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Krsna Book Audio Dictation - Chapter 45

From Vanisource

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada




Forty-fifth Chapter. Subject: "Taking the Son of His Teacher."

When Lord Kṛṣṇa saw that Vasudeva and Devakī were staying there in reverential attitude, He immediately expanded His influence of yogamāyā so that His parents could treat Them, Kṛṣṇa and Balarāma, as children. As in the material world by the influence of illusory energy the relationship of father, mother and children between different living entities can be established, similarly, by the influence of yogamāyā a devotee can establish his relationship with the Supreme Personality of Godhead as child.

After creating this situation of yogamāyā, the Supreme Personality of Godhead, along with His elder brother Baladeva, appearing as the most illustrious sons in the dynasty of the Sātvata, very submissively addressed Vasudeva and Devakī as "My dear father, My dear mother," with great respect just to please them. "Although you have been always very much anxious for protection of Our lives, you could not enjoy, My dear father and mother, the pleasure of having Us as your small baby, growing boy and adolescent youth."

In other words, Kṛṣṇa eulogized the fatherhood of Nanda Mahārāja and motherhood of Yaśodā as more glorious, because actually they enjoyed the childhood pastimes of Kṛṣṇa and Balarāma although actually They were not their born children. By nature's own arrangement, the childhood of the embodied living being is enjoyed by the parents. Even in the animal kingdom the affection of the parents on the cubs are found. The parents actually enjoy the childhood pastimes of their offspring, and being captivated by the activities of their children, they take so much care for their children. In the case of Vasudeva and Devakī, they were always very much anxious for the protection of their sons, Kṛṣṇa and Balarāma, so much so that Kṛṣṇa was immediately transferred after His appearance to the other's house, and Balarāma was also transferred from Devakī's womb to Rohiṇī's womb. Thusly they were full of anxieties for Kṛṣṇa and Balarāma's protection, but they could not enjoy Their childhood pastimes.

Kṛṣṇa continued to say that "Unfortunately, being ordained by Our fate, We also could not be raised by Our own parents so that We could also enjoy the pleasures of childhood, keeping Ourself and being raised by Our own parents." Kṛṣṇa continued to say, "My dear father and mother, a man cannot repay the indebtedness to his parents from whom he gets this body, which can endow upon him all benefits of material existence." In other words, according to Vedic injunction, this human form of body is the source of attainment for all kinds of religious activities, fulfillment of all kinds of desires, acquisition of all kinds of wealth, and there is every possibility that only in this human form of body one can get liberation from the material existential condition. And this body is produced by the combined efforts of the father and mother; therefore, every human being should be very, very much obliged to their parents. Nobody can pay back the indebtedness to his parents. Any son, therefore, after being grown up, if he does not repay the parents by trying to satisfy parents by action of the body or by endowment of riches, such son surely after death is punished by the superintendent of death, forceful eating of his own flesh.

"Any person, in spite of his being able to take care of, does not do so in the matter of giving protection to old parents and chaste wife and children, spiritual master, brāhmaṇas and other dependents, such a person is considered to be already dead, although he is supposed to be breathing. My dear father and mother, you have always been very much anxious for Our protection, but unfortunately We could not render any service unto you. So up to date, all these days We have simply wasted Our time. Therefore, as We could not serve you for reasons beyond Our reach, therefore, My mother and father, please excuse Us for Our sinful action."

In this way, when the Supreme Personality of Godhead was speaking as if a innocent boy in that very, very sweet words, both Vasudeva and Devakī became very much captivated by filial affection and embraced Them with great pleasure. They were simply amazed and they could not speak or answer the words of Kṛṣṇa, but simply by embracing Them in great affection remained silent, shedding tears incessantly.

The Supreme Personality of Godhead, appearing as the beloved son of Devakī, thus consoling the father and mother, He approached His grandfather Ugrasena and regularly announced that he would be now the king of the Yadu kingdom. In other words, Kaṁsa was ruling over the kingdom of Yadu forcibly, in spite of his father's presence, practically keeping him arrested. So Kaṁsa's father was also released from such condition and announced as the king of the kingdom of Yadu after the death of Kaṁsa.

