Chapter V: The Story of the Prachetas Brothers (6)

The Haihayas and Talajanghas were confirmed materialists and great sinners. They ridiculed the Brahmanas, who performed Vedic Karma, and often set themselves in opposition to them. They were very troublesome to the Brahmanas. King Sagar wanted to extinguish the race, but he was prevented from doing so. Possibly Atlantis was the country inhabited by these races and Nature helped the cause of evolution by dragging down the continent itself under water. The sacred Ganga also flowed at this time, spreading purity over all lands lying on her banks.

The Haihayas however still flourished; and they had a great leader in Karta-Viryarjuna. Then came one of the great Avataras, Parasurama. He extirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas till Rama appeared, and it was then that he thought his mission was over.

If there were some Kshatriyas who disregarded the Vedas, there were others who found transitoriness, even in Svarga Loka, and honestly thought that the complete wisdom was not to be found in the Karma Kanda. They were for further revelations At first, the Brahmanas did not look with favour upon these Kshatriyas. But when it was found that the Kshatriyas got real light, they were soon joined by the Brahmanas. The foremost of these Kshatriyas was Janaka, and the foremost of the Brahmanas was Yajnavalkya. The further revelations were called the Upanishads.

King Janaka found Sita, the consort of Rama, at the end of his plough. Yajnavalkya defeated all the Brahmanas of his time in discussions held at the court of king Janaka.

When Rama incarnated, there existed the people of Lanka, a remnant of the Atlantean continent, who had inherited a mighty material civilisation, but who were called Rakshasas, on account of their gross iniquities. They reached the last point of material downfall, and lost all spirituality. They were called Rakshasas as final extinction was their lot, and as the force of dissolution was strong in them.

Then there were the regenerate classes, who performed Vedic sacrifices. There were a few again, who accepted the Upanishads as a teaching, but they could not boldly declare themselves against the performance of sacrifices.

Rama finally did away with the Rakshasas. The bard who sang his glory, the great Valmiki, thus began his lay: -- "O Killer of birds, thou shalt not live for ever, as of the pair of storks thou hast killed the male, so passionately attached to his consort." Verily the Purusha in us, the ray of the supreme Purusha, becomes passionately attached to the element of Prakriti in us, so that we may acquire spiritual experiences through the body. And it is a cruel act to separate our Prakritic individualities completely from him by turning ourselves persistently away from the Purusha. But when Rama became an Avatara, the fate of the separator was sealed.

When the Rakshasas were killed, the Rishis were left free to perform the Vedic sacrifices.

Rama did something more. He married the daughter of Janaka, and by this act openly espoused the cause of the Upanishads.

Lastly Rama offered Himself as an object of worship. This was the beginning of Vishnu worship, which makes no distinction between classes and castes. Rama openly made friendship with Guhaka, belonging to the lowest class, whom it was an abomination to touch, for Guhaka was devotedly attached to Him, as an Incarnation of Vishnu.

The world admired Rama. No man could reach such eminence. He must be something more than a man. In time men accepted him as an Avatara. At any rate, he was an example to others in every respect. The ethical standard he laid down in his own life was unimpeachable. The world had never seen such sacrifices in the performance of the duties of life. A model king, a model son, a model husband, a model brother, a model warrior, a model friend, the model of models, Rama left an indelible mark as a religious and moral teacher, on the age in which he lived, and on all succeeding ages.

The example was not lost on the world. The many-sided picture, that Rama presented, produced a spirit of enquiry, which has never been rivalled in this Kalpa. Men thought on different lines. They studied the Upanishads, which had been favoured by Rama. They could not forget also that Rama taught salvation for the performers of Vedic sacrifices. Then there was the teaching of his own life. The light was manifold. Independent schools of thought grew up, notably the six schools of philosophy. Each school tried to find its authority in the Upanishads and the divine scriptures supplied texts enough for all the schools. Every school found a part of the truth but not the whole truth. Yet each school regarded its own part as the whole. So they quarrelled. The Mimansakas said that the performance of Vedic sacrifices was all in all. It had the sanction of time-honored texts and of the most ancient Rishis. And Jaimini supplied the reasoning by which the practice could be supported. The Sankhyas said that the chief duty of a man was to discriminate between the transformable and the non-transformable element in him, and when that was done, nothing more was needed. The followers of Patanjali said that mere discrimination was not sufficient, but a continued practice was required. The Vaiseshikas studied the attributes and properties of all objects and sought by differentiation to know the truths. There were others who worshipped the Bhutas, Pretas and Pisachas, so that they might easily acquire powers. Others worshipped the dwellers of Svarga Loka. Some worshipped Ishvara. But mostly the worship of Siva was prevalent. Gifts and charities also were not unknown, in fact they were very extensive in some instances. But generally the object of all religious observances was self-seeking more or less.

Amidst this diversity of religious ideas and religious observances, seemingly so contradictory, Sri Krishna, the greatest of all Avataras, appeared and He brought the message of peace and reconciliation. He laid great stress on the fact that the performance of Vedic sacrifices could lead us only to Svarga Loka, but when our merits were exhausted, we were bound to be born again on Bhur Loka, our Earth. While on Earth, we form fresh Karma, which gives rise to other births. The performance of Vedic Karma does not therefore free us from the bondage of births, for, as the Lord said, there is object-seeking in these performances. Object-seeking for one's own self does not find a place in the higher Lokas. Its highest limit is Svarga Loka. So long as man remains self-seeking, he can not transcend the limits of Triloki. In the higher Lokas, there is no recurrence of births and re-births. Once you are translated to Mahar Loka, you live for the whole of the remaining period of the Kalpa, passing through a gradual evolution to the higher Lokas. And if you form a devotional tie with the Lord of many Brahmandas, the First Purusha, even the Kalpic period does not restrict your existence. Liberation is a relative term. It may be from the bondage of births and re-births in Triloki. It may be liberation from the bondage of Bvahmandas or solar systems. Those who worship only material objects remain chained to this earth. Those who worship the dwellers of Bhuvar Loka (Bhutas, Pretas, Pisachas and Pitris) or cultivate aspiration for them become allied to them and they pass only to Bhuvar Loka after death. Those who worship the Devas and cultivate this aspiration go to Svarga Loka after death. Those who worship Hiranya-garbha go up to Satya or Brahma Loka. Those who worship the Lord of all Brahmandas pass beyond even the Brahmanda.

