Sudama Visits Krishna in Dvaraka

1n the eightieth chapter Sudama goes to Krsna’s house, is worshipped by him, and on being questioned discusses their life together in the gurukula.

O Lord I desire to hear those other exploits of Mukunda which happened.

There are many who constantly (asakrd) hearing about the Lord give up those topics. The jnanis fixed on the impesonal Brahman give up those topics. But the person who has special knowledge (visesa jna) of the spiritual qualities, form, pastimes and rasa does not give up those topics. He does not give up hearing even, for trying to destroy the suffering of this world which is constantly afflicting him (visannah). Using the ears for other purposes becomes useless.

Not only the ear, but all organs of the body become useless without relationship with Krsna. As the words of Saunaka indicate “jivha’sti dardurika iva” their tongues are those of frogs Engaging the organs otherwise is criticized. The hands by engagement in serving the Lord become fortunate. That mind which engages in remembering he who dwells in all moving and non moving entities, no matter what object the eyes sees, is fortunate.

The eye which sees the murti of Visnu and his devotee, , the head which bows to those two forms (ubhayalingam), the limbs of the body (about the navel) which receive the foot water of Visnu and his devotee, are fortunate.

His wife had similar qualities such as toleration of hunger (ksut ksama) among many qualities (ca). She tolerated even more than he, because whatever she received as food she served to him.

Dispirited because her husband was unable to obtain any food for her husband, and trembling out of fear for her husband, because it was improper to ask the Lord for anything other than devotion, she spoke to her husband.

“O brahmana, the master of Laksmi is your friend.”

”But how can the lord of Laksmi be a friend to me, so poor?”

“But he favors the brahmanas(brahmanyah)”

“But I don’t have the qualities of such a brahmana.”

“He accepts anyone who surrenders to him.”

“But since I do not have devotion, I do not have the quality of surrender even.”

“But he is bhagavan, knowing everything. Seeing your suffering he will be merciful.”

“But how will he give wealth to just me when he is equal to everyone among all the infinite suffering souls similar to me enjoying the fruits of their karma?”

“He is the master of the devotees (satvatarsabhah). He may not give but the devotees serving him by fanning and other actions, being most merciful, will give. And since he maintains the Yadus (satvatarsabhah), what burden or fault is it for him to maintain you?”

Going to him, the object of the devotees and others also (ca), those who are in want (even if you do not consider yourself a devotee you are in want), and seeing you are worthy of charity , struggling to support your family, he will give generously.

11.”But he may be in Indraprastha, Dvaraka, or some oher place in order to kill the demons.”

“He has now given up his weapons and does not leave his city. He is only in Dvaraka.

He is lord of the Bhojas, Vrsnis and Andhakas, so by his permission they will do his bidding.”

“But I am embarrassed to ask anything from him.”

”He gives himself unto the person who just remembers him without asking for anything.” The genitive case smaratah stands for the dative case smarate (unto the person who remembers). What to speak of giving things desired by the devotee, which are actually tasteless for him (na atyabhistam) because they are changeable. And moreover he is benefactor (guru) of the universe. As well, by his desire, he gives things which are not prayed for, to those who are desiring material things. Going to him and remaining silent, he will give what you desire, plenty of wealth, and also what he desires to give, being your benefactor, the sweetness of his lotus feet. “

The brahmana being constantly asked in this way by his wife, since she was dong her duty as a wife and since he was very tolerant, was disturbed by her constant requests. But his mind became pacified on consideration. “It will be greatly fortunate, because I will see the Lord.”

“If there is some gift in the house please give it. How can I go empty handed to my friend’s house?”

“He though, “ How will I enter, since I will be prevented by the door guards?”

He passed through three encampments of troops protecting the outer gates (gulmani), and three courtyards with long rooms protecting the inner gates (kaksa), and, accompanied by some brahmanas living there, passed near the houses of the unconquerable Vrsnis and Andhakas. He entered into the chief house among all the sixteen thousand palaces of the sixteen thousand queens. That was the palace of Rukmini as confirmed by the Padma Purana: “He remained silent for a second at the door of Rukmini’’s palace.” Forgetting everything else for a short time, he remained as if merged in the happiness of brahman.

Seeing him, Krsna got up and went to the courtyard. He embraced him (paryagrahit) with his arms in great bliss.

Krsna put the water that he used to wash his feet (padavanejani) on his head.

