The Sages Teachings at Kuruksetra

In the eighty fourth chapter there is mutual praise between Krsna and the sages, questions by Vasudeva, performance of yajna by Vasudeva and Nanda’s departure for Vraja. Though Gandhari (subalaputri), Draupadi (yajnaseni) and Subhadra (madhai) all heard the discussions of the queens, those such as Gadadhari did not hear directly, because it was not fitting for them to be involved in the intimate discussion with questions and answers between Draupadi and the queens in such independent way. Because Draupadi and Subhadra were intimate friends of the same age with the queens, it was proper that they heard directly. The cowherd women living in another place because of their different caste, heard even more indirectly. The word (uta) indicates this separation of distance. By the word “sva” since they identified themselves as the internal energy of Krsna, they would have carry on their intimate pastimes such as embracing without others seeing every night at that place. But in Kuruksetra, a holy place, one should understand that they carried out the practice of brahmacarya and did not engage in such activities. The gopis were also astonished and shed tears on hearing the queens’ pastimes, because they were pastimes concerning Krsna, and they saw there a very slight similarity to their own emotions. It should be understood that the gopis did not have overwhelming attraction to the queens’ pastimes.

While the men were talking to the men and the women were talking to the women, the munis came to see Krsna.

Krsna, sitting in the assembly (sadasah for sadasi), spoke to the sages.

9.Krsna said, “Our births have become successful (janmabhrtah). Seeing masters of yoga is rare even for devas, what to speak of humans.”

Verse eight mentioned Krsna as the protector of dharma (dharma gup tanuh). Krnsa’s words in the verses from verse nine illustrate his upholding of dharma, by praising the sages as if he were an ordinary human being. “For men of little intelligence who see the Lord only in the deity form, and not in you saintly persons, it is your mercy alone that they see you.”

Concerning the worship of voice and mind, the sruti says, “Those who worship the voice as Brahman and those who worship the mind as brahman.” Those who see difference (bheda krt) between himself and others, who are actually similar, because of urges like hunger and thirst and gain of respect and other desires, cannot destroy their sins (agaham) such as envy, disrespect, and contempt arising from seeing difference by such worship. But they can destroy those sins by serving the great devotees.

Those who reject the devotees and thinking that things of value are elsewhere because of their attachments, are unintelligent. He who thinks that the body, a corpse (kunape) composed of vata, pitta and kapha (tridhatuke) is the object of love (atma), who thinks that wife and children are his own (sva dhih), images made of earth (bhauma) are worthy of worship (ijya dhih), who thinks of the water of rivers as sacred (tirtha buddhih), but never thinks of the devotees who know the truth about God (abhijnesu) in a similar way, is just a cow or donkey (go kharah). Because of their similarity they are classed as one object. Or go kharah can mean the donkeys used for the cows, carrying their grass and other items. In the brhaspati samhita it is said, “Those men who are knowledgeable of mantras but do not know about bhagavat dharma are to be known as go kharah even if worshipped by kings.” Thus one who sees body as self, family as his own, and also sees the saintly persons as dear is not a donkey. But it should be understood that those who think the devotees alone to be the self, or ones own, or worthy of worship or as sacred and nothing else are the best of all. The words bhauman ijya dhih refers to worshipping forms other than that of the lord. In the eleventh canto it is said, “ he who worships with faith the form of the Lord, but not the devotee of the lord is considered a kanistha devotee.” Though he does not consider the devotees worthy of worship he is still devotee (and therefore not condemned as a go kharah). Seeing water as holy refers to waters other than genuine sacred waters such as that of the Ganga and Yamuna. There are many other such statements in the scriptures to support this meaning.

Hearing those words (starting with verse nine) of Krsna, which were hard to understand because they were so extraordinary (duranvayam), the sages remained silent.

After considering the Lord’s statement that He was subservient to them (isvarasya isitavyatam), they could not see any logic in his statements. Therefore they explained that his words and actions were for teaching the common man (jana sangraha) by the Lord who establishes dharma, because he is the teacher of the universe (jagat gurum).

Though you are the supreme lord, you are bhagavan, who acts as if you were a controlled jiva, being difficult to perceive (gudha) because of your human activities (ihaya). But these actions produce your fame (bhagavat vicestitam).

According to the amara kosa bhaga means wealth, desire, glory, courage, effort the sun and fame.

Both show of power and hiding your powers are beyond comprehension. The Lord creates this universe (etat) by himself (atmana) with many forms, but is not bound. Though the lord is one (ekah) he becomes the universe with many names and forms, just as earth is one, but becomes many as a pot or cloth. Amazing (aho) are the actions of the completely perfect lord (vibhumnah), appearing to be a controlled jiva by worshipping the sages. But it is only a pretense of being a controlled jiva (vidambanam).