The first thing that a man should do is to transcend the limits of Triloki. This he cannot do as long as he is self-seeking. He should therefore perform his actions _unselfishly_. And the Lord said as follows: --

1. There is the perishable and the imperishable element in us. Karma or actions appertain to the perishable element. The perishable element constantly changes, so it cannot be our real self or Atma. From the stand-point of our real self, we can dissociate ourselves from our actions, which relate to our transitory nature. Here the system of Sankhya came into requisition.

2. But by this discrimination, we can not forcibly stop the performance of actions. For the actions are propelled by (_a_) active tendencies which form an inseparable part of our present nature, and (_b_) by the necessity of our very existence. So by stopping actions, we force the tendencies to mental channels, and cause more mischief by producing mental germs for the future. And we cannot stop all actions, as some are necessary for our bare existence.

3. Therefore we are to perform actions, and we can perform them unselfishly, if they are done from a pure sense of duty. We are to take duty as a law of our very existence. _Yajna_ is only another name for this law. The Lord of beings, having created all beings with the Yajna, said of yore, -- "You shall prosper by the performance of this Yajna and this Yajna shall be the producer of all desired objects for you." Yajna consists of mutual sacrifices, as all beings are dependent on one another. "Think of the Devas by means of Yajna, and the Devas shall think of you." All our actions may be classed under duties -- duties which we owe to the Devas, the Pitris, the sages, the animals and to other men. If we perform our Karma for the sake of Yajna only, we perform it unselfishly.

4. As discrimination is useful in realising the real self, so restraint is necessary to put down the acquired self. The tendencies of the acquired self, if left to themselves, prompt men to ever recurring actions, which again produce their own effects, some of which develop into fresh tendencies or strengthen the pre-existing tendencies. So restraint is to be constantly practised. The object of restraint is to free the mind from thoughts of the object world and to fix it on the real self, Atma. Here the system of Patanjali comes into requisition. But the system is to be accepted with this reservation that Yoga does not necessarily mean renunciation of Karma. It includes the unselfish performance of Karma and, for the average humanity, renunciation of Karma is harmful as an expedient of Yoga. Though there may be some who do not require Karma for themselves, yet they should not renounce it, if they want to set an example to others and not to confound their intellect.

5. But the Purva Mimansakas say: Vedic Karma is all in all, and the authority of the Vedas is supreme. Here Sri Krishna had to assert Himself as an Avatara, and He asked people to accept His own authority. He said there was self-seeking in Vedic Karma, and one could not therefore avoid the recurrence of births by the performance of Vedic Karma. So Sri Krishna said to Uddhava: -- "If the Vedas say that men attain Svarga by the performance of Vedic Karma, it is simply by way of inducement, and not as pointing out the supreme end. The father says; 'Boy, eat this bitter medicine and I will give thee this cake in my hand.' The boy takes the medicine for the sweet thing. But that really leads to his recovery from the disease. So the Vedas mean final liberation as the end. But to enforce restraint, they hold out the prospect of Svarga, which is most agreeable to men." (Elaboration of XI. 21. 23.)

Many were unwilling to accept the authority of Sri Krishna, and the chief amongst them was Sisupala.

This was the teaching of Karma Yoga by Sri Krishna. But the unselfish performance of Karma is not all. It is only a negative virtue. It purifies the mind and frees it from the taint of selfishness. The mind then becomes prepared for the higher planes and becomes fit for the direct influence of Ishvara.

So Sri Krishna gave to His disciples the true conception of Isvara. He told them Isvara was One, the source of all existence, all knowledge and all bliss. He told them how one Isvara pervaded the whole universe and became thus manifested through the Universe. He also pervaded all beings, and became manifested through these beings. The Universe and the Jiva were His Prakritis or bodies as it were. The Universe body was eight-fold in its character, beginning with that most susceptible to His influence and ending with the division most obtuse to that influence. This eight-fold Prakriti also entered into the constitution of Jiva. But there was something more in Jiva, -- the consciousness, the knower. This element was Isvara Himself, as limited by Jiva Prakriti, or Jiva body. The whole universe being the body of Isvara, His knowledge and powers were unrestricted, whereas the body of the Jiva, being limited and restricted, his powers and knowledge were also restricted.

This highest conception of Isvara is not adapted for all. So Sri Krishna gave the conception of Isvara, as manifested by His powers, and as manifested in Time and Space, and lastly as He is manifested in the human body with four hands and the Crown, symbolising His lordship over the whole Universe.

