Prayers by the Demigods

Being eager to see the Lord, some of the Yadus such as Akrura became cooperative with Kamsa and lived with him in Mathura. After Kamsa killed the first six children, the seventh appeared in Devaki’s womb. He is famous as Ananta. What is his description? He is described as vaisnava dhama, That means an amsa of Krsna. That he appeared in the womb was a cause of jubilation, but that he would be killed by Kamsa was a cause of lamentation.

6 Krsna, svayam bhagavan, gave orders to Yogamaya, who is the fifth of his nine spiritual energies headed by Vimala.

After Devaki’s six children were killed, Vasudeva, seeing Rohini pregnant, sent her secretly to Gokula. Others also, being afraid of Kamsa (kamsa samvigna), lived in secret places (vivaresu—literally holes).

8 Mamakam dhama means that Baladeva is my amsa. Sesa is his portion. This is shown in verses such as sb 10 . 65.28; yasyaikamsensa vidhrta jagati jagatah pateh: O master of the universe, Rama! By one of your parts you hold up the earth.” “Though Rohini is the eternal mother of Balarama, because of my request, he appeared in Devaki’s womb first. After establishing Sesa, his amsa there, as my bed and seat, He desired to go to the womb of his own mother.” How is it possible that the first six material children could appear in the womb of Devaki, who is the pure spiritual energy of the pure Lord? Just as the material universes exist within the Supreme Lord but do not contaminate the Lord, so the six children could exist within Devaki without contaminating her. This is proven in the Gita: mat sthani sarva bhutani na caham tesv avastithah. ……

The conjunction of material and spiritual in the pastimes is there to illustrate the methodical nature of bhakti. While devotees perform sadhana bhakti in the form of hearing and chanting internally there exists material enjoyment of the six objects of the senses (sound, touch, form, taste, smell and thought) as well, which is a secondary effect of bhakti. The devotee then cries out pitifully, “OH, because of this enjoyment I will fall into the material well of darkness. “ By manifesting fear of material enjoyment, gradually the tendency to enjoy matter subsides. Then bhakti in the form of hearing and chanting the names, and glorifying the forms, qualities and pastimes of the Lord and serving in various ways, becomes prominent. Finally the Lord himself, the ocean of all wonderful forms and qualities appears within the devotee. Bhakti is suddha sattva by nature, and directly manifests the Lord. The sruti says: bhaktir evainam darsayati. Devotion makes the Lord reveal himself.

As it is said that Marici appeared from the mind, he can be considered the incarnation of the mind. His six children are the six objects of the senses: sound, touch, form, taste, smell, and thought. As she possesses the power to make the Lord appear, Devaki can be considered the incarnation of bhakti. Kamsa can be considered the incarnation of fear, as it is often said “out of fear of Kamsa”. Just as fear of the material world removes the six sense objects from the womb of bhakti, so Kamsa destroyed the six children of Devaki. Just as prema, characterized by intense service to the Lord, necessarily appears in the womb of bhakti after the desire for sense objects is extinguished, so Ananta, the form of service to the Lord, appeared as the seventh child of Devaki. Just as the Lord himself appears after prema bhakti appears, so Bhagavan himself appears as the eighth child of Devaki after Sesa appears.

9 Amsa bhaga means that knowledge, strength and other secondary qualities (amsa) accompany (bhaga=bhajana) the Lord so that he manifests completely. “I will appear as the son of Devaki with all qualities.” This is Sridhara Swami’s explanation of the words in Bhavartha Dipika.

According to Jiva Goswami in Vaisnava tosani there are two meanings. He is perfect in whom all the parts (amsa) enter (bhajana= pravesa or entrance).

“I will appear as Devaki’s son perfect with all parts.”

Another meaning of the words is that amsa refers to Brahma and all other servants and bhaga refers to auspiciousness. The Lord appears for the auspiciousness of Brahma and others. “ I will appear as the son of Devaki for the welfare of Brahma and others.”

