Dvaraka Lilâ
Rukmini
We have been already told of Balarâma’s marriage with Revati.
Sri Krishna married Rukmini in the Râkshasa form. (The seizure of a maiden by force from her house, while she weeps and calls for assistance, after her kinsmen and friends have been slain in the battle or wounded and their houses broken open, is the marriage styled Râkshasa).
King Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha, Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter Rukmini. (Rukma means bright, radiant, also gold).
Krishna and Rukmini had heard of each other and they made a vow of marriage. Rukmin however betrothed his sister to Sisupâla, son of the king of Chedi. Rukmini secretly sent a Brâhmana messenger to Krishna and gave him a letter. The Brâhmana was received well by Krishna. He read out the following letter of Rukmini.
“O Achyuta, thou most lovely of all, my mind has forced through all false shame and has become attached to thee, for I have heard of thy excellences, which reach the ear only to remove all sufferings and I have heard of thy beauty, which gives all that is desired to the seer thereof.
“O Mukunda, O Nrisinha, where is the girl, however wellborn, modest and great she may be, that will not choose thee as her husband, unequalled as thou art in birth, grace, beauty, wisdom and riches, and the most pleasing to all mankind.
“Therefore thou art chosen by me as my husband. I offer myself up to thee. Come thou here and make me thy wife. Thou dost deserve to have me soon. Let not Sisupâla touch me, like a jackal touching the share of a lion.
“If I have done virtuous acts, if I have rightly served the great Lord Śiva, then come, O brother of Râma, and hold my hand and let not others do so. The day after to-morrow is fixed for my marriage. Come thou unnoticed. Defeat Sisupâla and others and carry me away by force in the Râkshasa form of marriage.
“I shall tell you how it will not be necessary to kill my friends within the house. The day before the marriage there will be a large gathering outside the town to worship the goddess Durga, and I as bride shall be present there.”
The message was thus delivered. Sri Krishna vowed to marry Rukmini by force. He ordered Daruka (His charioteer) to bring the chariot. Then he took the Brâhmana with him and reached Kundina, the town of Bhishmaka, in one day.
Kundina was gay with preparations for the marriage. Dama Ghosa, the father of Sisupâla, also made grand preparations. He came with a large retinue to Kundina. Bhishmaka went out to receive him, and led him to his quarters. Sâlva, Jarâsandha, Dantavakra, Viduratha, Paundraka, and many other kings, friendly to Dama Ghosha joined him with large armies. They anticipated a fight with Krishna and Râma and they came well prepared for the occasion. Râma heard that Krishna went all alone and he heard of the preparations made by his enemies. So he lost no time in gathering a large army and marching for Kundina.
Bhishmaka heard of the approach of Krishna and Râma. He gladly received them and gave them quarters. Rukmini, guarded by the army, went to the temple of Durga with her companions. She worshipped the Goddess and prayed for Krishna as her husband. She then left the temple and was about to get into the chariot when Sri Krishna carried her off by force in his own chariot.
Jara Sandha and other kings were defeated by the Yadu chiefs and they took to flight They consoled Sisupâla and then each went to his own place.
Rukmin vowed that he would not return to Kundina till he had killed Krishna and rescued his sister. He attacked Krishna but was defeated by him. Krishna was about to kill him when Rukmini interceded on his behalf. Krishna then partially shaved his head and chin and left him. Being thus disgraced, Rukmin made a town called Bhojukata and lived there.
Krishna brought Rukmini to Dvârakâ and married her in due form.
Pradyumna
The god Kâma is an aspect of Vâsudeva. He had been burnt before by the fire of Rudra’s anger. To get back his body, he was born as the son of Krishna by Rukmini and became known as Pradyumna. He was not unlike his father in any respect The Asura Samvara, who was Kâma (or passions) incarnate, (Kâma rûpin), knew the child to be his enemy and stole him away and threw him into the sea. A big fish swallowed him up. That fish with others was caught in a large net by the fishermen. They presented the fish to Samvara. The servant cut open the fish and the child came out. They made him over to Mayavati. She was frightened but Naroda told her all about the child. This Mayavati, named Rati, had been the wife of Kâma. She had been waiting for the reappearance of her husband in a body. She was employed by Samvara as a cook. Knowing the child to be Kâma Deva, she nursed him and became attached to him. In time, Kâmadeva grew tip and Mâyâvati approached him with expressions of love. “What is this mother?” asked Kâmadeva, “Why this change in your feelings towards me!”
“Thou art Kâmadeva, O Lord, son of Krishna. Thou hadst been stolen away by Samvara. I am thy wife Rati. The Asura had thrown thee into the sea, when a fish devoured thee. I have got thee back from the stomach of that fish. Samvara is an adept in many forms of Mâyâ. Kill him by means of Delusion and other powers of Mâyâ known to thee.”
Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all other Mâyâs.
Pradyumna fought with Samvara and killed him with the help of Mahamaya. Rati then carried her husband to Dvârakâ. There the women mistook him for Krishna and bashfully moved aside. Even Rukmini could only half decide that he was her son. Krishna appeared with Vâsudeva, Devaki and Râma. Nârada related the story of Pradyumna’s adventures. There was great joy at Dvârakâ and people welcomed Pradyumna and his wife. Pradyumna was an image of Krishna. What wonder if even his mother became attached to him!
The Jewel Syamantaka, Jambavati and Satyabhama
King Satrajit was a votary of the Sun-God. He got a present from his deity of the Syamantaka jewel. He came to Dvârakâ with the jewel on his neck. He shone with such a lustre that people took him for the sun. The jewel used to bring forth 16,000 palas of gold every day. Sri Krishna asked the jewel for the king of the Yadus, but Satrajit would not part with it. One day his brother Prasenajit rode on a hunting excursion into the forests, with the jewel on his neck. A lion killed him and his horse and carried away the jewel. The Bear-chief, Jâmbavat, killed the lion and took away the jewel into his cave and made it the plaything of his son. When Prasena did not return, Satrajit thought that he had been killed by Krishna. People also suspected him. To get rid of this unjust reproach, Sri Krishna went on a search himself with his men. He traced out the remains of Prasena, the horse and the lion. He then entered the cave of the Bear-chief, leaving his men outside. The infant son of Jâmbavat was playing with the jewel. Krishna appeared before the boy. The nurse screamed aloud. Jâmbavat rushed out in anger and attacked Krishna. The fight went on for twenty eight days and at last Jâmbavat was overpowered. He then knew Sri Krishna as Vishnu, the primal Purusha and prayed to Him. Sri Krishna said the object of his entering the cave was to recover the jewel, as he wanted to remove the suspicion that he himself had taken it. Jâmbavat gladly offered his daughter Jâmbavati with the jewel to Sri Krishna. He then returned to Dvârakâ with his bride and the jewel. He called an assembly and, in the presence of all, made over the jewel to Satrajit. He also told him how he got it back. Satrajit felt deeply mortified. He came back to his kingdom and thought how he could best appease Sri Krishna whom he had offended by groundless suspicion. At last he offered his daughter Satyabhama to Krishna and also the jewel. Krishna said: — “We do not want the jewel, O King. Thou art the votary of the Sun-God. Let it remain with thee. We shall partake of its blessings.”
Syamantaka, Akrura, Kritavarman and Sata Dhanu
Hearing that the Pândavas had been killed in the Lac-house, Râma and Krishna went to Hastinâpura to offer their condolences. Taking advantage of their absence, Akrûra and Kritavarman said to Satadhanu, — “Satrajit promised the Syamantaka jewel also when he made over his daughter to Sri Krishna. Why shall not the jewel be taken from him? Why shall he not share the fate of his brother?” The wicked Satadhanu under this evil inspiration killed Satrajit while he was asleep and carried away the jewel. Satyabhama went to Hastinâpura and informed Krishna of the killing of her father. The brothers came back to Dvârakâ. Krishna made preparations for killing Satadhanu and for recovering the jewel from him. Satadhanu sought the help of Kritavarman. But he knew too well the might of Sri Krishna and he declined to give any help. Satadhanu then turned to Akrûra. Akrûra knew Krishna as Âtmân and he would not do anything. Satadhanu however left the jewel with Akrûra and fled away on horse-back. Râma and Krishna followed him to Mithila. He left the horse and ran away on foot. Sri Krishna overtook him soon and cut off his head with the Chakra.
