THE TENTH SKANDHA. (continued 3)

Rukmini replied: —

"O Lotus eyed! even so it is as thou sayest. I am quite unlike thee, the Great Bhagavat. Lord of even Brahmâ, Vishnu and Śiva, Thou art plunged in Thy own greatness. What am I to Thee, the Gunas forming my essence? It is only ignorant people who worship me. (For fear of kings, thou hast taken refuge in the sea.) But the kings are the Gunas, (Sound, Touch, Form, Taste, and Smell which compose the object world.) For fear of them, as it were, thou hast taken refuge in the inner ocean of the heart, and there thou dost manifest Thyself, as pure Chaitanya. The object-seeking Indriyas are no doubt thy constant enemies. But when thou speakest of giving up kingly seats, why even thy votaries give them up, as darkness itself. The ways of even Munis who worship Thy Lotus feet are unknown; what of thine own? When their ways are uncommon, what of thine? Thou art poor indeed, for there is nothing besides thee, (and so nothing can form Thy wealth.) But thou dost receive the offerings of others and they seek thee. It is not through ignorance, but knowing that thou art the Âtmâ of the Universe, that I have sought Thee. The flow of Time that arises from Thy eyebrow swallows up the desires of even Brahmâ and others. I did not even seek them for Thy sake. What speakest thou of others? As the lion carries away his share by force from other animals, so thou didst carry me away from amongst the kings. How can I believe that thou didst take shelter in the Sea from fear of such kings? Anga, Prithu, Bharata, Yayâti, Gaya and other jewels of kings gave up their kingdoms and sought thee in the forests. Did woe befall them that thou talkest of woe to me? The Gunas have their resting place in thee. Thou art the home of Lakshmî. Moksha is at Thy feet. What foolish woman shall follow others, neglecting Thee? I have accepted thee, the Lord and soul of the Universe, the giver of all blessings here and hereafter. Let thy Moksha-giving feet be my shelter. Let those women have the kings for their husbands, those asses, bullocks, dogs, cats, and servants who have not heard of Thee.

"(What is man without Âtmâ?) Those that have not smelt the honey of Thy Lotus feet seek the dead body, though it seems to be alive, consisting of flesh, blood, bone, worms, excrement, phlegm, bile and gas, covered over with skin, hair and nails." (Mula Prakriti in the Universe, or Budhi in man, is wedded to Âtmâ, represented by Sri Krishna. The kings represent here the followers of material elements in the Universe or in man.)

THE SONS OF KRISHNA.

SKANDHA X. CHAP. 61.

The wives of Krishna had each ten sons.

The Sons of Rukmini were. — Pradyumna, Charudeshna, Sudeshna, Chârudeha, Suchâru, Châru Gupta, Bhadra Châru, Châru-Chandra, Vichâru and Châru.

The ten sons of Satyabhâma were. — Bhânu, Subhânu, Svarbhânu, Prabhânu, Bhânumat, Chandra-bhânu, Vrihat-bhânu, Ati-bhânu, Sribhânu and Prati-bhânu.

Jâmbavati had ten sons. — Sâmva, Sumitra, Purujit, Satajit, Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu.

Nâgnajiti had ten sons. — Vira, Chandra, Asva-sen, Chitragu, Vegavat, Vrisha, Âma, Sanku, Vasu and Kunti.

Kalindî had ten sons. — Sruta, Kavi, Vrisha, Vira, Suvâhu, Bhadra, Sânti, Darsa, Pûrna Mâsa and Somaka.

Mâdrî had ten sons. — Praghosha, Gâtravat, Sinha, Bala, Prabala, Urdhaga, Mahâsakti, Saha, Ojas and Aparâjita.

Mitravindâ had ten Sons. — Vrika, Harsha, Anila, Gridhra, Vardhana, Annâda, Mahânsa, Pâvana, Vahni and Kshudhi.

Bhadra had ten Sons. — Sangrâmajit, Brihat Sena, Sûra, Praharana, Arijit, Jaya, Subhadrâ, Râma, Âyu and Satya.

Rohini (illustrative of the 16 thousand wives) had Tâmra-taptâ and other sons.

Pradyumna had, by Rukmavati, daughter of Rukmin, one son Aniruddha.

There were millions and millions in the line of Krishna. Though Rukmin vowed enmity to Krishna, he gave his daughter to Krishna's son, out of regard for his own sister Rukmini.

Balavat son of Kritavarman married Chârumati, daughter of Rukmini.

Rukmin also gave his grand-daughter Rochanâ in marriage to Aniruddha.

THE DEATH OF RUKMIN.

SKANDHA X. CHAP. 61.

Râma, Krishna, Pradyumna, Rukmini and others went to Bhoja Kata, the seat of Rukmin, on the occasion of Aniruddha's marriage. When the marriage was over, the assembled kings advised Rukmin to challenge Râma to a game of dice. At first, the wager was laid by Râma at one hundred, one thousand and ten thousand gold coins respectively. Rukmin won all the games. The king of Kalinga derided Râma by shewing his teeth. Râma did not like this.

Rukmin then laid the wager at one lakh of gold coins. Balarâma won the game. But Rukmin falsely declared that he had won it.

Râma then laid the wager at ten krores. Râma won the game this time also. But Rukmin falsely said: — "I have got it let the bystanders decide this." At this time, a voice from the heavens said that Balarâma had got the victory by fair means and Rukmin was telling a lie, But Rukmin under evil advice did not mind this. He and the kings derided Balarâma. "Keeper of cows, what know you of games? They are the province of kings." Balarâma could bear it no longer. He took his club and killed Rukmin. He then broke the teeth of the king of Kalinga. The other kings fled in fear.

BANA.

SKANDHA X. CHAP. 62-63.

Bâna, the eldest son of Bali, had one thousand hands. He was a votary of Śiva. Śiva asked him to name a boon and he prayed to Śiva to be the keeper of his place. Once he told Śiva that there was too much fighting-inclination in his hands, but he found no match for him except Śiva himself. Even the elephants of space ran away in fear. Śiva said angrily: — "Fool that thou art, thou shalt fight with one equal to myself. Thy eminence shall then be lowered." The Asura chief gladly waited for the day.

Bâna had a daughter named Usha. She met Aniruddha in a dream. On getting up, she exclaimed, "Friend where art thou?" Her attendant Chitra-lekhâ, daughter of the minister, named Kumbhanda, enquired whom she was looking for. Usha described the figure she had seen in her dream. Chitra-lekhâ pointed out to her Devas, Gandhavas, and men, one after another. At last, when she pointed to the figure of Aniruddha, the princess indicated him as her lover. Chitra-lekhâ by her Yogic powers went to Dvârakâ and carried away Aniruddha, while he was asleep. The prince and the princess passed their days together in the privacy of Usha's apartment. The men of the guard found some significant change in Usha. They informed the King. Bâna came in unexpectedly and he found his daughter playing with a young man. The armed attendants of Bâna attacked Aniruddha but he killed many of them with his club and they ran away. Bâna then tied the prince with serpents' twinings.

Nârada gave the news to Krishna. Râma and Krishna, with their followers and a large army, attacked Sonita-pura, the seat of Bâna. Śiva engaged in fight with Krishna, Kartikeya with Pradyumna, Bâna with Satyaki, Kumbhanda and Kûpakarna with Balarâma and Bâna's son with Sâmba. Krishna worsted Śiva and Pradyumna worsted Kartikeya. Bâna then attacked Krishna. After some fighting the king fled away. The Fever with three heads and three feet, known as Śiva's Fever, joined the battle. To meet him, Krishna created the Fever known as Vishnu's Fever. The two fevers fought with each other. Worsted in the fight, the Fever of Śiva sought the protection of Krishna. He got assurances that he need have no fear from Vishnu's Fever.

Bâna returned to the charge. Krishna began to cut off his hands with the Chakra. Śiva appeared at the time and asked Krishna to forgive Bâna as he had forgiven his father Bali. Krishna replied: — "O Lord, I cannot kill this son of Bali. I promised Prahlâda that I would not kill any of his line. His many hands caused grief to Earth and I have lopped them off. Now four hands shall only remain. With these hands, Bâna shall be thy constant companion, without fear of death or infirmity." Bâna bowed down his head. He made over his daughter and Aniruddha to Krishna.

NRIGA.

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 Ikshvâku. My charities knew no bounds and they have become proverbial. One cow belonging to a Brâhmana got mixed with my herd and, without knowing that, I gave her to another Brâhmana. While he was taking away the cow, the owner found her out. The two Brâhmanas quarrelled and they came to me. They said: — 'You are a giver as well as taker.' I became surprised and, when the facts were known, I offered one lakh of cows for the return of the mistaken cow. One of them however said, 'I am not going to take a gift from the king.' The other said: — 'I do not wish for other cows even if they be ten lakhs.' They both went away. At this time the messengers of Yâma came and carried me away. Yâma said: — 'I see no end of your merits and the places acquired by them. Do you prefer to suffer for your demerit first or to enjoy those heavenly things?' I took the first choice and down I fell as a lizard into this well. Look how I have suffered for taking a Brâhmana's property." The king then thanked Krishna for his favor and ascended to the heavens. Krishna gave a discourse to those around him as to how iniquitous it was to take a Brâhmana's property, consciously or unconsciously.

