THE TENTH SKANDHA. (continued 2)

THE DEATH OF KANSA.

SKANDHA X. CHAP. 44.

Kansa stopped the music. He exclaimed. "Let these two unruly sons of Vâsudeva be driven out from the town. Take away the wealth of the Gopas. Confine this wicked Nanda. Kill that vile Vâsudeva. My father Ugrasena is partial to my enemies. Kill him with all his attendants." While Kansa was thus bragging Krishna got angry and with one jump, he got upon the platform. Kansa stood up with his sword and shield. Krishna held him by his hair and threw him down from the platform. He then jumped over Kansa and his life departed. He then dragged the dead body of Kansa in the presence of all. Kansa through fear and anxiety had always thought of Krishna and now being killed by his hands, he attained the Rûpa of Krishna. The eight brothers of Kansa attacked Krishna but they were put to death by Balarâma. There was great rejoicing amongst the Devas.

The wives of Kansa loudly lamented the death of their husband. Bhagavân consoled them. He then liberated his father and mother and touched their feet. He then took leave of Nanda and the Gopas, promising a speedy return to them.

THE THREAD CEREMONY AND BRAHMACHARYA.

SKANDHA X. CHAP. 45.

Krishna placed Ugrasena on the throne. The Yadus, Vrishnis, Andhakas, Madhus, Dasarhas and Kukkuras, who had left Mathurâ for fear of Kansa, now returned to that town. Vâsudeva called the Purohita (family priest) Garga and performed the Upanayana ceremony (investiture of the sacred thread) of his sons. They then became twice-born. (Dvija-Brâhmanas, Kshatriyas and Vaisyas are the twice-born classes. Krishna was a Kshatriya by birth). After Upanayana, one has to practise Brahmâcharya i.e. he has to reside at the house of his Guru, learn the Vedas from him and practise asceticism at the same time. According to practice, Râma and Krishna went to reside at the house of Rishi Sandipani of Avanti of the line of Kasyapa. The brothers learned the Vedas, the Vedangas and all the branches of learning in sixty four days. Then they requested their Guru to name his Dakshinâ. (When a disciple leaves his Guru after the completion of study, he has to give some Dakshinâ or present according to his power to the Guru). Sandipani in consultation with his wife asked for the restoration to life of his son, who had been drowned in the sea at Prabhâsa Kshetra. "All right," said the brothers. They took their chariot and went to the sea-side. The sea brought presents. But Krishna asked for the restoration of his Guru's son. The sea replied: — "I did not carry him off, but one Asura named Panchajana, who lives in my waters in the form of a conch." Krishna entered the waters and killed Panchajana. But he did not find the boy within the Asura's body. Me took the conch and came back. He then went with Balarâma to the seat of Yâma called Sanyamani and blew the conch. Yâma adored the brothers and wanted to know their behests.

Bhagavân said: — "My Guru's son has certainly been brought here by his own Karma. But hear my command and bring him to me." "So be it" said Yâma, and brought back the Guru's son. The brothers took him to their father and said: "What more do you ask, O Guru?"

The Guru said: — "I have nothing more to ask. Now you may go home."

UDDHAVA AND VRAJA.

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 Yasodâ, Give my message to the Gopis, which will be a relief to them in their distress. Their desires are all centred in me. I am their life. They have given up all worldly connections for my sake. I am their dearest and nearest friend. I protect those that give up worldly duties for my sake. So painful is my separation to the Gopis that they are beside themselves. Any how they live and that with difficulty, only because I sent word of my speedy return."

Gladly Uddhava accepted the mission. He went to Vraja and stayed there for a few months, consoling the Gopas and Gopis.

To Nanda and Yasodâ he said: —

"Râma and Krishna are the efficient and the material cause of the Universe — Purusha and Pradhana. They pervade all beings and guide the workings of individual natures. Krishna would fulfil the promise he made to you on the wrestling ground and come back to Vraja ere long. Do not grieve O great ones. You shall see Krishna by your side: He is within the heart of all beings, as fire is inside all fuel, To him nothing is agreeable or disagreeable, nothing high or low. He has no father, no wife, no sons, no one near or distant, no body, no birth, no Karma. For the protection of Sâdhus he manifests himself in different births at his own pleasure. Though void of all Gunas, he seeks them at pleasure for the purpose of creation. As a stationary body appears to be moving, so Âtmâ appears to be working, though Chitta is the worker. Krishna is not your son only. But he is of all the sons, the self, father, mother and Ísvara. Nothing exists in reality but Krishna."

Excited were the effusions of the Gopis, on seeing Uddhava. (They may be interesting to the general reader but to the student the message delivered by Uddhava is the only necessary portion at this stage of the story. The reader is therefore referred to other translations for those highly poetical effusions.)

Uddhava informed the Gopis that he was the secret messenger of Krishna. He then delivered the following message from Bhagavân: — "You have no separation from me, for I am all-pervading. As the five elements earth, water, air, fire and ether enter into the composition of all beings, so I underlie Manas, Prana, the Bhûtas and the Indriyas, as also the Gunas themselves. I create, preserve and destroy self in self by self. By my Mâyâ, I become the Bhûtas, the Indriyas and the Gunas. But Âtmâ is pure, it is all consciousness (Jnâna), separate, unconnected with the Gunas. It is only by the mental states of wakefulness, dream and dreamless sleep that egoistic perceptions are caused in Âtmâ. (The objects of perception in one state appear to be unreal in another state.) The objects of dream perception appear to be unreal to the awakened man. The mind (being the common factor in all the three states) perceives these (unreal) objects of the senses and it underlies the senses themselves. Sleeplessly therefore control the mind. This is the final reach of the Vedas, of Yoga, and of Sânkhya, of relinquishment, of Tapas, of the control of senses, and of Truth itself. This is the ocean into which all rivers fall.

"That I, though pleasing to your eyes, remain away from you is because I want you constantly to meditate on me, for such meditation will attract your mind more towards me. The mind of women does not dwell so much upon the lover, near at hand, dearest though he be, as it dwells upon a distant lover, being full of him.

"By devoting your whole mind to me, free from all other thoughts, and by constantly meditating on me you shall forthwith attain me. Even those girls that remained at Vraja and could not join the Râsa attained me by meditating on My powers." The words of Uddhava only reminded the Gopis of the doings of Krishna. They loudly took his name. They were full of Krishna and would not forget him. But they knew from His message that He was Âtmâ and their pain of separation was gone.

Uddhava remained for several days at Vraja, reminding all of Sri Krishna. When he left Vraja he wished that he could be one of the creepers or herbs in Vrindâvana, that had been rendered sacred by the dust of the Gopis' feet. (With that wish let us take leave of the Vrindâvana Lilâ of Bhagavân Sri Krishna.)

THOUGHTS ON THE VRINDÂVANA LILÂ.

Before making any remarks of my own, it will be necessary to draw upon the Upanishads.

Gopâla Tâpani is one of the chief Upanishads dealing with Krishna. The work is divided into two parts. The first part gives one yantra for the Upâsanâ of Krishna. The second part gives a narration. The women of Vraja asked Krishna to name some Brâhmana to whom they could make offerings of food. Krishna named Durvasas. "But how can we approach him without crossing the Yamunâ?" asked the Gopis.

"Take my name, that of Krishna, a Brahmâcharin, and the Yamunâ shall give you way" So it was. The Gopis crossed the Yamunâ and went to the Âsrama of Durvasas, the incarnation of Rudra. They offered the sweet things to the Rishi and when he partook of these, he permitted the Gopis to retire. "But how can we cross the Yamunâ?"

The Rishi replied: — "Remember me, the eater of Durvâ (a kind of grass) and the river shall give way."

"Krishna a Brahmâcharin! And thou an eater of Durvâ only? How can that be?" asked the chief Gopi and she asked a number of other questions.

(According to the common exoteric notion Sri Krishna is the lord of many women and Durvasas is a voracious Rishi. This is the cause of the wonder.)

Durvasas first explained that Krishna was the all-pervading Purusha, underlying all. Then further on, there are seven Sâkâmya Puris or places, on the top of Meru, as well as seven nishkâmya Puris.

(The commentator Visvesvara explains "Sâkâmya," as regions where desires fructify. As on the Meru there are seven such Puris, so there are seven Nishkâmya or Moksha-producing Puri's). On the earth, these, are seven Sâkâmya Puris (Ayodhyâ, Mathurâ and others.) Of these Gopâla Puri (Mathurâ) is the direct abode of Brahmâ.

As the lotus floats on the lake, Mathurâ rears itself up on the earth, protected by Chakra, the disc of Vishnu. Hence it is called Gopâla Puri. This Puri is surrounded by twelve forests: —

Brihat Vana (from Brihat or great, large).

Madhu Vana (From Madhu, a daitya).

Tâla Vana (Tâla or palm tree).

Bahula Vana (From Bahula, a kind of tree).

Kumud Vana (From Kumud, flower).

Khadira Vana (From Khadira or the catechu plant).

Bhadra Vana (From Bhadra, a kind of tree).

Bhândira Vana (From Bhândira, the name of a religious fig tree).

Srî Vana (From Srî or Lakshmî).

Loha-vana (from Loha, the name of an Asura.)

And Vrindâvana (from Vrinda or Tulasi plant.)

These twelve forests are presided over by the 12 Âdityas, 11 Rudras, eight Vasus, seven Rishis, Brahmâ, Nârada, the five Vinâyakas (Moda, Pramoda, Âmoda, Sumukha and Durmukha), Viresvara, Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Śiva Lingas.

There are two chief forests, Krishnavana and Bhadra vana. The 12 forests are included in these. They are all sacred, some of them most sacred.

There are four forms of Vishnu (Mûrtis) in these forests, Râma (Sankarshana), Pradyumna, Aniruddha and Krishna (Vâsudeva).

There are twelve other Mûrtis in Mathurâ:

Roudrî adored by the Rudras.

