Chapter V: The Story of the Prachetas Brothers (7)

"We are hungry, the hour is late. Let us have our meals here. Let the calves drink water and graze on near lands." The Gopa boys spread out their stores and improvised plates for eating. While they were engaged in eating, the calves strayed away. The boys became anxious and were about to get up, when Krishna stopped them, saying he would find the calves. He left his companions and went on the search. Brahma, who had been witnessing from the high heavens all the deeds of Krishna, even the killing of Agha, with wonder, wanted to have still one more manifestation of his divine powers. Finding opportunity, he removed the calves as well as the Gopa boys to some secure place and disappeared. Krishna could not find the calves and on returning he could not find his companions. He then knew it was all the act of Brahma. To please Brahma, as well as to please the mothers of the Gopa boys, He Himself became so many calves and so many Gopa boys of their very size and form to the minutest detail. The mothers thought they had got their boys and they became even more attached to them. The cows thought they had got their calves and their fondness knew no bounds.

Krishna went on playing his manifold parts for one year. Five or six days remaining till the completion of the year, Balarama saw one day that the cows were grazing on the summits of Govardhana, while the calves were grazing at some distance near Vraja. The cows impelled by a fit of attachment breathlessly ran towards the calves even those that had quite lately brought forth younger calves and caressed them profusely. The elder Gopas who were in charge could not restrain them with all their efforts. They felt shame and vexation. But when they themselves approached the calves and their own sons, their anger melted away in deep affection.

Balarama thought for a moment. "Never was such love witnessed by me before -- this attachment for calves that had been weaned long ago. The people of Vraja have even increasing affection for their own sons even as they had of yore for Krishna. These calves no longer appear to be the incarnations of Rishis, their keepers the Gopa boys do not appear any longer to be the incarnations of the Devas. They look all like thee O Krishna! Wherein lies the mystery?" Krishna explained to Rama what had happened. Brahma appeared after a Truti (fraction of a moment) of his own measure. He saw the boys, he saw the calves. He could not make any distinction between those he placed under his own Maya and those brought into existence by the Maya of Krishna. The foggy darkness is overpowered by the darkness of the night. The light of the glowworm vanishes before the light of the day. To delude Krishna, Brahma became deluded himself. In another moment Brahma saw the calves and the boys each and all bearing four hands, the divine weapons and all the divine powers. They shone in resplendent glory. Brahma became overpowered, stupefied. Recovering himself, he found once more Sri Krishna alone, searching for the calves and boys in Vrindavana. He fell at the feet of Krishna, again and again, his four heads with their crowns rolling on the ground and with tears in his eyes, he glorified Krishna.

(The glorification is a long one. Only one sloka is given here.)

"It is only he who lives on, anxiously looking out for Thy favor, bearing through the workings of his own Karma as a matter of course and making obeisance to Thee in heart, words and body, that can get the heritage of Mukti (As one must be living, so that a particular heritage may vest in him, so the Bhakta must keep up his individuality to get the heritage of Mukti)."

Parikshit asked. "How could the people of Vraja have greater love for Krishna than for their own sons?"

Suka replied: --

"Self, O King, is the most beloved of all things not so beloved are one's sons or wealth. Therefore, O king, people love themselves better than they do their sons, their riches or their homes. Those that deem their body to be their own Atma or self, love that body more than anything else.

"But the body only becomes dear as it pertains to self. It can not be as dear as self. For when the body wears away, the desire to live on is still strong.

"Therefore Atma or self is most dear to all beings and the whole of this Universe is for that self.

"But know thou this Krishna to be the Self of all selves, the Atma of all Atmas. For the good of the Universe, he also looks by Maya as one possessed of a body. Those that know Krishna know that all movable and immovable beings are but His forms and that nothing else exists.

"Of all things, the ultimate reality is 'Existence'. Krishna is the reality of Existence itself. So there is nothing besides Krishna."

Here ends the Kumara Lila of Krishna. The Pouganda Lila is now to commence. (Kumara is a boy below five, Pouganda is boyhood from the 5th to the 16th year).

*END OF KUMARA LILA*

DHENUKA.

*SKANDHA X. CHAP. 15.*

On attaining the Pouganda age, Rama and Krishna were placed in charge of cows. Vrindavana looked gay and Krishna amused himself with his companions in the forests. One day Sridaman, Subala, Stoka and other companions spoke to Rama and Krishna "Not far off is a forest of palm trees (Tala). Tala fruits fall in abundance there, but one Asura Dhenuka, with many of his kin obstruct all access to them. The Asura has the form of an Ass. We smell the fragrance of the fruits even from here. They are very tempting indeed." Rama boldly entered that forest and gave a shake to the Tala trees, and Talas fell in abundance. Roused by the noise, the Ass rushed forth and kicked Rama with its hind feet. The Asura brayed and made a second rush, when Rama held it by the hind feet and whirling it round in the skies threw It dead on the trees. The kith and kin of the Asura then came rushing forth, but they were one and all killed by Rama and Krishna. When they returned to Vrindavana the Gopis who had been feeling the separation went out to receive them and, being pleased to see them, cast bashful glances at them.

THE KALIYA SERPENT AND THE FIRE.

*SKANDHA X. CHAP. 16-17.*

The Nagas or serpents made offerings to Garuda on appointed days. Kaliya, proud of his own valour, did not make any offering himself and snatched away the offerings made by others. Garuda attacked him and, being overpowered in the fight, Kaliya sought shelter in a deep pool of water in the Yamuna.