It appears that in those days, in the western part of India, there were many small kingdoms like Yadu dynasty, Andhaka dynasty, Vṛṣṇi dynasty, Bhoja dynasty. So Mahārāja Ugrasena belonged to the Bhoja dynasty. So Kṛṣṇa indirectly declared the king of the Bhoja dynasty as emperor of the small other kingdoms. He willingly asked Mahārāja Ugrasena to command over Them because They were their subjects. The word prajā is used both for the progeny and for the citizens, so Kṛṣṇa belonged bothwise. As a grandson of Mahārāja Ugrasena He belongs to the progeny, and as a member of the Yadu dynasty, He voluntarily accepted the subjugation of Mahārāja Ugrasena.

Kṛṣṇa in this connection informed Ugrasena that "Being cursed by Yayāti, the kings of the Yadu dynasty will not occupy any throne. But it will be Our pleasure to serve you as your servant, and Our full cooperation with you will make your position more exalted and secure, so that the kings of other dynasty will not hesitate to pay their respective revenues. Because protected by Me, you will be honored even by the demigods from the heavenly planets." Kṛṣṇa continued to say, "My dear grandfather, out of fear of My late uncle Kaṁsa, all the kings belonging to the Yadu dynasty, Vṛṣṇi dynasty, Andhaka dynasty, Madhu dynasty, Daśārha dynasty and Kukura dynasty, everyone was very much anxious and disturbed. Now you can call them all and give them assurance of security, so the whole kingdom will be peaceful."

All the kings in the neighboring area, being afraid of Kaṁsa, practically left their homes, and they were living in some foreign parts of the country. Now, after declaring Ugrasena the king and calling them back after the death of Kaṁsa, and just giving them all kinds of presentation and consolance, they were sent back to their respective homes. After this nice political arrangement, the citizens of Mathurā were very much pleased to live along with Kṛṣṇa and Balarāma, specifically being protected by Their strong arms. On account of good government due to the presence of Kṛṣṇa and Balarāma, all the inhabitants of Mathurā felt complete satisfaction in the matter of fulfillment of all their material desires and necessities, and because they used to see Kṛṣṇa and Balarāma daily eye to eye, they forgot all material miseries for good.

As soon as they would see Kṛṣṇa and Balarāma coming out on the street, very nicely dressed and smiling and looking to the citizens with grace, they would immediately filled up with loving ecstasy, simply by seeing the personal presence of Mukunda. Mukunda means one who can award liberation and transcendental bliss. What to speak of the younger generation in the city of Mathurā; on account of Kṛṣṇa's presence and on account of seeing Them regularly, even the old men residing in Mathurā became fully invigorated with youthful energy and strength. In other words, Kṛṣṇa's presence acted as vitalizing tonic even for the old men in Mathurā.

For some days, father Nanda Mahārāja and mother Yaśodā were also living in Mathurā because Kṛṣṇa and Balarāma were there. But after some time they wanted to go back to Vṛndāvana, and thus Kṛṣṇa and Balarāma went before them and very feelingly, affectionately embraced Nanda and Yaśodā and began to speak as follows: "My dear father and mother, although I was born of Vasudeva and Devakī, still, you acted as My real father and mother because from the very birth, childhood, you raised Me with great affection and love. Your affectionate love upon Us were more than anyone can offer to one's own children. Therefore, actually you both are Our father and mother because you raised Us as your own children at a time when We were just like orphans, and on account of unavoidable reasons We were rejected by Our own father and mother for being protected by you.

