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KB 1970-1-1 / Advent of Lord Krsna
1 / Advent of Lord Krsna
Once the world was overburdened by the unnecessary defense
force of different kings, who were actually demons, but were
posing themselves as the royal order. At that time, the whole
world became perturbed, and the predominating deity of this
earth, known as Bhumi, went to see Lord Brahma to tell of her
calamities due to the demoniac kings. Bhumi assumed the shape
of a cow and presented herself before Lord Brahma with tears in
her eyes. She was bereaved and was weeping just to invoke the
Lord's compassion. She related the calamitous position of the
earth, and after hearing this, Lord Brahma became much
aggrieved, and he at once started for the ocean of milk, where
Lord Visnu resides. Lord Brahma was accompanied by all the
demigods headed by Lord Siva, and Bhumi also followed.
Arriving on the shore of the milk ocean, Lord Brahma began to
pacify the Lord Visnu who formerly saved the earthly
planet by assuming the transcendental form of a boar.
In the Vedic mantras, there is a particular type of prayer
called Purusa-sukta. Generally, the demigods offer their
obeisances unto Visnu, the Supreme Personality of Godhead, by
chanting the Purusa-sukta. It is understood herein that the
predominating deity of every planet can see the supreme lord of
this universe, Brahma, whenever there is some disturbance in
his planet. And Brahma can approach the Supreme Lord Visnu, not
by seeing Him directly, but by standing on the shore of the
ocean of milk. There is a planet within this universe called
Svetadvipa, and on that planet there is an ocean of milk. It is
understood from various Vedic literatures that just as there is
the ocean of salt water within this planet, there are various
kinds of oceans in other planets. Somewhere there is an ocean
of milk, somewhere there is an ocean of oil, and somewhere
there is an ocean of liquor and many other types of
oceans. Purusa-sukta is the standard prayer which the
demigods recite to appease the Supreme Personality of Godhead,
Ksirodakasayi-Visnu. Because He is lying on the ocean of milk,
He is called Ksirodakasayi-Visnu. He is the Supreme
Personality of Godhead, through whom all the incarnations
within this universe appear.
After all the demigods offered the Purusa-sukta prayer to the
Supreme Personality of Godhead, they apparently heard no
response. Then Lord Brahma personally sat in meditation, and
there was a message-transmission from Lord Visnu to Brahma.
Brahma then broadcast the message to the demigods. That is the
system of receiving Vedic knowledge. The Vedic knowledge is
received first by Brahma from the Supreme Personality of
Godhead, through the medium of the heart. As stated in the
beginning of Srimad-Bhagavatam, tene brahma hrda:
the transcendental knowledge of the Vedas was
transmitted to Lord Brahma through the heart. Here also, in the
same way, only Brahma could understand the message transmitted
by Lord Visnu, and he broadcast it to the demigods for their
immediate action. The message was: the Supreme Personality
of Godhead will appear on the earth very soon along with His
supreme powerful potencies, and as long as He remains on the
earth planet to execute His mission of annihilating the demons
and establishing the devotees, the demigods should also remain
there to assist Him. They should all immediately take birth in
the family of the Yadu dynasty, wherein the Lord will also
appear in due course of time.
The Supreme Personality of Godhead Himself, Krsna, personally
appeared as the son of Vasudeva. Before He appeared, all the
demigods, along with their wives, appeared in different pious
families in the world just to assist the Lord in executing His
mission. The exact word used here is tatpriyartham, which means
the demigods should appear on the earth in order to please the
Lord. In other words, any living entity who lives only to
satisfy the Lord is a demigod. The demigods were further
informed that the plenary portion of Lord Krsna, Ananta, who is
maintaining the universal planets by extending His millions of
hoods, would also appear on earth before Lord Krsna's
appearance. They were also informed that the external potency
of Visnu (maya), with whom all the conditioned souls are
enamored, would also appear just to execute the purpose of the
Supreme Lord.
