Lord Krishna Fights with Banasura

In the sixty third chapter, Krsna defeats Jvara and Rudra, is praised by them, then cuts off the arms of Banasura, and returns to Dvaraka with Aniruddha.

Starting from the month of Jyestha, Aniruddha disappeared for six months. Even the four months of the monsoon season passed and he had not returned.

Hearing news of Anriuddha and his activities, the Vrsnis went to Sonitapura.

Rudra fought on behalf of Banasura just to show Banasura his faults by making him experience suffering. He is addressed as bhagavan to indicate that he was omniscient, and thus he fought to show the greatness of Krsna by being defeated by Krsna. This is the opinion of ancient authorities.

As in the case of Brahma, Yogamaya, instructed by the lila sakti, bewildered Siva and his followers in order to give pleasure and enthusiasm of fighting to the Lord, and in order to show the supremacy and extraordinary qualities of Krsna over all other avataras including Rama, when he appeared performing human pastimes.

Counteracting Siva’s weapons is described in this verse. Brahmastra was countered with a Brahmastra. The verb "released" is understood from the previous verse. Krsna countered the pasupata weapon with his own weapon (naijam), the Narayana astra.

Kartikeya (skanda) left the battlefield with his peacock (sakhina).

Bana's mother, named Kothara, sometimes called Kotari, is a form of Parvati worshipped by the demons. With a desire to protect her son (riraksaya), she appeared naked.

While Krsna was turning his face away to avoid seeing a naked woman, Bana fled.

Jvara however ran towards him to fight. His form is described: he had three feet, three heads, six hands, nine eyes, and the ash weapon. Filled with anger he was like death personified at the time of annihilation.

Krsna created the cool fever weapon.

Jvara began to weep. Not finding relief from fear even after going to his own master Siva, knowing Siva could not protect him, being very afraid (bhita), he offered respects to Krsna on the ground, and with devotion he offered praise with folded hands.

You have unlimited powers. I have understood that your powers are greater than even those of Siva, my master. The reason is stated: he is the lord but you are the supreme lord (paresa). You are the paramatma of all beings (sarvatma) , even of lord Siva. You are pure spirit (kevalam jnati matram) without any mixture of material maya at any time. My master Siva has a mixture of maya. You are the creator, maintainer and destroyer, whereas my master Siva is only the destroyer. You are indicated by the Vedas (brahma lingam), whereas Siva is represented merely the sounds such as dentals and gutturals. (this statement about Siva actually is placed after the explanation of sarvatma but does not seem to make sense there.) You are the peaceful brahman whereas Siva is the ferocious brahman.

He begins to elaborate on the lord's pure consciousness (kevalam jnaptimatram). First the objects excluded by use of the word “only” (kevalam) are enumerated.

Time (kala) is the agitator. Karma, action, is the subtle cause. That which brings about results is daiva. Svabhava is the ability to posess this daiva and karma. Jiva is the holder of this svabhava. Dravya refers to the subtle elements or tan matras. Ksetra is prakrti or matter. Prana is the sutra (math tattva??). Atma means ahankara. Vikara means the eleven senses. Mahabhutani are the five gross elements. The combination of the eleven senses and five gross elements is called the body. Acton generated from the body (bija) produces another body (roha). This continuous (pravaha) flow is your maya. Though the jiva is different from maya, because being controlled by maya it is enumerated with maya.

I offer respects to the opposite of that maya. Your senses and body however are part of you, and are not maya.

“If that is so, then why is there seen in me the material qualities of attachment and hatred revealed by my showing favor or punishment?”

“You desire, ‘Let me protect the devotees who are favorable to me and kill the demons who are inimical to me.’ By accepting such intentions out of affection for your devotees, for your pastimes, you protect the devas such as Indra, the devotees and munis, who act as the shelter for the people of the world (loka setun), and you destroy those who wander from the path. Thus raga and dvesa, attachment and repulsion, being aspects of your affection for you devotee, are not maya. Thus I have understood that your birth is for relieving the burden of the earth, your own devotee.”

I cannot praise you any longer because of the weapon sent by you is both cold and burning. Someone may say, "It is fitting that you suffer since you cause suffering to others." He answers, “Those who do not surrender to your feet deserve to suffer. But I have become your devotee.”

He who remembers the conversation between you and me will not have fear of you. Krsna says this rather than ordering Jvara, "Do not give him fever at all." Thus the statement means "Even if fever comes to one who hears this conversation, that person will not have fear. It will be insigificant."

Then Bana, who would be fighting (yotsyan), mounted his chariot and approached Janardana.

32 . As Bana (tasya) was throwing weapons (asyatah), Krsna cut off his arms.

Should not Siva be ashamed to come forward and praise that person with whom he had fought? No, because Siva is bhagavan, omniscient. He knew that was not at all astonishing to be bewildered by the maya of Krsna who was superior to himself as well as Brahma and others. Therefore why should he be embarrassed in front of his Lord, svayam bhagavan?

“You are the para brahman, the very form of spiritual light. The lord says to Arjuna in Harivamsa, "Superior to that is the para brahma which spreads itself over the whole universe. You should know that that concentrated light is mine."

“If you know that I am supreme brahman then why did you fight with me?"

