Chapter V: The Story of the Prachetas Brothers (8)

*SKANDHA X. CHAP. 41-42.*

Akrura asked Krishna and all the Gopas to come to his house. But Krishna would first kill Kansa before doing him this favor. So Akrura sorrowfully left him and informed Kansa about the performance of his mission.

Krishna with Balarama and the Gopas went out to see the town. The house tops became crowded with females who wanted to have a look at Krishna, whose fame had already preceded him. A washerman passed that way. Krishna begged him to give him some choice clothes. But he was the washerman of Kansa and he arrogantly refused to give any of the King's clothes. Krishna in anger cut off his head. The attendants left the clothes and fled away. Rama and Krishna took as many as they liked and gave the rest to the Gopas.

A weaver came forward of his own accord and gladly dressed the brothers with choice clothes. Krishna rewarded him with great powers and provided for him Sarupya (a kind of Mukti) after death.

Then the brothers went to the house of a garland-maker named Sudama. Sudama fell down at their feet and adorned them and the Gopas with the best garlands. The garland-maker prayed for constant devotion, for friendship with the devotees and for love of all beings. Krishna gave him these boons as well as many other blessings.

A young girl went that way with fragrant paste in her hand. Though young and beautiful, she was hunch-backed.

Krishna said smilingly: -- "Fine girl that thou art, tell me truly what this scented thing is for. Anoint us with this, and good shall be your lot." The girl said: -- "My name is Trivakra (with three bends). I am a servant of Kansa. He likes my paste very much. Who but you can deserve to have it?" The girl then anointed the brothers, with zeal and love. Krishna pressed her feet with the tips of his own feet and held up her chin with two fingers and with a little effort made her erect. The hunch on her back was gone and she became a beauty. She invited Krishna to her own house. Krishna knew her object and said "Let me first do my work and then I shall visit your house." He then passed through the traders' quarters. They made various presents. Krishna then enquired where the Yajna Dhanus (the bow to be used in the performance of the Yajna) was. Though warned by the citizens, he entered the place and easily broke the bow asunder. There was great noise. The warders ran to kill him. He killed the guardsmen with the two parts of the bow.

It was then sun-set. The boys returned with the Gopas to their quarters.

Kansa heard of the valour of the boys and passed the night in evil dreams. When the day broke, he made preparations for the wrestling match.

THE WRESTLING.

*SKANDHA X. CHAP. 43-44.*

Kansa took his seat on a raised platform with his ministers. There was beating of drums. The athletes appeared on the scene, headed by Chanur, Mushtika, Kuta, Sala and Tosala. Nanda and other Gopas made their presents and were shown over to another platform.

Hearing the noise, Rama and Krishna also came to see the match. At the entrance they were obstructed by the elephant Kubalayapida. Krishna asked the driver to remove the elephant, but he only set it upon him. There was a fight and Krishna at last succeeded in felling the elephant to the ground. He then plucked out its teeth and with their help, he killed both the animal and its driver. Blood-stained, the two brothers entered the wrestling ground with the ivory teeth in their hands. All were struck by their appearance. The account of the elephant's death struck terror into Kansa's heart. He began to tremble. The people of Mathura were attracted by the divine form of the brothers and they began to talk about their deeds. Chanura addressing the brothers said: -- "You are known as good wrestlers. The King has therefore invited you to this match. Come and do the pleasure of the King, for the King is the embodiment of all Devas."

Krishna said: -- "We dwell in the forest. But still we are subjects of the King of Bhoja. That we are ordered to please the King is a great favor to us. But we are boys. We shall play with those of equal might. There will then be a fair match and there will be no injustice attaching to those present here."

Chanura replied: --

"You are neither a boy nor a youth below fifteen, Krishna. Nor is Balarama so. You killed that elephant with the might of a thousand elephants as it were in sport. It is meet therefore you shall fight with the powerful. There is no injustice in this. You measure your strength with me and let Balarama do so with Mushtika."

So it was. The fight was a drawn one. At last the brothers killed their rivals. Kuta then confronted Balarama, who killed him with his fist. Sola and Tosala also fell dead before Krishna. The other wrestlers fled for their lives. Rama and Krishna then called their Gopa companions and began to dance together on the wrestling ground. "Well done," "Well done," cried all, except Kansa.

