CHAPTER 39

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Rishi Javali became Chitra-gandha after ten Kalpas.

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

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

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

One son of Svetaketu became the daughter of Balavani.

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

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

These are some of the favorite Gopis of Krishna.

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

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

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

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

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

Govardhana is the eternal servant of Hari.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The serpent Agha swallowed up Krishna and his companions.

Krishna came out victorious and he revivified his companions.

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

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

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

_Krishna, the tender of the cows._

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.*

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.

Jarasandha was an incongruous combination of materiality and spirituality, (the two parts which Jiva put together). He was the performer of Vedic Yajnas, the supporter of Brahmanas, the representative of the old state of things. Naturally therefore he was the most powerful king of his time and the most powerful enemy of Krishna. Vaishnavism had to fight hard with orthodox Brahmanism. Vaishnava kings were put to death in large numbers. Krishna could not kill him on account of his connection with Brahmanas and with Vedic Yajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was a spiritual centre on earth, created by Krishna, for the performance of His mission as Avatara. The town was washed away as soon as Krishna disappeared.

It will be interesting to know the future mission of Muchukunda. But the Bhagavata is silent about it.

THOUGHTS ON THE DVARAKA

At Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic Avatara, and as such something more than the historical Krishna.

_Sri Krishna as an Avatara._

It is time that we should know something definitely of Sri Krishna as an Avatara.

To restore the Brahmana boys, Sri Krishna went with Arjuna to the abode of Purusha. Purusha 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. Satiated are your own desires, O you Rishis, Nara and Narayana, but for the preservation of the universe do that which others may follow."

The Purusha is the Virat Purusha of our universe, the Second Purusha or the Second Logos.

When the first Purusha woke up, the process of transformation went on and the material creation was completed. The materials could not however unite to form individual bodies. Purusha infused the material creation and became known as the Second Purusha or Virat Purusha, As regards this Virat Purusha, the Bhagavata Purana says as follows: --

"He is the resting place and eternal seed of all Avataras. Brahma is His part, Marichi and other Rishis are parts of His part. Devas, animals and men are brought into manifestation by parts of His part." Bhagavata I. 3-5.

"He is the primal, unborn Purusha, who in every Kalpa creates, preserves and destroys self (objective) as self (nominative), in self (locative), by self (instrumental)." II. 6 XXXVII.

"He is the primal Purusha Avatara of the Supreme." II. 6 XL.

He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., III. 6, VI.

This Virat Purusha upholds the manifested universe. All materials are in Him and all individuals take their rise from Him and end in Him. He is the one ocean of endless bubbles which have their beginning and end in Him. The Avataras also all rest on the bosom of Virat Purusha.

We have looked at Virat Purusha from the standpoint of the First Purusha. Now let us proceed upwards from below.

The Brihat Aranayaka Upanishad thus speaks of Virat Purusha, at the beginning of the Fourth Brahmana of the first chapter: --

"This was before soul, bearing the shape of a man. Looking round he beheld nothing but himself. He said first: -- 'This am I.' Hence the name of I was produced. And, because he as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him who, before this, strives to obtain the state of Prajapati, he, namely who, thus knows."

The following is the commentary of Sankaracharya.

"This was before the soul." The soul is here defined as Prajapati, the first born from the Egg, the embodied soul, as resulting from his knowledge and works in accordance with the Vedas. He was what? "This," produced by the division of the body, "was the soul" not separated from the body of Prajapati, "before" the production of other bodies. He was "also bearing the shape of man", which means that he was endowed with head, hands and other members, he was the Viraj, the first born. "Looking round reflecting who am I, and of what nature, he beheld nothing but himself", the fulness of life, the organism of causes and effects. He beheld only himself as the Universal soul. Then, endowed with the recollection of his Vedic knowledge in a former birth, "he said first: This am I" _viz_., Prajapati, the universal soul. "Hence," because from the recollection of his knowledge in a former world he called himself I, therefore his name was I "And because he" -- Prajapati in a former birth, which is the cause, as the first of those who were desirous of obtaining the state of Prajapati by the exercise of reflection on works and knowledge _viz_. "as the first of all of them," of all that were desirous of obtaining the state of Prajapati, consumed by the perfect exercise of reflection on works and knowledge of all the sins of contact which are obstacles to the acquirement of the state of Prajapati, -- because such was the case, therefore he is called Purusha, because he is _Purvam Aushad_, (first burnt). As that Prajapati, by consuming all opposite sins, became this Purusha Prajapati, so also any other consumes, reduces all to ashes by the fire of the practice of reflection on knowledge and works, or only by the force of his knowledge, and He verily "consumes" Whom? "Him who before this sage strives to obtain the state of Prajapati." The sage is pointed out as he who thus knows, who according to his power manifests his reflection on knowledge. "But is it not useless for any one to strive for the state of Prajapati, if he is consumed by one who thus knows? There is no fault in this; for consuming means here only that the highest state, that of Prajapati, is not obtained, because the eminence of reflection on knowledge is wanting. Therefore by the words, "He consumes him" is meant, that the perfect performer obtains the highest state of Prajapati; he who is less perfect does not obtain it, and by no means that the less perfect performer is actually consumed by the perfect; thus it is said in common life, that a warrior who first rushes into battle, consumes his combatants, which means that he exceeds them in prowess.

In order to understand this better, let us consider the scheme of human evolution.

Atma is the same in all beings and, when free from the limitations of individual life, it becomes all pervading.

Sympathy and compassion open the door to the liberation of Atma.

The Upadhi, or vehicle of Atma, or the body of its manifestation, becomes less and less gross, as Atma proceeds in its course of liberation, the body becomes better able to do good to all mankind and it does not act as a barrier to communion with the real self.

The most highly evolved beings become universal and not individual, and they live normally on the spiritual plane.

They at last reach the state of divinity. Then they may become Avataras. When these Avataras have to work on the physical and intellectual planes, they assume a body and become born, like ordinary beings. They have then to _come down_ from their normal state, but their vision and power remain undestroyed. When their mission is over, they reach again their normal state. The Avataras have not to work out their own Karma. They are liberated Atmas, staying back for the liberation of other individuals in the universe. Karma-less themselves, they bear the Karma of the universe upon their shoulders. The thin veil that separates their state from the state of the absolute Brahma is Maya, which is the highest manifestation of Prakriti which enables them to assume cosmic responsibility out of their unbounded compassion for all beings.

The Avataras may cast off their veil at will, but as long as they choose to keep that veil, the whole universe is at their command and they guide the whole course of universal evolution.

Now of all Avataras one takes upon himself to hold all individuals in His bosom, to sustain them all and to make Him the field of their Involution and Evolution, in the Kalpa.

He is called Virat Purusha. He is practically the Ishvara of our universe.

The body of this Purusha, called the First Avatara, the Second or Virat Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four in the Sankhya philosophy. These Tatvas collect together to form an Egg and the Second Purusha breaks forth from that Egg and becomes the Thousand-headed Purusha of the Upanishads. For the sake of meditation, He is imagined to be seated on the Serpent Ananta. The lotus stalk grew out of his navel.

The Tatvas themselves are brought into manifestation by the awaking of the First Purusha.

The Second Purusha enters into all beings as their Atma, becoming three-fold in his aspect _viz_. Adhi-Atma, Adhi-bhuta and Adhi-deva. Then He is called the Third Purusha. Says the Satvata Tantra, as quoted by Sridhara: --

"There are three forms of Vishnu known as Purusha -- the first is the creator of Mahat, the Second is the permeator of the cosmic Egg, and the third is the permeator of all beings." Virat Purusha is the seat af all Avataras. Therefore all Avataras are called parts of the Virat Purusha.

Speaking of other Lila Avataras, Bhagavata calls them parts and aspects of the Second Purusha; "but Krishna is Bhagavat Himself."

Bhagavat is here the First Purusha. I. 3 XXVIII.

In the Tenth Skandha, Raja Parikshit says: "Tell us the mighty deeds of Vishnu, incarnated as a _part_ in the line of Yadu." X. 1 II. Later on again: --

"The supreme Purusha, Bhagavat Himself, shall be born in the house of Vasudeva." X. 1 XXIII.

The Devas said, addressing Devaki: -- "Rejoice mother, the Supreme Purusha, Bhagavat Himself, is in thy womb _by His part_" X. 2 XII.

The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and Narayana.

The Mahabharata also calls them Incarnations of Nara and Narayana. These Rishis are invoked all throughout the Mahabharata. They were the sons of Dharma by Murti, daughter of Daksha.

Nara and Narayana are looked upon as two in one and they were adored by the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).

They went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is these Rishis, parts of Bhagavat Hari, who have now appeared for the removal of her load from the Goddess Earth, as Krishnas, in the lines of Yadu and Kuru. (IV. 1 XLIX.)

Krishna in the line of Kuru is Arjuna.

In explaining this Sloka, Sridhara quotes the following from a Vaishnava Tantra: --

"In Arjuna, there is only the Avesa (suffusing) of Nara. Krishna is Narayana Himself."

Sri Krishna said to Arjuna: -- "I have passed through many births as well as thou. I know them all. Not so thou."

This shows that Arjuna was not Nara himself, the supplement of Narayana, for in that case he would have remembered his previous births. But, as the Tantra says, "Arjuna was possessed by the Nara aspect of the dual Rishi."

Sri Krishna said to Devaki: --

"At my first birth, in the Svayam-bhuva Manvantara, thou wert born as Prisni and this Vasudeva was named Prajapati Sutapas I was born as your son, Prisni-garbha. I was also born of you, when you were Aditi and Vasudeva was Kasyapa, as Upendra, also called the Vamana or Dwarf Avatara. At this third birth, I am your son again, with the same body." X. 3 XXXII. to XLIII.

These are the three Incarnations of Nara Narayana, mentioned in the Bhagavata. They are certainly not the many births to which Sri Krishna alludes in the Gita. Those many births took place in previous Kalpas of which we know nothing. In this Kalpa, however, he appeared at the turning points in the Evolution of our universe. He appeared in the First Manvantara, the Manvantara of manifestation, as Prisni-garbha. We do not know the good done by Him in His first birth.

As Vamana, however, he restored the Triloki to the Devas and asserted the supremacy of the spiritual forces.

The Earth was again overpowered by the Asuras. The Kalpa was about to be half over. The last struggle was to be made. Satva had to be infused into all beings, even into the materials composing them. Every thing in the universe was to be wedded to the Lord of Preservation. An upward trend was to be given to the whole course of evolution. Materialism could not be stamped out all at once. But henceforth there was to be a steady fall of Materiality and rise of Spirituality, subject to such variations as minor Cycles might cause.

Sri Krishna is therefore the greatest Avatara of our Kalpa. "For the good of those that seek Atma, Nara Narayana shall perform Tapas in Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9

Sri Krishna as Bhagavat is greater than the Second Purusha.

To the devotees, he is greater than the Purusha manifestation.

He now appeared as the preserver of the Universe, the embodiment of Satva, the force of ascent. And the Tatvas had to be wedded to him, so that they might acquire the energy of higher evolution in them.

Unless there was change in the innate downward tendency of the Tatvas, the spiritual ascent of the universe was not possible.

The Lord brought about this change by permeating the whole universe with His Satva body, or becoming something like the spiritual soul in every being. Therefore Lord Krishna is in the hearts of all beings and can be perceived by all in meditation. He is everywhere, in every atom. Whether Sri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes no difference whatever. By His works, He is Bhagavat. His worshippers are bound for the abode of Bhagavat. They have not to wait in Brahma or Satya Loka, till the end of Brahma's life. Those who worship. Hiranya garbha or Brahma cannot pass beyond the limits of Brahma Loka.

In answer to Raja Parikshit, Suka Deva delineated the Paths to be followed after death.

I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on the abstract Absolute, called Brahma, attain prompt liberation. The All-pervading principle is abstracted from the phenomenal universe, there is no thought of man, no thought of fellow beings, no thought of the universe, there is the pure abstraction by the process of "Not this." "Not this" liberates one from all phenomenal connections. This is Sadyo Mukti. (II. 2 XV. to XXI.)

II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go to Brahma Loka or to the abode of the Siddhas. Where the eight siddhis are acquired, he retains the Manas and the Indriyas and goes all over the universe of Seven Lokas. II. 2 XXII.

With their Linga Sarira, these Lords of Yoga go inside and outside Triloki. II. 2 XXIII.

On their way to Brahma Loka, they are carried by Sushumna first to Agni Loka. Then they go to the farthest limit of Triloki, the Sisumara Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.

When at the end of a Kalpa, the Triloki becomes consumed by fire from the mouth of Sankarshana, they go to Brahma Loka, which lasts for two Pararddhas, and which is adorned by the chariots of great Siddhas. II. 2 XXVI.

There is no sorrow, no infirmity no death, no pain, no anxiety in Brahma Loka. But those who go there are, out of their compassion, afflicted by the endless miseries of those that do not know the path. II. 2 XXVII.

Then they pass through the seven Avaranas or covers of the Universe and, having the Vehicle of Mula Prakriti only, become full of Bliss and, when that Upadhi is destroyed, they obtain absolute bliss and do not return again. This is the attainment of the state. II. 2. XXVIII to XXXI.

Those who go to Brahma Loka pass through three different paths.

1. Those, who come with great merits acquired in life, get posts of duty according to their merits in the next Kalpa (_i.e._ they become Prajapatis, Lokapalas. Indras and so on.) 2. Those who go to Brahma Loka merely by force of their Upasana of Hiranya-Garbha become liberated, when Brahma becomes liberated at the end of his life ('extending over two Pararddhas.) 3. Those that worship Bhagavat pierce the Brahmanda at will, and rise to the abode of Vishnu. The Slokas XXVIII to XXXI refer to the piercing of Brahmanda by the Bhagavatas. _Sridhara_.

The worshippers of Sri Krishna attain the last state. The deferred path of Liberation is the path of all Bhaktas. It is the path of compassion, of service. The Bhaktas spurn all sorts of Mukti, even if they be offered to them. They become servants of the Lord in the preservation of the Universe.

In the Dvaraka Lila, we shall find Sri Krishna, as the greatest Avatara of the Kalpa, carrying out His work of Preservation.

The Purana does not speak of the Nara aspect of Sri Krishna as manifested in Arjuna. That is the subject matter of the Mahabharata. The study of the one is complementary to the study of the other, as the study of the Bhagavat is complementary to the study of the Gita. In one, we see the Evolution of Man, in the other we see the work of Bhagavat. We see in both together the whole of our Lord Sri Krishna.

THE WIVES.

As Lord of the Universe, Sri Krishna became wedded to the eightfold energies of Prakriti, His eight principal wives, so that he might influence, through them, individuals formed by these divisions of Prakritis. These energies are: --

1. _Rukmini_ or Mula Prakriti, Buddhi. 2. _Jamba-vati_ or Mahat, Universal mind. 3. _Satya-bhama_ or Ahankara. 4. _Kalindi_ or Akasa-Tanmattra, sound, Akasa. 5. _Mitra Vinda_ or Vayu-Tanmatra, Touch, Air. 6. _Satya_ or _Nagnajiti_, Agni-Tanmatra, Form, Fire. 7. _Bhadra_, Ap-Tanmatra, Taste, Water. 8. _Lakshana_, Kshiti-Tanmatra, smell, Earth.

The Energies of Prakriti have a double tendency, one of lower transformation, of materialisation, of descent and another of higher transformation, of spiritualisation, of ascent. Sri Krishna, by His Avatarship, attracted to Himself the higher tendency of all the energies of Prakriti. This is how he was wedded to all the aspects of Prakriti.

Rukmini is the spiritual energy of Mula Prakriti. Read the talk between Krishna and Rukmini (X. 80).

The legend of the Syamantaka jewel is a mysterious one. It was the gift of the Sun-God. It used to produce gold every day.

The Hiranya-Garbha Purusha of Vedic Upasana has its seat inside the Sun-God. "The Purusha inside Aditya." This Purusha is the Adhi-daiva of Bhagavat Gita, as explained by Sankaracharya. All the Devas proceed from _Him_. He is the one Deva, also called Prana. (Vide Yajnavalkya's answer to Sakala Brihat Aranyaka Upanishad III. 9.) Hiranya is gold. Hiranya-garbha is that which has gold in its womb. The Syamantaka jewel gave protection against diseases, accidents, and other dangers. These are all the results of Hiranya-garbha Upasana. Syamantaka represents Hiranyagarbha Upasana.

Sri Krishna wanted that this Upasana should be replaced by the Upasana of Ishvara.

The jewel was lost. It was carried away by some religious movement, represented as a lion.

Jamba-vat snatched it from the Lion. Jambavat, the bear king, was one of the chief allies of Sugriva. He was the oldest in years and the wisest in counsel.

"When Vamana stepped over the three Lokas, I made a respectful circuit round Him." Ramayana Kishkindha Kanda. Chap. 64-15.