"My dear father and mother, I know how you will be feeling separation by returning to Vṛndāvana, leaving Us here, but be rest assured that I shall be coming back to Vṛndāvana just after giving some satisfaction to My real father, Vasudeva, and Devakī, My grandfather, other relative and family members." Kṛṣṇa and Balarāma thusly satisfied Nanda and Yaśodā by sweet words, by presentation of various kinds of clothing, ornaments and copper-made utensils, and satisfied them as highly as possible, along with their friends and neighbors who came with them from Vṛndāvana to Mathurā. Nanda Mahārāja, on account of his excessive filial affection for Rāma and Kṛṣṇa, with tears in his eyes embraced Them and then started with the cowherds men for Vṛndāvana.

After this, Vasudeva got his sons initiated by sacred thread ceremony as token of second birth, which is essential for the high caste orders of the human society. Vasudeva called for their family priest and learned brāhmaṇas, and the sacred thread ceremony of Kṛṣṇa and Balarāma was duly performed. During this ceremony, Vasudeva gave in charity various kinds of ornaments to the brāhmaṇas and endowed them with cows, nicely decorated with silk cloth and golden ornaments.

Another significant incident took place in this connection, that the cows which were given in charity during the birth of Balarāma and Kṛṣṇa by Vasudeva within his mind, they were stopped by Kaṁsa on account of Vasudeva's being imprisoned in his custody. Now this time, after the death of Kaṁsa, those cows were again released and given to the brāhmaṇas. In this way, when Lord Rāma and Kṛṣṇa were duly initiated with sacred thread ceremony, They executed the chanting of Gāyatrī mantra. (G A Y A T R I M A N T R A) Gāyatrī mantra is offered to the disciple by..., after the sacred thread ceremony, and Rāma-Kṛṣṇa properly discharged the duties of chanting this mantra. Anyone who executes the chanting of this mantra has to undergo certain principles of vows, and both Rāma and Kṛṣṇa, although They were transcendental personalities, strictly followed those regulative principles. Both of Them were initiated from Their family priest Gargācārya, generally known as Gargamuni, the ācārya of the Yadu dynasty.

According to Vedic culture, every respectable family has got fixed-up ācārya for spiritual training, and nobody is considered to be perfectly cultured man without being initiated and trained by an ācārya. It is said, therefore, that one who has approached an ācārya is actually in perfect knowledge. Lord Kṛṣṇa and Balarāma were the Supreme Personality of Godhead, the master of all education and master of all knowledge. There was no need of accepting a spiritual master or ācārya for Them. Still, for the instruction of ordinary men, They also accepted a spiritual master and ācārya for advancement in spiritual knowledge.

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It is customary that after being initiated in the Gāyatrī mantra by the ācārya, one has to live at the care of the ācārya out of home for some time in order to be practically trained up in spiritual life. During this period of living at the care of spiritual master, one has to work under him as ordinary menial servant. There are many rules and regulations of a brahmacārī living under the care of ācārya, and both Lord Kṛṣṇa and Balarāma followed strictly those regulative principles while living under instruction of spiritual master, Sāndīpani Muni (S A N D I P A N I M U N I), who was a resident of Avantīpura, a district in Ujjain in northern India.

According to scriptural injunction, the spiritual master should be respected on the equal level with the Supreme Personality of Godhead, and both Kṛṣṇa and Balarāma exactly followed those principles with great devotion and undergoing the regulative principles of brahmacārī, and thus They satisfied Their spiritual master, who instructed Them Vedic knowledge. Sāndīpani Muni, also being very much satisfied with the dealings of Kṛṣṇa and Balarāma, instructed Them all the intricacies of Vedic versions and their supplementary (indistinct) the Upaniṣads, and because Kṛṣṇa and Balarāma happened to be kṣatriyas, They were specifically trained also in the matter of military science, politics and ethics. In politics there are six kinds of departmental knowledge, namely how to make peace, how to fight, how to pacify, how to divide and rule, how to give shelter. All these items were fully explained and instructed to Kṛṣṇa and Balarāma.

