The Deliverance of Mucukunda

In the fifty first chapter Mucukunda burns up Kalayavana with his glance and satisfies Krsna with his prayers. Krsna gives Mucunda benediction.

Though others who are qualified by devotion can appreciate the beauty of Krsna, the asuras cannot taste that beauty even if the Lord is before their eyes, because of their inimical attitude. To show that fact, this verse describes the beauty of Krsna as he stood before Kalayavana.

6.Kalayavana chased Krsna who was fleeing away (pradravantam).

Krsna led Kalayavana far off to a cave in the mountain, by letting himself almost get caught, and then running away time and time again.

Kalayavana saw another person.

By the angry glance from Mucunda, Kalayavana’s body caught on fire, and then that fire generated from Kalayavana’s own body burned him up and turned him to ashes. This was because of the boon prayed for and received by Mucukunda. This is mentioned in the Hari vamsa: “Mucukunda repeatedly said “O devatas, may that person who wakes me from sleep be burned up by my eyes fiery with anger.”

He prayed for the boon of sleep because of the words of the ancient sage Garga. “I will remain asleep, without waking until Krsna appears. It is impossible for me, longing for the sight of Krsna, to remain awake for many cycles of four yugas. By sleeping, that time will pass in a few moments.” He prayed for the boon of burning up the waker’s body by his angry eyes to instill fear in Indra, who may try to wake him up to destroy more of Indra’s enemies. This boon was granted as described in the Visnu Purana: The devas said, “He who wakes up Mucukunda from sleep will instantly turn to ashes by the fire from his body.”

Whose family did he belong to (kasya)? Where did he get his power from (kim viryah)? Whose son was he (kim tejah)?

When they obtained Kartikeya (guham) to protect them, they addressed Mucukunda.

They have been made to move (kalitah).

Who has made them move? This verse answers: time.

Only Visnu can grant that liberation (tasya).

Mucukunda had a doubt (sankitah), “Is this the Supreme Lord?” The lord was unconquerable (durdharsam). Iva in this case is only an ornament.

You are walking on the ground full of thorns with lotus petal feet.

You illuminate the darkness of the cave with your lamp like effulgence, and you illuminate my mind covered in ignorance with jewel like knowledge.

Please tell us who want to hear. Mucukunda speaks in the plural to indicate his own high position, in order to get an answer from Krsna. If Krsna thought he was a low class person he would be unworthy of an answer.

Though he had indicated his own position, he noted Krsna’s silence. Therefore he decided to introduce himself, noting his own good qualifications. By saying he was a low class ksatriya, he intended to show his humility, and thus his good quality.

I see you the punisher of enemies. Through me you had your enemy Kalayavana killed.

‘Though Mucukunda is completely without pride, he showed his position in order to hear my words. Therefore I also, though completely without pride, will now pronounce my own superior position to him. I have said, accordingly as they worship me, I also worship them” Considering this statement, Krsna then spoke.

Someone has at some time counted (vimame) all the particles of dust on the earth.

The person who has satisfied me does not have to lament. The benedictions given by others are perishable, and therefore the benefactor laments when the boon disappears. But for one who surrenders to me, I give benedictions which are not perishable. Therefore he does not lament.

Remembering the words of Garga, “In the twenty eighth yuga Krsna will appear and become visible to you.” Mucukunda recognized Krsna, bowed to him, and spoke.

That a person rejects devotion to you and instead accepts objects of lust is your maya. That is expressed in this verse. Both men and women, bewildered by your maya, become cheated, and engage in family life.

The ignorant man, for a few pennies sells the cintamani jewel. That is the essence of this verse. After attaining a rare human birth in the land of Bharata (iha) with no deformity, falling into the well of household life like an animal, the materialist fails to worship you.

Who I criticized in the previous verse is actually myself. That is made clear in this verse. I think of the body as the self (martya atma buddheh).

