is therefore due to karma. The Devas cannot override karma.
But still men have to depend upon the gods in their everyday lives. They are the hands of the karmic dispenser. True they deal out things according to the karma of men. But they give to men the desired objects of life and in return they expect yajna-offerings to them. This is the old law of the existence of beings. The universe itself is the outcome of sacrifice and inter-dependence, the law of giving and taking.
If men broke that law, what wonder that the gods should resent it! But there was a higher law, governing men and Devas alike, the law of direct communion with the lord of all, the supreme karmic dispenser, the Adhi-yajna of Bhagavat Gitâ. If men placed themselves and their karma entirely at the service of the Lord, where was room left for the Devas? Against such men the gods themselves lost all power.
The Hill Govardhana is the accumulated karma of the Gopis, which gives the pasture ground for their cows. Krishna bears the burden of His Bhaktas’ karma, and He lifted up the karmic hill of his devoted band with very little effort of his own. And when Sri Krishna bears the karma of His Bhaktas, the Devas are powerless against them. It is karma that nourishes the senses and hence the hill is called Govardhana (nourisher of the cows).
The Installation.
When the gods were displaced from their position of leadership, whom were the cows, the senses, to follow? Surabhi, the heavenly mother of the cows, said: — “Now that thou hast taken the place of Indra, we shall call thee our Indra, or GOVINDA.” Śridhara says, go means a cow, as well as Svarga. Govinda is one who acquires supremacy over the cows or over Svarga. So the word means Indra as well. But the peculiar significance of the word Govinda has been elaborated in the Brahmâ Sanhita and other works.
The plane of the first Purusha, which is the common plane of innumerable solar systems, with their sevenfold planes, has two broad aspects Vaikuntha and Goloka. Vaikuntha has reference to the solar systems as a whole. The energies that guide the Brahmândas proceed from the plane of Vaikuntha. Both Śiva and Vishnu are aspects of the first Purusha, but not Brahmâ. Śiva Loka or Kailâsa is therefore included in Vaikuntha. The plane of Brahmâ is Satya Loka or Brahmâ Loka, the highest plane of the Brahmânda. The worshippers of Brahmâ or Hiranya-garbha reach the plane of Brahmâ Loka. There they remain till the Brahmânda becomes dissolved at the end of the life period of Brahmân.
Vaikuntha is the plane of Vishnu as the first Purusha. He has four aspects on that plane — Vâsudeva, Sankarshana, Pradyumna and Aniruddha. His female aspect is Lakshmî. The worshippers of Vishnu, Preserver of the Universe, reach this plane.
Goloka is a higher aspect of the plane of the first Purusha. There Krishna is not the Lord of the Universe. He is the Lord of only His followers — those that give up everything for His sake. The highest spiritual life is on this plane. In Vaikuntha there is the majesty of power. In Goloka there is the sweetness of love. Love is a surrender which we all owe to Krishna, who makes the greatest sacrifices for us. Íshvara gives us existence, consciousness and bliss, so that we may develop new centres that approach the state of Íshvara, and when we do that we have no right to keep them to ourselves, but should give them back to Him from whom we owe them. Nothing can please the Lord so much as when we pay this willing homage to Him. He has full control over the senses and experiences of the Gopas and Gopis that dwell in Goloka. He can turn them to any use He likes. They are His own property, and the dwellers of Goloka form His own household. He is one with them as they are with Him. The highest spiritual life is in Goloka. Every kalpa adds to the number of the devoted band.
Vaikuntha is represented in the Dvârakâ Lilâ. The acts of Sri Krishna that constitute the Vrindâvana Lilâ are constant (nitya).
They are reproduced in all Kalpas and on all the Dvipas or globes for the benefit of all Bhaktas. When there is the full manifestation of Krishna in any Kalpa, the Gopas and Gopis also appear with Him. But His relations with them are meant to serve as a guide only for the initiated Bhaktas, and not for the world at large. Sri Krishna as an Avatâra is different from Sri Krishna as the beloved and the lover. As an Avatâra, He forces allegiance, and expects it as of right. As a lover, He seeks His Bhaktas as they seek Him.
The Lord of Goloka is Govinda. When Sri Krishna was installed as Govinda, he had a right to the company of the Gopis, and not before. The Gopis became the property of Govinda, as soon as Krishna asserted himself as such. The Installation precedes the Râsa Lilâ. The significance of this Installation will never be lost sight of by those who want to make a critical study of the Râsa Lilâ, or to apply the ordinary canons of morality to this most sacred, most sublime, and most soul-enchanting act of Sri Krishna the RÂSA LILÂ.