BALARÂMA AND THE DRAWING OF THE YAMUNÂ.

SKANDHA X. CHAP. 65.

Balarâma went to Vrindâvana to see his old friends. The Gopas and Gopis gave him a warm reception and they complained of the hard-heartedness of Krishna. Balarâma remained there for the two months, Chaitra and Vaisakha. The Gopa girls used to join him at night. One day he went in their company to the side of the Yamunâ. Fermented juice (Vâruni) fell from the trees, as directed by Varuna. Balarâma drank the juice with the Gopa girls and became intoxicated. He called the Yamunâ to his side for a pleasure bath, but she did not came. Balarâma thought he was drunk and therefore the river goddess did not heed his words. He drew her by the ploughshare and said in anger: — "Wicked thou, I called thee. But thou didst not hear. I shall tear thee asunder with this plough." Terrified, the river goddess adored Balarâma and sought his pardon. Balarâma forgave her. He then had a pleasure bath with the girls. Lakshmî made presents to him of blue clothes, rich ornaments and an auspicious garland.

POUNDRAKA AND THE KING OF KÂSÎ (BENARES).

SKANDHA X. CHAP. 66.

Poundraka, king of Karusha, thought, "I am Vâsudeva." With this conviction, he sent a messenger to Krishna, calling him a pretender. He was staying with his friend, the king of Kâsî. Krishna attacked Kâsî, and both the princes came out with a large army. Krishna found Poundraka had the conch, the disc, the club, the bow made of horn and the Srivatsa, all his own symbols. He was adorned with the Kaustubha and a garland of wild flowers. He had yellow clothes and rich crest jewels. He had Makara-shaped ear-rings. He was seated on a false Garuda. Seeing Poundraka represent him in this way, as it were on the stage, Krishna began to laugh. He killed both the princes in the fight. Poundraka had constantly meditated on Hari and he assumed his form and became all Hari himself.

Sudakshina, son of the Kâsî prince, vowed vengeance and worshipped Śiva. Śiva, being pleased with his worship, asked him to name a boon. He asked how he could kill the slayer of his father. Śiva told him to invoke Dakshinâ Agni, with a Mantra of black magic (Abhichâra). Sudakshina did so with the aid of Brâhmanas. The fire went towards Dvârakâ to consume Krishna. Krishna sent his Sudarsana disc which overpowered the fire. The fire fell back on Kâsî and consumed Sudakshina and the Brâhmanas. Sudarsana still followed the fire. The divine weapon burnt the whole of Kâsî and went back to Krishna.

DVI-VID (MONKEY).

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 Dvârakâ.

Balarâma was in the midst of some girls on the Raivataka hill. The monkey made all sorts of gestures to annoy and insult the girls and he provoked Balarâma again and again who then killed Dvi-vid, to the great joy of all.

SÂMBA, LAKSHANÂ AND BALARÂMA.

SKANDHA X. CHAP. 68.

Lakshanâ, daughter of Duryodhana, was to select her own husband, and there was an assembly of princes. Sâmba, son of Jâmbavati, carried away the girl by force. The Kauravas could not brook this insult. Bhishma, Kâma, Salya, Bhûri, Yajna Ketu and Duryodhana united to defeat Sâmba and they brought him back as a prisoner. Nârada gave the information to the Vrishnis and their chief Ugrasena gave them permission to fight with the Kauravas. Balarama did not like that the Kurus and Yadus should fight with one another. So he went himself to Hastinâpura. He remained outside the town and sent Uddhava to learn the views of Dhrita-Râshtra. The Kurus came in a body to receive Balarâma. When the formalities were over, Balarâma composedly asked the Kurus, in the name of king Ugrasena, to restore Sâmba. The Kurus proudly replied: "We have given the kingdom to the Vrishnis and Yadus. A wonder indeed, they want to become our equals and to dictate to us! Surely the lamb cannot take away the lion's game."

Balarâma thought how foolish the Kurus had become. They did not know the powers of Ugrasena and of Krishna. In anger he exclaimed, "I will make the earth to be stripped of all Kauravas" He took his plough and gave a pull to Hastinâpura. The town became topsy-turvy. The Kurus came and adored him. They brought back Sâmba and Lakshanâ. Duryodhana made large presents and Balarâma became appeased. He went back with Sâmba and his bride to Hastinâpura and related what had happened to the Yadus.

NARADA AND THE WIVES OF SRI KRISHNA.

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 Nârada and he came to see things with his own eyes at Dvârakâ. He entered one of the rooms and found Krishna seated with one of the girls. Krishna washed the feet of Nârada and sprinkled the water over his body.

The Rishi entered another room. Krishna was playing at dice with one of his wives and with Uddhava. He entered another room and found Krishna was taking care of his children.

So he entered room after room. Krishna was either bathing or making preparations for the sacrifice, or feeding Brâhmanas, or making recitals of Gâyatrî, or riding, or driving, or taking counsel of ministers, or making gifts, or hearing recitals of sacred books. He was in one place following Dharma, in one Artha and in another Kâma.

Nârada smiled and said: — "O Lord of Yoga, I know the Yogic Mâyâ, by service at Thy feet, as it is manifest in me, though hard of perception by those that are themselves under the influence of Mâyâ. Now permit me to roam about the Lokas, filled with Thy glory, singing Thy deeds, which purify all the worlds."

Sri Krishna said: —

"O Brâhmana, I am the teacher, the maker and the recogniser of Dharma. It is to teach people that I have resorted to all this. O Son, do not be deluded."

THE RAJA SUYA AND JARASANDHA.

SKANDHA X. CHAP. 70-73.

Krishna was holding council in the Assembly Room called Sudharmâ. A Brâhmana came as a messenger from the Rajas who had been imprisoned by Jarâsandha and confined in a hill fort. The Rajas sought their delivery from Krishna, who had defeated Jarâsandha seven times and had been defeated by him only once.

Nârada appeared at the time. Krishna enquired from him about the Pândavas. The Rishi said: —

"Râjâ Yudhisthira intends to perform the great Yajna Râjâ Sûya in Thy honor. Please give thy consent". Krishna turned towards Uddhava and asked for advice.

Uddhava gauged the feelings of Nârada, of Krishna and the assembly and said: —

"It is meet thou shouldst help thy cousin in the performance of Râjâ Sûya Yajna and also that thou shouldst protect the Rajas that seek relief from thee. Kings all round will have to be conquered at the Râjâ Sûya sacrifice. The defeat of Jarâsandha will follow as a matter of course. Thus shall we see the fulfilment of our great desire and the liberation of the Rajas shall redound to Thy glory. Both ends will be served in this way. But Jarâsandha is very powerful. He should not be fought with while at the head of his large army. Bhima is equal to him in strength. Let him fight singly with Jarâsandha. That king does not refuse any prayer of Brâhmanas. Let Bhima ask for single combat in the disguise of a Brâhmana. Surely that son of Pându will kill him in thy presence."

Krishna gave kind assurances to the messenger of the captive kings and left for Hastinâpura.

The Pândavas vied with one another in shewing respectful love to Krishna and Arjuna delivered up the Khândava forest to Agni and liberated Mâyâ. In return for this kindness, Mâyâ made the magical assembly ground for the Yajna.

All the kings were brought under submission by Bhima, Arjuna, Nakula, Sahadeva and the allied kings, except Jarâsandha.

Bhima, Arjuna and Krishna went to the seat of Jarâsandha in the disguise of Brâhmanas.

They begged hospitality from the king. King Jarâsandha concluded from their voice, their shape and from the arrow marks on their hands that they were Kshatriyas. He also thought they were his acquaintances. "These are Kshatriyas, though they wear the marks of brahmanas. I will give them what they ask even though it be my own self, so difficult to part with. Is not the pure glory of Bali spread in all directions, though he was deprived of his lordly powers by Vishnu in the disguise of a Brâhmana? Vishnu wanted to restore the lordship of the Trilokî to India. Bali knew the Brâhmana in disguise to be Vishnu. He still made over the Trilokî to him, even against the protests of his Guru Sukra. This body of a Kshatriya, frail as it is, what purpose will it serve if wide fame is not acquired by means of it for the sake of a Brâhmana?" Turning to Krishna, Arjuna and Bhima, Jarâsandha said: — "O Brâhmanas, ask what you wish for. Even if it be my own head, I shall give it to you."

Krishna replied: "Give us a single combat, if you please, O King. We are Kshatriyas and have come for fight. We desire nothing else. This is Bhima. This is his brother Arjuna. Know me to be their cousin Krishna, thy enemy." The king of Magadha broke out in loud laughter. In anger he then exclaimed: — "O fools, I will give you a fight then. But thou art a coward. Thou didst run away from Mathurâ and didst take shelter in the sea. This Arjuna is not my equal in age. He is not very strong. He is unlike me in his body. So he cannot be my rival. This Bhima is my match in strength." So saying he gave one club to Bhima and took one himself. The two heroes fought outside the town. The fight was a drawn one. Krishna knew about the birth, death and life of Jarâsandha. He thought in his mind about the joining together by the Râkshasa woman Jara. (The legend is that Jarâsandha was born, divided in two halves, which were put together by the Râkshasa woman Jara.) Krishna took a branch in his hand and tore it asunder. Bhima took the hint. He put his foot on one of the legs of Jarâsandha and took the other in his hand and tore asunder the body in two equal parts.