Of yore, Garuda had caught a fish in that pool of water and was about to eat it, when Rishi Soubhari asked him not to eat, but Garuda heeded not his words. The wailings of the fish moved the tender heart of the Rishi and for their future good he cursed Garuda with death, if he entered the pool any more.

Kaliya knew about this and he therefore sought protection in that pool of water with his family. The water became deadly poison and even the adjoining air breathed poisonous death.

One day Krishna went with all his companions, other than Rama, to the Yamuna side. The Gopa boys and the cows being very thirsty drank the water of that pool and met with instant death. Krishna cast his amrita pouring looks at them and they got up, being restored to life. They looked at each other, very much surprised.

To purge the river, Krishna got upon a Kadamba tree and jumped into the pool of water. Kaliya fiercely attacked him and stung him to the quick. The serpent then twined round Krishna. The cows wept, the Gopa boys became senseless. There were evil portents in Vrindavana. Nanda and other Gopas came out in search of Krishna. They saw him in the grasp of the powerful serpent and made loud wailings. A moment after, seeing how they all grieved for him, Krishna eluded the grasp of the serpent and moved dancing round him. The serpent, somewhat fatigued, also kept moving with its overspread hoods, fixing its looks on Krishna. Krishna then got upon the hoods one thousand in number, one hundred being the chief, and danced on them putting down the hood that tried to raise itself. It was a lovely sight and the Devas sang in joy and rained flowers. The serpent king was overpowered. He vomited blood. His body was broken. In his heart of hearts, he sought the protection of Narayana. The serpent girls also glorified Krishna and prayed for their husband's life.

Krishna said: -- "Go hence O serpent, dwell in the sea. Men and cows shall use the water of the river. You left Ramanaka Dvipa for fear of Garuda. But now as your heads bear the marks of my feet, Garuda shall not touch you." Kaliya left the Yamuna with his wives and the water of that river has been pure ever since.

The people of Vrindavana embraced Krishna and shed tears of joy. They were all so much put out that they stopped that night on the river bank. At midnight, a fire broke out from a castor plantation and it surrounded the people on all sides. The Gopas and Gopis cried out: "O Krishna, O Rama, we are yours. Krishna! Save us from this fire. We are not afraid of our lives, but it will pain us to part from Thy feet."

Krishna ate up the whole fire.

PRALAMBA.

*SKANDHA X. CHAP. 18.*

It was summer. But Vrindavana was cool with its shade, its water-spouts and its river.

Rama and Krishna were tending the cattle with their companions. An Asura named Pralamba disguised himself as a Gopa boy and mixed with the other boys. The All-knowing Krishna found him but he feigned friendship, with the object of killing the Asura. Krishna proposed two parties for play. The defeated party had to carry the members of the victorious party on their backs. Krishna became the leader of one party and Rama that of the other. The party of Krishna were routed near the Bhandiraka forest. Krishna carried Sridamana on his back, Bhadrasena carried Vrishabha and Pralamba carried Balarama. Pralamba ran with Balarama beyond the mark. Balarama suspected something evil. Then composing himself, he hit a blow on the head of the Asura and Pralamba lay down dead.

THE FOREST CONFLAGRATION.

*SKANDHA X. CHAP. 19.*

The cattle strayed away from the Bhandarika forest, when suddenly there was a fire. They ran bellowing into a forest of rushes. The Gopa boys went in search of them and found them from a distance. Krishna called them out and they responded to the call. At the time a general conflagration in the forest overtook the cows and the Gopa boys and they helplessly turned to Krishna. Krishna asked the boys to close their eyes. They did so, but when they looked again they found themselves once more in the Bhandarika forest. Seeing this Yoga power in Sri Krishna, they knew him to be a God. The older Gopas and Gopis, hearing all the wonderful deeds of Rama and Krishna, knew them to be Devas.

THE RAINY SEASON.

*SKANDHA X. CHAP. 20.*

The _rainy season_ followed summer. There was joy and plenty. (For a graphic and highly poetical description of the rainy season please refer to the original. The details of the description are somewhat important from the esoteric standpoint and the Season itself is suggestive as to a new era in spiritual development.)

THE AUTUMN.

*SKANDHA X. CHAP. 20.*

The AUTUMN came and it was all _calm, clear_ and _transparent_.

The clouds disappeared. The water became pure. The wind became gentle. With the advent of lotus-bearing Autumn, the waters regained their tranquillity, even as distracted Yogins the calm of their minds by fresh resort to Yoga. The Autumn removed the clouds from the skies, promiscuous living from the animals, mud from the soil and dirt from the water -- even as Bhakti in Krishna does away with the impurities attaching to the four Asramas. The clouds gave up rainy moisture and looked beautifully white, even like Munis who give up all desires. The hills sometimes gave pure water from their sides and sometimes not, as wise men pour forth the nectar of their wisdom sometimes and not often. The animals that frequent shallow water did not know that the water was subsiding, as deluded men living in family circles do not realise the daily expiry of their lives. And they suffered like sensuous men from the rays of the Autumn sun. Day by day the soil gave up its muddiness as the wise give up their Mine-ness and the creepers got over their immaturity as the wise get over their I-ness. The Sea became calm as a Muni no longer distracted by Vedic performances. The farmers stored up waters in the paddy fields by making strong embankments, even as Yogins store up Prana by withdrawing it from the Indriyas. The moon gave relief from the inflictions of sun-burning, even as wisdom relieves the misery caused by connection with the body, and as the sight of Sri Krishna removes all the sorrows of the Gopis. The clear skies gave a brilliant view of the stars, as the mind purified by Satva makes manifest the conclusions of the Mimansa Darsanas. The full moon shone above with all the stars as Sri Krishna shone on earth with the circle of Yadus.

