Krishna and Balarama Meet the Inhabitants of Vrindavana

In the eighty second chapter there is a meeting of friends at Kuruksetra at the time of a solar eclipse, and Krsna bathes the inhabitants of Vraja in an ocean of prema.

Now (atha) begins an event which is not chronological. At one time (ekada), after Balarama went to Vraja, and before the rajasuya sacrifice, the pilgrimage to Kuruksetra took place, because at Kuruksetra, Dhrtarastra, Vidura, Yudhisthira, Bhisma and Drona were still on friendly terms and happy to see Krsna. It is not possible that the events at Kuruksetra happened after the Rajasuya because after that Duryodhana out of anger held the gambling match According to the Vana Parva of the Mahabharat, after that took place the killing of Salva and Dantavakra, at the same time as the exile of the Pandavas to the forest. After their return, the war in which Bhisma, Drona and others were killed took place. This is the order according to Vaisnava tosani.

An eclipse took place as if at the end of the kalpa. This means a full solar eclipse.

They went to Kuruksetra (Syamantapanjakam) because they had heard that one gains extra merits by being there at the time of a solar eclipse.

This verse indicates the great deeds of Parasurama at that place.

This verse describes the ability of the place to rid one of sin.

The people of Bharata went (agan) there.

Aniruddha protected Dvaraka. He is famous as the Visnu form who protects Svetadvipa.

The chariots shone like the airplanes of the devatas (deva dhisnyabhaih).

They were full of great power (maha tejah).

10.After the eclipse was over, they took bathe (punar aplutya).

11.They sat down comfortably at the bases of trees with cool shade.

“I think myself devoid of pious acts, since you, though so proper in conduct, did not remember me when I was in difficulty. It was my bad fortune. It was not your fault.”

“O most dear one (amba), younger sister! Do not find fault in us who are like play things in the hands of fate. Under the control of the Lord, all people act with so-called independence, and are made to act without choice.”

“We all fled away to various places being tormented by Kamsa.” This statement refers to other Yadavas who had fled out of fear of Kamsa. (vasudeva was imprisoned so could not flee.) “O sister (svsah) in time (etarhi eva) we have returned to our places.”

At this time Yudhisthira had been given half the kingdom. Therefore he is described as having following of kings (anuvratah).

Krsna , whose fame (visrutih) is praised by the Vedas, thoroughly purifies this universe (idam alam). He whose foot water, the Ganga also purifies the universe; whose words in the form of scriptures called the Vedas purify the universe, the touch of whose feet revives the energy of the earth, whose glory is burned by time, and which rains upon us all the material needs, is present here (verb is in next verse) .

Krsna, with whom you have relation through marriage and descent, which brings about personally seeing him, touching him, walking with him talking with him, sleeping, sitting and eating with him, and who caused distaste for heaven and liberation for the sinless persons (niraya vartma nivartanam), has appeared in your house.

Nanda was surrounded with cowherd men on carts loaded with goods. These supplies had been brought there in order to feed Krsna and live together with Krsna.

34.Wiithout delay Nanda and Yasoda embraced Krsna and Balarama, and because of that, they embraced their parents as described in this verse. Then they addressed their parents (abhivadya). But they could not say anything, because their throats were choked with tears.

Then Vasudeva made Nanda and Yasoda along with their companions, holding the hands of Krsna and Balarama enter a tent. Then what did they do? This verse answers. First Nanda and then Yasoda with an eager heart welcomed their sons. How was it possible for them to offer their own seats to their sons who now showed such opulences? Out of spontaneous parental love, they thought of Krsna and Balaramaas as being eight years old offspring eternally (sutau), though they had heard about and seen their opulences and powers. When Krsna embraced by Nanda and Yasoda sat on their laps, he transformed into a cowherd boy completely. It was in this form he had while sitting that he also embraced the gopis. Thus it is described that they gave up their lamentation in separation (sucah).

Then, Nanda, being called by Vasudeva, went outside to meet Ugrasena and others, while Rohini and Devaki met with Yasoda. When they entered, they ( and Subhdra) embraced her as described in this verse.

Seated with Krsna and Balarama on her lap and embracing them, Yasoda’s mind was completely bewildered, being stunned with bliss and flowing with tears and milk like the Ganga and Yamuna. Of the two seated in front of her, Rohini first spoke. “What can repay that friendship, even if we attained the wealth of Indra.” Dvaraka’s wealth was greater, but the expression is for the common man and therefore only mentions Indra’s wealth.