He then searched for the jewel, but could not find it. Turning to his brother, he said, “For nothing have I killed Satadhanu. The jewel is not with him.” Râma replied — “Satadhanu must have left the jewel with some one. Try to find him out. Go back to Dvârakâ. I shall in the meantime pass some time with my friend, the king of Mithila.” Râma remained at Mithila for a few years. Duryodhana also came there. He learned the art of fighting with the mall from Râma.
Sri Krishna went back to Dvârakâ and told Satyabhama how he had killed Satadhanu but could not find the jewel. Kritavarman and Akrûra heard all that took place and they fled for their lives from Dvârakâ. In the absence of Akrûra the people of Dvârakâ suffered from bodily and mental pain as well as disturbances from the Devas and the elements. Those who forgot the glory of Sri Krishna attributed all this to the absence of Akrûra. But it was not possible that such things should happen where Sri Krishna resided (without His wish.)
“Once upon a time there were no rains at Kâsî (Benares). The king of Kâsî offered his daughter Gandivi to Svafalka and it rained at Kâsî. Akrûra is the son of that Svafalka. He has got the powers of his father. It rains wherever Akrûra lives and the land becomes free from epidemics and calamities.”
The old people talked thus. Sri Krishna knew it was not so. He sent for Akrûra, shewed him every respect, and smilingly addressed him thus: — “O lord of giving (Danapati), Satadhanu must have left the Syamantaka jewel with thee. I knew this from before. Satrajit left no son. His daughter’s son is therefore his true heir. But it is not so easy to keep the jewel. Thou dost keep the observances well. So let it be with thee. But in the matter of this jewel, even my brother does not believe me. Therefore shew it once and give peace to your friends.” Akrûra made over the jewel to Sri Krishna. He shewed it to his clansmen, in order to remove the stain of suspicion against him. He then returned it to Akrûra.
The Other Wives of Sri Krishna
Sri Krishna went to see the Pandava brothers at Hastinâpura. They gave him a most devoted reception. One day Krishna and Arjuna went on a hunting excursion to the side of the Yamunâ.
They saw there a most beautiful girl. Arjuna asked who she was. The girl replied: — “I am daughter of the Sun-god. Desiring Vishnu to be my husband, I have performed great Tapas. I shall have no other husband. Let that friend of the friendless be pleased with me. My name is KALINDI. I am to reside in the waters of the Yamunâ in the abode built by my father till I see Achyuta.” Krishna placed the girl on his chariot and took her to Yudisthira.
It was at this time that Krishna got a town built by Visvakarmân at the request of Arjuna and the Khândava forest was burnt by the Fire-god.
The rains over, Krishna went to Dvârakâ and there duly married Kalindi.
Vinda and Anuvinda, two princes of Avanti, were followers of Duryodhana. Their sister MITRA VINDA wanted to marry Krishna but they dissuaded her. So Krishna carried away the girl by force and married her. She was the daughter of his father’s sister Rajadhi-devi.
In Ko-sala, there was a virtuous prince named Nagnajit. He had a daughter named SATYA, also called NAGNAJITI after her father. No one could marry her who had not overcome seven fierce bulls. Krishna went to Kosala with a large retinue and he was received well by the prince. The girl prayed to the Fire-god to have Krishna as her bridegroom. Krishna overcame the bulls and married the girl.
Krishna then married BHADRA of Kekaya, the daughter of her aunt (father’s sister) Sruta-kirtî. He also carried away by force LAKSHANA, the daughter of the king of Madra.
Naraka, son of the Earth, deprived Aditi, mother of Indra, of her ear-rings, Varuna of his umbrella and Indra of his seat at Mani Parvat (Mountain of jewels). Indra complained to Krishna. He went with his wife Satyabhâma to Prâkjyotisha, the town of Naraka. That town was well fortified and it was protected by the Daitya Mura and his meshes. Krishna forced his passage through all obstacles and had a fight with Mura whom he slew with his Chakra. The seven sons of Mura, — Tâmra, Antariksha, Sravana, Vibhâvasu, Vatu, Nabhasvat and Varuna, — under the lead of one Pithha also attacked Krishna, but they were all killed. Naraka then himself fought with Krishna and was killed by him. The Goddess Earth then approached Krishna and, after adoring him, said: — “This Bhagadatta, son of Naraka, takes Thy shelter. Please pass Thy hand round his head.”
Krishna gave assurances of safety and he then entered the house of Naraka. Naraka had carried away 16 THOUSAND GIRLS by force. Krishna sent away these girls and much treasure to Dvârakâ. He then went with Satyabhâma to the place of Indra and there restored the ear-rings to Aditi. At the request of his wife, Krishna uprooted the Pârijâta tree and placed it on the back of Garuda. The Devas resisted, but Krishna defeated them all. The Pârijâta tree was planted in the quarters of Satyabhâma and it spread its fragrance all round. Krishna married the 16 thousand girls at one and the same moment by assuming as many forms.
Krishna and Rukmini
Krishna and Rukmini were once sitting together, when, turning to his wife with a smile, Krishna spoke the following words:
“Princess, thou wert coveted by great and powerful kings. Thy brother and thy own father offered thee to Sisupâla and others. How is it then thou didst accept me who am not thy equal? See how we have taken shelter in the sea being afraid of the kings. Having powerful enemies, we can hardly be said to occupy our kingly seats. O thou with beautiful eyebrows, woe to those women who follow such men as have unknown and uncommon ways of their own. Poor as we are, wealthy people hardly seek us. It is meet that they should marry or make friendship with each other, who are equals in wealth, birth, power and beauty. It is through ignorance and shortsightedness that thou hast married one who is void of all Gunas (good qualities) and who is praised only by Bhikshus (beggars). Therefore do thou seek some Kshatriya king who will be a match for thee. Sisupâla, Sâlva, Jarâsandha, Danta Vakra and other kings and even thy own brother Rukmin, blindfolded by pride, shewed hostility to me. For the repression of their pride, I the punisher of evil men brought thee here. But we are indifferent to the body and the house, void of all desires, fixed in self, all full, the light within, without actions.”
(Without anticipating our general study of the Dvârakâ Lilâ, it is sufficient to mention here that Rukmini is the spiritual energy of Mula Prakriti, or rather the light of Purusha, as reflected on Prakriti. The gist of what Krishna says is that there is an essential difference between Prakriti and Purusha. Purusha is void of Gunas, while the Gunas form the essence of Prakriti. Coming from Prakriti, Rukmini must follow the Prâkritic elements. And if Krishna wrested her away from the hands of the material energies of Prakriti and even from her own Prâkritic basis (her brothers and father), it was because the material energies had asserted themselves too much. This was done in the Seventh Manvantara, when the spiritual ascent was a Kâlpic necessity. Was Rukmini to remain wedded to Krishna for the remaining period of the Kalpa, or was she to go back to her brothers and their friends?).
Rukmini replied: —
“O Lotus eyed! even so it is as thou sayest. I am quite unlike thee, the Great Bhagavat. Lord of even Brahmâ, Vishnu and Śiva, Thou art plunged in Thy own greatness. What am I to Thee, the Gunas forming my essence? It is only ignorant people who worship me. (For fear of kings, thou hast taken refuge in the sea.) But the kings are the Gunas, (Sound, Touch, Form, Taste, and Smell which compose the object world.) For fear of them, as it were, thou hast taken refuge in the inner ocean of the heart, and there thou dost manifest Thyself, as pure Chaitanya. The object-seeking Indriyas are no doubt thy constant enemies. But when thou speakest of giving up kingly seats, why even thy votaries give them up, as darkness itself. The ways of even Munis who worship Thy Lotus feet are unknown; what of thine own? When their ways are uncommon, what of thine? Thou art poor indeed, for there is nothing besides thee, (and so nothing can form Thy wealth.) But thou dost receive the offerings of others and they seek thee. It is not through ignorance, but knowing that thou art the Âtmâ of the Universe, that I have sought Thee. The flow of Time that arises from Thy eyebrow swallows up the desires of even Brahmâ and others. I did not even seek them for Thy sake. What speakest thou of others? As the lion carries away his share by force from other animals, so thou didst carry me away from amongst the kings. How can I believe that thou didst take shelter in the Sea from fear of such kings? Anga, Prithu, Bharata, Yayâti, Gaya and other jewels of kings gave up their kingdoms and sought thee in the forests. Did woe befall them that thou talkest of woe to me? The Gunas have their resting place in thee. Thou art the home of Lakshmî. Moksha is at Thy feet. What foolish woman shall follow others, neglecting Thee? I have accepted thee, the Lord and soul of the Universe, the giver of all blessings here and hereafter. Let thy Moksha-giving feet be my shelter. Let those women have the kings for their husbands, those asses, bullocks, dogs, cats, and servants who have not heard of Thee.