SRI KRISHNA AND THE GOPIS.

*SKANDHA X. CHAP. 21.*

Krishna roamed in the fresh forest with the cattle and his companions. He played upon the flute and the Gopis forgot themselves in hearing his music. They saw before their mind's eye the dancing Krishna filling the holes of the flute with nectar flowing from his lips, the peacock feather on his head, Karnikara flower on his ears, his cloth yellow like gold and the Vaijayanti garland round his neck.

Some exclaimed: -- "What better could the eyes feed upon than the lovely faces of Rama and Krishna, with the flutes touching their lips and their smiling glances."

Some said: -- "How beautiful they look with garlands of mango twigs, peacock feather and blue lotus. In the assembly of Gopas, they look like heroes on the theatrical stage."

Others said: -- "What did that bamboo piece of a flute do that it should drink so hard the nectar flowing from Krishna's lips, the special possession of the Gopis, that nothing should remain but the taste thereof. The water that nourished it is thrilling with joy and the plant of which it is a shoot is shedding joysome tears."

Some said: -- "Look, O companions! how lovely does Vrindavana look from the touch of Sri Krishna's lotus feet! Look there, the peacock madly dances to the tune of the flute and other animals stand dumb on the summit of the hills and witness the scene. There is no spot on the earth like Vrindavana."

Others said: -- "How blessed are these female deer that In the company of their husbands hear the music of the flute and make an offering of their loving looks!"

Other Gopis said: -- "So tempting is this form of Krishna and so alluring is the music of his flute that even Deva girls become lost to themselves. Look, how the cows drink that music with ears erect. And even the calves stand with their mothers' milk in their mouths, eagerly listening to that sound. Those birds are no worse than Rishis, for they sit high on trees whence they can have a full view of Krishna and with eyes closed they silently hear the sweet music of the flute. Even the rivers shew the love transformation of their hearts by their whirls and they stop their course to embrace the feet of Krishna with their raised billows serving as hands and offering lotus flowers at those feet. The clouds give shadow and they shed dewy flowers on Krishna. Most fortunate is Govardhana, for Krishna drives cattle on its sides and it makes its offerings of edibles and drink."

The Gopis became full of Krishna (Tanmaya).

THE STEALING OF CLOTHES.

*SKANDHA X. CHAP. 22.*

In the first month of the DEWY SEASON (Agrahayana), the girls of Vrindavana worshipped Katyayani (a name of the Goddess Durga, wife of Siva). The observances lasted for a month. The girls prayed to Katyayani that they might get Krishna for their husband. They bathed early in the morning every day in the river Yamuna. One day they left their clothes on the bank and went down into the river to bathe. Krishna took away their clothes. He asked the girls to come up and take them. They did so and the clothes were returned. Krishna then addressing the Gopis said:

"O virtuous girls, I know your resolve. It is to worship me. I also approve of it and you must succeed. The desires of those that are absorbed in me do not bear Karmic fruits. For fried or burnt paddy does not germinate. Go back to Vraja. Your object in worshipping Katyayani is gained. These nights (_i.e._ on nights to come. _Sridhara_) you shall enjoy with me."

KRISHNA AND VEDIC YAJNA (SUMMER AGAIN.)

*SKANDHA X. CHAP. 23.*

Krishna went over to a distant forest driving cattle with his companions. The summer sun was fierce and the trees gave shade. "Look, O companions" said Krishna, "how noble minded these trees are. They live for others. Themselves they suffer from the winds, the rains, from the sun and frost but they protect us from these. They do not send away one disappointed. They offer their leaves, their flowers, their fruits, their shade, their roots, their bark, their fragrance, their juice, their ashes, their fuel, their buds, and what not. Of all living beings, such only justify their birth as do good to others by their lives, their wealth, their wisdom and their words." (This is introductory as an attack upon the selfish performances of Vedic Brahmanas. _Sridhara_.)

The boys became hungry and they complained to Rama and Krishna.

Krishna said: -- "The Brahmanas are performing Angirasa Yajna. Take our names and ask them for food."

The boys did as they were told but the Brahmanas heeded them not. Narrow were their desires which did not extend beyond Svarga. But for these, they went through elaborate Karma. Ignorant as they were, they thought themselves to be wise. Yajna was all in all to them but they disregarded the Lord of Yajnas, the direct manifestation of Parama Purusha. They looked upon Krishna as an ordinary man and as Brahmanas they deemed themselves to be superior to Him. They said neither yea nor nay. So the boys returned unsuccessful to Krishna and Rama. Krishna smiled and asked them to go to the wives of the Brahmanas. This they did. The Brahmana women had heard of Krishna and they were eager to see him. Notwithstanding the protests of their husbands, brothers, sons and friends, they hastened to Krishna with dishes full of eatables of all sorts. The ears had heard and the eyes now saw. And it did not take the Brahmana women long to embrace Krishna and forget their grievances.

Knowing that the women had given up all desires for the sake of seeing Atma, Krishna said smilingly: -- "Welcome O you noble-minded ones, take your seats. What can we do for you? It is meet that you have come to see us. I am Atma and therefore the most beloved. Those that care for their Atma or self bear unconditional and unremitting Bhakti towards me. The Pranas, Buddhi, Manas, the relatives, the body, wife, children and riches all become dear for the sake of self or Atma. What can be therefore dearer, than Atma? Now that you have seen me, go back to your husbands. They have to perform the sacrifices with your help."