Rukmini herself (saksat devi) fanned him with a camara.

In another version of the text Saibya, another queen waved the camara. But this does not agree with the Padma Purana Uttara Khanda.

He was served by Krsna who has spotless glory (amala kirtina), served by all wealth, was able to deliver Sudama from his poverty stricken state with his soiled clothing (avadhutam).

In astonishment the residents spoke this and the next verse.

Because of the condition of his clothing they considered him very low class (adhama).

Holding each others hands (grhya) they talked about their school days.

Are you married or not? Seeing his appearance, but his lack of enjoyment he had a doubt. You know the religious rule that after graduating from school to prevent the fault of having no asrama one should get marriage. (dharmajna).

“ Even though you are not speaking out of embarrassment, I know everything.” With that intention he speaks this verse. “Though you are a householder your heart is not disturbed by lust. I know , O wise one (vidvan), that, knowing the temporary nature of material enjoyment, you have little attraction for wealth, clothing and other things. Therefore I will not give these things now.”

The words prayah (almost not) and ati ( not too attached), indicate : if you are attached only because of the requests of your wife, I will give these things later. Just see, this man though a householder is without desires and does not desire anything from others. Even if forceably given, he will not accept things. To broadcast his fame in Dvaraka, I will not reveal his desire to anyone, and therefore will not give anything visible to him here.

I know that you did not take sannyasa like others even though you are very renounced. Some ,being detached, perform activities with minds unattached to desirable objects. Others perform activity in order to give up their mental natures produced by the Lord’s will, their contaminated state of subtle desires for material enjoyment. As an example of the first type, I perform activities as they should be done to teach people.

In his mind, Sudama was doubting, “Because he worships me in this way though I am so low, is he doing this because he thinks I am someone else?” In order to dispel this doubt, Krsna then makes him recall their school days together in twelve verses. Do you remember our living at the gurukula, by which, gaining knowledge of God (vijneyam) the brahmana crosses over the material world (tamasah)? “

There are three gurus: the father, the one who gives upanayanam, and the one who teaches about me. Of those the last is most worshipable. He who makes possible our birth sambhavah) in this world (iha) , the father, is the first guru (adyah). He who makes it possible for one to perform rituals (sat karmanam) being second born, the one who gives upanayanam and teaches gayatri mantra is the second guru. He who gives knowledge to people of the four asramas, who teaches about me, is to be worshipped on the same level as me (yathaham).

In this verse he speaks of how the third guru delivers the student from the material world. Certainly, they are most knowledgeable of the highest truth among all the people in the asramas, who by the words of the guru who teaches about me, who is my very form (maya gurna) , just by teaching my mantra (vaca), easily (anjah) crosses over the material ocean.

Therefore he who teaches about me, the guru, should be served with most attention. I as the supreme Lord, am not satisfied with sacrifice (ijya) the occupation of the brahmacari, with producing offspring (prajtih), the occupation of the householder, with austerity (tapasa) the occupation of the vanaprastha, or with sense control, the occupation of the sannyasi, as much as I, as the soul of all entities, am with service to the guru.

Do you remember the incident that happened while we were living in the gurukula (nivasatam)?

Out of season (aparttau), during the cold season after the monsoon, great wind and rain occurred with rumbling thunder.

We wandered all around (pari babhrima). Or we carried our loads of wood around. The root can be either bhram to wander or bhr to carry. The form babhrima instead of babhrma however is vedic usage.

Sandipani Muni speaks in three verses.

All students should repay the debt to the guru by offering all objects (sarvartha), which are the seat of possessiveness, and their body (atma), the seat of their identity (atma).

Your study of scriptures will not wasted (ayatayamani) in this life or the next. According to the amara kosa ayatayaman means worn out or eaten up.

Living in the gurukula many such incidents happened to us.

What lack of bliss was there for us? It was completely blissful for us who lived in the gurukula with you, who act with your own desires (satyakamena). Your living in the gurukula was by your wish alone, the difficulties of wind and rain encountered while fetching wood, for teaching devotion to guru, was by your wish alone. Other than that, what power does the wind and rain have over you? The Vedas say “the wind blows out of fear of you.” That we were with you there is the result of great fortune.

That you whose body is the verse of the Vedas, the place of all auspiciousness, lived in the gurukula (for learning ) was an act to teach others only.