II. _Ravana and Kumbhakarna._

Hiranyakasipu represented the gradual development of material and intellectual evolution, till the highest point was reached. Then there was a period of intellectual abuse. The Intellect of man tried to get a supremacy over the established order of things: Ravana sought to make Nature subservient to his own purposes. The universe existed for man, and not man for nature. This was the perverse idea that guided the people of the Atlantean Continent. The intellectual giants, maddened by this material grandeur, did not look for any world beyond the one they lived in. They cared not for Svarga, nor for the sacrifices that led to Svarga. The flow of evolution, the breath of Ishvara seemed to stand still for a time as it were. The human will tried to override the divine will. There was chaos and disorder, which tended to cause dissolution in the universe. Hence Ravana was a Rakshasa. The Tamasic Kumbhakarna with his six-monthly sleep was the back ground of Ravana. The spiritual forces that were called forth to put an end to this state of things were equal to the occasion. The great Atlantean Continent was washed away by the sea. The sacred Ganga came rushing forward from the heights of the Himalayas, and eventually Rama appeared to give a finishing stroke to the evolutionary work of the time. Vishvamitra and others had paved the way for the great work undertaken by Rama. They propounded the Karma Kanda of the Vedas. Men who knew nothing but the joys and sorrows of this short span of earthly life, and whose ideas and aspirations were all confined to that life, made a great advance when they were taught of an existence after death. When they further knew that life in Svarga was infinitely happier and far more lasting than what they called life on this earth, they made the beginning of a really spiritual life. The Vedic Devas are permanent dwellers in Svarga, and the Vedic Sacrifices establish communion with them by means of Apurva, a spiritual force generated by the performance of sacrifices, and life in Svarga becomes prolonged for a very very long period. People took time to understand this truth, but in time they accepted the performance of Vedic Sacrifices as the only religion for man. There was however a re-action. The intellectual giants, called Rakshasas, looked down upon Vedic Sacrifices, and they did not care for any life after death. They were the worst enemies of the Vedic Rishis. Vishvamitra took the help of Rama in protecting the Rishis in the peaceful performance of Yajnas. But people had grown old in their ideas about Vedic sacrifices. The first seceders were some Kshatriyas. They did not understand why Vedic Sacrifices should be the monopoly of Brahmanas, and they aspired to the position acquired by them. The foremost of these Kshatriyas were the Haihayas and Talajanghas. But they were defeated by Parashurama, who re-established the supremacy of the Brahmanas. But a silent revolution was going on, in which the Kshatriyas and Brahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the finishing stroke to the Upanishad movement, and side by side with Karma Kanda grew up the Jnana Kanda of the Vedas. Rama brought the two divisions of the Vedas into closer union, as he was himself the resting place of both. And as Vishnu himself, He became the object of Upasana. The three Paths appeared, that of Karma, Bhakti and Jnana. Vedic Sacrifices held their own, and a school grew up which accepted these as the highest Karma which man could perform. Another school, following the very old teachings of Kapila, dissected the transformable parts in man and discriminated the same from the non-transformable. A sister school followed up the teaching with practices in conformity to these, and taught how to concentrate the mind on the discriminated Atma. Another school confined itself to the properties of matter and mind, soul and oversoul, and remained wonder-struck at the superior properties that divided Jiva from Ishvara. Schools of independent thought grew up. Each school had its followers. There were differences and dissensions. There was disunion, self-sufficiency, pride, envy, jealousy and other evil traits of human character that thinks too much of itself. Every one followed his own faith and hated the follower of other faiths. This was the cycle of Shishupala and Dantavakta. Jarasandha performed Vedic sacrifices, and he put in chains the Vaishnava kings. There were those who believed in the existence of two primary causes, (_Dvivid_). Men, like the king of Kashi, prided themselves on mock wisdom. Religious faiths existed in all possible shades, and their difference was accentuated by dogmatism and mutual jealousy. "The Vedas are different, the Smritis are different. He is not a Muni, who has not some distinctive opinion of his own." This well known verse related strictly to the period of which we are now speaking. Shishupala had respect for the Munis. He was essentially a man of the period. Sri Krishna taught harmony. He gave the essence of all religions, the eternal truths that formed the ground work of all faiths. He proclaimed in the clearest language possible the One underlying the Many, the eternal Brahman as forming the essence of Jiva and Ishvara. He particularly emphasised the relations of man, Ishvara and the universe, and the duties that followed from these relations. Religion became a science, the law universal, and all teachings found there respective places in the universal religion which He proclaimed. The Rishis bowed down their heads before Him. The Upanishads were never explained so lucidly before. The key-note of all truths and all religions was unravelled beyond all doubt. Such knowledge could proceed only from Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But Shishupala was slow to believe in this novel revolution. He did not understand why the Rishis gave the first place to Sri Krishna at the Rajasuya sacrifice performed by Raja Yudhisthira. The difference formed a religion with Shishupala. But the age of differences was doomed. The age of unity, of harmony, of spiritual glory was now to reign in the Universe. Hundreds and hundreds of years have passed away, but the scriptures one and all proclaim the glory of the Lord Sri Krishna. What He has done for our universe, we shall see later on. Danta-vakra was the Tamasic counterpart of Shishupala. The Asuras advanced as the Kalpic age advanced. There was no end of advancement from the standpoint of self. There is no big jump from individual self to universal self. Though the essential idea of spirituality is unity and the essential idea of materiality is diversity, the one idea develops into the other idea, by an ever widening view of things. Our duties enlarge. Our relations increase. The range of life widens, till it includes the life in Svarga. Vedic Yajna is then performed, though from a pure motive of self-advancement. The advanced self comes very near to the universal self. The performance of Vedic sacrifices is Asuric in so far as it is selfish, but it minimises the self of earthly existence, and gives a transitory character to our worldly joys and sufferings, and it gives the idea of an enlarged self, of widened existence and of higher duties. The Karma Kanda of the Vedas therefore opens the door widely to real spiritual life. This explains why Vishvarupa, an Asura, guided the Devas for some time. The three heads of Vishvarupa represent the three Vedas. The swallow head is the Rik, the sparrow head is the Saman, and the Tittiri head is proverbially the Yajur. This refers to the prevalence of Karma Kanda. But when better times came, Indra killed Vishva-rupa. The place of Vishva-rupa was however speedily taken, up by Vritra. And Indra had recourse to Atharva, the fourth Veda and to Dadhichi, a votary (represented as the son) of Atharva Veda, the very ideal of self-sacrifice. And who is this Vritra? The Vedas say: -- _"Sa iman lokan Avrinot etat Vritrasya Vritratvam."_ He spread over (_vri_) all these Lokas, this is the Vritraship of Vritra. The Bhagavata says: -- "These Lokas are spread over by him in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. -- 9-xviii. The invocation of Tvashtri is thus described in the Bhagavata: -- "Rise up, O Indra -- Shatru, never give up enmity." VI -- 9-xii. The word _shatru_ means enemy. Tvastri meant to say "he who is to become the enemy of Indra." But by proper grammatical construction, the expression means, he of whom Indra is to become the enemy. The invocation was therefore defective and it produced a contrary result. Panini points this out as an apt illustration of what bad grammar leads to. The Vedas thus speak of the invocation: -- "As he said-_Svaha_! O Indra-Shatru! rise up -- so Indra became the enemy of Vritra." Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over Ahankara or Egoism. So by devotion he became the king of the Vidyadharas. This selfish devotion, the worship of Gods for the gratification of selfish aspiration, which is so universal, is Vritra. Vritra was killed by a weapon made of the bones of Dadhichi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And Dadhichi felt the height of pleasure in giving himself completely up, that the universe might prosper. We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so. The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all Avataras, and the circle of those that follow this ideal is daily increasing. But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary. People resort to it for Tantric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of Patala. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach. Marut is Vayu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life activities, and as life itself is essentially divine, the Maruts are the companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas. We have lingered so long over the Daityas. The Danavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects -- Prakritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The Prakritic element in man is Danavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the assembly-ground prepared by Maya. To the Pandavas, the followers of Sri Krishna, there was no illusion. The Danavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them. THE STORY OF HIRANYAKASIPU. *SKANDHA VII. CHAP. 2-4.* Upon the death of Hiranyaksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of Upasana. He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of Atma. He also told them several stories to illustrate the point. Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the Triloki. Brahma became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: -- "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all Lokapalas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, Amen. Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him. Brahmanas and other Grihasthas performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort. There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time passed on in this way. At last the Lokapalas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." -- Assured by these words, the Devas went to their own place. HIRANYAKASIPU AND PRAHLADA. *SKANDHA VII. CHAP. 4-9.* Hiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on Vasudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks. Shanda and Amarka, sons of Shukra, had charge of the education of Prahlada. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world. Once Hiranyakasipu placed Prahlada on his lap and asked him -- "What do you consider to be righteous (_Sadhu_)?" Prahlada replied: -- "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of Atma, in order to go to the forest and take the shelter of Vishnu." Hiranyakasipu smiled and said: -- "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi." The teachers brought him to their house and asked him in gentle and sweet words: -- "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said Prahlada: -- "I and others, this is mere false perception caused by the Maya of Bhagavan. So salutations to Him. When Bhagavan becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu." "Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle." They threatened Prahlada in various ways and taught him Dharma, Artha and Kama, and the different devices to subdue one's enemies. At last they thought Prahlada had been well trained. So they took him to the king. The king embraced the child and said "Prahlada, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all." Prahlada replied: -- "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching." Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that Prahlada had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: -- "If you have not learned these things from your teachings, whence could you have such a vicious inclination." Prahlada replied: -- "Inclination for Vishnu does not come to the Grihastha either from himself or from any other. One blind man cannot lead another. It is the company of Mahatmas alone that can give such an inclination." Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But Prahlada was deeply concentrated in Bhagavan, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy. He tried big elephants, venomous serpents, Tantric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son. He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited Prahlada into their midst. Prahlada took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of Atma, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to Bhagavan. He then told the boys that he had learned these things himself from Narada. The boys expressed wonder, for they knew Prahlada to have been always under the tuition of Shanda and Amarka. Prahlada informed them that when Hiranyakasipu had gone to the Mandara mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. Prahlada was then in her womb. Narada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of Atma Vidya. Prahlada again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal). The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for Prahlada. Prahlada approached him with all respect and humility. The king thundered forth thus: -- "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All Triloki dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind." "Father," said Prahlada, "Bhagavan is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father." "Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest Bhagavan or Ishvara. Where is he?" Said Prahlada, "He is everywhere." "Why not then in this pillar?" "Yes, I see him there." "Well, let me sever your head from your body and see how your Hari can preserve you." So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original). The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. Brahma at last sent Prahlada to pacify Him. Prahlada approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of Prahlada. That divine touch removed all evil from Prahlada and illumined his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps the most sublime in the Bhagavata Purana). THE PRAYER OF PRAHLADA *SKANDHA VII. CHAP. 9.* "Brahma and other Devas, Rishis and wise men, full of Satva, have failed to adore Thee in suitable words. How can this Asura boy please Thee, O Hari: But I think, it is not wealth, good birth, beauty, asceticism, learning, power, intellect, or even Yoga that is so much suited for the worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant king pleased Bhagavan. _Even a Chandala, (an outcaste) is much superior to a Brahmana, who has all the 12 virtues, but has no devotion to Vishuu._ For the Chandala who offers his Manas, his words, his Karma, his wealth and even his Prana to Vishnu, purifies not only himself, but his whole line, while, the proud Brahmana does not even purify himself." (Without devotion, the virtues only serve to increase pride. They do not purify the mind. _Sridhara_.) (The Almighty Vishnu does not want any offering from the ignorant for himself. He is possessed of all things. But the man who gives offerings to Him can alone keep them to himself, for verily the paintings on the real face are to be seen in the image. The self in man is only a reflection of Atma or Manas. Therefore if a man does any thing that affects his Manas only, it does not concern his real self. If an offering is made to Ishvara, that reaches his real self). "Therefore though of low birth, I have no hesitation in reciting thy glory as much as I can, for such a recital is sure to purify a man. "Withdraw, O Lord! this terrible form, and be cooled. Look! the world trembles at Thee. "I am not afraid, however, even of this form, as I am afraid of the wheel of births. Give shelter at thy feet, that I may gain Moksha. "I have been scorched by the fire of misery in all births. The only remedy is devotion to Thy service. For Thy servant by Thy favor gets the company of Mahatmas. By their company, he gets rid of all worldly attachments and sings the glory of Bhagavan. Then the miseries of life cannot overpower him. "The parents are not the protectors of the child; medicine is not the remedy for the diseased; the boat is not a shelter for the drowning; for they cannot save from a recurrence of evils. And even the little that others do is promoted by the Prompter of all. "When Purusha wishes, Maya disturbed by Kala creates the Sukshma Sharira, headed by Manas. That Manas is drawn into a world of recurring births, characterised by the transformations of Maya": (5 Jnanendriyas, 5 Karmendriyas, 5 Bhutas and Manas). "I am being squeezed in this wheel, like the sugar-cane in the mill. "Draw me unto Thee, O Lord! or I am lost in the whirl." (Some platitudes and a short account of the part taken by Vishnu in the creation follow). "Thou dost incarnate as man, animal, Rishi and Deva in order to guard all beings, to destroy the enemies of the world and preserve Dharma, according to the requirements of every Yuga. But in Kali Yuga, Thou concealest Thyself. Hence (from manifestating only in three Yugas), Thou art called Triyuga. "Lord of Vaikuntha, this mind does not take pleasure in discourses about Thee, as it is vitiated, prone towards the outside, unmanageable, passionate and affected by the three promptings -- joy, sorrow and fear. How can I with such a mind think of Thee? "I am drawn on all sides by the Indriyas, and I am as miserable as a man with many wives. "I am not the only sufferer. Look! all men remain fallen by their own karma in the Vaitarani (River at the gate of Yama) of recurring births. They are afraid of births and deaths and of danger from each other. They are mutually both friends and enemies. Take pity on these bewildered creatures, O Thou that art on the other side of the river, and preserve them this very day by taking them across the Vaitarani (_i.e._ the relativity's of Triloki existence). "O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the Mahatmas (for, those who serve the Mahatmas are already saved). "O Thou Supreme, I am not the least anxious for myself about the Vaitarani (Triloki existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee. "Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee. "They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known. "It is said that holding the tongue (_mouna_) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one's caste (Sva Dharma), exposition of Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra (Japa), and Samadhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing. "Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise." [Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. Prahlada was made the king of the Asuras. VARNA AND ASHRAMA. *SKANDHA VII, CHAP. 11 TO 15.* Narada related the story of Prahlada to King Yudhisthira at the Rajasuya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked Narada about the Varnasrama duties. The general rules to be observed by all castes are first given, ethical, spiritual and devotional. The specific duties and indications of each caste are then given, much the same as given in Manu Sanhita, as also the duties of women. The following significant passage occurs at the end: -- "The indications of each caste are given above (e.g. restraint of the senses, contentment, &c., for Brahmanas; courage, strength, &c., for Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII -- 35. The commentary of Sridhara is explicit on this passage. This shews the liberality of the Bhagavata Purana. According to this Purana, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each particular individual. The duties of each Asrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a Grihastha, for which please refer to the original. The paths called Pitriyana and Devayana are next described. Hints on Yoga and the recital of Pranava are also given. SKANDHA VIII. YAJNA. *SKANDHA VIII. CHAP. 1.* An account has been given above of the progeny of Devahuti and Prasuti. Yajna is the son of Akuti. In the First Manvantara, when Asuras and Rakshasas were going to devour Manu, Yajna killed the former, with the help of his sons, the Yama Devas. He ruled over Svarga as the Indra of that Manvantara. [This brings us to the end of the 1st Manvantara. The narration at several places took us to later Manvantaras, and the account of the Asuras especially took us to Vaivasvata Manvantara. The account of the first Manvantara is illustrative of the succeeding Manvantaras. Details have therefore been given at times which might not properly pertain to the 1st Manvantara, but which fit in with other Manvantaras at those stages of the narration. Necessarily the account of the succeeding Manvantaras is very meagre.] *END OF THE FIRST MANVANTARA.* THE SECOND MANVANTARA. *SKANDHA VIII. CHAP. 1.* Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this Manu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana was the Indra (Rochana = bright illuminating). Tushita and others were the Devas. Urjastambha and others were the seven Rishis well versed in Brahma Vidya. There was one Rishi named Veda Siras. His wife was Tushita. He had by her _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of Brahmacharya and never married. 80,000 Rishis learned his Vrata. (The Second Manvantara is in Theosophical language the second ascending half of the 1st round. The spiritual character of this Manvantara is manifest from the use of words meaning "bright," "refulgent." The Avatara is Vibhu or All-pervading. The vow of Vibhu also denotes spirituality. Agni also, the father of the Manu, is almost a name for spirituality). THE THIRD MANVANTARA. *SKANDHA VIII. CHAP. 1.* The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, Yajnahotra and others were his sons. The sons of Vasistha, Pramada and others, were the seven Rishis. Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra. Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of this Manvantara. He was born with others called Satya-Vrata. He killed wicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured others. [The characteristic mark of this Manvantara which is the first half of the second Round is Truth. Satya or Truth enters into the names of one class of Devas, of the Indra and of the Avatara. The name of the Avatara's mother was also truth. The Yakshas and Rakshasas were given to falsehood]. THE FOURTH MANVANTARA. *SKANDHA VIII. CHAP. 1-4.* The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, Khyati, Nara, Ketu and others. Satyaka, Hari and Vira were the Devas. Trisikha was Indra. Jyotirdhaman and others were the seven Rishis. The Vedas had been lost in time. The sons of Vidhriti, called Vaidhritis, however preserved them by their own energy. They are also the Devas of this manvantara. The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved the Elephant king from the crocodile. THE STORY OF THE ELEPHANT KING. *SKANDHA VIII. CHAP. 2-4.* An elephant king resided on the summits of Trikuta. He roamed about with his female herd, intoxicated with the juice that exuded from his temples. Finding a lake, he plunged himself into its waters and quenched his thirst. He then took water in his trunk and passed it on to the young herd and the females. A powerful crocodile attacked him in rage. They fought for one thousand years, each trying to draw the other unto him. The elephants on the bank raised a piteous cry, but they could not be of any use to their companion. The Elephant King got tired at last, but the crocodile being in his own element did not feel any fatigue. The elephant devoutly and ardently prayed to the supreme Purusha. In response to that prayer, Hari appeared with the Devas, seated on the back of Garuda. He drew out the crocodile, cut off its head with the chakra and thus saved the Elephant King. The Elephant was a Gandharva, named Huhu. He was playing with his wives in a tank. Rishi Devala went there to bathe. The Gandharva drew the Rishi himself by his feet. The Rishi cursed him to become a crocodile. The elephant was king Indradyumna of Pandya. He was under a vow of silence while engaged in meditation. Rishi Agastya came with his disciples, but the king could not receive him with any word of welcome. "O thou of untrained intellect like an elephant, be an elephant thyself." Such was the curse of the Rishi to him. [The Elephant represents the characteristic Jiva of this Manvantara. The elephant becomes excited and mad when the juice exudes from his temples. In the story, madness represents the prevalence of Kama. The elephant was passionately attached to his wives. The Jiva had given himself too much to Kama, and he was carried away helplessly by the demon, he knew not where. His better sense could not prevail without some extraordinary help and that help was given by Hari, an incarnation of Vishnu. Possibly the story represents the development of animal instincts]. THE FIFTH MANVANTARA. *SKANDHA VIII. CHAP. 5.* Raivata was the fifth Manu. He was the brother of Tamasa. His sons were Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others were the Devas. The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others. The presiding deity of Vaikuntha incarnated in partial manifestation as the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. [This is the first half of the Third Round. The incarnation of the Lord of Vaikuntha may have some significance, but what is not clear from the text.] THE SIXTH MANVANTARA. *SKANDHA VIII. CHAPTER 5.* The Sixth Manu was Chakshusha, son of Chakshus. Puru, Purusha, Sudyumna and others were his sons. Mantra Druma was Indra. Apya and others were the Devas; Haryasma, Dviraka and others were the Rishis. The Avatara was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the form of Kurma or the Tortoise, and helped in the churning of the Milk Ocean. THE CHURNING OF THE OCEAN. *SKANDHA VIII. CHAP. 5-12.* In the fight with the Asuras, the Devas lost their lives. They fell down and did not rise up again. By the curse of Durvasas, Indra and the three Lokas became shorn of Sri or Lakshmi (wife of Vishnu in Vaikuntha: Preservative energy). Consequently there were no performances such as Yajna. (Durvasas once saw Indra on the elephant Airavata. He gave him the garland of his own neck. Indra proud of his own Sri or wealth, placed the garland on the head of the elephant. The elephant threw it down and tore it to pieces with his feet. Durvasas got angry and cursed Indra that he and his Triloki were to lose Sri). Indra did not know what to do and the Devas all went over to the seat of Brahma on the top of Meru. Brahma, saw the Lokapalas lifeless and lustreless, as it were, the Lokas beset with evils and the Asuras full of life and energy. He meditated on Parama Purasha with concentrated mind and then addressed the Devas thus. "Purusha has resort to Rajas, Satva and Tamas respectively for Creation, Preservation and Dissolution. This is just the time for Preservation. For the good of all beings, He shall now be possessed of Satva. So let us take the shelter of the guide of the universe. He shall now befriend the Devas and do what is best for us." The Devas with Brahma then went to Ajita. Brahma prayed to Him as the Preservative aspect of Virat Purusha. Vishnu appeared before the Devas and addressed them thus: -- "The Asuras favored by Sukra are now victorious. Make peace with them so long as you are not strong yourselves. Lose no time in churning the Milk Ocean for Amrita in concert with the Asuras. By drinking Amrita even dead persons become immortal. Throw all creepers and herbs into that ocean. Make Mandara mountain the churning rod and make Vasuki the rope. Then with my help, churn the ocean with all diligence. The Asuras shall have all the trouble to themselves, while you shall reap the fruits. If the Asuras ask for any concession, you had better approve of that. Do not be afraid of any poison that may arise. Have neither greed nor anger nor desire in respect of the things that will arise." So saying Vishnu disappeared. The Devas went to the Asura King Bali and Indra explained to him what Vishnu had said about the churning. The Asuras approved of the plan and made friends with the Devas. They then went together and uprooted the golden mountain Mandara and carried it towards the ocean. After going a long way, they felt fatigued and dropped the mountain. Several Devas and Asuras were crushed by its fall. Vishnu appeared on Garuda and revived them all. He then easily placed the mountain on the back of Garuda and went towards the ocean, followed by the Devas and Asuras. The Serpent King Vasuki was assured of a share in Amrita and he consented to become the rope. The Mountain was then surrounded by Vasuki. Vishnu followed by the Devas held the mouth of the serpent. But the Asuras said: -- "We have learned the Vedas, we know the Sastras, it is improper for us to hold the tail of a serpent. We will not do that. It is inauspicious." Vishnu smiled. He and the Devas gave up the mouth end and held the tail. The churning then commenced. The Mountain was however heavy and it sank down to the bottom of the ocean. The Devas and Asuras became mournful. Vishnu then assumed the form of a Tortoise, went into the water and raised the Mountain. He then remained like a Dvipa one lakhsa Yojanas in expanse with the mountain on his back. He infused his influence all round. Energised by Him, the Devas and Asuras vigorously carried on the churning. At last fire and smoke came out from the thousand mouths of Vasuki. This overpowered the Asuras and the Devas -- but the Devas were refreshed by clouds, rains, and winds sent by Vishnu. After a good deal of churning, poison came out first. It spread out on all sides and the Prajapatis and their progeny in terror took the shelter of Siva. Siva felt compassion for them and with the approval of Durga, he drank up the whole of the poison. It made his throat blue. The Churning recommenced. Out came Surabhi (the fabulous cow of plenty). The Vedic Rishis took that Cow for the necessaries of Yajna. Then came the horse Uchchaih-Sravas. Bali desired to have it. But Indra as directed by Vishnu made no desire. Then came the elephant Airavata, then the 8 space elephants and their 8 female partners. Next arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to have it as an ornament for His breast. Next came Parijata, then the Apsaras. Illumining all sides with her lustre arose Lakshmi. All paid homage to her. She looked on all sides, but found none, whom she could accept. If there was an ascetic he could not control his anger. If there was a Jnani (sophist) he could not get over attachments. There might be a Mahatma, but he had not conquered his passion of love. How could he be called Isvara, who depended on others, (and no one but Isvara could claim Lakshmi). If there was Dharma any where, there was not friendliness for all beings. If there was sacrifice, it was not for liberation. There was power but it could not resist the flow of time. If there was one void of likes and dislikes, he did not take a companion. If there was any one long lived, he had neither good nature (_Sila_) nor auspiciousness (_Mangala._) If one had good nature and auspiciousness, he was not long lived. If one had all the Virtues he was out of his element with her. If he was all that she wanted he did not want her. Considering everything, Lakshmi at last accepted Vishnu for her husband. He placed her on His breast. She favored the Devas, so they became possessed of all the virtues. She showed indifference to the Asuras, so they lost their might, energy and modesty and became greedy. Then arose a lotus eyed girl called Varuni (Spirituous liquor.) The Asuras accepted her. Then arose Dhanvantari, part of a part of Vishnu, with a pot of Amrita in hand. Seeing the pot of Amrita, the greedy Asuras took that by force. They quarrelled with each other, some saying "First myself," "First myself," others saying "Not you" "Not you," whilst the weaker amongst them finding that they were going to be deprived, cried out in jealousy "The Devas are also entitled to an equal share. They have also toiled with us." At this time Vishnu became a most beautiful young woman. She filled the hearts of the Asura Chiefs with passion. They asked the tempting girl to settle their differences and to make a proper distribution of Amrita amongst them. "But how can you trust a