But this conception of Isvara is not enough. As man owes a duty to all beings, the performance of which is Karma, so he owes a duty to Isvara, and that duty is Upasana. All beings make sacrifices for one another, and so they owe duty to one another. But Isvara makes the greatest sacrifice for all beings and He holds all beings close to His bosom in each Kalpa, that they may work out their evolution under the most favorable circumstances. He waits for those that give up everything for His sake, and give themselves entirely up to Him, so that He may bear their Karma upon Himself and hasten their evolution to such an extent, that they may approach His own state. As Isvara gives Himself to the service of the Universe, so do His Bhaktas too. Men owe the highest duty to Isvara, and this they discharge by means of Upasana. Upasana is the law of being for all Jivas, when they reach the state of manhood. Surrender is the essence of Upasana, and this Sri Krishna taught to Arjuna.

_When a man by performing his duties to other beings and to Isvara becomes purified and single minded, he is entitled to receive the final teaching, and not before._ And Sri Krishna gave that teaching at the very last to Arjuna. He said that Jiva and Ishvara were one in essence. It is the difference in Prakriti that makes all the difference between Jiva and Ishvara. When all the bonds of Prakriti are broken through, only Brahman remains, the one reality, underlying both Ishvara and Jiva. When we become fixed, in this wisdom all is Brahman, and final liberation is attained. This is the real teaching of the Upanishads, as embodied in Uttara Mimansa. In this connection, Sri Krishna pointed out the fallacy of the Vaiseshika system in attempting to know the Attributeless, through the attributes.

The highest wisdom of the Kalpa was revealed and the world resounds with all glory to Sri Krishna. The Rishis and Mahatmas took up His work. All the religious movements and religious writings that have followed only reproduce His teachings.

There was something however wanting in these teachings as given in the Mahabharata -- the relation of Sri Krishna to His own Bhaktas. What He did for the Universe and how He did it are fully related in the great Epic. But what He did for those that had already given themselves up entirely to Him, who did not require the teaching of Karma, Upasana and Jnana, who were His own people, who knew no other Dharma than Himself, who had followed Him through ages, and who simply took births as He appeared on this earth, what Sri Krishna did for these Bhaktas, what His relations were with them, are not described in the Mahabharata at all. The lordly side is given but not the sweet side. The picture of the Lord edifies and overawes, that of the Lover enchants and enthrals. The Bhagavata sings what the Mahabharata left unsung. That is the peculiar significance of the Tenth Skandha which follows, the Skandha that maddens the hearts of all real devotees.

THE TENTH SKANDHA.

VRINDAVANA LILA

THE BIRTH OF SRI KRISHNA.

*SKANDHA X. CHAP. 1-3.*

_Said Suka_: -- The goddess Earth, being oppressed by the heavy load of tens of thousands of Daitya hosts, who were born as arrogant kings, sought the shelter of Brahma. She took the form of a cow, and with tears running down her cheeks, piteously related her grievances to the Lord of Creation. Brahma took Siva and the Devas with him, and went over to the Ocean of milk (Kshira Samudra), the abode of Vishnu. There he adored the Lord of Preservation and heard the Divine voice, which he thus explained to the Devas: --

"Even before this, the Lord knew about the grievances of the goddess of Earth. Go, take your births, as parts of yourselves, in the clan of the Yadus. The Lord of Lords, by governing His Kala Sakti, shall appear on the Earth and relieve her pressure. The Supreme Purusha Himself shall be born in the family of Vasudeva. Let the Deva girls take their births for His gratification. The thousand-mouthed, self-illumining Ananta, who is only a part of Vasudeva, shall be the elder-born, that he may do what pleases Hari. Bhagavati, the Maya of Vishnu, who keeps the whole world under delusion, shall also incarnate in part, as desired by the Lord, for doing His work."

Saying all this to the Devas, and giving words of consolation to the goddess of Earth, Brahma went back to his own abode.

Sura Sena, the chief of the Yadus, ruled over the town of Mathura. Hence it became the chief seat of the Yadu kings. It is a sacred town, the constant seat of Hari.

Once upon a time, at Mathura. Vasudeva drove in his chariot with his newly married wife Devaki. The marriage presents were innumerable. Kansa, the son of Ugrasena, held the reins of the horses himself, so eager was he to please his sister Devaki.

On the way, an incorporeal voice, addressing Kansa, said: --

"O ignorant one! the eighth child of her whom thou art now driving shall be thy slayer."

The cruel Kansa instantly took sword in hand and caught Devaki by her hair.

Vasudeva pacified him with these words: --

"Thy virtues are well known. Why shouldst thou kill a female, thine own sister, at marriage. Death is certain, this day or a hundred years hence. Man takes body after body under the action of Karma, as he takes step after step in walking, or even as the leech takes blade after blade of grass in moving.

"As in dream there is a reflex perception of what is seen and heard in waking, and as in that perception the man forgets his former self and becomes a reflex of that self, so a man gives up his former body and becomes forgetful of it.

"To whatever body the mind is drawn by fruit -- bearing Karma, the Jiva assumes that body as its own.

"The wind shakes the water and the Son or moon, reflected on its bosom, appears as if shaken. So by ascription, the Purusha has the attributes of the body. He who does evil to another has to fear evil from others.

"This girl, thy younger sister, is motionless with fear. Thou art not entitled to kill her."

But persuasion was of no avail, as Kansa was under the influence of the Daityas.

Vasudeva then thought how he could ward off the present danger, leaving the future to take care of itself.

Addressing Kansa he said: --

"But, O King, thon hast no fear from her: Surely I would make over to thee her sons, from whom thou hast fear." Kansa desisted from his cruel act and Vasudeva went home with his bride, pleased for the time being.

In time Devaki brought forth eight sons and one daughter.

The truthful Vasudeva presented his first son Kirtimat to Kansa. The king admired the firmness of his brother-in-law and smilingly said: -- "Take back this child. I have no fear from him. From your eighth born my death is ordained." "So let it be" exclaimed Vasudeva, and he took back his son. But he had very little faith in the words of Kansa.