The Brahmana women replied: -- "Lord, thou dost not deserve to speak so cruelly to us. Make good thy words ('My Bhakta does not meet with destruction' or 'He does not again return' _Sridhara_.) We have taken the shelter of thy feet, throwing over-board all friends, that we may bear on our heads the Tulasi thrown from Thy feet. Our husbands, parents, sons, brothers, and friends will not take us back. Who else can? Grant us, O conqueror of all enemies, that we may have no other resort but Thee. ( We may not have such resorts as Svarga &c. for which our husbands are striving. We want to serve Thee. _Sridhara_)."

Sri Krishna replied: -- "Your husbands will not bear any grudge against you. By my command all people, even the Devas (in whose honor the sacrifices are made) shall approve of your conduct. Direct contact is not necessary for love. Think of me with all your heart and you shall speedily obtain me."

The Brahmana women returned to their husbands and they were received well. The Brahmanas repented. But for fear of Kansa, they could not go to Vrindavana. They worshipped Krishna at home.

INDRA AND THE RAISING OF GO-VARDHANA. THE INSTALLATION.

(THE RAINY SEASON AGAIN.)

*SKANDHA X. CHAP. 24-27.*

There were great preparations for Yajna in honor of Indra. "What is this all about, father?" asked Krishna of Nanda. "What is the outcome of this sacrifice? In whose honor is it to be performed and how?"

Nanda replied -- "Child, Indra is the Cloud-God. He will give us rains. The rains give life to all beings. Therefore people worship Indra by these sacrificial offerings. The enjoyment of that only which remains after sacrifice conduces to Dharma, Artha and Kama."

Krishna replied: -- "The birth and death of men are shaped by their own Karma. Happiness, misery, fear, well-being, these are all the effects of Karma. If there be any god who dispenses the fruits of Karma, he must also follow that Karma and not act independently of it. When people are governed by their own Karma, where does Indra come in? He can not undo what follows from Svabhava (Svabhava is Karmic tendency). Karma is the Lord and Karma is to be worshipped. It is Rajas that works the clouds. What can Indra do? We do not live in towns or villages but we live in the forest. Therefore let us make Yajna offerings to our cows, our Brahmanas and our hills. The preparations that you have already made will serve the purpose." Nanda and other Gopas approved of what Krishna said. They made offerings to the cows, the Brahmanas and the Hill. They went round the Hill to shew respect. Krishna said "I am the Hill" and assumed some form which created faith in the Gopas. He then partook himself of the offerings to the Hill.

Indra became highly incensed. He sent forth his clouds and winds and there were rains and thunder-storms and hail-stones at Vrindavana.

Krishna carelessly lifted up the Govardhana hill with one hand and the people of Vrindavana with their cows took shelter in the cave.

For seven days it rained incessantly and for seven days Krishna held the hill aloft without moving an inch.

Baffled and surprised, Indra withdrew his clouds and winds. The people of Vrindavana went to their own places and Krishna replaced the hill.

The Gopas struck with wonder approached Nanda. They related all the previous deeds of Krishna and then referring to the last incident said: -- "Look here this boy only _seven years_ old and there the holding aloft of this big hill. We wonder whether your son may not be the Atma of all beings." Nanda related to them what he had heard from Garga and they all ceased to wonder. Indra and Surabhi came down from the heavens. Indra fell at the feet of Krishna and glorified Him.

Krishna said to him: -- "To favour you, Indra, I caused a break in your Yajna, that, maddened as you were by your position and powers, you might not forget me. It is only when one is blinded by powers, that one does not see me sceptre in hand. I take away the powers of him whom I want to favor. Therefore go now, Indra. You are to keep to your own station and do your duties as enjoined by me void of all pride." Surabhi, the divine mother of cows, thanked Krishna for the services done to her children.

She said: -- "O Krishna, O thou great Yogin whose form is this Universe and who art the root of this Universe, we have found our Lord in Thee. Thou art our Supreme Deva O Lord of the Universe, thou shalt be our Indra, for the good of cows, Brahmanas and Devas, and of all that are good. By the command of Brahma, we shall install thee as our Indra."

So saying, Surabhi poured her milk over Krishna's head and Indra and other Devas, by the command of the Deva mothers, bathed Him with the waters of the Akasa Ganga. They all called him "GOVINDA." (He who attains (_Vinda_) as Indra the _Cows_ or _Svarga_ (Go) Sridhara.) The Rishis, Gandharvas, Vidyadharas, Siddhas and Charanas all joined the Inauguration ceremony. The Deva girls danced and sang. The three Lokas became full of joy. The cows wet the earth with their milk. The rivers bore streams of milk and other drinks. The trees poured honey. The cereals bore grains without culture. The hills brought forth their precious stones. Even the wild animals became mild.

KRISHNA AND VARUNA, KRISHNA AND THE GOPAS.

*SKANDHA X. CHAP. 28.*

After observing the fast of the 11th Day of the Moon, Nanda went to bathe in the river Yamuna, on the twelfth day of the Moon. It was still dark. So the Asuras had possession of the hour. An Asura servant of Varuna carried Nanda to his master. The Gopas called out to Rama and Krishna. Krishna entered the water and went to Varuna. The Lokapala worshipped him and gave back Nanda, excusing himself for the ignorance of his servant. Nanda on returning apprised the Gopas of what he had seen. Could Krishna be any other than Ishvara? The Gopas wished ardently that He might take them over to His supreme abode. The all-knowing Krishna knew this. He took the Gopas to that portion of the Yamuna called Bramha Hrada. Plunged in the waters, they saw Vaikuntha, the supreme abode of Krishna, far away from the limits of Prakriti.

