Chapter V: The Story of the Prachetas Brothers (9)

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

_The Kaliya serpent._

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

_The conflagtation and Pralamba._

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

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

_The Gopis and the stealing of their clothes._

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

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

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

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

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

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

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

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

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

_Vedic Brahmans and their wives._

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

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

_The raising of Govardhana._

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

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

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

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

_The Installation._

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

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

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

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

Vaikuntha is represented in the Dvaraka Lila. The acts of Sri Krishna that constitute the Vrindavana Lila are constant (nitya).

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

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

THE RASA.

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

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

The Vrindavana Lila is Nitya or constant. The Rasa Lila is for all time, for all Bhaktas.

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

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

The Gopis heard the music and went to Sri Krishna.

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

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

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

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

_Sudarsana, Sankha Chuda, Arishta, Kesi and Vyoma._

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

_Akrura._ With the advent of Akrura, we move backwards from the heart to the head, from the world of Bhaktas to the world at large. When Kansa presided over Mathura, men were guided by Self in their thoughts and actions. Jarasandha, who represented the Brahmanism of self-seeking Yajnas, was the friend of Kansa.

Akrura was the messenger selected by Kansa to fetch Rama and Krishna from Vrindavana. _Krura_ is cruel. Akrura is one who is not cruel. It was not cruelty on the part of Akrura to take Rama and Krishna to Mathura. He was no doubt seemingly cruel to the Gopis. But he was kind to the generality of mankind, who did not live in Vrindavana.

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

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

From Vrindavana to Mathura we proceed from the inner man to the outer man, from the everlasting companions of Sri Krishna to His surroundings as an Avatara.

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

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

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

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

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

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

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

*END OF VRINDAVANA LILA,*

MATHURA LILA

THE HUNCH-BACKED GIRL AND THE PANDAVAS.

*SKANDHA X. CHAP. 48-49.*

To keep his word, Sri Krishna went with Uddhava to the house of the hunch-backed girl. He gratified her desire and gave her what she wanted.

Sri Krishna then went with Rama and Uddhava to the house of Akrura. Akrura rose up to receive them. He adored Krishna saying: -- "Thou hast come down for the good of the Universe. Whenever the olden path of the Vedas is crossed by the evil paths of unbelievers, Thou dost manifest Thyself, as now, by the attribute of Satva."

Sri Krishna said: --

"Good people like yourselves are to be always adored by men and the Devas. For while Devas are self-seeking, Sadhus are not so. The places of sanctity on the earth and idols and stones, that symbolise divinity, have the power to purify the mind after long service, while the very sight of Sadhus is purifying. Go thou to Hastinapura and make enquiries about the Pandavas. They are still young and they have lost their father. We hear they are living with Dhritarashra. But the blind king is too much in the hands of his evil sons and he may not be impartial to his nephews. So enquire whether his treatment of them is good or bad. When I know that, I shall do what is best for my friends."

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

Akrura returned to Mathura and informed Rama and Krishna of all that he had heard.

JARA SANDHA, YAVANA AND DVARAKA.

*SKANDHA X. CHAP. 50.*

Kansa had two wives, Asti and Prapti. They were the daughters of Jarasandha, king of Magadha (modern Bihar). The latter king learned from his daughters the fate of Kansa and became highly enraged. He collected an army of thirteen Akshauhinis, (one Akshauhini consisting of 21,870 chariots, as many elephants, 65,610 horses, and 109,350 foot), and he besieged Mathura on all sides.

Krishna thought for a moment how he could best serve the object of his Avatarship. He found in the army before him a collection of the forces that oppressed the Earth. He thought of killing the army and of saving Jarasandha, who might be instrumental in raising such large armies over and over again. "For it is to remove the weight now oppressing the Earth that I have incarnated. I have to protect the good people and kill those that are not so." Two chariots came from the Heavens fully equipped. Rama and Krishna drove out on those chariots. They killed the whole army in no time. Rama fell upon Jarasandha and well-nigh killed him when Krishna caused him to be set free. Jarasandha, in his disgrace, thought of practising asceticism but he was kept off by other kings who consoled him with words of worldly wisdom.

The king of Magadha was however not to be easily put down. Seventeen times he led his army to an attack on Mathura, and each time he lost his entire army at the hands of Krishna and his followers. Before the fight commenced for the eighteenth time, Kala Yavana appeared on the field of battle with three crores of Mlechha troops. Krishna held counsel with Rama as to the course to be adopted. The brothers might engage with Kala Yavana in fight, but Jarasandha would make havoc in the meantime amongst their clansmen at Mathura. So Krishna planned the erection of a fort, within the seas, where he might harbour his clansmen in safety. So the fort was built extending over twelve Yajanas. It was laid out with a town of exquisite skill and workmanship. High buildings with golden towers, extensive roads, large gardens enhanced the beauty of the town. The Devas offered their best things and the Lokapalas surrendered their rulership to Sri Krishna. By Yogic powers Krishna removed his kinsmen to this town. He then left the town in charge of Balaram and himself went out to fight with Yavana. (Yavana, is one altogether outside the pale of Hinduism, a Mlechha.)

Kala Yavana recognized Krishna and pursued him. Krishna drew him inside a mountain cave. There Kala Yavana found a man lying asleep. He thought Krishna was pretending sleep. So he gave the man a kick. That man had been sleeping for a long time but he gradually opened his eyes and in anger looked at Yavana who became consumed by the fire proceeding from that look.