"When Vamana became an Avatara I moved round the earth twenty one times. I threw plants into the Sea which yielded Amrita by churning. Now I am old." Ramayana Kishkindha Kanda Chap. 65-32.

While Rama was about to ascend to heaven he addressed the old Jambavat, as a son of Brahma, and asked him to stay behind till the approach of Kali -- Uttara Kanda. Chap. 121-34.

Jambavat represents a very old religious movement, which was out of date even in Rama's time.

Hiranyagarbha Upasana became old and a thing of the past. But however hoary it might be with years, it was holy with the traditions of the Vedas and though Krishna had no direct hand in its disappearance, people thought the disappearance was the outcome of His Avatarship. To save His reputation, Krishna restored the jewel from Jambavat, but it could not long remain in the hands of Satrajit. Vedic Upasana did survive. But it survived only in Vedic Sandhya and Gayatri, which were represented by Akrura.

Krishna was wedded to Jambavati, the spiritual energy of Mahat.

Satya-bhama is the spiritual energy of Ahankara. She holds the Vina, with the seven notes of differentiation. The Vedas proceed from these notes and also all departments of knowledge, Satyabhama is the goddess of learning.

There is not much to say about the five other principal wives.

The last of these wives, Lakshana, represents the spiritual energy of earth. Coming down to earth, we proceed to Naraka, son of Earth. The word Naraka literally means Hell, hence gross materiality. We have found that the Purana writers place Naraka below the Patalas. Sixteen thousand girls representing all earthly and material energies had been snatched away by Naraka. They all became wedded to Sri Krishna.

_Vasudeva, Sankarshana, Pradyumna, Aniruddha._

The following correspondences were given by Kapila to his mother Devahuti. (III. 26 ).

------------------------------------------------------------------ _Upasya_ _Adhibhuta_ _Adhyatma_ _Adhideva_ ------------------------------------------------------------------ Vasudeva Mahat Chitta Kshetrajna ------------------------------------------------------------------ Sankarsana Ahankara Ahankara Rudra ------------------------------------------------------------------ Aniruddha Manas Manas The Moon god ------------------------------------------------------------------ Pradyumna Buddhi Buddhi Brahma ------------------------------------------------------------------

_Chitta_ is transparent, without transformation, and calm, even as the first state of water. III. 26. XXI.

"Transparent" -- capable of of receiving the image Bhagavat.

"Without transformation" -- without indolence and distraction. _Sridhara_

Chitta is the abode of Bhagavat, _i.e._ Bhagavat is perceived by Chitta. III. 26. XX.

Differences cause many-sidedness and distraction.

Ahankara Tatva brings differences into manifestation.

Beyond the plane of Ahankara Tatva, is the plane of Mahat.

Mahat literally means big, great, universal.

It is the plane of universal manifestation.

The mind is universal on this plane. As soon as the One Purusha wished to be many, Prakriti gave rise to the Mahat transformation and Mahat took up the wish to be many. It was one, but it had the potency of becoming many. The whole universe that was to manifest itself was mirrored in Mahat, and was the subject matter of one thought, the thought of one who had the universe for his body. During the period of creation, Mahat soon transformed itself into Ahankara, the Tatva of differences. Ahankara gave rise to different bodies, different minds and different faculties; individuals appeared and they started on separate lines of manifestation and of evolution.

On their homeward journey, individuals again reach the plane of Mahat, when they rise above all differences, lose all sense of personality and carry their experiences to the plane of the Universe. Their thoughts then become thoughts of the Universe, guided by one feeling, that of compassion for those that remain behind. There is no thought of self, no distraction, no impurity, it is all calm and tranquil; such a mind is called _Chitta_ by Kapila. This Chitta is the abode of peace, the abode of Bhagavat.

Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha seated on Ananta.

SANKARSANA is Bhagavat as reflected on Ahankara. He is called Ananta or endless, as there is no end of individuals. He is Bhagavat as manifested in every individual and may be called, in one sense, the Purusha of Individual souls. Balarama is said to be an incarnation of Sankarshana. As individuals proceed in their course of life journeys, they become crystallised into separate entities, with a strong sense of personality. The inner self, the real self, runs the risk of becoming swallowed up by the outer self, the Upadhi of individuality. The point is reached, when individuals are to be drawn back to their homes, their real selves. Therefore Balarama used the plough to draw in others. This is a process of destruction. The material nature is gradually destroyed in us. Therefore Balarama is also called an incarnation of Rudra or Siva according to Vaishnava texts. He is Rudra Himself. The fire from the mouth of Sankarshana burns the Triloki at Pralaya. Sankarshana literally means "he who draws in completely." The process of Pralaya has already set in. The whole process of spiritual ascent is a process of material Pralaya. According to some therefore, Vishnu and Siva united to form Harihara, at the time of the Great Churning, when this process first set in. When individuals throw off their material garb, or when, by Pralayic force, their material cover is forcibly removed, they become fit to be gathered together and to become merged at Pralaya in the One.

PRADYUMNA is the wish of Bhagavat, as imprinted on the course of universal evolution. He is the wish of God. When the one wished to be many, He represented that wish and gave the entire turn to the course of evolution, that it might adopt itself to that wish. Individuals multiplied. Desires became many and all actions became Sakama. Pradyumna was then called Kamadeva, the God of Love, or desire.

When the course of descent was arrested, Kamadeva was destroyed by fire from the forehead of Siva. He appeared again, but this time he appeared as the son of Krishna. The wish of his father now was to be one again, for He had already become many, as many as the Karma of the previous Kalpa would allow. And Pradyumna had to impress this wish upon individuals generally, so that the ascent of matter to spirit might be universal.

According to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined by him as that faculty by which objects are perceived. Doubt, false understanding, true understanding, memory and sleep, these are the indications of that faculty. (III. 26. XXVIII, XXIX).

ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected on Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sankhya terminology is the first or general idea of a thing.

Vikalpa is the idea of the peculiarity of a thing. Thus when I cast a passing glance at a man, I know nothing of him except that he is a man. But when I look at him carefully, I know his peculiarities and can differentiate him from others.

The first idea is the idea of a thing in its primity or dawn.

The second idea is the idea of its peculiarities. It is the second idea which gives rise to likes and dislikes.

In the course of ascent, we must carry general ideas. We must rise from

## particulars to generals. The mind will thus be freed from the burden of

personal and material thoughts.

Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by Manas.

*END OF THE TENTH SKANDHA.*

THE ELEVENTH SKANDHA

THE MUSHALA. XI. I.

Sri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed the Daityas, born as Kings. He made the Pandavas his instruments in the great war. When the Kings on both sides and their armies were killed, Sri Krishna thought within himself: -- "The pressure is not yet all removed from the earth. For these powerful Yadavas, backed by me, have become mad with power. I shall bring on disunion among them, which will be the cause of their death. Then I can have rest and may go to my own abode."

Visva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, Atri, Vasistha, Narada and other Rishis went to a sacred place called Pindaraka near Dvaraka. The Yadava boys were playing among themselves. They dressed Samba, son of Jambavati, as a girl and took him to the Rishis, saying she was pregnant and inquiring whether she would have a son or a daughter. The Rishis could not bear this impertinence and they said: -- "O you fools, she will bring forth a _Mushala_ (a pestle) that will be the ruin of your line." The boys were terrified. Samba did produce an iron pestle. They took the pestle and went home. The boys related the story to all the Yadavas. Ahuka, the chief of the clan, ordered the pestle to be ground down to powder and the powder to be thrown into the Sea. This was done, but a portion remained. That portion was also thrown into the Sea. A fish swallowed the iron piece. The fish was caught by a fisherman. He made two spears of the iron found in the fish. The powdered iron grains were carried by the waves to the coast and there they grew into reeds.

THE BHAGAVATA PATH.

*SKANDHA XI. CHAP. 2-5.*

Vasudeva asked Narada about the Path of Bhagavat which leads to Moksha. Narada said: --

Of the sons of Rishabha, nine became well-versed in Atma Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhajana.

The Rishis of Bharata Varsha were performing Yajna at the place of Nimi and these nine Rishis went there.

I. Nimi asked the Rishis about the _path of Bhagavat_.

Kavi said: --

The path of Bhagavat consists of such expedients as the Lord mentioned Himself (for those that are not wise) for the speedy acquisition of self knowledge. In following this Path, man is not overcome by obstacles (as in the path of Yoga). He may run along this path even with closed eyes without fear of losing his steps (with closed eyes _i.e._ even without knowing where he goes and what he does).

(What is the path then?)

Whatever a man does, whether it be the body or speech or mind or the senses or intellect or the sense of I-ness that acts, let him offer that all up to the Supreme Narayana.

He who is removed from Isvara, (first) forgets (Isvara), (_Asmriti_), then there is wrong perception such as "I am the body" (_Viparyaya_). This is caused by the Maya of Bhagavat. Fear arises from devotion to the Second. Therefore wise men worship the Lord only, with unfailing Bhakti, knowing his Guru to be one with Isvara and Atma.

(The Bhagavata School classifies Jivas under two heads -- Antar Mukha and Bahir Mukha. Antar Mukha is literally one with his face turned inwards _i.e._, one who withdraws himself from the outside world and looks to self within, which is only an aspect of Ishvara.

Bahir Mukha Jiva is one with his face turned outwards _i.e._ one who withdraws himself from the self-within and therefore from Ishvara. He first loses sight of Ishvara, forgets that he (the Jiva) is an aspect of Ishvara and that he is not the same as the body. He then considers the body as one with himself and concerns himself only with its relations to the outside world. This is called forgetting and wrong perception. "Fear arises from devotion to the Second." The Second is that which is not self. In meditation, the Guru stands between Isvara and self, and is Isvara for all practical purposes to the devotee).

The Dvaita (Mayic manifestation), though not existing, appears to exist, through the mind of man, like dreams and desires. Therefore wise men should control the mind, which gives rise to desires and doubts about

## actions. Then there shall be no fear.

The existence of the outside world and of the body is like the existence of dreams and desires. The dream exists for the time being and then disappears altogether, The dream has its existence because the mind brings it into existence. It is a creation of the mind, not permanently attached to the Jiva. So desires are also creations of the mind, not permanently attached to the Jiva, But they have got a temporary existence. That existence, however, is an existence in the mind of the man entertaining the dreams and desires and not outside the mind. Therefore the existence is not a real one.

So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence.

The realisation of this temporary connection of the body and its surroundings is a training for the Antarmukha Jiva, for it enables him to turn towards Ishvara and the permanent aspect of Jiva.

The non-existence of Dvaita has always to be understood with reference to Jiva or Ishvara, and not _independently_, for the flow of Prakriti is eternal. The disregard of this primary idea has given rise to many misconceptions. (Then as to Antarmukha practices.) Hear about the Incarnations of Vishnu and His blessed deeds, hear about his names full of import as to those deeds and Incarnations, hear and sing the songs about Him, without any sense of uneasiness as to what others will say. Then roam over the earth free from all worldly attachments.

By such practices, and by the recital of His dear names, love for Bhagavat grows up. The heart then melts away. The devotee laughs loudly, he weeps, he cries aloud, he sings and he dances like a mad man. He loses all control over himself.

He salutes Akasa, Vayu, Agni, Water, Earth, the planets, the trees, the Seas and all beings as forming the body of his Hari. For he knows nothing else.

He, who worships Bhagavat in this way, has Devotion (Bhakti), perception of Ishvara (Anubhava) and dispassion (Virakti) -- all three growing at one and the same time, as, by eating, one gets pleasure, nutrition and satisfaction of hunger all at one and the same time.

The Bhagavata then attains supreme peace.

II. Nimi then asked: "What are the _Characteristics of a Bhagavata_ and what are the _Signs by which a Bhagavata is known?_"

Hari replied: --

"He who sees in all beings the existence of Bhagavat as in his own self, and sees all beings in the Bhagavat within himself is the highest Bhagavata.

"He who bears love towards Isvara friendship towards his dependents, kindness toward the ignorant, and indifference towards his enemies belongs to the next class of Bhagavatas.

"He who worships an image as Hari with faith, but has no regard for Bhaktas and for other beings is only a beginner as a Bhakta.

"The highest Bhagavata perceives the objects with his senses, but does not feel either aversion or pleasure. He looks upon the universe as the Maya of Vishnu.

"By constant meditation on Hari, he is not affected by the changes of life. Desires have no place in his mind, so devoted is he to Vasudeva.

_He_ is the favourite of Hari, who does not take pride in his birth, Karma, caste or Asrama.

"The highest Bhagavata does not know "Mine" and "Thine," either in wealth or in body. He looks upon all beings with equal eyes, His mind is always at peace.

"Even for the sake of all the three Lokas, the Vaishnava will not for a moment forget the lotus feet of Bhagavat.

"And more, he is the greatest of all Bhagavatas, to whose heart Hari is bound down by the tie of Love."

III. Nimi asked: -- "What is then this Maya of the Supreme Lord?"

Antariksha replied: --

"Maya of Bhagavat is that which causes the creation, preservation and dissolution of this universe."

IV. Nimi asked: -- "How can one whose mind is not controlled and who is of dull understanding easily cross over this Maya?

Prabuddha replied: --

"Have recourse to a Guru, who knows the Truth and is fixed in the supreme. Learn the duties of Bhagavatas from him. Practise non-attachment, keep company with Sadhus. Be kind to your inferiors, friendly to your equals and respectful to your superiors. Keep your body and mind pure. Regulate your life by fixed rules. Have forgiveness. Do not talk idly. Read the sacred books. Be upright. Be temperate. Be harmless to all beings. Bear good and evil, pleasure and pain with equanimity. Find out Atma and Ishvara everywhere. Free yourself from all connections. Do not bind yourself down to your house. Have that which is easily got for your clothing. Be content with anything and everything. Have faith in the Bhagavata Sastra, but do not blame any other Sastra. Control your mind, speech and actions. Speak the truth. Control your inner and outer senses. Hear, recite and meditate on the deeds and Avataras of Hari. Let all your exertions be for Him. Offer up all, even your wife, children and your own life, to Him. In the company of Bhagavatas, interchange devotion and love, remind each other and speak to each other of the glory of Bhagavat, till your hair stands on end, and you will sometimes dance and sometimes sing, maddened by your devotional thoughts about Achyuta.

"These are the duties of a Bhagavata and by practising these, he may easily cross over Maya."

V. Nimi asked: -- "How can one be fixed in devotion to Narayana?"

Pippalayana replied: --

"When through the desire of attaining the feet of Vishnu, one has strong devotion, the impurities of one's mind are destroyed. When the mind is purified, it becomes fixed in Atma."

VI. Nimi asked: -- "Tell me about Karma Yoga, by the performance of which Karma is speedily destroyed."

Avirhotra replied: --

"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma to Ishvara, and perform it, without any worldly attachment, however.

"He who wants speedily to cut asunder the tie of Ahankara shall worship Vishnu in the way prescribed in the Tantras or Agama. (Vedic Karma at first consisted of Vedic Yajna. The Gita gave a death blow to the performance of Vedic Yajnas. _Nishkama_ Karma took the place of _Kamya_ Karma, The Vedic Karma however survived in the Sandhya Mantras, which conform themselves to the Path of Upasana.

"The Vedic Sandhya is however meant only for Brahmanas.

"The Tantric Sandhya is an imitation of the Vedic Sandhya, adapted to all classes of men, and it supplements the Vedic Sandhya by laying down a method of worshipping the Lord in the heart and of worshipping His image. Mantras are also prescribed. Devotion is the chief element in Tantric Upasana and this Upasana is enjoined for all Bhagavatas or Vaishnavas. There are Siva Tantras, Sakti Tantras, Ganapati Tantras, Surya Tantras as well as Vaishnava Tantras. There are black rites prescribed in some of the Sakti Tantras and the Tantras have therefore got a bad name with many. But the Tantras as a whole form the only science of practical occultism in Sanskrit, and the Vaishnava Upasana is strictly a Tantric Upasana."

(I do not enter here into the details of that Upasana, though some details are given in the text.)

VII. Nimi said: -- "Tell me about the _Avataras_ and Their deeds O Rishis." Drumila gave a short account of the Avataras, commencing from the First Purusha. As this is nearly a repetition of what has been said before, no attempt is made to reproduce it. VIII. Nimi asked what is the _destiny of those that do not worship Bhagavat, those that have no control over their mind and their senses_.

Chamasa replied: -- "They enter the regions of darkness (Tamas)."

IX. Nimi asked:

"What is the Color of the manifestation of Bhagavat at each period, how does he manifest Himself, by what name is He known and in what way is He worshipped?"

Karabhajana replied: --

"In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of braided hair, with bark round His waist. He bears a black deer-skin, the sacred thread and beads, and has Danda (the rod of an ascetic) and Kamandalu (the water-pot of an ascetic) in his hands. (_i.e._ He looks like a Brahmacharin).

