Krishna and Arjuna Retrieve the Brahmana's Sons

In the eighty ninth chapter, the supremecy of Visnu over Brahma and Siva is shown through a test by Bhrgu Muni. Krsna also takes the sons of a brahmana from the bhuma purusa.

Here, another story is told to show that Visnu is the object of service, by pointing out his superiority.

They sent Brgu to find out. He arrived at the assembly of Brahma in order to get that knowledge (taj jnanaya).

He did not offer respects (prahvanam), in order to test Brahma’s quality of sattva guna, or his greatness (sattva pariksartham).

Out of anger, he intended to kill his son. As fire is controlled by what comes out of its womb (sva yonya), by its product water, he controlled his anger by his product in the form of his son. Or, just as fire is extinguished by its cause water (sva yonya), so he extinguished his anger by its cause, the mind (atmana). From its names asu yoni and kapita yoni (born from air or born from wood), it is also known that fire comes even from water.

Having committed a mental offense to Brahma, and seeing his display of the mode of passion, having thus tested him, Bhrgu understood Brahma could not overcome this passion, and then went to the superior Siva and committed more than mental offense, a verbal offense to Siva. This is described in two verses.

Seeing the mode of ignorance in Siva, and the mode of goodness in his expansion Parvati, having thus tested him, he understood that Siva could not overcome this ignorance. Therefore he went to the best person, Visnu and committed more than verbal offense, a bodily offense.

Not only did he commit offense to the Lord but he did it while Visnu was sleeping on a flower bed, while he was on the lap of laksmi his wife, striking him on the chest, and doing it with his foot, not his hand. This was the height of offense. Bhrgu did this in order to see if Visnu was in the mode of goodness. However, he saw Visnu display not even material goodness but suddha sattva. That is explained in four verses. Visnu did not show a trace of anger when Bhrgu entered at such a time, in such a private place, and was staring at him. That was a sign of sattva guna. Not showing anger at seeing his abuse, because he knew the nature of his devotee’s heart is a sign of suddha sattva. Visnu is the shelter of the inhabitants of vaikuntha (satam gatih). Thus they also show the same quality.

“ I will not accept this seat you offer since you did not respect me by standing up to meet me.”

In response to such an anticipated statement, Visnu says, “I have committed offense to you. Your mercy is my only shelter. You should forgive us for not knowing you were coming.”

“If you forgive my for my offense, then let have your foot water. Purify us with your footwater which makes even the holy rivers like the Ganga more pure (tirtha karina).”

Forgiving such offenses committed by Bhrgu is a sign of sattva guna. On the other hand Visnu’s pacifying Bhrgu, considering that he, the lord, is an offender of Bhrgu is a sign of suddha sattva.

“But I have committed suffering to you and your dear loving Laksmi and will live in hell for a kalpa, since I, such a fallen sinful brahmana, put my foot on your chest.”

If he were to repent in this way, then Visnu replies, “O Muni, o ocean of mercy, you have made us both most happy today.”

Pleased by the Lord’s deep words, Bhrgu remained silent, unable to recite praises as his voice was choked by his tears. Ancient authorities consider that Bhrgu did not commit offense since he was like a puppet being made to dance by the puppeteer in the form of the Lord’s pastimes.

They understood Visnu as supreme, from whom directly (saksat) comes all dharma, characterized by hearing, chanting and other activities; knowledge or realization of the Lord; and along with that (tad anvitam), detachment. The word saksat should be understood to accompany all items in the list. This is understood from the statement bhaktih paresanubhava virakti 11.2.34 showing that the three items of devotion, knowledge and detachment appear simultaneously. There is an alternative reading catur vidham instead of tad anvitam. Then it would mean renunciation of the four vargas, artha dharma kama and moksa. This renunciation is not dry renunciation. The eight aisvaryas or powers are unsought fruits of bhakti.

Kapila deva says,

"Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic [yoga,] nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions." Sb 3.25.37

From visnu comes fame which destroys all contamination in the mind (atmanah) of the hearer.

The scriptures say that Visnu is the shelter of those desiring liberation (muninam), those who are liberated (santanam) and those who are devotees (sadhunam).

Though he is above the three modes of nature, he is affectionate to those in the mode of goodness (sattva priya murtih). Among those people, he is even more affectionate to the brahmanas, who are like his worshipful deity. Even the niskamas, santas and intellectuals worship him alone (yam va).

“But Visnu is beyond the gunas. How then can he be affectionate to someone in the gunas? He should be indifferent to everything concerning the gunas.”

“Though he has made the three forms of raksasa asura and sura, sattva is the cause of attaining the goal of life (tirtha sadhanam).” This is the meaning given by Sridhara Swami. From the point of view of benefiting the jivas, sattva guna appears to be more dear to the merciful, sustaining Lord, though actually it is not. He is actually indifferent to all the gunas.

Thus engaged in dispelling (nuttaye) the doubts of men, the sages attained liberation.

Because the stories are nectar, they are able to destroy the disease of material existence. Because they have the fragrance of the lotus, they have the power to attract the beelike devotees.