Kansa learned from Narada that Nanda, Vasudeva and others of their dan, their wives and even the clansmen of Kansa, his friends and relatives, were partial incarnations of the Devas. He further learned from the Rishi that preparations were being made for the lolling of the Daityas, whose power menaced the Earth.

When the Rishi left Kansa, he took all the members of the Yadu clan for Devas and every child of Devaki for Vishnu that was to kill him. He now confined Vasudeva and Devaki in his own house and put them in fetters. He put to death every son that was born to them.

He knew himself to be Kalanemi who had been, in another birth, killed by Vishnu. He fell out with the Yadus, deposed his own father Ugra Sena and became himself the King.

With the alliance of the Magadhas (people of Magadha or ancient Bihar) and with the help of Pralamba, Baka, Chanura, Trinavarta, Agha, Mushtika, Arishta, Dvivid, Putana, Kesi, Dhenuka, Vana, Bhouma and other Asuras, Kansa tormented the Yadus. They fled away to the kingdoms of Kuru, Panchala, Kekaya, Salva, Vidarbha, Nishadha, Videha, and Kausala. Some only remained behind and they followed the behests of Kansa.

Six sons of Devaki were killed, one by one, by Kansa.

The seventh, the abode of Vishnu, whom they call Ananta, appeared in the womb of Devaki, causing both joy and grief to his parents.

Vishnu, the Atma of all beings, knew the sufferings of His own followers, the Yadus, at the hands of Kansa. He summoned Yoga Maya and commanded her as follows. "Go forth, blessed Devi! to Vraja, which is adorned by Gopas and Gos (_Go_ is ordinarily a cow. _Gopa_, go and pa is a preserver of cow, a cowherd. Vraja or Go-kula was the chief town of Nan da, the king of the Gopas). Rohini, wife of Vasudeva, dwells in Gokula the kingdom of Nanda. Other wives of Vasudeva lie hidden at other places, for fear of Kansa. The child in the womb of Devaki is my Sesha named abode. Draw it out and place it in the womb of Rohini. I shall myself become the son of Devaki as a part of myself. Thou shalt be born of Yasoda, the wife of Nanda. Men shall worship thee as the giver of all desires and boons, with incense, presents and sacrifices. They shall give thee names and make places for thee on the Earth. Durga, Bhadrakali, Vijaya, Vaishnavi, Kamada, Chandika, Krishna, Madhavi, Kanyaka, Maya, Narayani, Isani, Sarada and Ambika -- these shall be thy names. For thy _drawing out (Sankarshana)_ the child shall be called Sankarshana, He shall be called Rama, from his attractiveness (_ramana_) and Bala from his uncommon strength (_bala_)."

"So let it be, Om!" said Bhagavati, and she carried out the behests of the Lord. By inducing the sleep of Yoga, she removed the child from the womb of Devaki to that of Rohini. People thought Devaki had miscarried.

Then Bhagavan, the Atma of the Universe, the dispeller of all the fears of his votaries, entered the Manas of Vasudeva in part. Devaki bore in her Manas this part of Achyuta, even as the East bears the moon. Her lustre being confined to the prison-room could not please others, even like fire confined as heat or like Sarasvati confined in the cheat who keeps his wisdom to himself. Kansa saw an unusual glow round his sister such as he had never witnessed before. He exclaimed "Surely Hari is born in this womb, He who is to take away my life. What shall I do this day? He comes on a mission and His energy will be all directed towards that end. Am I then to kill my sister? But the killing of a pregnant female, my own sister, will ruin my fame, my wealth and my life. By the performance of such a heinous act, one becomes dead even when alive. Men curse him for his evil deeds and after death he enters the regions of absolute darkness."

Kansa by his own persuasion restrained himself from doing any violent act and he waited with feelings of bitterness for the time when Hari was to be born. But whether sitting or lying down, eating or walking, he thought of Vishnu and saw Him everywhere in the Universe.

Brahma, Siva, the Rishis, the Devas adored Vishnu in the womb of Devaki. "True in thy will, attainable by Truth, the one Truth before, after and in creation, the root of the Universe, and underlying the Universe as its only Reality, Thou from whom all true sayings and true perceptions do proceed, Truth Thyself, we take Thy shelter."

"The primal Jiva tree stands on the field of Prakriti. Joy and sorrow are its fruits. The three gunas (Satva, Rajas and Tamas) are its three roots. Dharma (the means of attaining objects), Artha (the objects), Kama (desires) and Moksha (freedom from desires), these are its fourfold juice, the five senses are its sources of perception, the six sheaths form its chief feature, the seven constituents of the physical body (_dhatus_) form its skin, the five Bhutas, Manas, Buddhi and Ahankara are its eight branches, the nine openings are its holes, the ten Pranas, or physiological functions, are its leaves and Jivatma and Paramatma are the two birds sitting on this tree. Thou art the one root of this tree, it ends in Thee and it is preserved by Thee. Those that are deluded by Thy Maya see manifold forms in place of Thy real self, but not so the wise. Thou art consciousness itself. For the good of the world, Thou dost assume Satva-made forms, which bring joy to all good people and woe to the evil-minded."

"O Lotus-eyed, thou art the abode of Satva. Thy votaries, by concentrating their minds on Thee and by resorting to Thy feet which serve as boats to them, make an easy ford of this Ocean of recurring births (_Sansara_)."