woman," said the girl. But the Asuras had fallen in love with her, so they made over the Amrita pot to her without further thought. She consented to distribute Amrita on the condition that the Asuras should put up with whatever she did, right or wrong. The Asuras consented. She then made the Devas and Asuras sit in two separate rows. She distributed the whole of the Amrita amongst the Devas. Only one Asura, named Rahu, sat with the Devas. The Sun and the Moon pointed him out to the girl Vishnu. Vishnu then and there severed the head from the body of the Asura, but as the head had touched Amrita, it became immortal. Brahma made it a planet. Rahu still pursues the Sun and Moon at eclipses out of enmity. When the Amrita was wholly spent, Vishnu assumed His own form and in the presence of all left the place on the back of Garuda. The Asuras found they had been deceived and they became very angry. They could not bear the success of their enemies but they instantly engaged in fight with them. The fight was personal between the chiefs of both sides. (It is interesting to note the antagonistic names, as they give the correspondences between the Deva and Asura chiefs.) Indra fought with Bali, Kartikeya with Taraka, Varuna with Heti, Mitra with Praheti, Yama with Kalanabha, Visvakarma with Maya, Tvastri with Sambara, Savitri with Virochana, Aparajita with Namuchi. The Asvini Kumaras with Vrishaparvan, Surya (Sun) with the hundred sons of Bali, Vana and others, Chandra (Moon) with Rahu, Vayu with Puloman, Bhadra Kali with Sumbha and Nishumbha, Vrishakapi with Jambha, Vibhavasu with Mahisha, the sons of Brahma with Ilvala and Vatapi, Brihaspati with Sukra, Sani with Naraka, the Maruts with the Nivatakavachas, the Vasus with the Kaleyas, the Visvadevas with the Poulamas and the Rudras with the Krodhavasas. (Those who want to make a deep study will do well to note these correspondences as they will serve to explain points which I have not touched upon as beyond the scope of the present work). The Asuras used all the weapons of tempting Maya and conquered the Devas, Vishnu then came to their rescue and they became victorious (The details of the fight might be interesting from an occult point of view, for which the reader must refer to the original.) Siva heard that Vishnu had assumed an enchanting female form. To satisfy his curiosity he went to Him with Bhavani. Vishnu assumed that form again to satisfy Siva. The Astral Lord became passionate and ran after that female form and embraced her. The female Vishnu got out of the embrace and re-assumed His own form. Siva was then restored to himself. THOUGHTS ON THE ABOVE. We have already seen that the ascent of spirit commenced in the Vaivasvata Manvantara. If the fourteenth Manvantara or the second half of the Seventh Round he left out of consideration, as the Manvantara of Dissolution or Pralaya, the middle of the remaining 13 Manvantaras will be in the Vaivasvata Manvantara. But the ascent could not commence without preparation. That preparation was made in the Chakshusha Manvantara or during the latter half of the Third Round. Sri or Lakshmi is the Satvic energy of preservation. This energy was so much overpowered by Materiality, that she was not to be found in Triloki. The spiritual forces, the Devas, lost life and energy. The Asuras were at the height of their power. But as the ascending arc was near at hand, the Devas were promised Amrita _i.e._ immortality for the remaining part of the Kalpa. But that Amrita was to be obtained, the arc of spiritual evolution was to be raised by the churning of the ocean of Milk. The ocean of Milk does not appertain to Jambu Dwipa, but it is the ocean of Saka Dwipa. The seven oceans are transformations of Prakriti, differing in the admixture of Satva, Rajas and Tamas and determining the character of the globe they surround. Vishnu, as the Third Purusha, is the divine source of evolution in every Jiva. The seat of that Vishnu is the ocean of Milk, the ocean where Satva prevails. It is Vishnu who from His seat in the Ocean of Milk sends down Pranic Energy and the mineral becomes a vegetable. He sends down the power of perception and then the power of conception and the vegetable becomes an animal and at last a man. Throughout this course of evolution, there is a development of the self element in us. There is no idea of self in the mineral or in the vegetable. It faintly asserts itself or rather makes an effort to assert itself in the animal kingdom. The early history of humanity is the development of the selfish element in him. The Jiva has two sides in himself and non-self. The self side is caused by limitation due to his own senses They put him in contact with the outside world, and make him a centre of sense perceptions. He becomes lost entirely in the sense products, which form a world by themselves. The non-self side of a Jiva, is his spiritual nature. He begins with this spiritual nature. But the development of selfishness eclipses this nature, the true, the real nature of Jiva, and he identifies himself entirely with the acquired and false nature. Then comes a crisis in the evolution of Jivas. Were men to be lost for ever to their spiritual, their real nature? Were they to be tempted away by the senses, which had done their work of training, past all chance of return? Vishnu, the God of human evolution, willed otherwise. He caused a re-adjustment of the Daivic and Asuric forces, and the Devas by His help got the better of the Asuras. This is the churning of the Ocean of Milk. It averted a crisis and is therefore a great event in the history of the Universe. The Asura element could not be altogether wiped away. For the Deva or spiritual nature evolves out of Asura or selfish and material nature. Unselfishness grows out of selfishness, spirituality rises out of materiality. In the act of churning, the Devas could not do without the Asuras. Churning itself, implies the action and reaction of two contending forces. "Make peace with them, as long as you are not strong yourselves." The compromise of the Devas with the Asuras is the development of spiritual faculties out of the personal element in man. It is the grafting of higher Manas on lower Manas. The element of mind is in the Asuras as well as in the Devas. But the Asuric or lower mind thinks of self as separate from other selves. The Daivic or higher mind breaks through the trammels of personality and finds oneness all round. To use a better expression, we shall say higher self and lower self, rather than self and non-self. Jivas are carried on in their course of life evolution by the force of past tendencies, and nature unaided produces the personal man. But when the past tendencies are exhausted, there is nothing to keep on the Jivas in their course of evolution. Kurma comes to the help of humanity at this stage. He gives a new power to men, the power of discrimination. With this power men become free agents, and they become responsible for their actions. They then generate new Karma for themselves, which takes them through infinite births and becomes a most potent factor in their future evolution. The three Purushas have three Oceans as their correspondences. The first ocean (Karana) gives the materials of the Jiva body. The Second ocean (Garbhoda), gives the germs of all Jivas. The third (Kshira) is the ocean of Jiva evolution. This ocean is churned for the spiritual evolution of Jivas, and it yields all that is necessary for that evolution. Vishnu himself appears as Kurma and becomes the sustaining force of that evolution. It is a Kalpic revolution. Vasuki sustains the earth and its inhabitants for one Kalpic period. The thousand hoods represent the thousand Maha yugas of every Kalpa. The Asuras held the mouth end of the serpent king and the Devas held the tail end. And the Devas acted wisely. For as the Kalpa waned, they got the supremacy. The tortoise thrusts out its limbs and draws them in. Man is drawn outside by his senses during material descent and he is drawn in by his spiritual ascent. It is by the power of discrimination when fully developed that a man returns to his higher nature. Sri or Lakshmi is the divine energy of Vishnu. She is the Energy of preservation, of evolution and progress She works out all that is good, all that is beautiful, and all that is powerful in this Universe. The possibilities of purely material development or of Nature's own evolution, are limited, and they are worked out in time. Then there is a void. There was this void in our universe and Triloki become deprived of Sri. This was the curse of Durvasas, an Avatara of Siva. The Churning took place as a remedy for this evil. Fresh forces had to be brought into requisition, fresh elements that could secure the spiritual evolution of the universe. Lakshmi herself reappeared in a most enchanting form, as the energy of a new evolution, the very best that man was capable of. The necessaries of this evolution also appeared and became powers in the hands of those that had to take part in the spiritual evolution of the universe. All evolution is preceded by dissolution. Unless we give up the evil element in us, we can not acquire the good. The evil has to be destroyed and the Lord of destruction, in his infinite compassion, accepted this poison for himself, to do away with the evils of the Universe. The Poison only opens the door for Amrita, the spiritual nectar. The famous Purusha Sukta says: -- "He placed Amrita or eternal bliss in the higher three Lokas." The Bhagavata renders this famous saying into the eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting on this sloka, Sridhara says, bliss in our Triloki is only transitory and the dwellers of Mahar Loka have also to leave their abode for the higher Jana Loka, when they are oppressed by the fire of Kalpic dissolution. Amrita was secured to the higher Lokas, as there is no selfishness in them. (III. 10-9.) Could the Asuras, the gods of selfishness, aspire to have life immortal and unlimited bliss. Vishnu decided otherwise. The way was thus prepared for the Vaivasvata Manvantara, when men learned to discern between right and wrong. THE SEVENTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Sraddha Deva son of Vivasvat or Surya is the seventh Manu. He is reigning at present. Ikshvaku, Nabhaga, Dhrishta, Saryati, Narishyanta, Nabhaga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons. The Adityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. Kasyapa, Atri, Vasistha, Visvamitra, Goutama, Jamadagni and Bharadvaja are the seven Rishis. The Avatara of this Manvantara is Vamana, the youngest son of Aditi by Kasyapa. (The Purana will revert to this Manvantara after giving a general account of the succeeding Manvantaras). THE EIGHTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Savarni is the son of Vivasvat by his wife Chaya. He shall be the eighth Manu -- Nirmoka, Virajaska (without Rajas) and others shall be his sons. Sutapas, Viraja (without Rajas) and Amrita Prabha shall be the Devas. Bali, son of Virochana, shall be the Indra. Galava, Diptiman, Parasurama, Asvatthama, Kripa, Rishya Sringa and Vyasa shall be the seven Rishis. Sarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatara. He shall wrest the kingdom of Svarga Loka from Purandara and make it over to Bali. (The eighth Manvantara is the Second half of the Fourth Round and should be the spiritual half according to Theosophical ideas. But we find the Asura King Bali, who was removed from the kingdom of Triloki in the Vaivasvat Manvantara, restored to the kingdom of Svarga). Amongst the Rishis we find Parasurama who fought with Rama and Asvatthama and Kripa who ranged themselves against the Pandava brothers in the battle of Kurukshetra. All this shews that spirituality was developed out of materiality. The sons of Manu are Nirmoka and Virajaska. _Moka_ is the cast off skin of an animal and may well represent the sthula body. Nirmoka is one without Moka. Virajaska is without Rajas. So the course of evolution shews a tendency in the first place to cast off the sthula body and to overcome the Rajas. THE NINTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* The ninth Manu is Daksha Savarni. He is the son of Varuna Bhutaketu, Diptaketu and others shall be his sons. Para, Marichi garbha and others shall be the Devas and Adbhuta their Indra. Dyu timat and others shall be the Rishis. Rishabha, son of Ayushmat by Ambudhara, shall be the Avatara. THE TENTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Brahma Savarni is the tenth Manu. He is the son of Upasloka. Bhurishena and others shall be his sons. Havishmat, Sukrita, Satya, Jaya, Murti and others shall be the Rishis; Suvasana, Aviruddha and others shall be the Devas and Sambhu their Indra. Vishvaksena, son of Visvasrij by Visuchi, shall be the Avatara. THE ELEVENTH MANVANTARA. *SKANDHA VIII. CHAP. 13* Dharma Savarni is the eleventh Manu. Satya-Dharma and others shall be his ten sons. Vihangama, Kalagama, Nirvana-ruchi and others shall be the Devas, Vaidhrita their king, and Aruna and others the Rishis. Dharma-Setu, son of Aryaka by Vaidhrita shall be the Avatara. THE TWELFTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Rudra-Savarni is the twelfth Manu. Devavat, Upadeva, Devasrestha and others shall be his sons (men shall be evolved into Devas In this Manvantara). Harita and others shall be the Devas, Ritadhaman their Indra. Tapomurti, Tapasvin, Agnidhraka and others the Rishis; Svadhaman, son of Satya-sahas by Sunrita, shall be the Avatara. THE THIRTEENTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Deva Savarni is the thirteenth Manu. Chitra Sena, Vichitra and others shall he his sons, Sukarma and Sutrama the Devas, Divaspati their Indra and Nirmoka, Tatvadarsa, and others the Rishis. Yogesvara, son of Devahotra by Vrihati, shall be the Avatara. THE FOURTEENTH MANVANTARA. *SKANDHA VIII. CHAP. 13.* Indra Savarni is the fourteenth Manu. Uru, Gambhira, Vradhna and others shall be his sons. Pavitra and Chakshusha the Devas, Suchi their Indra, Agni, Vahu, Suchi, Suddha Magadha and others the Rishis. Brihat-bhanu, son of Satrayana by Vitana, shall be the Avatara (_i.e._ the great sun shall absorb everything.) THE ADMINISTRATION OF A MANVANTARA *SKANDHA VIII. CHAP. 14.* Said Raja Parikshit: -- Tell me, O Rishi, what are the respective duties of Manu and others in the Manvantaras. Suka replied: -- The _Avatara_ of each Manvantara guides the Manu, the sons of Manu, the Rishis, the Indra and the Devas of that Manvantara. (Each Manvantara has its own place in the history of the Kalpa, and the general evolution has to be worked out in the way best adapted to that Manvantara. The administration of each Manvantara is in the hands of a separate set of kings and ministers. Vishnu incarnates in each Manvantara, as the king of all who serve as administrative officers of that Manvantara and he is as such called the special Avatara for that Manvantara. The divine kings, the Rishis, the Devas, all work under His direction. He gives the law that is to be administered. He shews the path, which evolution is to take in any particular Manvantara.) Yajna and others are Avataras of Purusha. Guided by them, Manu and others lead the course of the universe. _Rishis_: -- At the end of every four Yugas, the Srutis become devoured by time. (The human races have a life period timed to the four Yugas. They have their infancy, as it were, in Satya Yuga, and they have to be guided by wise sayings, which form the Srutis of those races. The Srutis become better understood with the growth of racial intelligence and other texts take the place of old ones. When the races do not require the help of the earlier texts, those texts become lost in time. When the races begin another life cycle, they require again the help of teachings, which become revealed to the Rishis. The Rishis then give those teachings to the races.) The Rishis find out the Srutis, by means of Tapas. The eternal Dharma proceeds from the Srutis. (People know their duties from the scriptures.) _Manus_. -- The Manus then take up the Dharma, and each in his own time devotedly promulgates it on the earth. _Manu's sons_. -- The sons of Manu preserve the Dharma, generation after generation, till the end of the Manvantara. _Devas and Indra_. -- Indra, with the Devas that participate in sacrificial offerings, protects the three Lokas and gives rains. (Besides this general administration, there are other ways also of managing the affairs of the universe and these are mentioned incidentally in the following slokas. _Sridhara_.) Hari appears as the Siddhas (Sanaka and others) and expounds divine wisdom (Jnana) in every Yuga. He appears as Rishis (Yajnavalkya and others) and expounds Karma. As Lords of Yoga (Dattatreya and others), He expounds Yoga. THE STORY OF BALI. *SKANDHA VIII. CHAPS. 15-23.* Bali, son of Virochana and grandson of Prahlada, was once defeated by Indra. His Guru, Sukra, advised him to perform the Visvajit sacrifice. When _ghee_ was offered at the sacrifice, one chariot, some green coloured horses, one lion-marked flag, one golden bow, two quivers with an inexhaustible store of arrows, and one divine _kavacha_ (protective charm) arose from the fire. Bali gladly accepted these things. Prahlada also gave him a fresh garland and Sukra gave him a conch. Equipped with these things Bali attacked Svarga. Brihaspati told Indra the time was inauspicious and the Devas could not succeed without the help of Vishnu. He advised them to give in and to remain concealed somewhere, till the time came for their ascendancy. The Devas followed the advice of Brihaspati and Bali became the king of Triloki. Sukra advised Bali to perform one hundred Asvamedha sacrifices. Aditi became disconsolate at the down-fall of her sons. She asked her husband Kasyapa what to do for her sons. The Prajapati advised her to observe Payoravata in honor of Vishnu (for details, see the original). She observed the Vrata for 12 days when Vishnu appeared before her and assured her He would incarnate as her son. Vamana was born of Aditi at midday, on the 12th day of the moon, during the white quarter in the month of Bhadra, while the moon was in the first part of Sravana, in the Abhijit. (Vamana = Dwarf). Vamana heard that Bali was performing Asvamedha on the banks of the Narmada. He went there and Bali received him duly and enquired what he wanted, expressing his willingness to gratify him fully. Vamana asked for only three paces of ground. Bali laughed at this modest prayer and asked him to take more land. But Vamana excused himself, saying a Brahmana should be content with small things only. Bali laughed again and at once said "Then accept." He then took the water pot to make the formal gift. Sukra perceived the object of Vishnu. He tried to dissuade Bali from carrying out his promise. "This is not a dwarf Brahmana but Vishnu Himself. By one pace he will cover the whole of Bhur Loka and Bhuvar Loka. By the second pace, He will cover Svar Loka and what then will become of the third pace? You will have to go to Naraka for not being able to fulfil your promise. And where shall you yourself remain after giving over all you have? Therefore desist from what you are doing. No doubt truth is preferable. But the Vedas also allow untruth in extreme cases." Bali replied: -- "The grandson of Prahlada shall never speak an untruth. I will give to this Brahmana boy what I have promised, even if he be Vishnu and my enemy too." Sukra said in anger -- "You disregard the words of your Guru. So you shall forthwith lose everything." Bali remained unmoved. He worshipped the Brahmana boy and read out the formal Mantra of giving over three paces of land. Vindhyavali, the virtuous consort of Bali, at this time placed a golden pitcher filled with water before her husband. He washed the feet of Vamana with that water, and sprinkled it over his head. Then Vamana wonderfully grew in size. The whole Universe became visible in him. He seized the whole of Bhur Loka with one pace the whole of Bhuvar Loka with his body, and the directions in space with his hands, so that even the whole of Svar Loka became insufficient for the second pace. But nothing remained for the third pace. For the second pace of Vamana passed through Mahar Loka, Jana Loka, Tapas Loka and reached even Satya Loka. The Asuras exclaimed: -- "By what an unjust device has our king been deprived of all! It is no sin to fight with this disgrace of a Brahmana, this deceitful Vishnu." So they engaged in fight with the followers of Vishnu, but were defeated by them. Bali told his followers there was no use fighting, for Kala was against them. The same Bhagavan who had favored them was now in opposition. Garuda, knowing the intention of Vishnu, tied Bali with the noose of Varuna. Vamana then addressing Bali said: -- "Where is your promised ground for my third pace? You have told a lie. You do not carry out your promise to a Brahmana. For this you will have to go to Naraka." Bali said: -- "Do not think I told an untruth or that I mean to deceive thee. Here is my head for the third pace. I am not so much afraid of the Naraka thou art speaking of, nor of this noose, nor of any troubles I may undergo, nor of any punishment thou mayest inflict on me as I am afraid of doing anything for which good people will blame me. I deem this punishment an act of favor a favor shewn perhaps out of consideration for my grand-father Prahlada. For this kingdom only maddened me with power and made me forget my end. And what shall I do with this body too? True thou art my enemy, but this loss of kingdom has brought me nearer to thee." Prahlada appeared at this time. He bowed down to Vamana and said: -- "It is thou that didst give the kingdom of Triloki to Bali and it is thou that hast taken it away and really thou hast shewn him a favor by doing so. For power maddens a man and blinds him as to his real self." Vindhyavali said: -- "O Lord, Thou art the Creator, the Preserver, and the Destroyer of Triloki. Who else could own it besides Thyself? It was the height of presumption to pretend to give the Triloki to you." Brahma said: -- "O Deva of Devas, all-pervading Lord, thou hast taken away everything from this Bali. He has also given himself up entirely to Thee, without being moved in the least. He does not now deserve to remain tied up." Bhagavan said: -- "O Brahma, I take away all his riches from him whom I favor. For one proud of riches disregards both myself and others. When after many births the Jiva happens to become a man, and when in that birth he is found not to entertain any pride of birth, karma, age, beauty, wisdom, power, wealth and other things, you should know that to be my favor. One constantly devoted to me is not led away by anything apt to beget pride. "This king of Danavas and Daityas has now conquered Maya. So he is not beside himself even in grief. His wealth gone, his position lost, himself overpowered and chained by enemies, forsaken by friends, reviled and cursed by his own preceptor, and what not, this Bali did not give up Truth. "I will give him a place, difficult for others to attain. He shall be the Indra of Savarni Manvantara. Till then let him reside in Sutala. By my wish, the dwellers of Sutala shall have no mental or bodily pain, no fatigue, no sleepiness, no defeat and no misfortune. Bless thee, O Maharaj, go to Sutala with thy clan. Sutala is even wished for by those that dwell in Svarga. Even the Lokapalas shall not be able to overpower thee. What of others? If any Daitya does not follow thee, I will kill him by my Chakra. By all means I will preserve thee and thy followers. There you shall always find me at your door. Thy Asura nature shall be there entirely destroyed under my influence." Prahlada was also ordered by Bhagavan to accompany Bali to Sutala. So they all went to Sutala. THOUGHTS ON THE ABOVE. We now find Bali shorn of all materialism and restored to spiritual purity. We can well understand the removal of Bali from the kingdom of Triloki, for the cyclic movement was tending that way since the last Manvantara, and the Devas were to have supremacy over Triloki. We have to study the future of Bali, as holding further light for us. We must repeat here the distinction made between the two classes of Asuras: Daityas and Danavas. The Daityas trace their origin to the gate-keepers of Vishnu. They had inherent Satva in them, which was eclipsed in their downfall. Therefore, though they acted as materialistic forces following the cyclic tendency, they were themselves not incapable of spiritual development Thus we find words of wisdom and spirituality in Vritra, in Hiranyakasipu, unselfish devotion in Prahlada, and complete resignation in Bali. Hiranyaksha and Hiranyakasipu went back to their old place in Vaikuntha. Vritra became united with Sankarshana. Prahlada is immortal in his unselfish mission, and we have just heard the future of Bali. The Maruts become Devas after their very birth. Therefore there is no extinction for the Asuras, except for those that do not follow Bali and do not place themselves under the influence of Vishnu. The cyclic weapon or Chakra is ever ready to destroy those that hopelessly go against the law. Now a word about Sutala. The arrangement of Patalas as given in the text is the reverse of what they should be in point of spirituality, for Atala is the most and Patala the least removed from spirituality. The influence of Vishnu does not extend beyond Sutala, and nothing can save those that transgress the limits of this nether plane. For in Vitala the destructive Purusha reigns and a passage to that plane is only a door to utter extinction. And in Atala there is not a trace of spirituality, the work of destruction is already done, and mother Nature dissolves the material elements for some better use in future. The special provision for Sutala is therefore a cyclic necessity. For Jivas have to be preserved from an undesirable end. Therefore Bali was given a post, the proud privilege of seeing that Jivas do not undergo utter extinction. Sutala was also fortified with an accession of spirituality. The example of self-abnegation, the ideal of self-sacrifice, Bali is to become the king of Devas in the succeeding Manvantara. THE MATSYA AVATARA. *SKANDHA. VIII. CHAP. 24.* Towards the end of the previous Kalpa, Brahma was falling asleep and the Vedas fell from his mouth. The Asura Hayagriva took them up. Seeing this Vishnu became a small fish. King Satyavrata was making Tarpana (_i.e._ offering libations of water), when the fish found its way into his hands. He threw it into the river. The fish implored the King to preserve him. So he took it home and placed it in a small waterpot. The fish increased in size so much that all tanks and rivers were tried, but they could not contain it. At last the king took the fish to the sea, but it implored him not to throw it away into the sea. The king then said: -- "This fish must be the Deity Himself, otherwise how could it grow so large?" The fish then addressed the king thus: "On the seventh day from this, the Triloki shall be plunged into the Pralaya waters. Then a big Ark shall come to thee. Take all plants, all seeds, all animals, and the seven Rishis with you and get into that ark. When the wind shakes that ark, tie it with a serpent to myself. I will remain with that ark in the Pralaya Ocean till the awakening of Brahma. I will manifest supreme wisdom in thee." So saying the fish disappeared and on the seventh day the Pralaya waters deluged the Triloki. Satya Vrata did as he was told. He got the highest wisdom from the Fish Incarnation. That Satya Vrata is Sraddhadeva, our present Manu. SKANDHA IX. THE VAIVASVATA MANVANTARA. SUDYUMNA. *SKANDHA IX. CHAP. 1.* Sraddhadeva Manu had no child for some time. Vasistha performed a sacrifice in honor of Mitra-varuna that he might obtain progeny. Sraddha, wife of the Manu, went to the chief priest and asked for a daughter. So Manu had a daughter named Ila. He took Vasistha to task for having had a daughter. Vasistha thought the priest had done something wrong. He prayed to Bhagavan for the change of Ila's sex. So Ila became a male named Sudyumna and in company with others went on horse back to the chase. He entered a forest called Sukumara, below the Meru, which is the play ground of Siva and his consort. He and his companions were all transformed into females, for such is the mandate of Siva for those that enter the forest. In this changed condition, Sudyumna with his female companions went to Budha. Budha took a fancy for Sudyumna and had by her one son Pururavas. Vasistha took pity on Sudyumna again and prayed to Siva to change his sex. By the favor of Siva, Sudyumna became a male for one month and a female for another month. He had three sons. Utkala, Gaya and Vimala. IKSHVAKU BROTHERS. *SKANDHA IX. CHAP. 2.* Manu prayed to Vishnu for one hundred years for other sons. He got ten sons like unto himself. Ikshvaku was the eldest: Manu | --+------+-----+--------+-------+--------+---------+------------\\ | | | | | | | | Ikshvaku Nriga Saryati Dishita Dhrishta Karusha Narishyanta | | --+---------+-------/ | | Prishadhra Nabhaga Kavi (8). PRISHADHRA. While residing in the house of his Guru, Prishadhra was placed in charge of cattle. It was raining one night, when a tiger entered the fold. The cattle strayed about in fear and bellowed aloud. Prishadhra ran after the tiger. The night was dark. He missed his aim and cut off the head of the cow, which the tiger had seized. He found out the mistake in the morning and informed his Guru about it. The Guru said: -- "You shall become a Sudra, as the fruit of your Karma." Prishadhra accepted the curse. He became an ascetic, and roamed about the earth as the friend of all beings. Eventually He ended his life in fire. (10). KAVI. Kavi attained wisdom in his youth. He did not marry. (6). KARUSHA. The sons of Karusha were the Karushas, a race of pious Kshatriyas, who guarded the north. (5). DHRISHTA. Dharshtas were the sons of Dhrishta. Though born as Kshatriyas, they became Brahmanas on this earth. (2). NRIGA. | Sumati | Bhutajyoti | Vasu | Pratika | Oghavat | --+-+-----------------+---- | | Oghavat Oghavati m. Sudarsana (7) Narishyanta, (4) Dishta | | Chitra Sena Nabaga (became a Vaisya | by his karma) Riksha | | Bhaladana Midhvat | | Vatsapriti Purna | | Pransu Indra Sena | | Pramati Vitihotra | | Khanitra Satya-Sravas | | Chakshusha Uru-Sravas | | Vivinsati Devadatta | | Rambha Agnivesya | Khaninetra (very pious) (Incarnation of Agni | also known as Kanina Karandhama and Jatu-Karna) | | Avikshit Agni veshyayana | Brahmanas. Marutta. Sambarta, Son of Angiras, officiated at the Yajna performed by Marutta. The Devas took direct part in the Yajna. Marutta | Dama | Rajavardhana | Sudhriti | Nara | Kevala | Dhundhumat | Vegavat | Budha | Trinabindu m. Apsaras Alamvusha | --+-----+--+-----------+--------+-- | | | | Visala Sunyabandhu Dhumraketu Ilavila (founded the _m_. Rishi Visravas town named | Vaisali) Kubera--the | King of the Hema Chandra Yakshas. | Dhumraksha. | Sanyama | --++------+--- | | Devaja Krisasva | Somadatta | Sumati | Janamejaya. (3). SARYATI. SKANDHA IX. CHAP. 3. Saryati was well versed in the Vedas. He had one daughter, Sukanya. He went with her one day to the Asrama of Chyavana Rishi. Sukanya found there two streaks of light as from glow-worms, issuing from within a mound of earth, thrown up by white ants. She pricked those portions with a thorn and blood oozed out. The party of Saryati found that their usual secretions were stopped. The king thought some one had offended Chyavana. The girl then told her story. The king found the Rishi underneath the mound of earth and asked his pardon. The Rishi wanted the hand of the girl in marriage and Saryati consented. So Sukanya became the wife of Chyavana. One day the Asvini Kumaras came to Chyavana. The Rishi asked them to give him youth and beauty and promised in return to give them offerings of Soma, though they had no part in Soma Yagas, The Asvini Kumaras took the Rishi inside a tank and all the three came out young and beautiful and looking all alike. Sukanya could not recognise her husband and she prayed to the Asvini Kumaras to remove her confusion. They were pleased with her chastity and pointed out her husband. One day king Saryati came and found his daughter sitting with a young man. He reproved Sukanya for her supposed unchastity. The girl then related the story of her husband's attaining youth and the king became very much pleased. Chyavana made offerings of Soma to the Asvini Kumaras. This offended Indra. He held up the Vajra to kill Chyavana, but the son of Bhrigu paralysed the hands of Indra. From that time the Devas consented to give a share in Soma to the Asvini Kumaras. SARYATI. | --+------------+--------+---+-----------------+--- | | | | Sukanya Uttanavarhi Anarta Dhuri Sena m. Chyavana | Revata (He built a town called Kusasthali in the midst of the sea and from that town ruled Anarta and other lands.) | --+----------------------+-------------------+--- | | Kakudmin 99 other Sons. | Revati Kakudmin took his daughter Revati with him and went to Brahma loka to enquire of Brahma, who should be her husband. The Gandharvas were singing at the time and Kakudmin had to wait for a moment. He then saluted Brahma and made the enquiry. Brahma laughed and said: -- "O king, the men of your choice are dead and gone. I do not hear even of their sons and grandsons. Twenty seven yuga cycles have now passed away. Therefore go back to thy place and give thy daughter to Baladeva, who has now incarnated as an Ansa (part) of Vishnu for the good of Bhur-loka." And so the king did. (The Present is the 28th. Yuga cycle. Baladeva is the brother of Sri Krishna.) (9) NABHAGA. SKANDHA IX. CHAPS. 