Brâhmi, by Brahmâ.

Devî, by the sons of Brahmâ.

Mânavî, by the Maruts.

Vighna nâsinî, by the Yinayakas.

Kâmyâ, by the Vasus.

Ârshî, by the Rishis.

Gândharvi, by the Gandharvas.

Gō, by the Apsarasas.

Antardhânasthâ remains hidden.

Svapadangatâ is at the supreme abode of Vishnu.

Bhûmisithâ remains on the earth (Bhûmi).

Those who worship Bhûmisthâ know no death, they become liberated.

Gopa is Jiva (Ego).

Gopâla = Gopa (Jiva) + âla (acceptor).

Gopâla is he who accepts the Jivas as his own.

He who realises "I am Gopâla" attains Moksha. Gopâla always remains at Mathurâ. Mathurâ is the place for devotion.

The Lotus of the heart is Mathurâ with its eight petals. The two feet of Nârâyana are there marked with the divine Symbols (flag, umbrella &c.). The object of meditation there is either Krishna, with Srivatsa, with Kaustubha, with four hands, bearing Sankha, Chakra, Padma, and Gadâ, with arms adorned by Keyûra, with the neck adorned by a garland, with a crown on the head and with Makara-shaped Kundalas on the ears; or it is Krishna with, two hands, bearing a flute and horn.

Mathurâ is from Math, to put down, because materiality is put down there by divine wisdom. The eight Dikpâlas (Indra, Agni, Vayu, Varuna and others) preside over the eight petals of the Lotus in the heart.

The "flags" have the glow of the Sun and the Moon.

The umbrella is Brahmâ Loka.

The two feet are "above" and "below."

Kaustubha is that light which overpowers all other lights viz., Surya, Agni, Vak and Chandra.

The "four hands" are Satva, Rajas, Tamas and Ahankâra.

"Sankha," consisting of the five Bhûtas, is held by the hand representing Rajas.

"Chakra," consisting of Manas, is held by the hand representing Satva.

"Padma" is the universe, the primal Mâyâ. It is held by the hand, representing Tamas.

"Gadâ" is primal Vidya or wisdom. It is held by the hand, representing Ahankâra.

"Garland" round the neck consists of the Mânasa Putras of Brahmâ. The crown is Sat, absolute existence. The different life forms and the underlying Jiva are the two "Kundalas" on the ear.

Then we come to MANTRA BHAGAVATA or Bhâgavata written in Vedic Mantras, a stiff work not quite intelligible without the excellent gloss of Nilkantha (published at the Venkatesvara Press, Bombay). This work is said to have been found out by Nilkantha. It is divided into four parts — Gokula Kânda, Vrindâvana Kânda, Akrûra Kânda and Mathurâ Kânda. The chief events of Krishna's divine life (Lilâ) are narrated in this book, but in the order of narration., it follows Hari Vansa more than the Bhâgavata Purâna. I refer only to those portions of the book, which to me appear important.

We take the following from the Gokula Kânda. The Gopas are re-incarnations of Devas. They are the messengers of Krishna. They are fond of Gavya or the products of Cows. The relation between Krishna and the Gopas is that between an object and its image. Krishna drove the cattle of Nanda, just as he drove the horses of Arjuna, the object of doing so being in both the cases the destruction of all the enemies (III). In commenting on the 5th Śloka, Nilkantha calls Krishna the white ray of the Sun, which becomes the blue ray, which is in reality the ray of Sat, Chit and Ananda. He refers in this connection to the word Bharga (ray) in the Gayatri. Krishna is the heart of the Sun.

The sixth sloka explains this: —

"It is Krishna who causes bliss. The Sun God (Savitri), being guided by Krishna, goes his way on the golden chariot (VI)."

In the 11th sloka, Krishna is called the Black ray.

Mother Aditi (Earth) asked her son Indra for relief (VII). At the request of Indra, Vishnu entered the womb of Devaki. He first ensouled seven Ardha-Garbhas. (Ardha is half and Garbha is a foetal child. The six sons of Kala-nemi — the name of a demon, literally, the rim of the wheel of time, known as Shat Garbhas, pleased Brahmâ by worship and became immortal. They were the grandsons of Hiranyakasipu. He cursed them saying: —

"I am your own grandfather. But you disregard me for the sake of the Divine Grandfather Brahmâ. Hence you shall be killed by the hands of your own father." They remained in their Linga Sarira in Pâtâla.

They incarnated as the first six sons of Vâsudeva and were killed by Kansa, the incarnation of Kala-nemi. This is related in Harivansa. Therefore they are called Ardha Garbhas. The seventh Balarâma is also called Ardha-Garbha, as he was drawn away from Devakl to Rohini. Nilkantha) IX.

The Black ray (Sat, Chit and Ananda) incarnated in Devakt's womb.

Krishna is Antaryâmin or inside all beings.

Balarâma is Sutrâtmâ, the Ego. XIX.

The Cart Asura (Sakata) is a messenger of the death God from the South, XX.

Pûtanâ is a weapon of death in the form of a bird. XXI.

Trinâvarta is the disease, known as consumption.

The Gopas asked Krishna for the milk-products. As devas, they had never known such offerings in Yajnas. They informed Krishna, where the milk made things were to be found. (XXIII and XXIV.) For the gratification of the universe, the longings of Krishna are great and for this reason he did not spare any fresh butter of the Gopis. The Gopis learned from this that for the bare up-keep of their lives, they were to attend to their household duties (XXVI). (If the boys are to steal away all the butter, life itself will be extinguished. People should have enough left for their household requirement. If I taste only a little of the butter, all the three Lokas will be gratified, and the Gopis will acquire the merit thereof. Considering all this, Bhagavân tasted butter by stealth Nilkantka. This means, in so many words, that Krishna accepted the fruits of all the actions of the Gopis except such as sufficed to preserve their lives). The Gopis complained to Yasodâ of the stealing acts of Krishna. XXVII.

Vrindâvana Kânda.

The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of Vrikas or wolves. (Kâma and other passions are the wolves, Nitkantha), I.

In treating of Pralamba Asura, mention is made of the nonperception of "I am Brahmâ," VII.

Pralamba is said to be an aspect of the primal Daitya Madhu, IX.

There is some philosophical discussion about the concealment of calves by Brahmâ, (X to XIV.)

The first six sons of Devaki are the Six Indriyas (including Manas) and the seventh is the Jivâtma, the conscious Ego. XXXV.

In commenting upon this sloka, Nilkantha says, "Devaki and other names are merely allegorical, bearing an esoteric meaning. The narration is not the real point." He further supports his position while commenting on sloka XL, of Vrindâvana Kânda. He makes quotations from the Skanda Purâna, which speak of the twofold meanings of the narration texts, one Âdhyâtmika and another Âdhi bhautika, the former being difficult to follow. Following up these quotations, Nilkantha says; "Those that are not prepared for the Âdhyâtmika hindering of all modifications of the mind, must seek the Âdhibhautika Lilâ of Bhagavân. And if they concentrate their minds on the holy deeds of Bhagavân, they acquire the result of Samâdhi."

Krishna is Paramâtmâ. The intercourse of the Gopis was not therefore adulterous. (XXXVII and XXXVIII.)

Akrûra Kânda.

In this Kânda, Akrûra comes to Vraja and takes Râma and Krishna to Mathurâ.

Mathura Kânda.

This part treats of the killing of Kansa by Krishna.

Krishna is described as the knower of the hidden names of the cows. (It is to be understood that the cows have hidden names, Nilkantha.)

We now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads.

The Gopas are Devas.

"Nanda" is Supreme bliss.

"Yasodâ" is Mukti.

Mâyâ is three-fold Sâtvika, Râjasika and Tâmasika.

Satvika Mâyâ is in Rudra, Râjasika in Brahmâ and Tâmasika in the Daityas.

Devaki (Deva+ki or chanted by the Devas) is Brahmâ Vidya.

"Vâsudeva" is Nigama.

The "Gopis" and the cows are Riks. (Vedic Mantras)

Brahmâ is the stick of Krishna.

Rudra is His flute.

Indra is the horn,

"Gokula Vâna" is Vaikuntha.

The trees are the Rishis of Vaikuntha.

The Daityas (Trinâvarta and others) are greed, anger and other passions. Krishna, in the form of Gopa, is Hari. Râma is the Sesha serpent.

The eight principal wives and the sixteen thousand and one hundred minor wives of Krishna are the Riks and Upanishads.

"Chânûra" is Dvesha (Dislike).

"Mushtika" is Matsara (Egoism, Envy).

"Kubalaya pîda" is Darpa (pride).

"Vaka" is Garva (Arrogance).

"Rohini" is Dayâ (Tenderness).

"Satya bhama" is Ahinsâ, (Non-Injury).

"Agha" is some fatal disease, such as consumption &c.

"Kansa" is Kali(?) (The commentator Nârâyana says that by Kali we are here to understand Kalaha or quarrel, for Kansa is the incarnation of Kâlanemi and Duryodhana is the incarnation of Kali.).

"Sudâman" is Sama (restraint of the mind).

"Akrûra" is Satya (Truth).

"Uddhava" is Dama (restraint of the senses).

"Sankha" is Vishnu himself in the form of Lakshmî.

The Milk products of the Gopis correspond to the ocean of milk in the universe.

Kasyapa is the Ulûkhala (wooden mortar used in cleansing rice), to which Krishna was tied by Yasodâ.

The rope that was used in the tying of Sri Krishna is Aditi. Chakra is Veda.

The garland Vaijayanti is Dharma.

The umbrella is Âkasa.

Gadâ is the Goddess Kalika.

The bow of horn (Sârnga) is the Mâyâ of Vishnu.

The Arrow is Kâla, the destroyer of all lives.

The Lotus is the seed of the universe. Garuda is the religious fig tree named Bhândira.

The following is taken from GOPI CHANDANA UPANISHAD.

"What is Gopi?