“(What is man without Âtmâ?) Those that have not smelt the honey of Thy Lotus feet seek the dead body, though it seems to be alive, consisting of flesh, blood, bone, worms, excrement, phlegm, bile and gas, covered over with skin, hair and nails.” (Mula Prakriti in the Universe, or Budhi in man, is wedded to Âtmâ, represented by Sri Krishna. The kings represent here the followers of material elements in the Universe or in man.)
The Sons of Krishna
The wives of Krishna had each ten sons.
The Sons of Rukmini were. — Pradyumna, Charudeshna, Sudeshna, Chârudeha, Suchâru, Châru Gupta, Bhadra Châru, Châru-Chandra, Vichâru and Châru.
The ten sons of Satyabhâma were. — Bhânu, Subhânu, Svarbhânu, Prabhânu, Bhânumat, Chandra-bhânu, Vrihat-bhânu, Ati-bhânu, Sribhânu and Prati-bhânu.
Jâmbavati had ten sons. — Sâmva, Sumitra, Purujit, Satajit, Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu.
Nâgnajiti had ten sons. — Vira, Chandra, Asva-sen, Chitragu, Vegavat, Vrisha, Âma, Sanku, Vasu and Kunti.
Kalindî had ten sons. — Sruta, Kavi, Vrisha, Vira, Suvâhu, Bhadra, Sânti, Darsa, Pûrna Mâsa and Somaka.
Mâdrî had ten sons. — Praghosha, Gâtravat, Sinha, Bala, Prabala, Urdhaga, Mahâsakti, Saha, Ojas and Aparâjita.
Mitravindâ had ten Sons. — Vrika, Harsha, Anila, Gridhra, Vardhana, Annâda, Mahânsa, Pâvana, Vahni and Kshudhi.
Bhadra had ten Sons. — Sangrâmajit, Brihat Sena, Sûra, Praharana, Arijit, Jaya, Subhadrâ, Râma, Âyu and Satya.
Rohini (illustrative of the 16 thousand wives) had Tâmra-taptâ and other sons.
Pradyumna had, by Rukmavati, daughter of Rukmin, one son Aniruddha.
There were millions and millions in the line of Krishna. Though Rukmin vowed enmity to Krishna, he gave his daughter to Krishna’s son, out of regard for his own sister Rukmini.
Balavat son of Kritavarman married Chârumati, daughter of Rukmini.
Rukmin also gave his grand-daughter Rochanâ in marriage to Aniruddha.
The Death of Rukmin
Râma, Krishna, Pradyumna, Rukmini and others went to Bhoja Kata, the seat of Rukmin, on the occasion of Aniruddha’s marriage. When the marriage was over, the assembled kings advised Rukmin to challenge Râma to a game of dice. At first, the wager was laid by Râma at one hundred, one thousand and ten thousand gold coins respectively. Rukmin won all the games. The king of Kalinga derided Râma by shewing his teeth. Râma did not like this.
Rukmin then laid the wager at one lakh of gold coins. Balarâma won the game. But Rukmin falsely declared that he had won it.
Râma then laid the wager at ten krores. Râma won the game this time also. But Rukmin falsely said: — “I have got it let the bystanders decide this.” At this time, a voice from the heavens said that Balarâma had got the victory by fair means and Rukmin was telling a lie, But Rukmin under evil advice did not mind this. He and the kings derided Balarâma. “Keeper of cows, what know you of games? They are the province of kings.” Balarâma could bear it no longer. He took his club and killed Rukmin. He then broke the teeth of the king of Kalinga. The other kings fled in fear.
Bana
Bâna, the eldest son of Bali, had one thousand hands. He was a votary of Śiva. Śiva asked him to name a boon and he prayed to Śiva to be the keeper of his place. Once he told Śiva that there was too much fighting-inclination in his hands, but he found no match for him except Śiva himself. Even the elephants of space ran away in fear. Śiva said angrily: — “Fool that thou art, thou shalt fight with one equal to myself. Thy eminence shall then be lowered.” The Asura chief gladly waited for the day.
Bâna had a daughter named Usha. She met Aniruddha in a dream. On getting up, she exclaimed, “Friend where art thou?” Her attendant Chitra-lekhâ, daughter of the minister, named Kumbhanda, enquired whom she was looking for. Usha described the figure she had seen in her dream. Chitra-lekhâ pointed out to her Devas, Gandhavas, and men, one after another. At last, when she pointed to the figure of Aniruddha, the princess indicated him as her lover. Chitra-lekhâ by her Yogic powers went to Dvârakâ and carried away Aniruddha, while he was asleep. The prince and the princess passed their days together in the privacy of Usha’s apartment. The men of the guard found some significant change in Usha. They informed the King. Bâna came in unexpectedly and he found his daughter playing with a young man. The armed attendants of Bâna attacked Aniruddha but he killed many of them with his club and they ran away. Bâna then tied the prince with serpents’ twinings.
Nârada gave the news to Krishna. Râma and Krishna, with their followers and a large army, attacked Sonita-pura, the seat of Bâna. Śiva engaged in fight with Krishna, Kartikeya with Pradyumna, Bâna with Satyaki, Kumbhanda and Kûpakarna with Balarâma and Bâna’s son with Sâmba. Krishna worsted Śiva and Pradyumna worsted Kartikeya. Bâna then attacked Krishna. After some fighting the king fled away. The Fever with three heads and three feet, known as Śiva’s Fever, joined the battle. To meet him, Krishna created the Fever known as Vishnu’s Fever. The two fevers fought with each other. Worsted in the fight, the Fever of Śiva sought the protection of Krishna. He got assurances that he need have no fear from Vishnu’s Fever.
Bâna returned to the charge. Krishna began to cut off his hands with the Chakra. Śiva appeared at the time and asked Krishna to forgive Bâna as he had forgiven his father Bali. Krishna replied: — “O Lord, I cannot kill this son of Bali. I promised Prahlâda that I would not kill any of his line. His many hands caused grief to Earth and I have lopped them off. Now four hands shall only remain. With these hands, Bâna shall be thy constant companion, without fear of death or infirmity.” Bâna bowed down his head. He made over his daughter and Aniruddha to Krishna.
Nriga
The sons of Krishna went out to play in the forest. They saw a huge lizard in a certain well. They tried all means, but could not raise it up. They then informed Krishna. He raised it, without effort, with his left hand. The lizard assumed the form of a Deva. On inquiry from Krishna, he thus related his own story. “I am king Nriga of the line of Ikshvâku. My charities knew no bounds and they have become proverbial. One cow belonging to a Brâhmana got mixed with my herd and, without knowing that, I gave her to another Brâhmana. While he was taking away the cow, the owner found her out. The two Brâhmanas quarrelled and they came to me. They said: — ‘You are a giver as well as taker.’ I became surprised and, when the facts were known, I offered one lakh of cows for the return of the mistaken cow. One of them however said, ‘I am not going to take a gift from the king.’ The other said: — ‘I do not wish for other cows even if they be ten lakhs.’ They both went away. At this time the messengers of Yâma came and carried me away. Yâma said: — ‘I see no end of your merits and the places acquired by them. Do you prefer to suffer for your demerit first or to enjoy those heavenly things?’ I took the first choice and down I fell as a lizard into this well. Look how I have suffered for taking a Brâhmana’s property.” The king then thanked Krishna for his favor and ascended to the heavens. Krishna gave a discourse to those around him as to how iniquitous it was to take a Brâhmana’s property, consciously or unconsciously.