After instructing and pacifying all the demigods, as well as
Bhumi, with sweet words, Lord Brahma, the father of all
prajapatis, or progenitors of universal population,
departed for his own abode, the highest material planet, called
Brahmaloka.
The leader of the Yadu dynasty, King Surasena, was ruling over
the country known as Mathura (the district of
Mathura), as well as the district known as Surasena
. On account of the rule of King Surasena,
Mathura became the capital city of all the kings of the Yadus.
Mathura was also made the capital of the kings of the Yadu
dynasty because the Yadus were a very pious family and knew
that Mathura is the place where Lord Sri Krsna lives eternally,
just as He also lives in Dvaraka.
Once upon a time, Vasudeva, the son of Surasena, just after
marrying Devaki, was going home on his chariot with his newly
wedded wife. The father of Devaki, known as Devaka, had
contributed a sufficient dowry because he was very affectionate
toward his daughter. He had contributed hundreds of chariots
completely decorated with gold equipment. At that time, Kamsa,
the son of Ugrasena, in order to please his sister, Devaki, had
voluntarily taken the reins of the horses of Vasudeva's chariot
and was driving. According to the custom of the Vedic
civilization, when a girl is married, the brother takes the
sister and brother-in-law to their home. Because the newly
married girl may feel too much separation from her father's
family, the brother goes with her until she reaches her father-
in-law's house. The full dowry contributed by Devaka was as
follows: 400 elephants fully decorated with golden garlands, 15,
000 decorated horses, and 1800 chariots. He also arranged
for two hundred beautiful girls to follow his daughter. The
ksatriya system of marriage, still current in India, dictates
that when a ksatriya is married, a few dozen of the bride's
young girlfriends (in addition to the bride) go to the house of
the king. The followers of the queen are called maidservants,
but actually they act as friends of the queen. This practice is
prevalent from time immemorial, traceable at least to the time
before the advent of Lord Krsna 5,000 years ago. So Vasudeva
brought home another two hundred beautiful girls along with his
wife.
While the bride and bridegroom were passing along on the
chariot, there were different kinds of musical instruments
playing to indicate the auspicious moment. There were
conchshells, bugles, drums and kettledrums; combined together,
they were vibrating a nice concert. The procession was passing
very pleasingly, and Kamsa was driving the chariot, when
suddenly there was a miraculous sound vibrated from the sky
which especially announced to Kamsa: "Kamsa: you are such a
fool. You are driving the chariot of your sister and your
brother-in-law, but you do not know that the eighth child of
this sister will kill you."
Kamsa was the son of Ugrasena, of the Bhoja dynasty. It is said
that Kamsa was the most demonic of all the Bhoja dynasty kings.
Immediately after hearing the prophecy from the sky, he caught
hold of Devaki's hair and was just about to kill her with his
sword. Vasudeva was astonished at Kamsa's behavior, and in
order to pacify the cruel, shameless brother-in-law, he began
to speak as follows, with great reason and evidence. He said, "
My dear brother-in-law Kamsa, you are the most famous king of
the Bhoja dynasty, and people know that you are the greatest
warrior and a valiant king. How is it that you are so
infuriated that you are prepared to kill a woman who is your
own sister at this auspicious time of her marriage? Why should
you be so much afraid of death? Death is already born along
with your birth. From the very day you took your birth, you
began to die. Suppose you are twenty-five years old; that means
you have already died twenty-five years. Every moment, every
second, you are dying. Why then should you be so much afraid of
death? Final death is inevitable. You may die either today or
in a hundred years; you cannot avoid death. Why should you be
so much afraid? Actually, death means annihilation of the
present body. As soon as the present body stops functioning and
mixes with the five elements of material nature, the living
entity within the body accepts another body, according to his
present action and reaction. It is just as when a man walks
on the street; he puts forward his foot, and when he is
confident that his foot is situated on sound ground, he lifts
the other foot. In this way, one after another, the body
changes and the soul transmigrates. See how the plantworms
change from one twig to another so carefully! Similarly,
the living entity changes his body as soon as the higher
authorities decide on his next body. As long as a living entity
is conditioned within this material world, he must take
material bodies one after another. His next particular body is
offered by the laws of nature, according to the actions and
reactions of this life.