"Men are then peaceful and friendly towards one another. There are no differences amongst them. They worship the Lord by means of Tapas, by control of the senses and of the mind.

"Bhagavat is then known by the following names: -- Hansa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusha, Avyakta, and Paramatman.

"In Treta, Bhagavat becomes Red. He has four hands and golden hair. His form is that of Yajna. Men are pious at the time. They worship Bhagavat by Vedic Yajna.

"Bhagavat is known by the following names: --

"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha Kapi, Jayanta and Urugaya.

"In Dvapara, Bhagavat is _Syama_. (The word Syama ordinarily means dark-blue. But Sridhara explains the word here as the color of an Atasi flower, which is generally yellow. This is because the Bhagavat speaks before of white, red, yellow and black as the colors of Yuga Avataras.) His cloth is yellow.

"Men worship Him both by Vedic and Tantric methods.

"Vasudeva, Sankarshana, Pradyumna, Aniruddha, Narayana, Visvesvara and Visva are his names.

"In Kali, worship is made according to the Tantras, which are various.

"Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants mostly by loud recitals of names and prayers (Sankirtana). Wise men praise Kali because worship is so easily made by mere Sankirtana. Even men in Satya Yuga wish to be born in Kali Yuga."

Nimi respected the nine Rishis and they disappeared in the presence of all men.

Vasudeva and Devaki heard this story from Narada. They realised Krishna as Isvara and they acquired wisdom.

KRISHNA AND UDDHAVA.

*SKANDHA XI. CHAP. 6.*

Brahma and other Devas went to Dvaraka. Addressing Krishna; Brahma said: -- "All that we prayed for has been done. One hundred and twenty-five years have passed away since thou didst appear in the line of Yadus. That line is also well nigh extinguished. Now go back to thy own abode, if it pleases thee."

Sri Krishna replied: -- "The extinction of the Yadavas has been set on foot by the curse of the Rishis. I shall remain on Earth, till it is completely brought about." There were unusual phenomena at Dvaraka. The elders came to Krishna. He proposed a pilgrimage to Prabhasa. So the Yadavas made preparations for going to Prabhasa. Uddhava saw the evil portents and he heard what Sri Krishna said. "I see, O Lord," said he to Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are destroyed. I can not miss thy feet even for half a moment. So take me to thy own abode."

Sri Krishna replied: -- "It is true as you say. My mission is fulfilled. The Devas ask me to go back. The Yadavas shall be killed by mutual quarrel. On the seventh day from this, the sea shall swallow up this seat of Dvaraka. As soon as I leave this earth, Kali shall overtake it and men shall grow unrighteous. It will not then be meet for you to remain here. Give up all and free yourself from all attachments and roam about over this earth, with your mind fixed on me, looking on all beings with equal eyes. Whatever is perceived by the senses and the mind, know all that to be of the mind, and so Mayic and transitory. "This is this" and "this is that" this conception of difference is only a delusion of him whose mind is distracted (_i.e._ not united to Me). It is this delusion which causes experiences of right and wrong. It is for those that have got notions of right and wrong that (the Vedas speak) differently of the performance of prescribed work (Karma), the non-performance of prescribed work (Akarma), and the performance of prohibited work (Vikarma). (This has reference to Varna and Asrama duties. As long as a man identifies himself with some Varna or Asrama he looks upon others also as belonging to some Varna or Asrama. He therefore makes a distinction between men and men. The Varnasrama duties are prescribed by the Vedas for a man, so long as he entertains ideas of difference. When he looks equally upon a Brahmana and a Chandala, when he finds his Lord every where and finds all beings in the Lord within himself, he becomes a man of the Universe, a Bhagavata. For him the Vedas do not make any rule. He is above all rules and restrictions. But the Varnasrama duties are to be respected, so long as one makes any difference between man and man.) Control thy senses and control thy mind. See the wide-spread Universe in thyself and see thyself in Me, the Lord. Learn and digest all that is given in the scriptures. Contented with self perception, the very self of all other beings, you shall have no danger from others. You will do no wrong but not because it is prohibited by the Scriptures, and you will do what is prescribed but not because it is so prescribed (_i.e._ the sense of right and wrong will be natural in you, independently of Sastric teachings.) You will exceed the limits of both right and wrong and do things just like a child. The friend of all beings, calm and quiet at heart, fixed in wisdom and direct knowledge, you will see the Universe full of Me and you will not be drawn back to births."

Uddhava said: --

"Lord of Yoga, what thou sayest for my final bliss is a complete renunciation of all worldly attachments. It seems to me however that the giving up of desires is not possible for those that have their mind filled with the object world, unless they are completely devoted to Thee.

"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can easily follow out Thy teachings."

Sri Krishna replied: --

"Generally those men that are skilful in discrimination rescue self from worldly desires by means of self, (_i.e._ they may do so, even without the help of a Guru, by means of self discrimination.) Self is the instructor of self, specially in man (Purusha.)" (Even in animals, preserving instincts proceed from self. So self is the instructor. _Sridhara_) "For it is self that finds out final bliss by direct perception and by inference. Wise men, well versed in Sankhya and Yoga, look upon Me as Purusha pervading all beings, and possessing all powers. (This is according to Sridhara, the direct perception by which final bliss is attained. The word Purusha here has something like the sense of a Monad in Theosophical literature. The passage quoted by Sridhara from the Upanishads to illustrate the idea of Purusha also shews this.) There are many habitations created for life manifestation, some, with one, two, three or four feet, some with many feet and some with no foot. Of these, however, that of man (Pourushi) is dear to me. For in this form of Man those that are fixed in meditation truly find me out, the Lord, though beyond all objects of perception, by the indications of perceived attributes as well as by inferences from the same." (_Indications_. Buddhi, Manas and others, the perceived attributes, are in their nature manifestless. The manifestation is not possible except through one that is self manifest. Therefore Buddhi and others point to Him.

_Inferences_. Whenever there is an instrument, there is some one to use it. Buddhi and others are instruments. There is therefore one who guides these. _Sridhara_.) In this matter of self instruction, hear the story of an Ava-dhuta (an ascetic who renounces all worldly attachments and connections.)

SELF-INSTRUCTION.

*SKANDHA XI. CHAP. 7-9.*

Yadu asked an Ava-dhuta how he could get that clear spiritual vision, by which he was able to give up all attachments, and roam like a child in perfect bliss.

The Ava-dhuta replied: --

I have many Gurus, O king -- Earth, Air, Akasa, Water, Fire, the Moon, the Sun, the pigeon, the huge serpents, the ocean, the insect, the bee, the elephant, the collector of honey, the deer, the fish, Pingala, the osprey, the child, the maid, the maker of arrows, the serpent, the spider and the wasp. These are my twenty four Gurus.

Though oppressed by the elements, the Earth does not deviate from her path, as she knows that they are only guided by the divine law. This forbearance I have learned from the Earth. I have learned from the mountain (which is a part of the Earth) that all our desires should be for the good of others and that our very existence is for others and not for self. I have learned entire subordination to other's interests from the trees (also part of the Earth).

I have learned from the vital air, that one should be content only with such things as keep up the life and should not care about the objects of the senses. (The sage should keep up his life so that his mind be not put out of order and his mental acquisitions lost; but at the same time he should not be attached to the objects of the senses, so that his speech and mind be not disturbed.)

Though placed in the midst of the objects with different attributes, the Yogi should not be attached to them. This I have learned from the outside air. The soul enters the body and the bodily attributes seem its own, but it is not so. The air is charged with smell, but the smell is no attribute of air.

Atma is all pervading and it is not affected by the body and bodily attributes. This I have learned from Akasa which, though all pervading, seems to be conditioned by clouds and other objects.

Transparency, agreeability and sweetness, I have learned from water. The sage purifies others like water.

Powerful in knowledge and glowing with asceticism, the sage receiving all things does not take their impurities even as fire.

Fire eats the sacrificial ghee when offered to it and consumes the sins of the offerer. The sage eats the food offered to him by others but he burns up their past and future impurities.

Fire is one though it enters fuels of various sorts.

One Atma pervades all beings, however different they may appear by the

## action of Avidya.

Birth, death, and other affections are states of the body, not of Atma. The moon looks full, diminished and gone, though it is the same in all these states.

The sun draws water by its rays and gives it all away in time. The sage takes in order to give, and not in order to add to his own possessions.

The sun reflected on different surfaces appears to the ignorant as many and various. The Atma in different bodies, even appears as such.

Too much attachment is bad. This I have learned from a pair of pigeons. They lived in a forest. One day they left their young ones in the nest and went about in search of food for them. When they returned they found the young ones netted by a hunter. The mother had too much affection for the young ones. She fell into the net of her own accord. The father also followed suit and the hunter was pleased to have them all without any exertion of his own.

The huge Ajagara serpent remains where he is and is content with whatever food comes to him.

The sage is calm and deep, not to be fathomed or measured. He is limitless (as the unconditioned self is manifested in him). He is not to be disturbed even like the tranquil ocean. The ocean may receive volumes of water from the rivers at times or may receive no water at other times. But it remains the same, even as the sage at all times.

He who is tempted by woman is destroyed like an insect falling into fire.

The bee takes a little from every flower. The Sanyasi should take only a little from each Grihastha, so that the Grihastha may not suffer.

The bee extracts honey from all flowers big or small. The Sage should extract wisdom from all Sastras big or small. Do not store anything for the evening or for the morrow. Have only so much for your _bhiksha_ (alms given to a Sanyasi) as may suffice for one meal. The bee is killed for his storing.

The Bhikshu shall not touch a woman though made of wood, even with his feet. The elephant is shewn a female and is drawn into a trap. The woman is the death of the sage. He should never approach her. The elephant seeking a female is killed by stronger elephants.

The miser neither gives nor enjoys his riches. What ever he collects with difficulty is carried away by some one else. The collector of honey carries away the honey collected by others. He does not make it by his own effort. The Sanyasi without any effort of his own gets food from the Grihasthas, as it is their duty to feed him.

Do not hear vulgar songs. The deer is attracted by songs and is entrapped.

The love of taste is to be conquered above all, for it is most difficult to conquer. When the sense of taste is controlled, all other senses are controlled. The fish is killed when tempted by the bait.

Pingla, a courtesan of Videha waited the whole day for some lover who might come and make presents to her, with breathless expectation. The night approached and she grew restless She then thought within herself: -- "For what a trifle, am I so uneasy. Why not seek Ishvara, the eternal giver of all pleasures and all desires." She gave up all hopes and expectations that troubled her ere long and became happy. She had good sleep in the night. It is hope that gives us trouble. Without hope we are happy.

When the bird kurara (osprey) gets some flesh to eat, the stronger birds kill him. He is happy when he renounces the flesh. Renunciation of dear objects is good for the sage.

The child has no sense of honor or dis-honor. It has not the thoughts of a man of the world. It is self content and it plays with self. I roam about like the child. The child is however ignorant, but the sage crosses the limits of the Gunas.

Some people came to select a bride. The maid was alone in the house. She received the men who came. She went to a solilary place to beat off the impurities of the rice for their meal. She had shell-made bracelets on her wrists. These made a great noise. She felt disgust and broke the bracelets one by one, till only one remained on each hand. When there are two or more at one place, they cause a jarring sound, and they quarrel. I have therefore earned solitariness from the maid.

I have learned concentration of mind from the maker of arrows.

The serpent has no home. It roams in solitude. So do I.

Narayana draws in the whole creation at the end of the Kalpa and becomes one, the resort of all.

By Kala Sakti, the thread, Mahat, first comes out and the universe is again brought into manifestation. The spider brings the thread out of himself, spreads out the web and devours it himself.

(There is a kind of wasp, which catches a particular insect and carries it into a hole. It is supposed that the insect assumes the form of the wasp through fear.) When either through affection, hatred, or fear, a man throws his whole heart upon some object and the mind holds it fast, he attains the form of that object. I have learned this from the wasp.

Thus I have learned from my Gurus, My own body is also my Guru. I have learned from it dispassion and discrimination. The body is born only to die. Constant misery is its lot. I know the truths, by a discriminative study of the body. Still I regard it as not mine and so I feel no attachment for it (The body belongs to the dogs and jackals who devour it after death. _Sridhara_.)

What does not a man do for the enjoyment of the body -- but it comes to an end after all, having created the germs of another body.

The possessor of the body is now drawn away by this sense, now by that sense, now by this action now by that action. The senses suck his very life blood, even as the many wives of one husband.

The Lord created vegetable and animal bodies. But he was not satisfied with them. For the human body only has the power to perceive Brahman.

Therefore after many births, when the human body is once attained, one should strive promptly for his supreme bliss.

Yadu heard these words of wisdom, and he gave up all attachments.

ATMA A REFUTATION OF THE SCHOOL OF JAIMINI.

*SKANDHA XI. CHAP. 10.*

Sri Krishna continued: --

(Self-study is the first stage. It leads to the power of discrimination. Without self study no progress is possible. Therefore Sri Krishna speaks of it as an essential condition. He then goes on to the next stage of preparation.)

"Subject to what I have said as to one's own duties (in Pancha Ratra and other Vaishnava works; _Sridhara_) and knowing me to be the final resort, you should dispassionately follow the Varna-Asrama and family duties. (But how is dispassion possible?) With the mind purified by the performance of duties, reflect on this that worldly men take up things, thinking them to be real but the end shews that they are not so.

"Objects of desire are unreal, as their perception as separate entities is caused by the senses and they are altogether sense-made. Even they are as unreal as dreams and fancy, both caused by the mind."

(Actions are fourfold, (1) those that have the fulfilment of selfish desires for their object or Kamya Karma, (2) those that are prohibited by the Scriptures or Nishiddha Karma, (3) those that are required to be daily performed or Nitya Karma, (4) those that are required to be performed on certain occasions or Naimittika.

The first two are Pravritta or selfish Karma. The last two are Nivritta or unselfish Karma. The Smritis say that those who want Moksha or liberation must not perform Pravritta Karma. But they should perform Nitya and Naimittika Karma, as their non-performance might give rise to obstacles.) Perform Nivritta Karma and being devoted to Me, give up all Pravritta Karma. But when you fully enter the path of wisdom, then you need not care much even for Nivritta Karma. Constantly practise Yama. Being fixed on Me, you may sometimes practise Niyama (Yama and Niyama are detailed in the 19th chapter.)

"Devotedly follow one Guru, who knows Me and is full of Me, being calm and quiet at heart.

"Be humble and unenvious, active, free from the sense of "Mineness", strong in friendship (towards the Guru. _Sridhara_) not over-zealous, eager to know the truths and free from malice. Do not indulge in idle talk. Be indifferent to wife, son, house, land, relations, riches and all other things, for Atma is the same every where and its working is the same in all bodies.

"This Atma is neither the gross body nor the subtle body. It is the self illumined seer. Fire that illuminates and burns is separate from the fuel that is illuminated and burnt.

"The fuel has beginning and end. It is big and small. It is of various kinds. The fire that pervades it is limited by the nature of the fuel. So Atma which is separate from the body bears the attributes of the body.

"The birth and re-birth of the Jiva have their origin in the gross and the subtle body, which are the outcome of the Gunas, subordinated by Isvara. The knowledge of Atma (as separate from the body) cuts off the course of rebirths.

"Therefore by seeking after knowledge fully realise that Atma in self is separate and is beyond the body. Then by degrees do away with a sense of reality in respect of the gross and the subtle body.

"The preceptor is the lower piece of wood used for kindling the sacred fire. The pupil is the upper piece of wood. The teachings form the middle portion of the wood where the stroke is made. Vidya is the pleasing fire that comes out. (The pupil by constant questioning should extract the fire of wisdom from the Guru _i.e._ one should learn Atma Vidya from his Guru.)

"The pure wisdom that is thus acquired from the Guru shakes off the Maya that is begotten of the Gunas. It burns up the Gunas themselves, which constitute this universe of re-incarnation and then it ceases of itself. The fire consumes the fuel first and then it is extinguished of itself.

"Or if you think that the doers of actions, their pleasures and pains, the enjoyers and sufferers (Jivatmas or Egos) are many and that the place and time of enjoyment and suffering, and the scriptures relating thereto and to the enjoyer or sufferer are all alike not constant."