Balarâma and the Drawing of the Yamunâ
Balarâma went to Vrindâvana to see his old friends. The Gopas and Gopis gave him a warm reception and they complained of the hard-heartedness of Krishna. Balarâma remained there for the two months, Chaitra and Vaisakha. The Gopa girls used to join him at night. One day he went in their company to the side of the Yamunâ. Fermented juice (Vâruni) fell from the trees, as directed by Varuna. Balarâma drank the juice with the Gopa girls and became intoxicated. He called the Yamunâ to his side for a pleasure bath, but she did not came. Balarâma thought he was drunk and therefore the river goddess did not heed his words. He drew her by the ploughshare and said in anger: — “Wicked thou, I called thee. But thou didst not hear. I shall tear thee asunder with this plough.” Terrified, the river goddess adored Balarâma and sought his pardon. Balarâma forgave her. He then had a pleasure bath with the girls. Lakshmî made presents to him of blue clothes, rich ornaments and an auspicious garland.
Poundraka and the King of Kâsî (Benares)
Poundraka, king of Karusha, thought, “I am Vâsudeva.” With this conviction, he sent a messenger to Krishna, calling him a pretender. He was staying with his friend, the king of Kâsî. Krishna attacked Kâsî, and both the princes came out with a large army. Krishna found Poundraka had the conch, the disc, the club, the bow made of horn and the Srivatsa, all his own symbols. He was adorned with the Kaustubha and a garland of wild flowers. He had yellow clothes and rich crest jewels. He had Makara-shaped ear-rings. He was seated on a false Garuda. Seeing Poundraka represent him in this way, as it were on the stage, Krishna began to laugh. He killed both the princes in the fight. Poundraka had constantly meditated on Hari and he assumed his form and became all Hari himself.
Sudakshina, son of the Kâsî prince, vowed vengeance and worshipped Śiva. Śiva, being pleased with his worship, asked him to name a boon. He asked how he could kill the slayer of his father. Śiva told him to invoke Dakshinâ Agni, with a Mantra of black magic (Abhichâra). Sudakshina did so with the aid of Brâhmanas. The fire went towards Dvârakâ to consume Krishna. Krishna sent his Sudarsana disc which overpowered the fire. The fire fell back on Kâsî and consumed Sudakshina and the Brâhmanas. Sudarsana still followed the fire. The divine weapon burnt the whole of Kâsî and went back to Krishna.
Dvi-Vid (Monkey)
The Monkey-general Dvi-vid was a minister of Sugriva and brother of Mainda. He was a friend of Naraka, son of Earth. To take revenge for his friend’s death, he began to do all sorts of mischief, especially in the regions of Dvârakâ.
Balarâma was in the midst of some girls on the Raivataka hill. The monkey made all sorts of gestures to annoy and insult the girls and he provoked Balarâma again and again who then killed Dvi-vid, to the great joy of all.
Sâmba, Lakshanâ and Balarâma
Lakshanâ, daughter of Duryodhana, was to select her own husband, and there was an assembly of princes. Sâmba, son of Jâmbavati, carried away the girl by force. The Kauravas could not brook this insult. Bhishma, Kâma, Salya, Bhûri, Yajna Ketu and Duryodhana united to defeat Sâmba and they brought him back as a prisoner. Nârada gave the information to the Vrishnis and their chief Ugrasena gave them permission to fight with the Kauravas. Balarama did not like that the Kurus and Yadus should fight with one another. So he went himself to Hastinâpura. He remained outside the town and sent Uddhava to learn the views of Dhrita-Râshtra. The Kurus came in a body to receive Balarâma. When the formalities were over, Balarâma composedly asked the Kurus, in the name of king Ugrasena, to restore Sâmba. The Kurus proudly replied: “We have given the kingdom to the Vrishnis and Yadus. A wonder indeed, they want to become our equals and to dictate to us! Surely the lamb cannot take away the lion’s game.”
Balarâma thought how foolish the Kurus had become. They did not know the powers of Ugrasena and of Krishna. In anger he exclaimed, “I will make the earth to be stripped of all Kauravas” He took his plough and gave a pull to Hastinâpura. The town became topsy-turvy. The Kurus came and adored him. They brought back Sâmba and Lakshanâ. Duryodhana made large presents and Balarâma became appeased. He went back with Sâmba and his bride to Hastinâpura and related what had happened to the Yadus.
Narada and the Wives of Sri Krishna
“What a wonder that Sri Krishna married 16 thousand girls, all at one and the same time, with but one body!” So thought Nârada and he came to see things with his own eyes at Dvârakâ. He entered one of the rooms and found Krishna seated with one of the girls. Krishna washed the feet of Nârada and sprinkled the water over his body.
The Rishi entered another room. Krishna was playing at dice with one of his wives and with Uddhava. He entered another room and found Krishna was taking care of his children.
So he entered room after room. Krishna was either bathing or making preparations for the sacrifice, or feeding Brâhmanas, or making recitals of Gâyatrî, or riding, or driving, or taking counsel of ministers, or making gifts, or hearing recitals of sacred books. He was in one place following Dharma, in one Artha and in another Kâma.
Nârada smiled and said: — “O Lord of Yoga, I know the Yogic Mâyâ, by service at Thy feet, as it is manifest in me, though hard of perception by those that are themselves under the influence of Mâyâ. Now permit me to roam about the Lokas, filled with Thy glory, singing Thy deeds, which purify all the worlds.”
Sri Krishna said: —
“O Brâhmana, I am the teacher, the maker and the recogniser of Dharma. It is to teach people that I have resorted to all this. O Son, do not be deluded.”
The Raja Suya and Jarasandha
Krishna was holding council in the Assembly Room called Sudharmâ. A Brâhmana came as a messenger from the Rajas who had been imprisoned by Jarâsandha and confined in a hill fort. The Rajas sought their delivery from Krishna, who had defeated Jarâsandha seven times and had been defeated by him only once.
Nârada appeared at the time. Krishna enquired from him about the Pândavas. The Rishi said: —
“Râjâ Yudhisthira intends to perform the great Yajna Râjâ Sûya in Thy honor. Please give thy consent”. Krishna turned towards Uddhava and asked for advice.
Uddhava gauged the feelings of Nârada, of Krishna and the assembly and said: —
“It is meet thou shouldst help thy cousin in the performance of Râjâ Sûya Yajna and also that thou shouldst protect the Rajas that seek relief from thee. Kings all round will have to be conquered at the Râjâ Sûya sacrifice. The defeat of Jarâsandha will follow as a matter of course. Thus shall we see the fulfilment of our great desire and the liberation of the Rajas shall redound to Thy glory. Both ends will be served in this way. But Jarâsandha is very powerful. He should not be fought with while at the head of his large army. Bhima is equal to him in strength. Let him fight singly with Jarâsandha. That king does not refuse any prayer of Brâhmanas. Let Bhima ask for single combat in the disguise of a Brâhmana. Surely that son of Pându will kill him in thy presence.”
Krishna gave kind assurances to the messenger of the captive kings and left for Hastinâpura.
The Pândavas vied with one another in shewing respectful love to Krishna and Arjuna delivered up the Khândava forest to Agni and liberated Mâyâ. In return for this kindness, Mâyâ made the magical assembly ground for the Yajna.
All the kings were brought under submission by Bhima, Arjuna, Nakula, Sahadeva and the allied kings, except Jarâsandha.
Bhima, Arjuna and Krishna went to the seat of Jarâsandha in the disguise of Brâhmanas.
They begged hospitality from the king. King Jarâsandha concluded from their voice, their shape and from the arrow marks on their hands that they were Kshatriyas. He also thought they were his acquaintances. “These are Kshatriyas, though they wear the marks of brahmanas. I will give them what they ask even though it be my own self, so difficult to part with. Is not the pure glory of Bali spread in all directions, though he was deprived of his lordly powers by Vishnu in the disguise of a Brâhmana? Vishnu wanted to restore the lordship of the Trilokî to India. Bali knew the Brâhmana in disguise to be Vishnu. He still made over the Trilokî to him, even against the protests of his Guru Sukra. This body of a Kshatriya, frail as it is, what purpose will it serve if wide fame is not acquired by means of it for the sake of a Brâhmana?” Turning to Krishna, Arjuna and Bhima, Jarâsandha said: — “O Brâhmanas, ask what you wish for. Even if it be my own head, I shall give it to you.”