MUCHUKUNDA

*SKANDHA X. CHAP. 51.*

Raja Parikshit asked -- "Who was the man and why was he sleeping in the cave?"

Suka replied: --

"He was a descendant of the line of Ikshvaku, son of the great King Mandhata, by name Muchukunda. He had helped the Devas in their fight with the Asuras. When the fight was over, the Devas showed him the cave and asked him to rest there. The Devas blessed him with a long sleep."

When Yavana was killed, Krishna appeared before Muchukunda.

"Who mayest thou be with such overpowering glory?" the latter asked.

Krishna replied: --

"My births and deeds are infinite. Even I cannot count them. At the request of Brahma, I am at present born in the line of Yadu as the son of Vasudeva, for the protection of religion and for the rooting out of the Asuras. I have killed Kansa who is no other than Kalanemi. I have killed Pralamba and others. This Yavana was also killed by me, by means of the fire from your eyes. I have now come here to favor thee, for I am bound by affection to my votaries. Ask what boon thou likest. Thou shalt have all thou desirest."

Muchu Kunda remembered the foresaying of Garga that there was to be a Divine Incarnation in the 28th Kali Yuga and he therefore knew Krishna to be the divine Lord. He asked for no boon but devotion to Krishna.

"Truly" said Krishna, "thy mind is pure and noble for it is not tempted by boons. Those that are wholly devoted to me do not yield to desires. Those that are not devoted may control their mind by Pranayama and other practices but, as their desires are not overcome, they are found to go astray. Roam about the Earth, with mind fixed in me. Thy devotion shall never fail. Wash away the impurities of the present life with devoted concentration of the mind. In the next birth thou shalt be born as a Brahmana and become the greatest friend of all beings, and thou shalt then fully attain me."

Muchu Kunda came out of the mountain cave. He found that the animals and trees were all short-sized and hence inferred it was Kali Yuga. He made his way to the north and engaged himself in devotional practices in the Badari Asram of Nara and Narayana.

(What has been the next birth of Muchu Kunda? How has he befriended the universe! Or is he still to come?)

Krishna came back to Mathura. He killed the Mlechha troops. His men and cattle were carrying the booty to Dvaraka. When on the way, Rama and Krishna were attacked by Jara Sandha with a large army. The brothers feigned a flight. Jara Sandha chased them with his army. They climbed up a mountain. Jara Sandha made a search, but could not find them. He then set fire to the mountain sides. The brothers jumped down eleven Yojanas and made their way to Dvaraka.

DVARAKA LILA.

RUKMINI.

*SKANDHA X. CHAP. 52-54.*

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PRADYUMNA.

*SKANDHA X. CHAP. 55.*

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

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

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

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

THE JEWEL SYAMANTAKA, JAMBAVATI AND SATYABHAMA.

*SKANDHA X. CHAP. 56.*

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

SYAMANTAKA, AKRURA, KRITAVARMAN AND SATA DHANU:

*SKANDHA X. CHAP. 57.*

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

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

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

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

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

THE OTHER WIVES OF SRI KRISHNA.

*SKANDHA X. CHAP. 58-59.*

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

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

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

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

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

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

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

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

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

KRISHNA AND RUKMINI.

*SKANDHA X. CHAP. 60.*

Krishna and Rukmini were once sitting together, when, turning to his wife with a smile, Krishna spoke the following words:

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

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

Rukmini replied: --

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

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

THE SONS OF KRISHNA.

*SKANDHA X. CHAP. 61.*

The wives of Krishna had each ten sons.

_The Sons of Rukmini were._ -- Pradyumna, Charudeshna, Sudeshna, Charudeha, Sucharu, Charu Gupta, Bhadra Charu, Charu-Chandra, Vicharu and Charu.

_The ten sons of Satyabhama were._ -- Bhanu, Subhanu, Svarbhanu, Prabhanu, Bhanumat, Chandra-bhanu, Vrihat-bhanu, Ati-bhanu, Sribhanu and Prati-bhanu.

_Jambavati had ten sons._ -- Samva, Sumitra, Purujit, Satajit, Sahasrajit, Vijaya, Chitraketu, Vasumat, Dravida, and Kratu.

_Nagnajiti had ten sons._ -- Vira, Chandra, Asva-sen, Chitragu, Vegavat, Vrisha, Ama, Sanku, Vasu and Kunti.

_Kalindi had ten sons._ -- Sruta, Kavi, Vrisha, Vira, Suvahu, Bhadra, Santi, Darsa, Purna Masa and Somaka.

_Madri had ten sons._ -- Praghosha, Gatravat, Sinha, Bala, Prabala, Urdhaga, Mahasakti, Saha, Ojas and Aparajita.

_Mitravinda had ten Sons._ -- Vrika, Harsha, Anila, Gridhra, Vardhana, Annada, Mahansa, Pavana, Vahni and Kshudhi.

_Bhadra had ten Sons._ -- Sangramajit, Brihat Sena, Sura, Praharana, Arijit, Jaya, Subhadra, Rama, Ayu and Satya.

Rohini (illustrative of the 16 thousand wives) had Tamra-tapta and other sons.

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

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

Balavat son of Kritavarman married Charumati, daughter of Rukmini.

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

THE DEATH OF RUKMIN.

*SKANDHA X. CHAP. 61.*

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

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

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

BANA.

*SKANDHA X. CHAP. 62-63.*