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As it is sometimes seen that although the ocean is the source of water in the rivers because the cloud evaporates… Cloud is created by the evaporation of the ocean water, and the same water is distributed all over the surface, and then it comes down towards the ocean through the rivers. Similarly, Kṛṣṇa and Balarāma, the Supreme Personality of Godhead, is the source of all different kinds of knowledge. But still, because both the brothers were playing just like ordinary human boys, They exemplified by Their character that everyone has to receive knowledge from the right source, and thus They also agreed to take knowledge from Sāndīpani Muni.

But the peculiarity was that Kṛṣṇa and Balarāma, after hearing once from the teacher, They would learn all kinds of arts and science at once. In this way, in sixty-four days and sixty-four nights They learned all kinds of necessary arts and science generally required in human society ordinarily. In other words, during daytime They got lessons from the teacher, and in the night, after hearing from the teacher, They were expert in that departmental knowledge.

First of all They learned how to sing, how to compose songs, how to signify the different tunes of singing—the favorable and unfavorable accents and meter for singing different kinds of rhythms and melodies, and how to follow them by beating different kinds of drums. Then They learned how to dance with rhythm of melody and different tunes of singing. They learned all kinds of books for writing dramas, and then They learned all kinds of paintings, beginning from simple village art up to the highest perfectional stage of pictures. They also learned how to paint tilakas on the face by lining different kinds of dots on the forehead and cheeks.

Then They learned the art of painting on the floor by liquid paste of rice and flour. Such paintings are very popular in auspicious ceremonies performed in household affairs or in the temples. They learned how to make a resting place with flowers and how to decorate clothings and leaves with different colorful painting. They also learned how to set different valuable jewels in ornaments in the right place. They also learned the art of ringing water pots. In this art, water pots are filled with water up to certain measurement so that when beating on the pot, it produces a different tune, and when they are beaten all together they produce a nice, melodious sound.

They also learned how to throw water in the river or in the lake while taking bath amongst friends. They learned also how to decorate with flowers. This art of decorating with flowers are still visible in various temples of Vṛndāvana during summer season. They are called phulbari (P H U L B A R I). In this matter the dais, the throne, the walls, the ceiling, everywhere flowers are so nicely decorated, and a small fountain fixed up in the center produces a nice flavor all round so that during summer season people forget the fatigueness due to excessive heat.

Then They learned the art of dressing hair in different styles and fixing of the helmet in different postures. They learned also how to set up theatrical stage and how to decorate the artist with cloth, flower ornaments in the ear, sprinkled by sandalwood pulp and water to produce a nice fragrance. Then They learned the art of showing magic performances, which were sometimes unbelievable actions. Within this magical field there is another section which is called bahurūpī (B A H U R U P I). In this art, a friend dresses himself in such a way that when he approaches another friend he cannot recognize him.

They learned also how to make different kinds of syrups and beverages required at different times, with different taste and intoxication. They learned also different kinds of sewing and embroidery works, and They learned how to manipulate thin thread for dancing puppet. This art includes setting different kinds of wires in a string instruments to produce melodious sound, as they are found in vīṇā, sitar, esarāja, tamboura, etc. Then They learned puzzling and crosswords, how to set them or how to solve them. They learned also the art of reading books…

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Then They learned the art of dressing hair in different styles and fixing of the helmet in different postures. They learned also how to set up theatrical stage and how to decorate the artist with cloth, flower ornaments in the ear, sprinkled by sandalwood pulp and water to produce a nice fragrance. Then They learned the art of showing magic performances, which were sometimes unbelievable actions. Within this magical field there is another section which is called bahurūpī. In this art, a friend dresses himself in such a way that when he approaches another friend he cannot be recognize him.

They learned also how to make different kinds of syrups and beverages required at different times, with different taste and intoxication. They learned also different kinds of sewing and embroidery works, and They learned how to manipulate thin thread for dancing puppet. This art includes setting different kinds of wires in a string instruments to produce melodious sound, as they are found in vīṇā, sitar, esarāja, tamboura, etc. Then They learned puzzling and crosswords, how to set them or how to solve them. They learned also the art of reading books, how even a dull student can very quickly learn the alphabet and read books. Then They learned rehearsaling (sic) and acting on the words of the drama and dramatic performances; the art of filling up crosswords to fill up the missing void blank space to coin a complete word.