Krishna placed Sahadeva, the son of Jarâsandha, on the throne of Magadha, He then liberated the kings who had been imprisoned by Jarâsandha. They were twenty thousand and eight hundred in number. They saw Krishna with four hands and with all the divine attributes. Their eyes, tongues and noses all fed upon him, as it were, and their hands were stretched forth to receive him. They all fell at the feet of Krishna and began to adore him.

"We do not blame the king of Magadha. O Lord, it is by Thy favor, that kings are deprived of their thrones. Humbled, we remember Thy feet. We do not long for any kingdom in this life, nor do we care for the fruits of good works after death. Tell us that which will keep the recollection of Thy feet ever fresh in this life."

Sri Krishna replied: —

"From this day forward let your devotion towards me, the Lord of all, be made firm and fixed. Your resolve is commendable. It is true as you say that riches and power turn the heads of princes. Look at Haihaya, Nahusha Vena, Râvana, Naraka and others. Though kings of Devas, Daityas and men, they came down from their lofty position through pride. Knowing as you do that the body and all other things that have a beginning have also an end, you should worship me, perform sacrifices and duly protect your subjects. Indifferent to good and bad things alike, fix your minds completely on me and you shall attain me in the end."

Krishna made arrangements for their comfort. At his bidding, Sahadeva supplied them with kingly dresses and valuable ornaments and gave them princely treatment. Krishna sent them to their respective kingdoms. Krishna, Bhima and Arjuna then returned to Hastinâpura.

SISUPÂLA.

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. Vyâsa, Bharadvâja, Sumanta, Gotama, Asita, Vasishtha, Chyavana, Kanva, Maitreya and other Rishis, Drona, Bhishma, Kripa and others, Dhritarâshra with his sons, Vidura, Brâhmanas, Vaisyas and Sudras: all the kings and their subjects came to witness the Yajna. The Brâhmanas prepared the sacrificial ground with golden ploughs. They then initiated king Yudhisthira according to the Vedic rites. The Ritvik Brâhmanas duly assisted at the performance of the Rajasûya. On the day of extracting Sōma Juice, the king duly worshipped the priests and their assistants. Then the time came for worshipping those that were present at the assembly. Now who was to be worshipped first? There were many head-men present and the members consulted with one another as to who deserved to get the first offering but they could not come to a decision. Sahadeva then addressed the meeting thus: —

"Sri Krishna, the Lord of the Sâtvats, deserves the first place. All the Devas, Time, Space, wealth and all else are but himself. He is the soul of the Universe. He is the essence of all sacrifices, the sacrificial fire, the sacrificial offerings and Mantras, Sânkhya and Yoga; all relate to him. He is the one without a second. Alone, He creates, preserves and destroys. By His favor men make various performances and from Him they attain the fruits of those performances. Give the first welcome-offering of respect to that Great Krishna. All beings and even Self shall be honored by this. Krishna is the soul of all beings. All differences vanish before him."

All good people approved of the proposal of Sahadeva.

Râjâ Yudhisthira washed the feet of Krishna and sprinkled the water over his own head and that of his relatives. He then made valuable offerings to him. All people saluted Krishna, saying "Namas" (salutation) and "Jaya" (Victory), and flowers rained over his head.

Sisupâla could not bear all this. He stood up in the midst of the assembly and thus gave vent to his feelings.

"True is the saying that time is hard to overcome. Or how could even old men be led away by the words of a boy? You leaders of the assembly know best what are the relative merits of all. Do not endorse the words of a boy that Krishna deserves to get the first welcome-offering of respect Here are great Rishis, fixed on Brahmâ, great in asceticism, wisdom and religious practices, adored even by the Lokapâlas, their impurities all completely removed by divine perception. Overstepping them all, how could this cowherd (Gopâla) boy, the disgrace (pansana) of his family (Kûla), deserve to be worshipped, as if the crow (Kâka) deserves to get the sacrificial oblation (purodâsa)? (Śridhara explains this Śloka and the following ones as a veiled adoration of Sri Krishna. Gopâla is the protector of Vedas, of the Earth and of others. The word go means the Vedas and the Earth, besides "cow." Kula pânsana = Kulapa+ansana. Kulapas are sinners. He who destroys (Ansa) them is Kula pânsana. Kâka may be read as compounded with another word in the Śloka, in the form of akâka. Kâka is ka + aka. Ka is happiness, aka is misery. He who has neither happiness nor misery is akâka i.e., one who has got all his desires. One who has got all his desires does not only deserve to get the purodâsa offering of the Devas but all other offerings. I do not think it necessary to reproduce the double interpretation by Śridhara of the other Ślokas, which is continued in the same strain.) He has gone away from his Varna, Âsrama and Kula. He is outside all injunctions and duties. He follows his own will. He is void of attributes (Gunas). How can he deserve to be worshipped? King Yayâti cursed his line and it is not honored by good people. His clansmen are addicted to unnecessary drinking. How can he deserve to be worshipped? They left the the lands where the Rishis dwell, and made their fort on the Sea; moreover they oppress their subjects like robbers."

Sisupâla went on in this way and Krishna did not say a word. The lion heeds not the jackal's cry. The members of the Assembly closed their ears and went away, cursing Sisupâla in anger. They could not hear the calumny of Bhagavat. For he who hears the calumny of Bhagavat and of those that are devoted to him and does not leave the place goes downwards, deprived of all merits. The sons of Pându and their allies of Matsya, Kaikaya and Srinjaya, took up arms to kill Sisupâla. Sisupâla also took his shield and sword and reproved the kings on the side of Krishna. Krishna then rose up and asked his followers to desist. He cut off the head of Sisupâla with the Chakra. A flame like a glowing meteor rose from the body of Sisupâla and entered Sri Krishna. For three births, Sisupâla had constantly followed Vishnu in enmity. By this constant though hostile meditation, he attained the state of that he meditated upon. (The readers are reminded here of the story of Jaya and Vijaya, the gatekeepers of Vishnu in Vaikuntha).

The Rajasûya sacrifice came to a close. Râjâ Yudhisthira performed the bathing ceremony, enjoined at the close of a sacrifice (avabhritha).

THE SLIGHT OF DURYODHANA.

SKANDHA X. CHAP. 75.

The fame of Yudhisthira went abroad. All sang the glory of the Rajasûya sacrifice. Duryodhana became filled with jealousy. One day king Yudhisthira was seated on a golden throne in the assembly hall, prepared by Mâyâ, with Krishna and others around him. The proud Duryodhana, surrounded by his brothers, entered the place with crown on his head and sword in his hand, showering abuse on the gate-keepers and others. He took land to be water and drew up his clothes. He also took water to be land and wet himself. The Mâyâ (Magic), displayed by Mâyâ, in the preparation of the assembly ground, caused this delusion. Bhima laughed, and the females and other kings laughed too, though forbidden by Yudhisthira. Krishna however approved their laughter.

Overpowered with shame, with his head cast down, Duryodhana silently left the place and went to Hastinâpura.

Krishna kept quiet. He wished to relieve the Earth of the weight of the Daityas who were oppressing her. It was only His will that Duryodhana should thus be deluded (and the disastrous results would follow).

SÂLVA.

SKANDHA X. CHAP. 76-77.

When Krishna carried away Rukmini, he defeated the kings in battle and, amongst others, he defeated Sâlva, king of Soubha, the friend of Sisupâla. Sâlva vowed at the time to kill all Yâdavas. He ate only a handful of dust and worshipped Śiva. After a year Śiva became pleased with his worship and asked the king to name a boon. He prayed for an invulnerable chariot that would carry terror to the Yâdavas. At the bidding of Śiva, Mâyâ prepared an iron chariot, called Soubha, which could move at will to any place. Mounted on this chariot, Sâlva attacked Dvârakâ, with his large army. He threw weapons, stones, trees and serpents from above and demolished walls and gardens. The people of Dvârakâ became very much oppressed. Pradyumna and other Yâdavas engaged in fight with Sâlva and his army. Sâlva's chariot was sometimes visible and sometimes not. It now rose high and now came low. With difficulty, Pradyumna killed Dyumat, the general of Sâlva. But still the fight went on for seven days and seven nights. Krishna had been at Hastinâpura. He felt misgivings and hurried to Dvârakâ with Râma. The fight was then going on. Krishna placed Râma in charge of the town and himself went to fight with Sâlva. Sâlva tauntingly addressed Krishna who gave the king a heavy blow with his club. Sâlva disappeared. Instantly a man came and informed Krishna that he was a messenger from Devaki. Sâlva had carried away his father Vâsudeva.

Krishna asked: — "How could Sâlva conquer Râma so as to carry away my father?" But he had scarcely finished when Sâlva appeared with somebody like Vâsudeva, saying "O fool, here is your father. I will kill him in your presence. Save him, if you can." He then cut off the head of Vâsudeva, and entered the chariot. Krishna found this was all the Mâyâ of Sâlva and in reality his father was neither carried off nor killed. He broke the chariot Soubha with his club. Sâlva left the chariot and stood upon earth, club in hand. Krishna cut off his hands and then cut off his head with the Chakra.