The Râsa
Who can presume to explain Râsa! What mortal mind can approach, even in conception, the divinity, the sublimity of the five chapters on Râsa! The Gopis were on the field of action. They had their husbands, their parents, their sons; they had their worldly duties to perform, some of them arduous enough to require constant attention. When the time came, however, for union with the Purusha of the Heart, when the signal music was heard, every Gopi threw aside all Karma, all actions, all attachments, all bonds and offered herself up completely to the Lord. Where is the glory of those that give up the world, that give up all duties in life, of those that force themselves out of all actions that they may be devoted to the Lord within and the Lord without? And when the Gopis approached the Lord, there was no trace of human passion in them, no love of human flesh, no idea of material gratification. They placed themselves entirely at the service of the Lord.
But there were those that had the yearning to do so, to free themselves from all material obstacles in their way, to offer their individuality to the Lord, but the Prârabdha Karma was too much for them. Their past Karma had woven a net round them which they could not break through. It was the yearning which the Lord looked to and not the overcoming of obstacles in the way. And though they died with that yearning only, the death completed what they yearned for, for then the Union was complete.
The Vrindâvana Lilâ is Nitya or constant. The Râsa Lilâ is for all time, for all Bhaktas.
The night is the time for rest but it is the rest of bodily actions. For, towards the close of night, spiritual activity sets in. Men get spiritual teachings and spiritual advancement without knowing it. But it is only a few, who have a conscious union with the Lord who manifests Himself in the heart of man.
Purusha is one. Jiva Prakritis or Para Prakritis are many. To Purusha Jiva must be always negative, however positive it may be towards the forms of Apara Prakriti. Purusha is always Male. And to Him, Jiva Prakriti is always a female. As the Vaishnavas say, there is only one male in all Vrindâvana and that male is the Lord Sri Krishna. In devotional practice, one should consider himself a female, the male being the Lord of the universe, as reflected in the heart of every man.
The Gopis heard the music and went to Sri Krishna.
If you are of the world, go back to the world. But no, the Gopis were not of the world. They had every right to the union. And Sri Krishna could not deny them His companionship. Nay, it was a great thing to the Lord Himself that Jivas should return to Him with all their spiritual experiences that the Universe might be served and protected. The concession was natural, the joy was mutual. But in the midst of the union itself, there is a danger, a most subtle danger, that of Egoism, “I am in union with the Lord.” The first and the last weakness of humanity, this I-ness is a drawback even in the highest spiritual life of man. The Gopis thought of themselves and there was an instant break in the union. The Lord disappeared. The Lord incarnated for the good of the Universe and not of individuals, and if individuals were dear to Him it was for the sake of the Universe. He was no special property of the Gopis; What did the Gopis do? They imitated his actions on the Earth. They followed His footsteps wherever found. They approached the Lord as much as they could in idea.
At last they broke out, “Thou art surely not the son of a Gopi. Thou art the inmost seer of all beings. Implored by Brahmâ thou hast appeared, O friend in the line of the Sâtvatas, for the protection of the Universe.”
The Gopis now realised that the Lord they wanted to be united to was the Lord of the Universe. His mission was the protection of the universe. Could they share with Him? It was then and then only that they could expect a continuity of the union. It was not for themselves only that they had any further right. Hut the Gopis now cared not for themselves. They cared for their Lord, whom they now knew and realised to be the Lord of the Universe.
And lo! the Lord appeared again. This time there was union but not individual union. Hand in hand, the Gopis formed a circle with their Lord, not the individual Lord, but the universal Lord making Himself many. Every Gopi held the hands of the Lord and all the Gopis collectively formed one circle, and the circle went on dancing and dancing. The Devas looked with wonder and envied the lot of the Gopis. Let that wonder grow amongst us. Let us catch a glimpse of that divine dance, that Râsa Lilâ, that men may become gods on the Earth.
Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma.
The Vidyâdharas and Yakshas were controlled and other obstacles overcome. Even the barrier of Akâsa, which forms the final limit of actions and wisdom in the universe, was pushed through. Work was now over at Vrindâvana. The Bhaktas were now fitted to pass across the limits of Brahmânda to Goloka.
Akrûra. With the advent of Akrûra, we move backwards from the heart to the head, from the world of Bhaktas to the world at large. When Kansa presided over Mathurâ, men were guided by Self in their thoughts and actions. Jarâsandha, who represented the Brahmânism of self-seeking Yajnas, was the friend of Kansa.
Akrûra was the messenger selected by Kansa to fetch Râma and Krishna from Vrindâvana. Krûra is cruel. Akrûra is one who is not cruel. It was not cruelty on the part of Akrûra to take Râma and Krishna to Mathurâ. He was no doubt seemingly cruel to the Gopis. But he was kind to the generality of mankind, who did not live in Vrindâvana.
The Gopis, followers of the path of Devotion, could not bear the sight of him and they called him a mock Rishi. But he was really a Bhakta himself, though he adhered to Vedic Karma. He performed the Vedic Sandhyâ and recited Vedic Mantras; he was rewarded with the vision of Râma and Krishna in meditation.