“O, after a long time, our two sons, as if meeting their real mother, are bathed in an ocean of bliss. They do not look at us at all though we are present before them. And she also, as if meeting her own son after a long time, is blind with love. She has millions of time more motherly affection than I have. Submerged in an ocean of affection, staring at us, her friends, for a long time, she now does not recognize us. Now I will reveal to her a secret topic through seemingly affectionate words.” Thinking in this way, Devaki then spoke in a somewhat loud voice.

“Having not seen their real parents these two boys received great affection from you two as parents. I placed them safely with you and they lived there without fear, as eyes are protected by eyelids, because great devotees do not distinguish between their own children or other children (nas satam parah svah).”

Then not hearing any reply even after a long time, Rohini said, “O friend Devaki, this does not rouse her from her blissful trance. So much for crying in the forest (this has been a waste of time). The two sons also remain bound by ropes of affection for her. We two will go and meet with Kunti, Draupadi and other friends who are very eager to see us outside. Because of having to meet with some many people on this pilgrimage, it is not good for the two of us to stay together with them here.”

After Rohini said this, Devaki when with her outside.

When Baladeva, crest jewel of cleverness, saw at a somewhat distant place obstructed from view, the gopis, their hearts bursting in longing, ready to give up their lives if they could not meet him,, he rose and left the room> The gopis then attained an ecstatic state described in this verse. In some text it seems it says rsir uvaca. By designating Sukadeva as rsi, there is indication that he will here reveal the highest truth. The word ca means tu, (but), to distinguish the special position of the gopis from all others. What gopis? Their extraordinary quality is then described: they cursed the creator for making eyelids which obstruct their vision of Krsna.. They could not tolerate the separation from seeing him caused by the moment the eyelid blinked. Though these women had the highest respect for all and any devata, they could curse the chief of all the devas. Such was their intolerance of their separation. This implies anger at Krsna for giving this separation to them (since he is the ultimate creator). Pulling him with their glances, with their eyes as doorways they made him enter their heart, embraced him, and attained rare mahabhava in relation to him (tad bhavam), with at sense of oneness with him “See, I am Krsna.” (nityayujam)

Or : They attained at state rare even for the best of atma ramas (nitya yujam), the great masters of yoga such as Siva. In this case, there is another hint of anger at Krsna: Krsna will now teach the gopis adhyatma jnana (as in the message sent through Uddhava).

Or: they attained mahabhava, rare even to eternal wives (nitya yujam) such as Rukmini.

Then Krsna, getting up from Yasoda’s lap, went to a more private place, and talked and mingled freely with the gopis. He met with the gopis who were in a state of bliss described in the previous verse.(tatha bhutah). By his vibhuti sakti he embraced all of them tightly, so tightly that they woke from their ecstastic trance. He asked them about their welfare: “Has your great sickness and pain due to separation from me now gone or not?” He laughed, in order to make them laugh, and then spoke.

“Wanting to do some things, such as killing Kamsa, for the relatives of my father, such as Vasudeva (svanam), I went off, and for that reason I have been delayed in returning. Do you remember me, who did not have the opportunity to come back, being absorbed in killing the armies of the enemy?”

“Your heart broke by remembering us day and night, and to remove that pain of separation from us you took to all sorts of enjoyments. Such great lover you are. We cannot be like that. We do not remember you. We are happy without you.” Seeing that they were answering angrily by moving their eye brows to suggest the above words, Krsna spoke. “Do you have contempt for me, having complete fear (avisakhaya) that I am ungrateful? Well, what am I to be do about this? Please listen.The lord unites and separates all living beings.”

He gives an example to explain his point. Just as the wind unites and separates (aksipate) clouds, grass, dust and cotton, the lord unites and separates all entities.

“Most eloquent one! We know that Lord with whom you find fault is famous to the whole world as yourself.”

“O friends! If it is true that I am the Lord, then even so, I am dependent on your love for me.” Thus he speaks this verse.

“ Just by devotion to me, one can achieve liberation (amrtatvaya). But that you have attained affection for me is most fortunate for me (distya), for it causes you to attain me (mad apanah).” The meaning is of the last statement is”Pulling me with force, your affection brings me close to you, and very quickly it establishes me right beside you.”

“If you know that I am the lord, then you should not have any suffering in separation from me. You have fallen into sorrow because of your lack of discrimination. Therefore learn from me how to destroy your lack of discrimination.” Thus he speaks this verse.

“O great lord of yoga, residing in all the three worlds, please put aside that knowledge which destroys sorrow about which you now speak.”

Then, informing the gopis that actually this knowledge taught by Uddhava and even now taught directly by the Lord, is useless because it does not destroy sorrow for those on the level of prema , he speaks that knowledge.