"This body is exactly like one of the bodies which we always
see in dreams. During our dream of sleep, we create so many
bodies according to mental creation. We have seen gold and we
have also seen a mountain, so in a dream we can see a golden
mountain by combining the two ideas. Sometimes in dreams, we
see that we have a body which is flying in the sky, and at that
time we completely forget our present body. Similarly, these
bodies are changing. When you have one body, you forget the
past body. During a dream, we may make contact with so many new
kinds of bodies, but when we are awake we forget them all. And
actually these material bodies are the creations of our mental
activities. But at the present moment we do not recollect our
past bodies.
"The nature of the mind is flickering. Sometimes it accepts
something, and immediately it rejects the same thing. Accepting
and rejecting is the process of the mind in contact with the
five objects of sense gratification: form, taste, smell,
sound, and touch. In its speculative way, the mind comes in
touch with the objects of sense gratification, and when the
living entity desires a particular type of body, he gets it.
Therefore, the body is an offering by the laws of material
nature. The living entity accepts a body and comes out again
into the material world to enjoy or suffer according to the
construction of the body. Unless we have a particular type of
body, we cannot enjoy or suffer according to our mental
proclivities inherited from the previous life. The particular
type of body is actually offered to us according to our mental
condition at the time of death.
"The luminous planets like the sun, moon or the stars reflect
themselves in different types of reservoirs, like water, oil or
ghee. The reflection moves according to the movement of the
reservoir. The reflection of the moon is on the water, and the
moving water makes the moon also appear to be moving, but
actually the moon is not moving. Similarly, by mental
concoction, the living entity attains different kinds of bodies,
although actually he has no connection with such bodies. But
on account of illusion, being enchanted by the influence of
maya, the living entity thinks that he belongs to a particular
type of body. That is the way of conditioned life. Suppose a
living entity is now in a human form of body. He thinks that he
belongs to the human community, or a particular country or
particular place. He identifies himself in that way and
unnecessarily prepares for another body which is not required
by him. Such desires and mental concoctions are the cause of
different types of body. The covering influence of material
nature is so strong that the living entity is satisfied in
whatever body he gets, and he identifies with that body with
great pleasure. Therefore, I beg to request you not to be
overwhelmed by the dictation of your mind and body."
Vasudeva thus requested Kamsa not to be envious of his newly
married sister. One should not be envious of anyone, because
envy is the cause of fear both in this world and in the next
when one is before Yamaraja (the lord of punishment after death)
. Vasudeva appealed to Kamsa on behalf of Devaki, stating that
she was his younger sister. He also appealed at an auspicious
moment, at the time of marriage. A younger sister or brother
are supposed to be protected as one's children. "The position
is overall so delicate," Vasudeva reasoned, "that if you kill
her, it will go against your high reputation."
Vasudeva tried to pacify Kamsa by good instruction
as well as by philosophical discrimination, but Kamsa was not
to be pacified because his association was demoniac. Because of
his demoniac associations, he was always a demon, although born
in a very high royal family. A demon never cares for any good
instruction. He is just like a determined thief: one can give
him moral instruction, but it will not be effective. Similarly,
those who are demoniac or atheistic by nature can hardly
assimilate any good instruction, however authorized it may be.
That is the difference between demigod and demon. Those who
can accept good instruction and try to live their lives in that
way are called demigods, and those who are unable to take such
good instruction are called demons. Failing in his attempt to
pacify Kamsa, Vasudeva wondered how he would protect his wife
Devaki. When there is imminent danger, an intelligent person
should try to avoid the dangerous position as far as possible.