Krishna replied: “Give us a single combat, if you please, O King. We are Kshatriyas and have come for fight. We desire nothing else. This is Bhima. This is his brother Arjuna. Know me to be their cousin Krishna, thy enemy.” The king of Magadha broke out in loud laughter. In anger he then exclaimed: — “O fools, I will give you a fight then. But thou art a coward. Thou didst run away from Mathurâ and didst take shelter in the sea. This Arjuna is not my equal in age. He is not very strong. He is unlike me in his body. So he cannot be my rival. This Bhima is my match in strength.” So saying he gave one club to Bhima and took one himself. The two heroes fought outside the town. The fight was a drawn one. Krishna knew about the birth, death and life of Jarâsandha. He thought in his mind about the joining together by the Râkshasa woman Jara. (The legend is that Jarâsandha was born, divided in two halves, which were put together by the Râkshasa woman Jara.) Krishna took a branch in his hand and tore it asunder. Bhima took the hint. He put his foot on one of the legs of Jarâsandha and took the other in his hand and tore asunder the body in two equal parts.
Krishna placed Sahadeva, the son of Jarâsandha, on the throne of Magadha, He then liberated the kings who had been imprisoned by Jarâsandha. They were twenty thousand and eight hundred in number. They saw Krishna with four hands and with all the divine attributes. Their eyes, tongues and noses all fed upon him, as it were, and their hands were stretched forth to receive him. They all fell at the feet of Krishna and began to adore him.
“We do not blame the king of Magadha. O Lord, it is by Thy favor, that kings are deprived of their thrones. Humbled, we remember Thy feet. We do not long for any kingdom in this life, nor do we care for the fruits of good works after death. Tell us that which will keep the recollection of Thy feet ever fresh in this life.”
Sri Krishna replied: —
“From this day forward let your devotion towards me, the Lord of all, be made firm and fixed. Your resolve is commendable. It is true as you say that riches and power turn the heads of princes. Look at Haihaya, Nahusha Vena, Râvana, Naraka and others. Though kings of Devas, Daityas and men, they came down from their lofty position through pride. Knowing as you do that the body and all other things that have a beginning have also an end, you should worship me, perform sacrifices and duly protect your subjects. Indifferent to good and bad things alike, fix your minds completely on me and you shall attain me in the end.”
Krishna made arrangements for their comfort. At his bidding, Sahadeva supplied them with kingly dresses and valuable ornaments and gave them princely treatment. Krishna sent them to their respective kingdoms. Krishna, Bhima and Arjuna then returned to Hastinâpura.
Sisupâla
Yudhisthira commenced the performance of the Yajna. He asked permission of Krishna to make a respectful call on the priests that were to officiate at the ceremonies. Vyâsa, Bharadvâja, Sumanta, Gotama, Asita, Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma, Kripa and others, Dhritarâshra with his sons, Vidura, Brâhmanas, Vaisyas and Sudras: all the kings and their subjects came to witness the Yajna. The Brâhmanas prepared the sacrificial ground with golden ploughs. They then initiated king Yudhisthira according to the Vedic rites. The Ritvik Brâhmanas duly assisted at the performance of the Rajasûya. On the day of extracting Sōma Juice, the king duly worshipped the priests and their assistants. Then the time came for worshipping those that were present at the assembly. Now who was to be worshipped first? There were many head-men present and the members consulted with one another as to who deserved to get the first offering but they could not come to a decision. Sahadeva then addressed the meeting thus: —
“Sri Krishna, the Lord of the Sâtvats, deserves the first place. All the Devas, Time, Space, wealth and all else are but himself. He is the soul of the Universe. He is the essence of all sacrifices, the sacrificial fire, the sacrificial offerings and Mantras, Sânkhya and Yoga; all relate to him. He is the one without a second. Alone, He creates, preserves and destroys. By His favor men make various performances and from Him they attain the fruits of those performances. Give the first welcome-offering of respect to that Great Krishna. All beings and even Self shall be honored by this. Krishna is the soul of all beings. All differences vanish before him.”
All good people approved of the proposal of Sahadeva.
Râjâ Yudhisthira washed the feet of Krishna and sprinkled the water over his own head and that of his relatives. He then made valuable offerings to him. All people saluted Krishna, saying “Namas” (salutation) and “Jaya” (Victory), and flowers rained over his head.
Sisupâla could not bear all this. He stood up in the midst of the assembly and thus gave vent to his feelings.
“True is the saying that time is hard to overcome. Or how could even old men be led away by the words of a boy? You leaders of the assembly know best what are the relative merits of all. Do not endorse the words of a boy that Krishna deserves to get the first welcome-offering of respect Here are great Rishis, fixed on Brahmâ, great in asceticism, wisdom and religious practices, adored even by the Lokapâlas, their impurities all completely removed by divine perception. Overstepping them all, how could this cowherd (Gopâla) boy, the disgrace (pansana) of his family (Kûla), deserve to be worshipped, as if the crow (Kâka) deserves to get the sacrificial oblation (purodâsa)? (Śridhara explains this Śloka and the following ones as a veiled adoration of Sri Krishna. Gopâla is the protector of Vedas, of the Earth and of others. The word go means the Vedas and the Earth, besides “cow.” Kula pânsana = Kulapa+ansana. Kulapas are sinners. He who destroys (Ansa) them is Kula pânsana. Kâka may be read as compounded with another word in the Śloka, in the form of akâka. Kâka is ka + aka. Ka is happiness, aka is misery. He who has neither happiness nor misery is akâka i.e., one who has got all his desires. One who has got all his desires does not only deserve to get the purodâsa offering of the Devas but all other offerings. I do not think it necessary to reproduce the double interpretation by Śridhara of the other Ślokas, which is continued in the same strain.) He has gone away from his Varna, Âsrama and Kula. He is outside all injunctions and duties. He follows his own will. He is void of attributes (Gunas). How can he deserve to be worshipped? King Yayâti cursed his line and it is not honored by good people. His clansmen are addicted to unnecessary drinking. How can he deserve to be worshipped? They left the the lands where the Rishis dwell, and made their fort on the Sea; moreover they oppress their subjects like robbers.”
Sisupâla went on in this way and Krishna did not say a word. The lion heeds not the jackal’s cry. The members of the Assembly closed their ears and went away, cursing Sisupâla in anger. They could not hear the calumny of Bhagavat. For he who hears the calumny of Bhagavat and of those that are devoted to him and does not leave the place goes downwards, deprived of all merits. The sons of Pându and their allies of Matsya, Kaikaya and Srinjaya, took up arms to kill Sisupâla. Sisupâla also took his shield and sword and reproved the kings on the side of Krishna. Krishna then rose up and asked his followers to desist. He cut off the head of Sisupâla with the Chakra. A flame like a glowing meteor rose from the body of Sisupâla and entered Sri Krishna. For three births, Sisupâla had constantly followed Vishnu in enmity. By this constant though hostile meditation, he attained the state of that he meditated upon. (The readers are reminded here of the story of Jaya and Vijaya, the gatekeepers of Vishnu in Vaikuntha).
The Rajasûya sacrifice came to a close. Râjâ Yudhisthira performed the bathing ceremony, enjoined at the close of a sacrifice (avabhritha).
The Slight of Duryodhana
The fame of Yudhisthira went abroad. All sang the glory of the Rajasûya sacrifice. Duryodhana became filled with jealousy. One day king Yudhisthira was seated on a golden throne in the assembly hall, prepared by Mâyâ, with Krishna and others around him. The proud Duryodhana, surrounded by his brothers, entered the place with crown on his head and sword in his hand, showering abuse on the gate-keepers and others. He took land to be water and drew up his clothes. He also took water to be land and wet himself. The Mâyâ (Magic), displayed by Mâyâ, in the preparation of the assembly ground, caused this delusion. Bhima laughed, and the females and other kings laughed too, though forbidden by Yudhisthira. Krishna however approved their laughter.