(We have found in the former slokas that Atma is one and constant. It is self manifest and it is conciousness itself. When we speak of Atma as the Doer, the Enjoyer and so on these attributes really relate to the body which forms the phenomenal basis of Atma. Every thing else besides Atma is transitory and formed of Maya. It has been therefore said that one should free himself from all attachments and should attain liberation by the knowledge of Atma. This is the conclusion arrived at by a reconciliation of all the Srutis. But there is another school, that of Jaimini, which arrives at a different conclusion. To remove all doubts whatsoever, the author refers to it for the sake of refutation. The followers of Jaimini deem Jivatmas -- the doers and enjoyers in all beings to be essentially separate and many. According to them, Atma is known by the feeling of "I-ness." Now this feeling is different in different bodies. "I am the doer" "I am the enjoyer" every one feels this separately for himself. There is no one Parmatma, which is the essence of all these Jivatmas and which is above all transformations. Therefore freedom from attachments or dispassion is not possible. You may think, that the enjoyments are transitory, and so also that the time and place of enjoyment, the scriptures that enjoin them, and the _enjoying_ Atma itself are not constant. Hence you may justify dispassion. But all this is not a fact. This is the argument of the followers of Jaimini. _Sridhara_.)

"And if you consider that all substances are constant by the eternal flow of their existence and that consciousness grows and is separate according to the difference in every particular form." (According to the followers of Jaimini there is no break in the objects of enjoyment nor are they formed of Maya. All substances perpetually exist by the constancy of their flow. They say that there was no time, when the Universe was not what it is. Therefore there is no maker of the Universe, no Ishvara. And the Universe is not a delusion -- Maya. It is what it appears to be. There is no one and constant consciousness of which the essence is Atma. "This pot" "this cloth" -- Our consciousness grows by the process of perceiving these differences. Therefore consciousness is not constant and it has separate forms. The hidden purport is this. Atma is not absolute consciousness itself, but it is transformed into consciousness. But you can not say, because it is subject to transformation, therefore it is transient. For it has been said authoritatively that its transformation into consciousness does not interfere with its eternity. Therefore for the purpose of liberation (Mukti), Atma can not transform itself without the help of the senses &c. And if Atma attains liberation, in the state of jada (or unconsciousness) nothing is gained. Therefore the best path to follow is that of Pravritti or Inclination and not that of Nivritti or Disinclination. _Sridhara_. The above commentaries of Sridhara form one of the best expositions of the philosophy of Jaimini. Only the last passage requires a little elucidation. Atma in itself is not consciousness. Its transformation into consciousness is its highest evolution or Mukti. Now this transformation is caused by the perception of objects, it is made complete by the perception of all objects and it is made constant by a constant desire for all objects. This object, or that object may vanish, this man or that woman may die, this flower or that flower may perish, but there is no time when the objects as a class do not exist, when there is no enjoyer, no object to be enjoyed. So there is a constancy in the desires. Therefore one must form attachments, have desires, that Atma be made fully conscious. But if Atma be left to itself, it will remain Jada or unconscious. There is nothing to be gained by this. Therefore one should persistently follow the path of desires as laid down in the Karma Kanda of the Vedas, analysed by Jaimini in his Purva Mimansa. One should not give up Vedic Karma and selfish desires as he is taught to do in the Jnana Kanda of the Vedas, the Upanishads, as analysed by Vyasa in his Uttara Mimansa, and as expounded by Sri Krishna in the Bhagavat Gita. It must be remembered that this philosophy of Karma, so effectually refuted by Sri Krishna, was suited to the materialistic cycle of evolution, when Rajas had to be sought rather than put down. The minerals and vegetables were unconscious. The animals shewed a slight development in consciousness. But the full development was in Man. And this was due to the pursuit of the Path of Inclination or Pravritti Marga up to a late period in the past history of the Universe. Notwithstanding the attacks of Sri Krishna, the school of Jaimini had its followers till the time of Sri Sankaracharya, when Mandana Misra the most learned Pandit of the time, was its chief exponent. After his memorable defeat by Sri Sankaracharya the Mimansakas fell into disrepute and Vedic Karma became a thing of the past.)

"Granting all that, O dear Uddhava, all Atmas have constantly their births and other states, by connection with the body and by reason of the divisions of time." (_i.e._ though you may say that Atma itself is transformed, still you can not deny that the transformations take place by its connection with the body and that they are brought about by time.)

"It follows then that the doer of actions, the enjoyer of joys and the sufferer of sorrows is dependent on other things." (For Atma is dependent upon the body and upon time for its highest transformation. Sridhara says if Atma is the doer and enjoyer, why should it do wrong acts and suffer sorrows if it were independent. Therefore Atma must be dependent according to the Mimansakas). Now who in seeking his greatest good would worship one that is dependent on others?

"(Do not say that those who know Vedic karma thoroughly are always happy and only those that do not know that are unhappy. For it is found that -- _Sridhara_) even wise men sometimes have no happiness and the ignorant have no misery. Therefore it is mere vanity (to speak about Karma). Even if (the followers of the path of Pravritti) know how to gain happiness and destroy misery, they certainly do not know the means by which they can get over death. And when death is near at hand, what objects of desire can give joy? What can please the victim that is carried to the place of sacrifice? (This is so far as this life is concerned. Then as to life after death). What you hear about Svarga life, even that is as bad as the life we lead on this earth. For in Svarga, there is jealousy, there is fault finding, there are inequalities and consequent uneasiness, and there is a finality in the enjoyments and the desires are full of obstacles, even as agriculture is and so after all even Svarga is of no good. When the Vedic Karma is properly performed without any obstacle whatsoever, hear how the performer of Karma loses the place acquired by his Karma. He makes offerings to Indra and other Devas by the performance of Yajna and he goes after death to Svarga. There he enjoys heavenly objects like the Devas, objects acquired by his own Karma. He moves in white chariots the acquisitions of his own merits, among Deva girls and is adored; by the Gandharvas. The chariot moves at his will. It is adorned by small bells. He whiles away his time with the Deva girls in the gardens of Svarga and he does not know his own fall. But he remains in Svarga only so long as his merit is not exhausted. And when the merit is run out, down falls the man by the force of time, even against his will. (The above is the course after death of those who perform Kamya Karma, according to Vedic rules. This is one way of following Pravritti Marga. There is another way -- the following up of one's own inclinations, in disregard of the Vedic rules. The next Sloka refers to the performers of prohibited Karma). And if again a man indulges in the prohibited acts, through evil company, if his senses are not controlled, and if in consequence, he is passionate indiscriminate, greedy, excessively fond of women, and unkind to other beings, if the man kills animals wantonly and worships Pretas and Bhutas, he goes, driven by the law, to the Narakas and finds there intense Tamas.

"Therefore karma (selfish actions) ends in unhappiness. By performing karma with the body, men seek the body again. What happiness is there in the possession of this transitory body? The Lokas and Lokapalas have to fear me, they who live for one full day of Brahma. Even Brahma who lives for 2 Parardhas has fear of me."

(Therefore Pravritti Marga leads to evil. It should be shunned and Nivritti Marga should be adopted. This is the purport. _Sridhara_).

(Now Sri Krishna goes on to refute the first two assumptions (1) that Atma is the doer and (2) that Atma is the enjoyer). The Gunas create

## actions and the Gunas lead the Gunas. (The Gunas are Satva, Rajas and

Tamas. These primal attributes of Prakriti give rise to all her manifestations. The Indriyas, the senses, and the mind are Satvic and Rajasic transformations of the Ahankara manifestation of Prakriti. So they are the Gunas first referred to. The senses and the mind create

## actions. Our actions are all prompted by them and not by Atma. So Atma

is not the doer. It may be said however that the senses and the mind are guided by Atma. But it is not so. The primal attributes (Gunas) lead the senses and the mind (Gunas). If Satva prevails in a man his actions are Satvic and so on. It is the nature of the Prakritic transformations of a man that determines his actions. This is only an elaboration of Sridhara's notes.)

The Jiva enjoys the fruits of Karma, being connected with the Gunas (The enjoyment by Jiva is also due to its phenomenal basis. "Connected with the Gunas" _i.e._ connected with the senses and other Prakritic elements. Jivatma dwells in the body. When the house falls down, he occupies another house. When the houses are merely halting stations in his long journey, he does not care much for the house itself, he does not identify himself with the house. So when Jivatma becomes indifferent to the body, it is not affected by the changes of the body. When a house burns, the dweller in the house feels pain. When the house is comfortable, the dweller in the house feels pleasure. His connection with the house is however temporary.)

As long as there is difference in the Gunas (i. e, Guna transformations, Ahankara &c.), so long there is plurality in Atma. As long as there is plurality so long is it dependent on others. (The difference in Jivatmas or individuals, is not due to any difference in Atma, but to differences in the Guna transformations which give rise to the body. Dependence is also an accompaniment of those transformations),

So long as Jiva is dependent on others it has fear from Ishvara. Those that worship the Guna transformations are given up to sorrow and they become deluded.

BONDAGE AND LIBERATION.

*SKANDHA XI. CHAP. 11.*

Uddhava asked: --

"Atma dwells in the transformations of the Gunas forming the body. Why should it not be bound down by the Gunas. Or if Atma is free (like Akasa) why should it be at all in bondage? What are the indications of Atma in bondage and of liberated Atma? Is Atma ever in bondage? (for connection with the Gunas is eternal. _Sridhara_) or ever in liberation (for if liberation is a state to be acquired, Atma can not be permanent. _Sridhara_)"

Sri Krishna replied: --

"Bondage and liberation are terms applied to Me not with reference to my real self, but with reference to My Gunas (the Guna limitations, Satva, Rajas and Tamas that are subordinate to me. _Sridhara_). The Gunas have their origin in Maya. Therefore I have neither liberation nor bondage.

"Sorrow and delusion, joy and grief, even the attainment of body -- these are all due to Maya. The dream is only an illusory form of the mind, even so the course of births is not real. Vidya and Avidya both proceed from My Maya, O Uddhava. I am one and the Jiva is only my part (as the ray is of the sun). The bondage of Jiva is caused by Avidya and its liberation by Vidya. This is eternally so. Now I shall tell you the different indications of the imprisoned and the liberated Jiva. (The difference is twofold: that between Jiva and Isvara and that amongst the Jivas themselves. The author first speaks of the former. _Sridhara._) Jiva and Isvara though of different attributes dwell in the same body. They are two birds like each other (for both are manifestations of conciousness), companions that have made a nest for themselves (the heart), in the tree of body, of their own free will.

"Of these one (the Jiva) eats the fruits of the tree. The other (Isvara) though not a partaker of the fruits is the mightier of the two. For He who does not partake of the fruits is the knower of self as of others. But the partaker of fruits is not so. He (Jiva) who is joined with Avidya is always imprisoned. He (Ishvara) who is joined with Vidya is always liberated. (Maya of Ishvara or Vidya does not throw a veil round and does not delude). The "conscious" are two in every individual. The consciousness of Isvara is universal. Jivatma however takes upon himself the limitations of individuality and becomes the conscious centre in every man. "I perceive" "I conceive" "I do," that "I" is Atma limited by the sense of individuality. The perception and conceptions are of Jivatma and he is the partaker of the fruits. This "Jiva" element in an individual is in bondage. But the Isvara element in him is always liberated. And Jiva becomes liberated, when the individual limitation is withdrawn).

"(Now the difference amongst Jivas liberated and imprisoned).

"The liberated (Jiva) though dwelling in the body does not dwell in it as it were, even like one aroused from dream. (The awakened man remembers his dream body, but realises it as unreal, So the liberated Jiva looks upon his body as unreal or a temporary halting station, not a part of his own self). The ignorant identifies himself with the body, like the man in dream.

"The senses perceive the objects of the senses. The Gunas perceive the Gunas. The wise (Jiva) does not identify self with these. He is therefore not distracted.

"The ignorant, however, while dwelling in this body brought about by prior Karma, in which the senses act, thinks that he is the doer and becomes thus bound down.

"The wise one sees with disgust that the actions of others bind him. Sleeping, sitting, walking or bathing, seeing, touching, smelling, eating or hearing, the wise (Jiva) does not bind himself like the ignorant, for in those acts, he realises that the Gunas (senses) perceive (and not his self). He dwells in the body, but is not attached to it, like the Akasa, the sun and the air. (Space is in all things, but the things form no part of space. The sun becomes reflected in water, but is not attached to water. The air moves about all around, but does not become attached to any thing). By the force of dispassion, the vision becomes clear. All doubts are removed. And the wise (Jiva) rises as it were from sleep, and withdraws himself from the diversities (of body and other material objects).

"The Jiva whose Pranas, Indriyas, Manas and Buddhi function without the promptings of self-centred desires is freed from the attributes of the body though dwelling in the body.

"Whether injured by others or adored the liberated Jiva is not affected in the least. He neither praises nor blames others for their good or bad deeds or words. He knows no merits nor demerits. He looks on all with an equal eye. He does not do anything, he does not say anything, he does not think on any thing, good or bad. He is self-entranced and moves like a sense-less being (Jada).

"If a man well-versed in the Vedas is not fixed in the Supreme, his labour becomes fruitless like that of a man who keeps a breeding cow that bears no calf. A cow that does not give milk, an unchaste wife, a body that is under the control of others, an undutiful son, wealth that is not given to the deserving and words that do not relate to me: he only keeps these whose lot is misery.

"With discrimination such as this do away with the notion of diversity in self. Then fix your purified mind in Me, who am all pervading, and desist from everything else.

"If you can not fix your mind in Me, then offer up all your actions unconditionally to Me. Hear with faith the words that relate to Me. Sing of Me, meditate on my deeds and Incarnations. Imitate these. Whatever you do, do that for Me. Then will be gained, O Uddhava, fixed devotion to Me. That devotion (Bhakti) is to be acquired in the company of Sadhus."

SADHU AND BHAKTI.

*SKANDHA XI. CHAP. 11-12.*

Uddhava asked: --

"Who according to Thee is a Sadhu? What sort of Bhakti (devotion) may be offered to Thee?"

Sri Krishna replied: --

"Compassionate, harmless, forgiving, firm in truth, faultless, impartial, doing good to all, undisturbed by desires, self restrained, mild, pure, not asking for anything, indifferent, temperate in eating with controlled mind, steady in the performance of duties, seeking refuge in me, given to meditation, careful, profound, patient, having control over the six-fold waves (hunger, thirst, sorrow and delusion, infirmity and death), not seeking respect from others, but respecting others, able, friendly, tender-hearted, wise, such is a Sadhu. He who knowing my injunctions and prohibitions in the performance of one's own Dharma or duties of life, even gives them all up for my sake is the best of all Sadhus. Those who seek me and nothing else, whether they know or not what I am, are the best of My Bhaktas.

"To see, touch and worship My symbols and my votaries, to serve and adore them, the humble recital of My glory and of My deeds, Faith in hearing words about Me, constant meditation on Me, the offering up of all gains to Me, even the offering up of self in a spirit of service, the observance of the sacred days, rejoicings in the houses set apart for Me (all good Hindus have a house or room set apart for divine worship), initiation according to the Vedic and the Tantric System (one who is initiated is to recite the Mantras a certain number of times, every morning and evening and he can not take his meals without doing so in the morning) to observe fasts, enthusiasm in founding My image for worship, and in founding gardens, buildings and towns (in connection with My worship) humility and silence about one's own good deeds, -- these are the indications of Bhakti.

"Sun, Fire, the Brahmana, the Cow, the Vaishnava, Akasa, Air, Water, Earth, Atma, and all beings -- these are the eleven places of my worship.

"I am to be worshipped in the Sun, by Vedic Mantras, in the fire by sacrificial Ghee, in the Brahmana by hospitality, in the cows by the offer of grass, in the Vaishnava by friendly treatment, in the Akasa of the heart cavity by meditation, in the air by the contemplation of Prana, in the water by offerings of libation and so forth, in the Earth by secret Mantras, in Atma by experiencing (Bhoga) and in all beings by equality.

"In all these places of worship I am to be meditated on as with four hands, bearing conch, disc, club and lotus.

"He who worships Me as above and serves the Sadhus acquires Devotion. Except by devotion that is acquired in the company of Sadhus, there is hardly any other way of liberation. I am not so easily attainable by Yoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts, charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas or Yamas as by the company of Sadhus. Even those that are the lowest by birth, those that have Rajas and Tamas predominant in them, the Daityas, Asuras, and Rakshasas attain me easily by the company of Sadhus. The Gopis in Vraja, the wives of the Vedic Brahmanas did not read the Vedas, they did not observe fasts, they did not perform Tapas, but they attained Me, through the company of Sadhus. Therefore O Uddhava care not for Srutis or Smritis, for biddings and for forbiddings. Have recourse to Me, the Atma of all beings, with all devotion, and thou shall have no fear from any quarter."

(The following stages are to be marked: --

1. Study of Nature and self instruction. 2. Self discrimination, resuting in the separation of the conscious Atma and the unconscious Non-Atma. 3. The understanding of what is bondage and liberation, and the relation between Jiva Atma and Parama Atma (Ishvara.) 4. The liberating process during which the rules are to be observed, sacrifices to be made, the duties of life to be performed and

## active good done to all beings. During this process, the whole

nature of the man becomes one of universal compassion and friendliness. Differences vanish. Good and bad become all alike.

