Chapter V: The Story of the Prachetas Brothers (10)

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

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

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

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

NRIGA.

*SKANDHA X. CHAP, 64.*

The sons of Krishna went out to play in the forest. They saw a huge lizard in a certain well. They tried all means, but could not raise it up. They then informed Krishna. He raised it, without effort, with his left hand. The lizard assumed the form of a Deva. On inquiry from Krishna, he thus related his own story. "I am king Nriga of the line of Ikshvaku. My charities knew no bounds and they have become proverbial. One cow belonging to a Brahmana got mixed with my herd and, without knowing that, I gave her to another Brahmana. While he was taking away the cow, the owner found her out. The two Brahmanas quarrelled and they came to me. They said: -- 'You are a giver as well as taker.' I became surprised and, when the facts were known, I offered one lakh of cows for the return of the mistaken cow. One of them however said, 'I am not going to take a gift from the king.' The other said: -- 'I do not wish for other cows even if they be ten lakhs.' They both went away. At this time the messengers of Yama came and carried me away. Yama said: -- 'I see no end of your merits and the places acquired by them. Do you prefer to suffer for your demerit first or to enjoy those heavenly things?' I took the first choice and down I fell as a lizard into this well. Look how I have suffered for taking a Brahmana's property." The king then thanked Krishna for his favor and ascended to the heavens. Krishna gave a discourse to those around him as to how iniquitous it was to take a Brahmana's property, consciously or unconsciously.

BALARAMA AND THE DRAWING OF THE YAMUNA.

*SKANDHA X. CHAP. 65.*

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

POUNDRAKA AND THE KING OF KASI (BENARES).

*SKANDHA X. CHAP. 66.*

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

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

DVI-VID (MONKEY).

*SKANDHA X. CHAP. 67.*

The Monkey-general Dvi-vid was a minister of Sugriva and brother of Mainda. He was a friend of Naraka, son of Earth. To take revenge for his friend's death, he began to do all sorts of mischief, especially in the regions of Dvaraka.

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

SAMBA, LAKSHANA AND BALARAMA.

*SKANDHA X. CHAP. 68.*

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

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

NARADA AND THE WIVES OF SRI KRISHNA.

*SKANDHA X. CHAP. 69.*

"What a wonder that Sri Krishna married 16 thousand girls, all at one and the same time, with but one body!" So thought Narada and he came to see things with his own eyes at Dvaraka. He entered one of the rooms and found Krishna seated with one of the girls. Krishna washed the feet of Narada and sprinkled the water over his body.

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

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

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

Sri Krishna said: --

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

THE RAJA SUYA AND JARASANDHA.

*SKANDHA X. CHAP. 70-73.*

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

Narada appeared at the time. Krishna enquired from him about the Pandavas. The Rishi said: --

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

Uddhava gauged the feelings of Narada, of Krishna and the assembly and said: --

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

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

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

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

Bhima, Arjuna and Krishna went to the seat of Jarasandha in the disguise of Brahmanas.

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

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

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

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

Sri Krishna replied: --

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

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

SISUPALA.

*SKANDHA X. CHAP. 74.*

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

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

All good people approved of the proposal of Sahadeva.

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

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

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

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

The Rajasuya sacrifice came to a close. Raja Yudhisthira performed the bathing ceremony, enjoined at the close of a sacrifice (_avabhritha_).

THE SLIGHT OF DURYODHANA.

*SKANDHA X. CHAP. 75.*

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

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

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

SALVA.

*SKANDHA X. CHAP. 76-77.*

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

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

DANTA VAKRA AND VIDURATHA.

*SKANDHA X. CHAP. 78.*

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

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

BALARAMA AND THE DEATH OF ROMAHARSHANA.

*SKANDHA X. CHAP. 78-79.*

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

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

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

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

SRIDAMAN.

*SKANDHA X. CHAP. 80-81.*

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

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

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

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

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

THE MEETING AT KURUKSHETRA.

*SKANDHA X. CHAP. 82-84*

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

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

Nanda and Yasoda were duly respected by Vasudeva and his wives.

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

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

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

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

The Rishis, addressing Vasudeva, said: --

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

VASUDEVA, DEVAKI, AND THEIR DEAD SONS.

*SKANDHA X. CHAP. 85.*

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

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

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

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

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

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

ARJUNA AND SUBHADRA

*SKANDHA X. CHAP. 86.*

Raja Parikshit enquired how Arjuna had married his grandmother Subhadra, the sister of Rama and Krishna.

Suka replied: --

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

SRUTADEVA AND BAHULASVA.

*SKANDHA X. CHAP. 86.*

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

THE PRAYER TO BRAHMAN BY THE SRUTIS.

*SKANDHA X. CHAP. 87.*

Raja Parikshit asked: --

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

Suka replied: --

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

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

"I shall relate to thee here a conversation between Narada and Narayana.

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

"Narayana said: --

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

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

"The Srutis said: --

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

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

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

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

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

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

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

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

THE RESTORATION OF BRAHMAN BOYS TO LIFE.

*SKANDHA X. CHAP. 89.*

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

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

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

THE LINE OF KRISHNA.

*SKANDHA X. CHAP. 90.*

Vajra was the son of Aniruddha.

Prati-bahu was the son of Vajra.

Su-bahu was the son of Prati-bahu.

Upasena was the son of Su-bahu.

Bhadra-sena was the son of Upasena.

*END OF THE TENTH BRANCH.*

THOUGHTS ON THE MATHURA LILA.

Kansa was killed and all good men that had fled from Mathura returned to it. Krishna fast developed Himself as Ishvara. He restored his Guru's son to life.

Uddhava, the embodiment of Bhakti Yoga mixed with wisdom, was the messenger of Krishna to the Gopis. It was through him that Sri Krishna sent words of wisdom, which He himself could not have spoken to them at Vrindavana. For the Gopis would have spurned such words from Him, so great was their personal love for Him. Krishna now placed another ideal before them for meditation. They were now to seek Him, not as the lovely Krishna, playing upon the flute, but as the all-pervading Atma to be known by discriminating wisdom. He asked the Gopis to meditate on this ideal, and He now returned to them as the all-pervading immutable principle in the Universe.

In the stories of Jarasandha, Yavana and Muchukunda we find the historical Krishna.