Overpowered with shame, with his head cast down, Duryodhana silently left the place and went to Hastinâpura.
Krishna kept quiet. He wished to relieve the Earth of the weight of the Daityas who were oppressing her. It was only His will that Duryodhana should thus be deluded (and the disastrous results would follow).
Sâlva
When Krishna carried away Rukmini, he defeated the kings in battle and, amongst others, he defeated Sâlva, king of Soubha, the friend of Sisupâla. Sâlva vowed at the time to kill all Yâdavas. He ate only a handful of dust and worshipped Śiva. After a year Śiva became pleased with his worship and asked the king to name a boon. He prayed for an invulnerable chariot that would carry terror to the Yâdavas. At the bidding of Śiva, Mâyâ prepared an iron chariot, called Soubha, which could move at will to any place. Mounted on this chariot, Sâlva attacked Dvârakâ, with his large army. He threw weapons, stones, trees and serpents from above and demolished walls and gardens. The people of Dvârakâ became very much oppressed. Pradyumna and other Yâdavas engaged in fight with Sâlva and his army. Sâlva’s chariot was sometimes visible and sometimes not. It now rose high and now came low. With difficulty, Pradyumna killed Dyumat, the general of Sâlva. But still the fight went on for seven days and seven nights. Krishna had been at Hastinâpura. He felt misgivings and hurried to Dvârakâ with Râma. The fight was then going on. Krishna placed Râma in charge of the town and himself went to fight with Sâlva. Sâlva tauntingly addressed Krishna who gave the king a heavy blow with his club. Sâlva disappeared. Instantly a man came and informed Krishna that he was a messenger from Devaki. Sâlva had carried away his father Vâsudeva.
Krishna asked: — “How could Sâlva conquer Râma so as to carry away my father?” But he had scarcely finished when Sâlva appeared with somebody like Vâsudeva, saying “O fool, here is your father. I will kill him in your presence. Save him, if you can.” He then cut off the head of Vâsudeva, and entered the chariot. Krishna found this was all the Mâyâ of Sâlva and in reality his father was neither carried off nor killed. He broke the chariot Soubha with his club. Sâlva left the chariot and stood upon earth, club in hand. Krishna cut off his hands and then cut off his head with the Chakra.
Danta Vakra and Viduratha
Danta-Vakra was the friend of Sisupâla, Sâlva and Paundraka. He came to attack Sri Krishna with club in hand and, seeing him, exclaimed: “It is good fortune, that I see you. You are our cousin. But still you have killed our friends and you now want to kill me. I will therefore kill you with this club.” (Śridhara gives a second meaning to this Śloka. At the end of his third birth Danta Vakra was to regain his place in Vaikuntha. Sisupâla and Danta Vakra, as explained before, were Jaya and Vijaya, gate-keepers of Vaikuntha. By the curse of the Kumâras, they incarnated as Asuras. The third and last cycle of material ascendancy was to be ended. Jaya and Vijaya were not to incarnate any more. Therefore Danta-Vakra exclaimed that it was his good fortune to meet Krishna and so on). Krishna struck him with his club and killed him. A flame arose from the body of Danta-Vakra, as from that of Sisupâla, and it entered Sri Krishna.
Vidûratha, the brother of Danta-Vakra was afflicted with grief at the death of his brother. He now attacked Krishna. Krishna cut off his head with the Chakra.
Balarâma and the Death of Romaharshana
Balarâma heard that the Kurus and Pândavas were making preparations for a mutual fight. He belonged to neither side. So he went out on pretext of a pilgrimage. He went to Prabhâsa and performed the ablution ceremonies. He went to several other places and at last reached the Naimisha forest. The Rishis all rose up to receive him. Romaharshana, the disciple of Vyâsa, did not leave his seat. He belonged to the Sûta community, — a mixed class, born of Kshatriya father and Brâhmana mother, — but he took his seat higher than that of the Brâhmanas. Balarâma thought that the Sûta had learned the Itihasas, Purânas and all Dharma Sâstras from Vyâsa but he had not learned humility and self-control and that he had become proud of his wisdom. Balarâma cut off his head with the tip of a Kusa grass. The Rishis broke forth into loud cries of lamentation. Addressing Balarâma, they said: “O lord! thou hast done a wrong. We gave him this seat of a Brâhmana. We gave him age and freedom from fatigue, till the Yajna was completed. Not knowing this, thou hast killed one who was, while on his seat, a Brâhmana. Thou art not regulated by the Vedas. But of thy own accord, do thou perform some Prâyaschitta, and thereby shew an example to other people.” Balarâma enquired what he was to do. The Rishi asked him to do that by which their words as well as the act of Balarâma both might prove true. Balarâma said: “One’s son is one’s own self. So say the Vedas. Therefore the son of Romaharshana, Ugrasravas, shall be your reciter of Purânas. He shall have long life and freedom from fatigue. What am I to do, O Rishis, by which I may atone for my deed?”
The Rishis asked Balarâma to kill Valvala, son of the Dânava Ilvala, who used to pollute the sacrificial ground on certain days of the moon. They also asked Râma to travel all over Bhârata Varsha for twelve months, and take his bath at the sacred places.
Râma killed Valvala and went out on pilgrimage. On his return to Prabhâsa he heard about the death of the Kshatriya kings in the war between the Kurus and the Pândavas. He went to Kurukshetra. Bhima and Duryodhana were then fighting with each other with their clubs. Balarâma tried to bring about peace. But they did not heed his words. He then returned to Dvârakâ.
Balarâma once more went to Naimisha and he was adored by the Rishis.
Srîdâman
Krishna had a Brâhmana fellow-student, by name Srîdâman. He was well-read in the Vedas, self controlled and contented. He had a wife. He lived on whatever was freely given to him by others. His wife was ill-clad and ill-fed, like himself. One day she approached her husband and said: —
“Husband, your friend is the Lord of Lakshmî (the goddess of wealth) herself. Go to him and he will give you wealth. He gives even his own self to those that meditate on his lotus feet. What can not that Lord of the Universe give to those that worship him with some desire?” Being repeatedly pressed by his wife, he at last resolved to go to Krishna, thinking that the sight of his friend would be his greatest gain. He asked his wife for some offering for his friend, She begged four handfuls of flattened rice (Chipîtaka) from the Brâhmanas and tied that up in one corner of her husband’s rag. The Brâhmana went to Dvârakâ, thinking all the way how he could meet Krishna. He passed through certain apartments and went into one of the rooms. Krishna was seated with one of his wives. He saw the Brâhmana from a distance and rose up to receive him. He came down and embraced his former companion with both his hands. Krishna gave him a respectful welcome and a seat by his own side. He then talked with him about the old reminiscences of student life, how they passed their days at the residence of Sandipani, how faithfully they carried out the behests of the Guru and his wife, how necessary it was to respect the Guru and such other topics. He then smilingly looked at the Brâhmana and said: —
“What have you brought for me from your house? Even the smallest thing brought by my Bhaktas becomes great by their love, while the largest offerings of those that are not devoted to me cannot please me.” The Brâhmana, though asked, was ashamed to offer the flattened rice to the Lord of Lakshmî and he cast down his head. The all-seeing Sri Krishna knew the object of the Brâhmana’s coming. He found that the Brâhmana had not at first worshipped him with the object of attaining wealth. It was only to please his devoted wife that he now had that desire. The Lord therefore thought he would give him such wealth as was difficult to acquire. He then snatched away the flattened rice from the rags of the Brâhmana saying, “What is this! O friend you have brought this highly gratifying offering for me. These rice grains please me, the Universal Âtmâ.” So saying he partook of one handful. When he was going to take the second handful, Lakshmî held his hand, saying, “O Lord of the Universe, this much will quite suffice to give all such wealth as can be needed for this world as well as for the next, such that it will even please thee to see that thy votary has got so much wealth.”