Or another meaning is as follows. Bhaga means amsa “I will appear in the mood of a son of Devaki as a part of a part, or partially manifesting myself, not completely. Devaki will love me only with aisvarya bhava. Yasoda will manifest complete parental love for me, devoid of the restriction of aisvarya. But you, Yogamaya will simply appear from Yasoda (bhavisyasi).” It is not mentioned that she will become the daughter of Yasoda, though it is mentioned that Krsna will become the son (putratam) of Devaki. “She will not have affection for you as her daughter. Your presence in Vraja will not be noticed by anyone.”

10.Your amsa, maha maya, will be taken by Vasudeva to cheat Kamsa. You will be worshipped in various forms in Vindhacala and other places. All men will worship these forms, because you are the supreme (varam) goddess (isvarim) of those who have all types of material desires.

Kurvanti (present tense) here indicates the future. “Men will call you by various names and establish many temples for you.” This means “By my and your appearance on earth some men will become vaisnavas and others will become saktas.”

Saying “tatha iti” and then “om iti” is a sign of respect for the Lord. First she accepted the words, then she did parikrama , and then went to the earth (gam), one act following the other.

15.Concerning the apparent miscarriage, the citizens suspected that Kamsa must have done so black magic to cause the miscarriage. The citizens of Mathura began to lament out of affection for Devaki.

16Krsna, visvatma, soul of the universe, the object of prema for the whole universe, entered the mind of Vasudeva, along with all his avatara forms (amsa) and his six opulences (bhaga). Amsa here indicates all the avataras such as purusavataras. Bhaga refers to the six opulences or all good qualities. In the third canto it is said: paravareso mahad amsa yukto hy ajo’pi jata bhagavan. The unlimited Lord along with his amsas, though unborn, took his birth.

17Vasudeva was holding the power (dhama) of the Lord (paurusam) . Or it can mean “Vasudeva became effulgent on seeing the appearance of the Lord within himself.” According to the Visvakosa, dhama means, body, house, ray, place, birth and influence. Durasadah means that other living entities could not approach him. Ati durdharsa means that Kamsa and others could not defeat him.

18Then the Lord entered into Devaki from Vasudeva. This is described in this verse. She took into her mind that person who is the very form of auspiciousness for the whole universe, who does not deviate, and who includes all expansions such as Narayana and narasimha (jagan mangalam acyutamsam), who gives happiness (ka) to the minds (atma) of all the devotees and Siva (sarva), who appears (bhuta) on his own, independently (atma). The Lord appeared in devaki’s mind without the effort that yogis exert. Manastah dadhara mean she held with the mind. By saying this, material conception and birth is ruled out. A suitable example is given to support this. It was just like the eastern direction (kastha) holding the full moon (anandakara). It is understood that several days later she could perceive Krsna in her womb for it is said later “ disty amba te kuksi gatah parah puman. (By fortune, o lady, the supreme Lord has entered your womb.)

19Devaki became the shelter of the shelter of all material and non-material worlds, but all people could not take advantage of that bliss-giving form. Only a few close persons could appreciate her condition. In the prison house of Kamsa (bhojendra) she was like a covered fire. When a fire is burning in a house, it does not illuminate the town, but only the objects or persons near it in the house. However when the fire becomes strong it can burn down the restricting house. In this way, Devaki also would in due time destroy Kamsa. Knowledge (sarasvati) trapped in the hearts of men who do not distribute it (literally, cheaters of knowledge) does not flourish and benefit others. That knowledge will eventually destroy its restrictor, who is very sinful. In the same way Devaki would destroy offensive Kamsa.

20Devaki, who was holding Visnu within her womb (ajitantaram) , filled the room with light. She smiled out of genuine bliss (suci smitam), not in order to deceive Kamsa as previously. Seeing her, Kamsa then addressed her. Hari can mean lion. “Like the lion who kills (pranahari) the elephant, Hari, who will take my life, has taken shelter in the womb of Devaki. Certainly this is so, because (yat) she did not appear effulgent previously (pura).”

21In this verse he speaks more clearly his intentions. “What should I do about Hari (tasmin)? Is it proper to kill him while he is still an embryo? No, because those interested in their own welfare (artha tantra) do not destroy their own good name. By killing him now my reputation of prowess will be destroyed. But if he is born and grows, and then I fight with him, whether I am victorious or defeated, my glory will remain intact. Killing a child in the womb is not an act of bravery. Not only will it destroy my fame, but dharma also gets destroyed.” Thus he says by killing a woman, a sister, and a foetus, fame, power and lifespan will be permanently lost. This temporary restriction on his evil nature was because of fear. Thus he began thinking of his reputation through careful discrimination.