The Jiva rests in his own Atma, which is the Atma of all beings, and then all is calm and quiet.

5. The company of Sadhus. 6. Devotion acquired in that company. 7. When Devotion (Bhakti) becomes a part of one's nature then the giving up of all rules, all karma, whether pertaining to the Srutis or the Smritis.)

WHY GIVE UP ALL KARMA

*SKANDHA XI. CHAP. 12.*

This Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He enters the cavity (called Adhara or prostatic plexus) with the Prana (energy) of sound (called Para). He passed through subtle mind-made forms (Pasyanti and Madhyama) in the plexuses called Manipura or Solar and Visuddhi or laryngeal and at last comes out as) very gross (Sound forms, called Vaikhari, consisting of) Matra (Measures, such as long, short &c), Svara (accents known as Udatta or high, Anudatta or low and Svarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.)

(The ruling idea is that the teachings of the Vedas and the Smritis are conveyed in articulate expressions and are adapted to planes corresponding to articulation. But articulation is the last and grossest expression of Divine Sound energy. In man the highest manifestation of sound energy, the primal voice, the divine voice, the first Logos, is Para. It is the Light which manifests the whole Universe. In that highest plane of manifestation there is no difference between Light and Sound. The seat of this Light is Mula-Adhara Chakra.

Coming down the line of material manifestation, this Divine Light, this Para Voice, become Pasyanti in the plane of causes, of germ thoughts, of root ideas, the Karana plane. The germs are transmitted in Man from birth to birth and in the Universe from kalpa to kalpa. They are the _causes_ of the subsequent manifestations, whether individual or universal. The Para voice passing through the causal plane, becomes the root-ideas or germ thoughts.

In the next plane, the Sukshma plane, the voice becomes the thoughts themselves or Madhyama.

The last expression of the Voice is the articulate expression, Vaikhari.

The Srutis and Smritis as written or spoken belong to the plane of lowest manifestation. They are governed by the root-ideas and ideas of the present universe, the root-ideas and ideas of the Rishis through whom they are manifested.

When you seek the _unmanifested_ light of the Logos, the Divine Voice, or only the first manifestation of that Voice, what care you about the lower manifestations, the Srutis or Smritis, what care you about karma that pertains to the lower planes?)

In Akasa, fire is only unmanifested heat (Ushman). It is manifested further down in the fuel. By friction in the fuel, it becomes a spark. Kindled by _Ghee_, it becomes a flame. Such is my manifestation also in this articulate Voice.

So also the senses of action (Karmendriyas) and of perception (Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic perception, the thread-giving Pradhana, the transformations of Satva, Rajas and Tamas are all my manifestations. (_i.e._ I am manifested through all of them).

Primally, this Jiva Ishvara is unmanifested and one. But being the resort of the three Gunas, being the generator (Yoni) of the lotus (of the Universe), He becomes in time of divided energy, and appears as many, even like seeds that have found the soil.

This Universe exists in Me, even as a piece of cloth exists in threads.

The essence of this eternal tree of the Universe is Inclination. It begets flowers (Karma) and fruits (the fruits of Karma). Two are its seeds (Merit and de merit). Hundreds are its roots (the desires). Three are its stems (the Three Gunas). Five are its trunks (the five Bhutas, Akasa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight, Taste and Smell); the Ten senses and the mind are the branches of the tree. Two birds (Jivatma and Paramatma) make their nest on it. Wind, bile and phlegm are its dermal layers. Joy and sorrow are the two fruits of this tree. It extends up to the solar regions (for beyond the Solar system, the Triloki, there are no rebirths.) The country loving Gridhras (in the first sense, vultures and in the second sense, home loving men of desires) partake of one fruit (sorrow). And the forest frequenting Hansas (in one sense swans and in the other sense discriminating men who give up desires) partake of the other fruit (joy).

He who, through the favor of his Guru knows the One as becoming Many through Maya, knows the Truth.

Thus with the axe of wisdom, sharpened by whole-minded devotion acquired by the worship of the Guru, do thou calmly and steadily cut asunder the sheaths of Jiva and on attaining Paramatma, do thou let go of the instrument itself.

THE GUNAS.

*SKANDHA XI. CHAP. 13.*

Satva, Rajas and Tamas -- they are the Gunas of Buddhi (Prakriti), not of Atma -- control Rajas and Tamas by means of Satva and control Satva by Satva itself. When Satva grows in Man, he acquires Dharma, which is Devotion to Me. By worshipping Satvic objects Satva increases and Dharma is the outcome. That Dharma kills Rajas and Tamas and it increases Satva. When Rajas and Tamas are killed, Adharma which is an outcome of Rajas and Tamas is also killed. The scriptures, water, men, land, time, karma, regeneration, meditation, mantra and purification these ten are accessaries to the Gunas. Of these what the Sages praise are Satvic, what they blame are Tamasic, what they neither praise nor blame are Rajasic. Have resort to only those of them that are Satvic, for then Satva will increase. Dharma follows that increase and wisdom follows Dharma. But wisdom has its field only so long as memory lasts and the (Gunas) are not exhausted. Fire that is produced by the friction of bamboo pieces, burns up the forest and is then extinguished of itself even so the body caused by disturbance of the Gunas is extinguished of itself, (at that final stage).

(Of the scriptures, there are some that speak of inclination, others that speak of disinclination. The latter only are to be followed. Water which has a purifying effect, as that of a sacred place is to be used, not pointed water and wine. Bad men are to be shunned and good men are to be mixed with. Quiet solitary places are to be sought, not highways and gambling places. The time before sun rise is preferable for meditation not night fall or night. Nitya Karma is to be performed, not Kamya Karma. Initiation causes a second birth. Vaishnava or Saiva initiation is Satvic and not Sakta initiation. Meditation upon Vishnu is Satvic and not the meditation upon women or upon those that are hostile to Vishnu. The Pranava Mantra is Satvic and not the lower Kamya Mantras. The cleansing must be purification of self, not the mere cleansing of Deva houses. _Sridhara_. By these Satvic pursuits, Satva Guna prevails in man. When Satva prevails the whole nature becomes Satvic. The tendencies are all such as to lead to calmness, which is the essence of Satva. This is Dharma Adharma is the opposite of this. It is identified with such a nature as leads to distractions. Dharma is followed by wisdom. For when the mind is calm and tranquil, truths are reflected on it in their entirety and they are fully perceived. That wisdom lasts as long as memory lasts _i.e._ as long as Dvaita perception exists. But when the Gunas themselves die out, wisdom vanishes of itself, for when there is direct perception of Brahma as self, the knower, the known and knowledge become one and the same.)

HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES.

*SKANDHA XI. CHAP. 13.*

Uddhava asked: --

"Generally people know that the objects of the senses lead them to misery. How is it, O Krishna, they still follow them, like dogs, donkeys and goats?"

Sri Krishna replied: --

"When in the heart of the undiscriminating man, the false perception of 'I' arises (with regard to body &c.), the terrible Rajas takes possession of the Manas, which by its origin is Satvic. Doubts and desires arise in the mind. The mind then dwells upon attributes (oh! how beautiful, what a nice thing!) and acquires a strong liking for it. Guided by the passions, with the senses uncontrolled, deluded by the strong current of Rajas, the helpless man knowingly does things that bear evil fruits. The mind of the wise man is also distracted by Rajas and Tamas. But he sleeplessly controls his mind and he finds fault (with his own actions). He is not attached to them. Gradually and steadfastly offer up your mind to Me, being wide awake, at all times, controlling your breath and regulating your seat and you will then be able to control your mind.

"This is the Yoga, as taught by My disciples Sanaka and others."

Uddhava asked: --

"When and in what form did you teach Sanaka and others?"

Sri Krishna replied: --

"Sanaka and other Manas-born sons of Brahma asked their father as follows: -- The mind enters the Gunas (objects _i.e._ the mind naturally becomes attached to objects) and the Gunas (_i.e._ the objects when experienced) enter the mind (as desires). How can those that want to cross over (the objects) and to become liberated cause a separation between the two?

"Brahma could not gauge the question in his own mind. So he meditated on me. I appeared before him as a Hansa. (The Swan can discriminate between milk and water. So the bird symbolises a discriminating sage.) The Brahmanas and Brahma asked: 'Who art thou?' I said as follows: --

"O Brahmanas does your question relate to Atma -- If so, Atma is not many. So the question does not arise. And who will reply to whom?

"If your question relates to the body, then also the elements composing the body being the same in all beings, and Atma being the same in all, your question is meaningless.

"Whatever is perceived by the senses and the mind, I am that -- There is nothing besides Me. Rightly know this to be so.

"True the mind enters the Gunas and the Gunas enter the mind. The Gunas and mind thus mutually blended are but the body of the Jiva, its reality being My own self. (If mind wedded to objects, be the essence of Jiva, then their separation is not possible. But the essence of Jiva is Brahma. Mind is only attributed to Jiva. And Jiva's connection with the objects is through the properties of the mind. Therefore Jiva by realising that it is Brahma will find out that the objects have no existence as far as its own self is concerned. Therefore by devotion to Bhagavat, Jiva completely rests in its own self. _Sridhara_. This is not a separation of Manas and objects, but the withdrawal of self from both.)

"By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas also (being turned into desires) take a firm hold of the mind. Knowing Me to be thy own self give up both (the objects and the mind wedded to them.)

"Wakefulness (Jagrat), Dream (Svapna) and Dreamless sleep (Sushupti) are states of mind, caused by the Gunas, Jiva is beyond all these states. For it is the witness of all these states. The bondage caused by mind imparts the actions of the Gunas to Atma. Therefore being fixed in Me, the Fourth (_i.e._ beyond the three states of consciousness), get over the bondage of mind. That will be the (mutual) giving up of the mind and the Gunas. This bondage of Atma is caused by Ahankara (the sense of 'I-ness') Know this to be the cause of all evils. Knowing this, be fixed in the Fourth, and give up all thoughts of _Sansara_ (_i.e._ of mind and of the connections caused by mind.)

"So long as the idea of manifoldness is not destroyed by reasoning, man dreams in ignorance even in the wakeful state, just as in dream, the ignorant man thinks he is wakeful.

"All things, other than Atma are unreal. The differences made amongst them (such as, this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasin), the different destinations (Svarga and other Karmic fruits) and even Karma (action) itself are unreal, so far as Atma is concerned.

"He who throughout the constantly following stages of life (childhood, youth, age etc.) perceives the objects in the wakeful state, with the help of all the senses, he who perceives the likes of those objects in dream in the heart, and he who brings those perceptions to an end in dreamless sleep are all one and the same. For the same memory runs through all these states. The Lord of the senses is one and the same. (The outward senses perceive the wakeful state. Mind, perceives the dream. Buddhi perceives dreamless sleep. Atma, is the Lord of all these senses).

"Ponder well over this that the three states of mind are caused in Me by the Gunas, through My Maya. Knowing this definitely, cut asunder the source of all doubts (Ahankara) by the sword of wisdom sharpened by reasoning, the teachings of Sadhus, and the Srutis. And worship Me, that dwell in the heart.

"Look upon this Universe as a delusion, a play of the mind. Now seen, now destroyed. So rapid is the succession, that it is like a whirling fire brand that looks circular (on account of the rapid motion, though it is not circular). One consciousness appears as many. The phenomenal existence (_Vikalpa_) caused by the threefold Guna transformations is but Maya, a dream.

"Turn away your sight from this object world. Give up all desires. Be calm and find bliss in the perception of self. At times you will have experience of the objects in your daily life (for getting the necessaries of life). But what you have once thrown aside as unreal shall not be able to cause delusion in you. Till the fall of your body, the objects will haunt you like things of the past, stored as it were in memory alone. This frail body, through which he has known his real self, may rise or sit, may move away from its place or come back, just as chance will have it, but the Siddha sees it not, even as an inebriate person does not see the cloth he puts on.

"The body waits with the Pranas and Indriyas till the _Commenced_ Karma exhausts itself. But being fixed in Samadhi, the knower of the truth does not care for the body and the object world, which are all visionary to him.

"I said all this to the Brahmanas and came back to my own abode."

BHAKTI YOGA.

*SKANDHA XI. CHAP. 14.*

"O Krishna, thou speakest of Bhakti Yoga. Others speak of other expedients. Are they all same or is any one of them superior to others?"

Sri-Krishna replied: --

"The tendencies of men are different, according to the differences in their nature. So different paths have been spoken of. But the regions (or fruits) acquired by the votaries of the other paths, and as created by their actions have a beginning and an end, a miserable future and an end in Tamas. The pleasures there are small and they are not unmixed with sorrow. Where is that bliss to be found in objects that is to be found in Me.

"Fixed in Me, and finding bliss in Me, all is blissful to My votaries. They do not wish for universal supremacy, they do not ask for supremacy over Svarga, Bhur or Patala, they do not long for Siddhis, they do not even ask for Mukti. Surrendering Self to Me they wish for nothing else but Myself. Brahma, Siva, Sankarshana, Lakshmi and My own form are not so dear to Me, O Uddhava, as thou art to Me. I always seek my Bhaktas. It is they only that know what bliss they enjoy, Bhakti consumes all impurities, even as fire consumes the fuel. Yoga, Sankhya, Dharma, study of the scriptures, asceticism, or relinquishment nothing wins me so much as powerful Bhakti does. I am attained only by faithful Devotion. Bhakti purifies the Bhaktas, even though they be Chandalas by birth.

"Dharma, though combined with truth and compassion, wisdom though wedded to asceticism, do not completely purify self, if devotion to Me is wanting. How can mind be purified without Bhakti. For by Bhakti the hairs stand on end, the heart melts away and tears of bliss run down the cheek. Words become choked with devotional feelings. The Bhakta weeps, and smiles, and sings and dances forgetting himself. Such a Bhakta (not only purifies self, but) he purifies the whole world.

"Gold loses its impurities under fire and regains its own form. Atma (Jiva Atma) shakes off its impurities under Bhakti Yoga and regains its own form. As Atma becomes more and more purified, by hearing and meditating on the sacred sayings about Me, it sees more and more of subtle objects, as the eye touched with collyrium does.

"Think of objects and your mind will be attached to objects. Think of Me and your mind will be attached to Me. Therefore fix your mind on Me, giving up all other thoughts.

"Shun from a distance the company of women and of those that keep the company of women. Be self controlled. Go to a solitary place, free from dangers and then sleeplessly meditate on Me.

"There is not so much misery, so much bondage from other quarters as from the company of women and of those that associate with them."

MEDITATION.

*SKANDHA XI. CHAP. 14.*

Uddhava asked: --

"O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of that meditation and what it is?"

Sri Krishna replied: --

"Be seated on an Asana (Seat), that is neither high nor low (say, a blanket), with your body erect and in an easy posture. Place your hands on the lap. Fix your gaze on the tip of the nose (in order to fix the mind). Purify the tracks of Prana by Puraka, Kumbhaka and Rechaka, and then again in the reverse way (_i.e._ first breathe in by the left nostril with the right nostril closed by the tip of the thumb, then close the left nostril by the tips of the ring finger and the little finger and retain the breath in both the nostrils. Then remove the tip of the thumb, and breathe out through the right nostril. Reverse the process by breathing in through the right nostril then retaining the breath in both the nostrils and then letting out the breath through the left nostril). Practise this Pranayama gradually with your senses controlled.

"'Aum' with the sound of a bell, extends all over, from Muladhara upwards. Raise the 'Aum' in the heart, by means of Prana (twelve fingers upwards) as if it were the thread of a lotus-stalk. There let Bindu (the fifteenth vowel sound) be added to it. Thus practise Pranayama accompanied by the Pranava reciting the latter ten times. Continue the practice, three times a day and within a month you shall be able to control the vital air. The lotus of the heart, has its stalk upwards and the flower downwards, facing below (and it is also closed, like the inflorescence with bracts of the banana. _Sridhara_). Meditate on it however as facing upwards and full-blown, with eight petals and with the pericarp. On the pericarp, think of the Sun, the Moon, and Fire one after another. Meditate on My form (as given in the text) within the Fire. First Meditate on all the limbs. Then let the mind withdraw the senses from their objects. Then draw the concentrated mind completely towards Me, by means of Buddhi. Then give up all other limbs and concentrate your mind on one thing only My smiling face. Do not meditate on anything else. Then with draw the concentrated mind from that and fix it on Akasa. Give up that also and being fixed in Me, (as Brahma) think of nothing at all. You shall see Me in Atma, as identical with all Atmas, even as light is identical with another light. The delusions about object, knowledge and action shall then completely disappear."

THE SIDDHIS

*SKANDHA XI. CHAP. 15.*

When the senses and the breath are controlled and the mind is fixed on Me, Siddhis or powers overtake the Yogi. There are eighteen Siddhis and eighteen Dharanas. Of these, eight belong to me (eight of them are normally the powers of Ishvara and they exist in a some what lesser degree in those that approach the state of Ishvara. _Sridhara_. The remaining ten cause the appearance of Guna _i.e._ they cause an excellence of Satva. _Sridhara_.)