4-6. Nabhaga remained long with his Guru. So his brothers thought he had become a Brahma-charin. They reserved no share for him at partition. Nabhaga at last returned to his house and asked for his share in the patrimony. The brothers pointed out their father Manu as his share. Nabhaga asked his father -- "How is it my brothers have reserved thee for my share?" Manu replied: -- "Child, do not believe them. The clan of Angiras are performing Yajna. They get confounded on every sixth day. This is the sixth day. Give them two Vaisvadeva Suktas. When they go to Svarga after completion of their Yajna they will leave all their sacrificial wealth to you." Nabhaga did as he was told. The Angirasas left all the property remaining on the sacrificial ground to Nabhaga. As he was going to take those things, a dark Purusha appeared from the north and said. "These are mine." "But the Rishis have given them to me" said Nabhaga. "Go to your father then and ask for the solution" said the dark Purusha. "Yes, the remnants of a Sacrifice belong to Rudra" said Manu. Nabhaga returned and said "Yes these remnants of sacrifice all belong to thee. So my father told me." "I am pleased with thee and thy father. Both of you have spoken the truth" said Rudra, "I give thee supreme wisdom. I also give thee these remnants. Take them now." NABHAGA | NABHAGA. | AMBARISHA King Ambarisha had discrimination and dispassion. His devotion was great. His mind was fixed on the lotus feet of Vishnu, his words were all about the glory of Vaikuntha, his hands were engaged in cleansing the temples of Vishnu, his ears only heard about the glory and the works of Vishnu, his eyes intently looked on the symbols of Vishnu wherever found. His body felt pleasure in the touch of Vaishnavas, his nose smelt the sweet fragrance of Tulasi proceeding from the feet of Vishnu, his tongue tasted only food offered to Vishnu, his feet traversed the places sacred to Vishnu and his head was devoted to the salutation of Vishnu. If he enjoyed things of this world, it was for service to Vishnu and not for the sake of enjoyment. If he had attachment, it was only for those that were devoted to Vishnu. The fruits of his action he offered to Him. By devotion and by the unselfish performance of duties pertaining to his sphere of life (Svadharma), he pleased Bhagavan and by degrees he gave up all desires. Vishnu was so much pleased with the King, that he gave him His own Chakra for protection. Ambarisha with his wife once undertook to perform Dvadasi Vrata for one year. (Dvadasi is the twelfth day of the Moon. The Vrata consists in fasting on the eleventh day of the Moon and in breaking the fast on the 12th day). On one occasion he fasted for 3 consecutive days. He bathed himself in the Yamuna and worshipped Vishnu at Mathura. He gave plenty of riches and cattle to the Brahmanas. He then fed the Brahmanas and asked their permission to eat himself. At the time Durvasas appeared as his guest. The king received him duly and requested him to take his meals. The Rishi consented and went to bathe himself in the river and perform his daily rites. The king waited long for him but he did not return. There was only half a muhurta now remaining of Dvadasi. If the king did not eat any thing, his Vrata would not be observed. If he ate, he would shew disregard to a Brahmana. At this juncture, the king decided to serve both ends by taking a little water, for the Brahmanas call that both eating and non-eating. Durvasas came back. By spiritual vision, he knew what had happened and became highly enraged. He tore up a hair tuft and charged it to kill Ambarisha. The king remained unmoved. The chakra of Vishnu consumed the destructive force sent by Durvasas and went even to destroy him. The Rishi ran in every direction. The Chakra followed him wherever he went. He went to Brahma and prayed to be saved. "It is not in my power to save thee" said Brahma. "Thou hast offended a votary of Vishnu." He went to Siva. "Child" said Siva "this weapon of Vishnu is too much for me even. Go thou to Vishnu." Durvasas went to Vishnu and prayed to be pardoned and saved. Said Vishnu: "O Brahmana, I am dependent on my Bhaktas. I am not free. My heart is in the possession of my Bhaktas. I am dear to them. Without these my Bhaktas I do not even want myself, nor my absolute powers, for I am their sole and supreme resort. They forsake their wives, homes, children and wealth for my sake. How can I forsake them. Their heart is chained to me. They look on all with equal eyes. By devotion they win me even as chaste wives win their husbands. My service is all in all to them. They do not even desire the four Muktis, Salokya and others, though these come within their easy reach. What perishable objects can they have desire for? The Sadhus are my heart. I am the heart of the Sadhus. They do not know any one besides me nor do I know any one besides them. O Brahmana, hear what is thy only remedy. Without delay go to him who has caused this fear in thee. When force is used against Sadhus, it reacts on him who uses the force. True asceticism and wisdom are both for the salvation of the Brahmanas. But in one untrained, they produce the contrary effect. Therefore go thou to the son of Nabhaga. Beg his pardon and thou shalt be saved." Durvasas went back to Ambarisha and touched the feet of the king. Ambarisha became non-plussed at this act of a Brahmana and knowing the object of the Rishi, he prayed to the Chakra to desist from its course and to save the Brahmana. The Chakra had just commenced its work of destruction, but it withdrew its energies upon the prayer of Ambarisha. Durvasas was extremely thankful and he thus praised the king. "I see this day the greatness of Vaishnavas, O king. Thou didst pray for my welfare, though I had offended thee. There is nothing strange for those that have conquered Vishnu Himself. Thou hast been very kind to me. Thou hast favored me much. Thou didst not even think of my offence, but thou hast saved my life." The king had waited for Durvasas all this time. He now fell at the feet of the Rishi and requested him to take his meals. The Rishi gladly did so, and also made the king take his food. Durvasas then went to Brahma Loka. He did not return for one year and the King lived upon water only all this time, being so anxious to see the Rishi back. Such is the holy story of Ambarisha. Ambarisha | --+-------------------+--+----------------+-- | | | Virupa Ketumat Sambhu | Prishadasva | Rathitara Rathitara had no children. At his request Rishi Angiras produced certain sons by his wife. They were known both as Rathitaras and Angirasas. [Durvasas had cursed Indra, and Indra lost all power. But after the great churning, times were changed. The divine law favoured the Devas and the worshippers of Vishnu. Those who assumed a power, independently of Vishnu, were sure to find disappointment, however eminent their position might be.] (I) IKSHVAKU. SKANDHA IX. CHAPS. 6-13. Ikshvaku was born out of the nostrils of Manu when sneezing. He had one hundred sons. Vikukshi, Nimi, and Dandaka were the eldest born. Twenty five of them ruled on the east of Aryavarta, twenty five on the west and twenty five in the middle. The others ruled else where. For the performance of Ashtaka Sraddha, Ikshvaku once ordered Vikukshi to get some good flesh. Vikukshi had a bagful of good game. But he was hungry and ate one rabbit out of his store. Vasishtha found fault with this and Ikshvaku had to reject the whole of the game. The King became angry at this and he expelled his son from the kingdom. When Ikshvaku died, Vikukshi returned. He succeeded his father as king and was known as Sasada or Rabbiteater. Puranjaya was the son of Sasada. He was also called Indravaha and Kakutstha. The Devas had a fight with the Asuras and Indra asked for the help of Puranjaya. Puranjaya wanted Indra to be his carrier, and the King of the Devas became a bull. Puranjaya ascended the bull on its hump. He is therefore called Indravaha or Indra-vehicled and Kakutstha or the mounter on the hump. He defeated the Asuras. Ikshvaku | --+--------------------+-----+-----------------------+--- | | | Vikukshi Nimi 98 other sons (Sasada) | Puranjaya (Indra vahu Kakutstha) | Anena | Prithu | Visvagandhi | Chandra | Yuvanasva | Sravasta (He built the town Sravasti) | Brihadasva | Kuvalayasva (Dhundhumara.) With his 21 thousand sons, Kuvalayasva killed an Asura called Dhundhu, for the good of Rishi Utanka. But the Asura killed all his sons, except three, with fire from his mouth. Those three were Dridhasva, Kapilasva and Bhadrasva. Kuvalayasva or Dhundhumara. | ---+--------------------+-+-----------------------+---- | | | Dridhasva. Kapilasva. Bhadrasva. | Haryasva | Nikumbha | Bahulasva | Krisasva | Senajit | Yuvanasva. Yuvanasva had no son. So the Rishis performed a sacrifice directed to Indra. One night Yuvanasva became very thirsty and entered the Yajna house. He found all the Rishis sleeping at the time. He thought it improper to rouse the Rishis and drank whatever water he found near at hand. By chance that happened to be the consecrated water with the power of producing a son. When the Rishis rose up they did not find the water. On enquiry, when they knew what had happened, every one wondered what the outcome would be. In time the king brought forth a son from his right side. The little thing cried out for milk. Indra said "Do not weep, child, you shall _drink wine_ ('_Man Dhata_')" So saying he offered the child his fore finger. From this, the child was called Mandhata. Yuvanasva, by the blessing of the Rishis, did not meet with death at delivery. Mandhata was a very powerful king. The thieves dreaded him much. He performed many sacrifices and made many gifts. He married Indumati, daughter of Sasabindu. He had three sons Purukutsa, Ambarisha, and the Yogin Muchukunda. He had also fifty daughters. Rishi Soubhari made Tapas in the waters of the Yamuna. One day he saw the pairing of a couple of fish and became excited. He requested king Mandhata to give him one daughter in marriage. The king said: "By Svayamvara, you may get my daughter" (_i.e._ the girl must choose her own husband from amongst a number of men offering themselves as husbands.) The Rishi thought because he was old and decrepit therefore the king wanted to put him off. So Soubhari by yogic powers became young and beautiful. All the fifty daughters then accepted him for their husband. The Rishi prepared for himself all the enjoyments of life and passed his days in company with his 50 wives. He then became disgusted with this sensual life and afterwards attained Moksha with his wives. Yuvanasva adopted his grand son Ambarisha. Ambarisha had one son Youvanasva. His son was Harita. These three, Ambarisha, Youvanasva and Harita were the founders of the chief clans of the Mandhata Dynasty. The elemental serpents gave their sister Narmoda in marriage to Purukutsa. Purukutsa accompanied Narmoda to Rasatala at the request of Vasuki. There he killed such Gandharvas as deserved to be killed. Those who remember this story have no fear from serpents. Such was the blessing of the elemental serpents. Yuvanasva | Mandhata | --+----------------------+--+-----------------------+--- | | | Purukuta Ambarisha Muchukunda m. Narmoda (adopted by Yuvanasva) (Yogin) | | Trasadasya Youvanasva | | Anaranya Harita | Horyasva | Praruna | Tribandhana | Satyavrata or Tri Sanku Tri Sanku became a Chandala by the curse of his father. Rishi Visvamitra lifted him up to Svarga in his own mortal body. Tri Sanku is still visible in the heavens. The devas turned him with his head downwards and attempted to throw him down. Visvamitra by his power has retained him there. [Tri Sanku is a constellation in the southern hemisphere.]: Tri Sanku | Haris Chandra Haris Chandra had at first no issue. He prayed to Varuna for a son, promising to offer him as a sacrifice to the Water-god. The king had a son named Rohita (Red). Varuna asked for his victim. Ten days passed away. "Without teething the child will not be pure." There was teething. "When these milk teeth fall away, then will be the time." The milk teeth fell off. "Let other teeth grow." Other teeth did grow. "But he is a Kshatriya boy. He can be pure only when he is fit to put his armour on." The king put off Varuna from time to time in this way, out of affection for his son. Rohita came to know of his father's promise. To save himself, he took a bow and went to the forest. There he learned that his father had an attack of dropsy, the disease caused by Varuna. So he prepared himself to go back, but Indra prevented him by persuasive words. He was put back from year to year by Indra, till his 6th. year. He then made his way to the king. He purchased from Ajigarta his second son Sunahsepha. He saluted his father and offered the child. King Haris Chandra appeased Varuna by human sacrifice and got rid of his dropsy. In that sacrifice, Visvamitra was the Hota, Jamadagni was the Adhvaryu, Vasistha Brahma and Ayasya was the Udgata. Indra being pleased gave a golden chariot to the king. Visvamitra taught Atma Vidya to Haris Chandra and he attained liberation. [The story of Haris Chandra in this Purana follows the vedic version. The gist of the story is that in the course of further evolution the Devas were to be propitiated by human sacrifice. But this sacrifice did not mean killing. It was the complete offering of oneself up to the service of the gods. The mission of the human victim is to constantly work for the good of the Universe and to extinguish his own personality. Sunahsepha was not killed in the sacrifice. He was offered up to the service of the gods. After the sacrifice, he was called Devarata _i.e._ one offered to the Devas. Visvamitra adopted Devarata as his own son and he asked his hundred sons to accept him as their eldest brother. He disowned those sons that did not obey him (Bhagavata IX-16). Therefore Visvamitra took the principal part in this sacrifice and not Vasistha, though he was the family preceptor.] Haris Chandra | Rohita | Harita | Champa (founder of Champa) | Sudeva | Vijaya | Bharuka | Vrika | Bahuka His enemies dispossesed Bahuka of his kingdom. He went to the forest accompanied by his wives. When he died, the eldest queen prepared herself for death also. Rishi Aurva knew her to be big with child, and dissuaded her from accompanying her husband on to the funeral pyre. The co-wives of the queen, out of jealousy, gave her poison. The child was born with this poison, therefore he was called Sagara (Sa = with, gara = poison.) Sagara became a great king. The Seas were dug by his sons. He was prevented by Rishi Aurva from taking the lives of the Talajanghas, Yavanas, Sakas, Haihayas, and Barbars. But he made them change their outward look. He performed an Asvamedha sacrifice as advised by Aurva and Indra stole the sacrificial horse. Sagara had two wives Sumati and Kesini. The 60 thousand sons of Sumati searched for the horse on all sides. They dug the earth's surface and made the Seas. They found the horse near Kapila. They took him to be the stealer of the horse and abused him. For this they were all burnt up. Kesini had one son Asamanjas by Sagara. Ansumat was son of Asamanjas. He was attached to his grandfather Sagara. Asamanjas was a Yogin in his former birth. He therefore wanted to avoid company by means of provoking acts. He threw down some children into the Saraju. His father Sagara was thus compelled to forsake him. By Yogic powers, be brought back the children thrown into the Saraju, and left his father for ever. Ansumat was also sent by Sagara to search for the horse. He found the horse and a heap of ashes near Kapila. He saluted Kapila and glorified him. The Avatara was pleased. He permitted Ansumat to take away the horse. He also informed him that his burnt-up Pitris could only he saved by the water of the Ganga. Sagara completed the sacrifice with the horse. He made over the kingdom to Ansumat and attained Mukti. Ansumat made Tapas for the downward flow of Ganga but without success. He was followed by his son Dilipa. He also did not succeed. Bhagiratha was the son of Dilipa. He prayed hard and Ganga appeared in person before him. "Child, I am pleased with thee. What boon do you ask for"? Bhagiratha told her what he prayed for. "But who shall arrest my course, when I fall down. If not arrested I will pierce the earth and reach Rasatala. Again if I pass over earth, men will wash away their sins in my waters. Where shall I wash away those sins, O King? Therefore do thou ponder well what to do." Said Bhagiratha: -- "The touch of Sadhus shall take away thy sins. For Vishnu, the destroyer of sins, remains in them. Thy downward course shall be arrested by Rudra." Siva was pleased by the prayer of Bhagiratha, and he consented to hold Ganga. Ganga came rushing down and she was taken by Bhagiratha to where the ashes of his Pitris lay. The very touch of her waters purified the sons of Sagara and they went to Svarga. Bahuka | Sagara m. Sumati | m. Kesini --+----------+-------------------+-- | | 60 thousand Asamanjas sons | Ansumat | Dilipa | Bhagiratha | Sruta | Nabha | Sindhu Dvipa | Ayutayu | Rituparna (friend of Nala) | Sarvakama | Sudasa | Soudasa or Mitrasaha or Kalmashapada _m_. Madayanti. Once there lived two Rakshasas. Soudasa killed one and did not kill the other. The surviving Rakshasa, bent on taking revenge, entered the service of Soudasa as a cook. When the king entertained Vasistha, he gave him human flesh to eat. The Rishi became angry and caused Soudasa to become a Rakshasa. When he learned however it was the doing of a Rakshasa, he reduced the king's Rakshasa life to 12 years. The king also held out water for the execration of Vasistha. His queen prevented him. So he threw the water at his own feet. His feet became black with sin. While living as a Rakshasa, the king saw a Brahmana and his wife in their privacy, and he attacked the Brahmana. The wife reminded the king of his former birth and requested him not to deprive her of her husband at the time of enjoyment. The king heeded not her words but devoured the Brahmana. The Brahmana woman cursed Soudasa so that he should meet with death whenever he had female connection. On the expiry of 12 years, Soudasa reverted to his former birth, but for fear of the curse he had no connection with women. Vasistha at the request of Soudasa produced a son by his wife, Madayanti. The conception lingered for 7 years. Vasistha struck the womb with a stone (Asman) and the son was hence called Asmaka. The son of Asmaka was Balika. He was the surviving kshatriya, after the extirpation of that caste by Parasurama. Hence he was called Mulaka also (the root of a race). Soudasa | Asmaka | Balika or Mulaka | Dasaratha | Aidavidi | Visvasaha | Khatvanga Khatvanga was a very powerful king. He killed Daityas as a friend of the Devas. The Devas offered him a boon. The king wanted to know how much longer he was to live. Learning it was a Muhurta only, he returned forthwith to his place and concentrated his mind on Bhagavan. He attained Mukti. Khatvanga | Dirgha-bahu | Raghu | Aja | Dasaratha | --+-+------+-----------+------------+-- | | | | RAMA Lakshmana Bharata Satrughna (The story of Rama as told in the Ramayana is widely and universally known. It is therefore unnecessary to repeat that story from the Bhagavata Purana.) Dasaratha | --+---+-------------+-------------+--------------+--- | | | | RAMA Lakshmana Bharata Satrughna | | | | +-----+ --+----+-----+-- --+-------+-- --+--------+-- | | | | | | | | Kusa Lava Angada Chitraketu Taksha Pushkala Subahu Srutasena. Pushpa Kusa | | Dhruva Sandhi Atithi | | Sudarsana Nishada | | Agni varna Nabha | | Sighra Pundarika | | Maru Kshema Dhanvan | Devanika | Aniha | Pariyatra | Balasthala | Vajra nabha (incarnation of Surya). | Sagana | Vidhriti | Hiranya nabha (disciple of Jaimini and Yogacharya Teacher of Rishi Yajnavalka in Yoga) _Manu has matured in Yoga. He now resides at Kalapa._ _Towards the end of Kaliyuga he shall restore the Solar dynasty._ Maru Vatsa-Vriddha Sutapas | | | Prasusruta Prativyoma Amitrajit | | | Sandhi Bhanu Bridharaj | | | Amarshana Divaka Barhi | | | Mahasvat Sahadeva Kritanjaya | | | Visvabahu Brihadasva Rananjaya | | | Prasenajit Bhanumat Sanjaya | | | Takshaka Pratikasva Sakya | | | Brihadbala, killed Supratika Suddhoda at the battle of | | Kurukshetra by Marudeva Langala Abhimanyu | | Sunakshatra Prasenajit (Time of Parikshit) | | | Pushkara Kshudraka Brihat-rana | | | Antariksha Sumitra Vatsa-vriddha | Sutapas Sumitra shall be the last of the Ikshvaku dynasty in this Kali Yuga. Nimi was the second son of Ikshvaku. He asked Vasistha to officiate at his Yajna. But the Rishi had been pre-engaged with Indra. So he asked the king to wait till he came back. Considering the uncertainty, Nimi did not wait for his family Purohita. But engaged another priest. Vasistha on returning became offended and cursed Nimi with the loss of his body. Nimi gave the same curse to Vasistha. So both gave up their bodies. Vasistha was reborn shortly after as the son of Mitravaruna by Urvasi. The Rishis picked up the body of Nimi and placed it with the scented things of Yajna. On the completion of the Yajna, the Rishis prayed to the Devas for the vivification of the body. But Nimi said from within the scented things that he did not want to be encumbered with the body any more. The Devas said: "Then remain in the eyes of all beings as winking." So Nimi remains in the twinkling of eyes. The Rishis churned the body of Nimi and a son was born. He was called Janaka. As he was born, when his father was bodiless (_videha_) he was also called _Vaideha_. The churning also gave him the name of Mithila (Manth = to churn). He built the town Milhila. (Mithila is the modern Tirhut). NIMI Marti | | Janaka Pratipa | | Udavasu Kritaratha | | Nandivardhana Devamirha | | Suketu Visruta | | Devarata Mahadhriti | | Brihadratha Kritirata | | Mahavirya Maharoman (large-haired) | | Sudhriti Svarnaroman (gold-haired) | | Dhrishtaketu Hrasvaroman (short-haired) | | Haryasva Sira-Dhvaja | Maru While ploughing the ground for sacrifice, Sira-Dhvaja got Sita at the end of the plough. Therefore Sira (plough) being his Dhvaja (flag, proclaimer of fame), he was called Sira Dhvaja. (This Sira-Dhvaja is the renowned Janaka of Ramayana.): Sira-Dhvaja | Kusa-Dhvaja | Dharma-Dhvaja | --+-+---------------+--- | | Krita-Dhvaja Mita-Dhvaja | | Kesi-Dhvaja Khandikya Kesi Dhvaja was versed in Atma-vidya, Khandikya was versed in Vedic Karma, Kesi Dhvaja overpowered Khandikya and he fled away. Kesi-Dhvaja Upa-guru | | Bhanumat Upa-gupta (incarnation of Agni) | | Sata-dyumna Vasvananta | | Suchi Yuyudha | | Sanadvaja Subhashana | | Urja-ketu Sruta | | Purujit Jaya | | Arishta nemi Vijaya | | Srutayu Rita | | Suparsva Sunaka | | Chitraratha Vitahavya | | Kshemadhi Dhriti | | Samaratha Bahulasva | | Satyaratha Kriti | Upa-guru These kings of Mithila were well versed in Atma-vidya. THE LUNAR DYNASTY. *SKANDHA IX. CHAP. 14.* Soma (the Moon) was born out of the eyes of Atri. He carried off Tara, the wife of Brihaspati (Jupiter). Brihaspati asked for his wife several times, but Soma would not give her up. Sukra (Venus) was not on good terms with Brihaspati. So he took the side of Soma, with his disciples, the Asuras. Siva with his Bhutas took the side of Brihaspati. Indra with the Devas also sided with their preceptor. The two parties engaged in fight. After some days of fight, Angiras informed Brahma about every thing that transpired. Brahma reproached Soma. So he returned Tara to Brihaspati. Brihaspati found that Tara had conceived. "Immediately throw out the seed of another man in my field," cried he. Tara feeling bashful brought forth at the time a lustrous son, Both Brihaspati and Soma desired to have the son, each saying "It is mine not yours." When they quarrelled with each other, the Devas and Rishis asked Tara who was the father of the child. The child reproved his mother for the delay in answering. Brahma took Tara aside and learned from her that Soma was the father of the son, Soma then took the child. Brahma seeing the deep wisdom of the child named him Budha (Mercury). Budha had by Ila one son Pururavas. Narada related his beauty and his virtues to the Devas in Svarga. Urvasi heard all that and took a fancy for the king. By the curse of Mitra Varuna, she had then a human form. Both the king and the Apsaras became attached to each other and they lived as husband and wife. But Urvasi laid down two conditions of her company with the king -- (1) that the king was to preserve two rams, which the Apsaras had brought with her and (2) that the king was never to expose himself before her except in privacy. Indra sent the Gandharvas in search of Urvasi. They found her out and took away her two rams. She had a maternal affection for these animals and she cried out in despair. The king hurriedly took his arms and ran after the Gandharvas. They left the rams and fled away. The king brought them back. But in the hurry, he had forgot to cover himself and Urvasi left him. The king became disconsolate, and roamed about in search of her. After some days he found her on the banks of the Sarasvati with her 5 companions. He entreated her to come back. She promised to give her company to the king one night every year and informed him of her delicate state of health. Urvasi came after a year, with one son. She advised the king to entreat the Gandharvas for her hands. The king did so and the Gandharvas became pleased with him. They gave him one Agnisthali (pot of fire). The king took the Agnisthali to be Urvasi and roamed with it in the forest. (The Gandharvas gave him the fire for the performance of sacrifice necessary for the attainment of Urvasi). The king found out his mistake at last. He then placed the fire in the forest, went home and meditated every night on Urvasi. On the approach of Treta, he was inspired with the three Vedas (Karma-Kanda). He then went to the place of fire and found there one Asvatha tree (the sacred fig) grown from inside a Sami tree (Sami is the name of a tree said to contain fire). He decided that the fire must be within the Asvatha tree. He took two pieces of wood (technically called Arani) from that tree and produced fire by their friction. He deemed one piece to be Urvasi and another piece to be himself and the space between the two pieces to be his son. By friction, the fire called Jatavedas came out. (_Vedas_ is wealth, enjoyments in general. _Jata_ is grown. Jata-vedas is that fire from which enjoyments proceed that which gratifies all sense-desires. It is the chief fire of the Karma-kanda of the Vedas). By the invocation of the three vedas, that fire became three fold. (Ahavaniya, Garhapatya, and Dakshina are the three fires perpetually kept in the household. _Ahavaniya_ is the eastern fire which represents the relations of the house holder with the Devas. _Garhapatya_ is the sacred fire which the householder receives from his father and transmits to his descendants and from which fires for sacrificial purposes are lighted. It represents household and family duties. _Dakhina_ is the southern fire. It represents all classes of duty to the Pitris). The king imagined this threefold fire to be his son (The son by his offerings sends his father's soul to Svarga. The sacrificial fire also sends the performer to Svarga). With that fire, he performed Yajna desiring to reach the Loka (plane) of Urvasi. Prior to this in Satya Yuga, Pranava was the only Veda, Narayana was the only Deva, there was only one fire and only one caste. The three Vedas came only from Pururavas, at the beginning of Treta Yuga. The king attained Gandharva Loka by means of the fire. (In Satya Yuga, Satva generally prevailed in men. Therefore they were all fixed in meditation. But in Treta Yuga, Rajas prevailed and by the division of the Vedas, Karma Marga made its appearance. _Sridhara_.) [The true history of the origin of the three Vedas is thus given in veiled words. They originated in the strong desire of men in Treta Yuga for the possession of heavenly things. This gives us about two millions of years at the present day. The origin of the Vedas must not be confounded however with their existence in the present form. For that we must refer to the sacrifice of Haris Chandra, the adoption of Sunah sepha by Visvamitra and the division amongst the Madhu Chandas brothers.] Pururavas _m_. Urvasi | --+-----------+-----------+----------+---------+----------+-- | | | | | | Ayus Srutayus Satyayus Raya Vijaya Jaya | | | | | Vasumat Srutanjaya Eka Bhima Amita | Kanchana | Hotraka Hotraka | Jahnu (He swallowed up the | Ganga in her downward | course and let her out | though his thighs). | Puru | Balaka | Ajaka | Kusa | --+-----------+---+----+-----------+-- | | | | Kusambu Tanaya Vasu Kusanabha | Gadhi | Satyavati Rishi Richika asked for the hand of Satyavati. Gadhi did not consider him to be a fit husband for his daughter. He therefore wanted to put him off and said: -- "Give a dower of one thousand horses, with the lustre of moon all over their body and with one of their ears dark-coloured (Syama). For we are sons of Kusika." The Rishi went to Varuna and got the horses. He gave them to the king and married Satyavati. Satyavati and her mother both asked Richika to prepare _Charu_ for the birth of a son to each. (_Charu_ is an oblation of rice, barley, and pulse, boiled together. It is offered to Devas and Pitris). Richika prepared two charus and consecrated one with Brahmana Mantra and the other with Kshatriya Mantra. The Rishi then went to bathe himself. In the meantime, the mother thought, the daughter's Charu must be superior to hers. So she procured that from her daughter and the daughter partook of her mother's Charu. When the Rishi returned and learned what had taken place, he said to his wife: -- "What an improper thing you have done by this exchange of Charus! You shall have a fierce and terrible son, while your brother shall be the greatest in divine wisdom." Satyavati prayed to her husband, saying "Let it not be so." The Rishi then said, "Then your grandson shall be all that." Jamadagni was born of Satyavati. She became the river Kausiki. Jamadagni married Renuka the daughter of Renu. Jamadagni had several sons, Vasumat and others. The youngest was Rama (Parsurama). He is said to be an Incarnation of Vishnu. He destroyed the Haihaya Kshatriyas. He cleared the earth of Kshatriyas twenty one times. Kartaviryarjuna was the chief of the Haihaya clan. He got yogic powers from Datta-Atreya and also one thousand heads. He was very powerful. He was hospitably received one day by Jamadagni, with the objects yielded by his Kama-Dhenu (a cow that yields all objects of desire). The king longed to have the cow and forcibly carried her away. Parasurama killed the king in battle and carried back the cow. The sons of the king out of revenge killed Rishi Jamadagni while Parasurama and his brothers were out. Incensed by this conduct of the Haihayas, Parasurama killed all the Kshatriyas on account of their iniquities. Jamadagni on his death became the Seventh Rishi in the constellation of the Seven Rishis. Parasurama will become one of the Seven Rishis in the next Manvantara. He bides his time, with axe in hand, on the Mahendra mountain. Gadhi had his son Visvamitra. Though a Kshatriya, he became a Brahmana by his Tapas. He had one hundred sons. The mid son was Madhuchhandas. But they were all called Madhuchhandas. Visvamitra adopted as his son Sunahsepha, son of Ajigarta of the clan of Bhrigu after he had been offered up to the Devas and the Rishi asked his sons to accept him as their eldest brother. Sunahsepha had been purchased as the victim of Haris Chandra's sacrifice. He prayed to the Devas and to Prajapati and got liberation. In the clan of Gadhi, he was known as Devarata. In the clan of Bhrigu, he was called Sunahsepha. The elder sons of Visvamitra did not accept him. So the Rishi cursed them to become Mlechhas. Madhuchhandas with the youngest 50 did as asked by the Rishi. The other sons of Visvamitra were Ashtaka, Harita, Jaya, Kratumat and others. GADHI | --+---------------------+------------+-- | | Satyavati Visvamitra m. Richika | | --+------------+---+-----------+--- Jamadagni (adopted) | | | Devarata 100 sons Ashtakja Parasurama including & others Madhuchhandas THE LUNAR DYNASTY (Continued). *SKANDHA IX. CHAP. 17.* Ayus was the eldest son of Pururavas. His line is now given. Pururavas | Ayus | --+-------------+----------+---+------+--------+-- | | | | | Nahusha Kshatra-Vriddha Raji Rabha Anena | | | | Suhotra 500 Sons Rabhas Suddha | | | | Gambhira Suchi --+---------+-----+----+-- | | | | | Akriya Chitraka Kasya Kusa Gritsamada | | | | | Brahmavit Santarajas Kasi Prati Sunaka | | | Rashtra Sanjaya Sounaka | | Dirghatamas Jaya | | Dhanvantari Harnabala (promulgator | of Ayur Veda Sahadeva and a sub | Incarnation Hina of Vishnu.) | | Jaya Sena Ketumat | | Saukriti Bhimaratha | | Jaya. Divodasa | Dyumat (also called Pratardana Satrujit and Ritadhvaja) | Dharmaketu | -+-+--------------------+-- | | Alarka others (reigned for 66000 years) | Santati | Sunitha | Niketana | Dharmaketu | Satyaketu | Dhrishtaketu | Sukumara | Vitihotra | Bharga | Bhargabhumi Raji defeated the Asuras and made over Svarga to Indra. Indra placed Raji in charge of Svarga. Raji died and his sons did not return the kingdom of Svarga to Indra. Brihaspati made invocation against them and they were all easily killed. SKANDHA IX. CHAPS. 