The Brâhmana passed the night with Krishna. The next morning, he went home. Krishna went a certain distance with him to see him off. Krishna did not give him wealth nor did he ask for any. He thought within himself “What am I, a poor Brâhmana and a sinner and this Krishna, whose breast is the abode of Lakshmî, gave me a reception as if I were a god. The worship of His feet is the root of all Siddhis, all enjoyments, of Svarga and even of Mukti. Kind as he is, he did not give me any the least wealth, lest a poor man should forget Him by the pride of wealth.”
When he reached home, he found palatial buildings, gardens and lots of well-dressed male and female attendants. They received him with valuable presents. His wife also came out to receive him, with a number of female attendants. The Brâhmana was surprised. He saw this was all the outcome of his visiting Sri Krishna. He controlled himself while enjoying this immense wealth and, meditating on Sri Krishna, he at last attained His supreme abode.
The Meeting at Kurukshetra
There was a total eclipse of the sun. Krishna and all the Yâdavas went to Kurukshetra to bathe on the occasion. Nanda, the Gopas and Gopis, all came there. Kunti and her sons, Bhishma, Drona and all the kings also went. They all went together. (The Bhâgavata Purâna carefully avoids the battle at Kurukshetra. It barely mentions the duel between Bhima and Duryodhana. According to the Mahâbhârata, Bhishma, Drona and all the brothers of Duryodhana had been killed before the fight took place between Bhima and Duryodhana. But we find here that they were all present at the Kurukshetra meeting. A slight explanation will be necessary to put the readers on the right line of thought. The ideal of the Mahâbhârata was Tatva-masi, the unity of Jiva and Íshvara. Krishna and Arjuna looked alike. They were close companions. This Advaita view struck at the root of Upâsanâ excepting as a means to an end; it put into the shade altogether the Path of compassion, the Path of service of which Nârada is the guide for this Kalpa. So we find even Bhishma being killed. Bhishma died at Uttarayana and necessarily passed through the Devayâna Mârga, as an Upâsaka. Whatever might be the goal of Upâsanâ, the Bhâgavata Purâna treats of Upâsanâ as an end and not as a means. The Bhâgavatas, the Sâtvatas, the Vaishnavas do not ask for Nirvana Mukti they ask for devotion to the Lord of the Universe. They work in the Universe as servants of the Lord, taking the whole Universe to be their own selves. The Kurukshetra battle is therefore out of place in the Bhâgavata Purâna. This explains the great meeting at Kurukshetra instead of the Great Annihilation.)
Kunti complained to Vâsudeva that he did not make any enquiries about her and her sons, in her many afflictions. Vâsudeva said, for fear of Kansa the Yâdavas had scattered themselves, and they could not make enquiries about one another. The Kurus, Pândavas and the kings were all glad to see Krishna and his wives. Râma and Krishna duly honoured them all and made valuable presents. They all admired the good fortune of the Yâdavas, in having Krishna always in their midst.
Nanda and Yasodâ were duly respected by Vâsudeva and his wives.
Krishna met the Gopis in privacy. He embraced them all, and, after enquiry about their safety, said smilingly: — “Do you remember us, O friends? For the good of those whom we call our own, we have been long in putting down the adverse party. Or do you think little of us, feeling that we have been ungrateful to you? Know for certain, it is the Lord who unites and separates all beings. As the wind unites masses of clouds, grass, cotton and dust particles, and again disunites them, so the creator does with all beings. Devotion to me serves to make beings immortal. How glad I am that you have this love to me, for by that love you gain me back. I am the beginning and end of all beings, I am both inside and outside. As the material objects resolve themselves into the primal elements, (Akâsa, air, fire, water and earth), so (the material parts in) all beings resolve themselves into the primal elements. Âtmâ pervades all beings as the conscious Perceiver (Âtmâ). Know both (the Perceiver and the Perceived) to be reflected in me, the Supreme and the Immutable.”
The Gopis were taught this Adhyâtma teaching by Sri Krishna. Bearing this teaching constantly in mind, they cast off the Jiva sheath (Jiva Kosa) and they attained Krishna. And they said: — “O Krishna let thy lotus feet be ever present in our minds, home-seeking though we may have been. The lords of Yoga by their profound wisdom meditate on thy feet in their hearts. It is by thy feet that those that have fallen into the well of Sansara are raised.”
(Here we take a final leave of the Gopis. They had known Krishna as the Purusha of the Heart. They now knew him as the all-pervading Purusha. They were drawn back into the bosom of that Purusha, their Linga (Sûkshma) Sarira destroyed. They now entered the divine state, but even there they did not forget the lotus feet of Krishna. They became centres of devotional love in the bosom of the Universal Lord.)
Yudisthira and other friends of Krishna addressed him as all-incarnating Purusha. The wives of Krishna related to Draupadi how they came to be married to him. The Rishis addressed Sri Krishna as Íshvara. They then took leave of him. Vâsudeva however detained them, saying they should instruct him as to how he could exhaust his Karma. Nârada said it was no wonder that he should ask this question of them and not of Krishna. For proximity is the cause of disregard.
The Rishis, addressing Vâsudeva, said: —
“Karma is exhausted by Karma. Worship Vishnu by Yajna. He is the lord of all Yajnas. Wise men do not wish for riches by the performance of Yajna, nor do they wish for men or enjoyments. They give up all desires and then go to the forest for Tapas. The twice-born are indebted to the Devas, Rishis and Pitris, by their birth. You have paid up your debts to the Rishis and to the Pitris. Now pay up your debts to the Devas, by the performance of Yajna and then give up your home.” Vâsudeva then performed Yajna, and the Rishis officiated. The Yajna over, the Rishis went away. Dhritarâshra, Vidura, the Pândavas, Bhishma, Drona, Kunti, Nârada, Vyâsa, his friends and relatives, parted with a heavy heart. Nârada and his followers were detained for three months by the Yâdavas, such was their love for them. They then received many presents and left for Mathurâ. Seeing the approach of the rainy season, the Yâdavas also went back to Dvârakâ.
Vasudeva, Devaki, and Their Dead Sons
Vâsudeva now believed his sons to be lords of the Universe. He once asked them whether they had not incarnated for relieving the pressure on the Earth. Krishna replied: — “I, yourselves, this Râma, the people of Dvârakâ, nay the whole universe are to be known as Brahmâ. Âtmâ, though one and self-manifest, becomes manifold, according to the nature of the beings in which its manifestation takes place. Compare the variety in the manifestation of the Bhûtas in the Bhoutic objects.”
Hearing these words of wisdom, Vâsudeva learned to see unity in diversity.
Devaki had heard of the powers of Râma and Krishna in bringing back to life the deceased son of their Guru. She asked them to shew her the sons that had been killed by Kansa.
Râma and Krishna entered by Yogic power the regions of Sutala. Bali shewed them every respect and worshipped them.
Krishna said: “In the Svayambhava Manvantara, Marîchi had six sons by Urna. These sons of the Rishi laughed at Brahmâ, because he grew passionate towards his daughter. For this they became Asuras and sons of Hiranyakasipu. Yoga Mâyâ carried them to the womb of Devaki and they became her sons. They were killed by Kansa. Devaki takes them to be her own sons and laments over their death. They are now with you; I shall take them over to my mother to remove her grief. They shall then go to Devaloka, free from the effects of their curse. Smara, Udgitha, Parishvanga, Patanga, Kshudra-bhuka and Ghrini — these shall by my favor again attain a good state.” (Smara is called Kirtimat.)
Krishna took the boys to Devaki and she embraced them all. They were then taken to Devaloka.
Arjuna and Subhadrâ
Râjâ Parikshit enquired how Arjuna had married his grandmother Subhadrâ, the sister of Râma and Krishna.
Suka replied: —
“Arjuna heard that Râma was going to give Subhadrâ (the cousin of Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyâsîn and went to Dvârakâ. The people of Dvârakâ and even Râma could not recognise him. Arjuna lived there for a year and received due hospitality. Once Arjuna was invited by Balarâma and he was taking his food when Subhadrâ passed by him. They looked at each other and felt mutual love. One day, Subhadrâ, with the permission of her parents and of Sri Krishna, came out on a chariot to worship an idol outside the fort and a strong guard accompanied her. Arjuna availed himself of this opportunity and carried away the girl by force. Balarâma became greatly enraged. But Sri Krishna and other friends appeased him.”