But if, in spite of endeavoring by all intelligence, one fails
to avoid the dangerous position, there is no fault on his part.
One should try his best to execute his duties, but if the
attempt fails, he is not at fault.
Vasudeva thought of his wife as follows: "For the present let
me save the life of Devaki, then later on, if there are
children, I shall see how to save them." He further thought, "
If in the future I get a child who can kill Kamsa -- just as
Kamsa is thinking -- then both Devaki and the child will be
saved because the law of Providence is inconceivable. But now,
some way or other, let me save the life of Devaki."
There is no certainty how a living entity contacts a certain
type of body, just as there is no certainty how the blazing
fire comes in contact with a certain type of wood in the forest.
When there is a forest fire, it is experienced that the
blazing fire sometimes leaps over one tree and catches another
by the influence of the wind. Similarly, a living entity may be
very careful and fearful in the matter of executing his duties,
but it is still very difficult for him to know what type of
body he is going to get in the next life. Maharaja Bharata was
very faithfully executing the duties of self-realization, but
by chance he contacted temporary affection for a deer, and he
had to accept his next life in the body of a deer.
Vasudeva, after deliberating on how to save his wife, began to
speak to Kamsa with great respect, although Kamsa was the most
sinful man. Sometimes it happens that a most virtuous person
like Vasudeva has to flatter a person like Kamsa, a most
vicious person. That is the way of all diplomatic transactions.
Although Vasudeva was deeply aggrieved, he presented himself
outwardly as cheerful. He addressed the shameless Kamsa in that
way because he was so atrocious. Vasudeva said to Kamsa, "My
dear brother-in-law, please consider that you have no danger
from your sister. You are awaiting some danger because you have
heard a prophetic voice in the sky. But the danger is to come
from the sons of your sister, who are not present now. And who
knows? There may or may not be sons in the future. Considering
all this, you are safe for the present. Nor is there cause of
fear from your sister. If there are any sons born of her, I
promise that I shall present all of them to you for necessary
action."
Kamsa knew the value of Vasudeva's word of honor, and he was
convinced by his argument. For the time being, he desisted from
the heinous killing of his sister. Thus Vasudeva was pleased
and praised the decision of Kamsa. In this way, he returned to
his home.
After due course of time, Vasudeva and
Devaki gave birth to eight male children,
as well as one daughter. When the first son was born, Vasudeva
kept his word of honor and immediately brought the child before
Kamsa. It is said that Vasudeva was very much elevated and
famous for his word of honor, and he wanted to maintain this
fame. Although it was very painful for Vasudeva to hand over
the newly born child, Kamsa was very glad to receive him. But
he became a little compassionate with the behavior of Vasudeva.
This event is very exemplary. For a great soul like Vasudeva,
there is nothing considered to be painful in the course of
discharging one's duty. A learned person like Vasudeva carries
out his duties without hesitation. On the other hand, a demon
like Kamsa never hesitates in committing any abominable action.
It is said, therefore, that a saintly person can tolerate all
kinds of miserable conditions of life, a learned man can
discharge his duties without awaiting favorable circumstances,
a heinous person like Kamsa can act in any sinful way, and a
devotee can sacrifice everything to satisfy the Supreme
Personality of Godhead.
Kamsa became satisfied by the action of Vasudeva. He was
surprised to see Vasudeva keeping his promise, and being
compassionate upon him and pleased, he began to speak as
follows: "My dear Vasudeva, you need not present this child to
me. I am not in danger from this child. I have heard that the
eighth child born of you and Devaki will kill me. Why should I
accept this child unnecessarily? You can take him back."
When Vasudeva was returning home with his first-born child,
although he was pleased by the behavior of Kamsa, he could not
believe in him because he knew that Kamsa was uncontrolled. An
atheistic person cannot be firm in his word of honor. One who
cannot control the senses cannot be steady in his determination.
The great politician, Canakya Pandit, said, "Never put your
trust in a diplomat or in a woman." Those who are addicted to
unrestricted sense gratification can never be truthful, nor can
they be trusted with any faith.