THE FIVE CHAPTERS ON RASA

(AUTUMN AGAIN.)

*SKANDHA X. CHAP. 29-33.*

Suka said: --

"Seeing those autumnal nights, gay with Mallika flowers, Bhagavan wished to enjoy Himself by resort to Yogamaya."

(It looks odd that there should be a show of conquering the God of love by enjoyment of others' wives. But it is really not so. For you have "By resort to Yoga Maya." "Enjoyed though self enjoyer," "The subduer of the God of Love Himself," "With enjoyment all self contained," and such like passages, which show absolute self dependence. Therefore this show of Rasa play is only meant to recite the conquest of Kama Deva. This is the real truth. Moreover through this love topic, the five chapters on Rasa are calculated to bring about a complete disinclination to worldly matters. _Sridhara_).

("Those nights" _Go back to Vraja. These nights you shall enjoy with me_ -- the nights promised by these words. _Sridhara_.')

At that time the moon had appeared on the horizon. As the lover reunited after long separation besmears the face of his beloved with orange coloured saffron, so he besmeared the face of the east with the most delightful orange rays which brushed away the sorrows of men (_charshani_). Krishna looked at the Moon, the lover of the Kumud flower, with unbroken disc, glowing like the face of Lakshmi, orange red like fresh saffron, and he looked at the forest illumined with the tender rays of the Moon and he indulged in song so sweet that it ravished the hearts of good-looking women.

Listening to that passion-exciting song, the women of Vraja, with minds absorbed in Krishna rushed forth to where their lover was without taking notice of each other, their ear-rings moving violently about.

Some left their houses while milking the cow. Some did not wait to see the boiling of the milk. Some did not take down boiled wheat from the oven. Some had been giving food to others, some had been giving milk to their own children. Some had been serving their husbands and some had been taking their own food. But they all left their work half finished. They gave up their household duties and, with clothes and ornaments all in disorder, they hurriedly went to Krishna, (Hearing the voice indicative of Sri Krishna, the Gopis became strongly inclined to Him, and they showed by their acts that then and there they had complete disinclination for works that had the three Vargas, Dharma, Artha and Kama for their object. They left their half finished work and went over to Krishna straight. _Sridhara_.)

Their husbands could not keep them back nor their fathers, brothers and friends. Their hearts had been completely charmed by Govinda. They did not turn back. (Obstacles cannot overcome those whose hearts are attracted by Krishna. _Sridhara_.)

Some Gopis that had been inside their houses could not make their way out. Their thoughts had been already devoted to Krishna, and now with closed eyes, they held Him fast in their minds.

With sins all removed by the acute pain of unbearable separation from the dearest one, the Karmic effects of good works taken away by the absolute pleasure caused by the embraces of Krishna in meditation, with their bonds completely severed at that very moment, those Gopis gave up their bodies composed of the Gunas, even though they united with Krishna as their paramour. (How could they give up their bodies composed of Gunas while they did not know Krishna as Parama Atma, but knew him only as their paramour, a relation caused by the Gunas? "Even though they &c." A thing is not dependent for its properties upon what another thinks of it. Drink nectar without knowing it is so. The effects are there. There is another difficulty. The Gopis had their Prarabdha Karma, or Karma that brought about the present birth and its surroundings, and Prarabdha is exhausted only after being worked out. So with the bonds of Prarabdha, how could they give up their body? "With their bonds completely severed at that very time." But Prarabdha cannot be exhausted without suffering and enjoyment. Where were the suffering and enjoyment in this case? "With sins all removed &c." The greatest suffering caused by separation removed all demerits and the greatest enjoyment caused by the embraces of Krishna removed the bonds of merits. Therefore when Parama Atma was attained by intense meditation, the suffering and enjoyment of the time completely eradicated Karma and the Gopis gave up their bodies composed of the Gunas. _Sridhara_.)

Asked Raja Parikshit: --

"O Muni, they knew Krishna as only one enjoyable and not as Brahma. The Gunas were mixed up in their understanding of Krishna. How could there then be a cessation of the flow of the Gunas?"

(Husbands, sons and others, even they themselves were Brahma in essence. But a devotion to them could not cause Moksha as they were not known as Brahma. How could union with Krishna cause Moksha, when he was not known as Brahma? Therefore this doubt. _Sridhara_.)

Suka replied: --

"O King, I have said before how Sisupala attained Siddhi even by bearing enmity to Hrishikesha (controller of the senses, Krishna.) What of those to whom Krishna is dear? (The purport is that Brahma-hood is eclipsed in the Jiva. But Krishna is controller of the senses. Brahma-hood is manifest in him. He does not require to be known. _Sridhara_). Bhagavan manifests himself for the Moksha of men though in reality, He is without end, without measure, void of all Gunas and their controller." (Krishna being a manifestation of Bhagavan, there is no comparison between Him and other embodied men. _Sridhara_.)