"O Self manifest, the Ocean of recurring births, which is formidable and unfordable to others, gives way before Thy votaries, even at the mere touch of the boat of Thy feet. So while they cross themselves, even without the boat, they leave that boat for others, for they have boundless compassion for other beings." (_i.e._ Thy votaries lay down the path of Bhakti. _Sridhara_.)

"There are others (followers of the Path of wisdom) who consider themselves liberated (_Mukta_). But their intellect is impure as they have no Bhakti in Thee. By ascetic efforts they rise to (near about) the Supreme abode, but (being overpowered by obstacles) they fall down, by their disregard of Thy feet."

"But Thy votaries, O Madhava, never slip away from Thy path for they are bound by their attachment to Thee and Thou dost preserve them. So fearlessly they tread over the heads of Vinayaka hosts. (The Vinayaka are elementals who are supposed to cause obstacles to all good works)."

"Thy body is pure Satva, for the preservation of the Universe. That body becomes the means of attaining the fruits of (devotional?) karma. It is by reason of that body that men are able to worship Thee by means of Veda, Kriya Yoga, Tapas and Samadhi." (There could be no worship, if no body had been assumed. Hence there could be no _attainment of the fruits of Karma, Sridhara_. This is not intelligible, if ordinary Karma is meant.)

"If this Satva body of Thine had not existed, direct perception would not be possible. For through Thy manifestations in (the world of) the Gunas, thoughts can (at last) reach Thee. The Gunas only relate to Thee and are themselves manifested by Thee." (By devotion to the pure Satva body, the mind partakes of its character _i.e._ becomes purely Satvic. Then by the favor of Vishnu, there is direct perception, _i.e._ the form is not the object of direct perception but the means of direct perception. But these forms only serve the purpose of devotion. The Purusha can not be known by these forms. Hence the following Sloka, _Sridhara_).

"Thy Name (nama) and Thy Form (rupa) are not however to be known by Thy attributes, births and deeds. For Thou art their Seer and Thy Path is beyond the reach of Manas and speech. Still in the act of devotion, Thy votaries realise Thee. By hearing, uttering, causing others to remember and by meditating on Thy blessed names and forms in devotional practices, one becomes fixed in mind on Thy Lotus Feet and does not then stand the chance of another birth."

"By Thy birth, the pressure on the Earth is removed. The marks of Thy feet already adorn her. Heaven and Earth look favored by Thee."

"What else can be the cause of Thy birth but a mere fancy on Thy part, for even the birth, life and death of Jivatmas are but seeming things caused by Thy Avidya."

"The Fish, the Horse, the Tortoise, the Man Lion, the Boar, the Swan, in these and in Kings, Brahmanas and wise men, Thou hast incarnated. As thou dost preserve us and preserve this Triloki, so dost Thou take away the load from off the Earth. Our salutations to Thee."

"And mother Devaki, the Great Purusha Himself is in Thy womb in part, for our good. Fear not then from Kansa, whose death is near at hand. Thy Son shall be the Saviour of the Yadus."

Having thus adored the Lord, the Devas left the place.

In time, when all nature looked still and there was joy in heaven and earth, Sri Krishna was born under the influence of the Rohini constellation. It was all dark at dead of night. He had four hands bearing Sankha, Chakra, Gada, and Padma. The mark of Srivatsa the Kaustubha gem, the yellow cloth, the crown on the head glittering with stones, the brilliant ear-rings all marked Him out as the Purusha, and Vasudeva and Devaki adored Him as such. Devaki asked him to withdraw his lordly form with four hands.

Said Bhagavan, addressing Devaki.

"In the Svayambhuva Manvantara, thou wert called Prisni, and this Vasudeva, Prajapati Sutapas. Commanded by Brahma to beget progeny, thou didst make austere Tapas and prayed for a son even like unto my own self. So I was born of thee as Prisni-Garbha. This was my first Incarnation. When you two were Aditi and Kasyapa, I was born of you as Upendra, otherwised called Vamana (the Dwarf). This was my second Incarnation. In this my third Incarnation, I am again born unto you. This form is shown to thee to remind thee of those previous births. Thou shalt attain my supreme state by meditating on me both as a son and as Brahma."

Then He assumed the form of an ordinary child.

Directed by Him, Vasudeva took Him to Vraja, the Kingdom of Nanda. The fetters loosened. The gate opened wide. The gate keepers fell into deep sleep. Though there was a heavy downpour of rain, the serpent Sesha gave shelter under his thousand hoods. The river Yamuna, deep in flood, fretting and foaming under the storm, made way for Vasudeva. The Gopas were all fast asleep in Vraja. Vasudeva placed his own son by the side of Yasoda and took her new born daughter away and placed her near Devaki. He then put on his fetters and remained confined as before. Yasoda knew that she had a child, but the labour pains and sleep made her quite forget the sex of the child.

COUNSEL WITH THE DAITYAS.

*SKANDHA X. CHAP. 4.*

The gates closed again, the gate-keepers woke up and, on hearing a child's voice, they forthwith informed their King. Kansa had been anxiously waiting for the birth of this child. So he lost no time in getting up and appearing before Devaki. He snatched away the child from her. Devaki remonstrated with her brother praying for the life of her daughter. Kansa heeded not her words. He raised the child aloft and cast it down to strike it against a stone. The child slipped away from his hands, and rose high up. This younger born of Vishnu appeared with eight hands, bearing eight weapons, -- Dhanus (bow) Sula (spear) Isha (arrow), Charma (hide protector), Asi (sword), Sankha (conch), Chakra (Disc), and Gada (club). She had divine garlands and garments and was adorned with ornaments. Siddhas, Charanas, Gandharvas, Apsarasas, Kinnaras and Nagas worshiped her with profuse offerings.