22 “If I kill the child to save my life, I will spend the rest of my life in misfortune.” Thus he speaks this verse. “Those who perform cruel acts are dead within a living body. After committing cruel acts and then dying, people will curse me, but even while living they will curse me. I will fear even while alive. They will shout in taunting voices,’You should go to hell for this.’ Those who maintain their bodies by committing violence on others (tanu maninah) will certainly go to hell.”

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24Tke absorption of Kamsa’s mind in the Lord out of fear born of hatred is described in this verse. Samvisam means while sleeping. The Lord is called hrsikesa, one who controls all the senses. Cintayana implies that Kamsa was continuously thinking of Hari, so that he saw Hari wherever he looked. Such a vision gives bliss in prema, but in fear it yields extreme distress. This is the difference in the devotee and enemy seeing the Lord.

25Vrsanam refers to the Lord who like a cloud rains the nectar of his pastimes. Brahma acts as the chief cultivator of the field of the fourteen worlds. Bhava or Siva is like the chief peacock with his tail feathers spread, fond of dancing before the rains. Narada and others are like cataka birds, expressing great longing for the rains of Krsna’s pastimes. The devatas are like elephants surrounded by the forest fire of Kamsa, Jarasandha and others. They all came to the prison house of Kamsa and praised Hari.

26”You are the only truth in this world. You are understood by devotees but not by others.” This is the meaning of the praise. “You have made a vow to protect your devotees, and that vow is upheld at all times. Therefore everyone should take shelter of you.” This is the intention of the verse.

“We take shelter of you, whose vows are true.”

Sakrt deva prapanno yas tavasmiti ca yacate abhayam sarvada tasmai dadamy etad vratam mama.

( I vow to make that person fearless who surrenders to me and says just one time “I am yours.” )

“Unlike the devatas with temporary results, surrender to you is the best (param) in all place and time (satya) Satyam can also refer to his name. You are supreme and called satya.

satye pratisthitah krsnah sayam atra pratisthitam

satya satyo hi govindas tasmat satyo hi namatah (Udyama Parva)

(Krsna is established in truth and truth is established in Krsna. Govinda is more truthful than truth itself. Therefore he is called satya.)

“We take shelter of you, who has three real energies.”

Krsna’s intelligence, strength and other qualities are also truth. The three saktis of Krsna, jnana , bala and kriya take shelter of you. Therefore you are called tri satyam. The sruti says:

na tasya karyam karanam ca vidyate na ta samas cabhyadhikas ca drsyate

parasya saktir vividhaiva sruyate sabhaviki jnana bala kriya ca.

(He has no cause, he has no effect. No one is equal to him or superior to him. He has many energies: intrinsic knowledge, strength and action. )

“We take shelter of you, satyasya yoni, the source of all avataras such as Matsya Kurma and other true forms.” The amsas of Krsna are also satya

“We take shelter of you who are present (nihitam) in satya , that is , Mathura, Vaikuntha and other spiritual abodes”.

“You are the essence of the essence, the cream of all spiritual objects, satyasya satyam.” Another meaning is “The material world is one satya or real thing, but existing only temporarily. You are the cause of the material world, but you exist in all time, eternally. Therefore you are satya of all satyas.” This is similar to the phrase

caksusas caksur uta srotrasya strotram

(You are the eye of the eye and ear of the ear.)

satyam hy evedam visvam asrjata

(satya created this universe)

Madhva in his commentary quoting this sruti statement about “satya.”

“O form of eternal truth! We surrender unto you endowed with all senses headed by the eye of truth. We surrender to you who has a real form, satyatma.”

27The Lord then asks a question. “If I, endowed with body, sense and dhama am ‘satya’, then is the material world ‘asatya?’”

They answer. “ The world is true, but subject to destruction in time, whereas you are not destructible by time. You are indestructible.” With this intention they recite this verse.