This votary of Karma Kânda was a fitting messenger from Kansa. He united in himself the spirituality of Karma Kânda and the unselfishness of the path of Devotion.
From Vrindâvana to Mathurâ we proceed from the inner man to the outer man, from the everlasting companions of Sri Krishna to His surroundings as an Avatâra.
In the Vrindâvana Lilâ, we find Krishna in his relations to the holy beings and to the Devas who incarnated with Him for the good of the universe. Whenever a great Avatâra appears on the Earth, his companions also appear with him. His relations to his own companions serve as a living example to others. They afford a lesson to all Bhaktas for all time. This part of the Lilâ is based upon undying, eternal truths, upon the permanent relations between Jiva and Íshvara. The heart of man is the seat of this Lilâ, which can be reproduced at all times, in the heart of every real Bhakta. The Gopis are the same now as they were when Krishna sanctified the Earth. They are the preservers of the universe, according to Gopi Chandana Upanishad. And their ranks may be increased by devoted Bhaktas who give up all for the sake of the universe and its Lord.
There is one point more in the relations of the Gopas and Gopis to Krishna. Love was the one bond which united them all to Him. They sought him in their inmost heart, they talked to him, they knew him as one of themselves. He was a son to them, a companion, a lover. Whatever pleased the Lord pleased them. Whatever was His work was their work too. They abnegated themselves. They merged themselves entirely in Krishna. There was no question of duty; no rules, no injunctions. The Vedas did not exist for the dwellers in Vrindâvana. The Smritis were not written for them. They did not tread the path of karma. Love-bound, they gave themselves entirely up to Krishna and they did not stop to ask the reason why, they did not stop to cast a glance at the world they left.
But the union was hardly complete; the Gopis had scarcely embraced their friend, their lover, than he disappeared into the regions of the Universe. The message came that He was to be sought in the Universe.
The Lord of the Universe was not the lover of the Gopis. He could not be the direct object of their love. But, when the Gopis knew that their own Krishna was the Lord of the Universe, they failed not to bear the same love to Him. But the majesty of the Universe was ill-adapted to the sweetness of their domestic love. They were out of harmony with the lordliness of their Lord at Dvârakâ. So when the Lord finally received them at Kurukshetra, the Gopis said that, home-bred as they were, they could not forget the lotus feet of Krishna in their heart. They were re-united to Krishna, as the all-pervading Purusha, the preserver of the Universe. The veil may be lifted a little further. We have already seen that life in the higher Lokas is purely unselfish, for, as the Bhâgavata says, the higher Lokas are transformations of Nishkâma Karma. We are to abnegate ourselves before we can go to Mahar Loka. This abnegation can be accomplished by merging ourselves in some one who stands across the Trilokî. Love alone breaks the barrier between man and man. If we can get an object of unselfish love, to whom we can give everything that we have, we may easily learn the lesson of self-surrender. By the bond of love, souls group together in Mahar Loka and they learn the first lessons of universal life. What better object of love can one have than one of the Avatâras himself? What union will be more glorious, more lasting, more spiritual? And Sri Krishna offered himself for such love to those that are devoted to him. And the most fortunate amongst humanity are those that complete the love-union with Sri Krishna. They form an inseparable group with Him, and the plane of their union is Goloka. The Vaishnavas place that Loka higher than Vaikuntha Itself. It is the plane proper of Sri Krishna, where he is always at home with his Bhaktas. There may be many centres round which souls might gather in the higher Lokas, many types of universal life, but there is none so high, so noble, so glorious, as the centre afforded by Lord Krishna. When Krishna incarnates, He cannot do so singly. The Gopis appear with Him. The Chaitanya Charitâmrita, which embodies the teachings of Chaitanya, says that the Lilâ of Krishna is reproduced throughout the fourteen Manvantaras over all parts of the Brahmânda, just as days and nights are produced over all parts of the earth. The Lilâ is constantly performed in Goloka, and it is reproduced over parts of Brahmânda, according to the will of Krishna. Vrindâvana is only a reflection of Goloka.
When we go to Mathurâ, we find the Asura attendants of Kansa representing all the predominating vices of the time. Pride, arrogance, envy and malice, worldliness and anger, all that keep up the materiality in man were to be found among the best of his followers and advisers.
They were all subdued and Kansa himself brought down from his high platform.
When Krishna went to Mathurâ and Dvârakâ, we find him as an Avatâra, inaugurating a new era in the spiritual history of the Universe. We find him there in all His majesty, glory and divine lordship. Those who follow him there follow the path of Divine Lordship. Those who follow Him at Vrindâvana follow the path of Divine Love and sweetness.
END OF VRINDAVANA LILÂ,