1. _Anima_, the power of becoming as small as an atom. 2. _Mahima_, the power of increasing size.

3. _Laghima_, the power of becoming light. These three Siddhis relate to the body.

4. _Prapti_, to be in the relation of presiding Devas to the corresponding senses of all beings.

5. _Prakamya_, power of enjoying and perceiving all objects seen or unseen.

6. _Isita_, control over the energies of Maya in Isvara, over the lower energies in other beings.

7. _Vasita_, Non-attachment to objects. 8. _Kamavasayita_, the power of attaining all desires.

These are My eight Siddhis and they normally exist in Me.

1. The cessation of hunger and thirst. 2. The hearing from a distance. 3. Seeing from a distance. 4. Motion of the body with the velocity of the mind. 5. Assumption of any form at will. 6. The entering into another's body. 7. Death at one's own will. 8. Play with Deva girls. 9. The attainment of desired for objects. 10. Irresistible command.

These are the ten Siddhis that relate to the Gunas. There are also five smaller Siddhis.

1. Knowledge of the present, past and future. 2. Control over the Pairs, such as heat and cold &c. 3. Knowledge of other's minds. 4. Suspending the actions of fire, sun, water, poison &c. 5. Invincibility.

These are only illustrative of the Siddhis.

Now about Dharana or the modes of concentration of the mind.

Those that fix their mind on Me as pervading the Tanmatras acquire the power of becoming an atom.

Those that concentrate their mind on Me as pervading Mahat Tatva acquire _Mahima_.

The object of Dharana ... ... The power acquired

The Lord pervading the atoms ... Laghima.

Do. Do. Satvic Ahankara ... Prapti.

Do. Do. Sutra or Mahat ... Prakamya.

Vishnu the Lord of the three Gunas ... Isita.

Narayana, the Fourth, Bhagavat ... Vasita.

Nirguna Brahma (Brahma without attribute) ... ... ... Kamavasayita.

Lord of Sveta Dvipa (White Island) ... Cessation of hunger and thirst.

Akasa ... ... ... Distant hearing.

Sun ... ... ... Distant vision.

&c. &c. &c.

THE VIBHUTIS OR POWERS OF THE LORD.

*SKANDHA XI. CHAP. 16.*

The Sixteenth Chapter deals with the Vibhutis of the Lord, much in the same way as the tenth chapter of the Bhagavad Gita.

VARNA AND ASRAMA RULES.

*SKANDHA XI. CHAP. 17-18.*

The seventeenth and eighteenth chapters deal with Varna and Asrama rules.

WHAT ONE IS TO DO FOR MOKSHA.

*SKANDHA XI. CHAP. 19.*

Jnana (knowledge), Vairagya (dispassion), Vijnana (direct knowledge), Sraddha (faith) Bhakti (Devotion), these are the requisites of Moksha. The nine (Prakriti, Purusha, Mahat. Ahankara and the five Tanmatras), the eleven (five Jnanendriyas, five Karmendriyas and Manas), the five Bhutas, the three (Gunas), that knowledge by which one knows that these constitute all beings and that the One underlies all these is _Jnana_.

(The first training of the mind is to break up the objects into their component elements. Thus we can mentally resolve any object into its chemical elements and this Universe into a mass of homogeneous nebula. The process is to be carried further, till we get the Tatvas or the ultimate principles of the Sankhya philosophy. Then the next step is to realise the one Purusha as underlying all the Prakritic principles.)

Vijnana is the direct knowledge of the One by itself and not as pervading all Prakritic forms. (Jnana is indirect knowledge and Vijnana is direct knowledge of Brahma).

All the existing things being formed of the three Gunas have their growth, existence and end. What follows the transformation from one form into another, at all the three stages of beginning, middle and end, and what remains behind after the destruction of all forms -- that is the existing (Sat).

The Vedas, direct perception, the sayings of great men and logical inference are the four Pramanas or evidences. The world of transformations does not stand the test of any of them (_i.e._ there is only one real existence, the existence of the transformable and transformed world being only relative and unreal. This is the conclusion arrived at from all sources. Therefore the wise man becomes dispassionate to all things.

Transformation is the end of all actions. Therefore the wise man sees all the regions that may be attained by actions from that of Brahma downwards, as miserable and transitory even like the worlds that are seen. This is Vairagya or Dispassion.

I have told you already of Bhakti yoga. Hear again what I say. _Sraddha_ or faith in the nectar like sayings about Me, constant recitals about myself, steadiness in worshipping Me, the chanting of devotional hymns, the hearty performance of divine service, adoration by means of the body, worship of my votaries, the realisation of my existence in all beings, the directing of the daily actions and of the daily talks towards Me, the offering up of the mind to Me, the giving up of all desires, of all objects, of all enjoyments and of all joys for my Sake, the performance of Vedic karma all for Me -- by all these, Bhakti grows up towards Me.

THE SADHANAS OR EXPEDIENTS.

*SKANDHA XI. CHAP. 19.*

Yama consists of --

1. _Ahinsa_ -- the non-infliction of pain. 2. _Satya_ -- the practice of truth. 3. _Asteya_ -- Not even the mental stealing of other's properties. 4. _Asanga_ -- Non-attachment. 5. _Hri_ -- Modesty. 6. _Asanchaya_ -- Want of storing for the future. 7. _Astikya_ -- faith in religion. 8. _Brahmacharya_ -- Abstinence. 9. _Mauna_ -- Silence. 10. _Sthairya_ -- Steadiness. 11. _Kshama_ -- forgiveness. 12. _Abhaya_ -- fearlessness.

_Niyama_ Consists of

1. _Saucha_ -- bodily purity. 2. _Do_. -- Mental purity. 3. _Japa_ -- Mental repetition of Mantras or Names of deities. 4. _Tapas_ -- Asceticism. 5. _Homa_ -- Sacrificial offering. 6. _Sraddha_ -- faith. 7. _Atithya_ -- hospitality. 8. _Archana_ -- daily worship. 9. _Tirthatana_ -- Wandering on pilgrimage. 10. _Parartheha_ -- desire for the Supreme object. 11. _Tushti_ -- Contentment. 12. _Acharya Sevana_ -- Service of the spiritual teacher.

Yama and Niyama are practised by men, either for furtherance in life or for Moksha.

_Sama_ -- is fixing the mind on Me (and not mental quietness only).

_Titiksha_ -- is forbearance.

_Dhriti_ -- is the restraint of the senses of taste and generation.

The best _Dana_ (gift) is not to oppress any creature.

_Tapas_ -- is really the giving up of desires.

_Saurya_ -- or power is the control of one's own nature.

_Satya_ or Truth is the practice of equality.

_Rita_ -- is truth speaking that does not cause pain.

_Saucha_ -- is only non-attachment to karma, but _Tyaga_ is its complete renunciation.

The wealth to be coveted for is _Dharma_. I Myself am _Yajna_, Spiritual teaching is the _Sacrificial gift_, _Pranayama_ is the greatest strength.

_Bhaga_ is my Lordly state.

The best attainment is devotion to Me.

_Vidya_ is the removal of the idea of separateness from self.

_Hri_ is the abhorrence of all unrighteous acts (and not merely modesty.)

_Sri_ is (not merely riches but) virtues. Happiness is that which seeks neither happiness nor misery.

Misery is nothing but longings for enjoyment.

The Sage is he who knows about liberation from bondage.

He is ignorant who knows the body to be self.

The Path is that which leads to Me.

The evil path is that which distracts the mind.

The increase of Satva is Svarga (and not merely Indra Loka.)

The increase of Tamas is Naraka.

Guru is the friend and I am that Guru.

This human body is the house.

He is rich who is virtuous.

He is poor who is not contented.

He who has not conquered the senses is the helpless man.

The Lord is he who is not attached to the objects.

He is a slave who is attached to them.

THE THREE PATHS: KARMA, JNANA AND BHAKTI.

*SKANDHA XI. CHAP. 20.*

Uddhava said: --

"Karma is to be performed and Karma is not to be performed -- both are Thy injunctions in the Vedas. The Vedas speak of merits and demerits in connection with Karma. They speak of Varna and Asrama, of differences in time, space, age and objects, of Svarga and Naraka.

"The sense of right and wrong is not innate but it is acquired from the scriptures, and the same scriptures undermine all ideas of difference. All this is confounding to me."

Shri Krishna replied: --

"I have spoken of three paths leading to the attainment of Moksha by men -- Jnana, Karma and Bhakti Yogas. There is no other means what so ever of attaining Moksha. Jnana Yoga is for those that are disgusted with the performance of Karma and so give it up.

"Karma Yoga is for those that are not disgusted with the performance of Karma but are attached to it.

"He who perchance becomes fond of what is said or spoken of Me, but has no aversion for Karma nor has any undue attachment to it is fit for Bhakti Yoga.

"Perform Karma so long as you do not feel disgust for it or as long as you are not drawn by love for me. True to your duties, perform Yajnas but without any selfish desires. Do not perform prohibited Karma. Then you shall cross the limits of both Svarga and Naraka.

"By the performance of one's own duties, the purified man may acquire pure wisdom (Jnana) and Bhakti.

"The dwellers of Svarga wish for the human body and so the dwellers of Naraka. For that body is a means to the attainment of of Jnana and Bhakti both, not so the Svarga body or Naraka body.

"The far-sighted man does not wish for Svarga or Naraka. He does not even wish for human existence. For connection with the body causes selfish distractions.

"The sage knows the body as leading to desired for ends. But he realises at the same time its transitory character. He therefore loses no time in striving for Moksha before the approach of death. Even so the bird loses all attachment for its nest and flies away free and happy before the man who strikes at the tree succeeds in felling it.

"The human body which is the primal source of all attainments is a well built boat, so hard to secure and so cheap when once attained. The Guru is at the helm of this boat, and I am the favorable wind that drives it. The man that does not cross the ocean of births with such a boat is a killer of self.

"_Jnana_: -- When a man feels disgust for karma and becomes dispassionate and when his senses are controlled, he should practise concentration of mind.

"When in the act of concentration, the mind suddenly goes astray and becomes unsettled, you should bring it back under the control of self, with unremitting efforts, after allowing it to go in its wandering course a little.

"Never neglect however to check the course of the mind with your Pranas and senses all controlled. With the help of Satvic Buddhi bring the mind under the control of self.

"This control of the mind is the highest yoga. The horseman slackens the reins at first but never lets go the reins. Reflect on the creative manifestation of all objects and then the contrary process of their dissolution, according to the Sankhya method. Do this till the mind attains calm.

"By cultivating a sense of disgust, by the growth of dispassion, by constant pondering over the teachings of the Guru, the mind gives up its delusion.

"By practising Yama and other ways of Yoga, by discrimination of self and by worshipping Me, the mind is able to think of the Supreme.

"If by loss of mental balance, the Yogi does some improper act he should burn up the impurity by Yoga alone, but not by any other means (not by expiatory rites. _Sridhara_)

"Adherence to the particular path of one's own following is the right thing. People have been taught to distinguish between right and wrong, not because the acts are not all impure by their very nature but because the distinction is necessary to regulate the acts themselves with a view to cause a final abandonment of all attachments to them". (It may be said that according to the scriptures, Nitya Karma (acts ordained to be daily performed) and Naimittika Karma (acts ordained to be occasionally performed) purify the mind. Hence they are _right_ (_guna_). The killing of animals and such other acts make the mind impure. Hence they are _wrong_ (_dosha_). Expiatory acts (Prayaschitta) are required to be performed in order to remove the consequences of wrong acts. Therefore Prayaschitta is a right thing (_guna_). How can impurities be destroyed by means of Yoga then and not by means of Prayaschitta: therefore it is said that what is called Guna (right) and Dosha (wrong) by injunctions and prohibitions, is only a regulation of acts. The purport is this. The impurities of a man are not the outcome of his own inclinations. Man is impure through his natural tendencies. It is not possible for him all on a sudden to have disinclination for all actions. Therefore "Do this," "Do not do this," these injunctions and prohibitions only put a restriction upon the inclinations of a man and by this means, they lead to disinclination. The Yogis have no inclinations. The rules of Prayaschitta are therefore not meant for them. _Sridhara_.)

Bhakti: -- "He who has reverential faith in all that is said about Me, and who feels disgust for all actions, who knows that desires are identical with misery, but is yet in-capable of renouncing them, such a man should worship Me, with sincere devotion and firm faith. Though gratifying his desires, he should not have any attachment for them, knowing that they lead to misery in the end. Those that constantly worship Me according to Bhakti yoga as already expounded by Me, have all the desires of their heart destroyed as I myself dwell in their heart. The bondage is broken asunder, doubts all cease to exist, the accumulated actions fade away, when I, the Atma of all, am seen. My Bhakta speedily attains every thing that is attained by other means, Svarga, Moksha or even My own abode, if he has any desire for any of these. But My Bhaktas who are solely devoted to Me do not desire any thing even if it be offered by Me, not even final liberation. They are beyond the limits of Guna and Dosha."

GUNA AND DOSHA OR RIGHT AND WRONG

*SKANDHA XI. CHAP. 21.*

Those who do not follow the Paths of Bhakti, Jnana and Karma, but who only seek paltry desires become subject to rebirths [For those that are matured in Jnana and Bhakti, there is neither Guna (right) nor Dosha (wrong). For those that practise Disinclination, the performance of Nitya and Naimittika Karma is Guna, for it leads to the purification of the mind. The non-performance of such Karma and the performance of prohibited Karma are Dosha, for they give rise to impurities of the mind. Prayaschitta counteracts such Dosha, and therefore it is Guna. For those pure men that are fixed in the Path of Jnana, the practice of Jnana is Guna; Bhakti is Guna to them that are fixed in the path of Bhakti. What is opposed to Jnana and Bhakti is Dosha to the followers of those two Paths. All this has been said before. Now Guna and Dosha are detailed for those that do not follow the Paths, but seek their selfish ends. _Sridhara_]. Devotion to the path of one's following is Guna. The reverse is Dosha. This is the proper definition of Guna and Dosha (Guna and Dosha are relative terms. They do not appertain to the thing itself. _Sridhara_).

Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or Wrong (Dosha), Auspicious (Subha) or Inauspicious (Asubha) are terms applied to the same objects, in relation to religion (Dharma), Society (Vyavahara) and living (Yatra), respectively.

I have explained Achara (rules of life) for those that want to be guided by Dharma (Sanctional religion). (Shri Krishna refers here to the works of Manu and other Smriti writers).

The body of all beings is composed of the five elements (earth, water &c). They are all ensouled by Atma. Though men are all equal, the Vedas give different names and forms to their bodies (saying this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasi) with a view to do good to them. (The object is to put a limit to the natural inclinations and thereby to secure Dharma, Artha, Kama and Moksha. _Sridhara_). Similarly classification is made of time, space and other things, solely with the object of regulating actions (Karma.) Thus those lands are impure where the black deer do not roam (Details are not given for which read the original).

"Those that perform Yajna attain Svarga." Sayings like these do not speak of final bliss. They are only tempting words really meant for the attainment of Moksha, just like words said to a child to induce him to take medicine (The father says; "Eat this Nimba -- a bitter drug. I shall give you this sweet meat." The child takes the medicine. But the sweet meat is not what he really gets, for his real gain is recovery from disease).

From their very birth, mortals are attached to some objects of desire, to their lives and powers and to their own people. But these are only sources of misery in the future. Why should the Vedas then teach attachment to such things? Some wrong-minded people say so without knowing the purport of the Vedas. They are deluded by the performance of fire sacrifices, and they resort to Pitri Yana (_i.e._ they are drawn to rebirths on the Earth after temporary enjoyment of Svarga). They do not know their own abode, which am I as seated in their heart, from whom the universe proceeds. Not knowing the real meaning of the Vedas, they worship Indra and other Devas and perform Yajnas at which animals are sacrificed. Para, Pasyanti and Madhyama remain deep and unfathomable like the ocean and only Vaikhari becomes manifest in the Vedas originating in Pranava and appearing through the letters of the alphabet and the Metres. Even that Vaikhari is not properly understood by men. (The Vedas form the sound manifestation of Ishvara. That sound has four divisions. _Para_, which finds manifestation only in Prana, _Pasyanti_, which finds manifestation in the mind, _Madhyama_ which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in articulate expression. Those who have mental vision can only find out the first three. But the Vedas as expressed in language are also difficult to understand.) Further details are given, which are not reproduced.

THE TATVAS.

*SKANDHA XI. CHAP. 22.*

Uddhava asked: -- "How many Tatvas (elemental principles) are there? The Rishis give the number differently."