"She who preserves.

"Preserves from what?

"Preserves people from Naraka, from death and from fear."

HARIVANSA says: —

"Kansa is Kâlanemi,

"Kesin is Haya Grîva,

"Arishta is son of Bali, the Elephant is Rishta, son of Diti, Chânûra and Mushtika are the Asuras, Varaha and Kisora."

PADMA PURANA throws the greatest light on the Vrindâvana Lilâ of Sri Krishna. The chapters refer to the Pâtâla Khanda of that Purâna.

Ch. 38. Of innumerable Brahmândas (solar systems), there is one supreme seat, that of Vishnu. Of this seat, Goloka is the highest aspect, and Vaikuntha, Śiva Loka and others are the lower aspects. Goloka is represented on the earth by Gokula, and Vaikuntha by Dvârakâ. Vrindâvana is within the jurisdiction of Mathurâ. Mathurâ has the form of the thousand-petalled lotus, situated in the head.

Of the forests in Gokula, the twelve chief ones are: — Bhadra, Sri, Loha, Bhândira, Mahâvana, Tâla, Khadir, Bakula, Kumud, Kâmya, Madhu and Vrindâvan. There are several sub-forests too, which witnessed some scene or other of Krishna Lilâ.

Gokula is the thousand-petalled lotus and its disc is the seat of Govinda.

The petals are the seats of different performances of Sri Krishna and are different occult centres.

The southern petal contains a most occult seat, attainable with difficulty by the greatest of Yogins. The south-eastern petal contains two secret recesses. The eastern petal has the most purifying properties. The north-east petal is the seat of fruition. The Gopis attained Krishna on this petal, by worshipping Kâtyâyani. Their clothes were also stolen on this petal.

The northern petal is the seat of the twelve Âdityas. It is as good as the disc itself.

The north-west petal is the seat of Kâliya. On the western petal, favor was shewn to the wives of the Vedic Rishis. Here the Asura Agha was killed. Here is also the Lake called Brahmâ. On the south-western petal, the Asuras Vyoma and Sankha-chûda were killed.

These eight petals are situated in Vrindâvana. Outside Vrindâvana, there are sixteen petals. The first petal is the seat of Govardhana. Here Krishna was installed as Govinda. The first petal contains Madhuvana, the second Khadira, the fourth Kadamba, the fifth Nandisvara (residence of Nanda), the sixth Nanda, the seventh Bakula, the eighth Tâla (where the Asura Dhenuka was killed), the ninth Kumuda, the tenth Kâmya (where Brahmâ knew Krishna as Vishnu), the eleventh many forests, the twelfth Bhândîra, the thirteenth Bhadra, the fourteenth Sri, the fifteenth Loha, and the sixteenth Mahâvana. The deeds of Sri Krishna up to the age of five were all performed at Mahâvana.

Vrindâvana is the seed cavity of the thousand-petalled lotus. By all means place Vrindâvana in the heart cavity. Krishna is always a Kisora (between ten and fifteen) at Vrindâvana, (i.e. Vrindâvana proper, the particular forest of that name).

At the centre of Vrindâvana is the eight-cornered Yoga seat of Sri Krishna. Over that seat is a throne of jewels. The eight petalled lotus lies there. The disc of that lotus is the supreme abode of Govinda. He is the Lord of Vrindâvana. Brahmâ, Vishnu and Śiva are all His parts. His primal Prakriti is Râdhikâ.

CHAPTER 39.

Govinda with Râdhâ is seated on the golden throne. Outside the throne, on the seat of Yoga, remain the chief favorites of Krishna, who are parts of Râdhikâ.

Lalita stands on the west, Syâmalâ on the north-west, Srimatî on the north, Haripriyâ on the north-east, Visâkha on the east, Saivyâ on the south-east, Padmâ on the south, and Bhadrâ on the south-west.

Then there is another group of eight, Chandrâvali, Chitrarekhâ, Chandrâ, Madana Sundari, Sri, Madhumati, Chandra-rekhâ, and Haripriyâ.

Of this latter group, Chandrâvali holds almost equal position with Râdhikâ.

These are the sixteen principal Prakritis. Then there are thousands of Gopis all devoted to Krishna.

On the right side of Sri Krishna are thousands of Sruti girls, who chant His divine mysteries. On the left side are the most beautiful-looking Deva girls, who turn towards Sri Krishna with the greatest eagerness.

Outside this inner temple are the Gopa boys, who look like Krishna. Sridâman is on the west, Sudâman on the north, Vasudâman on the east, and Kinkini on the south.

Outwards still more, inside a golden temple, seated upon a golden seat, adorned with ornaments of gold, there are thousands of Gopa boys, headed by Stoka Krishna, Ansu Bhadra and others, all devoutly singing the glory of Sri Krishna.

The whole of this is surrounded by a shining gold wall.

On the west of that wall, within a temple, situated under a Parijâta tree, is Vâsudeva, with his eight wives, Rukmini, Satyabhama, Jâmbavati, Nâgnajiti, Sulakshanâ, Mitravindâ, Anuvindâ and Sunandâ.

On the north, under a Harichandana tree, is Sankarshana with Revati. On the south, under a Santâna tree, is Pradyumna with Rati. On the east, under a Kalpataru, is Aniruddha.

Surrounding all this is a white stone wall, with four gates. White Vishnu preserves the western gate, Red Vishnu preserves the northern gate, yellow Vishnu preserves the eastern gate, Black Vishnu preserves the southern.

CHAP. 41. Rishi Ugra-tapas meditated on Sri Krishna for one hundred Kalpas. At the end of that period he became a Gopi, named Sunandâ.

Rishi Satya-tapas meditated on Krishna for ten Kalpas, and he then became a Gopi named Bhadrâ.

Rishi Hari-dhamâ became a Gopi, named Raktavenî, at the end of three Kalpas.

Rishi Jâvâli became Chitra-gandhâ after ten Kalpas.

Suchi-sravas and Suvarna became the daughters of the Gopa Suvira, at the end of one Kalpa.

Jatila, Janghapûta, Ghritâsin, and Karbu became Gopis after three Kalpas.

Suka, son of Dirgha-tapas, Vyâsa of the previous Kalpa, became daughter of Upananda.

One son of Svetaketu became the daughter of Bâlâvani.

Chitra-dhvaja, son of Râjârshi Chandraprabha, became Chitrakalâ, daughter of Gopa Viragupta, at the end of one Kalpa.

Rishi Punya-sravas practised meditation for thirty thousand Kalpas and he was born as the daughter of Nanda's brother, by name Labangâ.

These are some of the favorite Gopis of Krishna.

CHAP. 42. The form of Sri Krishna, as seen at Vrindâvana, is constant. Mathurâ, Vrindâvana, Yamunâ, the Gopa girls, the Gopa boys, Sri Krishna as an Avatâra — are all constant.

The Gopis are the Srutis (forms invoked by Vedic Mantras), Deva girls and devoted Rishis, desirous of liberation.

The Gopa boys are Munis, full of the bliss of Vaikuntha.

The Kadamba tree is Kalpa Vriksha, (a divine tree that gives all that is desired).

The Siddhas, Sadhyas and Gandharvas are the Kokilas (cuckoos) of Vrindâvana.

Govardhana is the eternal servant of Hari.

CHAP. 43. Arjuna wanted to know the mysteries of Vrindâvana and of the Gopis.

Krishna said they were unknown to Brahmâ even. He then advised Arjuna to worship the goddess Tripura-sundari, as through her favor only he could know all he asked about. The goddess asked Arjuna to bathe in a tank called Kulakunda. She then gave directions which were duly performed by Arjuna. The goddess then took Arjuna to the real, constant Vrindâvana, which is placed over Goloka. With the divine vision, given by the goddess, Arjuna saw the mysteries of Vrindâvana, and became full of devotional love. He then asked the goddess what to do next. She then asked him to bathe in another tank, and, when Arjuna did so, he became a female. A divine voice said, "Go back to the former tank. Touch its water and you will attain your object. There you will find your companions."

The Gopis gathered round Arjuna out of curiosity. One of them Priyamuda asked: — "Who art thou? How hast thou come here?" Arjuna related his story.

To satisfy the curiosity of Arjuna, Priyamuda said: — "We are all the dear companions of Krishna. Here are the girls of Vraja. Those are Srutis and these are Munis. We are Gopa girls. Some appeared here from the body of Krishna. They are constant, keeping constant company with Krishna and moving all over the universe. Of them, this is Purna-rasâ, this is Râsa Manthara (and so on). Then of the Srutis, this is Udgita, this is Sugita (and so on). Then of the Munis, this is Ugra-tapas, this is Priyavrata, this is Suvrata (and so on). Amongst us, the girls of Gopas, this is Chandravali, this is Chandrika, this is Chandra-rekha (and so on). You will have all these for your companions. Come bathe on the east side of the tank. I shall give thee the Mantra of Râdhikâ". Arjuna worshipped Râdhikâ with that Mantra and she appeared before him. She then gave him the Mantra of Krishna. With that Mantra, Arjuna succeeded in getting the favor of Krishna. He called Arjuna, in his female form, and gave him the privilege of his company. Arjuna was then made to bathe on the west side of the tank and he then regained his former form.

THE BRAHMA VAIVARTA PURANA follows the ideal of Padma Purâna. This ideal was further worked out and further revelations were made by Chaitanya, who is believed to be an Avatâra of Krishna Himself. A full discussion of these revelations will be made when we come to study the teachings of Chaitanya. No reference is therefore made in this book to the works which appeared and some of which preceded, but were connected with, the great movement of Chaitanya.

Such is the study of the Vrindâvana Lilâ as authoritatively given in standard religious books. It gives us a clue to the mysteries, which should be worked out by each esoteric student for himself.

The mysteries are partly allegorical and partly historical. We shall first take the allegorical representation of the Lilâ, which has reference to the spiritual development of every individual Bhakta and is therefore of the most abiding interest to all Bhaktas.