18-19. Pururavas | Ayus | --+--------------+----------+---+--------+---------+-- | | | | | Nahusha Kshatra-vridha Raji Rabha Anena | --+--------------+--------------+--------+---------+-------+-- | | | | | | Yati Yayati Saryati Ayati Viyati Kriti Sarmistha was the daughter of the Danava king Vrishaparvan. Devayani was the daughter of Sukra, the preceptor of the Danavas. They quarrelled whilst playing with each other and Sarmistha threw Devayani into a well. King Yayati happened to pass by the way and he rescued her. She became attached to the king and married him. Sukra became displeased with the Danavas for the ill treatment of his daughter by Sarmistha. And to please the preceptor and his daughter, Vrishaparvan had to make over his daughter and her companions to Devayani as her constant attendants. So they accompanied Devayani to the place of Yayati. Sukra warned Yayati however not to have any intercourse with Sarmistha. But the king did not heed the warning. He had two sons Yadu and Turvasu by Devayani and three sons, Druhya, Anu and Puru by Sarmistha. Devayani complained to Sukra and by the curse of the Rishi the king was attacked with the infirmities of old age. The Rishi was subsequently pleased to say that the king might exchange his infirmities with another. Yayati called his sons one by one and they all declined to comply with his request except the youngest son Puru. So he exchanged his infirmities with Puru and lived as a young man. At last he found that no amount of gratification of the senses produced satiety and being disgusted with the pleasures of life, made over to Puru his youth and took upon himself his own infirmities. He made over the south east to Druhya, the east to Yadu, the west to Turvasu and the north to Anu. He then made Puru his successor and went into the forest. SKANDHA IX. CHAP. 20. YAYATI | --+---------+----------+------+--+-------+-- | | | | | Yadu Turvasu Druhya Anu Puru | Janamejaya | Prachinvat | Pravira | Manasyu | Charupada | Sudyu | Bahugava | Sanyati | Ahanyati | Raudrasva by Apsaras Ghritachi | --+---------+-----------+----------+-+---------+-------- | | | | | | Riteyu Kaksheya Sthandileyua Kriteyu Jaleyu | | | Rantinabha --+---------+----------+-----------+-------++ | | | | | | | Sateyu Dharmeyu Sannatyeyu Vrateyu Vaneyu | --++-----------------+--------------------+--- | | | Sumati Dhruva Apratiratha | | Rebhi Kanva | | Dushmanta (the famous Medhatithi lover of Sakuntala daughter | of Visvamitra by Menaka, Pras Kanna and other hero of Kali Dasa's drama.) Brahmanas | Bharata (Sub-Incarnation of Vishnu) Bharata had three wives, all of Vidarbha. One of them bore a son to the king, but he pronounced the child to be unlike himself. The wives of the king killed their children for fear of their being called illegitimate. Bharata gave Yajna offerings to the Maruts and to Soma (Moon) that he might be blessed with a Son. The Maruts gave him Bharadvaja as his son. Brihaspati (Jupiter) produced Bharadvaja on Mamata (Egoism), the wife of his brother Utathya. The parents deserted the child and he was brought up by the Maruts. Bharadvaja being adopted by Bharata was called Vitatha. BHARADVAJA OR VITATHA | MANYU | ---+-----------------+---+----------+------------+-----------+-- | | | | | Brihat-Kshatra Jaya Mahavirya Nara Garga | | | | Hastin Durita-Kshaya Sankriti Sani (founded Hastinapur, | | | modern Delhi) | --+--+----+-- | | | | | | --+---+----------+-----------+-- | Guru Rantideva | | | | | | Ajamirha Dvimirha Purumirha | Gargya (See next page) | | (became | ---+------------++----------+--- Brahmana) | | | | | Trayyaprni Kavi Pushkararuni | (Brahmana) (Br) (Br) | Yavinara | Kritimat | Satyadhriti | Dridhanemi | Suparsva | Sumati | Sannatimat | Kriti (arranged Prachasama in to 6 Sanhitas) | Niha | Ugrayudha | Kshemya | Suvira | Ripunjaya | Bahuratha Rantideva gave to others whatever he had and had nothing left for himself. He and his dependents remained without food for forty-eight days. On the morning of the 49th. day he got some _ghee_, milk, prepared barley, and water. While he was going to partake of that with the others, a Brahmana became his guest. He duly respected his guest and gladly gave him a share of the meals. When the Brahmana went away, he divided the remnant amongst his dependents and himself, and while he was going to eat, one Sudra became his guest. He gave him a share out of his own. When the Sudra went away, another man came with a number of dogs and Rantideva duly respected him and gave him what he could. Only some water now remained, sufficient for the drink of one man only. He was going to drink that water, when a man of the Pukvasa caste (a degraded mixed caste) came and pitifully asked for some water. "I do not ask for the eight Siddhis," exclaimed Rantideva "I do not ask for Nirvana. I only want that I may pervade all beings and suffer for them all their miseries, that they may be sorrowless. By parting with this water to save the life of this distressed man, my hunger, thirst, langour, giddiness, and distress are all gone." Kind hearted Rantideva gave even the water to the thirsty Pukvasa. Even Brahma and others could not distract him from his devotion to Vishnu. His followers all became Yogins devoted to Vishnu. (Is there some connection between Rantideva and Jesus Christ?) Ajamirha | --+------------+------+---------+-----------+-- | | | | The Brahmans Brihadishu Nila Riksha (1) Priyamedha | | & c. Brihaddbanu Santi (Large Jaws) | | Susanti Brihatkaya | Large sized) Puruja | | Jayadratha Arka | | Vishada Bharmyasva | (His sons were Syenajit known as | Panchala) -----+-- Mudgala --+-----------+-+---------+ | (originator of the | | | | Maudgalya clan) Ruchirasya Dhridhahanu Kasya Vatsa | | +-- Yavinara Para | | +-- Brihadvisva --+--+--------+-- | | | +-- Kampilla Prithusena Nipa | | +-- Sanjava --+--+----------+-- | | 100 sons Bhahmadatta (Yogin) | Vishvaksen (author of Yoga Sastra) | Udaksena | Bhaliata Mudgala (continued from above) | --+-----------+--------+-- | | Divodasa Ahalya | m. Gotama Mitrayu | | Sotananda Chyavana | | Satyadhriti (versed in Sudasa Dhanur Veda) | | Sahadeva Saradvat (saw Urvasi and | his seed fell on a cluster Somaka of Sara grass from which were | born the pair). --+-------++----------+-- | | | | --+---+-------+-- Jantu 93 sons Prishata | | | Kripa Kripi Drupada m. Drona | Draupadi | --+--+-----------+-- | | Dhrishtadyumna others | Dhrishtaketu (1) RIKSHA | Samvarana _m_. Tapati daughter of the Sun | Kuru | --+-----------+---------+--+------+-- | | | | Parikshi Sudhana Jahnu Nishadha | | Suhotra Suratha | | Chyavana Viduratha | | Kriti Sarvabhouma | | Uparichara Vasu Jaya Sena | | | Radhika | | | Ayutayu | Uparichara Vasu Ayutayu | | | Akrodhana | | | Devatithi | | | Riksha | | | Dilipa | | | Pratipa --------------------------\ | | | | --+---------++--------+-------+----------+-------+-- | | | | | | | | Brihadratha Kusamba Matsya Pratyagra Chedipa Others | | | --+-+---------+-- | | | | Kusagra Jara Sandha | | (was born in two parts. He was | Rishabha therefore thrown away out side. | | Jara a Rakshasha woman, united | Satyahita the two parts and made the child | | alive. Hence he was called | Pushpavat Jarasandha). | | | Jahu --+----------+-----------+---/ | | | | Sahadeva Devapi Santanu Vahika | (gave up the world | Somapi and went to forest) Somadatta | | Sruta Sravas --+------------+-------------+---+-- | | | Bhuri Bhurisravas Sala Santana had in his former life the power by pass of his hands to make an old man young. He was therefore called Santanu in this life. When he became king, there was drought for 12 years. The Brahmanas ascribed this to Santanu's overlooking the claims of his eldest brother Devapi. Santanu went to his brother. But in the meantime his minister had sent certain Brahmanas to Devapi and they dissuaded him from Vedic Dharma. He thus became unfit to be a king and the Devas then rained. _But Devapi is waiting at Kalapa for his future mission. The lunar dynasty will come to an end in the present Kaliyuga and Devapi will be the progenitor of the lunar Dynasty in the next Satyayuga._ Santanu By Ganga | By Satyavati --+---------------------+---+----------------------+-- | | | Bhishma Chitrangada Vichitra Virya (killed by a _m_. Amba and Gandharva) Ambalika daughters of Kasiraja Satyavati was the daughter of Uparichara Vasu by Matsyagandha. Before her marriage with Santanu, Rishi Parasara had by her one son Krishna Dvaipayana, the renowned Vyasa, father of Suka, the propounder of the Bhagavata Purana. As Vichitra Virya had no son, Satyavati asked Vyasa to produce sons on his wives. They were Dhritarashra, Pandu, and Vidura. Dhritarashra _m_. Gandhari | --+----------------+----------+----+-- | | | Duryodhana 99 Others Duhsala Pandu _m_. Kunti _m_. Madri | | --+---+---------+-----------+-- -----+------ | | | | (By Dharma) (By Indra) (By Vayu) (By Asvini Kumars) Yudhisthira Arjuna Bhima | | Nakula Sahadeva YUDISTHIRA HAD: (1) By Draupadi -- Prativindhya (2) By Pauravi -- Devaka BHIMA HAD: (1) By Draupadi -- Srutasena (2) By Hidimba -- Ghatot Kacha (3) By Kali -- Sarvagata ARJUNA HAD (1) By Draupadi -- Srutakirti (2) By Ulupi -- Iravat (3) By the princess of Manipur -- Vabhruvahana (4) By Subhadra -- Abhimanyu _m_. Uttara | Parikshit NAKULA HAD: (1) By Draupadi -- Satanika (2) By Karenumati -- Naramitra SAHADEVA HAD: (1) By Draupadi -- Sruta Karman (2) By Vijaya -- Suhotra Arjuna Vrishtimat Durdamana | | | Abhimanyu Susena Mahinara | | | Parikshit Mahipati Dandapani | | | Janmaejaya Sunitha Nimi | | | Satanika Nri Chakshus Kshemaka | | Sahasranika Sukhinala | | Asvamedhaja Pariplava | | Asima Krishna Sunaya | | Nemi Chakra Medhavin (Hastinapura | shall be washed Nripanjaya away and he | shall reside at Durva Kousambi) | | Timi Upta | | Brihadratha Chitraratha | | Sudasa Suchiratha | | Satanika Vrishtimat | | Durdamana _Kshemaka shall be the last of this approved line in the Kali Yuga._ Now as to the Magadha kings. Jara Sandha Sama | | Sahadeva Dridhasena | | Marjari Sumati | | Srutasravas Subala | | Yutayu Sunitha | | Naramitra Satyajit | | Sunakshatra Visvajit | | Brihat Sena Ripunjaya | Karmajit | Satanjaya | Vipra | Suchi | Kshema | Suvrata | Dharma Sutra | Sama This line shall be extinguished one thousand years after the death of Parikshit. (The future tense is used in the text with reference to the time of Parikshit.) *SKANDHA IX. CHAPS. 23.* YAYATI | --+---------+-----------++-------+---------+-- | | | | | Yadu Turvasu Druhya Anu Puru | --+-------+------+----------+-- | | | Sabhanara Chakshus Parekshu | Kalanara | Janamejaya | Maha Sala | Mahamanas | --+--------------+------------+-- | | Usinara Titiksha | | --+------+---+--+------+-- Rushadratha | | | | | Sivi Vara Krimi Daksha Homa | | --+--+----------+-------+------+-- Sutapas | | | | | Vrisharbha Subiua Madra Kekaya Bali Dirghatamas Rishi produced on Bali's wife Six sons -- Anga, Banga, Kalinga, Sambhu, Pundra and Odhra. These six sons founded kingdoms in their own names in the East. (Anga is the country about Bhagalpur. Banga is modern Bengal. Kalinga is the country between Jagannatha and the Krishna. Odhra is part of modern Orissa.) BALI | --+-------+---------+---------++--------+---------+-- | | | | | | Anga Banga Kalinga Sambhu Pundra Odhra | Khalapana | Diviratha | Dharmaratha | Chitraratha. Chitratha was also called Romapada. He had no son. Dasaratha (father of Rama) was his friend. He gave his daughter Santa to Romapada. Santa was married to Rishi Rishya Sringa. That Rishi made a Yajna for Romapada and he had a Son Chaturanga born to him. Chitraratha or Romapada | Chaturanga | Prithulaksha | Brihadratha | --+-------------------+-----------------+-- | | | Brihadratha Brihatkarman Brihatbhanu | Brihanmanas | Jayadratha | Vijaya | Dhriti | Dhritavrata | Satkarman | Adhiratha (He adopted Karna of the Mahabharata as his son, when he had been left by Kunti.) ADHIRATHA | Karna | Vrisha Sena YAYATI | Druhyu | Babhru | Setu | Arabdha | Gandhara | Dharma | Dhrita | Durmada | Prachetas | One hundred sons inhabiting the north as a Mlechcha race. YAYATI | Turvasu | Bahni | Bharga | Bhanumat | Tribhanu | Karandhama | Marutta (adopted Dushmanta of the line of Puru as his son, but Dushmanta reverted to his own line.) YAYATI | Yadu | --+------------+-----------+---------+-- | | | | Sahasrajit, Kroshta, Nala, Ripu, | Satajit | --+-+----------+----------+-- | | | Mahahaya Renuhaya Haihaya | Dharma | Netra | Kunti | Sohanji | Mahishmat | Bhadra sen | --+------+-------+-- | | Durmada Dhanaka | --+-------------+-------------+--------------+-- | | | | Kritavirya Kritagni Kritavarman Kritaujas | Arjuna (Learned Yoga from Dattatreya. Had one thousand sons of whom only 5 survived.) | --+------+-----+-------------+----------+---------+-- | | | | | Jayadhvaja Surasena Vrishabha Madhu Urjita | | Talajangha --+-----+--------+-- | | | Vitihotra and 99 other sons Vrishni 99 other sons called Tala Janghas. They were killed by Sagara. YADU | Kroshtu | Vrijinavat | Svahita Svahita (Continued) | Visadgu | Chitraratha | Sasavindu. (Had ten thousand wives and one laksha sons by each wife. Of these sons, six were famous: Prithu Sravas, Prithu Kirti, Punyayasas etc.) SASAVINDU | --+-------------------+-----------------+-- | | Prithu-Sravas Others | Dharma | Usanas | Ruchaka | --+--------+-+----------+-----------+------------+-- | | | | | Purujit Rukma Rukmesha Prithu Jyamagha _m_. Saivya (The king carried away from Indra's place one girl Bhojya whom he married to his future son Vidarbha) | Vidarbha | --+-----------------+-------------+--------+---- | | | Kusa Krathu Romapada | | Kunti Babhru | | Vrishni Kriti | | Nirvriti Usika | | Dasarha --+---+--------+--------+-- | | | | Vyoma Chedi Damagosha Others | Jimuta | Bhimaratha | Navaratha Navaratha (Continued) | Dasaratha | Sakuni | Karambhi | Devarata | Devakshatra | Madhu | Kuruvasa | Anu | Puruhotra | Ayus | Satvata | --+--------+------+-------+--+------+----------+---------+-- | | | | | | | Bhajamat Bhaji Divya Vrishni Devavridha Andhaka Mohabhoja | | | (a) | --+--------+-------+----\ | Babhra The Bhojas | | | | | Nimlochi Kinkana Dhrishti | | --+-------+---------+----/ | | | | | Satajit Sahasrajit Ayutajit | | --+---------+-----------+-- | | Sumitra Yudhajit | --+------+---+----------+-- | | | Nighna Sini Anamitra | | --+---+---+-- | | | | Satrajita Prasena | | | /----------------------/ | --+------+---+-- | | Sini Vrishni | | Satyaka | | --+------------+-- Yuyudhana | | | Svaphalka Chitraratha Jaya | | | | --+-----+-+-- Kuni | | | | | Prithu Viduratha Yugandhara | (_c_) | --+---------+----------+-- | | | Akrura 12 others Suchara | --++-----------+-- | | Devavat Upadeva (_a_) ANDHAKA | --+-----------+----------+----------+-+-- | | | | Kukura Bhajamat Suchi Kambalavarhis | Bahni | Viloman | Kapota-roman | Anu (Tumvaru was his friend) | Andhaka | Dundubhi | Avidyota | Punarvasu | --+--+----+-- | | Ahuka Ahuki | --+------+-- | | Devaka Ugrasena (_b_) | --+----------------------------------------------- | (1) Devavat. (2) Upadeva. (3) Sudeva. (4) Devavardhana. (5) _Dhritadeva_. (6) _Santideva_. (7) _Upadeva_. (8) _Srideva_. (9) _Devarakshita_. (10) _Sahadeva_. (11) _Devaki_. (Vasudeva married all the Sisters) UGRA-SENA. | --+--------+---------+--------++-------+------+----------+----- | | | | | | | Kansa Sunama Nyagrodha Kanka Sanku Suhu Rashtrapala --+---------+------------------+---------- | | | Dhrishti Tushtimat 5 Sisters married to the brothers of Vasudeva. (c) VIDURATHA | Sura | Bhojamat Bhojamat (Continued) | Sini | Bhoja | Hridika | --+-------------++-----------------+-- | | | Devamirha Satadhanu Kritavarman | Sura _m_. Marisha | --+-----------+-+---------+----------+--------+----------+-----\ | | | | | | | Vasudeva Devabhaga Devasravas Anaka Srinjaya Syamaka | | --+---------+---------+---------+-----------+--------/ | | | | | Kanka Samika Vatsaka Vrika 5 daughters The five sisters of Vasudeva were:-- (1) _Pritha_, married to Pandu (2) _Srutadeva_, married to Vriddha Sarman Dantavakra (3) _Sruta Kirti_, married to Dhrishtaketu | --+---+-------+-- | | Santardan 4 sons (4) _Sruta Sravas_, married to Damaghosha of Chedi | Sisupala (5) _Rajadhidevi_, married to Jayasena | --++----------+-- | | Vinda Anuvinda The five sisters of Kansa were married to the 5 brothers of Vasudeva. They were:-- (1) _Kansa_, married to Devabhaga. | --+-------+-----+-- | | Chittaketu Brihadbala. (2) _Kansavati_, married to Deva Sravas. | --+-+-----------+-- | | Suvira Ishumat (3) _Kanka_, married to Kanka. | --+---+------+-----------+-- | | | Vaka Satyajit Purujit. (4) _Rashtrapali_, married to Srinjaya. | --+--+--------+-----------+-- | | | Vrisha Durmarshana Others. (5) _Surabhumi_, married to Syamaka. | --+----+---------+-- | | Harikesa Hiranyaksha. As to the other brothers of Vasudeva, Vatsaka had by Apsaras--Misrakesi, Vrika and other sons. VATSAKA _m_. MISRAKESI | --+------------------------+--------------------+-- | | Vrika Others _m_. Durvakshi | --+---------------+--------------------+-- | | | Taksha Pushkarasala Others. Samika _m_. Sudamani | --+------------------+------+-----------+-- | | | Sumitra Arjunapala Others. Anaka _m_. Karnika | --+------------------------+----------+-- | | Ritadhaman Jaya Vasudeva had several wives. Their names and the names of their sons are given below: 1. _Rohini_ | --+--------+------+-------+----+--+-------+-------+------+-- | | | | | | | | BALADEVA Gada Sarana Durmada Vipula Dhruva Krita Others 2. _Pauravi_ | --+----------+----------+------+-+------+---------+-- | | | | | | Subhadra Bhadrabahu Durmada Bhadra Bhuta 7 Others. 3. _Madira_ | --+---------+-----------+-------+-+-------+-- | | | | | Nanda Upananda Kritaka Sura Others. 4. _Bhadra_ | Kesin. 5. _Rochana_ | --+---------------+--------+--------+-- | | | Hasta Hemangada Others 6. _Ila_. | --+---------------------+-----------+-- | | Uruvalka Others. 7. _Dhritadeva_ | Vipristha. 8. _Santideva_ | --+-----------+-----------+------+-- | | | Prasama Prathita Others. 9. _Upadeva_ | --+-----------+-----------+------+-- | | | Rajanya Kalpa-Varha Others. 10. _Srideva_ | --+---------+----------+---+------+-- | | | | Vasu Hansa Suvansa Others. 11. _Devarakshita_ | --+------------------------+------+-- | | Gada Others. 12. _Shahadeva_ | --+-------------+---------+------+-- | | | Pravara Srutimukhya Others. 13. _Devaki_ | --+---------+----------+-------+-+---------+----------+----\ | | | | | | | Kirtimat Sushena Bhadrasena Riju Sanmardana Bhadra | | --+----------------+-------------+--------------/ | | | Sankarshana KRISHNA Subhadra. With the birth of Sri Krishna, we come to the end of the Ninth Skandha of the Bhagavata Purana. But for the completion of the racial account, we give here only the 1st. Chapter of the 12th. Skandha. *SKANDHA XII. CHAP. 1.* We have seen Ripunjaya to be the last of the Magadha kings. He will be also called Puranjaya (The future tense, it must be remembered, is used solely with reference to the time of Parikshit). His minister Sunaka shall kill him and place his own son Pradyota on the throne. Pradyota | Palaka | Visakha | Rajaka | Nandivardhana These 5 kings of the line of Pradyota shall reign for 138 years. Nandi Vardhana Ajata-Satru (Contd). | | Sisunaga Darbhaka | | Kakavarna Aj-aya | | Kshemadharma Nandi Vardhana | | Kshetrajna Mahanandi | | Vidhisara Saisunaga | Ajata-Satru These ten shall reign for 360 years--Mahanandi shall have a son, Nanda, by a Sudra woman. He shall be the next king. One Brahmana Chanakya shall kill Nanda and his eight sons and shall place Chandra Gupta on the throne. Chandra Gupta | Varisara | Asokavardhana | Suyasas | Dasaratha | Sangata | Salisuka | Soma-Sarman | Satadhanvan | Brihadratha These ten kings called Mauryas shall reign for 137 years. Pushpamitra, Commander of Brihadratha's forces, shall kill his master and be king himself. He shall be the founder of the Sunga dynasty. PUSHPAMITRA | Agnimitra | Sujyestha | --+---------------------+-----------------+-- | | | Vasumitra Bhadraka Pulinda | Utghosha | Vajramitra | Bhagavata | Devabhuti These (10) ten kings of the Sunga dynasty shall reign for 112 years. Vasudeva, the minister of Devabhuti, shall kill his master and become himself the king. VASUDEVA | Bhumitra | Narayana | Susarman These four kings shall be called Kanvas. They shall reign for 345 years. Susarman shall be killed by his servant Balin, a Sudra of the Andhra clan, who shall himself usurp the throne. Balin shall be succeeded by his brother. --+------------+-- | | Balin Krishna Anishta Karman Gomati | | | Srisantakarna Haleya Purimat | | | Pournamasa Talaka Medasiras | | | Lambodara Purishabhiru Sivaskanda | | | Chivilaka Sunandana Yajnasri | | | Meghasvati Chakora Vijaya | | | Atamana 8 Bahus Chandravijna | ending in Sivasvati | Anishta Karman Salomadhi These thirty kings of the Andhra dynasty shall rule the earth for 456 years. Seven Abhiras, kings of Avabhriti, ten Gardabhins (men of Gardabha) and sixteen Kankas shall then be the rulers. They shall be followed by 8 Yavanas, 14 Turushkas and ten Surundas. These 65 kings shall reign for one thousand and ninety nine years. Eleven Moulas shall then be the kings for 300 years. Bhuta-Nanda, Bangiri, Sisunandi and Yaso-Nandi shall then become kings. Their sons, all known as Bahlikas, shall succeed them. Then Pushpamitra shall be the king, then his son Durmitra. Seven Andhras, seven Kosalas, Vidurapatis and Nishadhas shall then become kings, at one and the same time, over the lands of these names. They shall be the descendants of the Bahlikas. Visvasphurji, otherwise called Puranjaya, shall be the king of the Magadhas. He shall make havoc of the caste system. His chief town shall be Padmavati (Modern Patna) but his kingdom shall extend from Hardwar to Pryag. Then there shall be Sudra and Mlechcha kings. THOUGHTS ON THE VAIVASVATA MANVANTARA. The study of the Vaivasvata Manvantara can be pursued, as to minor details, from more than one stand-point. But I am at present concerned with only the broad outlines of its esoteric aspect. We are to understand, in the first place, that there are certain types of human races in this as in other Manvantaras. Each of these types has a history of its own. Each has its stages of growth, rise and decline, and some have their periods of revival in this Manvantara as well. Each racial type has to be studied separately. The connection of the races with the Sun and the Moon requires a little consideration. Those who are acquainted with Hindu astrology know that the life time of a man is divided into certain divisions, each division being under the influence of one planet. Each planetary period again has its sub-divisions, in each of which there is a secondary run of the planets. According to the Bengal School, the main planetary run takes 108 years for its completion, and according to another school, it takes 120 years. The following is the order of planetary succession according to the second school, which prevails all over India, except in Bengal: -- Sun 6 years, Moon 10, Mars 7, Rahu 18, Brihaspati 16, Saturn 19, Mercury 17, Ketu 7 and Venus 20. Thus if a man lives for 120 years, all the planets will in turn have influenced his life in the above order, commencing from the planet of his birth. Again there will be corresponding sub-runs of all the planets during each planetary run. The races are also governed by such planetary influences. The Solar Dynasty means that the particular type of humanity so denoted was born under the influence of the solar planet. When all the planets have in turn exercised their influence over this Dynasty, it disappears for a time and is re-born under the influence of the Sun. Similarly there will be a revival of the Lunar dynasty -- that which commenced under the influence of the Moon. The law of planetary influence over the human races is not as clearly known as that over individual men. Otherwise the future history of each race would not be the sealed book to us which it is. The humanity of the present Manvantara was first born under the influence of the Solar Planet. Our Moon is the son of the Sun-God. The races that first appeared were called Solar races. Other races appeared under the influence of the Moon. In these races we find first the influence of Brihaspati or Jupiter, through his wife Tara, then of Budha or Mercury, and lastly of Sukra or Venus, through his daughter Devayani. This planetary succession may be only a Sub-run of the planets. We read, in the account of the previous Manvantaras, of the appearance of Sukra as the guide of the Daityas, and of Brihaspati as the guide of the Devas. We have also read of the appearance of Rahu in the sixth Manvantara. This shews that the main planetary round has to be found in the Kalpa itself. Our knowledge on the whole subject is however so poor that it is unsafe to make any distinct suggestion. Now we shall take the Solar Races, or the sons of Vaivasvat Manu, in order of their treatment in the text. _Prishadhta_ and _Kavi_ were the first spiritual races. They did not marry _i.e._ there was no sexual reproduction among them. Next in order was the _Karusha_ race inhabiting the north. The _Dharshtas_ were also a spiritual race (Brahmanas). The descent towards Materiality commenced with Nriga. He is said to have been transformed into a lizard. His grandson was _Bhutajyoti_, Bhutas being different forms of matter. _Vasu_ is a God of Material wealth. _Pratika_ means the reverse or opposite (_i.e._ the reverse of spirit.) _Ogha_ means a current. The current of materialism set in with the line of Nriga. The next line, that of Narishyanta, shews further materiality. Midhvat is that which wets (the root _mih_ means to pass water). _Viti_ is production, enjoyments. Vitihotra is the name of a sacrificial fire. _Agnivesya_ is an incarnation of Agni or the Fire-God, but he is nick-named Kanina or son of an unmarried woman and also _Jatukarna_ (the name of a Vedic Rishi). There seems to have been sexual procreation in this line. The incarnation of Agni further indicates that the present human form was complete, for Agni is the form-giving energy in Nature. In the next line of _Dishta_ we have _Vatsapriti_ or affection for children, _Pransu_ or tall, _Pramati_ or full-grown intellect, _Khanitra_ or digger, _Chakshusha_ or the eyed, and _Khaninetra_ or the hollow-eyed. This line represents the race of the earliest diggers, very tall, with the hollow eye predominant in them as a characteristic feature; this race was very powerful and capable of direct communion with the Devas, and the gods acted as waiters in the Yajna of Marutta. The line of Saryati refers to Anarta and a town named Kusasthali, built in the midst of the Sea. Evidently the continent on which the race flourished is now under water. Anarta is supposed to be Sourashtra (modern Surat.) But the site of Kusasthali cannot be ascertained. There were remnants of this race till the time of Krishna, for Balaram married Revati, the daughter of Kakudmin (hump-backed). The line of Nabhaga is a short one and it merged itself into that of Angiras who was the father of Brihaspati or Jupiter. Ambarisha is the prominent figure of this period. Then we come to the line of _Ikshvaku_. This is the best known line of the Solar races. It flourished during the last Tretayuga. _Ikshvaku_ is called the eldest son of Manu. Perhaps this has reference to the appearance of the Race in the previous Manvantaras. The eldest son of Ikshvaku is Vikukshi (_Kukshi_ is womb.) He is also called Sasada or the Rabbit-eater. The Moon is called Rabbit-marked. _Puranjaya_ is the son of Vikukshi. He is called Indra-Vaha or Indra-Vehicled. Several of the kings of this dynasty befriended the Devas of Svar Loka. Further down we find King _Purukutsa_ forming an alliance with the elemental serpents, and holding communion with the dwellers of Rasatala. The river Narvada is mentioned in connection with Rasatala. _Mandhata_ is a traditional name that has been preserved upto this time in common parlance in the saying "As old as king Mandhata." The line of Mandhata was divided into three different branches. _Muchukunda_ represented a branch of Yogins. The long, unbroken sleep of Muchukunda is traditional and he is credited also with Yogic powers. Another branch that of Ambarisha, Youvanasva and Harita represented a spiritual sub-race. But we have to follow the history of the Atlanteans through Purukutsa. The connection with Rasatala, or the plane of Material ascendancy, affected the destiny of this line. In Trisanku, the aspiration ran very high. He became a Deva, but had his head turned downwards, _i.e._ turned towards materiality. With the powers of a Deva, but with the aspirations of an Asura, the ground was prepared for the downfall of this line. For a time, however, the Race flourished in all its materiality. The alliance between Devas and men became cemented by the performance of Vedic sacrifices. This was the first spiritual advance of the human race, through the temptations of Svarga life. The time of Haris Chandra is the Vedic era, when the earliest Riks of what we know as Rigveda were composed. Visvamitra and his disciples were the Vedic Rishis of this age. The Vedas tried to curb the riotous course of materiality by prescribing a number of restrictions on the enjoyment of material desires. Elaborate rules were laid down as to how the desires might be best gratified for a prolonged period in Svargaloka, by the performance of sacrifices or Yajna. The whole of the life of the regenerate classes was regulated by rigid laws and a glowing picture was given of life in Svarga after death. The sacred injunctions were not, however, potent enough to check the Kamic tendencies of the race and the cyclic law which now required the spiritual evolution of humanity was continually disregarded by the race. This was poison (_gara_) to the system of humanity and king Sagar imbibed this poison. Hence he was called the Poisoned. He had two wives. The sons of one wife were 60 thousand in number. They offended Kapila, an Incarnation of Vishnu, and thus were all consumed. They reached the limit of material degradation, where final extinction awaited the race. The number 60,000 is suggestive. The extinction of Sagara's sons was attended with great changes on the earth's surface. It is said they dug the earth and made the seas in their search for the sacrificial horse. Hence the sea is called Sagara. This may refer to the sinking down of Atlantis when a large portion of that great continent became a sea-bed. There was a corresponding upheaval of land and the Himalayan chain reared up its head, as we can easily infer from the first appearance of the Ganges. The first flow of Ganga indicated a many sided revolution in the appearance of the earth's surface. A new continent was formed to which India was attached as the prominent link. Spiritual sub-races grew up on the banks of the sacred river who more than atoned for the sins of their fathers. The fore-runner of the race of spirituality was Asamanjas (rising above the ordinary run). He was a Yogin not led away by the material tendencies of the age. His son was Ansumat (having the ray or light in him). Ansumat pacified Kapila. Ganga is said to be a spiritual stream flowing from the feet of Vishnu. With the advent of this stream, the spiritual rebirth of humanity commenced in right earnest, for the remaining period of the Kalpa. Already the path had been paved by the Karmakanda of the Vedas, which put restrictions on the wanton and reckless performance of Karma or action. The pure magnetism of the holy river helped on the process of regeneration. But this was not in itself sufficient to cope with the forces of materiality. Accordingly we see _Kalmasha_ or sin appearing in the line of Bhagiratha. King Kalmashapada became a Rakshasa. A Rakshasa is an elemental of destruction. When mind becomes too much identified with the gross body and its desires, its connection with the Higher Self is liable to be cut off by the action of the Rakshasas. These forces of Tamas act in different ways to serve different purposes in the economy of the Universe. When the material downfall of man reaches its furthest limit in the Kalpa, the Rakshasas become Tamasic forces in man and he is unconscious of his higher nature. That sleep in time becomes a permanent sleep, and the lower man becomes dead to his real Self. This is the real death of man, when the ray sent forth by Ishvara comes back to Him, without any spiritual harvest, and what constituted the personality of man dissolves into the Material Universe. The time had come when a fresh departure was necessary in the methods pursued by the Lila Avataras for the spiritual regeneration of the Universe. They had now to appear amongst men, as ordinary beings, to give direct teachings to their votaries, to infuse as much Satva as possible into humanity and to retard by all means the further extinction of the human race. For a time the Rakshasas reigned