"Fool that thou art" she thundered forth, "What if I am killed. He who shall make an end of thee, thy former enemy, is born somewhere else. Do not kill other children in vain."

The Goddess Maya then became known by different names in different parts of the earth.

Kansa was wonder-struck. He removed the fetters of Vasudeva and Devaki and begged their pardon, saying, "Like a Rakshasa, I have killed your sons. I do not know what fate awaits me after death. Not only men tell lies, but the Devas too."

Kansa then called the Daityas together. These sworn enemies of the Devas heard their master and then broke forth thus: --

"If it be so, O King of Bhoja, we will kill all children, whether ten days old or not, whether found in towns, villages, or pasture grounds. What can the Devas do, cowards in battle? They are always afraid of the sound of thy bow. Dost thou not remember how, pierced by thy arrows, they fled for their lives. The Devas are only bold when they are safe, and they indulge in tall talk outside the battle ground. Vishnu seeks solitude. Siva dwells in forests. Indra has but little might. Brahma is an ascetic. But still the Devas are enemies. They are not to be slighted. Therefore engage us, your followers, in digging out the very root of the Devas, for like disease and sensuality when neglected at first, they become difficult of suppression. Vishnu is the root of the Devas, and he represents the eternal religion (Sanatana Dharma _i.e._ Dharma that follows the eternal course of time, or is based on the eternal truths of nature, hence eternal religion, a term applied to Hinduism proper). And the roots of Dharma are the Vedas, the Cows, the Brahmanas, Tapas and Yajna. Therefore by all means, O King, we shall kill the Deva-knowing, Yajna-performing and ascetic Brahmanas and cows that supply the sacrificial ghee. Brahmanas, Cows, Vedas, asceticism, truth, restraint of the senses, restraint of the mind, faith, kindness, forbearance and sacrifices these are the parts of Vishnu's body. Therefore the best way to kill him is to kill these. Vishnu, who pervades all hearts, is the guide of all Devas, the enemy of Asuras. He is the root of all Devas, including Siva and Brahma."

Kansa approved of this counsel. He directed the Kamarupa bearing (_i.e._ bearing forms at will) Asuras to oppress all good people and they readily took to their work.

NANDA AND VASUDEVA.

*SKANDHA X. CHAP. 5.*

Nanda performed the birth ceremony of his son with great pomp. His gifts knew no bounds. Vishnu was worshipped and there was plenty in Vraja. The time came for payment of the year's dues to Kansa. So Nanda left Gokula ( _i.e._ Vraja ) in charge of the Gopas and himself went with the dues to Mathura. Vasudeva learned of Nanda's arrival and went to meet him. Nanda stood up to receive him and embraced him heartily. Said Vasudeva: --

"Brother, you grew old and gave up all hopes of having a child. Luckily a son is now born unto you. It is indeed a new birth to you, that you are blessed with the sight of a lovely son. Friends cannot live pleasantly together as their manifold Karma, like a strong wind, forces them asunder. Is it all right with the big forest, with the pasture lands where you now dwell with friends? Is it all right with my son (Balarama) who lives at your place with her mother, and who looks upon you as his parent?"

Nanda replied: --

"Alas! your sons by Devaki were all killed by Kansa; even the daughter that was born last has ascended to the heavens. Surely man is governed by the unseen. Those that know are not deluded." Said Vasudeva: --

"You have paid your yearly dues and have also met me. Now do not remain here any longer. For evils befall Gokula."

Nanda left Mathura for Gokula.

PUTANA

*SKANDHA X. CHAP. 6.*

With evil forebodings, Nanda made his way to Vraja, for he thought Vasudeva would not tell a lie. And he was right. By Kansa's orders, the fierce Putana went about killing children in towns, villages and pasture lands, for verily she was a killer of children. That wanderer of the skies entered Gokula at will, assuming the form of a woman most beautiful to look at. So no one stopped her passage. She moved freely here and there and at last entered the house of Nanda. She looked like a kind mother and Yasoda and Rohini were so much struck by her fine exterior that they did not stop her access to Krishna. Putana placed the child on her lap and gave him milk from her breast full of deadly poison. The divine child knew who Putana was and what she was about. He held fast her breast with both hands and in anger drank in the very life juice of the Asura woman. She screamed forth "Let go", "Let go", "No more". Her eyes expanded. She cast up and down her hands and feet again and again in profuse perspiration. Her groans made heaven and earth tremble and space itself resounded on all sides. At last she fell dead like a great mountain, crushing down trees within an ambit of twelve miles. Fearlessly the boy played on her body.

The Gopa ladies hurried to the place with Rohini and Yasoda. They bathed the boy in cows' urine and dust from cow's feet. They pronounced the twelve names of Vishnu (Kesava and others) over twelve parts of his body. Then after touching water, they duly uttered the root mantras over their own body and that of the child. Lastly they invoked Vishnu by different names to protect the child from danger of all sorts. (The protective mantra uttered by the mother with passes of the hand over different parts of the body was supposed to shield the child from danger. Latterly the custom has been to get the mantra written, with due ceremonies, by a qualified Brahman, on the sacred bark (Bhurja) and then to tie it round the hand.)

Yasoda then placed the child on her lap and gave him milk.

By this time Nanda had returned to Vrindabana. He saw the huge body of the Asura woman and realised the force of Vasudeva's warning.

The people of Vraja cut the body into parts and burnt them with fuel. The smoke was sweet-scented, as the touch of Krishna's body purifies even the enemy.

THE UPTURNING OF THE CART.