DANTA VAKRA AND VIDURATHA.

SKANDHA X. CHAP. 78.

Danta-Vakra was the friend of Sisupâla, Sâlva and Paundraka. He came to attack Sri Krishna with club in hand and, seeing him, exclaimed: "It is good fortune, that I see you. You are our cousin. But still you have killed our friends and you now want to kill me. I will therefore kill you with this club." (Śridhara gives a second meaning to this Śloka. At the end of his third birth Danta Vakra was to regain his place in Vaikuntha. Sisupâla and Danta Vakra, as explained before, were Jaya and Vijaya, gate-keepers of Vaikuntha. By the curse of the Kumâras, they incarnated as Asuras. The third and last cycle of material ascendancy was to be ended. Jaya and Vijaya were not to incarnate any more. Therefore Danta-Vakra exclaimed that it was his good fortune to meet Krishna and so on). Krishna struck him with his club and killed him. A flame arose from the body of Danta-Vakra, as from that of Sisupâla, and it entered Sri Krishna.

Vidûratha, the brother of Danta-Vakra was afflicted with grief at the death of his brother. He now attacked Krishna. Krishna cut off his head with the Chakra.

BALARÂMA AND THE DEATH OF ROMAHARSHANA.

SKANDHA X. CHAP. 78-79.

Balarâma heard that the Kurus and Pândavas were making preparations for a mutual fight. He belonged to neither side. So he went out on pretext of a pilgrimage. He went to Prabhâsa and performed the ablution ceremonies. He went to several other places and at last reached the Naimisha forest. The Rishis all rose up to receive him. Romaharshana, the disciple of Vyâsa, did not leave his seat. He belonged to the Sûta community, — a mixed class, born of Kshatriya father and Brâhmana mother, — but he took his seat higher than that of the Brâhmanas. Balarâma thought that the Sûta had learned the Itihasas, Purânas and all Dharma Sâstras from Vyâsa but he had not learned humility and self-control and that he had become proud of his wisdom. Balarâma cut off his head with the tip of a Kusa grass. The Rishis broke forth into loud cries of lamentation. Addressing Balarâma, they said: "O lord! thou hast done a wrong. We gave him this seat of a Brâhmana. We gave him age and freedom from fatigue, till the Yajna was completed. Not knowing this, thou hast killed one who was, while on his seat, a Brâhmana. Thou art not regulated by the Vedas. But of thy own accord, do thou perform some Prâyaschitta, and thereby shew an example to other people." Balarâma enquired what he was to do. The Rishi asked him to do that by which their words as well as the act of Balarâma both might prove true. Balarâma said: "One's son is one's own self. So say the Vedas. Therefore the son of Romaharshana, Ugrasravas, shall be your reciter of Purânas. He shall have long life and freedom from fatigue. What am I to do, O Rishis, by which I may atone for my deed?"

The Rishis asked Balarâma to kill Valvala, son of the Dânava Ilvala, who used to pollute the sacrificial ground on certain days of the moon. They also asked Râma to travel all over Bhârata Varsha for twelve months, and take his bath at the sacred places.

Râma killed Valvala and went out on pilgrimage. On his return to Prabhâsa he heard about the death of the Kshatriya kings in the war between the Kurus and the Pândavas. He went to Kurukshetra. Bhima and Duryodhana were then fighting with each other with their clubs. Balarâma tried to bring about peace. But they did not heed his words. He then returned to Dvârakâ.

Balarâma once more went to Naimisha and he was adored by the Rishis.

SRÎDÂMAN.

SKANDHA X. CHAP. 80-81.

Krishna had a Brâhmana fellow-student, by name Srîdâman. He was well-read in the Vedas, self controlled and contented. He had a wife. He lived on whatever was freely given to him by others. His wife was ill-clad and ill-fed, like himself. One day she approached her husband and said: —

"Husband, your friend is the Lord of Lakshmî (the goddess of wealth) herself. Go to him and he will give you wealth. He gives even his own self to those that meditate on his lotus feet. What can not that Lord of the Universe give to those that worship him with some desire?" Being repeatedly pressed by his wife, he at last resolved to go to Krishna, thinking that the sight of his friend would be his greatest gain. He asked his wife for some offering for his friend, She begged four handfuls of flattened rice (Chipîtaka) from the Brâhmanas and tied that up in one corner of her husband's rag. The Brâhmana went to Dvârakâ, thinking all the way how he could meet Krishna. He passed through certain apartments and went into one of the rooms. Krishna was seated with one of his wives. He saw the Brâhmana from a distance and rose up to receive him. He came down and embraced his former companion with both his hands. Krishna gave him a respectful welcome and a seat by his own side. He then talked with him about the old reminiscences of student life, how they passed their days at the residence of Sandipani, how faithfully they carried out the behests of the Guru and his wife, how necessary it was to respect the Guru and such other topics. He then smilingly looked at the Brâhmana and said: —

"What have you brought for me from your house? Even the smallest thing brought by my Bhaktas becomes great by their love, while the largest offerings of those that are not devoted to me cannot please me." The Brâhmana, though asked, was ashamed to offer the flattened rice to the Lord of Lakshmî and he cast down his head. The all-seeing Sri Krishna knew the object of the Brâhmana's coming. He found that the Brâhmana had not at first worshipped him with the object of attaining wealth. It was only to please his devoted wife that he now had that desire. The Lord therefore thought he would give him such wealth as was difficult to acquire. He then snatched away the flattened rice from the rags of the Brâhmana saying, "What is this! O friend you have brought this highly gratifying offering for me. These rice grains please me, the Universal Âtmâ." So saying he partook of one handful. When he was going to take the second handful, Lakshmî held his hand, saying, "O Lord of the Universe, this much will quite suffice to give all such wealth as can be needed for this world as well as for the next, such that it will even please thee to see that thy votary has got so much wealth."

The Brâhmana passed the night with Krishna. The next morning, he went home. Krishna went a certain distance with him to see him off. Krishna did not give him wealth nor did he ask for any. He thought within himself "What am I, a poor Brâhmana and a sinner and this Krishna, whose breast is the abode of Lakshmî, gave me a reception as if I were a god. The worship of His feet is the root of all Siddhis, all enjoyments, of Svarga and even of Mukti. Kind as he is, he did not give me any the least wealth, lest a poor man should forget Him by the pride of wealth."

When he reached home, he found palatial buildings, gardens and lots of well-dressed male and female attendants. They received him with valuable presents. His wife also came out to receive him, with a number of female attendants. The Brâhmana was surprised. He saw this was all the outcome of his visiting Sri Krishna. He controlled himself while enjoying this immense wealth and, meditating on Sri Krishna, he at last attained His supreme abode.

THE MEETING AT KURUKSHETRA.

SKANDHA X. CHAP. 82-84

There was a total eclipse of the sun. Krishna and all the Yâdavas went to Kurukshetra to bathe on the occasion. Nanda, the Gopas and Gopis, all came there. Kunti and her sons, Bhishma, Drona and all the kings also went. They all went together. (The Bhâgavata Purâna carefully avoids the battle at Kurukshetra. It barely mentions the duel between Bhima and Duryodhana. According to the Mahâbhârata, Bhishma, Drona and all the brothers of Duryodhana had been killed before the fight took place between Bhima and Duryodhana. But we find here that they were all present at the Kurukshetra meeting. A slight explanation will be necessary to put the readers on the right line of thought. The ideal of the Mahâbhârata was Tatva-masi, the unity of Jiva and Íshvara. Krishna and Arjuna looked alike. They were close companions. This Advaita view struck at the root of Upâsanâ excepting as a means to an end; it put into the shade altogether the Path of compassion, the Path of service of which Nârada is the guide for this Kalpa. So we find even Bhishma being killed. Bhishma died at Uttarayana and necessarily passed through the Devayâna Mârga, as an Upâsaka. Whatever might be the goal of Upâsanâ, the Bhâgavata Purâna treats of Upâsanâ as an end and not as a means. The Bhâgavatas, the Sâtvatas, the Vaishnavas do not ask for Nirvana Mukti they ask for devotion to the Lord of the Universe. They work in the Universe as servants of the Lord, taking the whole Universe to be their own selves. The Kurukshetra battle is therefore out of place in the Bhâgavata Purâna. This explains the great meeting at Kurukshetra instead of the Great Annihilation.)

Kunti complained to Vâsudeva that he did not make any enquiries about her and her sons, in her many afflictions. Vâsudeva said, for fear of Kansa the Yâdavas had scattered themselves, and they could not make enquiries about one another. The Kurus, Pândavas and the kings were all glad to see Krishna and his wives. Râma and Krishna duly honoured them all and made valuable presents. They all admired the good fortune of the Yâdavas, in having Krishna always in their midst.

Nanda and Yasodâ were duly respected by Vâsudeva and his wives.

Krishna met the Gopis in privacy. He embraced them all, and, after enquiry about their safety, said smilingly: — "Do you remember us, O friends? For the good of those whom we call our own, we have been long in putting down the adverse party. Or do you think little of us, feeling that we have been ungrateful to you? Know for certain, it is the Lord who unites and separates all beings. As the wind unites masses of clouds, grass, cotton and dust particles, and again disunites them, so the creator does with all beings. Devotion to me serves to make beings immortal. How glad I am that you have this love to me, for by that love you gain me back. I am the beginning and end of all beings, I am both inside and outside. As the material objects resolve themselves into the primal elements, (Akâsa, air, fire, water and earth), so (the material parts in) all beings resolve themselves into the primal elements. Âtmâ pervades all beings as the conscious Perceiver (Âtmâ). Know both (the Perceiver and the Perceived) to be reflected in me, the Supreme and the Immutable."