supreme, but not over the new continent, permeated as it was by the sacred waters of the Ganges. Their stronghold was Lanka, the remnant of the Atlantean continent. Following the descent of Ganga therefore, Vishnu incarnated himself as Rama, one of the greatest of his manifestations. The Rakshasas of Lanka were killed. Vibhishana only survived, but he was allied to Rama and so became immortal in spirituality. The Rakshasa survives in us but its energy of dissolution does not militate against the evolution of man. It was Rama who first gave the idea of Ishvara to the degraded human races of the present Manvantara. They knew, for the first time, that there was one greater than all the Devas -- the Gods of the Vedas -- and that there were planes higher than even Svarga. The path of devotion was proclaimed. And it became possible for men to cross the limits of death and of Triloki by this quality. The downfall was stopped no doubt; but the ascent was only permanently secured by Lord Sri Krishna as we shall see later on. After Rama, there is little of interest in the line of Ikshvaku. The decline commenced and the line became extinct with Sumitra, but it is said one king Maru of this line became an adept in Yoga and retired to Kalapa, where he bides his time to revive the solar dynasty towards the end of the Kaliyuga. We may take him to be the originator of another race which will be the re-incarnation of the Ikshvaku race. We have considered the line of Ikshvaku's descendants through Purukutsa. There is another line of his descendants through Nimisha. Then we come to the Lunar Dynasty. The Lunar races first appeared while the descendants of Ikshvaku were still flourishing, though on the eve of their decline. They had immense possibilities of spiritual evolution, and the great Aryan race seems to be connected with them. The appearance of these races is almost simultaneous with the first flow of the Ganges. For we find Jahnu, who swallowed up the Ganges in her first terrestrial course, is only sixth in the line of descent from Pururavas. The Lunar dynasty originated in the union of Tara, the female principle of Brihaspati (Jupiter), and the Moon. The issue was Budha (Mercury), the direct progenitor of the Lunar dynasty. The son of Budha was Pururavas. He married Urvasi, the renowned Deva nymph. Pururavas had six sons. But we are concerned with only two of them, Ayus and Vijaya. Vijaya gave the Adept line of the race and Ayus, the ordinary humanity. In the line of Vijaya, we find Jahnu, purified by the assimilation of Ganga, Visvamitra, pre-eminently the Rishi of the Rig Veda and one of the seven sages who watch over the destiny of the present Manvantara, Jamadagni, another of the seven sages of our Manvantara and Parasurama one of the coming sages of the next Manvantara. We have already mentioned the part taken by Visvamitra and his sons in the composition of the Vedic Mantras. Coming to the line of Ayus, we recognise the forefathers of the Aryan races. In the short-lived branch through Kshatra-vriddha, we find the Vedic Rishi Gritsamada, his son Sunaka, the renowned Sounaka, Dirghatamas and Dhanvantari, the promulgator of Ayur-veda. But the longest history of the Race is through the descendants of Yayati. King Yayati married Devayani, the daughter of Sukra, the presiding Rishi of the planet Venus, and had by her two sons, Yadu and Turvasu. Sukra is the son of Bhrigu, the Rishi of Mahar Loka. Devayana, is the path leading beyond Triloki, after death. But the King had also connection with a Danava girl, who brought forth three sons, Druhyu, Anu and Puru. For his Danava connection, King Yayati had in youth to undergo the infirmities of age. This evil was transmitted to Puru, the youngest son of the Danava girl. The line of Puru was short-lived. But it is this line that gave some of the renowned Vedic Rishis, viz. Apratiratha, Kanva, Medhatithi and Praskanva. Dushmanta, the hero of Kalidasa's renowned drama also came of this line. Vishnu incarnated in part as Bharata, son of Dushmanta. Then there was a revolution. Bharata found that his sons were not like unto himself. So the direct line of Puru came to an end. What followed is a little mysterious. Bharata adopted Bharadvaja as his son. Bharadvaja was begotten by Brihaspati (Jupiter) on the wife of his brother Utathya named Mamata (Egoism). Bharadvaja is one of the seven presiding Rishis of the present Manvantara. His name is connected with several Mantras of the Rig Veda. The great actors in the Kurukshetra battle were the descendants of Bharadvaja. We find much diversity of spiritual characteristics among them. The material and spiritual forces were gathered together, in all possible grades from the Pandavas downward to the sons of Dhrita-rashtra and their allies. The poetical genius of the author of the Mahabharata has called forth characters in the Drama of the Kurukshetra battle, that stand out in all the details of real life and find a permanent place in the genealogy of the Lunar dynasty. The study of the racial account of the line of Bharadvaja becomes therefore extremely difficult. The Lunar dynasty will be revived by Devapi, a descendant of Bharadvaja, who is biding his time at Kalapa. The early inhabitants of Bengal, Behar and Urishya were the sons of Anu, the second son of Sarmistha. The famous Kama, one of the heroes of Kurukshetra, also belonged to this line. The eldest son of Sarmistha by Yayati was Druhyu. Prachetas of this line had one hundred sons, who inhabited the north as Mlechha races. But the greatest interest attaches to the line of Yadu, the eldest son of Yayati by Devayani. The early descendants of this line were the Haihayas, killed by Parasurama, and the Talajanghas, killed by Sagar -- both of the Solar Dynasty. The Mahabharata has given an importance to the overthrow of these early Yadu classes as a victory of the Brahmanas over the Kshatriyas. Next to the Brahmanas in intelligence were the Kshatriyas. They eagerly accepted the teachings of Rama, who incarnated as one of them. They knew Isvara as higher than the Devas and the Brahmanas. They thought they could profitably employ their time in seeking after the knowledge of Brahman. This necessarily offended the orthodox Brahmanas, who performed the Vedic sacrifices and had no higher ambition than to resort to Devaloka. The Kshatriyas thus represented a religious evolution, of which the Upanishads were an outcome. In time, some Brahmanas even became disciples of Kshatriyas. Both Rama and Krishna incarnated themselves as Kshatriyas. We are to understand that by Kshatriyas, during this period of Puranic history, is meant seceders from Vedic Karma Kanda more or less. The early seceders, the Haihayas and Talajanghas were put down by the Brahmana Parasurama and by the Kshatriya King Sagar, who espoused the cause of Vedic Karma Kanda and of the Brahmanas, represented by Rishi Aurva of this time. Parasurama did not like any meddling with Vedic Karma Kanda by persons not perfected in wisdom. Even Rama had to respect the Vedic Rishis and had to protect them in the performance of Vedic sacrifices from the attacks of Asuras and Rakshasas. When Lord Krishna appeared on the scene, the Asuras still survived; the Vedic Rishis denied offerings to Him, Vedic Karma had a strong supporter in Jarasandha, there was hypocrisy in the name of religion, and there were pretensions in various forms. On the other hand great improvements had been made in the proper understanding of the realities of life and of the laws of nature. Intellect overflowed in many channels of thought, and the religious nature of man found vent in all directions from atheism to religious devotion. Leaving this general resume, we may now enter upon a closer study of the history of religious movements in our present Manvantara, so that we may understand the great work done by Lord Sri Krishna. The races live as individuals live. However developed an individual may be, when he is re-born after death, he first becomes a child as any other child. There is much of spiritual life in the child, and sometimes pictures of heavenly life are presented to his spiritual vision, which are denied to to the grown-up man. The child begins his life when he is grown up, and then his individual characteristics soon manifest themselves. We do not read much of the man in the child. Hence the history of the early spiritual races, who were infants in the racial life, does not teach us anything. We find some of them had communion with the Devas of Svarga Loka, but that is more on account of their infant spirituality than any thing else. When the races developed in time, they became most intellectual as well as most material at the same time. Manvantara after Manvantara was taken up in developing the physiological (Pranic) activities, the sense (Indriya) activities, and then the lower mental activities of the Jivas. The personal man was fully developed in the sixth Manvantara and the great churning only opened the door for another line of development. The possibility of spiritual activity was secured to men by Kurma. When the races of the Sixth Manvantara therefore became reborn in the Seventh Manvantara, they were the most intellectual of all races, but they had also the power given to them of developing spiritual faculties. They could not however shake off the Asuric element all at once. They were extremely fond of material joys, and they devised all means, which human intellect could contrive, of gratifying material desires. That was right which gave material gratification; that was wrong which militated against material enjoyment. Bhuvar Loka is the plane of animal desires. The human beasts go after death to Bhuvar Loka. They do not possess anything which could take them to Svarga Loka. The Svarga Loka is for those who develop in themselves the faculty of discriminating between right and wrong, and who do or attempt to do what is right. Far more it is for those who love others and who do good to them. For service and love pertain to planes higher even than Svarga. But in the higher planes, service is unselfish and love is divine. The lower forms of service and love pertain to the plane of Svarga. In Svarga there is selfishness, but it is mixed with spirituality. It is only the good, the virtuous, the devoted that go to the plane of the Devas and there gratify their higher desires to their heart's content. There are divine music, divine beauty, divine objects of gratification in Svarga Loka -- allurements enough for a man of desire. And if his merits be great, he enjoys the things of Svarga Loka for an enormously long period. But a man by bare intellectuality can not cross the threshold of Svarga. The Devas reject the intruder. However much Trisanku might aspire to have the enjoyments of Svarga, and however great his intellect might be, he was not allowed to enter the coveted plane, without the passport of spirituality. Humanity had still to learn the proper means of securing life in Svarga. Poor and chance spiritual acquisitions give only a passing life in Svarga and that not of a superior character. So all the knowledge as to attaining Svarga life had to be revealed in time. The Rishis made great efforts to improve humanity by securing for them a prolonged existence in Svarga, most of all Rishi Visvamitra, one of the seven sages of our Manvantara. Visvamitra failed in his attempt to send Trisanku to Svarga. He then tried with his son Haris Chandra. It is said he advised the Raja to make a human sacrifice to Varuna. But we find the victim Sunah-sepha living after the sacrifice, under the name of Deva-rata, or one given up to the gods, and some of the Riks even were revealed to him. Haris Chandra succeeded in entering Svarga. That was a great victory for Rishi Visvamitra. The Vedas were revealed to the Rishis and sacrifices came to be known. Narada also helped the cause in another away. He related the beauty and the virtues of king Pururavas to the Devas in Svarga. Urvasi, the famous Deva nymph, hearing all that, became enamoured of the king. She had then, by the curse of some god, a human form. So she could keep company with the King. The king was enchanted by her beauty. When she left, he followed her advice and pleased the Gandharvas. The Gandharvas gave him the fire, with which the king could perform sacrifice. The fire became threefold. With one he could perform his duties to the Devas and go to Svarga Loka. With another, he could perform his duties to the Pitris. With the third fire, he could perform the duties of a house-holder. Thus sacrifices meant duties. And it is by the performance of duties that men can perform Vedic sacrifices and go to Svarga Loka. The Vedas laid down injunctions and prohibitions. They regulated the actions of men, propelled by Kama or desire. Men must eat meat. The Vedas said this meat was prohibited, but that could be used. Men mixed with women. The Vedas laid down restrictions. Even they regulated the relations between man and wife. Then the Vedas laid down the duties which men owed to all classes of beings. In order to induce men to accept the Vedic injunctions, the Vedas held out Svarga as the reward of Vedic Karma. They even favoured the belief, that there was to be immortal life in Svarga gained by the performance of Vedic Karma. Detailed rules as to the performance of Vedic sacrifices were given. So long as men did not aspire to become Indra, or the ruler of Svarga, the Devas were pleased with the sacrifices; they helped the performer as much as they could, giving them all objects of desire, and they welcomed them to Svarga, when they passed to that plane after death. The Devas were as friendly to the performer of Vedic Karma as they were unfriendly to the immature Trisanku. The Vedic Karma Kanda became thus fully revealed. The revelation was made in the last Treta-yuga of the present Manvantara. "At the beginning of the Treta Yuga, the three Vedas were revealed through Pururavas." IX. 14-49. "The path of Karma was promulgated in Treta Yuga, by the division of the Vedas." _Sridhara_. The great churning was justified. The Devas asserted themselves for the good of humanity. The Rishis got the revelation and helped men to place themselves in active relationship with the Devas. Men learned to regulate themselves and to give up the wantonness of material life. And they had a strong inducement to do so in the prospect of eternal life in Svarga. The great actor in this Vedic movement was Rishi Visvamitra, (Hallowed be his name!) Others followed him in quick succession, and there was a brilliant combination of Vedic Rishis who propounded the whole of the Karma Kanda of the Vedas, as it was revealed to them by the force of Kalpic necessity. At all times there have been two parties, one following the current of evolution, and another going against it. At all times there have been cavillers and sceptics. The Haihayas and Talajanghas were confirmed materialists and great sinners. They ridiculed the Brahmanas, who performed Vedic Karma, and often set themselves in opposition to them. They were very troublesome to the Brahmanas. King Sagar wanted to extinguish the race, but he was prevented from doing so. Possibly Atlantis was the country inhabited by these races and Nature helped the cause of evolution by dragging down the continent itself under water. The sacred Ganga also flowed at this time, spreading purity over all lands lying on her banks. The Haihayas however still flourished; and they had a great leader in Karta-Viryarjuna. Then came one of the great Avataras, Parasurama. He extirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas till Rama appeared, and it was then that he thought his mission was over. If there were some Kshatriyas who disregarded the Vedas, there were others who found transitoriness, even in Svarga Loka, and honestly thought that the complete wisdom was not to be found in the Karma Kanda. They were for further revelations At first, the Brahmanas did not look with favour upon these Kshatriyas. But when it was found that the Kshatriyas got real light, they were soon joined by the Brahmanas. The foremost of these Kshatriyas was Janaka, and the foremost of the Brahmanas was Yajnavalkya. The further revelations were called the Upanishads. King Janaka found Sita, the consort of Rama, at the end of his plough. Yajnavalkya defeated all the Brahmanas of his time in discussions held at the court of king Janaka. When Rama incarnated, there existed the people of Lanka, a remnant of the Atlantean continent, who had inherited a mighty material civilisation, but who were called Rakshasas, on account of their gross iniquities. They reached the last point of material downfall, and lost all spirituality. They were called Rakshasas as final extinction was their lot, and as the force of dissolution was strong in them. Then there were the regenerate classes, who performed Vedic sacrifices. There were a few again, who accepted the Upanishads as a teaching, but they could not boldly declare themselves against the performance of sacrifices. Rama finally did away with the Rakshasas. The bard who sang his glory, the great Valmiki, thus began his lay: -- "O Killer of birds, thou shalt not live for ever, as of the pair of storks thou hast killed the male, so passionately attached to his consort." Verily the Purusha in us, the ray of the supreme Purusha, becomes passionately attached to the element of Prakriti in us, so that we may acquire spiritual experiences through the body. And it is a cruel act to separate our Prakritic individualities completely from him by turning ourselves persistently away from the Purusha. But when Rama became an Avatara, the fate of the separator was sealed. When the Rakshasas were killed, the Rishis were left free to perform the Vedic sacrifices. Rama did something more. He married the daughter of Janaka, and by this act openly espoused the cause of the Upanishads. Lastly Rama offered Himself as an object of worship. This was the beginning of Vishnu worship, which makes no distinction between classes and castes. Rama openly made friendship with Guhaka, belonging to the lowest class, whom it was an abomination to touch, for Guhaka was devotedly attached to Him, as an Incarnation of Vishnu. The world admired Rama. No man could reach such eminence. He must be something more than a man. In time men accepted him as an Avatara. At any rate, he was an example to others in every respect. The ethical standard he laid down in his own life was unimpeachable. The world had never seen such sacrifices in the performance of the duties of life. A model king, a model son, a model husband, a model brother, a model warrior, a model friend, the model of models, Rama left an indelible mark as a religious and moral teacher, on the age in which he lived, and on all succeeding ages. The example was not lost on the world. The many-sided picture, that Rama presented, produced a spirit of enquiry, which has never been rivalled in this Kalpa. Men thought on different lines. They studied the Upanishads, which had been favoured by Rama. They could not forget also that Rama taught salvation for the performers of Vedic sacrifices. Then there was the teaching of his own life. The light was manifold. Independent schools of thought grew up, notably the six schools of philosophy. Each school tried to find its authority in the Upanishads and the divine scriptures supplied texts enough for all the schools. Every school found a part of the truth but not the whole truth. Yet each school regarded its own part as the whole. So they quarrelled. The Mimansakas said that the performance of Vedic sacrifices was all in all. It had the sanction of time-honored texts and of the most ancient Rishis. And Jaimini supplied the reasoning by which the practice could be supported. The Sankhyas said that the chief duty of a man was to discriminate between the transformable and the non-transformable element in him, and when that was done, nothing more was needed. The followers of Patanjali said that mere discrimination was not sufficient, but a continued practice was required. The Vaiseshikas studied the attributes and properties of all objects and sought by differentiation to know the truths. There were others who worshipped the Bhutas, Pretas and Pisachas, so that they might easily acquire powers. Others worshipped the dwellers of Svarga Loka. Some worshipped Ishvara. But mostly the worship of Siva was prevalent. Gifts and charities also were not unknown, in fact they were very extensive in some instances. But generally the object of all religious observances was self-seeking more or less. Amidst this diversity of religious ideas and religious observances, seemingly so contradictory, Sri Krishna, the greatest of all Avataras, appeared and He brought the message of peace and reconciliation. He laid great stress on the fact that the performance of Vedic sacrifices could lead us only to Svarga Loka, but when our merits were exhausted, we were bound to be born again on Bhur Loka, our Earth. While on Earth, we form fresh Karma, which gives rise to other births. The performance of Vedic Karma does not therefore free us from the bondage of births, for, as the Lord said, there is object-seeking in these performances. Object-seeking for one's own self does not find a place in the higher Lokas. Its highest limit is Svarga Loka. So long as man remains self-seeking, he can not transcend the limits of Triloki. In the higher Lokas, there is no recurrence of births and re-births. Once you are translated to Mahar Loka, you live for the whole of the remaining period of the Kalpa, passing through a gradual evolution to the higher Lokas. And if you form a devotional tie with the Lord of many Brahmandas, the First Purusha, even the Kalpic period does not restrict your existence. Liberation is a relative term. It may be from the bondage of births and re-births in Triloki. It may be liberation from the bondage of Bvahmandas or solar systems. Those who worship only material objects remain chained to this earth. Those who worship the dwellers of Bhuvar Loka (Bhutas, Pretas, Pisachas and Pitris) or cultivate aspiration for them become allied to them and they pass only to Bhuvar Loka after death. Those who worship the Devas and cultivate this aspiration go to Svarga Loka after death. Those who worship Hiranya-garbha go up to Satya or Brahma Loka. Those who worship the Lord of all Brahmandas pass beyond even the Brahmanda. The first thing that a man should do is to transcend the limits of Triloki. This he cannot do as long as he is self-seeking. He should therefore perform his actions _unselfishly_. And the Lord said as follows: -- 1. There is the perishable and the imperishable element in us. Karma or actions appertain to the perishable element. The perishable element constantly changes, so it cannot be our real self or Atma. From the stand-point of our real self, we can dissociate ourselves from our actions, which relate to our transitory nature. Here the system of Sankhya came into requisition. 2. But by this discrimination, we can not forcibly stop the performance of actions. For the actions are propelled by (_a_) active tendencies which form an inseparable part of our present nature, and (_b_) by the necessity of our very existence. So by stopping actions, we force the tendencies to mental channels, and cause more mischief by producing mental germs for the future. And we cannot stop all actions, as some are necessary for our bare existence. 3. Therefore we are to perform actions, and we can perform them unselfishly, if they are done from a pure sense of duty. We are to take duty as a law of our very existence. _Yajna_ is only another name for this law. The Lord of beings, having created all beings with the Yajna, said of yore, -- "You shall prosper by the performance of this Yajna and this Yajna shall be the producer of all desired objects for you." Yajna consists of mutual sacrifices, as all beings are dependent on one another. "Think of the Devas by means of Yajna, and the Devas shall think of you." All our actions may be classed under duties -- duties which we owe to the Devas, the Pitris, the sages, the animals and to other men. If we perform our Karma for the sake of Yajna only, we perform it unselfishly. 4. As discrimination is useful in realising the real self, so restraint is necessary to put down the acquired self. The tendencies of the acquired self, if left to themselves, prompt men to ever recurring actions, which again produce their own effects, some of which develop into fresh tendencies or strengthen the pre-existing tendencies. So restraint is to be constantly practised. The object of restraint is to free the mind from thoughts of the object world and to fix it on the real self, Atma. Here the system of Patanjali comes into requisition. But the system is to be accepted with this reservation that Yoga does not necessarily mean renunciation of Karma. It includes the unselfish performance of Karma and, for the average humanity, renunciation of Karma is harmful as an expedient of Yoga. Though there may be some who do not require Karma for themselves, yet they should not renounce it, if they want to set an example to others and not to confound their intellect. 5. But the Purva Mimansakas say: Vedic Karma is all in all, and the authority of the Vedas is supreme. Here Sri Krishna had to assert Himself as an Avatara, and He asked people to accept His own authority. He said there was self-seeking in Vedic Karma, and one could not therefore avoid the recurrence of births by the performance of Vedic Karma. So Sri Krishna said to Uddhava: -- "If the Vedas say that men attain Svarga by the performance of Vedic Karma, it is simply by way of inducement, and not as pointing out the supreme end. The father says; 'Boy, eat this bitter medicine and I will give thee this cake in my hand.' The boy takes the medicine for the sweet thing. But that really leads to his recovery from the disease. So the Vedas mean final liberation as the end. But to enforce restraint, they hold out the prospect of Svarga, which is most agreeable to men." (Elaboration of XI. 21. 23.) Many were unwilling to accept the authority of Sri Krishna, and the chief amongst them was Sisupala. This was the teaching of Karma Yoga by Sri Krishna. But the unselfish performance of Karma is not all. It is only a negative virtue. It purifies the mind and frees it from the taint of selfishness. The mind then becomes prepared for the higher planes and becomes fit for the direct influence of Ishvara. So Sri Krishna gave to His disciples the true conception of Isvara. He told them Isvara was One, the source of all existence, all knowledge and all bliss. He told them how one Isvara pervaded the whole universe and became thus manifested through the Universe. He also pervaded all beings, and became manifested through these beings. The Universe and the Jiva were His Prakritis or bodies as it were. The Universe body was eight-fold in its character, beginning with that most susceptible to His influence and ending with the division most obtuse to that influence. This eight-fold Prakriti also entered into the constitution of Jiva. But there was something more in Jiva, -- the consciousness, the knower. This element was Isvara Himself, as limited by Jiva Prakriti, or Jiva body. The whole universe being the body of Isvara, His knowledge and powers were unrestricted, whereas the body of the Jiva, being limited and restricted, his powers and knowledge were also restricted. This highest conception of Isvara is not adapted for all. So Sri Krishna gave the conception of Isvara, as manifested by His powers, and as manifested in Time and Space, and lastly as He is manifested in the human body with four hands and the Crown, symbolising His lordship over the whole Universe. But this conception of Isvara is not enough. As man owes a duty to all beings, the performance of which is Karma, so he owes a duty to Isvara, and that duty is Upasana. All beings make sacrifices for one another, and so they owe duty to one another. But Isvara makes the greatest sacrifice for all beings and He holds all beings close to His bosom in each Kalpa, that they may work out their evolution under the most favorable circumstances. He waits for those that give up everything for His sake, and give themselves entirely up to Him, so that He may bear their Karma upon Himself and hasten their evolution to such an extent, that they may approach His own state. As Isvara gives Himself to the service of the Universe, so do His Bhaktas too. Men owe the highest duty to Isvara, and this they discharge by means of Upasana. Upasana is the law of being for all Jivas, when they reach the state of manhood. Surrender is the essence of Upasana, and this Sri Krishna taught to Arjuna. _When a man by performing his duties to other beings and to Isvara becomes purified and single minded, he is entitled to receive the final teaching, and not before._ And Sri Krishna gave that teaching at the very last to Arjuna. He said that Jiva and Ishvara were one in essence. It is the difference in Prakriti that makes all the difference between Jiva and Ishvara. When all the bonds of Prakriti are broken through, only Brahman remains, the one reality, underlying both Ishvara and Jiva. When we become fixed, in this wisdom all is Brahman, and final liberation is attained. This is the real teaching of the Upanishads, as embodied in Uttara Mimansa. In this connection, Sri Krishna pointed out the fallacy of the Vaiseshika system in attempting to know the Attributeless, through the attributes. The highest wisdom of the Kalpa was revealed and the world resounds with all glory to Sri Krishna. The Rishis and Mahatmas took up His work. All the religious movements and religious writings that have followed only reproduce His teachings. There was something however wanting in these teachings as given in the Mahabharata -- the relation of Sri Krishna to His own Bhaktas. What He did for the Universe and how He did it are fully related in the great Epic. But what He did for those that had already given themselves up entirely to Him, who did not require the teaching of Karma, Upasana and Jnana, who were His own people, who knew no other Dharma than Himself, who had followed Him through ages, and who simply took births as He appeared on this earth, what Sri Krishna did for these Bhaktas, what His relations were with them, are not described in the Mahabharata at all. The lordly side is given but not the sweet side. The picture of the Lord edifies and overawes, that of the Lover enchants and enthrals. The Bhagavata sings what the Mahabharata left unsung. That is the peculiar significance of the Tenth Skandha which follows, the Skandha that maddens the hearts of all real devotees. THE TENTH SKANDHA. VRINDAVANA LILA THE BIRTH OF SRI KRISHNA. *SKANDHA X. CHAP. 1-3.* _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 Brahma. She took the form of a cow, and with tears running down her cheeks, piteously related her grievances to the Lord of Creation. Brahma took Siva and the Devas with him, and went over to the Ocean of milk (Kshira 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 Kala Sakti, shall appear on the Earth and relieve her pressure. The Supreme Purusha Himself shall be born in the family of Vasudeva. Let the Deva girls take their births for His gratification. The thousand-mouthed, self-illumining Ananta, who is only a part of Vasudeva, shall be the elder-born, that he may do what pleases Hari. Bhagavati, the Maya 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, Brahma went back to his own abode. Sura Sena, the chief of the Yadus, ruled over the town of Mathura. 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 Mathura. Vasudeva 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. Vasudeva 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. Vasudeva 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 Vasudeva went home with his bride, pleased for the time being. In time Devaki brought forth eight sons and one daughter. The truthful Vasudeva 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 Vasudeva, and he took back his son. But he had very little faith in the words of Kansa. Kansa learned from Narada that Nanda, Vasudeva 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 Vasudeva 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 Kalanemi 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 Magadhas (people of Magadha or ancient Bihar) and with the help of Pralamba, Baka, Chanura, Trinavarta, Agha, Mushtika, Arishta, Dvivid, Putana, Kesi, Dhenuka, Vana, Bhouma and other Asuras, Kansa tormented the Yadus. They fled away to the kingdoms of Kuru, Panchala, Kekaya, Salva, 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 Atma of all beings, knew the sufferings of His own followers, the Yadus, at the hands of Kansa. He summoned Yoga Maya 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 Vasudeva, dwells in Gokula the kingdom of Nanda. Other wives of Vasudeva 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 Yasoda, 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. Durga, Bhadrakali, Vijaya, Vaishnavi, Kamada, Chandika, Krishna, Madhavi, Kanyaka, Maya, Narayani, Isani, Sarada and Ambika -- these shall be thy names. For thy _drawing out (Sankarshana)_ the child shall be called Sankarshana, He shall be called Rama, 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 Bhagavan, the Atma of the Universe, the dispeller of all the fears of his votaries, entered the Manas of Vasudeva 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. Brahma, Siva, 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), Kama (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 (_dhatus_) form its skin, the five Bhutas, Manas, Buddhi and Ahankara are its eight branches, the nine openings are its holes, the ten Pranas, or physiological functions, are its leaves and Jivatma and Paramatma 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 Maya 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 (_Sansara_)." "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. _Sridhara_.) "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 Vinayaka hosts. (The Vinayaka 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, Kriya Yoga, Tapas and Samadhi." (There could be no worship, if no body had been assumed. Hence there could be no _attainment of the fruits of Karma, Sridhara_. 