You put on this pretense in order to protect the devotees, destroy the demons and establish dharma. This is explained in three verses. Being the supreme, perfect lord, you accept a suddha sattva form (sattvam vibharsi) (to protect the devotees and destroy the demons), and by your conduct (svalilaya) accept the eternal path of the Vedas. Because of this, you institute the varnas and asramas (varnasrama atma). But still you remain the supreme among all the different forms that you manifest as mentioned above (purusah parah).

You follow the path of the Vedas, because the Vedas are very dear to you (the statement is mentioned in the previous verse). The pure (suklam) Vedas (brahma) are your heart in which cause (avyaktam) and effect (vyaktam) and existence itself, Brahman (param), are realized through austerity study and sense control.

You worship the brahmanas who are the best source of realization (sad dhama) of yourself (atmanah) who is proven by the Veda (sastra yoneh).

Our knowledge, austerity and eye have become successful today on our attaining association with you, the very form of the ultimate goal (sad gatya), because you are the ultimate limit of auspiciousness (sreyasam parah antah).

Therefore you may praise us or offer respects to us to teach the common man, but we will still offer our respects to you, our worshipable lord. Thus they recite this verse.

The Vrsnis do not know you, who are the object of the intense affection, as the Lord, having sat on the same seat or bed with you, and the kings do not know you, who destroys them as time, as the Lord. Why? Because you are covered by the screen of maya, a covering of their knowledge. It should be concluded however that it is ignorance which covers the kings and yogamaya which covers the Vrsnis.

People do not know that you are one with the universe with its many names and forms and also superior to it. This is explained using an example in two verses. Just as a man dreaming sees as real the objects in the dream, and knows many names and forms of tiger, snake and king appearing with senses such as the ear, tan matras such as form an sound, and names, but does not know himself who has become those forms, and rather knows something other than his real form, so the ignorant man bewildered by maya through action of the senses like the ear, knows you by the names of deva or man, and with material form and qualities. He does not know your true form, separate from the many names and forms that you assume as the universe, because of loss of intelligence.

“We who are explaining this knowledge are your devotees, for seeing you in this way is not possible without devotion. We see your lotus feet which are the shelter of holy places like the Ganga which destroy (marsa) all sins (agha) and are placed in the heart by advanced methods of yoga through meditation but not seen.”

“That may be, but to destroy the subtle body, jnana is necessary.”

“Those whose subtle bodies (jiva kosa) containing desires are destroyed by intense devotion attain the goal and not others. Therefore knowing us to be devotees, please give us mercy.”

Grasping their feet, Vasudeva spoke. The sandhi of bibhase with idam (bibhasedam) is poetic license. “Such sages are difficult to bring, even if invited. The doubts in my heard cannot be destroyed except by them. Therefore now I should ask them my questions.”

29.” I offer respects to you, the form of all the devatas.” This shown in sruti which says, “All the devatas reside in the brahmana who knows the Vedas.” “Please describe how I can destroy the bondage of karma by action, because, being greatly attached to house, children and wives, I am not qualified for jnana or bhakti.”

The sages were astonished “Oh, he is the father of the Lord, and thinks himself fallen in the material world. Of, if he is asking for the benefit of others, why does he give up Krsna and ask us?” To answer them, Narada spoke this verse. “It is not surprising that Vasudeva, thinking of Krsna as his son (arbakam), not the Lord, asks what is beneficial for himself (atmanah) from us.”

Indeed, he knew that Krsna was the Lord from his very birth, but living close to him bred familiarity. That is expressed in this verse. Narada knew that the cause of Vasudeva not seeing Krsna as God was Vasudeva’s prema, but at that great gathering he explained things according to the common man’s level, not describing the greatly confidential highest truth about prema. Hearing this verse from Narada, it is certain that Vasudeva would increase his respect for Krsna as the Lord. For men proximity is a cause of lack of reverence (anadara).

“O most worshippable persons, knowers of brahman, not only Vasudeva is subject to this criticism. Almost all of the people here do not know that Krsna is the supreme lord.” This is explained in two verses. The materialistic people (anya) think of Krsna, whose knowledge cannot be destroyed, who is covered by the pranas etc, as one like themselves. (the verb is found in the second verse.)

His knowledge cannot be destroyed by time which causes destruction or creation of the universe as with the growth and decay of karkatika fruit,; by his own nature, like lightening which disappears on its own; by means other than himself like a hammer which destroys a clay pot; or by the mode of ignorance, which destroys the universe.

He repeats the same idea to strengthen his statement in this verse.