Ekayanah means there is one shelter of the tree of the material world, called prakrti. There are two fruits of the tree of the material world: happiness and misery. There are three roots of the tree: sattva, raja and tama. There are four rasas: four the varnas and asramas. There are five types of knowledge: that derived from the five senses. There are six natural qualities (atma) of the tree: the six whirlpools of lamentation, illusion, old age, death, hunger and thirst. There are seven coverings of the tree: skin, flesh, blood, fat, bone, marrow and semen. There are eight branches (vitapa): the five gross elements, mind, intelligence and false ego. There are nine holes in the tree: the holes in the body such as two eyes, two nostrils, two ears, mouth, rectum and genital. Ther are ten leaves: the ten life airs. There are two birds in the tree, the jiva and the Lord.

28”This tree arises from your energies.” With this intention the verse is spoken. “You are the only (eka) creator of this material tree which is real (sat). You are the destruction (sannidhanam) and the maintainer ( anugraha).”

“Oh devatas it is said that Brahma, Visnu and Siva are the masters of this world, so why do you say that I am the creator.” The next statement answers this.

“Those who minds are covered by your maya see Brahma and others as independent, but those whose minds are not covered see only you. They see Brahma and others as your expansions only.”

29In this verse they explain that the Lord has many avataras such as Matsya and Kurma. He has forms of pure knowledge (avabodhah). These forms are all pure sattva (sattvopapannani). They destroy the wicked (khalanam) and protect the devoted (satam).

30The previous verse spoke of the protection of the Lord. This verse describes the form of protection. The men of discrimination, who meditate on you, the form without material qualities (akhila sattva dhamni), and upon your name, form qualities and pastimes when you appear in this world, attain your boat-like feet. This boat helps the great souls to cross the material ocean. The ocean of material existence becomes insignificant, like a calf’s hoofprint. They are not even aware of its existence.

31Svayam is used here to indicate that , though the material ocean is difficult to cross for others, for the devotees it is no trouble at all. The Lord is addressed as dyuman, the sun. This infers that those within whom the sun of Krsna does not rise remain in the terrible insurmountable ocean of material darkness. When you shine on the sunrise mountain of prema bhakti, all darkness automatically disappears. Then easily one can cross the ocean of material existence. Leaving the boat on this bank means that the devotees establish bhakti movements in the world and then cross the ocean. By this others are able to cross over the ocean. Here it is hinted that though the material influence gets completely destroyed, we remain here. This is an expression of humility in the devotee.

For them, the material world is compared to the water in a calf’s hoofpirnt because the water in the calf’s hoofprint is actually purifying and praiseworthy. The devotee’s impression that he is caught in samsara purifies the devotee of the disease of false identification and is therefore praiseworthy. How are the devotees able to cross the ocean? Because you (bhavan) are merciful (anugrahah) to the devotees (sat), and not to others.

32For the vaisnavas the material world is like a calf’s hoofprint. But for the jnanis who do not accept the spiritual form of the Lord, the material ocean is difficult to cross. There are many scriptural statements to that effect.

kccro mahan iha bhavarnavam aplavesah sad varga nakram asukhena titiryanti

tattvam harer bhagavato bhajaniyam anghrim krtvodupam vyasanam uttara dustararnam

Without a captain of the ship, they try to cross over the insurmountable ocean of material existence, the crocodiles of six types of temptation.

Cross the high waves by accepting the boat of the lotus feet of the Lord.

Sanat kumara.

The Lord himself says kleso’dhikataras tesam.

Narada says

naiskarmyam apy acyuta bhava varijtam na sobhate jnanam alam niranjanam.

(Knowledge without love for Acyuta, though devoid of material desire, is not appealing.)

The devatas here make a similar statement. “Oh lotus-eyed Lord, others (anye) those who do not accept you, who have no realization of your merciful glance and sweetness, think themselves liberated though caught in the material world (vimukti maninah). This is unlike your devotees, who though free of the world, out of humility regard themselves as conditioned.

Asta bhavat means because of lack (a-sta) of affection for the Lord (bhava), thinking it to be illusory. As the Lord says in Gita : avajananti mam mudha manusim tanu asrita. Because of such foolishness, they are called avisuddha buddhayah. Though they have purified their hearts, having controlled lust and other material urges, they are not really pure (visuddha). However, by cultivation of knowledge generated from painful practices such as austerity and sense control (krcchrena), they attain liberation (param padam). It should be understood however, that even they must have some mixed bhakti, for without that, they cannot attain even liberation in this life.