I identified with this body which is like a pot or wall (kudya). Because I was so attached to material things, I wasted all my time. This verse is a continuation from the previous verse.

The lord in the form of time devours those who do not worship him. That is the meaning of this verse. Because the person is attracted to sense objects, he ignores you (pramattah). Thinking that he must do certain actions in the world, he develops ever increasing greed. Even though his desires are frustrated, he is still eager for those objects. You are the destroyer (antakah). With great attention (apramattha), not forgetting about him, as he forgot about you, you overpower him, just as a snake licking his tongue out of hunger, overpowers a mouse.

This verse described the body devoured by time. That person who wandered about on a chariot or elephant famous as a king, is devoured by unavoidable death and then takes the disgusting form of stool, worms and ashes.

In the previous verse it was stated that a person who achieved kingly status among his peers ends up as stool and worms by the force of time at the end of life. This verse describes how, during the present life, a person who achieves kingly status becomes like a pet animal in the hands of women. Having freed himself of conflicts, he is worshipped by kings who were once his equals. He is made to move about like a pet animal in the inner chambers of the women for sexual pleasure, by those women or their servants.

The man who does not worship the lord is condemned for his enjoyment of worldly pleasures. But the same man is condemned even when he lacks his material enjoyment. He is fixed in austerities such as sleeping on the ground and observing celibacy, with the urge to become an even more powerful king, or even Indra himself.

53.When will bhakti which destroys all suffering and bestows all bliss appear? That is stated in this verse. When the wandering jiva destroys his bondage of material existence, then he will get association of merciful devotees (sat sangamah). When that happens, then certainly attachment to you will take place. When that association occurs, and nothing else, then attachment to you will take place.

In this verse the words “when” and “then” is used with a broad conception of time. In the concept of more accurate time, however, association of devotees and destruction of material existence are related as cause and effect and should be mentioned in that way, using yarhi and tarhi; that is, when there is association of devotees, then there is destruction of bondage. However, because the effect happens so quickly, the effect is mentioned before the cause, to emphasize the quickness. This is an example of the fourth type of atisaya ukti or extreme statement.

Vaisnava tosani explains the word sad gatau. Unto you the shelter of the devotees. “Without my mercy association does not take place. Therefore my mercy should be the first cause. “

“When there is devotional association, then attachment to you whose shelter is the devotee (who is dependent on the devotee, gives mercy to the devotee) arises. As you yourself say, I am dependent on the devotee, whatever you do is also by the desire of the devotee, it Is not independent. Your mercy is after the mercy of the devotee. You are dependent on the devotee, and not dependent on the non devotee. The later state your mercy arises from the previous state, devotee’s mercy. Therefore your mercy does not arise first. Such mercy of the devotees is shown in the statement 10.23.31. svayam samuttirya…..The great devotees who take shelter of your feet cross over the ocean of material existence, and leave here through the line of guru succession the boat of your lotus feet, because they are most affectionate to all living entities.”

“That I gave up attachment to kingdom and other things after association with your devotees is your mercy.” That is expressed in this verse. Vrtrasura said, “ O indra, my master the Lord is the destroy of all attempts at dharma artha and kama for his devotees. By that one can infer his mercy. Such mercy is only available to the selfless devotees of the Lord. It cannot be attained by those attached to material energy.” This mercy, destruction of attachment to kingdom, is prayed for attentively, as an uninterrupted meditation on you to perfect devotion, by saintly kings.

You have said “Ask for a benediction.” I answer with this verse. Those who are akincana pray for bhakti. More worthy of prayer is prema. Most worthy of prayer is to serve your lotus feet. Thus I do not want liberation, what to speak of any other boon.

Here apavarga da, referring to the Lord, means he who gives bhakti yoga. , as in the use of the word in the fifth canto of bhagavatam. Can an intelligent person after worshipping you who gives bhakti, accept boons which bind him to the word, even if you give them?