Srutadeva and Bahulâsva
Srutadeva, a Brâhmana of Mithila, was much devoted to Sri Krishna. The prince of Mithila, Bahulâsva, was also a favorite of Sri Krishna. To favor them, Sri Krishna went with Nârada and other Rishis to Mithila. Srutadeva and Bahulâsva each asked him to go to his own house. Krishna to please them both went to the houses of both at the same time, being unnoticed by each in respect of his going to the other’s house. Both Bahulâsva and Srutadeva received Sri Krishna and the Rishis with due respect. Sri Krishna taught Srutadeva to respect the Brâhmana Rishis as much as he respected him. After giving proper instructions to the prince and the Brâhmana for sometime, Sri Krishna returned to Dvârakâ.
The Prayer to Brahman by the Srutis
Râjâ Parikshit asked: —
“O Great Sage, Brahmân is undefinable, void of Gunas, beyond both causes and effects. How can the Srutis, which have the Gunas for their Vritti (i.e. which treat of Devas and sacrifices which are full of attributes), directly cognise Brahmân?”
Suka replied: —
“The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they might obtain their objects (Mâtrâ), their birth-producing Karma (Bhava), their transmigration to different Lokas (Âtmâ), and also their Mukti (Akalpana).” (These four words respectively mean Artha, Dharma, Kâma and Moksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the all-knowing, the all-powerful, the lord of all, the guide of all, the all-object of Upâsanâ, the Dispenser of all fruits of Karma, the Resort of all that is good, as one with attributes. The Srutis begin with attributes, but at last drop these attributes saying “Not this”, “Not this” and end in Brahmân. The sayings about Upasan and Karma treat of things with attributes, as a means to attain wisdom and thereby indirectly lead to Brahmân. This is the purport. Śridhara.)
“The Upanishad speaks of Brahmân. She was accepted as such by even those that were older than those whom we call old. He who accepts her with faith attains well-being.” (The Bhâgavata tries to refute the idea that the Vedas treat of the Devas only and not of Ísvara and Brahmâ).
“I shall relate to thee here a conversation between Nârada and Nârâyana.
“Once upon a time Nârada went to see the great Rishi Nârâyana. For the well-being of Bhâratavarsha, for the good of all men, he remains in his Âsrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of Kalâpa sat round him. Nârada saluted him and asked this very question.
“Nârâyana said: —
“In Jana Loka, the Manas, born Rishis of that place performed Brahmâ Yajna (Yajna, in which ‘What is Brahmân’ is ascertained, some one becoming the speaker and others forming the audience). You had gone to Sveta Dvipa at the time. This very question was raised in the assembly. Sanandan became the speaker. He said: —
“The Supreme drank up his own creation and lay asleep with His Śaktis. At the end of Pralaya, the Srutis (which were the first breath of the Supreme. Śridhara) roused Him up by words denotive of Him.
“The Srutis said: —
“Glory be to Thee! Destroy the Avidyâ of all moveable and immoveable beings. She has got attributes for the sake of deluding others. All Thy powers are completely confined in Thee. Thou art the Manifester of all Śaktis in Jivas. Thou art (sometimes — Śridhara) with Mâyâ and (always — Śridhara) by Thyself. (But wherever thou art) the Vedas follow Thee. (The Vedas treat both of Saguna and Nirguna Brahmân).
“All that are perceived, (Indra and other gods), know Thee to be the Big, and themselves to be only parts. For their rise and setting are from Thee. (Then is the Big transformable? Hence the next words. Śridhara). But thou art untransformed. Even as the (transformed) earth pots have their rise and setting in the (untransformed) mother earth. Therefore the Rishis — (the Mantras or their perceivers. Śridhara. Every Vedic Mantra has its Rishi, who first perceived that Mantra) — set their minds, their words and actions in Thee (or had their purport and meaning in Thee. Śridhara). For wherever people may roam, their footsteps always touch the earth.
“O Thou Lord of the Three Gunas, the wise plunged into the nectar ocean formed of words about Thee, — an Ocean which removes the impurities of all people — and they got rid of all miseries. What of those then who, by the perception of Self in them, free themselves from the attributes of mind (likes or dislikes) and of time (the transformations of age) and worship Thy real self which gives rise to perpetual happiness?
“Those that are animated by life breathe truly if they follow Thee, otherwise their breath is the breath of bellows. Inspired by Thee, Mahat, Ahankâra and others lay their eggs (create collective and individual bodies). Thou dost permeate the five sheaths (Annamaya and others) in man and become those sheaths, as it were, by this permeation. But thou art the last in the sheaths, as taught in the Upanishads.
“Thou art beyond the gross and subtle sheaths, the Indestructible and Real.
“Among the Rishis, the Śârkarakshas (or those that have an imperfect vision) meditate on Brahmâ in the navel. The Ârunis, however, meditate on Brahmâ in the cavity of the Heart, which is the seat of the nerves. Ananta, from the Heart, the Sushumnâ (the nerve which causes Thy perception) leads to Thy supreme place in the Head. He who once attains that place does not fall into the mouth of Death again. (The Upanishads speak of one hundred and one nerves of the heart. Of these, one goes to the head).
“Thou hast Thyself created various life kingdoms and various forms. Though Thou pervadest them all from of old, having brought them all about, yet Thy special manifestation in them is relatively greater or smaller, according to the nature of the things created by Thee even as fire, though one and the same, burns differently according to the character of the fuel. Those that are of pure intellect follow the one Real amidst the many unreal forms. The (perceiving) Purusha in all beings is said to be Thy part only. Knowing this to be the truth about Jivas, wise men worship Thy feet.
“Brahmâ and other Jivas did not know Thy end. Even Thou dost not know Thy own end. For Thou art endless. Drawn by the wheel of time, the Brahmândas, with their Avaranas, (outer circles) roll on together in Thy middle, even as if they were dust particles in the air. The Srutis fructify in Thee (have Thee, for their end and goal.) (Though they cannot directly speak of Thee) their words are directed towards Thee, by discarding every thing else.” (Though the Vedas treat of Indra and other Devas, they ultimately lead to Brahmâ, by saying “Brahmâ is not this, not this,” in the Upanishads.)
The Restoration of Brahman Boys to Life
At Dvârakâ a Brahmân lost his son at birth. He took the dead child to the palace and placed it at the gate, blaming the king for his misfortune. For the sins of kings visit themselves upon their subjects. In this way nine sons died one after another and the Brahmân did the same with all of them and, when the ninth son died, Arjuna was sitting with Krishna and he heard the reproaches of the Brâhmana. Arjuna promised the Brâhmana that he would protect his son this time, or would otherwise enter the fire for breach of his promise. The son was born again. And Arjuna was there with his famous bow. But lo! the child wept and it rose up high and disappeared, The Brâhmana taunted Arjuna for making promises he had not the power to keep. Stung by these words, the Pândava went to Yâma Loka. He went to Indra Loka. He went to the regions of Agni, Nirriti, Chandra, Vâyu and Varuna. He went to Rasâtala. He went to Svarga. But the Brâhmana boy was no where to be found. He then made preparations for entering the fire. Sri Krishna made him desist. He said: — “I shall show you the Brâhmana’s sons. Do not disregard yourself. Those that blame us now shall sing our glory hereafter.”
Krishna and Arjuna went towards the west. They crossed the seven oceans and the seven Dvipas. They crossed the Loka-aloka and entered the regions of chaotic darkness. The horses could not proceed further. So by Krishna’s order the glowing Chakra, Sudarshana, pierced through the darkness and the horses followed the track. Infinite, endless, divine light then spread out. Arjuna re-opened his eyes. They then entered the regions of primal water. They found one house glittering with gems and stones. The thousand-headed Ananta was sitting in that house. Seated upon Ananta was the Supreme Purusha, the Lord of the Lords. Krishna and Arjuna saluted Him. The Purusha then smiled and said: — “I brought the Brâhmana boys that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kalâ.) Kill the Asuras that oppress the Earth and come back soon to me. Filled are your own desires, O you Rishis, Nara and Nârâyana. But for the preservation of the Universe, do that which others may follow.”
Krishna and Arjuna said “Om”. They brought back the Brâhmana boys and restored them to their father.