The Puri of Mathurâ is in every man, the kingdom of his own mind, where the personal self is to be put down. Mathurâ is from math, to put down. Lavana (Salt), the demon of materialism (for salt is an emblem of materialism; cf. the salt ocean) had hold of this Puri during the time of Râma, and Satrughna killed the demon.

But materialism regained its lost ground and the forces of descent gathered strong round Kansa. Kansa was Kâla-nemi, or the mark left by the wheel of time. Each one of us has inherited through countless ages a strong element of materiality, which tries to reign over each one of us. This is the Kansa in each of us. There was also king Kansa of the period when Krishna appeared. He was brought down from his high platform and killed by Krishna, and the spiritual evolution of humanity became assured.

There are eight Prâkritic principles in man, corresponding to eight senses. Earth or smell, water or taste, fire or form, air or touch, and akasa or sound, these enable Jivas to acquire experiences from the outside. Ahankâra, or the sense of egoism, enables man to assimilate those experiences to his personal self, and to make a small world of his own self.

Then there is Mahat and the universal sense corresponding to it. This sense takes man out of the limits of personality; it raises him to the level of spiritual life. It develops unselfishness and universal life.

Last of all is the eighth principle, Mula Prakritî. It gives the sense of perceiving Âtmâ.

Krishna helps the evolution of the Jivas, by developing the outer senses first and then the inner senses.

When the first six senses are developed, the evolution of personality is complete. The powers that develop the senses do not come any more into requisition. Those powers were the first six brothers of Krishna, who lay slumbering in the ocean, and who were ardhagarbha, as Harivansa says. Their action was confined to the material stage of evolution and hence they are said to have descended from Hiranyakasipu. Kansa had no difficulty in slaying these half-dead powers.

The sixth brother was Balarâma. He was robed in blue, a highly spiritual color, the color of Mahat. He roused the spiritual sense of man. Jivas had wandered away from their spiritual home, where they were all united, and each had made a separate entity for himself. Balarâma tried to draw them together once more on the plane of Mahat. Hence he was called Sankarshana, and his instrument was called the plough. He was the first born, as men cannot come face to face with Íshvara, so long as they are not raised beyond the limits of personality. Jivas streamed forth from the plane of Mahat, presided over by Atlanta or Sankarshana, and they are drawn back to that plane so that they may set out on a higher spiritual journey.

Then came Sri Krishna and Yogamâyâ, both together. Sri Krishna was the highest of the high, beyond the Mâyâ that enshrouded the Brahmânda. How could he come in contact with the Jivas of Brahmânda? The only plane of Prakriti with which He could come in direct contact was the plane of Mula Prakriti. But this plane was not developed in humanity as yet. Therefore He asked Yoga Mâyâ, the energy of Jivic evolution, who carries Jiva from the lowest to the highest point, to serve as a medium between Him and the Jivas. Sri Krishna performed His mission with the help of Yoga Mâyâ. The Gopis met Sri Krishna because they worshipped Yoga Mâyâ (Kâtyâyani). Sri Krishna had personal contact with the Gopis at Râsa, because He invoked Yoga Mâyâ at the time and got her help. Yoga Mâyâ is the highest sense of which Jiva is capable, and, when Durga appeared in her third incarnation as Yoga Mâyâ, she was not to undergo further incarnation in this Kalpa. To the developing sense of Yoga Mâyâ, Śiva gave truth after truth, till the highest truths were revealed to her, which form the Agamas and Nigamas. The revelations to the developing sense of humanity are the Tantras.

Sri Krishna was born that men might come up to His ideal. He is the first Purusha. The limitations or Mâyâ of the solar system do not touch Him. He is the Lord of many solar systems. Even the materials that form the solar systems have their manifestation from him. Nothing that we know of, nothing that we are composed of, nothing that shapes our experiences, that causes our likes and dislikes, limits Krishna. Even Brahmâ, Vishnu and Śiva, the triune aspect of the second Purusha, are limited by the universe they lord over. Śiva is also called an aspect of the first Purusha in Saiva Purânas.

Sri Krishna is Nirguna, for the Gunas we know of do not touch Him. He is the Absolute, for the relativities we know of, or which we may even think of, have no place in Him. The other Avatâras are said to be manifestations of the second Purusha. But Krishna is Bhagavân Himself, i.e., the first Purusha (I-3-28).

There are three aspects of the Absolute, the non-transformable, which uphold creation. It is through these aspects that all beings come into existence, prosper and dissolve. It is through them that they are brought nearer and nearer in every Kalpa to Íshvara. In the perfected being, the aspects of sat (existence), chit (consciousness) and ânanda (bliss) are not restricted by the conditions of the universe in which those aspects are developed. When beings are perfected in this way, they reach the plane of Krishna, which is beyond the seven-fold plane of the Cosmic Egg. The Gopis are such perfected beings.

It will be out of place to enter here into a detailed study of these aspects. But it will be necessary to make a brief reference to them in order to understand the aspect of Bliss, as a factor in spiritual Evolution.

It is the existence aspect of the underlying ray of the Absolute Brahmân, in every individual, that gives a continuity to individual existence, through thousands of births and experiences, and makes individual evolution a possibility.

The consciousness aspect of the ray unfolds the blunt inanimate sense into the most highly developed mind. It gives the wisdom side of man's evolution, which leads to the path of Jnâna.

Then there is the Bliss aspect of the ray, which directly leads to the union of the human soul with the Over-soul, of Jiva with Íshvara, and it leads to the path of Bhakti. It is the sensation of pleasure that makes the lowest organic form, the primordial cell, break through the inertia of Tamas. The cell moves about, either for cell union or for the assimilation of food, because these give rise to some sensation, call it pleasurable, if you like. It is not so easy to form an idea of the sensation of pleasure in the vegetable kingdom, but the excitement caused by the union of the sperm cell with the germ cell cannot but strike any one with the existence of some such feeling, though in a most rudimentary state.

Animals feel pleasure in the company of their female partners. They also love their offspring. This gives rise to family connections, to the formation of society and of social virtues. With the evolution of body and mind, pleasures become many-sided, and the acquirement of pleasure becomes in itself the principal factor in the development of man. Man seeks his pleasure outside himself, and he does so either for himself or for others. A point is reached when self is lost sight of and self sacrifice for the good of others becomes a duty of pleasure. Self is estranged from the narrow groove of personality. It tries to identify itself with all beings. There is philanthropy, there is universal kindness. Still the differences cause unrest and disquiet. Self finds no rest, till it seeks its reality, till it makes a homeward journey, for even its own personality and the outside world lose all charm for it. Self finds bliss in self void of personality. This is spiritual bliss attained by those that are Antarmukh (facing inwards) and not by those that are Bahir Mukh (facing outwards). Self when seeking self becomes united to the universal self as its eternal friend and its real aspect. The universal self in Vrindâvana is Sri Krishna. And the bliss of the Gopis is self-attainment, attachment to self or Âtmâ and not to non-self or worldly connections.

It is to those and those only that eagerly desire to make this inward journey that the Vrindâvana Lilâ is addressed.

Nanda is bliss, he is spiritual Bliss the Bliss of an Antar Mukha. It is spiritual bliss that attracts spirit unto itself. It is the field for spiritual growth, the nursery ground of enthusiastic devotion and, what is more, of devotional love. The ideal spiritual bliss is that of Râdhikâ and of her fellow Gopis. It is the Bliss aspect of Ísvara that in the Jiva causes mutual attractions and makes devotion a law, a necessity. Reflected in the Universe at large, it is the one bond that holds together all beings, and becomes a force of attraction on all planes. Man is guided by bliss in his relations to the Universe. He is guided by bliss in his relation to himself.

Nanda is located in the brain, in the thousand-petalled Lotus. The spiritual seat in the head is Gokul, the first abode of Nanda.

Krishna appears in Gokul. The devotee sets out on his devotional journey.

The first impediment of a devotee is Mala or impurity. In spite of himself, he cannot get the better of his passions, his personal desires. They have such a strong and apparent charm, there is such an hereditary and accumulated attraction toward them, that they easily overcome the devotional life in its infancy. The fascinating Pûtanâ overtook all by her charms and she found an easy access to Krishna himself. She made an attempt to nurse Krishna with poisoned milk. She was killed and Mala was removed (X. 6.)

The next impediment is Vikshepa or distraction. The mind, with its load of outside experiences always responding to the outside world, is so much distracted, thinking now of this and now of that, that it has to be set right before further development is possible. The cart has to be upturned, with its load of food-articles, the cart of mind with its load of experiences. That is, the man has to become Antarmukha (X. 7.) When this is done, the Asura of distraction, Trinâvarta or whirlwind, is easily killed (X. 7.). The Gopis were now void of impurities and void of distraction; yet more they were being attracted to Krishna. Krishna favored them by stealing the fruits of their karma or action and accepting them for himself. Sri Krishna said to Arjuna, "You have a right to the Karma only and not to the fruits thereof." The senses of the Gopis used to roam about in the performance of daily duties, and they brought back perceptions and conceptions for the day which were worked out by the Gopis as duty required. The perceptions and conceptions are the milk-products and milk. They were churned into the karma of the Gopis. The senses are the cows; the outside objects of perception, their grass. The Brahmâ Vaivarta Purâna says: — "Ghrita is obtained from milk, Yajna is performed with Ghrita, and all happiness arises out of the performance of Yajna." Prakriti Khanda. The preparation of milk products is the karma or sacrifice of the Gopis. (X. 8.).

The husk-stand is the discriminating faculty, that which separates the husk from the grains. When Krishna becomes fastened to the discriminating faculty (not that any one can fasten him with any effort of his own), when right and wrong are centered in him, self becomes abnegated and offered up entirely to Krishna, Egoism and ignorance, the pair of Arjuna trees disappear, though deeply rooted in man (X. 10). When fruits are offered to Krishna, there is a rich return (X. 11.).