Another meaning can be: even one who worships and gets liberation from you, if he is intelligent, can he accept your boons which create bondage to the world again? What to speak then of the devotee.

In this veres Mucukunda clarifies his desirelessness for all objects of the world. Having given up relation with sattva raja and tama gunas, I also give up liberation related to sattva guna, which causes jnana. I pray for bhakti which consists of service to your lotus feet, which is beyond the three gunas. The eleventh chapter of Gita states that bhakti is beyond the three modes. I attain (vrajami) you, as a person (purusam).

“But some say that my form as a person is brahman covered by maya.

“No, you are without the gunas, nirguna, without covering (niranjana). “

“Yes I may be without gunas, but some people say that my body is made of the gunas.” “You and your body are not different (advayam). You are your body.”

“What is the nature of that body?”

“It is cit svarupa, Brahman (jnapti matram).”

Another meaning: “Because the world is made of your energy, it is not different from you advaya. But you by your svarupa sakti are a body of pure knowledge.”

“First you can enjoy all objects worthy of enjoyment, and then I will give you service to my feet. “ Fearing such enticement from Krsna, Mucukunda offers this praye. Being afflicted by miseries, in the conflict with Indra’s enemies desiring victory, burning with repentence, such as “for so many days I have not worshipped the Lord,” with no cessation of the desire for enjoyment of the six senses of eye, ear, nose tongue and skin and mind, I do not get peace either by my own intelligence or by knowledge given by others. If enjoyment is given by you yourself, even then I will become entangled. That is the nature of enjoyment. Therefore do not give that enjoyment. O paramatma, who resides in everyone, who therefore knows everything, I have taken Your lotus feet. In material treasure, there is fear of sickness, and enemies etc. In heavenly treusure there is impermanence. In the treasure of Brahman one is cheated of service to your lotus feet. Bur the treasure of your feet are without fear (abhayam), without impermanence (nrtam) and without lamentation (asokam). Therefore protect me, who am afflicted with calamity. Protect me at your lotus feet.”

Your intelligence is strong, not being moved here and there. (urjjita )

Know that by offering you benedictions, I am showing other worshipers how you will not be distracted (apramadaya) by such things. Or another meaning is: Know that you will not be distracted, because the intelligence of the devotee is never attracted to material enjoyment.

60.Other worshippers however, are attracted to material enjoyment. That is illustrated in this verse. Of those who are not devotees, that is yogis and jnanais, by practice of pranayama , sama, dama etc., attraction to material enjoyment (uthitam) again is seen.

I have already given you pure bhakti, but today I am giving it to you again.

Mucukunda thought, “Oh, then, do you want to separate me from yourself? No, you should not do that. Do not do that.” Seeing Mucukunda’s great anxiety, Krsna then considered, “In this avatara, he should not associate with me directly. My associates such as Arjuna, Yudhistira, Uddhava and Akrura, appearing at the end of Dvapara yuga, seeing you who are from the beginning of the manvantara, will laugh when they see your huge form so different from themselves. And in the pastime of fleeing Jarasandha, kidnapping Rukmini, and fighting with Jarasandha and Salva etc, you will not be suitable to be with me. You will kill them all like mosquitoes, crushing them in your two hands. But then what reason should I give to separate you from me?” After thinking like this, he said something a little false to mislead Mucukunda. Thus he speaks this verse.

“Then when will I get your association?”

Krsna answers in this verse. “After leaving this body, you will go to my abode Vaikuntha. But what is this for you, the greatest devotee, when in this avatara I award liberation and vaikuntha to my enemies as well? However, when we will appear together in the future, when I appear in another avatara form, I will make you my associate and participant in my pastimes (antare janmani). You are the best friend to all beings because you help the jivas and give suitable philosophical knowledge (sarva bhuta suhrttamah). Becoming the most worshipable brahmana, you will remain in my association, without desire to taking things for yourself because of complete detachment (kevalam).”