THE DEATH OF KANSA.

*SKANDHA X. CHAP. 44.*

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

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

THE THREAD CEREMONY AND BRAHMACHARYA.

*SKANDHA X. CHAP. 45.*

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

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

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

UDDHAVA AND VRAJA.

*SKANDHA X. CHAP. 46.*

Uddhava was the chief counsellor of the Vrishnis, the dear friend of Krishna and the direct disciple of Brihaspati. He was second to none in wisdom. His dress and decorations were those of Krishna.

Krishna called his friend aside and said: --

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

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

To Nanda and Yasoda he said: --

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

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

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

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

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

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

THOUGHTS ON THE VRINDAVANA LILA.

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

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

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

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

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

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

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

(The commentator Visvesvara explains "Sakamya," as regions where desires fructify. As on the Meru there are seven such Puris, so there are seven Nishkamya or Moksha-producing Puri's). On the earth, these, are seven Sakamya Puris (Ayodhya, Mathura and others.) Of these Gopala Puri (Mathura) is the direct abode of Brahma.

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

Brihat Vana (from Brihat or great, large).

Madhu Vana (From Madhu, a daitya).

Tala Vana (Tala or palm tree).

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

Kumud Vana (From Kumud, flower).

Khadira Vana (From Khadira or the catechu plant).

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

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

Sri Vana (From Sri or Lakshmi).

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

And Vrindavana (from Vrinda or Tulasi plant.)

These twelve forests are presided over by the 12 Adityas, 11 Rudras, eight Vasus, seven Rishis, Brahma, Narada, the five Vinayakas (Moda, Pramoda, Amoda, Sumukha and Durmukha), Viresvara, Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Siva Lingas.

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

There are four forms of Vishnu (Murtis) in these forests, Rama (Sankarshana), Pradyumna, Aniruddha and Krishna (Vasudeva).

There are twelve other Murtis in Mathura:

_Roudri_ adored by the Rudras.

_Brahmi_, by Brahma.

_Devi_, by the sons of Brahma.

_Manavi_, by the Maruts.

_Vighna nasini_, by the Yinayakas.

_Kamya_, by the Vasus.

_Arshi_, by the Rishis.

_Gandharvi_, by the Gandharvas.

_Go_, by the Apsarasas.

_Antardhanastha_ remains hidden.

_Svapadangata_ is at the supreme abode of Vishnu.

_Bhumisitha_ remains on the earth (Bhumi).

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

Gopa is Jiva (Ego).

Gopala = Gopa (Jiva) + ala (acceptor).

Gopala is he who accepts the Jivas as his own.

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

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

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

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

The umbrella is Brahma Loka.

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

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

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

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

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

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

"Gada" is primal Vidya or wisdom. It is held by the hand, representing Ahankara.

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

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

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

The sixth sloka explains this: --

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

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

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

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

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

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

Krishna is Antaryamin or inside all beings.

Balarama is Sutratma, the Ego. XIX.

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

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

_Trinavarta_ is the disease, known as consumption.

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

_Vrindavana Kanda_.

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

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

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

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

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

In commenting upon this sloka, Nilkantha says, "Devaki and other names are merely allegorical, bearing an esoteric meaning. The narration is not the real point." He further supports his position while commenting on sloka XL, of Vrindavana Kanda. He makes quotations from the Skanda Purana, which speak of the twofold meanings of the narration texts, one Adhyatmika and another Adhi bhautika, the former being difficult to follow. Following up these quotations, Nilkantha says; "Those that are not prepared for the Adhyatmika hindering of all modifications of the mind, must seek the Adhibhautika Lila of Bhagavan. And if they concentrate their minds on the _holy deeds of Bhagavan_, they acquire the result of Samadhi."

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

_Akrura Kanda_.

In this Kanda, Akrura comes to Vraja and takes Rama and Krishna to Mathura.

_Mathura Kanda_.

This part treats of the killing of Kansa by Krishna.

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

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

The Gopas are Devas.

"Nanda" is Supreme bliss.

"Yasoda" is Mukti.