We have reached here a point in spiritual progress. Personality has been completely given up. Brain intellect is no longer congenial to spiritual progress. The head retards the spiritual man and does not carry him forward.

The elders of Gokula sat in council and they decided to leave Gokula for Vrindâvana.

Vrindâvana is the Heart. The eight-petalled lotus in the heart is the permanent abode of Sri Krishna. The twelve forests are twelve centres 4 x 3, the primary number being 4, the number of the sacred Tetraktys. Within the heart, the only Purusha is Sri Krishna. AH others have to make themselves passive to Him. The Gopis, the ideal devotees of the Purusha in the heart, left the world outside, their husbands and homes, and placed themselves entirely at the service of the Divine Lord. Let us approach the sublime truths of the Vrindâvana Upâsanâ with the utmost solemnity possible. Those who cannot bring themselves to an exalted appreciation of the Vrindâvana Lilâ had better not read the Bhâgavata at all.

The Gopas and Gopis went to Vrindâvana. Râma and Krishna headed the Gopa boys and looked after the calves.

What are the cows and calves? Who are the Gopas, the Gopa boys and the Gopis?

Once more let us understand the triad — Adhyâtma, Adhibhûta and Adhidaiva. Take sight.

The sense of sight comes in contact with the outside world and carries the perception of sight to the possessor of the eye, under the guidance of a conscious energy. The senses and the mind are Cows or Adhyatma. The outside world is grass or Adhibhûta. The possessor of the senses and the mind is the Gopi, the Ego or Jiva. In Vrindâvana, the Gopis are the highest Jivas or Rishis, as explained in the Upanishads. The conscious energy is the Gopa or Adhideva.

The Adhidevas are the Vedic Devas, as we have already seen.

The Gopas are reincarnations of the Devas, as explained in the Upanishads.

Ordinarily the Gopas lead the cows or the Adhi-Davas lead the senses, but in Vrindâvana the Devas surrender themselves entirely to Krishna.

The calves or the Vatsas are the modifications of the senses and the mind — the Vrittis.

In Vrindâvana, Râma and Krishna first tended the calves. The Gopa boys were the attendants of Râma and Krishna, the pârishads or companions who reached very near the state of divinity, the work-mates of Bhagavân in the preservation of the universe.

The Lord tended the Vrittis of the mind. Therefore they could not go astray.

Now let us follow up the working of the divine in the heart of the individual and the killing of all obstacles.

Vatsa, Baka, Agha and Brahmâ. — The Vatsa Asura is a Vritti of the mind. If a non-spiritual Vritti becomes unconsciously mixed up with the spiritual Vrittis of the mind, it has instantly to be killed.

Baka or the crane, stands for religious hypocrisy. Spiritual life rejects all hypocrisy, all traces of untruth, in any form.

When these two Asuras are destroyed, a third Asura appears on the scene, the terrible Agha. Agha is sin, an evil deed. The sins of a man, his past evil deeds, stand up for a while and swallow up all that is divine in him. Even Gods can not overcome Agha. Those who know the struggles of a devotee know very well how hard it is when all that is evil in man the accumulated tendencies of innumerable births, rise up in rebellion as it were at a certain stage of his progress. Who else but Sri Krishna can save a devotee at such a crisis. The flesh itself has to be destroyed and the whole nature changed. The devotee undergoes a second birth as it were. His Vrittis are not the Vrittis of yore; even the energies that guide these vrittis undergo change.

Every Brâhmana knows the Mantra that is recited for the suppression of Agha (Agha-marshana). It goes back to the pre-manifesting period, when days and nights did not exist.

The serpent Agha swallowed up Krishna and his companions.

Krishna came out victorious and he revivified his companions.

The Vrittis underwent change by this process and also those that guided them. It was another creation altogether. The forms and varieties of Brahmâ's creation had no meaning now in them.

What if the Vrittis were now removed from the Gopis or the Gopa boys kept out in a body? They all lost their distinctive features; their differences were gone. All was become divine — the Vrittis and the Gopa boys.

So when Brahmâ concealed the calves and the Gopa boys, he only thought of his own creation. The Vrittis and the Gopa boys came out in divinity which was now their only reality. They were all parts of Sri Krishna himself. They were manifestly sparks or rays of Âtmâ itself. The senses and the mind were now irresistibly drawn towards their calves. The Gopas were more than ever attached to their boys. Balarâma noticed this and spoke to Krishna. The query of Râjâ Parikshit and the reply of Suka explain the whole position. This brings us to the end of the KUMARA LILÂ of Sri Krishna which prepares the way for the union of the human soul with the over-soul, of Jiva Âtmâ with Parama Âtmâ. We come next to the POUGANDA LILÂ when Krishna guided the mind itself and all were attached to Him.

Krishna, the tender of the cows.

Râma and Krishna were now in charge of the cows themselves, the senses and the mind.

The Kâliya serpent.

Yâma is the Death-god. The river Yamunâ is his sister. Kâliya is from kala or time. Kâliya with its one hundred hoods is the lifetime of one birth, represented by one hundred years. The serpent could not be killed but only sent away from Vrindâvana. The devotees got over the periodic death-transformation.

The conflagtation and Pralamba.

As the followers of Krishna were saved from death on the one hand, so they were saved from conflagration (annihilation of form) and loss of the Ego (Balarâma) on the other hand.

In the kingdom of Divine Bliss, everything now was divine. The purified mind did not go astray. It remained entirely attached to Sri Krishna. Personality was now thoroughly conquered. The Jiva had acquired matter congenial to the plane of the first Purusha, and he no longer ran the risk of death or annihilation. The Gopis completed their homeward journey and they knew nothing except their Lord Krishna. They gave up all for the sake of the Lord. The Lord was all in all to them. They were bound to Him by the most sacred ties of devotional love. We shall now see how they became united to the Divine Lord.

The Gopis and the stealing of their clothes.

The rains followed the summer and there was a flow of spirituality all around. The autumn followed and it was calm, clear and transparent.

When the water is pure, transparent and calm and the sun is over it can anything prevent the reflection of the sun's image on its bosom? The Gopis drew unto themselves the image of Sri Krishna. There was no muddiness in them as in ordinary mortals; they had not the calls of other desires.

It is not till the ear ceases to hear the outside world, that it is open to the music in the heart, the flute of Sri Krishna.

The Rupa of Krishna becomes manifest when all worldly Rupas lose their charm.

The Gopis even smelt the divine fragrance of Sri Krishna; they felt his divine touch and they tasted the honey of Sri Krishna's lips.

The charms of the world all dead and gone, there remains only one attraction, that of Sri Krishna, the only Purusha in Vrindâvana.

The Gopis now had a right to approach Sri Krishna as their lover. They became full of Him (tanmaya), and they worshipped Kâtyâyani (Yoga Mâyâ) to gain their object. (X. 21.)

It was then that Sri Krishna stripped them of their clothes (X. 22.) No false shame, no false considerations should now deter the Gopis. They should lay themselves bare before Sri Krishna. No hiding, no half speaking. "Virtuous girls, I know your resolve. It is to worship me. I also approve of it and so it must succeed." This was the long and short of the whole affair. The Gopis saw they were found out. So it was to be a matter of open love now.

We shall pass over a few digressions before we come back to the Gopis and the consummation of their love (Râsa Lilâ).

Vedic Brahmâns and their wives.

Those that were under the influence of Vedic Yajnas could not easily accept the self-sacrificing path of compassion.

The students of Bhagavat Gitâ know very well that Sri Krishna raised his voice against Vedic karma and preached the performance of unselfish karma in its stead. The Vedic Brâhmanas did not follow Him for a time. But the tide overtook their unselfish wives who were attached to the path of unselfishness and compassion blended as it was with the path of devotion to the Lord Sri Krishna. The wives brought their husbands round and the cause triumphed in all India.

The raising of Govardhana.

The raising of Govardhana is only a sequel to the suppression of Vedic Yajnas. Why are the gods, headed by Indra, worshipped? Because the Indriyas are their channels of communion with men and they can influence men through those channels. They are therefore called Adhi-Devas. They are also the hands of providence and through them we get all the things of the earth. But can they give us anything that is not allotted to us by our own karma? If a prolonged and unhindered connection with the manasic world or a prolonged Svarga experience is brought about by the performance of Vedic Yajnas it is on account of the superior force exerted over the Devas, acquired by such performances, and is therefore due to karma. The Devas cannot override karma.

But still men have to depend upon the gods in their everyday lives. They are the hands of the karmic dispenser. True they deal out things according to the karma of men. But they give to men the desired objects of life and in return they expect yajna-offerings to them. This is the old law of the existence of beings. The universe itself is the outcome of sacrifice and inter-dependence, the law of giving and taking.

If men broke that law, what wonder that the gods should resent it! But there was a higher law, governing men and Devas alike, the law of direct communion with the lord of all, the supreme karmic dispenser, the Adhi-yajna of Bhagavat Gitâ. If men placed themselves and their karma entirely at the service of the Lord, where was room left for the Devas? Against such men the gods themselves lost all power.

The Hill Govardhana is the accumulated karma of the Gopis, which gives the pasture ground for their cows. Krishna bears the burden of His Bhaktas' karma, and He lifted up the karmic hill of his devoted band with very little effort of his own. And when Sri Krishna bears the karma of His Bhaktas, the Devas are powerless against them. It is karma that nourishes the senses and hence the hill is called Govardhana (nourisher of the cows).

The Installation.

When the gods were displaced from their position of leadership, whom were the cows, the senses, to follow? Surabhi, the heavenly mother of the cows, said: — "Now that thou hast taken the place of Indra, we shall call thee our Indra, or GOVINDA." Śridhara says, go means a cow, as well as Svarga. Govinda is one who acquires supremacy over the cows or over Svarga. So the word means Indra as well. But the peculiar significance of the word Govinda has been elaborated in the Brahmâ Sanhita and other works.