"Bear any feeling _constantly_ towards Hari, whether it be a feeling of love, anger, fear, affection, kinship or devotion and you become full of Him. Do not wonder at this. For Krishna is the Lord of all Lords of Yoga. All (even the lowest life forms) attain Mukti from him. When the women of Vraja drew near, Krishna addressed them thus: --

"'Welcome, ye great ones! What good can I do for you? Is it all safe in Vraja? Tell me the object of your coming here. The night is fearful and dangerous animals are treading round. Go back to Vraja. This is not a place for women. You have got your mothers, fathers, sons, brothers, and husbands. They are seeking you. Do not cause pain to your friends. What more, you have now seen this forest adorned with flowers and illumined by the tender rays of the full moon, where the trees and their tender branches, gently moved by the breeze from the Yamuna, stand in all their beauty. Now go back, O virtuous girls, speedily to your homes and look after your husbands. The calves and your children are weeping. Go and let them have their drink. Or if you have come here, forced by your love for me, it is only meet and proper, for all people have their love for me. Devotion to husband is the one great religion for women. They are to seek the well being of their friends and to bring up their children. The husband may be wicked, old, diseased or poor. But those who wish for higher Lokas should not give up their husbands. The connection with one not the husband is disreputable and unbecoming. You may bear love to me in other ways than by such a near approach. Therefore go back to your houses.'"

"The Gopis were struck dumb for a time. They became overcome with sorrow. They had given up every thing for the sake of Krishna and they could ill bear to hear these unkind words. At last they broke forth: -- 'O Lord, it is not for Thee to utter these unkind words. We have given up all objects and sought Thy feet. O Thou difficult to be reached, do not forsake us but please think of us, even as the First Purusha thinks of those that seek Moksha. Thou speakest, O love, of our duties to husbands, sons, and friends as if thou wert a religious teacher, but thou art thyself the goal of those religious injunctions. So let them rest in thee. Thou art the greatest friend of all beings, for thou art verily their own self. What do they care for husbands or sons, sources of misery as they are, who are attached to thee, the constant source of happiness?

"'Therefore do thou show favor to us and permit us to serve Thee.' Moved by their piteous appeal, Krishna gave his company to the Gopis. Proud of that company, the Gopis deemed themselves superior to all other women on the earth. To put down this loss of mental balance, caused by good fortune and this pride, Krishna suddenly disappeared from amongst them. The Gopis became disconsolate. Their hearts had been too much taken up by the gestures and movements of Krishna. So they imitated his deeds and even called themselves Krishna. They all sang loudly together and madly searched for Krishna from forest to forest. They asked the trees if they had seen their lover. They enquired of the creepers, the earth and the deer. Fatigued at last, they again took to reproducing the deeds of Krishna. Some played the part of Putana or some other Asura, some played the part of Krishna in connection with some of his manifold deeds. They again made enquiries from the plants. They then found out the footsteps of Krishna marked by the divine symbols (flag, the lotus, the thunder-bolt and the goad). Tracing those steps a little further, they found they were mixed up with the footprints of a girl. The Gopis exclaimed: --

"'Surely this girl had made _Aradhana_ (devout prayer for the Lord). Govinda left us that he might take her to a secret retreat. Sacred are the dust particles of Govinda's feet; even Brahma, Siva and Lakshmi hold them on their head for the extinction of sins. Look here we no longer see the foot marks of that girl. It seems Krishna carried her here on his back and his footprints are therefore deeply marked. Here He placed her down to pluck flowers and touched the earth with his toes only, for the steps are not fully marked. Surely he placed the girl on his lap here and adorned her hair with flowers.' And what of that girl? She deemed herself very fortunate that Krishna should shew particular attention to her. With this sense of superiority she spoke to Krishna. 'I can not walk. Take me to where I like on thy back.' Krishna said, 'Get up on my back.' But when she would do so, Krishna had already disappeared. The girl was loudly lamenting, when the other Gopis joined her. They heard her story and became very much surprised. (It is necessary to draw the special attention of the readers to the girl, who had made Aradhana of Hari. She is the Radhika of Narada Pancharatra and of later day Vaishnavism. Radhika means literally one who makes Radhana or Aradhana. But I shall not touch upon her in a study of the Bhagavata Purana. The study of this Purana is incomplete without a study of Chaitanya's teachings. And if I succeed in taking up those teachings, I shall consider the lofty ideal of Radhika).

"The Gopis all returned to the forest and searched for Krishna as long as there was moonlight. They gave up their search when it was dark. With thoughts all directed to Krishna, with conversations all about Him, with gestures and movements all after Him, with songs all about His deeds, the Gopis, all full of Krishna, they did not think of their homes. They went to the banks of the Yamuna, and all sang in a chorus about Krishna, ardently praying for his return. (I shall not touch with my profane hand the songs of the Gopis. They are far too sacred for any rendering into English and they baffle any attempt to do so. Sweet as nectar, the melody of those songs is inseparable from their very essence, and he would be murdering Bhagavata who would attempt to translate those songs. For the continuity of our study it is only necessary to translate the fourth sloka.)

"'Thou art not surely the son of Yasoda. Thou art the inmost seer of all things. Implored by Brahma thou hast appeared, O friend, in the line of the Satvats, for the protection of the Universe.' While the Gopis were thus bewailing in melodious tunes, Krishna appeared with a smiling face. They formed a circle round Him and were so pleased to see Him that they reached the very limit of their joy. The Gopis spread out their outer garments as a seat for Sri Krishna, on the river bank. When Krishna sat down, they addressed him thus: --

"'Some seek those only that seek them; some do the contrary, (_i.e._ seek those even who do not seek them), others seek neither those that seek them nor those that do not seek them. Please tell us, what is all this.'

"Said Sri Krishna: -- 'Those that seek each other are guided in their efforts by selfishness. There is neither friendship nor virtue in that mutuality. It is all for a selfish end. (Even the beasts seek mutual good. _Sridhara_. And do not the Utilitarians and the evolutionists do so)? Those that seek the unseeking are either kind-hearted men or they are guided by affection like the parents. It is pure virtue in the former case and friendship in the latter.