*SKANDHA X. CHAP. 7.*

The ceremony observable on the child being able to stand on his legs and the birth-day ceremony were observed together and there was a great feast at the house of Nanda. Yasoda placed the child near a cart, containing brass vessels with articles of food, and became busily engaged in receiving her guests. The child wept but she did not hear. He then raised his feet aloft, weeping for his mother's milk, and struck the cart with his feet. The cart was upset, the brass vessels broken and the wheel and axle upturned. The Gopa ladies could not account for this wonderful phenomenon. The boys, who sat near the child, told all that they saw, but people could not easily believe what they said.

TRINAVARTA OR THE WHIRLWIND.

*SKANDHA X. CHAP. 7.*

The child was once on the lap of Yasoda when he suddenly became so heavy that Yasoda had to throw him on the ground. The Asura Trinavarta or Whirlwind made an attack on the child and a violent dust storm overtook Gokula. The Asura had scarcely raised Krishna to a certain height, when his weight almost crushed him to death. Krishna did not let go his hold and the Asura breathed his last and fell dead. Yasoda kissed her son again and again, but when he opened His mouth, the mother saw the whole Universe within it.

THE NAMES "KRISHNA" AND "RAMA."

*SKANDHA X. CHAP. 8.*

Garga, the family priest of the Yadus, came to Vraja at the request of Vasudeva. Nanda duly received him and said: -- "You are versed in the Vedas and you are the author of an astrological treatise. Please perform the Naming ceremony of the two boys." Garga replied: "I am known as the priest of the Yadus and, if I officiate at the ceremony, Kansa might suspect your son to be the eighth son of Devaki." Nanda promised strict privacy, and the Rishi performed the ceremony. Addressing Nanda, he then said: --

"This son of Rohini shall be called Rama or the charming one, as he shall charm his friends by his virtues. He shall be called Bala, from possessing excessive strength. From his bringing together the Yadus, he shall be called Sankarshana.

"This other boy, taking body, yuga after yuga, had three colors, White (_Sukla_), Red (_Rakta_) and Yellow, (_Pita_). Now he has got the black color (_Krishna_). In the past, he was born as the son of Vasudeva. So those that know call him Srimat Vasudeva. He has many names and many forms, according to his deeds and attributes. Neither I nor other people know them all. He shall give you the greatest blessings and protect you against all dangers. In days of yore, good people conquered the ill-doers by his help. Those that are attached to him are not conquered by enemies, even as followers of Vishnu are not conquered by the Asuras. Therefore this son of Nanda is equal to Narayana by his virtues, powers and fame."

PRANKS OF THE BOY.

*SKANDHA X. CHAP. 8.*

With growing childhood, Krishna became very naughty. Once the Gopa women made the following complaints. Krishna would untie their calves before the milking time. He would steal their milk and curds and divide the remnants, after eating, among the monkeys. If they did not eat, he would break the pot. If he did not get the things he wanted, he would curse the inmates and other boys. If the pots were out of reach, he would raise himself on seats or husking stools and bear those hanging pots away to get at their contents. He would illumine the dark room by the glitter of his own body and that of his jewels, to serve his purpose. He would talk insolently, and spoil the ground. The Gopa women exclaimed: -- "But now how innocent he looks before you." Krishna betrayed fear in his eyes. Yasoda would not beat him. So she only smiled.

One day Rama and other boys complained to Yasoda that Krishna had eaten earth. The mother remonstrated. "They have lied" exclaimed Krishna "Or if they have spoken the truth, then examine my mouth." "Open it," said Yasoda. But what did she find within that mouth? The Seven Dvipas, the planets, the stars, the three Gunas and all their transformations, even Vrindavana and herself. "Is this dream or delusion or is this all the power of my own son? If Thou art then the Unknowable, my salutations to Thee. I take the shelter of Him, by whose Maya I seem to be Yasoda, this Nanda my husband, this boy my son, the Gos (cows) Gopas and Gopis to be mine." She had the true knowledge, but it was soon eclipsed by the Maya of Vishnu and Yasoda again knew Krishna to be her own son.

Raja Parikshit asked: --

"What did Nanda do that Krishna would be his foster son? And what did Yasoda do, that Krishna should suck her breast? Even his own parents did not witness the deeds of the child of which poets have sung so much."

Suka replied: --

"Drona, the chief of the Vasus, with his wife Dhara shewed great obedience to Brahma. 'When born on Earth may we have the highest devotion for Him.'" Such was their prayer to Brahma and it was granted. Drona was born as Nanda and Dhara as Yasoda.

THE TYING.

*SKANDHA X. CHAP. 9.*

One day Yasoda was churning curdled milk and singing the deeds of her son. Krishna came up and, desirous of sucking milk, held the churning rod. Yasoda placed him on her lap and gave him milk to suck. But the milk that was boiling on the oven overflowed the pot and she hurriedly left her son. In anger Krishna bit his lips, broke the milk pot with a stone, took the fresh butter to a retired corner and there partook of it. Yasoda came back after a while and found the pot broken. Her son had left the place and she could easily see that it was all his doing. She found Krishna seated on the husk stand, freely dividing the contents of the hanging pots among the monkeys, and she quietly approached him with a stick. Krishna hurriedly got down and ran away as if in fear. Yasoda ran after him and caught him at last. Finding him fear-stricken, she threw down the stick and tried to fasten him to the husking stand. The rope fell short by the breadth of two fingers (say two inches). She added another rope. The gap remained the same. She added rope after rope, as many as she had of her own and of her neighbours, but could not bridge over the distance. She stood baffled at last, amazed and ashamed. Finding that his mother was perspiring in the effort and that her hair had become dishevelled, Krishna allowed himself to be fastened to the stand.