The plane of the first Purusha, which is the common plane of innumerable solar systems, with their sevenfold planes, has two broad aspects Vaikuntha and Goloka. Vaikuntha has reference to the solar systems as a whole. The energies that guide the Brahmândas proceed from the plane of Vaikuntha. Both Śiva and Vishnu are aspects of the first Purusha, but not Brahmâ. Śiva Loka or Kailâsa is therefore included in Vaikuntha. The plane of Brahmâ is Satya Loka or Brahmâ Loka, the highest plane of the Brahmânda. The worshippers of Brahmâ or Hiranya-garbha reach the plane of Brahmâ Loka. There they remain till the Brahmânda becomes dissolved at the end of the life period of Brahmân.

Vaikuntha is the plane of Vishnu as the first Purusha. He has four aspects on that plane — Vâsudeva, Sankarshana, Pradyumna and Aniruddha. His female aspect is Lakshmî. The worshippers of Vishnu, Preserver of the Universe, reach this plane.

Goloka is a higher aspect of the plane of the first Purusha. There Krishna is not the Lord of the Universe. He is the Lord of only His followers — those that give up everything for His sake. The highest spiritual life is on this plane. In Vaikuntha there is the majesty of power. In Goloka there is the sweetness of love. Love is a surrender which we all owe to Krishna, who makes the greatest sacrifices for us. Íshvara gives us existence, consciousness and bliss, so that we may develop new centres that approach the state of Íshvara, and when we do that we have no right to keep them to ourselves, but should give them back to Him from whom we owe them. Nothing can please the Lord so much as when we pay this willing homage to Him. He has full control over the senses and experiences of the Gopas and Gopis that dwell in Goloka. He can turn them to any use He likes. They are His own property, and the dwellers of Goloka form His own household. He is one with them as they are with Him. The highest spiritual life is in Goloka. Every kalpa adds to the number of the devoted band.

Vaikuntha is represented in the Dvârakâ Lilâ. The acts of Sri Krishna that constitute the Vrindâvana Lilâ are constant (nitya).

They are reproduced in all Kalpas and on all the Dvipas or globes for the benefit of all Bhaktas. When there is the full manifestation of Krishna in any Kalpa, the Gopas and Gopis also appear with Him. But His relations with them are meant to serve as a guide only for the initiated Bhaktas, and not for the world at large. Sri Krishna as an Avatâra is different from Sri Krishna as the beloved and the lover. As an Avatâra, He forces allegiance, and expects it as of right. As a lover, He seeks His Bhaktas as they seek Him.

The Lord of Goloka is Govinda. When Sri Krishna was installed as Govinda, he had a right to the company of the Gopis, and not before. The Gopis became the property of Govinda, as soon as Krishna asserted himself as such. The Installation precedes the Râsa Lilâ. The significance of this Installation will never be lost sight of by those who want to make a critical study of the Râsa Lilâ, or to apply the ordinary canons of morality to this most sacred, most sublime, and most soul-enchanting act of Sri Krishna the RÂSA LILÂ.

THE RÂSA.

Who can presume to explain Râsa! What mortal mind can approach, even in conception, the divinity, the sublimity of the five chapters on Râsa! The Gopis were on the field of action. They had their husbands, their parents, their sons; they had their worldly duties to perform, some of them arduous enough to require constant attention. When the time came, however, for union with the Purusha of the Heart, when the signal music was heard, every Gopi threw aside all Karma, all actions, all attachments, all bonds and offered herself up completely to the Lord. Where is the glory of those that give up the world, that give up all duties in life, of those that force themselves out of all actions that they may be devoted to the Lord within and the Lord without? And when the Gopis approached the Lord, there was no trace of human passion in them, no love of human flesh, no idea of material gratification. They placed themselves entirely at the service of the Lord.

But there were those that had the yearning to do so, to free themselves from all material obstacles in their way, to offer their individuality to the Lord, but the Prârabdha Karma was too much for them. Their past Karma had woven a net round them which they could not break through. It was the yearning which the Lord looked to and not the overcoming of obstacles in the way. And though they died with that yearning only, the death completed what they yearned for, for then the Union was complete.

The Vrindâvana Lilâ is Nitya or constant. The Râsa Lilâ is for all time, for all Bhaktas.

The night is the time for rest but it is the rest of bodily actions. For, towards the close of night, spiritual activity sets in. Men get spiritual teachings and spiritual advancement without knowing it. But it is only a few, who have a conscious union with the Lord who manifests Himself in the heart of man.

Purusha is one. Jiva Prakritis or Para Prakritis are many. To Purusha Jiva must be always negative, however positive it may be towards the forms of Apara Prakriti. Purusha is always Male. And to Him, Jiva Prakriti is always a female. As the Vaishnavas say, there is only one male in all Vrindâvana and that male is the Lord Sri Krishna. In devotional practice, one should consider himself a female, the male being the Lord of the universe, as reflected in the heart of every man.

The Gopis heard the music and went to Sri Krishna.

If you are of the world, go back to the world. But no, the Gopis were not of the world. They had every right to the union. And Sri Krishna could not deny them His companionship. Nay, it was a great thing to the Lord Himself that Jivas should return to Him with all their spiritual experiences that the Universe might be served and protected. The concession was natural, the joy was mutual. But in the midst of the union itself, there is a danger, a most subtle danger, that of Egoism, "I am in union with the Lord." The first and the last weakness of humanity, this I-ness is a drawback even in the highest spiritual life of man. The Gopis thought of themselves and there was an instant break in the union. The Lord disappeared. The Lord incarnated for the good of the Universe and not of individuals, and if individuals were dear to Him it was for the sake of the Universe. He was no special property of the Gopis; What did the Gopis do? They imitated his actions on the Earth. They followed His footsteps wherever found. They approached the Lord as much as they could in idea.

At last they broke out, "Thou art surely not the son of a Gopi. Thou art the inmost seer of all beings. Implored by Brahmâ thou hast appeared, O friend in the line of the Sâtvatas, for the protection of the Universe."

The Gopis now realised that the Lord they wanted to be united to was the Lord of the Universe. His mission was the protection of the universe. Could they share with Him? It was then and then only that they could expect a continuity of the union. It was not for themselves only that they had any further right. Hut the Gopis now cared not for themselves. They cared for their Lord, whom they now knew and realised to be the Lord of the Universe.

And lo! the Lord appeared again. This time there was union but not individual union. Hand in hand, the Gopis formed a circle with their Lord, not the individual Lord, but the universal Lord making Himself many. Every Gopi held the hands of the Lord and all the Gopis collectively formed one circle, and the circle went on dancing and dancing. The Devas looked with wonder and envied the lot of the Gopis. Let that wonder grow amongst us. Let us catch a glimpse of that divine dance, that Râsa Lilâ, that men may become gods on the Earth.

Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma.

The Vidyâdharas and Yakshas were controlled and other obstacles overcome. Even the barrier of Akâsa, which forms the final limit of actions and wisdom in the universe, was pushed through. Work was now over at Vrindâvana. The Bhaktas were now fitted to pass across the limits of Brahmânda to Goloka.

Akrûra. With the advent of Akrûra, we move backwards from the heart to the head, from the world of Bhaktas to the world at large. When Kansa presided over Mathurâ, men were guided by Self in their thoughts and actions. Jarâsandha, who represented the Brahmânism of self-seeking Yajnas, was the friend of Kansa.

Akrûra was the messenger selected by Kansa to fetch Râma and Krishna from Vrindâvana. Krûra is cruel. Akrûra is one who is not cruel. It was not cruelty on the part of Akrûra to take Râma and Krishna to Mathurâ. He was no doubt seemingly cruel to the Gopis. But he was kind to the generality of mankind, who did not live in Vrindâvana.

The Gopis, followers of the path of Devotion, could not bear the sight of him and they called him a mock Rishi. But he was really a Bhakta himself, though he adhered to Vedic Karma. He performed the Vedic Sandhyâ and recited Vedic Mantras; he was rewarded with the vision of Râma and Krishna in meditation.

This votary of Karma Kânda was a fitting messenger from Kansa. He united in himself the spirituality of Karma Kânda and the unselfishness of the path of Devotion.

From Vrindâvana to Mathurâ we proceed from the inner man to the outer man, from the everlasting companions of Sri Krishna to His surroundings as an Avatâra.

In the Vrindâvana Lilâ, we find Krishna in his relations to the holy beings and to the Devas who incarnated with Him for the good of the universe. Whenever a great Avatâra appears on the Earth, his companions also appear with him. His relations to his own companions serve as a living example to others. They afford a lesson to all Bhaktas for all time. This part of the Lilâ is based upon undying, eternal truths, upon the permanent relations between Jiva and Íshvara. The heart of man is the seat of this Lilâ, which can be reproduced at all times, in the heart of every real Bhakta. The Gopis are the same now as they were when Krishna sanctified the Earth. They are the preservers of the universe, according to Gopi Chandana Upanishad. And their ranks may be increased by devoted Bhaktas who give up all for the sake of the universe and its Lord.

There is one point more in the relations of the Gopas and Gopis to Krishna. Love was the one bond which united them all to Him. They sought him in their inmost heart, they talked to him, they knew him as one of themselves. He was a son to them, a companion, a lover. Whatever pleased the Lord pleased them. Whatever was His work was their work too. They abnegated themselves. They merged themselves entirely in Krishna. There was no question of duty; no rules, no injunctions. The Vedas did not exist for the dwellers in Vrindâvana. The Smritis were not written for them. They did not tread the path of karma. Love-bound, they gave themselves entirely up to Krishna and they did not stop to ask the reason why, they did not stop to cast a glance at the world they left.

But the union was hardly complete; the Gopis had scarcely embraced their friend, their lover, than he disappeared into the regions of the Universe. The message came that He was to be sought in the Universe.