"'Those that do not seek the people that seek them and far less those that do not seek them fall under one of the following four classes: --

"'(1) Those that seek pleasure in self (and not in the outside world), (2) those that are satiated, (3) the ungrateful and (4) the treacherous. But I do not belong to any of these classes, I do not seek those that seek me in order to make them seek me continually and constantly. For when a poor man gains wealth and then loses it, he becomes so full of that loss that no other thought can enter his mind (_i.e._ to help the continuity and constancy of the devotional feeling, I do not show open favor to a devotee. This is an act of supreme kindness and friendship). You have given up for my sake all worldly concerns, the Vedas and even your own relations. I seek you from behind, being out of sight. Therefore you ought rightly to be angry with me. Even with the life of a God, I cannot make any return for your devotion to me, for you have burst asunder the ever fresh chains of home life, in order to seek me. So let your own goodness be the only recompense for your devotion.'"

THE RASA.

Govinda commenced Rasa with his devoted band. (Rasa is a kind of dance in which many dancing girls take part.) The Gopis formed a circle, and Krishna, the Lord of Yoga, was between every two of them and he pressed them all unto his shoulders, and each of them thought that Krishna was near to her. (How could one Krishna stand between every two of them and how could each Gopi think that he was near to her only, when he was near to them all? Therefore "the Lord of Yoga" _i.e._ of unimaginable powers. _Sridhara_.) The sky became filled with hundreds of chariots of Devas and Deva girls, eager to witness the scene. Drums beat and flowers rained. The Gandharva kings with their wives sang the pure glory of Krishna. Loud was the clash of the Gopis' ornaments. They danced and sang in great excitement. The moon lingered on with amazed look and the night became prolonged. So the dance continued till at last the Gopis became fatigued. Krishna wiped off their sweat and went with them to bathe in the Yamuna. After the bath they most reluctantly took leave of Krishna.

In these enjoyments Krishna was self-contained.

Asked Raja Parikshit: --

"The Incarnation of Isvara is for the spread of Dharma and the putting down of Adharma. What is this enjoyment of others' wives, contrary to all injunctions and hateful in itself, by one who is at once the originator and preserver of all Dharma?"

Suka said: -- Even the great are seen to violate what we call Dharma and the gods become over bold. But this does not bespeak any evil of them, as they have got superior force, even as fire eats everything but is ever pure. But he who is not capable (_i.e._ who is a slave to his body and its attributes) is not to perform such acts even in mind. If he does such acts through ignorance, he is sure to be ruined. It is only Siva that could drink the poison that appeared from the ocean of milk. The words of the Lords (Isvara) are true. Their deeds are only sometimes true, (_i.e._ their exceptional life, which is governed by extraordinary consideration and unusual conditions, is not meant always as an example for ordinary beings. But what they say is always for the good of the universe and is to be followed as a teaching. What is given as their life is also sometimes allegorical and has to be understood in another sense). The wise man therefore follows such of their deeds as are consistent with the other words of the great ones. They have nothing to gain or lose by good or bad deeds. For they have no Egoism in them. What is good and what is bad to him who is the Lord of all beings? By devotion to His feet and by power of Yoga, even Munis are freed from the bonds of good and evil. The Lord did only assume a body at will. Whence could there be any bondage in His case? (And was there really an enjoyment of others' wives? No for He dwells in all beings, even the Gopis and their husbands. He is the manifestor of all the senses. The assumption of the body is only a playful fancy. It is for the good of all beings that He became a man. His indulgences are such as are likely to make one devoted to Him, when heard of. Even the minds of those that are very much turned away from Isvara are attracted towards Isvara, by means of Sringara Rasa or love topics. Hence the love matter of Sri Krishna. This is the purport. _Sridhara_) The people of Vraja, deluded by the Maya of Krishna, thought that their wives were by their side. They bore no ill-feeling towards Krishna. (It follows that those who perform such acts without such powers are sinners. _Sridhara_.)

When it was Brahma Muhurta, (the part of the night immediately preceding the dawn), the Gopis, with the permission of Sri Krishna, reluctantly left Him and went home.

He who hears or recites this play of Vishnu with the women of Vraja acquires supreme devotion to Bhagavat and shakes off in no time that disease of the heart called Kama or passion for women.

SUDARSANA.

*SKANDHA X. CHAP. 34.*

(The Rasa is a teaching about conquering Kama by treating of indulgence in Kama itself. Similarly this chapter treats of the conquest of Vidyadhara. _Sridhara_.)

On the occasion of a sacred festival the Gopas went to the banks of the Sarasvati. (Students will mark the significance of the Sarasvati, which corresponds to Sushumna in the human system at this stage of spiritual development). They adored Pasupati (Siva) and Ambika (Durga). They passed the night on the river bank. A huge serpent swallowed Nanda. The Gopas burnt the animal but it would not let go its hold; Krishna then touched it with his feet and out came a Vidyadhara from the serpent body. This Vidyadhara, by name Sudarsana, had been cursed by Rishi Angiras for having slighted him and became a serpent.

SANKHA CHUDA.

*SKANDHA X. CHAP. 34.*

One day Rama and Krishna came to the forest to have company with the Gopis. It was the first part of the night. They played upon the flute and the Gopis listened to the music with rapt attention. At this time Sankha Chuda, the well-known attendant of Kuvera, drove the Gopis away northward. The girls wept and called out to Krishna and Rama for help. They ran after the Yaksha who in terror left the Gopis and fled away. Rama remained in charge of the Gopa girls. Krishna overtook Sankha Chuda and severed his head with its jewel and presented the crest jewel to Balarama.