Sri Krishna replied: --

"The discussion about the number is useless. The principles are interpenetrating. Their order and their number are therefore differently understood."

Uddhava asked: --

"Prakriti and Purusha though different by themselves are interdependent. They are never seen separately. Atma is seen in Prakriti (body) and Prakriti is seen in Atma (Where is then the difference between body and Atma?)

"This is my doubt."

Sri Krishna replied: --

"Prakriti and Purusha are essentially different."

PRAKRITI AND PURUSHA.

*SKANDHA XI. CHAP. 22.*

(1). _Prakriti_ is subject to manifestation.

(2). It is subject to transformation.

(3). It consists of the transformations of the Gunas.

(4). It is various, -- broadly speaking threefold, Adhyatma, Adhi-bhuta and Adhi-daiva.

(5). It is not self manifest.

Atma is one, immutable and self manifest.

Ahankara is at the root of all doubt and delusion. They last as long as the mind is turned away from me.

RE-INCARNATION.

*SKANDHA XI. CHAP. 22.*

Uddhava asked: --

"Those that are turned away from Thee take on and give up bodies. Tell me something about rebirth."

Sri Krishna replied: --

"The mind of men imprinted with karma moves with the five senses from body to body. Atma (under the denomination of 'I') accompanies the mind.

"The mind (after death) thinks of such seen and unseen objects as the karma of men places before it. It awakes (unto those objects, it thinks of) and fades away (in respect of previous objects). The memory (connecting the present with the past) dies away in consequence.

"When one loses all thoughts of one's body on account of close application to another object (body), through some cause or other, that utter forgetfulness is his death." (By karma, man gets after his so-called death either a deva body, or a body of inflictions. In the former case, it is through pleasure and desire and in the latter case, through fear and sorrow, that the Jiva utterly forgets his former body. That is the death of the Jiva who used to identify himself with the former body and not the destruction of Jiva as of the body. _Sridhara_.

The Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The body of inflications is the astral or Kamic body, in Bhuta, Preta and Pisacha Loka, where the Jiva undergoes inflictions. The Jiva identifies itself with these new bodies or new states in such a way as to forget completely its former physical body. The connection with the former body is thus completely cut off in the mind. This is the death of the Jiva in relation to its previous body.)

"The birth of a Jiva is the acceptance of a body as one's own self. It is even like dream or fancy. In dream or fancy, a man does not know his present self as the former self. The mind by its application to a new body causes a birth into that body, and the ideas of good, bad and indifferent crop up in self.

"Though a father may have neither friend nor enemy, he is affected by the connections formed by his vicious son, even so it is with Atma. Growth and decay are happening every moment in the body. But they are hardly perceptible owing to the extreme subtlely of time.

"The burning lamp, the flowing current, the ripening fruit, pass through stages, as all beings also pass through the stages of childhood, youth and age. We say it is the same fire, it is the same water (though the

## particles of fire and water are continually changing.) So we say, it is

the same man. The understanding and the words of ignorant men are all confounding (for they speak and think assuming that the same body continues). But even the ignorant man does not acquire birth or death, by Karma engendered by self, for the self is immortal and the notion of birth and death is itself a delusion with reference to self. Fire, as an element lasts through out the Kalpa. But it seems to come into existence or to become extinguished. Fecundation, foetal state, birth, childhood, grown up childhod, youth, ripeness, age and death are the nine states of the body. These states of the body which is other than self are only fancies of the mind (so far as self is concerned). Some accept them as their own, by contact with Gunas and some reject them to some extent (by discriminating knowledge). From the death of the body inherited from the father and the birth of another child body, one can infer the birth and death of his body only, he the knower not being affected by either birth or death. The seer of the growth and decay of the tree is different from the tree itself, so the seer of the different states of the body is different from the body itself. One is bound down to the wheel of rebirths, by want of discrimination. One becomes Deva or Rishi by the

## action of Satva, Asura or man by the action of Rajas and Bhuta or animal

by the action of Tamas. As a man seeing the performance of singers and dancers involuntarily imitates them (in the mind) even so Atma follows the actions of Buddhi. The tree seems to move when the water is moving. The earth seems to roll when the eyes are rolling. Births and rebirths are as unreal to Atma as are dreams but they have an existence even as objects in dream have an existence so long as the mind thinks of those objects.

"Whatever others may say or do unto you, do not care the least about that, but with single minded devotion restore self by self."

Uddhava said: --

"Human nature is human nature, O Lord. Hew can one bear all that is said or done by the impious?"

FORBEARANCE.

*SKANDHA XI. CHAP, 23.*

Sri Krishna said: --

"In days of yore, there was a wealthy Brahmana in the Malava regions. He earned money by the evil ways of the world, but did not spend any thing on charity. In time the wealth was all gone. He repented and felt disgust for wealth. He renounced the world and became a wandering Bhikshu. He went to villages for alms. People called him all sorts of names -- thief, hypocrite and so on. Some pelted him, others abused him, others put him to chains and confined him.

"He bore all this with perfect calm. This is how he used to reason within himself: --

"These men, the Devas, self, the planets, Karma and Kala (periodicity) none of them is the cause of my happiness or misery. Mind is the one cause, which causes the wheel of births to move. They make friends and enemies, who do not conquer the mind. The connection with the body is only an act of the mind. Deluded men however think, this is my body and they go astray.

"One man can not be the cause of grief and joy to another. Atma in all men is not the doer. All acts proceed from the gross and the subtle body. If the tooth bites the tongue, who should you be angry at?

"If the Devas (the Adhidevas) be the cause of sorrow, it is not their Atma that is so but their bodily transformations. And the Devas (who guide the senses) are the same in all beings. If one limb causes pain to another limb, who should be the object of anger?

"If self is the cause of joy and sorrow, then you have not to look to the outside world. But every thing else besides Atma is only a seeming existence. Therefore there is no real existence of any cause of joy or grief and there is no joy or grief.

"If the planets by their position at birth bring about joys and sorrows, then no body is to blame for that. And the planetary Purusha is separate from the bodies of the planets. There is none to be angry at. Karma can not be the cause of Joy and sorrow. Karma has its sphere in which there is both a conscious and an unconscious element. The unconscious element undergoes transformation and the conscious element in search for the desired object leads to action. But the body is absolutely unconscious. And Purusha (or Self) in man is absolutely conscious. There is no root of Karma either in body or in Purusha.

"_Kala_ is part of Atma, for Kala is an aspect of Ishvara. Fire does not destroy its spark, snow does not destroy its flakes.

"One who is awakened to his real self has fear from no one else. Purusha has no connection with the pairs of opposites." (Cold and heat, happiness and misery &c.)

SANKHYA.

*SKANDHA XI. CHAP. 24.*

"There is only one perception and one undivided object of perception, when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for men skilful in discrimination, that object of perception is Brahman, the absolute Truth, beyond the reach of worlds and of mind. I became two fold, by means of Maya. Of the two one is Prakriti consisting of causes and effects. And the other is Purusha.

"Following the Karmic record of Jivas, I disturbed Prakriti, and Satva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread (which represents Kriya Sakti). Mahat (Jnana Sakti) is not separate from Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its double aspect of Jnana and Kriya or knowledge and action).

"Ahankara is the transformation of Mahat. It is three-fold, Satvic or Vaikaric, Rajasic or Taijasa and Tamasic.

"The Adhi-daivas and Manas came from Satvic Ahankara, and the 5 Tanmatras from Tamasic Ahankara.. The five Maha bhutas came from the five Tanmatras.

"Prompted by Me, all these principles united together to form the Egg which was My own abode. I incarnated in that Egg which was immersed in the (Pralayic) water (as Sri Narayana or Virat Purusha).

"Out of my navel grew the Lotus called the Universe. Brahma was manifested in that Lotus.

"He brought into manifestation the Lokas (Bhur, Bhuvar &c.,) and the Lokapalas.

"Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhur of men, the higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas.

"All actions (Karma) bear fruits in the Triloki. Mahar, Jana and Tapas are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which is beyond the Seven Lokas) is attained by Bhakti Yoga.

"All beings in this Universe wedded to karma are made by Me, who as Kala am the Dispenser of all karma, to merge out of or to dive down in the flow of Gunas (_i.e._ they are made to go up to the higher Lokas or to come down to the lower Lokas).

"All things big or small, thick or thin are pervaded by Prakriti and Purusha.

"That which is at the beginning and at the end of a thing is also at the middle, as in the case of ornaments and earth-pots, the intervening transformations having a separate existence only for the sake of conventional use (thus the ornaments of gold are called by different names only for temporary uses. But they are gold when the forms are made and destroyed. The forms are all transitory and the ornaments are essentially gold).

"That is only Real which gives rise to the original transformation, which is at the beginning and at the end. Prakriti the material cause, Purusha -- that pervades Prakriti and Kala or periodicity which causes disturbance in the Gunas -- these are three in one and I am that three-fold Brahma. The creative process flows on in order of succession without a break. The multifarious creation unfolds itself to serve the purposes of the jivas and it lasts so long as the period of Preservation continues and so long as Ishvara looks at it.

"The order is reversed in Pralaya, and transformations are merged in the principles from which they proceeded. The body merges in to the food grains. The food grains merge in to the roots of plants. The roots merge into the earth, The earth merges into smell, smell into water, water into Taste, Taste into fire, fire into Form, Form in to Air, Air into Touch, touch into Akasa and Akasa into sound.

"The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the Manas. Manas merges into Ahankara.

"Ahankara merges into Mahat (_i.e._ gives up the unconscious portion and becomes Jiva Sakti and Kriya Sakti itself. _Sridhara_.)

"Mahat merges into the Gunas.

"The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala. Kala merges into Jiva. Jiva merges into Atma. Atma rests in self.

"When these processes are meditated on, there is no delusion."

SATVA RAJAS AND TAMAS.

*SKANDHA XI. CHAP. 25.*

"_Sama_ or Control of the mind, _Dama_ or Control of the Senses, forbearance, discrimination, tapas, truthfulness, compassion, memory, renunciation, contentment, faith, shame and charitableness are the attributes proper of _Satva_. Selfish desire, Selfish exertion, pride, discontent, variety, selfish-invocation of the Devas, idea of separateness, material enjoyment, love of excitement, love of fame, derision, power and violence, are the attributes proper of _Rajas_.

"Anger, greed, untruthfulness, cruelty, begging, parading of religion, languor, quarrel, repentance, delusion, grief, dejection, sleep, helplessness, fear and indolence are the attributes proper of _Tamas_.

"The sense of I-ness and My-ness is produced by the mixture of the three Gunas (I have Sama, selfish desire and anger. My Sama, selfish desire and anger. Thus _I_ and _My_ are common to all the three Gunas. _Sridhara_) All our dealings having the elements of Manas (Satvic), the Tanmatras (Tamasic), the Indriyas and the Pranas (Rajasic) in them, proceed from a mixture of the three Gunas. Devotion to Dharma (Satvic), Kama (Rajasic) and Artha (Tamasic), that bears the fruits of faith (Satvic), attachment (Rajasic) and wealth (Tamasic) is also based on a mixture of the Gunas.

"The performance of religion for the gratification of desires (Kamya Dharma which is Rajasic), the performance of the duties of married life (Grihasta Dharma which is Tamasic) and the performance of the daily and occasional duties assigned to one's position in life (Svadharma which is Satvic) are based on a union of the three Gunas. Man is Satvic, when he has got the Satvic attributes. He is Rajasic when he has got the Rajasic attributes. He is Tamasic when he has got the Tamasic attributes.

"When a man or woman worships Me with unselfish devotion and by the performance of duties, he or she is Satvic.

"The person who worships Me, for the attainment of desires is Rajasic.

"The person who worships Me with a view to do injury to others is Tamasic.

"Satva, Rajas and Tamas are attributes that grow in the minds of jivas, they are not My attributes.

"When Satva prevails over the other two Gunas, man acquires religiousness, wisdom, and other attributes, as also happiness. When Rajas prevails, it causes distraction, attachment and a sense of separateness. Man acquires karma, fame and wealth. But he becomes miserable.

"When Tamas prevails, delusion, inaction and ignorance follow.

"When the Mind attains calm, the senses become abstemious, the body free from fear and the mind free from attachments, Satva grows up and makes it easy to perceive Me.

"When the mind becomes distracted by actions, and desires multiply, when the senses of action become disordered and the mind always wanders away, Rajas has its hold over man.

"When the mind can not grasp, when it languishes, when even desires do not crop up, and there is indolence, melancholy and ignorance, they all proceed from Tamas.

"With Satva, the Deva element prevails, with Rajas, the Asura element prevails and with Tamas, the Rakshas element prevails.

"The waking is from Satva, dream from Rajas and deep sleep from Tamas.

"By Satva, people go higher and higher up, by Rajas they move about in the middle, and by Tamas they move lower down.

"Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to Naraka. Those who are void of Gunas attain Me.

"Action that is offered up to Me or that is unselfish is Satvic. Selfish

## action is Rajasa. Heartless action is Tamasa.

"Satvic wisdom is that which relates to Atma, as separate from the body.

"Rajasic is half perceived wisdom. Tamasic is wisdom relating to the material universe.

"Wisdom centred in Me is Nirguna or without Gunas.

"Satvics like to reside in the forest. Rajasics in human habitations and Tamasics in gambling houses. Houses where I am worshipped are beyond all the Gunas. Births are caused by Guna and Karma. Those who conquer these become devoted to Me and attain my state."

COMPANY.

*SKANDHA XI. CHAP. 26.*

"King Pururavas was forsaken by Urvasi. He then thought within himself what the body of a woman was composed of, where its beauty lay, and the origin and the end of that body. 'Therefore' said he 'wise men should not associate with women or those that are addicted to women. By contact of the senses with their objects, mind gets disturbed, not otherwise. What you have not seen or heard of before can not disturb your mind. Let not the senses indulge in objects and mind will attain calm.' Keep company with Sadhus.

"Give up bad company. Acquire from the Sadhus devotion to Me and you shall ultimately attain Moksha."

KRIYA YOGA AND IDOL WORSHIP.

*SKANDHA XI. CHAP. 27.*

(The details will not be interesting to the general reader).

JNANA YOGA.

*SKANDHA XI. CHAP. 28.*

"Do not either praise or blame other men and their actions. Look upon all as one, pervaded by the same Prakriti and the same Purusha. By criticising others, the mind is directed to a false channel and it deviates from the right path. What is good or what is bad of Dvaita? By direct perception, reasoning, self intuition, and scriptural teachings, know every thing in this manifested Universe to have a beginning and an end and to be thus unreal. Therefore free yourself from all attachments. (The ways of acquiring discriminative knowledge are then given in eloquent terms for which read the original).

"Clearing up all doubts by discrimination, the sage should be fixed in the bliss of self, having abstained from every thing else.

"The body of gross matter is not Atma. The Indriyas, their guiding Devas, Manas, Buddhi, Chitta and Ahankara are not Atma. The Bhutas, the Tanmatras and Prakriti are not Atma. These do not affect the seer. Whether the clouds gather or disperse, what is that to the Sun.

"Akasa is not affected by the attributes of air, fire, water and earth nor by the changes of seasons.

"The immutable is not affected by the impurities of Satva, Rajas and Tamas, however often they may cause the birth and rebirth of the Ahan principle.

"But still (the unliberated sage) should avoid contact with the Gunas. He should by firm devotion to Me, cast off all attachments and all passions. When the disease is not properly treated, it gives trouble again and again. So when attachments are not completely removed and Karma is not counteracted they trouble the imperfect Yogi.

"The yogis that deviate from the path on account of obstacles that are spread out for them by the Devas through men (For the Sruti says: -- "The Devas do not like that men should know all this." _Sridhara_) are re-united to the path of Yoga in a better birth through the practices of their former birth.

"The immature Yogi may be overpowered by diseases and other grievances of the body. He should overcome some of them by Yoga concentration (by concentration on the Moon, the Sun and others he should overcome heat cold &c., _Sridhara_), others by prescribed postures accompanied by retention of breath (diseases caused by gaseous derangement are to be overcome by postures, accompanied by retention of breath), and some others by Tapas, Mantra and medicine. He should overcome some evils by meditating on Me, by taking My name, and by making rehearsals about Me. He should overcome other evils by following the lords of Yoga.

"Some practise these to keep themselves young and free from diseases, solely with the object of attaining some Siddhis. This is not approved of by good people. The effort is fruitless. The body has an end. True in following the path of Yoga, the body sometimes becomes free from diseases and infirmities. But the Yogi should put no faith on these Siddhis.

"When the Yogi gives up all desires, becomes fixed in self-bliss, and makes Me his all in all, he is not overcome by obstacles."

BHAKTI YOGA.