Then They learned how to compose and read pictographic literature. In some of the countries of the world, this pictographic literature is still current. This pictographic literature is represented by picture. Just like one man is going home. So the picture of walking is there and a house is there, which will represent the man is going to house. Then They learned the art of architecture, how to construct residential buildings. Then They learned to recognize different kinds of valuable jewels by studying its luster and color. Then They learned the art of jewelry, how to set jewel with gold and silver bases so that they look very beautiful. After that, They learned how to study soil to find out different kinds of minerals. This soil study is at the present moment a great science, but formerly they were commonsense knowledge even for the ordinary man.

Then They learned to study herbs and plants, how they could act as medicine for different ailments, as well as to study different species of plants. How to make crossbreeding of different plants and trees and get different types of fruits thereof. Then They learned how to engage in fighting the lambs and the cocks for sporting purpose. Then They learned how to teach parrots to speak and answer the question of human being.

Then They learned practical psychology—how to create influence on other's mind, and thus inducing him to act according to one's own desire. Sometimes this is called hypnotism. Then They learned how to wash hair and set up in different colors and curlings. Then They learned the art of telling alphabets written in someone's notebook and without seeing them, as well as They learned to tell actually what is contained in another's fist. Sometimes children imitate this art, although not very accurately, but one child keeping something within his fist asks his friend, "Can you tell what is within?" and he gives some suggestion but actually he cannot tell. But there is an art, as we understand from here: one can actually tell what is there within the hand, within the fist.

Then They learned how to understand and speak in different languages of different countries. Not only different languages of the human being; Kṛṣṇa could speak even with animals and birds. That evidences are there in Vaiṣṇava literatures given by the Gosvāmīns. Then They learned how to make flower carriage and aeroplane. It is said in the Ramāyāṇa that Lord Rāmacandra, after defeating Rāvaṇa, was carried from Laṅkā to Bhārata-varṣa on the plane of flowers. They are called puṣpa-ratha.

Then Kṛṣṇa learned the art of foretelling by seeing some signs. There is a book called Khanār-vacana. In this book there are various types of signs and foretelling. Just like when you are going out, if you see somebody is going with bucket full of water, it is a very good sign. But if somebody is going empty bucket, it is not very good sign. Similarly, if you see one cow is milked along with his (her) calf, it is good sign, and these things are there. The signs and their result are foretelled. So Kṛṣṇa learned this science also. Then Kṛṣṇa learned the science of composing mātṛkā. Just like there is a crossword section, three in one line. But you count any three from any side, it will count nine. These are called mātṛkā. So there are different kinds of mātṛkā and they are required for different purposes, and Kṛṣṇa learned the science.

Then He learned the art of cutting valuable stones like diamond. Then He learned the art of questioning and answering by making poetry immediately within the mind. Then He learned the science of action and reaction or different physical combination and permutation. He learned the work of a psychiatrist, who could understand the psychic movement of other person and how to satisfy one's desires, although such desires are very difficult to be fulfilled. For example, if one desires something which is unreasonable and never to be fulfilled, but still how it can be subdued and satisfied, there is an art. By this art one can subdue sex impulses also when they are impelled, even in the brahmacārī life. By this art one could make even an enemy his friend or to transfer the direct action of some physical element to some other things.

In this way, Lord Kṛṣṇa and Balarāma, the reservoir of all knowledge, arts and science, exhibited Their perfect understanding of all the arts and sciences above mentioned. Then They offered to serve Their teacher by awarding anything he desired. This offering by the student to the teacher or spiritual master is called guru-dakṣiṇā. It is essential that a student should satisfy the teacher after learning from him anything, either material or spiritual.