Maya is three-fold Satvika, Rajasika and Tamasika.

Satvika Maya is in Rudra, Rajasika in Brahma and Tamasika in the Daityas.

Devaki (_Deva+ki_ or chanted by the Devas) is Brahma Vidya.

"Vasudeva" is Nigama.

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

Brahma is the stick of Krishna.

Rudra is His flute.

Indra is the horn,

"Gokula Vana" is Vaikuntha.

The trees are the Rishis of Vaikuntha.

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

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

"Chanura" is Dvesha (Dislike).

"Mushtika" is Matsara (Egoism, Envy).

"Kubalaya pida" is Darpa (pride).

"Vaka" is Garva (Arrogance).

"Rohini" is Daya (Tenderness).

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

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

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

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

"Akrura" is Satya (Truth).

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

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

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

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

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

The garland Vaijayanti is Dharma.

The umbrella is Akasa.

Gada is the Goddess Kalika.

The bow of horn (Sarnga) is the Maya of Vishnu.

The Arrow is Kala, the destroyer of all lives.

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

The following is taken from GOPI CHANDANA UPANISHAD.

"What is Gopi?

"She who preserves.

"Preserves from what?

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

HARIVANSA says: --

"Kansa is Kalanemi,

"Kesin is Haya Griva,

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

PADMA PURANA throws the greatest light on the Vrindavana Lila of Sri Krishna. The chapters refer to the Patala Khanda of that Purana.

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

Of the forests in Gokula, the twelve chief ones are: -- Bhadra, Sri, Loha, Bhandira, Mahavana, Tala, Khadir, Bakula, Kumud, Kamya, Madhu and Vrindavan. There are several sub-forests too, which witnessed some scene or other of Krishna Lila.

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

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

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

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

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

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

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

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

*CHAPTER 39.*

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

Lalita stands on the west, Syamala on the north-west, Srimati on the north, Haripriya on the north-east, Visakha on the east, Saivya on the south-east, Padma on the south, and Bhadra on the south-west.

Then there is another group of eight, Chandravali, Chitrarekha, Chandra, Madana Sundari, Sri, Madhumati, Chandra-rekha, and Haripriya.

Of this latter group, Chandravali holds almost equal position with Radhika.

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

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

Outside this inner temple are the Gopa boys, who look like Krishna. Sridaman is on the west, Sudaman on the north, Vasudaman on the east, and Kinkini on the south.

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

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

On the west of that wall, within a temple, situated under a Parijata tree, is Vasudeva, with his eight wives, Rukmini, Satyabhama, Jambavati, Nagnajiti, Sulakshana, Mitravinda, Anuvinda and Sunanda.

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

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

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

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

Rishi Hari-dhama became a Gopi, named Raktaveni, at the end of three Kalpas.

Rishi Javali became Chitra-gandha after ten Kalpas.

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

Jatila, Janghaputa, Ghritasin, and Karbu became Gopis after three Kalpas.

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

One son of Svetaketu became the daughter of Balavani.

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

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

These are some of the favorite Gopis of Krishna.

CHAP. 42. The form of Sri Krishna, as seen at Vrindavana, is constant. Mathura, Vrindavana, Yamuna, the Gopa girls, the Gopa boys, Sri Krishna as an Avatara -- are all constant.

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

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

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

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

Govardhana is the eternal servant of Hari.

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

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

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

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

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

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

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

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

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

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

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

Last of all is the eighth principle, Mula Prakriti. It gives the sense of perceiving Atma.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Gopas and Gopis went to Vrindavana. Rama and Krishna headed the Gopa boys and looked after the calves.

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

Once more let us understand the triad -- Adhyatma, Adhibhuta and Adhidaiva. Take sight.

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

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

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

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

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

In Vrindavana, Rama and Krishna first tended the calves. The Gopa boys were the attendants of Rama and Krishna, the parishads or companions who reached very near the state of divinity, the work-mates of Bhagavan in the preservation of the universe.

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

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

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

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

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

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

The serpent Agha swallowed up Krishna and his companions.

Krishna came out victorious and he revivified his companions.

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

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

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

_Krishna, the tender of the cows._