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 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 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 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 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 a.s.sembly.

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 G.o.ds), 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."