When Kṛṣṇa and Balarāma offered Their service in this way, the teacher, Sāndīpani Muni, thought it wise to ask from Them something extraordinary which no other common student could offer him. He therefore consulted with his wife what to ask from Kṛṣṇa and Balarāma. They had already seen the extraordinary potencies of Kṛṣṇa and Balarāma; therefore, they could understand that the two boys were none but the Supreme Personality of Godhead. Thus they decided to ask from Kṛṣṇa and Balarāma return of their son, who some time ago was drowned in the ocean on the bank of Prabhāsakṣetra.

So when Kṛṣṇa and Balarāma heard from Their teacher about the death of their son in the bank of Prabhāsakṣetra, immediately They started on Their chariot to the particular place and, reaching the beach, asked the controlling deity of the ocean to return back the son of Their teacher. The ocean deity immediately appeared before the Lords and offered Them all respectful obeisances with great humbleness.

The Lord said, "Some time back you caused the drowning of the son of Our teacher. So I order you to immediately return him." The ocean deity replied that the boy was not actually taken by him, but he was taken away by one demon of the name Paṣcajana. This great demon generally remains deep into the water in the shape of conchshell. The ocean deity informed Kṛṣṇa that the son of his teacher might be within the belly of the demon, having been devoured by him."

Kṛṣṇa, on hearing this information, immediately dived deep into the water and caught hold of the demon Śaṅkāsura. But after killing him, He could not find out the son of His teacher within his belly. So He took only the dead body of the Śaṅkāsura (in the shape of conchshell) and returned back to His chariot on the beach of Prabhāsakṣetra. From there He immediately started for the residence of Yamarāja, the superintendent of death. He reached to his place of the name Saṁyamanī.

After reaching the place of the superintendent of death along with His elder brother Balarāma, who is also known as Halāyudha, He blew on His conchshell as the sound of siren. Yamarāja, the superintendent of death, immediately after hearing the vibration of the conchshell made by Śrī Kṛṣṇa, reached there and received Him with all respectful obeisances. Yamarāja could understand who Kṛṣṇa and Balarāma were, and therefore he immediately offered his humble service to the Lords, who appeared on the surface of the earth as ordinary human being, but actually Kṛṣṇa and Balarāma were the Supersoul living within the heart of every living entity. They were Viṣṇu Himself, but were playing just like ordinary human boys. When Yamarāja offered his services to the Lord, Śrī Kṛṣṇa asked him to return the son of His teacher, who had come to him as a result of his own work. "Considering My ruling as supreme, you should immediately return the son of My teacher."

Yamarāja immediately returned the boy to the Supreme Personalities, and Kṛṣṇa and Balarāma, after bringing him to his father, Their teacher, again asked him if he had anything more to ask from Them. The teacher replied, "My dear sons, You have done enough for me. I am now completely satisfied, and what there can be any want for a man who has got disciples like You? My dear boys, now You can go home, and Your glorious acts like this will always be renowned all over the world. Although You are above all blessing, still it is my duty to bless You, and as such I give You this benediction that whatever You shall speak, that will remain ever fresh—the instruction of the Vedas. Your teachings will not only be honored within this universe or within this millennium, but they will remain ever fresh, ever increasingly new and important." On account of this benediction from His teacher, Lord Kṛṣṇa's Bhagavad-gītā is ever increasingly fresh and is not only renowned within this universe, but in other planets and other universes also.


Thus being ordered by Their teacher, Kṛṣṇa and Balarāma immediately returned home on Their chariot with great speed like the air, very quickly reached home making great sound like the clouds. All the inhabitants of Mathurā, who did not see Kṛṣṇa and Balarāma since a long time, were very much pleased to see Them again, and they felt themselves so much engladdened as if one has got back their lost property.

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Thus ends the Bhaktivedanta purport of the Forty-fifth Chapter of Kṛṣṇa in the matter of "Taking the Son of His Teacher by Kṛṣṇa."