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 Satvic. 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 Sloka, _Sridhara_). "Thy Name (nama) and Thy Form (rupa) 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 Jivatmas are but seeming things caused by Thy Avidya." "The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, in these and in Kings, Brahmanas and wise men, Thou hast incarnated. As thou dost preserve us and preserve this Triloki, 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, Gada, 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 Vasudeva and Devaki adored Him as such. Devaki asked him to withdraw his lordly form with four hands. Said Bhagavan, addressing Devaki. "In the Svayambhuva Manvantara, thou wert called Prisni, and this Vasudeva, Prajapati Sutapas. Commanded by Brahma 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 Vamana (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 Brahma." Then He assumed the form of an ordinary child. Directed by Him, Vasudeva 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 Yamuna, deep in flood, fretting and foaming under the storm, made way for Vasudeva. The Gopas were all fast asleep in Vraja. Vasudeva placed his own son by the side of Yasoda and took her new born daughter away and placed her near Devaki. He then put on his fetters and remained confined as before. Yasoda 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. *SKANDHA X. CHAP. 4.* 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) Sula (spear) Isha (arrow), Charma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and Gada (club). She had divine garlands and garments and was adorned with ornaments. Siddhas, Charanas, Gandharvas, Apsarasas, Kinnaras and Nagas 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 Maya then became known by different names in different parts of the earth. Kansa was wonder-struck. He removed the fetters of Vasudeva and Devaki and begged their pardon, saying, "Like a Rakshasa, 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. Siva dwells in forests. Indra has but little might. Brahma 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 Brahmanas, Tapas and Yajna. Therefore by all means, O King, we shall kill the Deva-knowing, Yajna-performing and ascetic Brahmanas and cows that supply the sacrificial ghee. Brahmanas, 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 Siva and Brahma." Kansa approved of this counsel. He directed the Kamarupa bearing (_i.e._ bearing forms at will) Asuras to oppress all good people and they readily took to their work. NANDA AND VASUDEVA. *SKANDHA X. CHAP. 5.* 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 Mathura. Vasudeva learned of Nanda's arrival and went to meet him. Nanda stood up to receive him and embraced him heartily. Said Vasudeva: -- "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 (Balarama) 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 Vasudeva: -- "You have paid your yearly dues and have also met me. Now do not remain here any longer. For evils befall Gokula." Nanda left Mathura for Gokula. PUTANA *SKANDHA X. CHAP. 6.* With evil forebodings, Nanda made his way to Vraja, for he thought Vasudeva would not tell a lie. And he was right. By Kansa's orders, the fierce Putana 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 Yasoda and Rohini were so much struck by her fine exterior that they did not stop her access to Krishna. Putana placed the child on her lap and gave him milk from her breast full of deadly poison. The divine child knew who Putana 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 Yasoda. 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 Brahman, on the sacred bark (Bhurja) and then to tie it round the hand.) Yasoda 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 Vasudeva'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. *SKANDHA X. CHAP. 7.* 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. Yasoda 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. *SKANDHA X. CHAP. 7.* The child was once on the lap of Yasoda when he suddenly became so heavy that Yasoda had to throw him on the ground. The Asura Trinavarta 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. Yasoda 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." *SKANDHA X. CHAP. 8.* Garga, the family priest of the Yadus, came to Vraja at the request of Vasudeva. 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 Rama 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, (_Pita_). Now he has got the black color (_Krishna_). In the past, he was born as the son of Vasudeva. So those that know call him Srimat Vasudeva. 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 Narayana by his virtues, powers and fame." PRANKS OF THE BOY. *SKANDHA X. CHAP. 8.* 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. Yasoda would not beat him. So she only smiled. One day Rama and other boys complained to Yasoda 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 Yasoda. But what did she find within that mouth? The Seven Dvipas, the planets, the stars, the three Gunas and all their transformations, even Vrindavana 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 Maya I seem to be Yasoda, 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 Maya of Vishnu and Yasoda again knew Krishna to be her own son. Raja Parikshit asked: -- "What did Nanda do that Krishna would be his foster son? And what did Yasoda 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: -- "Drona, the chief of the Vasus, with his wife Dhara shewed great obedience to Brahma. 'When born on Earth may we have the highest devotion for Him.'" Such was their prayer to Brahma and it was granted. Drona was born as Nanda and Dhara as Yasoda. THE TYING. *SKANDHA X. CHAP. 9.* One day Yasoda was churning curdled milk and singing the deeds of her son. Krishna came up and, desirous of sucking milk, held the churning rod. Yasoda 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. Yasoda 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. Yasoda 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. *SKANDHA X. CHAP. 10.* The Yaksha King Kuvera had two sons -- Nalakuvara and Manigriva. They became maddened with power and intoxicated with drink. Narada passed by them while they were playing with Gandharva girls stark naked in a river bath and they heeded him not. Narada thought how best he could reclaim them. "Poverty is the only remedy for those that lose their heads in wealth. These sons of the Lokapala 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 Vrindavana. 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 Narada. 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. *SKANDHA X. CHAP. 11.* 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. *SKANDHA X. CHAP. 11.* Seeing that calamities befell Brihat Vana (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 Rakshasa 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 Vrindavana 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 Yasoda, and Rohinl attentively listened to them. At last they entered Vrindavana, which gives pleasure at all times, with the carriages; they made a semi-circular abode for the cattle. Rama and Krishna saw Vrindavana, the hill Govardhana and the banks of the Yamuna 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. *SKANDHA X. CHAP. 11.* One day Rama, 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 Balarama 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. *SKANDHA X. CHAP. 11.* 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. *SKANDHA X. CHAP. 12.* One day Krishna was playing with the boys in the forest. Agha, the youngest born of Putana 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 Vrindavana. "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. *SKANDHA X. CHAP. 13-14.* 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. Brahma, 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 Brahma. To please Brahma, 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, Balarama 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. Balarama 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 Rama what had happened. Brahma 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 Maya and those brought into existence by the Maya 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, Brahma became deluded himself. In another moment Brahma 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. Brahma became overpowered, stupefied. Recovering himself, he found once more Sri Krishna alone, searching for the calves and boys in Vrindavana. 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 Atma 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 Atma 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 Atma of all Atmas. For the good of the Universe, he also looks by Maya 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 Kumara Lila of Krishna. The Pouganda Lila is now to commence. (Kumara is a boy below five, Pouganda is boyhood from the 5th to the 16th year). *END OF KUMARA LILA* DHENUKA. *SKANDHA X. CHAP. 15.* On attaining the Pouganda age, Rama and Krishna were placed in charge of cows. Vrindavana looked gay and Krishna amused himself with his companions in the forests. One day Sridaman, Subala, Stoka and other companions spoke to Rama and Krishna "Not far off is a forest of palm trees (Tala). Tala 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." Rama boldly entered that forest and gave a shake to the Tala trees, and Talas fell in abundance. Roused by the noise, the Ass rushed forth and kicked Rama with its hind feet. The Asura brayed and made a second rush, when Rama 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 Rama and Krishna. When they returned to Vrindavana 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 KALIYA SERPENT AND THE FIRE. *SKANDHA X. CHAP. 16-17.* The Nagas or serpents made offerings to Garuda on appointed days. Kaliya, 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, Kaliya sought shelter in a deep pool of water in the Yamuna. 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. Kaliya 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 Rama, to the Yamuna 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. Kaliya 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 Vrindavana. 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 Narayana. 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 Ramanaka Dvipa for fear of Garuda. But now as your heads bear the marks of my feet, Garuda shall not touch you." Kaliya left the Yamuna with his wives and the water of that river has been pure ever since. The people of Vrindavana 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 Rama, 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. *SKANDHA X. CHAP. 18.* It was summer. But Vrindavana was cool with its shade, its water-spouts and its river. Rama 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 Rama that of the other. The party of Krishna were routed near the Bhandiraka forest. Krishna carried Sridamana on his back, Bhadrasena carried Vrishabha and Pralamba carried Balarama. Pralamba ran with Balarama beyond the mark. Balarama suspected something evil. Then composing himself, he hit a blow on the head of the Asura and Pralamba lay down dead. THE FOREST CONFLAGRATION. *SKANDHA X. CHAP. 19.* The cattle strayed away from the Bhandarika 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 Bhandarika 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 Rama and Krishna, knew them to be Devas. THE RAINY SEASON. *SKANDHA X. CHAP. 20.* 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. *SKANDHA X. CHAP. 20.* 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 Asramas. 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 Mimansa 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. *SKANDHA X. CHAP. 21.* 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, Karnikara 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 Rama 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 Vrindavana 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 Vrindavana." 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. *SKANDHA X. CHAP. 22.* In the first month of the DEWY SEASON (Agrahayana), the girls of Vrindavana worshipped Katyayani (a name of the Goddess Durga, wife of Siva). The observances lasted for a month. The girls prayed to Katyayani that they might get Krishna for their husband. They bathed early in the morning every day in the river Yamuna. 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 Karmic fruits. For fried or burnt paddy does not germinate. Go back to Vraja. Your object in worshipping Katyayani is gained. These nights (_i.e._ on nights to come. _Sridhara_) you shall enjoy with me." KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.) *SKANDHA X. CHAP. 23.* 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 Brahmanas. _Sridhara_.) The boys became hungry and they complained to Rama and Krishna. Krishna said: -- "The Brahmanas are performing Angirasa Yajna. Take our names and ask them for food." The boys did as they were told but the Brahmanas 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 Brahmanas they deemed themselves to be superior to Him. They said neither yea nor nay. So the boys returned unsuccessful to Krishna and Rama. Krishna smiled and asked them to go to the wives of the Brahmanas. This they did. The Brahmana 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 Brahmana women long to embrace Krishna and forget their grievances. Knowing that the women had given up all desires for the sake of seeing Atma, 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 Atma and therefore the most beloved. Those that care for their Atma or self bear unconditional and unremitting Bhakti towards me. The Pranas, Buddhi, Manas, the relatives, the body, wife, children and riches all become dear for the sake of self or Atma. What can be therefore dearer, than Atma? Now that you have seen me, go back to your husbands. They have to perform the sacrifices with your help." The Brahmana 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' _Sridhara_.) 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. _Sridhara_)." 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 Brahmana women returned to their husbands and they were received well. The Brahmanas repented. But for fear of Kansa, they could not go to Vrindavana. They worshipped Krishna at home. INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION. (THE RAINY SEASON AGAIN.) *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 Kama." 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 Svabhava (Svabhava is Karmic 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 Brahmanas 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 Brahmanas 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 Vrindavana. Krishna carelessly lifted up the Govardhana hill with one hand and the people of Vrindavana 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 Vrindavana 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 Atma 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, Brahmanas and Devas, and of all that are good. By the command of Brahma, 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 Akasa Ganga. They all called him "GOVINDA." (He who attains (_Vinda_) as Indra the _Cows_ or _Svarga_ (Go) Sridhara.) The Rishis, Gandharvas, Vidyadharas, Siddhas and Charanas 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. *SKANDHA X. CHAP. 28.* After observing the fast of the 11th Day of the Moon, Nanda went to bathe in the river Yamuna, 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 Rama 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 Ishvara? 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 Yamuna 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 RASA (AUTUMN AGAIN.) *SKANDHA X. CHAP. 29-33.* Suka said: -- "Seeing those autumnal nights, gay with Mallika flowers, Bhagavan wished to enjoy Himself by resort to Yogamaya." (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 Maya." "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 Rasa play is only meant to recite the conquest of Kama Deva. This is the real truth. Moreover through this love topic, the five chapters on Rasa are calculated to bring about a complete disinclination to worldly matters. _Sridhara_). ("Those nights" _Go back to Vraja. These nights you shall enjoy with me_ -- the nights promised by these words. _Sridhara_.') 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 Lakshmi, 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 Kama for their object. They left their half finished work and went over to Krishna straight. _Sridhara_.) 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. _Sridhara_.) 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 Karmic 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 Atma, 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 Prarabdha Karma, or Karma that brought about the present birth and its surroundings, and Prarabdha is exhausted only after being worked out. So with the bonds of Prarabdha, how could they give up their body? "With their bonds completely severed at that very time." But Prarabdha 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 Atma 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. _Sridhara_.) Asked Raja Parikshit: -- "O Muni, they knew Krishna as only one enjoyable and not as Brahma. 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 Brahma in essence. But a devotion to them could not cause Moksha as they were not known as Brahma. How could union with Krishna cause Moksha, when he was not known as Brahma? Therefore this doubt. _Sridhara_.) Suka replied: -- "O King, I have said before how Sisupala 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 Brahma-hood is eclipsed in the Jiva. But Krishna is controller of the senses. Brahma-hood is manifest in him. He does not require to be known. _Sridhara_). Bhagavan 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 Bhagavan, there is no comparison between Him and other embodied men. _Sridhara_.) "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 Yamuna, 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 Putana 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 _Aradhana_ (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 Brahma, Siva and Lakshmi 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 Aradhana of Hari. She is the Radhika of Narada Pancharatra and of later day Vaishnavism. Radhika means literally one who makes Radhana or Aradhana. But I shall not touch upon her in a study of the Bhagavata Purana. The study of this Purana 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 Radhika). "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 Yamuna, 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 Bhagavata 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 Yasoda. Thou art the inmost seer of all things. Implored by Brahma thou hast appeared, O friend, in the line of the Satvats, 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 Sri 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. _Sridhara_. 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 RASA. Govinda commenced Rasa with his devoted band. (Rasa 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. _Sridhara_.) 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 Yamuna. After the bath they most reluctantly took leave of Krishna. In these enjoyments Krishna was self-contained. Asked Raja Parikshit: -- "The Incarnation of Isvara 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 Siva that could drink the poison that appeared from the ocean of milk. The words of the Lords (Isvara) 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 Isvara are attracted towards Isvara, by means of Sringara Rasa or love topics. Hence the love matter of Sri Krishna. This is the purport. _Sridhara_) The people of Vraja, deluded by the Maya 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. _Sridhara_.) When it was Brahma Muhurta, (the part of the night immediately preceding the dawn), the Gopis, with the permission of Sri 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 Kama or passion for women. SUDARSANA. *SKANDHA X. CHAP. 34.* (The Rasa is a teaching about conquering Kama by treating of indulgence in Kama itself. Similarly this chapter treats of the conquest of Vidyadhara. _Sridhara_.) 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 Sushumna in the human system at this stage of spiritual development). They adored Pasupati (Siva) and Ambika (Durga). 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 CHUDA. *SKANDHA X. CHAP. 34.* One day Rama 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 Chuda, the well-known attendant of Kuvera, drove the Gopis away northward. The girls wept and called out to Krishna and Rama for help. They ran after the Yaksha who in terror left the Gopis and fled away. Rama remained in charge of the Gopa girls. Krishna overtook Sankha Chuda and severed his head with its jewel and presented the crest jewel to Balarama. THE SEPARATION SONG OF THE GOPIS. *SKANDHA X. CHAP. 35.* 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. *SKANDHA X. CHAP. 36.* 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. NARADA AND KANSA. *SKANDHA X. CHAP. 36.* Narada told Kansa: -- "The female child was the daughter of Yasoda; Krishna and Rama are sons of Devaki. Vasudeva 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 Vasudeva. Narada prevented him. But the King put Yasudeva and his wife in iron fetters. He then ordered Kesi to kill Rama and Krishna. He called his ministers together in council. Addressing Chanur and Mushtika he said: -- "Rama and Krishna are to kill us. So Narada 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 Kubalayapida 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 Siva." Kansa then sent for Akrura, one of the chiefs of the Yadu clan. "Akrura," 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 Vasudeva. 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 Vasudeva, my old father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the Dasarhas. Then, O friend, the earth will be left without a thorn. Jarasandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vana 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." Akrura 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. *SKANDHA X. CHAP. 37.* 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 Narada also appeared and adored him, making reference to his future deeds. VYOMA. *SKANDHA X. CHAP. 37.* 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 Akasa), son of Maya, 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. AKRURA. Akrura was mightily pleased that he would see the lotus feet of Rama 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 Rama and Krishna, fell down at their feet. They duly honored him. Nanda also shewed every respect to Akrura. At night Akrura made a clean breast of everything to Rama and Krishna, telling how Kansa oppressed the Yadus, how Narada informed him of their presence in Vraja and who they were, how he planned their death, and the mission on which he sent him. Rama 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 Rama 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 Yamuna the brothers took their bath in the river and refreshed themselves with its water. They took their seat again in the chariot. Akrura 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 Rama 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, Charanas, Gandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in yellow clothes, with four hands, adored by the Rishis. Akrura made salutations and adored the Purusha with folded hands. Krishna then withdrew his form, as a play is withdrawn from the stage. Akrura got up and took his seat in the chariot. Krishna said: -- "Akrura, you look as if you have seen something unusual." Akrura 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 Mathura. MATHURA. *SKANDHA X. CHAP. 41-42.* Akrura asked Krishna and all the Gopas to come to his house. But Krishna would first kill Kansa before doing him this favor. So Akrura sorrowfully left him and informed Kansa about the performance of his mission. Krishna with Balarama 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. Rama 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 Sarupya (a kind of Mukti) after death. Then the brothers went to the house of a garland-maker named Sudama. Sudama 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 Trivakra (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. *SKANDHA X. CHAP. 43-44.* Kansa took his seat on a raised platform with his ministers. There was beating of drums. The athletes appeared on the scene, headed by Chanur, Mushtika, Kuta, Sala and Tosala. Nanda and other Gopas made their presents and were shown over to another platform. Hearing the noise, Rama and Krishna also came to see the match. At the entrance they were obstructed by the elephant Kubalayapida. 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 Mathura were attracted by the divine form of the brothers and they began to talk about their deeds. Chanura 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." Chanura replied: -- "You are neither a boy nor a youth below fifteen, Krishna. Nor is Balarama 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 Balarama do so with Mushtika." So it was. The fight was a drawn one. At last the brothers killed their rivals. Kuta then confronted Balarama, who killed him with his fist. Sola and Tosala also fell dead before Krishna. The other wrestlers fled for their lives. Rama 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. *SKANDHA X. CHAP. 44.* Kansa stopped the music. He exclaimed. "Let these two unruly sons of Vasudeva be driven out from the town. Take away the wealth of the Gopas. Confine this wicked Nanda. Kill that vile Vasudeva. 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 Rupa of Krishna. The eight brothers of Kansa attacked Krishna but they were put to death by Balarama. There was great rejoicing amongst the Devas. The wives of Kansa loudly lamented the death of their husband. Bhagavan 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. *SKANDHA X. CHAP. 45.* Krishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas, Madhus, Dasarhas and Kukkuras, who had left Mathura for fear of Kansa, now returned to that town. Vasudeva 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-Brahmanas, Kshatriyas and Vaisyas are the twice-born classes. Krishna was a Kshatriya by birth). After Upanayana, one has to practise Brahmacharya _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, Rama 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 Dakshina. (When a disciple leaves his Guru after the completion of study, he has to give some Dakshina 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 Prabhasa 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 Balarama to the seat of Yama called Sanyamani and blew the conch. Yama adored the brothers and wanted to know their behests. Bhagavan 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 Yama, 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. *SKANDHA X. CHAP. 46.* 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 Yasoda, 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 Yasoda he said: -- "Rama 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 Sadhus 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 Atma 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 Isvara. 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 Bhagavan: -- "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 Bhutas and the Indriyas, as also the Gunas themselves. I create, preserve and destroy self in self by self. By my Maya, I become the Bhutas, the Indriyas and the Gunas. But Atma is pure, it is all consciousness (Jnana), separate, unconnected with the Gunas. It is only by the mental states of wakefulness, dream and dreamless sleep that egoistic perceptions are caused in Atma. (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 Sankhya, 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 Rasa 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 Atma 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 Vrindavana, that had been rendered sacred by the dust of the Gopis' feet. (With that wish let us take leave of the Vrindavana Lila of Bhagavan Sri Krishna.) THOUGHTS ON THE VRINDAVANA LILA. Before making any remarks of my own, it will be necessary to draw upon the Upanishads. Gopala Tapani is one of the chief Upanishads dealing with Krishna. The work is divided into two parts. The first part gives one yantra for the Upasana of Krishna. The second part gives a narration. The women of Vraja asked Krishna to name some Brahmana to whom they could make offerings of food. Krishna named Durvasas. "But how can we approach him without crossing the Yamuna?" asked the Gopis. "Take my name, that of Krishna, a Brahmacharin, and the Yamuna shall give you way" So it was. The Gopis crossed the Yamuna and went to the Asrama 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 Yamuna?" The Rishi replied: -- "Remember me, the eater of Durva (a kind of grass) and the river shall give way." "Krishna a Brahmacharin! And thou an eater of Durva 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 _Sakamya_ Puris or places, on the top of Meru, as well as seven _nishkamya_ Puris. (The commentator Visvesvara explains "Sakamya," as regions where desires fructify. As on the Meru there are seven such Puris, so there are seven Nishkamya or Moksha-producing Puri's). On the earth, these, are seven Sakamya Puris (Ayodhya, Mathura and others.) Of these Gopala Puri (Mathura) is the direct abode of Brahma. As the lotus floats on the lake, Mathura rears itself up on the earth, protected by Chakra, the disc of Vishnu. Hence it is called Gopala Puri. This Puri is surrounded by twelve forests: -- Brihat Vana (from Brihat or great, large). Madhu Vana (From Madhu, a daitya). Tala Vana (Tala 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). Bhandira Vana (From Bhandira, the name of a religious fig tree). Sri Vana (From Sri or Lakshmi). Loha-vana (from Loha, the name of an Asura.) And Vrindavana (from Vrinda or Tulasi plant.) These twelve forests are presided over by the 12 Adityas, 11 Rudras, eight Vasus, seven Rishis, Brahma, Narada, the five Vinayakas (Moda, Pramoda, Amoda, Sumukha and Durmukha), Viresvara, Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Siva 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 (Murtis) in these forests, Rama (Sankarshana), Pradyumna, Aniruddha and Krishna (Vasudeva). There are twelve other Murtis in Mathura: _Roudri_ adored by the Rudras. _Brahmi_, by Brahma. _Devi_, by the sons of Brahma. _Manavi_, by the Maruts. _Vighna nasini_, by the Yinayakas. _Kamya_, by the Vasus. _Arshi_, by the Rishis. _Gandharvi_, by the Gandharvas. _Go_, by the Apsarasas. _Antardhanastha_ remains hidden. _Svapadangata_ is at the supreme abode of Vishnu. _Bhumisitha_ remains on the earth (Bhumi). Those who worship _Bhumistha_ know no death, they become liberated. Gopa is Jiva (Ego). Gopala = Gopa (Jiva) + ala (acceptor). Gopala is he who accepts the Jivas as his own. He who realises "I am Gopala" attains Moksha. Gopala always remains at Mathura. Mathura is the place for devotion. The Lotus of the heart is Mathura with its eight petals. The two feet of Narayana 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 Gada, with arms adorned by Keyura, 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. Mathura is from _Math_, to put down, because materiality is put down there by divine wisdom. The eight Dikpalas (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 Brahma 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 Ahankara. "Sankha," consisting of the five Bhutas, is held by the hand representing Rajas. "Chakra," consisting of Manas, is held by the hand representing Satva. "Padma" is the universe, the primal Maya. It is held by the hand, representing Tamas. "Gada" is primal Vidya or wisdom. It is held by the hand, representing Ahankara. "Garland" round the neck consists of the Manasa Putras of Brahma. 