The Gopis were taught this Adhyâtma teaching by Sri Krishna. Bearing this teaching constantly in mind, they cast off the Jiva sheath (Jiva Kosa) and they attained Krishna. And they said: — "O Krishna let thy lotus feet be ever present in our minds, home-seeking though we may have been. The lords of Yoga by their profound wisdom meditate on thy feet in their hearts. It is by thy feet that those that have fallen into the well of Sansara are raised."

(Here we take a final leave of the Gopis. They had known Krishna as the Purusha of the Heart. They now knew him as the all-pervading Purusha. They were drawn back into the bosom of that Purusha, their Linga (Sûkshma) Sarira destroyed. They now entered the divine state, but even there they did not forget the lotus feet of Krishna. They became centres of devotional love in the bosom of the Universal Lord.)

Yudisthira and other friends of Krishna addressed him as all-incarnating Purusha. The wives of Krishna related to Draupadi how they came to be married to him. The Rishis addressed Sri Krishna as Íshvara. They then took leave of him. Vâsudeva however detained them, saying they should instruct him as to how he could exhaust his Karma. Nârada said it was no wonder that he should ask this question of them and not of Krishna. For proximity is the cause of disregard.

The Rishis, addressing Vâsudeva, said: —

"Karma is exhausted by Karma. Worship Vishnu by Yajna. He is the lord of all Yajnas. Wise men do not wish for riches by the performance of Yajna, nor do they wish for men or enjoyments. They give up all desires and then go to the forest for Tapas. The twice-born are indebted to the Devas, Rishis and Pitris, by their birth. You have paid up your debts to the Rishis and to the Pitris. Now pay up your debts to the Devas, by the performance of Yajna and then give up your home." Vâsudeva then performed Yajna, and the Rishis officiated. The Yajna over, the Rishis went away. Dhritarâshra, Vidura, the Pândavas, Bhishma, Drona, Kunti, Nârada, Vyâsa, his friends and relatives, parted with a heavy heart. Nârada and his followers were detained for three months by the Yâdavas, such was their love for them. They then received many presents and left for Mathurâ. Seeing the approach of the rainy season, the Yâdavas also went back to Dvârakâ.

VASUDEVA, DEVAKI, AND THEIR DEAD SONS.

SKANDHA X. CHAP. 85.

Vâsudeva now believed his sons to be lords of the Universe. He once asked them whether they had not incarnated for relieving the pressure on the Earth. Krishna replied: — "I, yourselves, this Râma, the people of Dvârakâ, nay the whole universe are to be known as Brahmâ. Âtmâ, though one and self-manifest, becomes manifold, according to the nature of the beings in which its manifestation takes place. Compare the variety in the manifestation of the Bhûtas in the Bhoutic objects."

Hearing these words of wisdom, Vâsudeva learned to see unity in diversity.

Devaki had heard of the powers of Râma and Krishna in bringing back to life the deceased son of their Guru. She asked them to shew her the sons that had been killed by Kansa.

Râma and Krishna entered by Yogic power the regions of Sutala. Bali shewed them every respect and worshipped them.

Krishna said: "In the Svayambhava Manvantara, Marîchi had six sons by Urna. These sons of the Rishi laughed at Brahmâ, because he grew passionate towards his daughter. For this they became Asuras and sons of Hiranyakasipu. Yoga Mâyâ carried them to the womb of Devaki and they became her sons. They were killed by Kansa. Devaki takes them to be her own sons and laments over their death. They are now with you; I shall take them over to my mother to remove her grief. They shall then go to Devaloka, free from the effects of their curse. Smara, Udgitha, Parishvanga, Patanga, Kshudra-bhuka and Ghrini — these shall by my favor again attain a good state." (Smara is called Kirtimat.)

Krishna took the boys to Devaki and she embraced them all. They were then taken to Devaloka.

ARJUNA AND SUBHADRÂ

SKANDHA X. CHAP. 86.

Râjâ Parikshit enquired how Arjuna had married his grandmother Subhadrâ, the sister of Râma and Krishna.

Suka replied: —

"Arjuna heard that Râma was going to give Subhadrâ (the cousin of Arjuna) in marriage to Duryodhana. He disguised himself as a Sanyâsîn and went to Dvârakâ. The people of Dvârakâ and even Râma could not recognise him. Arjuna lived there for a year and received due hospitality. Once Arjuna was invited by Balarâma and he was taking his food when Subhadrâ passed by him. They looked at each other and felt mutual love. One day, Subhadrâ, with the permission of her parents and of Sri Krishna, came out on a chariot to worship an idol outside the fort and a strong guard accompanied her. Arjuna availed himself of this opportunity and carried away the girl by force. Balarâma became greatly enraged. But Sri Krishna and other friends appeased him."

SRUTADEVA AND BAHULÂSVA.

SKANDHA X. CHAP. 86.

Srutadeva, a Brâhmana of Mithila, was much devoted to Sri Krishna. The prince of Mithila, Bahulâsva, was also a favorite of Sri Krishna. To favor them, Sri Krishna went with Nârada and other Rishis to Mithila. Srutadeva and Bahulâsva each asked him to go to his own house. Krishna to please them both went to the houses of both at the same time, being unnoticed by each in respect of his going to the other's house. Both Bahulâsva and Srutadeva received Sri Krishna and the Rishis with due respect. Sri Krishna taught Srutadeva to respect the Brâhmana Rishis as much as he respected him. After giving proper instructions to the prince and the Brâhmana for sometime, Sri Krishna returned to Dvârakâ.

THE PRAYER TO BRAHMAN BY THE SRUTIS.

SKANDHA X. CHAP. 87.

Râjâ Parikshit asked: —

"O Great Sage, Brahmân is undefinable, void of Gunas, beyond both causes and effects. How can the Srutis, which have the Gunas for their Vritti (i.e. which treat of Devas and sacrifices which are full of attributes), directly cognise Brahmân?"

Suka replied: —

"The Lord created Buddhi, Indriya, Manas and Prana in Jivas that they might obtain their objects (Mâtrâ), their birth-producing Karma (Bhava), their transmigration to different Lokas (Âtmâ), and also their Mukti (Akalpana)." (These four words respectively mean Artha, Dharma, Kâma and Moksha. The Srutis treat of Bhagavat, of Sat-Chit-Ananda the all-knowing, the all-powerful, the lord of all, the guide of all, the all-object of Upâsanâ, the Dispenser of all fruits of Karma, the Resort of all that is good, as one with attributes. The Srutis begin with attributes, but at last drop these attributes saying "Not this", "Not this" and end in Brahmân. The sayings about Upasan and Karma treat of things with attributes, as a means to attain wisdom and thereby indirectly lead to Brahmân. This is the purport. Śridhara.)

"The Upanishad speaks of Brahmân. She was accepted as such by even those that were older than those whom we call old. He who accepts her with faith attains well-being." (The Bhâgavata tries to refute the idea that the Vedas treat of the Devas only and not of Ísvara and Brahmâ).

"I shall relate to thee here a conversation between Nârada and Nârâyana.

"Once upon a time Nârada went to see the great Rishi Nârâyana. For the well-being of Bhâratavarsha, for the good of all men, he remains in his Âsrama, fixed in Tapas, since the beginning of this Kalpa. The Rishis of Kalâpa sat round him. Nârada saluted him and asked this very question.

"Nârâyana said: —

"In Jana Loka, the Manas, born Rishis of that place performed Brahmâ Yajna (Yajna, in which 'What is Brahmân' is ascertained, some one becoming the speaker and others forming the audience). You had gone to Sveta Dvipa at the time. This very question was raised in the assembly. Sanandan became the speaker. He said: —

"The Supreme drank up his own creation and lay asleep with His Śaktis. At the end of Pralaya, the Srutis (which were the first breath of the Supreme. Śridhara) roused Him up by words denotive of Him.

"The Srutis said: —

"Glory be to Thee! Destroy the Avidyâ of all moveable and immoveable beings. She has got attributes for the sake of deluding others. All Thy powers are completely confined in Thee. Thou art the Manifester of all Śaktis in Jivas. Thou art (sometimes — Śridhara) with Mâyâ and (always — Śridhara) by Thyself. (But wherever thou art) the Vedas follow Thee. (The Vedas treat both of Saguna and Nirguna Brahmân).

"All that are perceived, (Indra and other gods), know Thee to be the Big, and themselves to be only parts. For their rise and setting are from Thee. (Then is the Big transformable? Hence the next words. Śridhara). But thou art untransformed. Even as the (transformed) earth pots have their rise and setting in the (untransformed) mother earth. Therefore the Rishis — (the Mantras or their perceivers. Śridhara. Every Vedic Mantra has its Rishi, who first perceived that Mantra) — set their minds, their words and actions in Thee (or had their purport and meaning in Thee. Śridhara). For wherever people may roam, their footsteps always touch the earth.