His knowledge is not destroyed by suffering such as attachment (klesa), karmas (the cause of suffering), the immediate results of karma in the form of happiness and distress (paripaka), or by the flow of the three modes (guna). But ignorant men think that the Lord, who appeared to be covered (but never controlled) by his own products (sva vibhavaih) of the subtle body made of prana, mind, intelligence, to be a person like themselves, as the sun is covered by its own products in the form of clouds, fog (hima), or by rahu (uparaga) during an eclipse,

The sun is the cause of the cloud, because the cloud is made of water and light is the cause of water. Water is the cause of fog. The sun is the cause of rahu because rahu is composed of a portion of darkness in the form of bad habits of evil jivas, and perception of darkness depends on the eye (caused by the sun). According to the Puranas, the sun is the cause of the clouds because fire element is the cause of clouds, and water.

While the kings, Krsna and Balarama listened the sages spoke to Vasudeva. Genitive case is used instead of locative case here.

In this verse the sages reply to Vasudeva’s question about the means of destroying karma by karma. If one does not worship Visnu during the sacrifice, then the karmas are not destroyed.

The worship of Visnu is shown to cause peace to the heart (upasama), to be practical (sugama) because it takes shelter of action, to be a method of attaining liberation (yoga), and to give happiness to the mind (atma mudavahah).

“Purely obtained wealth” means lawfully obtained through the occupations of the three higher castes.

One cannot destroy karma without giving up all desires. One can give up all desires by the following process. One should give up the desire for wealth by sacrifice and charity which are the result of the wealth. He then thinks “what is the use of wealth, if it just gets spent in sacrifice and charity?” One should give up the desire for children and enjoyment with wife by enjoying according to the rules of household life. By the experience itself one gives up the desire for it. One should give up the desire for svarga loka by understanding that it is temporary, since the body is subject to death. O Vasudeva (deva), there is proof of such conduct. Giving up their desires in the house, the wise went to the forest.

The sruti says, “The brahmana is born with debts to these three. By brahmacarya (studying the Vedas) , by sacrifice and by producing children, he is freed from the debts to the rsis, to the devatas and to the pitras.” Paying back the debts to them (tani nistirya) one should go to the forest.

You are freed from two debts by producing offspring and study. By performing sacrifice you will become free from debt to the devatas . Then renounce the house (asarana bhava).

You have asked a question posing as an ordinary person, and we have answered according to ordinary scriptural rules. But actually since you are the father of the Lord, and a nitya siddha devotee, you do not have to follow the ordinary rules of scripture. But if you think that you are only qualified to following the rules of scripture then listen to what we have said. O Vasudeva, you enjoy ( deva) the treasure (vasu) of bhakti yoga. You have intensely worshipped (pra arcah) the lord with most excellent devotion previously. Therefore, why should you now fall to the lower standard of actions? If it is not so, then our words meaning nothing. The proof is that the Lord himself has appeared as your son. If you want to perform such lower acts out of humility, and taking yourself as a fallen soul, do so just to teach other persons, as the Lord does.

Holding various articles of worship (vastu panayah) in their hands they entered the arena.

Anointed with anjana on his eyes and smeared with butter on all parts of his body, he appeared like the king of moons (soma rajam)if there were many moons, surrounded by his eighteen wives like stars.

The lords of all jivas (jivesau), Krsna and Balarama appeared.

Vasudeva worshipped Visnu, the lord of the materials such as oblations, of the mantras (jnana) and of the actions, by primary sacrifices such as jyotisoma, and darsa paurnamsa whose parts are prescribed in detail, and by secondary sacrifices such as the saurya and satra which are modified in form and rule.

Vasudeva (sa) gave donation (daksina) in the form of gold and jewels as well as cows, land and daughters of brahmanas.

The brahmanas performed a sacrifice called patni samyaja and the actions related to the avabhrtya.

54.Having bathed, Vasudeva, along with his wives, gave to the reciters cloth and ornaments and gave food to all animals from the horses to dogs.

He worshipped all with affectionate gifts (paribarhena).

All of them then left (prayayuh).

Anuja (younger brother) refers to Vidura.

Nanda was worshipped by much more profusely even than the sons of Pandu by Vasudeva. This is indicated by the word “tu” . This was possible because after all the others departed Nanda did not depart for a long time.

Crossing the great ocean of his desire, the performance of the sacrifice, by completing it successfully, Vasudeva spoke to Nanda.

I think these bonds of affection are hard to cut (durbhidam) for warriors by their strength or hard to give up (dustyajam) by yogis by their knowledge. The extra verb (durbhidam) should be added. The meaning is “You two are firmly day and night bound by the ropes of affection to my two sons.”

That friendship which is incomparable, and irrepayable, bestowed by saintly persons in the form of yourselves upon us by bestowing the great treasure of firm affection upon Krsna and Balrama, will certainly (ca api) never cease. Who are we? We are ungrateful (krta ajnesu), not acknowledging the help you rendered to us. Therefore we are not saintly. Therefore we are not ashamed to even speak this to you who are so saintly.