The Lord of the Universe was not the lover of the Gopis. He could not be the direct object of their love. But, when the Gopis knew that their own Krishna was the Lord of the Universe, they failed not to bear the same love to Him. But the majesty of the Universe was ill-adapted to the sweetness of their domestic love. They were out of harmony with the lordliness of their Lord at Dvârakâ. So when the Lord finally received them at Kurukshetra, the Gopis said that, home-bred as they were, they could not forget the lotus feet of Krishna in their heart. They were re-united to Krishna, as the all-pervading Purusha, the preserver of the Universe. The veil may be lifted a little further. We have already seen that life in the higher Lokas is purely unselfish, for, as the Bhâgavata says, the higher Lokas are transformations of Nishkâma Karma. We are to abnegate ourselves before we can go to Mahar Loka. This abnegation can be accomplished by merging ourselves in some one who stands across the Trilokî. Love alone breaks the barrier between man and man. If we can get an object of unselfish love, to whom we can give everything that we have, we may easily learn the lesson of self-surrender. By the bond of love, souls group together in Mahar Loka and they learn the first lessons of universal life. What better object of love can one have than one of the Avatâras himself? What union will be more glorious, more lasting, more spiritual? And Sri Krishna offered himself for such love to those that are devoted to him. And the most fortunate amongst humanity are those that complete the love-union with Sri Krishna. They form an inseparable group with Him, and the plane of their union is Goloka. The Vaishnavas place that Loka higher than Vaikuntha Itself. It is the plane proper of Sri Krishna, where he is always at home with his Bhaktas. There may be many centres round which souls might gather in the higher Lokas, many types of universal life, but there is none so high, so noble, so glorious, as the centre afforded by Lord Krishna. When Krishna incarnates, He cannot do so singly. The Gopis appear with Him. The Chaitanya Charitâmrita, which embodies the teachings of Chaitanya, says that the Lilâ of Krishna is reproduced throughout the fourteen Manvantaras over all parts of the Brahmânda, just as days and nights are produced over all parts of the earth. The Lilâ is constantly performed in Goloka, and it is reproduced over parts of Brahmânda, according to the will of Krishna. Vrindâvana is only a reflection of Goloka.

When we go to Mathurâ, we find the Asura attendants of Kansa representing all the predominating vices of the time. Pride, arrogance, envy and malice, worldliness and anger, all that keep up the materiality in man were to be found among the best of his followers and advisers.

They were all subdued and Kansa himself brought down from his high platform.

When Krishna went to Mathurâ and Dvârakâ, we find him as an Avatâra, inaugurating a new era in the spiritual history of the Universe. We find him there in all His majesty, glory and divine lordship. Those who follow him there follow the path of Divine Lordship. Those who follow Him at Vrindâvana follow the path of Divine Love and sweetness.

END OF VRINDAVANA LILÂ,

MATHURÂ LILÂ

THE HUNCH-BACKED GIRL AND THE PÂNDAVAS.

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 Râma and Uddhava to the house of Akrûra. Akrûra 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, Sâdhus 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 Sâdhus is purifying. Go thou to Hastinâpura and make enquiries about the Pândavas. They are still young and they have lost their father. We hear they are living with Dhritarâshra. 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."

Akrûra went to Hastinâpura and learned from Vidura and Kunti the cruel treatment of the Pândavas by Dhritarâshra and his sons. Dhritarâshra confessed that he could not hold the balance evenly between his sons and nephews, as his attachment for his sons was too great.

Akrûra returned to Mathurâ and informed Râma and Krishna of all that he had heard.

JARA SANDHA, YAVANA AND DVARAKA.

SKANDHA X. CHAP. 50.

Kansa had two wives, Asti and Prâpti. They were the daughters of Jarâsandha, 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 Mathurâ 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 Jarâsandha, 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. Râma and Krishna drove out on those chariots. They killed the whole army in no time. Râma fell upon Jarâsandha and well-nigh killed him when Krishna caused him to be set free. Jarâsandha, 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 Mathurâ, 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 Râma as to the course to be adopted. The brothers might engage with Kala Yavana in fight, but Jarâsandha would make havoc in the meantime amongst their clansmen at Mathurâ. 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 Lokapâlas surrendered their rulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen to this town. He then left the town in charge of Balarâm 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.

Râjâ Parikshit asked — "Who was the man and why was he sleeping in the cave?"

Suka replied: —

"He was a descendant of the line of Ikshvâku, son of the great King Mândhâtâ, 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 Brahmâ, I am at present born in the line of Yadu as the son of Vâsudeva, 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 Prânâyama 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 Brâhmana 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 Nârâyana.

(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 Mathurâ. He killed the Mlechha troops. His men and cattle were carrying the booty to Dvârakâ. When on the way, Râma 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 Dvârakâ.

DVARAKA LILÂ.

RUKMINI.

SKANDHA X. CHAP. 52-54.

We have been already told of Balarâma's marriage with Revati.

Sri Krishna married Rukmini in the Râkshasa form. (The seizure of a maiden by force from her house, while she weeps and calls for assistance, after her kinsmen and friends have been slain in the battle or wounded and their houses broken open, is the marriage styled Râkshasa).

King Bhishmaka of Vidarbha had five sons, Rukmin, Rukmaratha, Rukma-vahu, Rukma-kesa, and Rukma-malin. He had also one daughter Rukmini. (Rukma means bright, radiant, also gold).

Krishna and Rukmini had heard of each other and they made a vow of marriage. Rukmin however betrothed his sister to Sisupâla, son of the king of Chedi. Rukmini secretly sent a Brâhmana messenger to Krishna and gave him a letter. The Brâhmana was received well by Krishna. He read out the following letter of Rukmini.

"O Achyuta, thou most lovely of all, my mind has forced through all false shame and has become attached to thee, for I have heard of thy excellences, which reach the ear only to remove all sufferings and I have heard of thy beauty, which gives all that is desired to the seer thereof.

"O Mukunda, O Nrisinha, where is the girl, however wellborn, modest and great she may be, that will not choose thee as her husband, unequalled as thou art in birth, grace, beauty, wisdom and riches, and the most pleasing to all mankind.

"Therefore thou art chosen by me as my husband. I offer myself up to thee. Come thou here and make me thy wife. Thou dost deserve to have me soon. Let not Sisupâla touch me, like a jackal touching the share of a lion.

"If I have done virtuous acts, if I have rightly served the great Lord Śiva, then come, O brother of Râma, and hold my hand and let not others do so. The day after to-morrow is fixed for my marriage. Come thou unnoticed. Defeat Sisupâla and others and carry me away by force in the Râkshasa form of marriage.

"I shall tell you how it will not be necessary to kill my friends within the house. The day before the marriage there will be a large gathering outside the town to worship the goddess Durga, and I as bride shall be present there."

The message was thus delivered. Sri Krishna vowed to marry Rukmini by force. He ordered Daruka (His charioteer) to bring the chariot. Then he took the Brâhmana with him and reached Kundina, the town of Bhishmaka, in one day.

Kundina was gay with preparations for the marriage. Dama Ghosa, the father of Sisupâla, also made grand preparations. He came with a large retinue to Kundina. Bhishmaka went out to receive him, and led him to his quarters. Sâlva, Jarâsandha, Dantavakra, Viduratha, Paundraka, and many other kings, friendly to Dama Ghosha joined him with large armies. They anticipated a fight with Krishna and Râma and they came well prepared for the occasion. Râma heard that Krishna went all alone and he heard of the preparations made by his enemies. So he lost no time in gathering a large army and marching for Kundina.

Bhishmaka heard of the approach of Krishna and Râma. He gladly received them and gave them quarters. Rukmini, guarded by the army, went to the temple of Durga with her companions. She worshipped the Goddess and prayed for Krishna as her husband. She then left the temple and was about to get into the chariot when Sri Krishna carried her off by force in his own chariot.

Jara Sandha and other kings were defeated by the Yadu chiefs and they took to flight They consoled Sisupâla and then each went to his own place.

Rukmin vowed that he would not return to Kundina till he had killed Krishna and rescued his sister. He attacked Krishna but was defeated by him. Krishna was about to kill him when Rukmini interceded on his behalf. Krishna then partially shaved his head and chin and left him. Being thus disgraced, Rukmin made a town called Bhojukata and lived there.

Krishna brought Rukmini to Dvârakâ and married her in due form.

PRADYUMNA.

SKANDHA X. CHAP. 55.

The god Kâma is an aspect of Vâsudeva. He had been burnt before by the fire of Rudra's anger. To get back his body, he was born as the son of Krishna by Rukmini and became known as Pradyumna. He was not unlike his father in any respect The Asura Samvara, who was Kâma (or passions) incarnate, (Kâma rûpin), knew the child to be his enemy and stole him away and threw him into the sea. A big fish swallowed him up. That fish with others was caught in a large net by the fishermen. They presented the fish to Samvara. The servant cut open the fish and the child came out. They made him over to Mayavati. She was frightened but Naroda told her all about the child. This Mayavati, named Rati, had been the wife of Kâma. She had been waiting for the reappearance of her husband in a body. She was employed by Samvara as a cook. Knowing the child to be Kâma Deva, she nursed him and became attached to him. In time, Kâmadeva grew tip and Mâyâvati approached him with expressions of love. "What is this mother?" asked Kâmadeva, "Why this change in your feelings towards me!"

"Thou art Kâmadeva, O Lord, son of Krishna. Thou hadst been stolen away by Samvara. I am thy wife Rati. The Asura had thrown thee into the sea, when a fish devoured thee. I have got thee back from the stomach of that fish. Samvara is an adept in many forms of Mâyâ. Kill him by means of Delusion and other powers of Mâyâ known to thee."

Rati gave to Pradyumna the Vidya known as Mahamaya, the destroyer of all other Mâyâs.