"O Thou Lord of the Three Gunas, the wise plunged into the nectar ocean formed of words about Thee, — an Ocean which removes the impurities of all people — and they got rid of all miseries. What of those then who, by the perception of Self in them, free themselves from the attributes of mind (likes or dislikes) and of time (the transformations of age) and worship Thy real self which gives rise to perpetual happiness?

"Those that are animated by life breathe truly if they follow Thee, otherwise their breath is the breath of bellows. Inspired by Thee, Mahat, Ahankâra and others lay their eggs (create collective and individual bodies). Thou dost permeate the five sheaths (Annamaya and others) in man and become those sheaths, as it were, by this permeation. But thou art the last in the sheaths, as taught in the Upanishads.

"Thou art beyond the gross and subtle sheaths, the Indestructible and Real.

"Among the Rishis, the Śârkarakshas (or those that have an imperfect vision) meditate on Brahmâ in the navel. The Ârunis, however, meditate on Brahmâ in the cavity of the Heart, which is the seat of the nerves. Ananta, from the Heart, the Sushumnâ (the nerve which causes Thy perception) leads to Thy supreme place in the Head. He who once attains that place does not fall into the mouth of Death again. (The Upanishads speak of one hundred and one nerves of the heart. Of these, one goes to the head).

"Thou hast Thyself created various life kingdoms and various forms. Though Thou pervadest them all from of old, having brought them all about, yet Thy special manifestation in them is relatively greater or smaller, according to the nature of the things created by Thee even as fire, though one and the same, burns differently according to the character of the fuel. Those that are of pure intellect follow the one Real amidst the many unreal forms. The (perceiving) Purusha in all beings is said to be Thy part only. Knowing this to be the truth about Jivas, wise men worship Thy feet.

"Brahmâ and other Jivas did not know Thy end. Even Thou dost not know Thy own end. For Thou art endless. Drawn by the wheel of time, the Brahmândas, with their Avaranas, (outer circles) roll on together in Thy middle, even as if they were dust particles in the air. The Srutis fructify in Thee (have Thee, for their end and goal.) (Though they cannot directly speak of Thee) their words are directed towards Thee, by discarding every thing else." (Though the Vedas treat of Indra and other Devas, they ultimately lead to Brahmâ, by saying "Brahmâ is not this, not this," in the Upanishads.)

THE RESTORATION OF BRAHMAN BOYS TO LIFE.

SKANDHA X. CHAP. 89.

At Dvârakâ a Brahmân lost his son at birth. He took the dead child to the palace and placed it at the gate, blaming the king for his misfortune. For the sins of kings visit themselves upon their subjects. In this way nine sons died one after another and the Brahmân did the same with all of them and, when the ninth son died, Arjuna was sitting with Krishna and he heard the reproaches of the Brâhmana. Arjuna promised the Brâhmana that he would protect his son this time, or would otherwise enter the fire for breach of his promise. The son was born again. And Arjuna was there with his famous bow. But lo! the child wept and it rose up high and disappeared, The Brâhmana taunted Arjuna for making promises he had not the power to keep. Stung by these words, the Pândava went to Yâma Loka. He went to Indra Loka. He went to the regions of Agni, Nirriti, Chandra, Vâyu and Varuna. He went to Rasâtala. He went to Svarga. But the Brâhmana boy was no where to be found. He then made preparations for entering the fire. Sri Krishna made him desist. He said: — "I shall show you the Brâhmana's sons. Do not disregard yourself. Those that blame us now shall sing our glory hereafter."

Krishna and Arjuna went towards the west. They crossed the seven oceans and the seven Dvipas. They crossed the Loka-aloka and entered the regions of chaotic darkness. The horses could not proceed further. So by Krishna's order the glowing Chakra, Sudarshana, pierced through the darkness and the horses followed the track. Infinite, endless, divine light then spread out. Arjuna re-opened his eyes. They then entered the regions of primal water. They found one house glittering with gems and stones. The thousand-headed Ananta was sitting in that house. Seated upon Ananta was the Supreme Purusha, the Lord of the Lords. Krishna and Arjuna saluted Him. The Purusha then smiled and said: — "I brought the Brâhmana boys that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kalâ.) Kill the Asuras that oppress the Earth and come back soon to me. Filled are your own desires, O you Rishis, Nara and Nârâyana. But for the preservation of the Universe, do that which others may follow."

Krishna and Arjuna said "Om". They brought back the Brâhmana boys and restored them to their father.

THE LINE OF KRISHNA.

SKANDHA X. CHAP. 90.

Vajra was the son of Aniruddha.

Prati-bâhu was the son of Vajra.

Su-bâhu was the son of Prati-bâhu.

Upasena was the son of Su-bâhu.

Bhadra-sena was the son of Upasena.

END OF THE TENTH BRANCH.

THOUGHTS ON THE MATHURÂ LILÂ.

Kansa was killed and all good men that had fled from Mathurâ returned to it. Krishna fast developed Himself as Íshvara. 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 Vrindâvana. 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 Âtmâ 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 Jarâsandha, Yavana and Muchukunda we find the historical Krishna.

Jarâsandha 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 Brâhmanas, 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 Brahmânism. Vaishnava kings were put to death in large numbers. Krishna could not kill him on account of his connection with Brâhmanas and with Vedic Yajnas. He even feigned a retreat and fled away to Dvârakâ. Dvârakâ was a spiritual centre on earth, created by Krishna, for the performance of His mission as Avatâra. The town was washed away as soon as Krishna disappeared.

It will be interesting to know the future mission of Muchukunda. But the Bhâgavata is silent about it.

THOUGHTS ON THE DVÂRAKÂ

At Dvârakâ, we find Sri Krishna as the Lord of the Universe, a Kâlpic Avatâra, and as such something more than the historical Krishna.

Sri Krishna as an Avatâra.

It is time that we should know something definitely of Sri Krishna as an Avatâra.

To restore the Brâhmana boys, Sri Krishna went with Arjuna to the abode of Purusha. Purusha smiled and said: — "I brought the Brâhmana boys, that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kalâ). Kill the Asuras that oppress the Earth and come back soon to Me. Sâtiated are your own desires, O you Rishis, Nara and Nârâyana, but for the preservation of the universe do that which others may follow."

The Purusha is the Virât 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 Virât Purusha, As regards this Virât Purusha, the Bhâgavata Purâna says as follows: —

"He is the resting place and eternal seed of all Avatâras. Brahmâ 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." Bhâgavata 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 Avatâra of the Supreme." II. 6 XL.

He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., III. 6, VI.

This Virât Purusha upholds the manifested universe. All materials are in Him and all individuals take their rise from Him and end in Him. He is the one ocean of endless bubbles which have their beginning and end in Him. The Avatâras also all rest on the bosom of Virât Purusha.

We have looked at Virât Purusha from the standpoint of the First Purusha. Now let us proceed upwards from below.

The Brihat Aranayaka Upanishad thus speaks of Virât Purusha, at the beginning of the Fourth Brâhmana of the first chapter: —

"This was before soul, bearing the shape of a man. Looking round he beheld nothing but himself. He said first: — 'This am I.' Hence the name of I was produced. And, because he as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him who, before this, strives to obtain the state of Prajâpati, he, namely who, thus knows."

The following is the commentary of Sankarâchârya.

"This was before the soul." The soul is here defined as Prajâpati, the first born from the Egg, the embodied soul, as resulting from his knowledge and works in accordance with the Vedas. He was what? "This," produced by the division of the body, "was the soul" not separated from the body of Prajâpati, "before" the production of other bodies. He was "also bearing the shape of man", which means that he was endowed with head, hands and other members, he was the Viraj, the first born. "Looking round reflecting who am I, and of what nature, he beheld nothing but himself", the fulness of life, the organism of causes and effects. He beheld only himself as the Universal soul. Then, endowed with the recollection of his Vedic knowledge in a former birth, "he said first: This am I" viz., Prajâpati, the universal soul. "Hence," because from the recollection of his knowledge in a former world he called himself I, therefore his name was I "And because he" — Prajâpati in a former birth, which is the cause, as the first of those who were desirous of obtaining the state of Prajâpati by the exercise of reflection on works and knowledge viz. "as the first of all of them," of all that were desirous of obtaining the state of Prajâpati, consumed by the perfect exercise of reflection on works and knowledge of all the sins of contact which are obstacles to the acquirement of the state of Prajâpati, — because such was the case, therefore he is called Purusha, because he is Purvam Aushad, (first burnt). As that Prajâpati, by consuming all opposite sins, became this Purusha Prajâpati, so also any other consumes, reduces all to ashes by the fire of the practice of reflection on knowledge and works, or only by the force of his knowledge, and He verily "consumes" Whom? "Him who before this sage strives to obtain the state of Prajâpati." The sage is pointed out as he who thus knows, who according to his power manifests his reflection on knowledge. "But is it not useless for any one to strive for the state of Prajâpati, if he is consumed by one who thus knows? There is no fault in this; for consuming means here only that the highest state, that of Prajâpati, is not obtained, because the eminence of reflection on knowledge is wanting. Therefore by the words, "He consumes him" is meant, that the perfect performer obtains the highest state of Prajâpati; he who is less perfect does not obtain it, and by no means that the less perfect performer is actually consumed by the perfect; thus it is said in common life, that a warrior who first rushes into battle, consumes his combatants, which means that he exceeds them in prowess.

