Part 67 (1/2)
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 wors.h.i.+pped them.
Krishna said: ”In the Svayambhava Manvantara, Marichi had six sons by Urna. These sons of the Ris.h.i.+ laughed at Brahma, because he grew pa.s.sionate 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 Pariks.h.i.+t 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 pa.s.sed 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 wors.h.i.+p 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 Ris.h.i.+s 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 Ris.h.i.+s with due respect. Sri Krishna taught Srutadeva to respect the Brahmana Ris.h.i.+s 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 Pariks.h.i.+t 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 Ris.h.i.+ 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 Ris.h.i.+s of Kalapa sat round him. Narada saluted him and asked this very question.