In this verse he describes his ingratitude.

Previously I did not repay you because of being imprisoned by Kamsa suddenly. Now, after Kamsa has been killed, even though free, being blind by wealth, I do not see you, being blinded by wealth.

A person should not (ma abhut) obtain wealth and kingdom. The addition of “ a” in abhut is poetic license. Putting Nanda into the ocean of great humility by his praises, Vasudeva also became submerged in humility as indicated by his words.

“Tu” indicates Nanda’s different intention. Vasudeva’s intention was different from Nanda’s. “Breaking your misconception that Krsna is your son, I will now take my son and go to Vraja.” Because this was a very grave statement, he never said this, and remained silent. By doing so , he, who was affection to his friend Vasudeva, would be unaffectionate to Vasudeva. Every night he would think, “I will stay here today and depart with my son to Vraja tomorrow.” But because of the exchange of prema between himself and Krsna and Balarama, he stayed three months.

Then after three months, Nanda said, “O Krsna, whose one drop of face perspiration is worshipped by millions living entities, immediately go to Vraja. I cannot spend any more time here. O friend Vasdueva, please send Krsna to Vraja. O King Ugasena, you give the order to Vasudeva, my dear friend. If you do not do so, we will just now die before your eyes in the holy land of Kuruksetra. We did not come on the occasion of the eclipse to obtain pious credits, but all of us in Vraja were convinced in our hearts that if we did not see Krsna we would die, and if we saw Krsna we would live.” Saying this, being satisfied by millions of ornaments and all desirable things, he departed.

Then Vasudeva, being knowledgeable of time place and person, was advised by friends spoke to satisfy Nanda. “ O friend, king of Vraja, you speak truthfully. How can I approve of any malice towards friends like you. Therefore by all means I will send Krsna to Vraja. But now let him take all of us, with relatives, friends and women to Dvaraka. Then, on another day at an auspicious moment, let him go to Vraja with no obstructions. I swear to this more than a thousand times. We have come with Krsna. Without him how can we return home? What will people say? You are learned in all matters. Please permit this. Please tell me my offense in requesting this to you.”

Ugrasena said, “O king of Vraja, I have been the surety of this. I swear to it. Even by force I will send Krsna to Vraja.”

In a private place Krsna said along Uddhava and Balarama, “ O father, if I give them up today and go to Vraja, they will be close to death out of separation from me. Thousands of enemies stronger than Kesi or Arista will kill these kings. Being omniscient, I know my own future. Please listen while I speak. Returning to Dvaraka, I will then take advice and go to the rajasuya sacrifice of Yudhisthira. There I will kill Sisupala, and returning to Dvaraka will kill Salva. To kill Dantavakra I will then go near the south gate of Mathura. Killing him I will enter Vraja, see you, joyfully associate with you, and spend this life performing various playful pastimes. That has been written on my forehead by the creator. It is written on your forehead that you will suffer in separation from me until the time that I return. It is not possible to prevent these two fated situations from happening. Therefore give up your stubbornness and return to Vraja. During that time, my parents and my dear friends, you will be pained thinking you must suffer in separation as fated. But whenever you want to see me, feed me or play with me, you should just close your eyes. I will appear. Making all your difficulties insignificant, I will fulfill all your desires. This I promise. My friends afflicted with heat from the forest fire will testify.”

Nanda considering what was best for his son’s happiness, then said to Vasudeva and all others, “I agree.” Saddened by relatives roused to incessant tears, taking all the gifts given by them, he departed with troops (yapitah) provided by the Yadavas.

This explanation has been given based upon the two words (kamaih puryamanah), “His desires all being satisfied”. These words would make no sense unless there were such an explanation of Nanda being completely satisfied. For Nanda and Yasoda, who could not believe at all that Krsna was the son of Vasudeva and Devaki, even if testified by Brahma or his sons and daughters, for who all material wealth and ornaments where considered trifling in comparison to just the remembrance of the treasure of happiness attained by touching the back of their finger to Krsna’s chin, how would it be possible to satisfy them with millions of silks and valuable furnishings given by Vasudeva? For arguments sake even if they were satisfied or could be satisfied, the text also mentions that not only Nanda and his wife, but all the inhabitants of Vraja, all the gopas and gopis and all his friends were satisfied. If one were to explain that Krsna’s mother and father, and also all his dear gopis and all his cowherd friends were satisfied simply by getting valuable ornaments cloth and jewels and departed to Vraja, then the prema of all of the inhabitants of Vraja must have disappeared, for from the statement in the bhakti rasamrta sindhu it is understood that the characteristic of prema is extreme possessiveness. Therefore, such an explanation should be rejected.