Pradyumna fought with Samvara and killed him with the help of Mahamaya. Rati then carried her husband to Dvârakâ. There the women mistook him for Krishna and bashfully moved aside. Even Rukmini could only half decide that he was her son. Krishna appeared with Vâsudeva, Devaki and Râma. Nârada related the story of Pradyumna's adventures. There was great joy at Dvârakâ and people welcomed Pradyumna and his wife. Pradyumna was an image of Krishna. What wonder if even his mother became attached to him!

THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.

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 Dvârakâ with the jewel on his neck. He shone with such a lustre that people took him for the sun. The jewel used to bring forth 16,000 palas of gold every day. Sri Krishna asked the jewel for the king of the Yadus, but Satrajit would not part with it. One day his brother Prasenajit rode on a hunting excursion into the forests, with the jewel on his neck. A lion killed him and his horse and carried away the jewel. The Bear-chief, Jâmbavat, killed the lion and took away the jewel into his cave and made it the plaything of his son. When Prasena did not return, Satrajit thought that he had been killed by Krishna. People also suspected him. To get rid of this unjust reproach, Sri Krishna went on a search himself with his men. He traced out the remains of Prasena, the horse and the lion. He then entered the cave of the Bear-chief, leaving his men outside. The infant son of Jâmbavat was playing with the jewel. Krishna appeared before the boy. The nurse screamed aloud. Jâmbavat rushed out in anger and attacked Krishna. The fight went on for twenty eight days and at last Jâmbavat was overpowered. He then knew Sri Krishna as Vishnu, the primal Purusha and prayed to Him. Sri Krishna said the object of his entering the cave was to recover the jewel, as he wanted to remove the suspicion that he himself had taken it. Jâmbavat gladly offered his daughter Jâmbavati with the jewel to Sri Krishna. He then returned to Dvârakâ with his bride and the jewel. He called an assembly and, in the presence of all, made over the jewel to Satrajit. He also told him how he got it back. Satrajit felt deeply mortified. He came back to his kingdom and thought how he could best appease Sri Krishna whom he had offended by groundless suspicion. At last he offered his daughter Satyabhama to Krishna and also the jewel. Krishna said: — "We do not want the jewel, O King. Thou art the votary of the Sun-God. Let it remain with thee. We shall partake of its blessings."

SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:

SKANDHA X. CHAP. 57.

Hearing that the Pândavas had been killed in the Lac-house, Râma and Krishna went to Hastinâpura to offer their condolences. Taking advantage of their absence, Akrûra and Kritavarman said to Satadhanu, — "Satrajit promised the Syamantaka jewel also when he made over his daughter to Sri Krishna. Why shall not the jewel be taken from him? Why shall he not share the fate of his brother?" The wicked Satadhanu under this evil inspiration killed Satrajit while he was asleep and carried away the jewel. Satyabhama went to Hastinâpura and informed Krishna of the killing of her father. The brothers came back to Dvârakâ. Krishna made preparations for killing Satadhanu and for recovering the jewel from him. Satadhanu sought the help of Kritavarman. But he knew too well the might of Sri Krishna and he declined to give any help. Satadhanu then turned to Akrûra. Akrûra knew Krishna as Âtmân and he would not do anything. Satadhanu however left the jewel with Akrûra and fled away on horse-back. Râma and Krishna followed him to Mithila. He left the horse and ran away on foot. Sri Krishna overtook him soon and cut off his head with the Chakra.

He then searched for the jewel, but could not find it. Turning to his brother, he said, "For nothing have I killed Satadhanu. The jewel is not with him." Râma replied — "Satadhanu must have left the jewel with some one. Try to find him out. Go back to Dvârakâ. I shall in the meantime pass some time with my friend, the king of Mithila." Râma remained at Mithila for a few years. Duryodhana also came there. He learned the art of fighting with the mall from Râma.

Sri Krishna went back to Dvârakâ and told Satyabhama how he had killed Satadhanu but could not find the jewel. Kritavarman and Akrûra heard all that took place and they fled for their lives from Dvârakâ. In the absence of Akrûra the people of Dvârakâ suffered from bodily and mental pain as well as disturbances from the Devas and the elements. Those who forgot the glory of Sri Krishna attributed all this to the absence of Akrûra. But it was not possible that such things should happen where Sri Krishna resided (without His wish.)

"Once upon a time there were no rains at Kâsî (Benares). The king of Kâsî offered his daughter Gandivi to Svafalka and it rained at Kâsî. Akrûra is the son of that Svafalka. He has got the powers of his father. It rains wherever Akrûra lives and the land becomes free from epidemics and calamities."

The old people talked thus. Sri Krishna knew it was not so. He sent for Akrûra, shewed him every respect, and smilingly addressed him thus: — "O lord of giving (Danapati), Satadhanu must have left the Syamantaka jewel with thee. I knew this from before. Satrajit left no son. His daughter's son is therefore his true heir. But it is not so easy to keep the jewel. Thou dost keep the observances well. So let it be with thee. But in the matter of this jewel, even my brother does not believe me. Therefore shew it once and give peace to your friends." Akrûra made over the jewel to Sri Krishna. He shewed it to his clansmen, in order to remove the stain of suspicion against him. He then returned it to Akrûra.

THE OTHER WIVES OF SRI KRISHNA.

SKANDHA X. CHAP. 58-59.

Sri Krishna went to see the Pandava brothers at Hastinâpura. They gave him a most devoted reception. One day Krishna and Arjuna went on a hunting excursion to the side of the Yamunâ.

They saw there a most beautiful girl. Arjuna asked who she was. The girl replied: — "I am daughter of the Sun-god. Desiring Vishnu to be my husband, I have performed great Tapas. I shall have no other husband. Let that friend of the friendless be pleased with me. My name is KALINDI. I am to reside in the waters of the Yamunâ in the abode built by my father till I see Achyuta." Krishna placed the girl on his chariot and took her to Yudisthira.

It was at this time that Krishna got a town built by Visvakarmân at the request of Arjuna and the Khândava forest was burnt by the Fire-god.

The rains over, Krishna went to Dvârakâ and there duly married Kalindi.

Vinda and Anuvinda, two princes of Avanti, were followers of Duryodhana. Their sister MITRA VINDA wanted to marry Krishna but they dissuaded her. So Krishna carried away the girl by force and married her. She was the daughter of his father's sister Rajadhi-devi.

In Ko-sala, there was a virtuous prince named Nagnajit. He had a daughter named SATYA, also called NAGNAJITI after her father. No one could marry her who had not overcome seven fierce bulls. Krishna went to Kosala with a large retinue and he was received well by the prince. The girl prayed to the Fire-god to have Krishna as her bridegroom. Krishna overcame the bulls and married the girl.

Krishna then married BHADRA of Kekaya, the daughter of her aunt (father's sister) Sruta-kirtî. He also carried away by force LAKSHANA, the daughter of the king of Madra.

Naraka, son of the Earth, deprived Aditi, mother of Indra, of her ear-rings, Varuna of his umbrella and Indra of his seat at Mani Parvat (Mountain of jewels). Indra complained to Krishna. He went with his wife Satyabhâma to Prâkjyotisha, the town of Naraka. That town was well fortified and it was protected by the Daitya Mura and his meshes. Krishna forced his passage through all obstacles and had a fight with Mura whom he slew with his Chakra. The seven sons of Mura, — Tâmra, Antariksha, Sravana, Vibhâvasu, Vatu, Nabhasvat and Varuna, — under the lead of one Pithha also attacked Krishna, but they were all killed. Naraka then himself fought with Krishna and was killed by him. The Goddess Earth then approached Krishna and, after adoring him, said: — "This Bhagadatta, son of Naraka, takes Thy shelter. Please pass Thy hand round his head."

Krishna gave assurances of safety and he then entered the house of Naraka. Naraka had carried away 16 THOUSAND GIRLS by force. Krishna sent away these girls and much treasure to Dvârakâ. He then went with Satyabhâma to the place of Indra and there restored the ear-rings to Aditi. At the request of his wife, Krishna uprooted the Pârijâta tree and placed it on the back of Garuda. The Devas resisted, but Krishna defeated them all. The Pârijâta tree was planted in the quarters of Satyabhâma and it spread its fragrance all round. Krishna married the 16 thousand girls at one and the same moment by assuming as many forms.

KRISHNA AND RUKMINI.

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 Sisupâla and others. How is it then thou didst accept me who am not thy equal? See how we have taken shelter in the sea being afraid of the kings. Having powerful enemies, we can hardly be said to occupy our kingly seats. O thou with beautiful eyebrows, woe to those women who follow such men as have unknown and uncommon ways of their own. Poor as we are, wealthy people hardly seek us. It is meet that they should marry or make friendship with each other, who are equals in wealth, birth, power and beauty. It is through ignorance and shortsightedness that thou hast married one who is void of all Gunas (good qualities) and who is praised only by Bhikshus (beggars). Therefore do thou seek some Kshatriya king who will be a match for thee. Sisupâla, Sâlva, Jarâsandha, Danta Vakra and other kings and even thy own brother Rukmin, blindfolded by pride, shewed hostility to me. For the repression of their pride, I the punisher of evil men brought thee here. But we are indifferent to the body and the house, void of all desires, fixed in self, all full, the light within, without actions."

(Without anticipating our general study of the Dvârakâ Lilâ, it is sufficient to mention here that Rukmini is the spiritual energy of Mula Prakriti, or rather the light of Purusha, as reflected on Prakriti. The gist of what Krishna says is that there is an essential difference between Prakriti and Purusha. Purusha is void of Gunas, while the Gunas form the essence of Prakriti. Coming from Prakriti, Rukmini must follow the Prâkritic elements. And if Krishna wrested her away from the hands of the material energies of Prakriti and even from her own Prâkritic basis (her brothers and father), it was because the material energies had asserted themselves too much. This was done in the Seventh Manvantara, when the spiritual ascent was a Kâlpic necessity. Was Rukmini to remain wedded to Krishna for the remaining period of the Kalpa, or was she to go back to her brothers and their friends?).