In order to understand this better, let us consider the scheme of human evolution.

Âtmâ is the same in all beings and, when free from the limitations of individual life, it becomes all pervading.

Sympathy and compassion open the door to the liberation of Âtmâ.

The Upadhi, or vehicle of Âtmâ, or the body of its manifestation, becomes less and less gross, as Âtmâ proceeds in its course of liberation, the body becomes better able to do good to all mankind and it does not act as a barrier to communion with the real self.

The most highly evolved beings become universal and not individual, and they live normally on the spiritual plane.

They at last reach the state of divinity. Then they may become Avatâras. When these Avatâras have to work on the physical and intellectual planes, they assume a body and become born, like ordinary beings. They have then to come down from their normal state, but their vision and power remain undestroyed. When their mission is over, they reach again their normal state. The Avatâras have not to work out their own Karma. They are liberated Âtmâs, staying back for the liberation of other individuals in the universe. Karma-less themselves, they bear the Karma of the universe upon their shoulders. The thin veil that separates their state from the state of the absolute Brahmâ is Mâyâ, which is the highest manifestation of Prakriti which enables them to assume cosmic responsibility out of their unbounded compassion for all beings.

The Avatâras may cast off their veil at will, but as long as they choose to keep that veil, the whole universe is at their command and they guide the whole course of universal evolution.

Now of all Avatâras one takes upon himself to hold all individuals in His bosom, to sustain them all and to make Him the field of their Involution and Evolution, in the Kalpa.

He is called Virât Purusha. He is practically the Íshvara of our universe.

The body of this Purusha, called the First Avatâra, the Second or Virât Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four in the Sânkhya philosophy. These Tatvas collect together to form an Egg and the Second Purusha breaks forth from that Egg and becomes the Thousand-headed Purusha of the Upanishads. For the sake of meditation, He is imagined to be seated on the Serpent Ananta. The lotus stalk grew out of his navel.

The Tatvas themselves are brought into manifestation by the awaking of the First Purusha.

The Second Purusha enters into all beings as their Âtmâ, becoming three-fold in his aspect viz. Adhi-Âtmâ, Adhi-bhuta and Adhi-deva. Then He is called the Third Purusha. Says the Sâtvata Tantra, as quoted by Śridhara: —

"There are three forms of Vishnu known as Purusha — the first is the creator of Mahat, the Second is the permeator of the cosmic Egg, and the third is the permeator of all beings." Virât Purusha is the seat af all Avatâras. Therefore all Avatâras are called parts of the Virât Purusha.

Speaking of other Lilâ Avatâras, Bhâgavata calls them parts and aspects of the Second Purusha; "but Krishna is Bhagavat Himself."

Bhagavat is here the First Purusha. I. 3 XXVIII.

In the Tenth Skandha, Râjâ Parikshit says: "Tell us the mighty deeds of Vishnu, incarnated as a part in the line of Yadu." X. 1 II. Later on again: —

"The supreme Purusha, Bhagavat Himself, shall be born in the house of Vâsudeva." X. 1 XXIII.

The Devas said, addressing Devaki: — "Rejoice mother, the Supreme Purusha, Bhagavat Himself, is in thy womb by His part" X. 2 XII.

The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and Nârâyana.

The Mahâbhârata also calls them Incarnations of Nara and Nârâyana. These Rishis are invoked all throughout the Mahâbhârata. They were the sons of Dharma by Mûrti, daughter of Daksha.

Nara and Nârâyana are looked upon as two in one and they were adored by the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).

They went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is these Rishis, parts of Bhagavat Hari, who have now appeared for the removal of her load from the Goddess Earth, as Krishnas, in the lines of Yadu and Kuru. (IV. 1 XLIX.)

Krishna in the line of Kuru is Arjuna.

In explaining this Śloka, Śridhara quotes the following from a Vaishnava Tantra: —

"In Arjuna, there is only the Âvesa (suffusing) of Nara. Krishna is Nârâyana Himself."

Sri Krishna said to Arjuna: — "I have passed through many births as well as thou. I know them all. Not so thou."

This shows that Arjuna was not Nara himself, the supplement of Nârâyana, for in that case he would have remembered his previous births. But, as the Tantra says, "Arjuna was possessed by the Nara aspect of the dual Rishi."

Sri Krishna said to Devaki: —

"At my first birth, in the Svâyam-bhuva Manvantara, thou wert born as Prisni and this Vâsudeva was named Prajâpati Sutapas I was born as your son, Prisni-garbha. I was also born of you, when you were Aditi and Vâsudeva was Kasyapa, as Upendra, also called the Vâmana or Dwarf Avatâra. At this third birth, I am your son again, with the same body." X. 3 XXXII. to XLIII.

These are the three Incarnations of Nara Nârâyana, mentioned in the Bhâgavata. They are certainly not the many births to which Sri Krishna alludes in the Gitâ. Those many births took place in previous Kalpas of which we know nothing. In this Kalpa, however, he appeared at the turning points in the Evolution of our universe. He appeared in the First Manvantara, the Manvantara of manifestation, as Prisni-garbha. We do not know the good done by Him in His first birth.

As Vâmana, however, he restored the Trilokî to the Devas and asserted the supremacy of the spiritual forces.

The Earth was again overpowered by the Asuras. The Kalpa was about to be half over. The last struggle was to be made. Satva had to be infused into all beings, even into the materials composing them. Every thing in the universe was to be wedded to the Lord of Preservation. An upward trend was to be given to the whole course of evolution. Materialism could not be stamped out all at once. But henceforth there was to be a steady fall of Materiality and rise of Spirituality, subject to such variations as minor Cycles might cause.

Sri Krishna is therefore the greatest Avatâra of our Kalpa. "For the good of those that seek Âtmâ, Nara Nârâyana shall perform Tapas in Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9

Sri Krishna as Bhagavat is greater than the Second Purusha.

To the devotees, he is greater than the Purusha manifestation.

He now appeared as the preserver of the Universe, the embodiment of Satva, the force of ascent. And the Tatvas had to be wedded to him, so that they might acquire the energy of higher evolution in them.

Unless there was change in the innate downward tendency of the Tatvas, the spiritual ascent of the universe was not possible.

The Lord brought about this change by permeating the whole universe with His Satva body, or becoming something like the spiritual soul in every being. Therefore Lord Krishna is in the hearts of all beings and can be perceived by all in meditation. He is everywhere, in every atom. Whether Sri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes no difference whatever. By His works, He is Bhagavat. His worshippers are bound for the abode of Bhagavat. They have not to wait in Brahmâ or Satya Loka, till the end of Brahmâ's life. Those who worship. Hiranya garbha or Brahmâ cannot pass beyond the limits of Brahmâ Loka.

In answer to Râjâ Parikshit, Suka Deva delineated the Paths to be followed after death.

I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on the abstract Absolute, called Brahmâ, attain prompt liberation. The All-pervading principle is abstracted from the phenomenal universe, there is no thought of man, no thought of fellow beings, no thought of the universe, there is the pure abstraction by the process of "Not this." "Not this" liberates one from all phenomenal connections. This is Sadyo Mukti. (II. 2 XV. to XXI.)

II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go to Brahmâ Loka or to the abode of the Siddhas. Where the eight siddhis are acquired, he retains the Manas and the Indriyas and goes all over the universe of Seven Lokas. II. 2 XXII.

With their Linga Sarira, these Lords of Yoga go inside and outside Trilokî. II. 2 XXIII.

On their way to Brahmâ Loka, they are carried by Sushumna first to Agni Loka. Then they go to the farthest limit of Trilokî, the Sisumara Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.

When at the end of a Kalpa, the Trilokî becomes consumed by fire from the mouth of Sankarshana, they go to Brahmâ Loka, which lasts for two Parârddhas, and which is adorned by the chariots of great Siddhas. II. 2 XXVI.

There is no sorrow, no infirmity no death, no pain, no anxiety in Brahmâ Loka. But those who go there are, out of their compassion, afflicted by the endless miseries of those that do not know the path. II. 2 XXVII.

Then they pass through the seven Avaranas or covers of the Universe and, having the Vehicle of Mula Prakriti only, become full of Bliss and, when that Upadhi is destroyed, they obtain absolute bliss and do not return again. This is the attainment of the state. II. 2. XXVIII to XXXI.

Those who go to Brahmâ Loka pass through three different paths.

Those, who come with great merits acquired in life, get posts of duty according to their merits in the next Kalpa (i.e. they become Prajâpatis, Lokapâlas. Indras and so on.)

Those who go to Brahmâ Loka merely by force of their Upâsanâ of Hiranya-Garbha become liberated, when Brahmâ becomes liberated at the end of his life ('extending over two Parârddhas.)

Those that worship Bhagavat pierce the Brahmânda at will, and rise to the abode of Vishnu. The Ślokas XXVIII to XXXI refer to the piercing of Brahmânda by the Bhâgavatas. Śridhara.

The worshippers of Sri Krishna attain the last state. The deferred path of Liberation is the path of all Bhaktas. It is the path of compassion, of service. The Bhaktas spurn all sorts of Mukti, even if they be offered to them. They become servants of the Lord in the preservation of the Universe.