Having explained the supreme position of Visnu, now he relates one story to explain the even greater position of Krsna.

I have no fault. It is the king’s fault that my sons have died.

The brahmana loudly declared such words (tam gatham) as “You are a hater of brahmanas” when the second and third sons died.

“Is there not even a low class ksatriya here, who has respect for brahmanas? What kind of profession is this? “ Saying this, Aruna arrogantly glanced around at the people standing there.

“Please say what the ksatriya should do in this critical situation?”

Showing his index finger he said with sarcasm, “The brahmanas are about to perform sacrifice. They are supposed to be protected, but let them get destroyed.”

Hear the proof of the low quality of ksatriya present here. “When brahmanas lament because of loss of wealth, wife or children, where the ksatriya lives, that ksatriya is only an imposter.”

Arjuna addresses the husband and wife (vam). Though the wife was present she was silent because of her grief.

“If I break my promise (anistirna pratijnah), then I will enter the fire, and will be free of the fault of breaking my promise (hata kalmasah).”

“We do not believe this (na sraddadhmahe).”

“I am Arjuna, who has the Gandiva bow.” Saying that he showed his bow.

Arjuna resided for one year in Dvaraka waiting for the birth, or else learning of the approaching birth, came there again. When the wife said, “Bring Arjuna,” the brahmana came in the night and spoke this verse to Arjuna.

Arjuna offered respects to Siva rather than Krsna at this time, because of his friendship with Siva, and because brahmana had already attributed fault to Krsna.

Even the body completely disappeared. This incident shows that without the desire of Krsna, all the weapons and Siva could not protect the body of the infant.

The brahmana criticized Arjuna in front of Krsna, because he would not get any pleasure in criticizing him in the privacy of his home.

“Who can protect he whom (yasya) Pradyumna, Aniruddha, Balarama or Krsna cannot protect?”

Arjuna went in all directions starting with yama loka in the south. He went north (saumya) to the moon planet) northwest, (vayavya), south east (agneya), south west (nairrtya), east (aindri), and west (varuni). He did not go to the northeast because that is the residence of Siva. He thought that Siva, his guru, could not have taken away the son of the brahmana.

He was prevented (praty uktah) from entering fire by Krsna who forbade him from doing it (pratisedhata).

“Do not criticize yourself like that (ma avajna).”

“Do not stop me. People will criticize me as a ksatriya.”

“Those who will criticize will certainly establish our glory.” Or “Even those who criticize will establish our glory.” There is another version yeneha kirtim vimalam, but according to Sridhara Swami this is an interpolation brought about to preserve the correct meter.

That the vaikuntha horses beyond the material influence, losing their way in the darkness, acted like normal horses, just the Lord acts like a normal human, was for the purpose of increasing the astonishment of the listeners and observers like Arjuna.

Piercing that great dense (gahanam) darkness, a transformation of prakrti (krtam), the cakra entered it.

Following the path of the cakra as it pierced the seven coverings of the universe, going beyond that, Arjuna saw that supreme light which was beyond prakrti, beyond the eighth layer of prakrti (tamah param). Seeing that spiritual, most excellent (param) light spread everywhere (sam asnuvanam), he closed his eyes.

This light is decribed in the Harivamsa at end of the narration. “That great shining entity composed of the light of Brahman is myself, o best of the bharatas. It is my eternal effulgence. It is my eternal superior prakrti, both manifest and unmanifest. The best knowers of yoga become liberated on entering it. It is the goal of those practicing sankhya, yoga and austerity. The whole universe worships that supreme Brahman. You should know that the intense effulgence is mine.” He states that brahman is his effulgence, but also states that he is the effulgence. That is because the owner of the effulgence and the effulgence are considered non different. He also states that the Brahman is his prakrti. That spiritual brahma is his svarupa sakti beyond the touch of maya. It is manifest to spiritual eyes, but not manifest otherwise.

He entered the causal ocean, oranamented with huge waves agitated by strong wind, and saw a wondrous abode. It was called Mahakala puram according to Sridhara Swami, as found in the MrtyunjayaTantra.

“O Devi, above the universe is the great abode of Brahma. Above that are the abodes of Visnu forms and above that those of Siva’s forms. Above that is the abode of Mahavisnu and above that the abode of Mahadevi. Above that lies time which brings fear to all. Then comes the ever fresh ocean of nectar of brahman. On its bank stays Maha Kala, controller of all..”

The great abode of Brahma is Satya loka. The abode of the Visnu forms refers to material place called Vaikuntha, where the devata sons of mother Vikuntha reside. The abode of the Siva forms is Rudra loka, situated within the layer of ahamkara. The abode of Mahavisnu is a place situated in the covering layer of mahatattva. The abode of Mahadevi is the place within the covering layer of prakrti. The nectar ocean is the causal ocean. Mahakala is the Lord of Maha Vaikuntha, situated in the spiritual sky. His abode, situated in the causal ocean, is called Mahakalapuram. The verb “ saw” appearing in verse 54 is understood in this and the following verse. This abode was the most dazzling among all dazzling things (dyumattamam).