Sreyah srtim bhaktim udasya te vibho klishyanti….

Without bhakti the goals of jnana become like mirages.

But eventually they fall down. If they have some type of bhakti, then how do they fall down? They fall because they have no respect for your lotus feet (anadrta yusmad anghrayah), thinking that they are material.

There are two types of bhakti practiced as an anga of jnana. The jnanis practice bhakti a little bit, because the scriptures say that without bhakti jnana cannot be perfected. Some think of the deity as an illusory form, and thus worship with disrespect. Others simply worship without disrespect. The first type take extreme measures of austerity, and, after a long time, when bhakti bestows knowledge which destroys ignorance, and brings about brahma bhuta state, it disappears. These people are falsely liberated (vimukti maninah). They cannot be called jivan mukta. According to the Lord’s statement, bhaktya aham ekaya grahya. I am attained solely by devotion. Because of not attaining direct association of the Lord, due to absence of bhakti, and because of presence of offense, the burned up seeds of karma again begin to sprout, and they fall into the material world again. An example of this is given in the Visnu Bhakti Candodaya, concerning ratha yatra. “If a person out of illusion does not follow the Lord during rathayatra, though he has burned all his karmas with the fire of knowledge, he will become a brahma raksasa.” In the Vasana Bhasya also there is a statement. “Even a jivan mukta, if he offends the Lord, full of inconceivable energies, will fall into the bondage of karma again.”

The bhakti of the second type of jnani brings about brahma bhuta, and though extinguishing both knowledge and ignorance, does not disappear. It then brings about a direct realization of God. That type of jnani attains the status of jivan mukta. The Gita describes such a person: brahma bhuta prasannatma ……bhaktya mam abhijanati yavan yas casmi tattvatah ….

33Why do the jnanis get criticized so heavily? Bharata, Indradyumna and Citraketu, the chief devotees, do not get criticism even though they fell. This verse answers the question. The devotees on the path of bhakti do not fall like the pretenders of liberation—what to speak of giving up the Lord’s lotus feet. Even if they fall, in that state they remain firmly attached to your lotus feet. Though Citraketu, Bharata, and Indradyumna fell, in the bodies of Vrta and others, the prema increased a hundred fold. One should see their fall down as a cause for increasing prema. And their fall is not like the fall of the aspirants for liberation, for even in the fallen state they remain firmly attached to your feet. They remain faithful to the Lord, thinking that their fall has been arranged by the Lord for their own benefit, for the Lord promises that his devotee will never perish. Being thus convinced of the Lord’s protection, they tread over the heads of the devas causing obstacles, that is they conquer over all obstacles. Another meaning can be that the devotes hold on their own heads the feet of the Lord which destroy all obstacles.

34In verse 29 there was mention of the Lord’s pure forms appearing in the world of moving and non-moving entities. That verse says that the purpose of the Lord’s appearance is to help the devotees. In verse 30-33 the purity of bhakti has been mentioned. In verse 32, there is the hint that by attachment to the Lord’s feet the devotee also attains liberation as a secondary result. The present verse is spoken to show that that the real purpose of the Lord’s appearance in the world is to establish bhakti.

You accept a purely spiritual body beyond material contamination (visuddha sattvam). What type of form? In maintaining the world (sthitau) you accept a body which brings about (upayana) benefit (sreya) for the living entities. What is that benefit? Veda kriya yoga tapasa samadhi. The brahmacaris study the Vedas, the grhasthas perform kriya yoga, the vanaprasthis perform tapas and the sannyasis sit in samadhi. Men worship (arhanam sam ihate) you through their activities in these four asramas. This is the benefit that you bring about by your appearance. If one does not accept your spiritual form he cannot attain perfection.