*SKANDHA XI. CHAP. 29.*

Uddhava said: --

"This path of Yoga seems to Me to be difficult of pursuit. Tell me O Achyuta, some means by which man may attain perfection without such exertion. Generally those that try to concentrate their mind become tired at last, being unsuccessful in their attempts. The discriminating sage has recourse to Thy lotus-feet, the fountain of all bliss. Tell me the path that leads to Thee."

Shri Krishna replied: --

"Do all actions for Me and bear me in mind as much as you can. Offer up the mind and all thoughts to Me. Be attached to the duties of Bhagavatas. Live in sacred lands, where my Bhaktas dwell. Follow what they do -- see Me in all beings as well as in self, pure as Akasa. With the eye of pure wisdom, look upon all beings as my existence and respect them as such. Brahmana or Chandala, stealer or giver, big as the sun or small as his ray, tender hearted or cruel, the sage must look upon all alike. Then he shall have neither rivalry, nor jealousy nor reproach for others. His egoism shall also be gone. Mind not the ridicule of friends, mind not the bodily differences that may cause a feeling of shame, but salute even horses, Chandalas, cows and asses. As long as you do not learn to see Me in all beings, do not give up this practice in speech, body and mind. There is not the least chance of failure in the Bhagavata Path. Even what is otherwise fruitless becomes a Dharma, when it is unselfishly offered up to Me. There is no higher wisdom, no higher cleverness than this that the Real is attained by the Unreal, the Immortal is attained by what is mortal. This is the essence of Brahma Vidya.

"Now that you have learned all this give it unto those that are deserving.

"Go Uddhava now to Badari Asrama and follow what I have said."

THE END.

*SKANDHA XI. CHAP. 30.*

Uddhava went to Badari. Sri Krishna advised the Yadus to leave Dvaraka. "Let the females, children, and the aged go to Sankha-Uddhara and let us go to Prabhasa." The Yadu chiefs went to Prabhasa. They drank the wine called Maireya and got intoxicated. They quarreled and fought with one another. They snatched the fatal reeds and killed one another. Rama went to the Sea-side and by practicing Samadhi, left this world. All was now over. Sri Krishna sat under an Asvatha tree (religious fig). A huntsman named Jara took Him for a deer and pierced him with a spear, formed of the fatal pestle.

The huntsman then saw Krishna bearing four hands and became terrified. "Fear not" said Sri Krishna "you shall go to heaven." The chariot came down from the heaven and took up the huntsman.

Daruka, the charioteer of Sri Krishna traced Him to the spot.

Sri Krishna asked him to inform all friends at Dvaraka of the death of the Yadu chiefs, the disappearance of Rama and of His own state. "Do not remain any more at Dvaraka, for the Sea shall swallow it up. Let our parents and all others go to Indraprastha under the protection of Arjuna."

Daruka saluted Krishna and went away.

The Garuda marked chariot of Sri Krishna came from high above. Brahma and all other Devas gathered to witness the scene.

The Lord disappeared from the earth and truth, Dharma, forbearance, glory and Lakshmi all followed Him.

There was great rejoicing in the heavens. The Devas sang and flowers rained.

Daruka gave the information to Vasudeva and Ugrasena. All came to see the place of the occurrence. Vasudeva died of grief. Some of the ladies followed their husbands to death. Those that remained were escorted by Arjuna to Indraprastha. He installed Vajra as the successor of the Yadu chiefs. The Pandavas made Parikshit their successor and left Indraprastha for the Final Journey.

*END OF THE ELEVENTH SKANDHA.*

THE TWELFTH SKANDHA.

*SKANDHA XII. CHAP. 2.*

When the present Kali Yuga will be about to end, Bhagavan will incarnate as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas.

On His advent, Satya Yuga will make its appearance. The Sun, the Moon and the Jupiter will then enter together the constellation of Pushya. (Jupiter enters the constellation of Pushya in Cancer every twelve years, and there may be a conjunction of that planet with the Sun and the Moon on new Moon nights, but the text here means the _entering together_ of the three. _Sridhara_.)

One thousand one hundred and fifteen years will expire from the birth of Raja Parikshit to the beginning of King Nanda's reign. (But in the detailed account given in the Bhagavata Purana, the period comes up to 1448 years, as shewn by Sridhara.)

Of the Seven Rishis (forming the constellation of the Great Bear), the two that are first seen to rise above the horizon have through their middle point a correspondence with some constellation (in the Zodiac). The Rishis remain united to that constellation for one hundred mortal years.

At present (_i.e._ when Sukadeva was reciting Bhagavata to Raja Parikshit), the Rishis are united to Magha.

The form of the Great Bear or the constellation of the Seven Rishis is given below.

6 5 X X X 1 X X X X 7 4 3 2

Sridhara gives the following names:

No. 1 is Marichi.

No. 2 is Vasishtha with Arundhati.

No. 3 is Angiras.

No. 4 is Atri.

No. 5 is Pulastya.

No. 6 is Pulaha.

No. 7 is Kratu.

"Such being the configuration of the Rishis, the two that are first seen to rise above the horizon are Pulaha and Kratu. The longitudinal line passing through the middle point of the line joining them crosses some one of the 27 constellations, Asvini, Bharani and others. The Rishis have their position in that constellation for one hundred years." _Sridhara_.

So soon as the Krishna named divine body of Vishnu ascended the heavens, Kali entered this Loka. As long as the Lord of Lakshmi touched this Earth with His lotus feet, Kali could not overtake the planet. ( While Sri Krishna was still on this Earth, Kali appeared in its Sandhya or Dawn. When Sri Krishna disappeared, the Sandhya period was over, and the period proper of Kali set in. _Sridhara_).

The Yuga shall become darker and darker, as the Seven Rishis will pass on from Magha to Purva-Ashadha, _i.e._, till the period of king Nanda. (The darkness will go on increasing till the reign of king Pradyotana. It will still go on increasing very much till the reign of king Nanda. _Sridhara_.

This gives us a cycle of 1,000 years. The line of the Ecliptic is divided into 27 constellations, which form the 12 signs of the Zodiac. Each sign of the Zodiac contains 9 parts of these constellations, if each constellation be divided into four parts.

Thus Aries contains Asvini, Bharani and 1/4 Krittika;

Taurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras;

Gemini contains 1/2 Mrigasiras, Ardra and 3/4 Punarvasu;

Cancer contains 1/4 Punarvasu, Pushya and Ashlesha;

Leo contains Magha, Purva Falguni and 1/4 Uttar Falguni;

Virgo contains 3/4 Uttara Falguni, Hasta, and 1/2 Chitra;

Libra contains Chitra, Svati and 3/4 Visakha;

Scorpio contains 1/4 Visakha, Anuradha and Jyeshtha;

Sagittarius contains Mula, Purva Ashadha and 1/4 Uttara Ashadha;

Capricornus contains 3/4 Uttara Ashadha, Sravana, and 1/2 Dhanishtha;

Aquarius contains 1/2 Dhanishtha, Sata-bhisha, and 3/4 Purva Bhadrapada;

Pisces contains 1/4 Purva Bhadrapada, Uttara Bhadrapada and Revati.

Abhijit is included in Uttarashadha and Sravana. From Magha to Purva Ashadha there are eleven constellations. This gives a cycle of 1,000 years.

The reference to king Nanda's reign leaves no doubt as to the cycle being one of 1,000 years, for the period is given in this very chapter as 1,115 years.

The lines of Kshatriya kings have been given in the Purama, The lines of Brahmanas, Vaisyas and Sudras are to be similarly known.

Devapi, brother of Santanu and Maru of the line of Ikshvaku are now waiting at Kalapa. They will appear towards the end of Kali Yuga and will again teach Varna and Asrama Dharma. (They will start again the lines of divine kings which came to an end in the Kali Yuga. _Sridhara_.)

PRALAYA.

*SKANDHA XII. CHAP. 4.*

Four thousand Yugas form one day of Brahma. This is also the period of one Kalpa, during which fourteen Manus appear. The night of Brahma follows for an equally long period. The three worlds -- Bhur, Bhuvar and Svar then come to an end. This is called _Naimittika_ Pralaya. Drawing the universe within self, Narayana sleeps at the time over Ananta and Brahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome some cause. This Pralaya procedes from the sleep of Brahma as a _cause_).

When two Pararddhas of years expire, the seven subdivisions of Prakriti (Mahat, Ahankara, and the five Tanmatras) become subject to dissolution. (The life period of Brahma is two Pararddhas). This is called _Prakritika_ Pralaya. When this dissolving factor comes in, the whole combination known as the Cosmic Egg breaks up. (As the subdivisions of Prakriti as well as the Cosmic Egg which is formed by their combination become all dissolved, this Pralaya is called Prakritika Pralaya). With the advent of this Pralaya, there will be no rains for one hundred years. Food will disappear. People will devour one another. The Sun will draw in moisture from the seas, from the body, and from the earth, but will not give it back. The fire called Samvartaka, arising from the mouth of Shankarshana, will consume the Patalas. Winds will blow for one hundred years, followed by rain for another hundred years. The universe will be covered by one sheet of water. Water will draw in earth, fire will draw in water, and so on till Pradhana in due time will devour all the Gunas. Pradhana is not measured by time, and it does not undergo transformation. Beginningless, endless, unmanifested, eternal, the cause of all causes, without diminution, it is beyond the reach of Gunas, the rootless root, that passes comprehension, like the void.

Jnana is the ultimate resort of Buddhi (the perceiver or knower), the Indriyas or senses (perception, knowledge or the instruments of perception and knowledge) and the objects (things perceived and known). It is Jnana alone that appears in this threefold form. That which is subject to perception, which in its nature is not separate from its cause, and which has both beginning and end is no real substance. The lamp, the eye and the object seen are not different from light itself. So Buddhi, the senses and the objects are not separate from the one Truth (Brahman, for they all proceed from Brahman), but Brahman is quite separate from all others. Wakefulness, dream and dreamless sleep are all states of Buddhi. They are all transitory, O king. The diversity appears in Pratyagatma (the separate self). The clouds appear and disappear in space, even as the universes appear and disappear in Brahman. Of all forms, the common element is the only reality. But the forms seem to have an existence of their own independently of the primal element. The threads that form the cloth look separate from the cloth itself. All that appears as cause and effect is unreal, for there is interdependence, and there is both beginning and end.

The transformations can not exist without the light of Atma. If they are self-manifest however, they are not in any way different from Atma itself.

Do not think Atma is many, (as there is Atma in every being). It is ignorance to think so. The space confined in a pot and the limitless space are one and the same, even so the sun and its image in water, the air inside and outside.

Men call gold by different names, according to the different ornaments it forms. So the language of the Vedas and the language of ordinary men give different names to Bhagavan.

The cloud that is generated by the sun, that appears by the light of the sun, that is in fact rays of the sun so transformed stands between the eye and the sun. Even so Ahankara, proceeding from Brahman, manifested by Brahman, even a part of Brahman, eclipses the perception of Brahman by Jiva.

When the cloud disappears, the eye perceives the sun. When Ahankara, the _upadhi_ of Atma, disappears by discrimination, then the Jiva perceives "I am Brahman."

When by discrimination, such as this, the tie of unreal Ahankara is cut as under, and the unfailing perception of Atma becomes fixed, it is called _Atyantika_ Pralaya.

(Atyantika is from Atyanta = ati+anta, the very last. After this Pralaya, which is individual and not general, one does not return to life in the universe. It is the final liberation of a man from the limitations of life in Brahmanda).

Every day all beings, from Brahma downwards, undergo according to some seers of subtleties states of beginning and end.

These beginnings and ends are caused by the changes in states of all beings subject to transformation, changes that follow the flow of time. (One does not grow adult or old in one day. The change must be going on constantly. The fruit does not ripen in one day. But the process of ripening day by day is not perceptible. Water flows in a continued stream but the water particles constantly change at a given space. So the lamp burns and the flame looks one and the same though the particles that ignite do constantly change. Even so our body is not the same from day to day. There is a change going on every moment of our life.

## Particles of the body are rejected every day and they are replaced by

new particles. There is the beginning with our new particles, and an end or Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya means constant).

Pralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika.

Such are the stories of Bhagavat as related in the Bhagavata Purana.

Rishi Narayana first related the Purana to Narada, Narada related it to Vyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he related it to Raja Parikshit, and he expounded it to the assembly of Rishis at Naimisha, headed by Sounaka.

Prakriti changes its forms and states. The body disintegrates into

## particles, particles into molecules, and molecules into atoms. Solid

becomes liquid, liquid becomes gaseous and gaseous becomes ultra-gaseous. Life manifests itself through the endless varieties of Prakriti and becomes manifold in its manifestations. The hard mineral matter does not admit the mineral life to be expressed in any other way than by a fixed form. The more plastic vegetable matter shews vegetable life in all the activities of life and growth. Subtler matter appears in the animals and makes the sensing of the object world possible. Even sublter matter becomes the basis of brain activities. The Prakritic basis of the mind is two-fold in its character Ahankara and Mahat. When the mind is capable of thinking only from the standpoint of one life and one birth only, it is limited by Ahankara matter. When that limit is overcome, mind is on the plane of Mahat. Individuality is not lost, but the individual has consciousness of all births, _i.e._ consciousness on the plane of the universe. Such consciousness does not normally exist in Triloki. When a man becomes normally conscious on the plane of Mahat, he is carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi. The acquirement of such consciousness is the object of life evolution in our solar system. When the solar system is destroyed, it is the Manasic consciousness that alone survives. The three Lokas -- Bhur, Bhuvar and Svar are destroyed, The Prakritic forms and states of these three Lokas become destroyed and the different states of consciousness corresponding to those forms and states finally disappear. The harvest of Manasic evolution, which is the only harvest reaped by means of one solar system is stored in Mahar Loka. But when the three lower Lokas are destroyed, the flames of dissolution reach even Mahar Loka and all the gains of a Kalpa's evolution are transferred to the higher plane of Jana Loka. This is therefore the highest plane of our consciousness. The highest evolved beings of the previous solar system could not after Pralaya go beyond Jana Loka, and their consciousness was the consciousness of Jana Loka. When our earth was formed and when they came down in time for further evolution, they brought down their highest consciousness with them as a possibility, for it was obscured in their entrance to Triloki. As the soul gathers spiritual strength in Svarga Loka after death, so the disembodied soul after Prayala gathers spiritual strength in Jana Loka or the Loka of Kumaras. "When the three Lokas are consumed by fire from the mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to Jana Loka" III-II-XXX. The Lord of Yoga goes by means of Sushumna through the radiant path in his subtle body and at last reaches Mahar Loka, where Bhrigu and other Rishis who live for one Kalpa remain. "Then seeing the Triloki consumed by fire from the mouth of Ananta he goes towards that supreme abode, which is adorned by the chariots of great Siddhas, and which lasts for the whole life period of Brahma." (II-2-XXVI).

Those who did not reach the Manasic state, in the last Kalpa were no acquisitions to the higher planes of Brahmanda, which stand over the three mortal planes, where all experience is to be gathered. Those who developed the Manasic state were gathered to the third of the higher planes, Jana Loka, because further development was possible, nay it was a necessity, in the Triloki that was to come. But there were others, who did not quite reach the Manasic state, but they were still on the way to acquire such state, and in fact they acquired the human form. They were also preserved to carry out a certain purpose in the life evolution of the coming Kalpa which will be shortly mentioned. How they were preserved, the Puranas do not speak of. They became the Pitris of the present Kalpa. The Pitris reached different states of development and were therefore classed under seven heads. Some of them had developed the fire in them and some were without the fire. "Agnishvatta, Barhishad, Somapa, and Ajyapa are Pitris with fire; the others are without fire. They were all wedded to Svadha, the daughter of Daksha." IV-1-III.

The mention of the word "fire" requires a little explanation. The Upanishads say that the three mortal Lokas of form Bhur, Bhuvar and Svar are the transformations of "Tejobanna" _i.e._ of fire, water and earth. The other two elements do not enter into the constitution of forms. The element earth predominates on the plane of Bhur or the material plane. Water is supreme on Bhuvar or the Astral plane. Our Kamic tendencies proceed from the presence of water in us. Fire is the element of Svarga or the Mental plane. Fire devas are therefore the highest devas of Triloki. The forty-nine forms of fire are therefore so many forms of consciousness. Some of the Pitris developed fire in them, _i.e._ they developed the principle of mind in them, in however rudimental a form it might be.

Devas and Rishis were also preserved. Jana Loka is the Loka of Kumaras. We shall therefore call the souls preserved in Jana Loka as Kumaras, or Kumaric souls.

Commenting on the fourth sloka, twelfth chapter, Third Skandha, Sridhara says: -- "Sanaka and others are not created in every Kalpa. The mention of their creation has reference to the Brahma Kalpa, _i.e._ the first Kalpa. In fact the objects of Mukhya creation and others are brought into existence in every Kalpa. Sanaka and others are only created in the Brahma Kalpa and they follow the other Kalpas." The Mukhya creation has reference to