THE SEPARATION SONG OF THE GOPIS.

*SKANDHA X. CHAP. 35.*

At night the Gopis enjoyed the company of Krishna. But the day was their time of separation and, when Krishna went to the forest, they passed the time any how in singing about him. For the separation song, please refer to the original.

ARISHTA.

*SKANDHA X. CHAP. 36.*

Arishta, an Asura in the form of a bull, attacked the quarters of the cows. The cows fled away and the Gopas cried out "Krishna, O Krishna save us," Krishna killed the Asura.

NARADA AND KANSA.

*SKANDHA X. CHAP. 36.*

Narada told Kansa: -- "The female child was the daughter of Yasoda; Krishna and Rama are sons of Devaki. Vasudeva kept them with his friend Nanda out of fear. Those two brothers have killed your spies." In rage the king of Bhoja took his sword to kill Vasudeva. Narada prevented him. But the King put Yasudeva and his wife in iron fetters. He then ordered Kesi to kill Rama and Krishna. He called his ministers together in council. Addressing Chanur and Mushtika he said: -- "Rama and Krishna are to kill us. So Narada told me." Those two Asuras came ready for Vraja. But Kansa said: "No, you need not go. I shall send for the two brothers and kill them in a wrestling match. So prepare the playground. Place the elephant Kubalayapida at the entrance and let him kill my enemies. On the fourteenth day of the Moon, let us commence Dhanus Yajna, and let animals be killed in honor of Siva."

Kansa then sent for Akrura, one of the chiefs of the Yadu clan. "Akrura," said he, "Thou art my friend and do the work of a friend. Please go to Vraja. Take this chariot and bring the two sons of Vasudeva. Tell them, they are to see the Dhanus Yajna and have a sight of the town. Let Nanda and other Gopas come with presents. The elephant shall kill the two boys. Or if perchance they escape, the wrestlers shall do away with them. I will then make easy work of Vasudeva, my old father Ugrasena, his brother Devaka, the Vrishnis, the Bhojas and the Dasarhas. Then, O friend, the earth will be left without a thorn. Jarasandha is my guide. Dvivid is my friend. Samvara, Naraka, and Vana have made alliance with me. With the help of these, I shall kill all kings that are on the side of the Devas. Know this to be my plan." Akrura said: -- "The design is all right. But it may or may not succeed. Even lofty desires are frustrated by unforeseen obstacles. Still man entertains them, to meet with either joy or sorrow. But I will do thy behests."

The council broke up.

KESI.

*SKANDHA X. CHAP. 37.*

In the meantime, Kesi, under the orders of Kansa, entered Vraja, in the form of a fiery steed, Krishna held him aloft by the feet and threw him away. The Asura regained consciousness and again ran after Krishna. He thrust his hand inside the mouth of the Asura and killed him at once. The Devas rained flowers over him and prayed. Rishi Narada also appeared and adored him, making reference to his future deeds.

VYOMA.

*SKANDHA X. CHAP. 37.*

The Gopas were grazing cattle on the flat summit of a hill. Some played the part of thieves, some, that of cattle keepers and some the part of sheep. The Asura Vyoma, (the word meaning Akasa), son of Maya, assumed the form of a Gopa, and playing the part of a thief carried away many Gopas, who became sheep and he confined them in a hill cave closed by stones. In the playground only four or five Gopas remained. Krishna found out the mischief, attacked the Asura and killed him.

AKRURA.

Akrura was mightily pleased that he would see the lotus feet of Rama and Krishna. His devotion to Krishna knew no bounds and he knew full well that, whatever his mission might be, the Lord would find out his inward devotion. At sunset he reached Gokula and, on seeing Rama and Krishna, fell down at their feet. They duly honored him. Nanda also shewed every respect to Akrura. At night Akrura made a clean breast of everything to Rama and Krishna, telling how Kansa oppressed the Yadus, how Narada informed him of their presence in Vraja and who they were, how he planned their death, and the mission on which he sent him. Rama and Krishna only laughed. The next morning they informed Nanda about the command of the king. Nanda asked the Gopas to prepare themselves with presents.

And the Gopa girls? Who could measure the depth of their sorrow? Their plaintive strains were most heart-rending. They wept They followed the chariot carrying Rama and Krishna. Krishna to console them sent word that he would come back. At last the chariot became invisible and the Gopis went back to their homes.

On reaching the banks of the Yamuna the brothers took their bath in the river and refreshed themselves with its water. They took their seat again in the chariot. Akrura asked their permission and went to bathe. He plunged himself in the waters and duly performed the ablution ceremonies. He made a _japa_ (repeated recital) of Veda Mantras. But lo! he found before him Rama and Krishna. They were in the chariot. How could they appear then? He rose and saw the boys were really seated in the chariot. He plunged himself once more and saw in the waters the serpent king Ananta, with a thousand heads and a thousand crowns, dressed in blue clothes, white in body, adored by Siddhas, Charanas, Gandhavas, and Asuras. Embraced by him was the dark Purusha, dressed in yellow clothes, with four hands, adored by the Rishis.

Akrura made salutations and adored the Purusha with folded hands.

Krishna then withdrew his form, as a play is withdrawn from the stage. Akrura got up and took his seat in the chariot.

Krishna said: -- "Akrura, you look as if you have seen something unusual." Akrura replied: -- "What is there in the universe that is not in thee. When I have seen thee, I have seen everything." They drove on again and at last reached Mathura.

MATHURA.