35”Some people try to conclude that my form is material sattva guna.” To answer this challenge this verse is spoken. O Lord. This form of yours (idam)-with index finger they point at the womb of Devaki—if it were not, beyond material contamination (nijam sattvam, or suddha sattva), if it were material sattva, then there would be an absence (marjanam apa) of devotees’ realizing your spiritual form (vijnanam). The realization of the devotees is the proof of the Lord’s spiritual form. What do they realize? Because your body is spiritual, by realizing it, material bondage (ajnana) gets extinguished (bhit). One should have no doubt about the reality of their realization. As well there is more evidence of the Lord’s spiritual form. By the strong influence of your qualities, by the appearance of mercy in the form of prema (guna prakasaih which pleases our minds, we can conclude that your body is not material, for those qualities manifest not from matter but from a person possessing spiritual nature. It is you who have those qualities. (yasya ca guna prakasate) . There must be some person to manifest those qualities. Matter alone cannot do that. As well, by the agency strength of suddha sattva (yena va), not by the agency of matter, these qualities must manifest. Another meaning is this: If your suddha sattva body were never to manifest, then realization which destroys ignorance would not take place. If your body were material, then by use of material intelligence (guna prakasaih) you could be inferred. He who possesses matter, and by whose intelligence matter manifests, would be called the Lord.

36Not only your form is suddha sattva, but also your name. Both name and form can be realized only by devotion. There is no other way. Thus this verse is spoken. Guna here refers to His beautiful form and merciful glance. Karma refers to lifting Govardhana hill, skillfully posing with three bends etc. Janma refers to his role as son of Nanda and Vasudeva .

The witnessing jiva cannot discern or realize your sweetness, with your qualities, activities and birth, through chanting your name or meditating on your form. Not realizing the sweetness of your name or form,is no realization at all. It is like those afflicted with jaundice: though they chew sugar candy, they cannot taste the sweetness. As those devoid of devotion cannot realize the sweetness of your name and form, your name and form must also be suddha sattva, purely spiritual. Saksinah can also refer to the supreme Lord, the Supreme witness. Because your name and form are part of your spiritual nature, those pursuing the path of speculation cannot know your true form. However, for the person who has attained prema bhakti (vartamah), engages in service such as hearing and chanting your names with devotion (kriyayam) the name and form of the Lord can be directly realized. This can be inferred through mind (mental attitudes such as tolerance, pridelessness) and words (steeped in devotion) of the devotee.

37This verse points out that practice of hearing, glorifying and remembering the name and form of the Lord is the means for realization of the Lord. The word kriyasu indicates that even in the midst of matters relating to ones material body, the devotee is not affected by the material world, but remains deeply absorbed in the happiness of his realization of the Lord.

38In this verse the devatas hint at the Lord’s purpose of relieving the earth’s burden. Pada here means “coming from the feet,” as the sruti says, “Padbhyam bhumi” the earth arose from the Lord’s feet. The burden of the earth, which arose from your feet, has been removed. We have understood that Kamsa, Jarsandha and others have been killed just by your appearance. We are fortunate to see the earth (gam) and heaven (dyam) mercifully marked with your young feet (padakaih), marked with flag and thunderbolt (susobhanaih).

39We have said that you have appeared for protecting us, but that is only a pretense. You perform your birth, and activities independently with your own purpose. Though you are unborn (abhavasya) you appear in the world. We cannot determine the cause, because (yatah) the creation, maintenance and destruction (bhavo nirodhah sthitih) are carried out by maya (avidyaya) which takes shelter of you (tvayi asrayatmani) . The lord is called abhaya or instilling fearlessness, because by remembering him the fear of the demons like Kamsa disappears. Therefore there is no necessity of the Lord personally appearing to kill Kamsa.

40”Please put aside all of our talks of suffering caused by our unsteady minds. Just as you previously protected us by taking various forms, so now remove the burden of the earth. That is the same as protecting us.” Speaking thus they then touched their heads to the earth in respect.

41To console Devaki, they now praise her. “The Lord has appeared in your womb along with Baladeva (amsena).” Or the sentence can also mean “The Lord (saksat bhagavan), whose as amsa is the para puman, the one who glances over prakrti (Mahavisnu), has appeared in you womb to bestow auspiciousness. (bhavaya).”

After praising the Lord whose form is non-material (an idam), spiritual, the devatas, thinking that Brahma and Siva would see some wonderful pastimes that they would miss, put Brahma and Siva in front, and then departed for the heavenly abodes.