Within that abode he first saw the great snake Ananta, effulgent like Kailasa (sitacala abham), with bluish (siti) throats and tongues. Amara kosa says “siti” can mean white or dark blue.

He saw Visnu who was seated upon the body of Ananta. Among the three purusas (Brahma, Siva and Visnu), Visnu is supreme. Greater than him however is the creator of the mahat tattva. Great than him, however, is Mahavisnu (purusottamottama).

His weapons personified such as the cakra were there, with their weapons above their respective heads.

“Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill, thus in effect, offering obeisances to Himself.” tasmai namo vraja-janaih saha cakra atmanatmane 10.24.36

In this way again, for some diversion in his pastimes, Krsna offered respects to himself, who is one eight armed form out of infinite forms (anantam). Because Krsna does not fail to act like a human in his pastimes (acyuta), he bowed down to Visnu. And in order to preserve the human quality of Krsna’s pastimes, this eight armed form of Visnu, playing the pastime of the supreme lord though actually Krsna’s expansion, did not offer obeisances to Krsna.

Arjuna realized that this form had more majesty than Krsna, and thus became reverential (jata sadhvasah). This form displaying power of abundance like the earth (bhuma), desiring to show more greatness than Krsna who received the Govadhana worship, this form of Visnu who was the lord of millions of brahmas in millions of universe (paramesthinam prabhuh), spoke with confident words (urjjaya gira), which were in obedience to Krsna’s intentions, in order to bewilder Arjuna.

Visnu smiled, indicating “ According to your intentions, I, your amsa, will reveal by my words my own superior powers, but actually in those words I will indicate your superiority in form, qualities and power, and my own position as amsa. See my cleverness.” By this smile he also indicated his request that Krsna later reveal to Arjuna the truth about his position.

“You two who have appeared as my parts, please come (itam) quickly (tvaraya) to me (me anti) “ He says this to bewilder Arjuna.

The real meaning is, “ You who have appeared with your saktis (kala avatirnau), again having killed the demons, the burden of the earth, make them quickly come to be situated near me.” The verb a dual imperative form. Anti is an indeclinable , meaning “towards proximity” “Let them come here, and be liberated.”

This is understood because according to Harivamsa, the dhama of Visnu is attainable only by those who are liberated. In the second canto also it is said, describing the gradual steps in liberation, that liberation is achieved after piercing the eight coverings of the universe.

Follow dharma (acaratam) to teach others. Aacarataam is used for aacaratam.

Arjuna was extremely astonished. First, seeing the extraordinary grandeur of Mahavisnu he said, “O, though I am a mortal son of Pandu, by the mercy of Krsna, I have seen this Supreme Lord, the cause of everything.” By that he was simply astonished.

Then considering a moment, he thought, “Why did he say ‘I have wanted to see you two’? How is it possible that the Supreme Lord of everything would want to see his own expansion Krsna? Perhaps, it is some temporary whim of his. But by his expression, one can understand that this desire to see Krsna is continual. Let that be, he may be continually wanting to see Krsna! But why does he not see Krsna in Dvaraka from where he is situated here, since he has great power and this universe he has created is just like an amalaki fruit in his hand? Well, maybe he doesn’t have that power, but still, he comes to Dvaraka every year to steal the children of the brahmana. Why does he not at that time see Krsna, who is visible even to the oil man and betel nut peddler living there? It is said that without the desire of Krsna no one can see him. If that is so, then of course he cannot see Krsna. But, how can one who is affectionate to the brhamanas give suffering to a brahmana every year? I think you must have done such a vile act because you cannot give up your strong desire to see Krsna. For that purpose, let the vile act be done. But could you not send some servant to steal the sons of the brahmana? Why do you go yourself? It must be that it is difficult for anyone else to steal them from Dvaraka. His intention was to give such suffering to the brahmana in Dvaraka that Krsna could not bear it, and would then become visible to Visnu. The loud mouthed brahmana, inspired by your form as supersoul within, came to Krsna and sang his song after losing each child.”

Thus inferring the superior glories of Krsna to Visnu, he became most astonished (parama vismitah).

Arjuna then thought, “I will ask Krsna and understand the truth about this.”

Asked by Arjuna, Krsna then spoke. This is recorded in the Hari vamsa. “In order to see me, Visnu stole the the brahmana’s sons. He thought, ‘Krsna will not come to me except on behalf of the brahmana.’

“But I did not go to Visnu for the sake of the brahmana. I went in order just to save the life you, my friend. If I were to go for the sake of the brahmana, I would have gone just after the first child was stolen. The reason I went after the ninth child was stolen, was not from obligation to Visnu, but out of obligation to you.”

Hearing this truth from Krsna’s mouth, Arjuna considered that whatever powers are (paurusam) within man, and within everyone up to even the lord of the spiritual world, the powers of everyone, were generated from the mercy Krsna. One should know that from the prayers of the personified Vedas till this point in the Tenth Canto, the supreme position of Krsna, asraya tattva, the tenth subject of the puranas, has been described. According to Sridhara Swami this incident took place before the Kuruksetra, but it is stated here on the occasion of discussing the topmost truth.