THE ARJUNA TREES.

*SKANDHA X. CHAP. 10.*

The Yaksha King Kuvera had two sons -- Nalakuvara and Manigriva. They became maddened with power and intoxicated with drink. Narada passed by them while they were playing with Gandharva girls stark naked in a river bath and they heeded him not. Narada thought how best he could reclaim them. "Poverty is the only remedy for those that lose their heads in wealth. These sons of the Lokapala Kuvera are deep in ignorance, insolence and intoxication. Let them become trees. But they shall not lose memory by my favor. After one hundred Deva years, the touch of Sri Krishna shall save them." These sons of Kuvera in consequence became a pair of Arjuna trees in Vrindavana.

While Krishna was fastened to the husking stand, the pair of Arjuna trees drew his attention. He was bent on making good the words of Narada. So he approached the trees, drawing the husking stand behind him by force and, placing himself between them, uprooted the trees. They fell down with a crash and lo! two fiery spirits came out, illumining space by the splendour of their bodies. They prayed to Krishna and then rose upwards.

The Gopa women had been engaged all this time in their household duties and the crash attracted the attention of all the Gopas and Gopis. The boys told what they had seen. But some were loath to believe that all this could be done by the boy Krishna.

THE FRUIT SELLER.

*SKANDHA X. CHAP. 11.*

One day Krishna heard a woman crying out "Come ye buy fruits." He took some paddy and hastened to her side. The woman filled both his hands with fruits and lo! her basket became full of gems and precious stones.

VRINDAVANA.

*SKANDHA X. CHAP. 11.*

Seeing that calamities befell Brihat Vana (Vraja or Gokul) so often, the elders put their heads together to devise the best course to adopt. Upa Nanda, one of the oldest and wisest of them, said: --

"We that wish well for Gokula must hence get away. Evils befall that bode no good for the children. This boy was with difficulty saved from that child-killing Rakshasa woman. It is only by the favor of Vishnu that the cart did not fall on him. When he was taken high up by the whirlwind Asura, and when he fell down on the rock, it was the Deva Kings that saved him. If this boy and others did not perish when they were between the two trees, it was because Vishnu preserved them. Ere this Vraja is visited by fresh calamity, let us go elsewhere with the boys and all attendants.

"There is a forest called Vrindavana with fresh verdure for cattle, where Gopas, Gopis and Gos will all enjoy themselves. The hills, grass and creepers are all holy there. This very day let us go to that place. Make ready the carriages. Let the cows precede us, if it pleases you all."

With one heart, the Gopas exclaimed: -- "Well said! Well said!" They prepared their carriages and placed on them the aged, the young, the females and all household articles. They drove the cows in advance. They blew their horns and beat their drums. Accompanied by the priests, the Gopas went on their way. The Gopa girls, seated on chariots sang the deeds of Krishna and Yasoda, and Rohinl attentively listened to them.

At last they entered Vrindavana, which gives pleasure at all times, with the carriages; they made a semi-circular abode for the cattle.

Rama and Krishna saw Vrindavana, the hill Govardhana and the banks of the Yamuna and then became very much pleased. In time they became keepers of calves (Vatsa). They tended the calves in the company of Gopa boys on pasture lands near at hand. They played with other boys as ordinary children.

VATSA OR THE CALF.

*SKANDHA X. CHAP. 11.*

One day Rama, Krishna and other boys were looking after their calves when an Asura, with the intention of killing them, assumed the form of a calf (Vatsa) and got mixed among the herd. Krishna pointed this out to Balarama and silently moved behind the Asura. He held it aloft by the hind feet and tail and gave it such a whirl that its life became extinct. The boys, cried out "Well done! Well done!" and the Devas rained flowers on Krishna.

BAKA OR THE CRANE.

*SKANDHA X. CHAP. 11.*

One day the Gopa boys went over to a tank to quench their thirst. They saw a huge monster in the form of a Baka (crane). It rushed forth and swallowed Krishna. Krishna caused a burning in its throat and the Asura threw him out. It made a second attack and Krishna held the two beaks and parted them asunder as if they were blades of grass, And the Asura died.

AGHA OR THE SERPENT.

*SKANDHA X. CHAP. 12.*

One day Krishna was playing with the boys in the forest. Agha, the youngest born of Putana and Baka, the Asura whom even the Devas, rendered immortal by _Amrita_, dreaded, burning with a spirit of revenge at the death of his brother and sister, thought of killing Krishna and all his attendants. He stretched himself forth as a huge serpent, spreading over one yojana, the extremities of his open mouth touching the clouds and the earth. The Gopa boys took the Asura to be the goddess of Vrindavana. "Or if it really be a serpent opening its mouth to kill us, it will instantly be killed like the Asura Vaka." So with their eyes fixed on Krishna they clapped their hands and with a smile entered the mouth of the serpent, even before Krishna had time to warn them. The Asura still waited with its mouth open for Krishna. Krishna thought how he could kill the serpent and at the same time save his companions.

On reflection, he himself entered the mouth of the serpent and stretched himself and his comrades. The Asura lost breath and breathed his last. A shining spirit emerged from the Asura body and entered the body of Krishna. Krishna gave fresh life to his comrades by his Amrita bearing looks.

Krishna killed Agha in his fifth year, but the Gopa boys who witnessed the act said, when Krishna entered his sixth year, that the act was done that very day.

"How could that be?" enquired Parikshit.

Suka explained this with reference to the following story.

BRAHMA AND KRISHNA.

*SKANDHA X. CHAP. 13-14.*

When the Asura Agha was killed, Krishna went with his companions to the river bank and said: --