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 Bhagavata 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 Kanda, Vrindavana Kanda, Akrura Kanda and Mathura Kanda. The chief events of Krishna's divine life (Lila) are narrated in this book, but in the order of narration., it follows Hari Vansa more than the Bhagavata Purana. I refer only to those portions of the book, which to me appear important. We take the following from the Gokula Kanda. 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 Sloka, 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 Brahma 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 Brahma. Hence you shall be killed by the hands of your own father." They remained in their Linga Sarira in Patala. They incarnated as the first six sons of Vasudeva and were killed by Kansa, the incarnation of Kala-nemi. This is related in Harivansa. Therefore they are called Ardha Garbhas. The seventh Balarama 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 Antaryamin or inside all beings. Balarama is Sutratma, the Ego. XIX. The Cart Asura (_Sakata_) is a messenger of the death God from the South, XX. _Putana_ is a weapon of death in the form of a bird. XXI. _Trinavarta_ 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, Bhagavan 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 Yasoda of the stealing acts of Krishna. XXVII. _Vrindavana Kanda_. The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of Vrikas or wolves. (Kama and other passions are the wolves, _Nitkantha_), I. In treating of Pralamba Asura, mention is made of the nonperception of "I am Brahma," 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 Brahma, (X to XIV.) The first six sons of Devaki are the Six Indriyas (including Manas) and the seventh is the Jivatma, 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 Vrindavana Kanda. He makes quotations from the Skanda Purana, which speak of the twofold meanings of the narration texts, one Adhyatmika and another Adhi bhautika, the former being difficult to follow. Following up these quotations, Nilkantha says; "Those that are not prepared for the Adhyatmika hindering of all modifications of the mind, must seek the Adhibhautika Lila of Bhagavan. And if they concentrate their minds on the _holy deeds of Bhagavan_, they acquire the result of Samadhi." Krishna is Paramatma. The intercourse of the Gopis was not therefore adulterous. (XXXVII and XXXVIII.) _Akrura Kanda_. In this Kanda, Akrura comes to Vraja and takes Rama and Krishna to Mathura. _Mathura Kanda_. 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. "Yasoda" is Mukti. Maya is three-fold Satvika, Rajasika and Tamasika. Satvika Maya is in Rudra, Rajasika in Brahma and Tamasika in the Daityas. Devaki (_Deva+ki_ or chanted by the Devas) is Brahma Vidya. "Vasudeva" is Nigama. The "Gopis" and the cows are Riks. (Vedic Mantras) Brahma is the stick of Krishna. Rudra is His flute. Indra is the horn, "Gokula Vana" is Vaikuntha. The trees are the Rishis of Vaikuntha. The Daityas (Trinavarta and others) are greed, anger and other passions. Krishna, in the form of Gopa, is Hari. Rama is the Sesha serpent. The eight principal wives and the sixteen thousand and one hundred minor wives of Krishna are the Riks and Upanishads. "Chanura" is Dvesha (Dislike). "Mushtika" is Matsara (Egoism, Envy). "Kubalaya pida" is Darpa (pride). "Vaka" is Garva (Arrogance). "Rohini" is Daya (Tenderness). "Satya bhama" is Ahinsa, (Non-Injury). "Agha" is some fatal disease, such as consumption &c. "Kansa" is Kali(?) (The commentator Narayana says that by Kali we are here to understand Kalaha or quarrel, for Kansa is the incarnation of Kalanemi and Duryodhana is the incarnation of Kali.). "Sudaman" is Sama (restraint of the mind). "Akrura" is Satya (Truth). "Uddhava" is Dama (restraint of the senses). "Sankha" is Vishnu himself in the form of Lakshmi. The Milk products of the Gopis correspond to the ocean of milk in the universe. Kasyapa is the Ulukhala (wooden mortar used in cleansing rice), to which Krishna was tied by Yasoda. The rope that was used in the tying of Sri Krishna is Aditi. Chakra is Veda. The garland Vaijayanti is Dharma. The umbrella is Akasa. Gada is the Goddess Kalika. The bow of horn (Sarnga) is the Maya of Vishnu. The Arrow is Kala, the destroyer of all lives. The Lotus is the seed of the universe. Garuda is the religious fig tree named Bhandira. 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 Kalanemi, "Kesin is Haya Griva, "Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chanura and Mushtika are the Asuras, Varaha and Kisora." PADMA PURANA throws the greatest light on the Vrindavana Lila of Sri Krishna. The chapters refer to the Patala Khanda of that Purana. Ch. 38. Of innumerable Brahmandas (solar systems), there is one supreme seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and Vaikuntha, Siva Loka and others are the lower aspects. Goloka is represented on the earth by Gokula, and Vaikuntha by Dvaraka. Vrindavana is within the jurisdiction of Mathura. Mathura 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, Bhandira, Mahavana, Tala, Khadir, Bakula, Kumud, Kamya, Madhu and Vrindavan. There are several sub-forests too, which witnessed some scene or other of Krishna Lila. 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 Katyayani. Their clothes were also stolen on this petal. The northern petal is the seat of the twelve Adityas. It is as good as the disc itself. The north-west petal is the seat of Kaliya. 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 Brahma. On the south-western petal, the Asuras Vyoma and Sankha-chuda were killed. These eight petals are situated in Vrindavana. Outside Vrindavana, 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 Tala (where the Asura Dhenuka was killed), the ninth Kumuda, the tenth Kamya (where Brahma knew Krishna as Vishnu), the eleventh many forests, the twelfth Bhandira, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha, and the sixteenth Mahavana. The deeds of Sri Krishna up to the age of five were all performed at Mahavana. Vrindavana is the seed cavity of the thousand-petalled lotus. By all means place Vrindavana in the heart cavity. Krishna is always a Kisora (between ten and fifteen) at Vrindavana, (_i.e._ Vrindavana proper, the particular forest of that name). At the centre of Vrindavana 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 Vrindavana. Brahma, Vishnu and Siva are all His parts. His primal Prakriti is Radhika. *CHAPTER 39.* Govinda with Radha is seated on the golden throne. Outside the throne, on the seat of Yoga, remain the chief favorites of Krishna, who are parts of Radhika. Lalita stands on the west, Syamala on the north-west, Srimati on the north, Haripriya on the north-east, Visakha on the east, Saivya on the south-east, Padma on the south, and Bhadra on the south-west. Then there is another group of eight, Chandravali, Chitrarekha, Chandra, Madana Sundari, Sri, Madhumati, Chandra-rekha, and Haripriya. Of this latter group, Chandravali holds almost equal position with Radhika. 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. Sridaman is on the west, Sudaman on the north, Vasudaman 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 Parijata tree, is Vasudeva, with his eight wives, Rukmini, Satyabhama, Jambavati, Nagnajiti, Sulakshana, Mitravinda, Anuvinda and Sunanda. On the north, under a Harichandana tree, is Sankarshana with Revati. On the south, under a Santana 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 Sunanda. Rishi Satya-tapas meditated on Krishna for ten Kalpas, and he then became a Gopi named Bhadra. Rishi Hari-dhama became a Gopi, named Raktaveni, at the end of three Kalpas. Rishi Javali became Chitra-gandha after ten Kalpas. Suchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the end of one Kalpa. Jatila, Janghaputa, Ghritasin, and Karbu became Gopis after three Kalpas. Suka, son of Dirgha-tapas, Vyasa of the previous Kalpa, became daughter of Upananda. One son of Svetaketu became the daughter of Balavani. Chitra-dhvaja, son of Rajarshi Chandraprabha, became Chitrakala, 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 Labanga. These are some of the favorite Gopis of Krishna. CHAP. 42. The form of Sri Krishna, as seen at Vrindavana, is constant. Mathura, Vrindavana, Yamuna, the Gopa girls, the Gopa boys, Sri Krishna as an Avatara -- 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 Vrindavana. Govardhana is the eternal servant of Hari. CHAP. 43. Arjuna wanted to know the mysteries of Vrindavana and of the Gopis. Krishna said they were unknown to Brahma 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 Vrindavana, which is placed over Goloka. With the divine vision, given by the goddess, Arjuna saw the mysteries of Vrindavana, 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-rasa, this is Rasa 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 Radhika". Arjuna worshipped Radhika 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 Purana. This ideal was further worked out and further revelations were made by Chaitanya, who is believed to be an Avatara 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 Vrindavana Lila 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 Lila, 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 Mathura is in every man, the kingdom of his own mind, where the personal self is to be _put down_. Mathura 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 Rama, and Satrughna killed the demon. But materialism regained its lost ground and the forces of descent gathered strong round Kansa. Kansa was Kala-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 Prakritic 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. Ahankara, 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 Prakriti. It gives the sense of perceiving Atma. 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 Balarama. 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. Balarama 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 Ishvara, 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 Yogamaya, both together. Sri Krishna was the highest of the high, beyond the Maya that enshrouded the Brahmanda. How could he come in contact with the Jivas of Brahmanda? 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 Maya, 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 Maya. The Gopis met Sri Krishna because they worshipped Yoga Maya (Katyayani). Sri Krishna had personal contact with the Gopis at Rasa, because He invoked Yoga Maya at the time and got her help. Yoga Maya is the highest sense of which Jiva is capable, and, when Durga appeared in her third incarnation as Yoga Maya, she was not to undergo further incarnation in this Kalpa. To the developing sense of Yoga Maya, Siva 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 Maya 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 Brahma, Vishnu and Siva, the triune aspect of the second Purusha, are limited by the universe they lord over. Siva is also called an aspect of the first Purusha in Saiva Puranas. 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 Avataras are said to be manifestations of the second Purusha. But Krishna is Bhagavan 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 Ishvara. In the perfected being, the aspects of sat (existence), chit (consciousness) and ananda (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 Brahman, 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 Jnana. 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 Ishvara, 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 Vrindavana is Sri Krishna. And the bliss of the Gopis is self-attainment, attachment to self or Atma 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 Vrindavana Lila 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 Radhika and of her fellow Gopis. It is the Bliss aspect of Isvara 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 Putana 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, Trinavarta 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 Brahma Vaivarta Purana 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 Vrindavana. Vrindavana 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 Vrindavana Upasana with the utmost solemnity possible. Those who cannot bring themselves to an exalted appreciation of the Vrindavana Lila had better not read the Bhagavata at all. The Gopas and Gopis went to Vrindavana. Rama 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 -- Adhyatma, Adhibhuta 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 Adhibhuta. The possessor of the senses and the mind is the Gopi, the Ego or Jiva. In Vrindavana, 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 Vrindavana the Devas surrender themselves entirely to Krishna. The calves or the Vatsas are the modifications of the senses and the mind -- the Vrittis. In Vrindavana, Rama and Krishna first tended the calves. The Gopa boys were the attendants of Rama and Krishna, the parishads or companions who reached very near the state of divinity, the work-mates of Bhagavan 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 Brahma_. -- 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 Brahmana 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 Brahma'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 Brahma 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 Atma itself. The senses and the mind were now irresistibly drawn towards their calves. The Gopas were more than ever attached to their boys. Balarama noticed this and spoke to Krishna. The query of Raja Parikshit and the reply of Suka explain the whole position. This brings us to the end of the KUMARA LILA of Sri Krishna which prepares the way for the union of the human soul with the over-soul, of Jiva Atma with Parama Atma. We come next to the POUGANDA LILA when Krishna guided the mind itself and all were attached to Him. _Krishna, the tender of the cows._ Rama and Krishna were now in charge of the cows themselves, the senses and the mind. _The Kaliya serpent._ Yama is the Death-god. The river Yamuna is his sister. _Kaliya_ is from kala or time. Kaliya 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 Vrindavana. 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 (Balarama) 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 Vrindavana. The Gopis now had a right to approach Sri Krishna as their lover. They became full of Him (_tanmaya_), and they worshipped Katyayani (Yoga Maya) 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 (Rasa Lila). _Vedic Brahmans 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 Gita know very well that Sri Krishna raised his voice against Vedic karma and preached the performance of unselfish karma in its stead. The Vedic Brahmanas 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 Gita. 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." Sridhara 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 Brahma 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 Brahmandas proceed from the plane of Vaikuntha. Both Siva and Vishnu are aspects of the first Purusha, but not Brahma. Siva Loka or Kailasa is therefore included in Vaikuntha. The plane of Brahma is Satya Loka or Brahma Loka, the highest plane of the Brahmanda. The worshippers of Brahma or Hiranya-garbha reach the plane of Brahma Loka. There they remain till the Brahmanda becomes dissolved at the end of the life period of Brahman. Vaikuntha is the plane of Vishnu as the first Purusha. He has four aspects on that plane -- Vasudeva, Sankarshana, Pradyumna and Aniruddha. His female aspect is Lakshmi. 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. Ishvara gives us existence, consciousness and bliss, so that we may develop new centres that approach the state of Ishvara, 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 Dvaraka Lila. The acts of Sri Krishna that constitute the Vrindavana Lila 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 Avatara is different from Sri Krishna as the beloved and the lover. As an Avatara, 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 Rasa Lila. The significance of this Installation will never be lost sight of by those who want to make a critical study of the Rasa Lila, or to apply the ordinary canons of morality to this most sacred, most sublime, and most soul-enchanting act of Sri Krishna the RASA LILA. THE RASA. Who can presume to explain Rasa! What mortal mind can approach, even in conception, the divinity, the sublimity of the five chapters on Rasa! 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 Prarabdha 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 Vrindavana Lila is Nitya or constant. The Rasa Lila 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 Vrindavana 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 Brahma thou hast appeared, O friend in the line of the Satvatas, 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 Rasa Lila, that men may become gods on the Earth. _Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma._ The Vidyadharas and Yakshas were controlled and other obstacles overcome. Even the barrier of Akasa, which forms the final limit of actions and wisdom in the universe, was pushed through. Work was now over at Vrindavana. The Bhaktas were now fitted to pass across the limits of Brahmanda to Goloka. _Akrura._ With the advent of Akrura, we move backwards from the heart to the head, from the world of Bhaktas to the world at large. When Kansa presided over Mathura, men were guided by Self in their thoughts and actions. Jarasandha, who represented the Brahmanism of self-seeking Yajnas, was the friend of Kansa. Akrura was the messenger selected by Kansa to fetch Rama and Krishna from Vrindavana. _Krura_ is cruel. Akrura is one who is not cruel. It was not cruelty on the part of Akrura to take Rama and Krishna to Mathura. He was no doubt seemingly cruel to the Gopis. But he was kind to the generality of mankind, who did not live in Vrindavana. 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 Sandhya and recited Vedic Mantras; he was rewarded with the vision of Rama and Krishna in meditation. This votary of Karma Kanda was a fitting messenger from Kansa. He united in himself the spirituality of Karma Kanda and the unselfishness of the path of Devotion. From Vrindavana to Mathura we proceed from the inner man to the outer man, from the everlasting companions of Sri Krishna to His surroundings as an Avatara. In the Vrindavana Lila, 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 Avatara 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 Lila is based upon undying, eternal truths, upon the permanent relations between Jiva and Ishvara. The heart of man is the seat of this Lila, 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 Vrindavana. 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 Dvaraka. 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 Bhagavata says, the higher Lokas are transformations of Nishkama 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 Triloki. 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 Avataras 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 Charitamrita, which embodies the teachings of Chaitanya, says that the Lila of Krishna is reproduced throughout the fourteen Manvantaras over all parts of the Brahmanda, just as days and nights are produced over all parts of the earth. The Lila is constantly performed in Goloka, and it is reproduced over parts of Brahmanda, according to the will of Krishna. Vrindavana is only a reflection of Goloka. When we go to Mathura, 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 Mathura and Dvaraka, we find him as an Avatara, 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 Vrindavana follow the path of Divine Love and sweetness. *END OF VRINDAVANA LILA,* MATHURA LILA THE HUNCH-BACKED GIRL AND THE PANDAVAS. *SKANDHA X. CHAP. 48-49.* To keep his word, Sri Krishna went with Uddhava to the house of the hunch-backed girl. He gratified her desire and gave her what she wanted. Sri Krishna then went with Rama and Uddhava to the house of Akrura. Akrura rose up to receive them. He adored Krishna saying: -- "Thou hast come down for the good of the Universe. Whenever the olden path of the Vedas is crossed by the evil paths of unbelievers, Thou dost manifest Thyself, as now, by the attribute of Satva." Sri Krishna said: -- "Good people like yourselves are to be always adored by men and the Devas. For while Devas are self-seeking, Sadhus are not so. The places of sanctity on the earth and idols and stones, that symbolise divinity, have the power to purify the mind after long service, while the very sight of Sadhus is purifying. Go thou to Hastinapura and make enquiries about the Pandavas. They are still young and they have lost their father. We hear they are living with Dhritarashra. But the blind king is too much in the hands of his evil sons and he may not be impartial to his nephews. So enquire whether his treatment of them is good or bad. When I know that, I shall do what is best for my friends." Akrura went to Hastinapura and learned from Vidura and Kunti the cruel treatment of the Pandavas by Dhritarashra and his sons. Dhritarashra confessed that he could not hold the balance evenly between his sons and nephews, as his attachment for his sons was too great. Akrura returned to Mathura and informed Rama and Krishna of all that he had heard. JARA SANDHA, YAVANA AND DVARAKA. *SKANDHA X. CHAP. 50.* Kansa had two wives, Asti and Prapti. They were the daughters of Jarasandha, king of Magadha (modern Bihar). The latter king learned from his daughters the fate of Kansa and became highly enraged. He collected an army of thirteen Akshauhinis, (one Akshauhini consisting of 21,870 chariots, as many elephants, 65,610 horses, and 109,350 foot), and he besieged Mathura on all sides. Krishna thought for a moment how he could best serve the object of his Avatarship. He found in the army before him a collection of the forces that oppressed the Earth. He thought of killing the army and of saving Jarasandha, who might be instrumental in raising such large armies over and over again. "For it is to remove the weight now oppressing the Earth that I have incarnated. I have to protect the good people and kill those that are not so." Two chariots came from the Heavens fully equipped. Rama and Krishna drove out on those chariots. They killed the whole army in no time. Rama fell upon Jarasandha and well-nigh killed him when Krishna caused him to be set free. Jarasandha, in his disgrace, thought of practising asceticism but he was kept off by other kings who consoled him with words of worldly wisdom. The king of Magadha was however not to be easily put down. Seventeen times he led his army to an attack on Mathura, and each time he lost his entire army at the hands of Krishna and his followers. Before the fight commenced for the eighteenth time, Kala Yavana appeared on the field of battle with three crores of Mlechha troops. Krishna held counsel with Rama as to the course to be adopted. The brothers might engage with Kala Yavana in fight, but Jarasandha would make havoc in the meantime amongst their clansmen at Mathura. So Krishna planned the erection of a fort, within the seas, where he might harbour his clansmen in safety. So the fort was built extending over twelve Yajanas. It was laid out with a town of exquisite skill and workmanship. High buildings with golden towers, extensive roads, large gardens enhanced the beauty of the town. The Devas offered their best things and the Lokapalas surrendered their rulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen to this town. He then left the town in charge of Balaram and himself went out to fight with Yavana. (Yavana, is one altogether outside the pale of Hinduism, a Mlechha.) Kala Yavana recognized Krishna and pursued him. Krishna drew him inside a mountain cave. There Kala Yavana found a man lying asleep. He thought Krishna was pretending sleep. So he gave the man a kick. That man had been sleeping for a long time but he gradually opened his eyes and in anger looked at Yavana who became consumed by the fire proceeding from that look. MUCHUKUNDA *SKANDHA X. CHAP. 51.* Raja Parikshit asked -- "Who was the man and why was he sleeping in the cave?" Suka replied: -- "He was a descendant of the line of Ikshvaku, son of the great King Mandhata, by name Muchukunda. He had helped the Devas in their fight with the Asuras. When the fight was over, the Devas showed him the cave and asked him to rest there. The Devas blessed him with a long sleep." When Yavana was killed, Krishna appeared before Muchukunda. "Who mayest thou be with such overpowering glory?" the latter asked. Krishna replied: -- "My births and deeds are infinite. Even I cannot count them. At the request of Brahma, I am at present born in the line of Yadu as the son of Vasudeva, for the protection of religion and for the rooting out of the Asuras. I have killed Kansa who is no other than Kalanemi. I have killed Pralamba and others. This Yavana was also killed by me, by means of the fire from your eyes. I have now come here to favor thee, for I am bound by affection to my votaries. Ask what boon thou likest. Thou shalt have all thou desirest." Muchu Kunda remembered the foresaying of Garga that there was to be a Divine Incarnation in the 28th Kali Yuga and he therefore knew Krishna to be the divine Lord. He asked for no boon but devotion to Krishna. "Truly" said Krishna, "thy mind is pure and noble for it is not tempted by boons. Those that are wholly devoted to me do not yield to desires. Those that are not devoted may control their mind by Pranayama and other practices but, as their desires are not overcome, they are found to go astray. Roam about the Earth, with mind fixed in me. Thy devotion shall never fail. Wash away the impurities of the present life with devoted concentration of the mind. In the next birth thou shalt be born as a Brahmana and become the greatest friend of all beings, and thou shalt then fully attain me." Muchu Kunda came out of the mountain cave. He found that the animals and trees were all short-sized and hence inferred it was Kali Yuga. He made his way to the north and engaged himself in devotional practices in the Badari Asram of Nara and Narayana. (What has been the next birth of Muchu Kunda? How has he befriended the universe! Or is he still to come?) Krishna came back to Mathura. He killed the Mlechha troops. His men and cattle were carrying the booty to Dvaraka. When on the way, Rama and Krishna were attacked by Jara Sandha with a large army. The brothers feigned a flight. Jara Sandha chased them with his army. They climbed up a mountain. Jara Sandha made a search, but could not find them. He then set fire to the mountain sides. The brothers jumped down eleven Yojanas and made their way to Dvaraka. DVARAKA LILA. RUKMINI. *SKANDHA X. CHAP. 52-54.* We have been already told of Balarama's marriage with Revati. Sri Krishna married Rukmini in the Rakshasa 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 Rakshasa). 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 Sisupala, son of the king of Chedi. Rukmini secretly sent a Brahmana messenger to Krishna and gave him a letter. The Brahmana 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 Sisupala 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 Siva, then come, O brother of Rama, and hold my hand and let not others do so. The day after to-morrow is fixed for my marriage. Come thou unnoticed. Defeat Sisupala and others and carry me away by force in the Rakshasa 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 Brahmana 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 Sisupala, also made grand preparations. He came with a large retinue to Kundina. Bhishmaka went out to receive him, and led him to his quarters. Salva, Jarasandha, Dantavakra, Viduratha, Paundraka, and many other kings, friendly to Dama Ghosha joined him with large armies. They anticipated a fight with Krishna and Rama and they came well prepared for the occasion. Rama 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 Rama. 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 Sisupala 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 Dvaraka and married her in due form. PRADYUMNA. *SKANDHA X. CHAP. 55.* The god Kama is an aspect of Vasudeva. 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 Kama (or passions) incarnate, (Kama rupin), 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 Kama. 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 Kama Deva, she nursed him and became attached to him. In time, Kamadeva grew tip and Mayavati approached him with expressions of love. "What is this mother?" asked Kamadeva, "Why this change in your feelings towards me!" "Thou art Kamadeva, 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 Maya. Kill him by means of Delusion and other powers of Maya known to thee." Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all other Mayas. Pradyumna fought with Samvara and killed him with the help of Mahamaya. Rati then carried her husband to Dvaraka. 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 Vasudeva, Devaki and Rama. Narada related the story of Pradyumna's adventures. There was great joy at Dvaraka 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. *SKANDHA X. CHAP. 56.* King Satrajit was a votary of the Sun-God. He got a present from his deity of the Syamantaka jewel. He came to Dvaraka 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, Jambavat, 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 Jambavat was playing with the jewel. Krishna appeared before the boy. The nurse screamed aloud. Jambavat rushed out in anger and attacked Krishna. The fight went on for twenty eight days and at last Jambavat 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. Jambavat gladly offered his daughter Jambavati with the jewel to Sri Krishna. He then returned to Dvaraka 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: *SKANDHA X. CHAP. 57.* Hearing that the Pandavas had been killed in the Lac-house, Rama and Krishna went to Hastinapura to offer their condolences. Taking advantage of their absence, Akrura 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 Hastinapura and informed Krishna of the killing of her father. The brothers came back to Dvaraka. 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 Akrura. Akrura knew Krishna as Atman and he would not do anything. Satadhanu however left the jewel with Akrura and fled away on horse-back. Rama 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." Rama replied -- "Satadhanu must have left the jewel with some one. Try to find him out. Go back to Dvaraka. I shall in the meantime pass some time with my friend, the king of Mithila." Rama remained at Mithila for a few years. Duryodhana also came there. He learned the art of fighting with the mall from Rama. Sri Krishna went back to Dvaraka and told Satyabhama how he had killed Satadhanu but could not find the jewel. Kritavarman and Akrura heard all that took place and they fled for their lives from Dvaraka. In the absence of Akrura the people of Dvaraka 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 Akrura. 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 Kasi (Benares). The king of Kasi offered his daughter Gandivi to Svafalka and it rained at Kasi. Akrura is the son of that Svafalka. He has got the powers of his father. It rains wherever Akrura 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 Akrura, 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." Akrura 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 Akrura. THE OTHER WIVES OF SRI KRISHNA. *SKANDHA X. CHAP. 58-59.* Sri Krishna went to see the Pandava brothers at Hastinapura. They gave him a most devoted reception. One day Krishna and Arjuna went on a hunting excursion to the side of the Yamuna. 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 Yamuna 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 Visvakarman at the request of Arjuna and the Khandava forest was burnt by the Fire-god. The rains over, Krishna went to Dvaraka 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-kirti. 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 Satyabhama to Prakjyotisha, 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, -- Tamra, Antariksha, Sravana, Vibhavasu, 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 Dvaraka. He then went with Satyabhama to the place of Indra and there restored the ear-rings to Aditi. At the request of his wife, Krishna uprooted the Parijata tree and placed it on the back of Garuda. The Devas resisted, but Krishna defeated them all. The Parijata tree was planted in the quarters of Satyabhama 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. *SKANDHA X. CHAP. 60.* 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 Sisupala 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. Sisupala, Salva, Jarasandha, 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 Dvaraka Lila, 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 Prakritic elements. And if Krishna wrested her away from the hands of the material energies of Prakriti and even from her own Prakritic 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 Kalpic 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 Brahma, Vishnu and Siva, 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 Atma of the Universe, that I have sought Thee. The flow of Time that arises from Thy eyebrow swallows up the desires of even Brahma 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, Yayati, 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 Lakshmi. 