Anticipating that question, Siva says, "Since you are secret even in the Vedas (vanmaye brahmani) then how can you be known?"

"Then can no one know me?"

"Those who are pure souls, without the contamination of maya can see you, but how can I, filled with tamas, see you, who, like ether, are the shelter of maya but not touched it?"

“You are directly brahman and all others including myself are your vibhutis.” This is the idea expressed in this verse.

“The ether is your navel; earth is your feet; the sun is your eyes; I, siva, am your ego; Indra is your arms; the herbs are your hairs; brahma is your intellect (dhisana); prajapati is your genital (visarga); dharma is your heart.”

The repetition of the word yasya is to make clear that they are all belonging to Krsna. “All visible things are the parts of your body of eternity , knowledge and bliss in the sense that they are your vibhutis.”

“You create the worlds (loka kalpah).” This means “You create the material ether, fire etc. from your spiritual navel, mouth etc.”

“Though you are not visible since you are the supreme brahman, still you become visible to the people of the material world because of your supreme mercy coming from your inconceivable energy.” This is the intent of this verse.

“Because, though you are the supreme brahman, you become visible to us, it is impossible to grasp your powers by logic (akuntha dhaman). For protecting dharma in the form of devotion to you, while destroying opposing philosophies, and for the liberation (abhavaya) of even the materialists such as karmis, jnanis and those of sinful behavior, you appear in the world.

You appear not just for ordinary protection, of the universe, for all the protectors of the ten directions (vayam), being authorized by you, carry out ordinary protection of the seven worlds. What is the necessity of your appearing in this world just for this purpose?”

"Then you, being my vibhutis, are not different from me."

"No no." He answers in this verse.

“You are one (tvam ekah). There is no difference between all your spiritual forms, since the supreme lord's forms are one. However among all the avatars such as Matsya which arise from your svarupa, You are the origin (adyah) and you have a human like form (purusah). Though you are different from the jiva sakti and maya sakti, you are also without difference (advtiya), (since everything comes from you). Among the forms of the purusa, there are four chief forms arising from your svarupa. Among these four you are the fourth, Vasudeva. No one else can see you. You are visible only to yourself (svadrk). Thus, because you are the best, you are the cause of everything and you are without cause. Therefore you are the Lord (isa), since all the chief powers are yours. Though you are full of such powers, you assist the insignificant material modes as follows: you are observed as various forms (vikaram) made by your own spiritual energy, for the successful functioning of the intelligence, senses etc. (sarva guna prasiddhau). You are perceived as the supersoul in all things. If you did not accept the role of supersoul in all these things, then there could be no manifestation of the material modes, and they would become useless.”

An example is given to show how, though the lord is invisible as paramatma, he is revealed through the gunas of maya. The sun, covered by clouds, appears to be covered from the observers point of view, it still reveals the cloud, other clouds, the observers and other objects like pots. Though covered by ahankara (gunena), produced by you, and which covers the jiva who is the observer, you reveal the intelligence, senses, objects etc.(gunan) as well as the jivas (guninah). The paramatma is the revealer (pradipah).

“Being merciful, you appear in this world to deliver the jivas, but the jivas remain fallen in the ocean of samsara.”

In this verse he criticizes those who do not worship the lord. “Having attain a human body, given by you (deva dattam imam), the jiva absorbed in his sense pleasure does not respect your feet.”

He who rejects you for the opposite--for what is not soul, not dear and not the lord--- drinks poison in the form of sense objects such as sons etc.

"I have forgiven whatever you have done. Now, what will you and the devatas accompanying you do?”

By describing the lord as supersoul, dearmost and the Supreme Lord, he informs the lord that he was condemning himself as the person who drinks poison in the previous verse, having given up the amrta, and having fought with the Lord for the sake of Banasura who is not paramatma, not dear and not the supreme controller.

44.In this verse he prays for the bestowal of devotion to the Lord.

“O lord, may I worship you alone for bhakti yoga (apavargaya) as described in the fifth canto, birth after birth (bhava). There is no one other than you worthy of worship.”

The imperative case is used to express his request.

With this intention he gives a description of the Lord.

“Because of your supreme position, you are the cause of creation, maintenance and destruction of the universes, whereas others are not supreme. You are equipoised whereas others are disturbed. You are peaceful whereas all others are not peaceful. You are the friend of all whereas others are not benefactors. You are the supreme soul (atma daivam) whereas others are not paramatma, and consequently not brilliant (daivam). You are unique (ananya) whereas all others are not unique. But you are attached to your devotee. sadhavo hrdayam mahyam sadhunam hrdayam tvaham. You are one, whereas others are many. You are the shelter of the universe and the soul. whereas all others are not the shelter.”

"O Siva, I am pleased with you. Please choose a boon."

"O Lord, I cannot give up my attachment for my sinful follower Banasura. What can I do? Please be merciful to him. That is the benediction I choose." Then he speaks this verse.

"Make Banasura fearless."

“Why?”

"There are no good qualities in him. Iit is all your mercy."

“What type of mercy should i give?”

"The same mercy that you gave to Prahlada, the chief of the demons."

Banasura (sa) put Aniruddha on a chariot with his bride (vadhva).

Krsna (sa) entered the city of Dvaraka.