“ I am the beginning and end, the inside and outside of all entities—devas, men and animals, just the five elements exist withn all bodies from beginning to end, O young women ( anganah)! (Being women, you do not know this truth I am speaking.)”

In this way (evam hi) the material elements such as ether (etani bhutani) exist in all bodies (bhutesu), and the soul (atma) pervades the body by his very nature (atmana). You should see both the body and soul as appearing in me, the eternal (aksare) paramatma (pare), the pervader of all and the support of all. Thus all your bodies and souls exist in me at all times. Therefore where is the suffering in separation from me? It is caused by your lock of discrimination.”

One should the vaisnava tosani for the esoteric meaning of the above five verses. By these instructions on knowledge (adhyatma siksaya), the gopis were enlightened (siksitah). The interior (kosa) of their night lotus-like lives which had been destroyed by intense, constant thinking of him arising from separation from him, was slightly revived, as they had a hope that they could attain him. Such gopis understood him (adyagan).

“He who taught us about dharma at the beginning of the rasa lila, even though we are not intellectuals, and through Uddhava again taught intellectual knowledge, is now again, teaching us knowledge. We should know that this is his nature and is hard for him to give up.” That is what they understood about him.

It is not suitable to say that jiva kosa means the material body of the gopis, because the eternal associates of the Lord do not have material bodies. It cannot be accepted that even the sadhana siddha gopis who enjoyed with Krsna had material bodies.

Approaching him, the gopis spoke (ahus ca) with sarcasm, out of anger. “O teacher of philosophical knowledge, o Supreme Lord, paramatma himself, understanding that we have great attachment to house, wealth and family, previously through Uddhava and now personally, you are purifying our hearts with instructions on knowledge which destroys that ignorance. We understand that this is your pure affection, to liberate us. But how can we unintelligent cowherd women fix that knowledge in our hearts. It does not even lead to thinking of your lotus feet, sought after by Brahma and others. Therefore please do something to make that possible.”

“Your feet are the object of meditation for masters of yoga (yogesvaraih) so how is it possible for us, afflicted by karmic results, to think of those feet? Those with profound intelligence concentrate on your feet, but how can we, with little intelligence, think of those feet? Those feet are the means of deliverance for those fallen in the well of the material world. Please make some effort to remove our suffering in this world. How is it possible for your lotus feet to arise in the minds of us, who are so attached to family life.” This statement reveals hidden anger.

There are many verses illustrating that devotees do not aspire for liberation from the pains of the material world, such as the following.

“Those how have surrendered to the dust of your lotus feet do not desire the post of Brahma, the kingdom of Indra, rulership of this world, or of rasatala. They do not desire mystic powers, or rebirth in this world.”

“My pure devotees never desire liberation, escape from rebirth in this world, even it is offered by the Lord.”

“My devotees regard heaven, liberation and hell as the same.”

The devotees never accepts liberation the result of jnana even if offered by the Lord. How then is it suitable for the gopis, the best of devotees to mention this knowledge which gives liberation, and recommend it for themselves? Hearing the unbearable teachings of adhyatma from the mouth of their most beloved, they should then express anger at that in this verse. Thus, such an explanation is appropriate. Such explanations of meaning coming through oral tradition are possible in this scripture, which is full of double meaning. That is clear.

Or the meaning can be as follows. “Oh, sun who destroys ignorance, by the heat of your philosophical knowledge we are burning up, and as cakora birds, we live by the moonlight emanating from your moon like face. Therefore come back to Vrndavana and bring us to life by your pastimes such as rasa lila.” Then they begin to speak.

“The masters of yoga think of you in their hearts, but we hold those feet on our breast, over our hearts, and by holding them we are able to maintain our lives, and not otherwise. Those with deep intelligence meditate on your feet, but we have shallow intelligence. Just beginning to meditate, we drown in the ocean of swooning, so what is the question of meditating? If one can meditate on your feet, those feet deliver the person fallen in the well of material life. But that is not able to deliver us who have fallen in the ocean of separation from you. We being cowherd girls have not fallen in the well of material life, having renounced the happiness of material life, house and husband from early age. But we have fallen in the ocean of separation.”

Krsba says, “Come to Dvaraka and I will perform pastimes with you there.”

Therefore, they say, “For those whose minds (manasi) are attached (jusam) to Vrndavana, where we have our houses (geham), and cannot give up that place, because we have a taste for that sweetness of the beauty of your peacock feather, flute and other features, your lotus feet should appear there, in Vraja. By seeing you in Vraja, our pain will be relived. It will not be relieved by remembering you, what to speak of repeated teachings of atma jnana.”