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 Atma?) 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 Atma, represented by Sri Krishna. The kings represent here the followers of material elements in the Universe or in man.) THE SONS OF KRISHNA. *SKANDHA X. CHAP. 61.* The wives of Krishna had each ten sons. _The Sons of Rukmini were._ -- Pradyumna, Charudeshna, Sudeshna, Charudeha, Sucharu, Charu Gupta, Bhadra Charu, Charu-Chandra, Vicharu and Charu. _The ten sons of Satyabhama were._ -- Bhanu, Subhanu, Svarbhanu, Prabhanu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Sribhanu and Prati-bhanu. _Jambavati had ten sons._ -- Samva, Sumitra, Purujit, Satajit, Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu. _Nagnajiti had ten sons._ -- Vira, Chandra, Asva-sen, Chitragu, Vegavat, Vrisha, Ama, Sanku, Vasu and Kunti. _Kalindi had ten sons._ -- Sruta, Kavi, Vrisha, Vira, Suvahu, Bhadra, Santi, Darsa, Purna Masa and Somaka. _Madri had ten sons._ -- Praghosha, Gatravat, Sinha, Bala, Prabala, Urdhaga, Mahasakti, Saha, Ojas and Aparajita. _Mitravinda had ten Sons._ -- Vrika, Harsha, Anila, Gridhra, Vardhana, Annada, Mahansa, Pavana, Vahni and Kshudhi. _Bhadra had ten Sons._ -- Sangramajit, Brihat Sena, Sura, Praharana, Arijit, Jaya, Subhadra, Rama, Ayu and Satya. Rohini (illustrative of the 16 thousand wives) had Tamra-tapta 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 Charumati, daughter of Rukmini. Rukmin also gave his grand-daughter Rochana in marriage to Aniruddha. THE DEATH OF RUKMIN. *SKANDHA X. CHAP. 61.* Rama, 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 Rama to a game of dice. At first, the wager was laid by Rama at one hundred, one thousand and ten thousand gold coins respectively. Rukmin won all the games. The king of Kalinga derided Rama by shewing his teeth. Rama did not like this. Rukmin then laid the wager at one lakh of gold coins. Balarama won the game. But Rukmin falsely declared that he had won it. Rama then laid the wager at ten krores. Rama 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 Balarama 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 Balarama. "Keeper of cows, what know you of games? They are the province of kings." Balarama 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. *SKANDHA X. CHAP. 62-63.* Bana, the eldest son of Bali, had one thousand hands. He was a votary of Siva. Siva asked him to name a boon and he prayed to Siva to be the keeper of his place. Once he told Siva that there was too much fighting-inclination in his hands, but he found no match for him except Siva himself. Even the elephants of space ran away in fear. Siva 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. Bana had a daughter named Usha. She met Aniruddha in a dream. On getting up, she exclaimed, "Friend where art thou?" Her attendant Chitra-lekha, daughter of the minister, named Kumbhanda, enquired whom she was looking for. Usha described the figure she had seen in her dream. Chitra-lekha 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-lekha by her Yogic powers went to Dvaraka 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. Bana came in unexpectedly and he found his daughter playing with a young man. The armed attendants of Bana attacked Aniruddha but he killed many of them with his club and they ran away. Bana then tied the prince with serpents' twinings. Narada gave the news to Krishna. Rama and Krishna, with their followers and a large army, attacked Sonita-pura, the seat of Bana. Siva engaged in fight with Krishna, Kartikeya with Pradyumna, Bana with Satyaki, Kumbhanda and Kupakarna with Balarama and Bana's son with Samba. Krishna worsted Siva and Pradyumna worsted Kartikeya. Bana then attacked Krishna. After some fighting the king fled away. The Fever with three heads and three feet, known as Siva'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 Siva sought the protection of Krishna. He got assurances that he need have no fear from Vishnu's Fever. Bana returned to the charge. Krishna began to cut off his hands with the Chakra. Siva appeared at the time and asked Krishna to forgive Bana as he had forgiven his father Bali. Krishna replied: -- "O Lord, I cannot kill this son of Bali. I promised Prahlada 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, Bana shall be thy constant companion, without fear of death or infirmity." Bana bowed down his head. He made over his daughter and Aniruddha to Krishna. NRIGA. *SKANDHA X. CHAP, 64.* 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 Ikshvaku. My charities knew no bounds and they have become proverbial. One cow belonging to a Brahmana got mixed with my herd and, without knowing that, I gave her to another Brahmana. While he was taking away the cow, the owner found her out. The two Brahmanas 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 Yama came and carried me away. Yama 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 Brahmana'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 Brahmana's property, consciously or unconsciously. BALARAMA AND THE DRAWING OF THE YAMUNA. *SKANDHA X. CHAP. 65.* Balarama went to Vrindavana to see his old friends. The Gopas and Gopis gave him a warm reception and they complained of the hard-heartedness of Krishna. Balarama 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 Yamuna. Fermented juice (Varuni) fell from the trees, as directed by Varuna. Balarama drank the juice with the Gopa girls and became intoxicated. He called the Yamuna to his side for a pleasure bath, but she did not came. Balarama 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 Balarama and sought his pardon. Balarama forgave her. He then had a pleasure bath with the girls. Lakshmi made presents to him of blue clothes, rich ornaments and an auspicious garland. POUNDRAKA AND THE KING OF KASI (BENARES). *SKANDHA X. CHAP. 66.* Poundraka, king of Karusha, thought, "I am Vasudeva." With this conviction, he sent a messenger to Krishna, calling him a pretender. He was staying with his friend, the king of Kasi. Krishna attacked Kasi, 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 Kasi prince, vowed vengeance and worshipped Siva. Siva, being pleased with his worship, asked him to name a boon. He asked how he could kill the slayer of his father. Siva told him to invoke Dakshina Agni, with a Mantra of black magic (_Abhichara_). Sudakshina did so with the aid of Brahmanas. The fire went towards Dvaraka to consume Krishna. Krishna sent his Sudarsana disc which overpowered the fire. The fire fell back on Kasi and consumed Sudakshina and the Brahmanas. Sudarsana still followed the fire. The divine weapon burnt the whole of Kasi and went back to Krishna. DVI-VID (MONKEY). *SKANDHA X. CHAP. 67.* 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 Dvaraka. Balarama 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 Balarama again and again who then killed Dvi-vid, to the great joy of all. SAMBA, LAKSHANA AND BALARAMA. *SKANDHA X. CHAP. 68.* Lakshana, daughter of Duryodhana, was to select her own husband, and there was an assembly of princes. Samba, son of Jambavati, carried away the girl by force. The Kauravas could not brook this insult. Bhishma, Kama, Salya, Bhuri, Yajna Ketu and Duryodhana united to defeat Samba and they brought him back as a prisoner. Narada 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 Hastinapura. He remained outside the town and sent Uddhava to learn the views of Dhrita-Rashtra. The Kurus came in a body to receive Balarama. When the formalities were over, Balarama composedly asked the Kurus, in the name of king Ugrasena, to restore Samba. 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." Balarama 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 Hastinapura. The town became topsy-turvy. The Kurus came and adored him. They brought back Samba and Lakshana. Duryodhana made large presents and Balarama became appeased. He went back with Samba and his bride to Hastinapura and related what had happened to the Yadus. NARADA AND THE WIVES OF SRI KRISHNA. *SKANDHA X. CHAP. 69.* "What a wonder that Sri Krishna married 16 thousand girls, all at one and the same time, with but one body!" So thought Narada and he came to see things with his own eyes at Dvaraka. He entered one of the rooms and found Krishna seated with one of the girls. Krishna washed the feet of Narada 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 Brahmanas, or making recitals of Gayatri, 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 Kama. Narada smiled and said: -- "O Lord of Yoga, I know the Yogic Maya, by service at Thy feet, as it is manifest in me, though hard of perception by those that are themselves under the influence of Maya. Now permit me to roam about the Lokas, filled with Thy glory, singing Thy deeds, which purify all the worlds." Sri Krishna said: -- "O Brahmana, 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. *SKANDHA X. CHAP. 70-73.* Krishna was holding council in the Assembly Room called Sudharma. A Brahmana came as a messenger from the Rajas who had been imprisoned by Jarasandha and confined in a hill fort. The Rajas sought their delivery from Krishna, who had defeated Jarasandha seven times and had been defeated by him only once. Narada appeared at the time. Krishna enquired from him about the Pandavas. The Rishi said: -- "Raja Yudhisthira intends to perform the great Yajna Raja Suya in Thy honor. Please give thy consent". Krishna turned towards Uddhava and asked for advice. Uddhava gauged the feelings of Narada, of Krishna and the assembly and said: -- "It is meet thou shouldst help thy cousin in the performance of Raja Suya Yajna and also that thou shouldst protect the Rajas that seek relief from thee. Kings all round will have to be conquered at the Raja Suya sacrifice. The defeat of Jarasandha 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 Jarasandha 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 Jarasandha. That king does not refuse any prayer of Brahmanas. Let Bhima ask for single combat in the disguise of a Brahmana. Surely that son of Pandu will kill him in thy presence." Krishna gave kind assurances to the messenger of the captive kings and left for Hastinapura. The Pandavas vied with one another in shewing respectful love to Krishna and Arjuna delivered up the Khandava forest to Agni and liberated Maya. In return for this kindness, Maya 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 Jarasandha. Bhima, Arjuna and Krishna went to the seat of Jarasandha in the disguise of Brahmanas. They begged hospitality from the king. King Jarasandha 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 Brahmana? Vishnu wanted to restore the lordship of the Triloki to India. Bali knew the Brahmana in disguise to be Vishnu. He still made over the Triloki 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 Brahmana?" Turning to Krishna, Arjuna and Bhima, Jarasandha said: -- "O Brahmanas, 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 Mathura 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 Jarasandha. He thought in his mind about the joining together by the Rakshasa woman Jara. (The legend is that Jarasandha was born, divided in two halves, which were put together by the Rakshasa 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 Jarasandha and took the other in his hand and tore asunder the body in two equal parts. Krishna placed Sahadeva, the son of Jarasandha, on the throne of Magadha, He then liberated the kings who had been imprisoned by Jarasandha. 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, Ravana, 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 Hastinapura. SISUPALA. *SKANDHA X. CHAP. 74.* 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. Vyasa, Bharadvaja, Sumanta, Gotama, Asita, Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma, Kripa and others, Dhritarashra with his sons, Vidura, Brahmanas, Vaisyas and Sudras: all the kings and their subjects came to witness the Yajna. The Brahmanas prepared the sacrificial ground with golden ploughs. They then initiated king Yudhisthira according to the Vedic rites. The Ritvik Brahmanas duly assisted at the performance of the Rajasuya. On the day of extracting Soma 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 Satvats, 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, Sankhya 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. Raja 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. Sisupala 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 Brahma, great in asceticism, wisdom and religious practices, adored even by the Lokapalas, their impurities all completely removed by divine perception. Overstepping them all, how could this cowherd (_Gopala_) boy, the disgrace (_pansana_) of his family (_Kula_), deserve to be worshipped, as if the crow (_Kaka_) deserves to get the sacrificial oblation (_purodasa_)? (Sridhara explains this Sloka and the following ones as a veiled adoration of Sri Krishna. _Gopala_ is the protector of Vedas, of the Earth and of others. The word _go_ means the Vedas and the Earth, besides "cow." _Kula pansana_ = Kulapa+ansana. _Kulapas_ are sinners. He who destroys (_Ansa_) them is _Kula pansana_. _Kaka_ may be read as compounded with another word in the Sloka, in the form of _akaka_. _Kaka_ is ka + aka. _Ka_ is happiness, _aka_ is misery. He who has neither happiness nor misery is _akaka_ _i.e._, one who has got all his desires. One who has got all his desires does not only deserve to get the _purodasa_ offering of the Devas but all other offerings. I do not think it necessary to reproduce the double interpretation by Sridhara of the other Slokas, which is continued in the same strain.) He has gone away from his Varna, Asrama 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 Yayati 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." Sisupala 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 Sisupala 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 Pandu and their allies of Matsya, Kaikaya and Srinjaya, took up arms to kill Sisupala. Sisupala 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 Sisupala with the Chakra. A flame like a glowing meteor rose from the body of Sisupala and entered Sri Krishna. For three births, Sisupala 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 Rajasuya sacrifice came to a close. Raja Yudhisthira performed the bathing ceremony, enjoined at the close of a sacrifice (_avabhritha_). THE SLIGHT OF DURYODHANA. *SKANDHA X. CHAP. 75.* The fame of Yudhisthira went abroad. All sang the glory of the Rajasuya sacrifice. Duryodhana became filled with jealousy. One day king Yudhisthira was seated on a golden throne in the assembly hall, prepared by Maya, 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 Maya (Magic), displayed by Maya, 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 Hastinapura. 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). SALVA. *SKANDHA X. CHAP. 76-77.* When Krishna carried away Rukmini, he defeated the kings in battle and, amongst others, he defeated Salva, king of Soubha, the friend of Sisupala. Salva vowed at the time to kill all Yadavas. He ate only a handful of dust and worshipped Siva. After a year Siva 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 Yadavas. At the bidding of Siva, Maya prepared an iron chariot, called Soubha, which could move at will to any place. Mounted on this chariot, Salva attacked Dvaraka, with his large army. He threw weapons, stones, trees and serpents from above and demolished walls and gardens. The people of Dvaraka became very much oppressed. Pradyumna and other Yadavas engaged in fight with Salva and his army. Salva's chariot was sometimes visible and sometimes not. It now rose high and now came low. With difficulty, Pradyumna killed Dyumat, the general of Salva. But still the fight went on for seven days and seven nights. Krishna had been at Hastinapura. He felt misgivings and hurried to Dvaraka with Rama. The fight was then going on. Krishna placed Rama in charge of the town and himself went to fight with Salva. Salva tauntingly addressed Krishna who gave the king a heavy blow with his club. Salva disappeared. Instantly a man came and informed Krishna that he was a messenger from Devaki. Salva had carried away his father Vasudeva. Krishna asked: -- "How could Salva conquer Rama so as to carry away my father?" But he had scarcely finished when Salva appeared with somebody like Vasudeva, 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 Vasudeva, and entered the chariot. Krishna found this was all the Maya of Salva and in reality his father was neither carried off nor killed. He broke the chariot Soubha with his club. Salva 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. *SKANDHA X. CHAP. 78.* Danta-Vakra was the friend of Sisupala, Salva 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." (Sridhara gives a second meaning to this Sloka. At the end of his third birth Danta Vakra was to regain his place in Vaikuntha. Sisupala and Danta Vakra, as explained before, were Jaya and Vijaya, gate-keepers of Vaikuntha. By the curse of the Kumaras, 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 Sisupala, and it entered Sri Krishna. Viduratha, 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. BALARAMA AND THE DEATH OF ROMAHARSHANA. *SKANDHA X. CHAP. 78-79.* Balarama heard that the Kurus and Pandavas were making preparations for a mutual fight. He belonged to neither side. So he went out on pretext of a pilgrimage. He went to Prabhasa 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 Vyasa, did not leave his seat. He belonged to the Suta community, -- a mixed class, born of Kshatriya father and Brahmana mother, -- but he took his seat higher than that of the Brahmanas. Balarama thought that the Suta had learned the Itihasas, Puranas and all Dharma Sastras from Vyasa but he had not learned humility and self-control and that he had become proud of his wisdom. Balarama cut off his head with the tip of a Kusa grass. The Rishis broke forth into loud cries of lamentation. Addressing Balarama, they said: "O lord! thou hast done a wrong. We gave him this seat of a Brahmana. 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 Brahmana. Thou art not regulated by the Vedas. But of thy own accord, do thou perform some Prayaschitta, and thereby shew an example to other people." Balarama enquired what he was to do. The Rishi asked him to do that by which their words as well as the act of Balarama both might prove true. Balarama said: "One's son is one's own self. So say the Vedas. Therefore the son of Romaharshana, Ugrasravas, shall be your reciter of Puranas. 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 Balarama to kill Valvala, son of the Danava Ilvala, who used to pollute the sacrificial ground on certain days of the moon. They also asked Rama to travel all over Bharata Varsha for twelve months, and take his bath at the sacred places. Rama killed Valvala and went out on pilgrimage. On his return to Prabhasa he heard about the death of the Kshatriya kings in the war between the Kurus and the Pandavas. He went to Kurukshetra. Bhima and Duryodhana were then fighting with each other with their clubs. Balarama tried to bring about peace. But they did not heed his words. He then returned to Dvaraka. Balarama once more went to Naimisha and he was adored by the Rishis. SRIDAMAN. *SKANDHA X. CHAP. 80-81.* Krishna had a Brahmana fellow-student, by name Sridaman. 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 Lakshmi (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 (_Chipitaka_) from the Brahmanas and tied that up in one corner of her husband's rag. The Brahmana went to Dvaraka, 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 Brahmana 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 Brahmana 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 Brahmana, though asked, was ashamed to offer the flattened rice to the Lord of Lakshmi and he cast down his head. The all-seeing Sri Krishna knew the object of the Brahmana's coming. He found that the Brahmana 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 Brahmana saying, "What is this! O friend you have brought this highly gratifying offering for me. These rice grains please me, the Universal Atma." So saying he partook of one handful. When he was going to take the second handful, Lakshmi 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 Brahmana 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 Brahmana and a sinner and this Krishna, whose breast is the abode of Lakshmi, 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 Brahmana 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. *SKANDHA X. CHAP. 82-84* There was a total eclipse of the sun. Krishna and all the Yadavas 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 Bhagavata Purana carefully avoids the battle at Kurukshetra. It barely mentions the duel between Bhima and Duryodhana. According to the Mahabharata, 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 Mahabharata was Tatva-masi, the unity of Jiva and Ishvara. Krishna and Arjuna looked alike. They were close companions. This Advaita view struck at the root of Upasana excepting as a means to an end; it put into the shade altogether the Path of compassion, the Path of service of which Narada is the guide for this Kalpa. So we find even Bhishma being killed. Bhishma died at Uttarayana and necessarily passed through the Devayana Marga, as an Upasaka. Whatever might be the goal of Upasana, the Bhagavata Purana treats of Upasana as an end and not as a means. The Bhagavatas, the Satvatas, 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 Bhagavata Purana. This explains the great meeting at Kurukshetra instead of the Great Annihilation.) Kunti complained to Vasudeva that he did not make any enquiries about her and her sons, in her many afflictions. Vasudeva said, for fear of Kansa the Yadavas had scattered themselves, and they could not make enquiries about one another. The Kurus, Pandavas and the kings were all glad to see Krishna and his wives. Rama and Krishna duly honoured them all and made valuable presents. They all admired the good fortune of the Yadavas, in having Krishna always in their midst. Nanda and Yasoda were duly respected by Vasudeva 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, (Akasa, air, fire, water and earth), so (the material parts in) all beings resolve themselves into the primal elements. Atma pervades all beings as the conscious Perceiver (Atma). Know both (the Perceiver and the Perceived) to be reflected in me, the Supreme and the Immutable." The Gopis were taught this Adhyatma 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 (Sukshma) 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 Ishvara. They then took leave of him. Vasudeva however detained them, saying they should instruct him as to how he could exhaust his Karma. Narada 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 Vasudeva, 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." Vasudeva then performed Yajna, and the Rishis officiated. The Yajna over, the Rishis went away. Dhritarashra, Vidura, the Pandavas, Bhishma, Drona, Kunti, Narada, Vyasa, his friends and relatives, parted with a heavy heart. Narada and his followers were detained for three months by the Yadavas, such was their love for them. They then received many presents and left for Mathura. Seeing the approach of the rainy season, the Yadavas also went back to Dvaraka. VASUDEVA, DEVAKI, AND THEIR DEAD SONS. *SKANDHA X. CHAP. 85.* Vasudeva 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 Rama, the people of Dvaraka, nay the whole universe are to be known as Brahma. Atma, 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 Bhutas in the Bhoutic objects." Hearing these words of wisdom, Vasudeva learned to see unity in diversity. Devaki had heard of the powers of Rama 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. Rama and Krishna entered by Yogic power the regions of Sutala. Bali shewed them every respect and worshipped them. Krishna said: "In the Svayambhava Manvantara, Marichi had six sons by Urna. These sons of the Rishi laughed at Brahma, because he grew passionate towards his daughter. For this they became Asuras and sons of Hiranyakasipu. Yoga Maya 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 SUBHADRA *SKANDHA X. CHAP. 86.* Raja Parikshit enquired how Arjuna had married his grandmother Subhadra, the sister of Rama and Krishna. Suka replied: -- "Arjuna heard that Rama was going to give Subhadra (the cousin of Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyasin and went to Dvaraka. The people of Dvaraka and even Rama could not recognise him. Arjuna lived there for a year and received due hospitality. Once Arjuna was invited by Balarama and he was taking his food when Subhadra passed by him. They looked at each other and felt mutual love. One day, Subhadra, 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. Balarama became greatly enraged. But Sri Krishna and other friends appeased him." SRUTADEVA AND BAHULASVA. *SKANDHA X. CHAP. 86.* Srutadeva, a Brahmana of Mithila, was much devoted to Sri Krishna. The prince of Mithila, Bahulasva, was also a favorite of Sri Krishna. To favor them, Sri Krishna went with Narada and other Rishis to Mithila. Srutadeva and Bahulasva 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 Bahulasva and Srutadeva received Sri Krishna and the Rishis with due respect. Sri Krishna taught Srutadeva to respect the Brahmana Rishis as much as he respected him. After giving proper instructions to the prince and the Brahmana for sometime, Sri Krishna returned to Dvaraka. THE PRAYER TO BRAHMAN BY THE SRUTIS. *SKANDHA X. CHAP. 87.* Raja Parikshit asked: -- "O Great Sage, Brahman 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 Brahman?" Suka replied: -- "The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they might obtain their objects (Matra), their birth-producing Karma (Bhava), their transmigration to different Lokas (Atma), and also their Mukti (Akalpana)." (These four words respectively mean Artha, Dharma, Kama 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 Upasana, 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 Brahman. The sayings about Upasan and Karma treat of things with attributes, as a means to attain wisdom and thereby indirectly lead to Brahman. This is the purport. _Sridhara_.) "The Upanishad speaks of Brahman. 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 Bhagavata tries to refute the idea that the Vedas treat of the Devas only and not of Isvara and Brahma). "I shall relate to thee here a conversation between Narada and Narayana. "Once upon a time Narada went to see the great Rishi Narayana. For the well-being of Bharatavarsha, for the good of all men, he remains in his Asrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of Kalapa sat round him. Narada saluted him and asked this very question. "Narayana said: -- "In Jana Loka, the Manas, born Rishis of that place performed Brahma Yajna (Yajna, in which 'What is Brahman' 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 Saktis. At the end of Pralaya, the Srutis (which were the first breath of the Supreme. _Sridhara_) roused Him up by words denotive of Him. "The Srutis said: -- "Glory be to Thee! Destroy the Avidya 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 Saktis in Jivas. Thou art (sometimes -- _Sridhara_) with Maya and (always -- _Sridhara_) by Thyself. (But wherever thou art) the Vedas follow Thee. (The Vedas treat both of Saguna and Nirguna Brahman). "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. _Sridhara_). 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. _Sridhara_. 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. _Sridhara_). 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, Ahankara 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 Sarkarakshas (or those that have an imperfect vision) meditate on Brahma in the navel. The Arunis, however, meditate on Brahma in the cavity of the Heart, which is the seat of the nerves. Ananta, from the Heart, the Sushumna (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. "Brahma 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 Brahmandas, 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 Brahma, by saying "Brahma is not this, not this," in the Upanishads.) THE RESTORATION OF BRAHMAN BOYS TO LIFE. *SKANDHA X. CHAP. 89.* At Dvaraka a Brahman 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 Brahman 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 Brahmana. Arjuna promised the Brahmana 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 Brahmana taunted Arjuna for making promises he had not the power to keep. Stung by these words, the Pandava went to Yama Loka. He went to Indra Loka. He went to the regions of Agni, Nirriti, Chandra, Vayu and Varuna. He went to Rasatala. He went to Svarga. But the Brahmana 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 Brahmana'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 Brahmana boys that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kala.) Kill the Asuras that oppress the Earth and come back soon to me. Filled are your own desires, O you Rishis, Nara and Narayana. But for the preservation of the Universe, do that which others may follow." Krishna and Arjuna said "Om". They brought back the Brahmana boys and restored them to their father. THE LINE OF KRISHNA. *SKANDHA X. CHAP. 90.* Vajra was the son of Aniruddha. Prati-bahu was the son of Vajra. Su-bahu was the son of Prati-bahu. Upasena was the son of Su-bahu. Bhadra-sena was the son of Upasena. *END OF THE TENTH BRANCH.* THOUGHTS ON THE MATHURA LILA. Kansa was killed and all good men that had fled from Mathura returned to it. Krishna fast developed Himself as Ishvara. He restored his Guru's son to life. Uddhava, the embodiment of Bhakti Yoga mixed with wisdom, was the messenger of Krishna to the Gopis. It was through him that Sri Krishna sent words of wisdom, which He himself could not have spoken to them at Vrindavana. For the Gopis would have spurned such words from Him, so great was their personal love for Him. Krishna now placed another ideal before them for meditation. They were now to seek Him, not as the lovely Krishna, playing upon the flute, but as the all-pervading Atma to be known by discriminating wisdom. He asked the Gopis to meditate on this ideal, and He now returned to them as the all-pervading immutable principle in the Universe. In the stories of Jarasandha, Yavana and Muchukunda we find the historical Krishna. Jarasandha was an incongruous combination of materiality and spirituality, (the two parts which Jiva put together). He was the performer of Vedic Yajnas, the supporter of Brahmanas, the representative of the old state of things. Naturally therefore he was the most powerful king of his time and the most powerful enemy of Krishna. Vaishnavism had to fight hard with orthodox Brahmanism. Vaishnava kings were put to death in large numbers. Krishna could not kill him on account of his connection with Brahmanas and with Vedic Yajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was a spiritual centre on earth, created by Krishna, for the performance of His mission as Avatara. The town was washed away as soon as Krishna disappeared. It will be interesting to know the future mission of Muchukunda. But the Bhagavata is silent about it. THOUGHTS ON THE DVARAKA At Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic Avatara, and as such something more than the historical Krishna. _Sri Krishna as an Avatara._ It is time that we should know something definitely of Sri Krishna as an Avatara. To restore the Brahmana boys, Sri Krishna went with Arjuna to the abode of Purusha. Purusha smiled and said: -- "I brought the Brahmana boys, that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kala). Kill the Asuras that oppress the Earth and come back soon to Me. Satiated are your own desires, O you Rishis, Nara and Narayana, but for the preservation of the universe do that which others may follow." The Purusha is the Virat Purusha of our universe, the Second Purusha or the Second Logos. When the first Purusha woke up, the process of transformation went on and the material creation was completed. The materials could not however unite to form individual bodies. Purusha infused the material creation and became known as the Second Purusha or Virat Purusha, As regards this Virat Purusha, the Bhagavata Purana says as follows: -- "He is the resting place and eternal seed of all Avataras. Brahma is His part, Marichi and other Rishis are parts of His part. Devas, animals and men are brought into manifestation by parts of His part." Bhagavata I. 3-5. "He is the primal, unborn Purusha, who in every Kalpa creates, preserves and destroys self (objective) as self (nominative), in self (locative), by self (instrumental)." II. 6 XXXVII. "He is the primal Purusha Avatara of the Supreme." II. 6 XL. He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV.,