In the Dvârakâ Lilâ, we shall find Sri Krishna, as the greatest Avatâra of the Kalpa, carrying out His work of Preservation.

The Purâna does not speak of the Nara aspect of Sri Krishna as manifested in Arjuna. That is the subject matter of the Mahâbhârata. The study of the one is complementary to the study of the other, as the study of the Bhagavat is complementary to the study of the Gitâ. In one, we see the Evolution of Man, in the other we see the work of Bhagavat. We see in both together the whole of our Lord Sri Krishna.

THE WIVES.

As Lord of the Universe, Sri Krishna became wedded to the eightfold energies of Prakriti, His eight principal wives, so that he might influence, through them, individuals formed by these divisions of Prakritis. These energies are: —

Rukmini or Mula Prakritî, Buddhi.

Jâmba-vati or Mahat, Universal mind.

Satya-bhâmâ or Ahankâra.

Kâlindi or Akâsa-Tanmâttra, sound, Akâsa.

Mitra Vinda or Vâyu-Tanmatra, Touch, Air.

Satya or Nagnajiti, Agni-Tanmatra, Form, Fire.

Bhadrâ, Ap-Tanmâtra, Taste, Water.

Lakshanâ, Kshiti-Tanmâtra, smell, Earth.

The Energies of Prakriti have a double tendency, one of lower transformation, of materialisation, of descent and another of higher transformation, of spiritualisation, of ascent. Sri Krishna, by His Avatârship, attracted to Himself the higher tendency of all the energies of Prakriti. This is how he was wedded to all the aspects of Prakriti.

Rukmini is the spiritual energy of Mula Prakriti. Read the talk between Krishna and Rukmini (X. 80).

The legend of the Syamantaka jewel is a mysterious one. It was the gift of the Sun-God. It used to produce gold every day.

The Hiranya-Garbha Purusha of Vedic Upâsanâ has its seat inside the Sun-God. "The Purusha inside Âditya." This Purusha is the Adhi-daiva of Bhagavat Gitâ, as explained by Sankarâchârya. All the Devas proceed from Him. He is the one Deva, also called Prâna. (Vide Yajnavalkya's answer to Sakala Brihat Aranyaka Upanishad III. 9.) Hiranya is gold. Hiranya-garbha is that which has gold in its womb. The Syamantaka jewel gave protection against diseases, accidents, and other dangers. These are all the results of Hiranya-garbha Upâsanâ. Syamantaka represents Hiranyagarbha Upâsanâ.

Sri Krishna wanted that this Upâsanâ should be replaced by the Upâsanâ of Íshvara.

The jewel was lost. It was carried away by some religious movement, represented as a lion.

Jâmba-vat snatched it from the Lion. Jâmbavat, the bear king, was one of the chief allies of Sugriva. He was the oldest in years and the wisest in counsel.

"When Vâmana stepped over the three Lokas, I made a respectful circuit round Him." Râmayana Kishkindha Kânda. Chap. 64-15.

"When Vâmana became an Avatâra I moved round the earth twenty one times. I threw plants into the Sea which yielded Amrita by churning. Now I am old." Râmayana Kishkindha Kânda Chap. 65-32.

While Râma was about to ascend to heaven he addressed the old Jâmbavat, as a son of Brahmâ, and asked him to stay behind till the approach of Kali — Uttarâ Kânda. Chap. 121-34.

Jâmbavat represents a very old religious movement, which was out of date even in Râma's time.

Hiranyagarbha Upâsanâ became old and a thing of the past. But however hoary it might be with years, it was holy with the traditions of the Vedas and though Krishna had no direct hand in its disappearance, people thought the disappearance was the outcome of His Avatarship. To save His reputation, Krishna restored the jewel from Jâmbavat, but it could not long remain in the hands of Satrajit. Vedic Upâsanâ did survive. But it survived only in Vedic Sandhyâ and Gâyatri, which were represented by Akrûra.

Krishna was wedded to Jâmbavatî, the spiritual energy of Mahat.

Satya-bhâmâ is the spiritual energy of Ahankâra. She holds the Vinâ, with the seven notes of differentiation. The Vedas proceed from these notes and also all departments of knowledge, Satyabhâmâ is the goddess of learning.

There is not much to say about the five other principal wives.

The last of these wives, Lakshanâ, represents the spiritual energy of earth. Coming down to earth, we proceed to Naraka, son of Earth. The word Naraka literally means Hell, hence gross materiality. We have found that the Purâna writers place Naraka below the Pâtâlas. Sixteen thousand girls representing all earthly and material energies had been snatched away by Naraka. They all became wedded to Sri Krishna.

Vâsudeva, Sankarshana, Pradyumna, Aniruddha.

The following correspondences were given by Kapila to his mother Devahûti. (III. 26 ).

Upâsya Adhibhûta Adhyatma Adhideva

Vâsudeva Mahat Chitta Kshetrajna

Sankarsana Ahankâra Ahankâra Rudra

Aniruddha Manas Manas The Moon god

Pradyumna Buddhi Buddhi Brahmâ

Chitta is transparent, without transformation, and calm, even as the first state of water. III. 26. XXI.

"Transparent" — capable of of receiving the image Bhagavat.

"Without transformation" — without indolence and distraction. Śridhara

Chitta is the abode of Bhagavat, i.e. Bhagavat is perceived by Chitta. III. 26. XX.

Differences cause many-sidedness and distraction.

Ahankâra Tatva brings differences into manifestation.

Beyond the plane of Ahankâra Tatva, is the plane of Mahat.

Mahat literally means big, great, universal.

It is the plane of universal manifestation.

The mind is universal on this plane. As soon as the One Purusha wished to be many, Prakriti gave rise to the Mahat transformation and Mahat took up the wish to be many. It was one, but it had the potency of becoming many. The whole universe that was to manifest itself was mirrored in Mahat, and was the subject matter of one thought, the thought of one who had the universe for his body. During the period of creation, Mahat soon transformed itself into Ahankâra, the Tatva of differences. Ahankâra gave rise to different bodies, different minds and different faculties; individuals appeared and they started on separate lines of manifestation and of evolution.

On their homeward journey, individuals again reach the plane of Mahat, when they rise above all differences, lose all sense of personality and carry their experiences to the plane of the Universe. Their thoughts then become thoughts of the Universe, guided by one feeling, that of compassion for those that remain behind. There is no thought of self, no distraction, no impurity, it is all calm and tranquil; such a mind is called Chitta by Kapila. This Chitta is the abode of peace, the abode of Bhagavat.

Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha seated on Ananta.

SANKARSANA is Bhagavat as reflected on Ahankâra. He is called Ananta or endless, as there is no end of individuals. He is Bhagavat as manifested in every individual and may be called, in one sense, the Purusha of Individual souls. Balarâma is said to be an incarnation of Sankarshana. As individuals proceed in their course of life journeys, they become crystallised into separate entities, with a strong sense of personality. The inner self, the real self, runs the risk of becoming swallowed up by the outer self, the Upadhi of individuality. The point is reached, when individuals are to be drawn back to their homes, their real selves. Therefore Balarâma used the plough to draw in others. This is a process of destruction. The material nature is gradually destroyed in us. Therefore Balarâma is also called an incarnation of Rudra or Śiva according to Vaishnava texts. He is Rudra Himself. The fire from the mouth of Sankarshana burns the Trilokî at Pralaya. Sankarshana literally means "he who draws in completely." The process of Pralaya has already set in. The whole process of spiritual ascent is a process of material Pralaya. According to some therefore, Vishnu and Śiva united to form Harihara, at the time of the Great Churning, when this process first set in. When individuals throw off their material garb, or when, by Pralayic force, their material cover is forcibly removed, they become fit to be gathered together and to become merged at Pralaya in the One.

PRADYUMNA is the wish of Bhagavat, as imprinted on the course of universal evolution. He is the wish of God. When the one wished to be many, He represented that wish and gave the entire turn to the course of evolution, that it might adopt itself to that wish. Individuals multiplied. Desires became many and all actions became Sakama. Pradyumna was then called Kâmadeva, the God of Love, or desire.

When the course of descent was arrested, Kâmadeva was destroyed by fire from the forehead of Śiva. He appeared again, but this time he appeared as the son of Krishna. The wish of his father now was to be one again, for He had already become many, as many as the Karma of the previous Kalpa would allow. And Pradyumna had to impress this wish upon individuals generally, so that the ascent of matter to spirit might be universal.

According to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined by him as that faculty by which objects are perceived. Doubt, false understanding, true understanding, memory and sleep, these are the indications of that faculty. (III. 26. XXVIII, XXIX).

ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected on Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sânkhya terminology is the first or general idea of a thing.

Vikalpa is the idea of the peculiarity of a thing. Thus when I cast a passing glance at a man, I know nothing of him except that he is a man. But when I look at him carefully, I know his peculiarities and can differentiate him from others.

The first idea is the idea of a thing in its primity or dawn.

The second idea is the idea of its peculiarities. It is the second idea which gives rise to likes and dislikes.

In the course of ascent, we must carry general ideas. We must rise from particulars to generals. The mind will thus be freed from the burden of personal and material thoughts.

Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by Manas.

END OF THE TENTH SKANDHA.