At that time the great sage Narada came to Kamsa. He was
informed of Kamsa's becoming compassionate to Vasudeva and
returning his first-born child. Narada was very anxious to
accelerate the descent of Lord Krsna as soon as possible. He
therefore informed Kamsa that personalities like
Nanda Maharaja and all the cowherd men and girls and the
wives of the cowherd men in Vrndavana, and, on the other side,
Vasudeva, his father Surasena and all his relatives born in the
family of Vrsni of the Yadu Dynasty, were preparing for the
appearance of the Lord. Narada
warned Kamsa to be careful of the friends and well-wishers and
all the demigods taking birth in those families. Kamsa and his
friends and advisors were all demons. Demons are always afraid
of demigods. After being thus informed by Narada about the
appearance of the demigods in different families, Kamsa at once
became alert. He understood that since the
demigods had already appeared, Lord Visnu must be coming soon.
He at once arrested both his brother-in-law Vasudeva and Devaki
and put them behind prison bars.
Within the prison, shackled in iron chains, Vasudeva and Devaki
gave birth to a male child year after year, and Kamsa, thinking
each of the babies to be the incarnation of Visnu, killed them
one after another. He was particularly afraid of the eighth
child, but after the visit of Narada, he came to the conclusion
that any child might be Krsna. Therefore it was better to kill
all the babies who took birth of Devaki and Vasudeva.
This action of Kamsa is not very difficult to understand. There
are many instances in the history of the world
of persons in the royal order who have killed
father, brother, or a whole family and friends for the
satisfaction of their ambitions. There is nothing astonishing
about this, for the demoniac can
kill anyone for their nefarious ambitions.
Kamsa was made aware of his previous birth by the grace of
Narada. He learned that in his previous birth he was a
demon of the name Kalanemi and that he was killed by Visnu.
Having taken his birth in the Bhoja family, he decided to
become the deadly enemy of the Yadu dynasty; Krsna was going to
take birth in that family, and Kamsa was very much afraid that
he would be killed by Krsna, just as he was killed in his
last birth.
He first of all imprisoned his father Ugrasena because he was
the chief king among the Yadu, Bhoja, and Andhaka dynasties,
and he also occupied the kingdom of Surasena, Vasudeva's father.
He declared himself the king of all such places.
Thus ends the Bhaktivedanta purport of the First Chapter of
Krsna, "Advent of Lord Krsna."
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KB 1: The Advent of Lord Krsna
CHAPTER ONE
The Advent of Lord Krsna
Once the world was overburdened by the unnecessary defense
force of different kings, who were actually demons but were
posing themselves as the royal order. At that time, the whole
world became perturbed, and the predominating deity of this
earth, known as Bhumi, went to see Lord Brahma to tell of her
calamities due to the demoniac kings. Bhumi assumed the shape
of a cow and presented herself before Lord Brahma with tears in
her eyes. She was bereaved and was weeping just to invoke the
lord's compassion. She related the calamitous position of the
earth, and after hearing this, Lord Brahma became much
aggrieved, and he at once started for the ocean of milk, where
Lord Visnu resides. Lord Brahma was accompanied by all the
demigods, headed by Lord Siva, and Bhumi also followed.
Arriving on the shore of the milk ocean, Lord Brahma began to
pacify Lord Visnu, who had formerly saved the earthly
planet by assuming the transcendental form of a boar.
In the Vedic mantras, there is a particular type of prayer
called Purusa-sukta. Generally, the demigods offer their
obeisances unto Visnu, the Supreme Personality of Godhead, by
chanting the Purusa-sukta. It is understood herein that the
predominating deity of every planet can see the supreme lord of
this universe, Brahma, whenever there is some disturbance on
his planet. And Brahma can approach the Supreme Lord Visnu, not
by seeing Him directly but by standing on the shore of the
ocean of milk. There is a planet within this universe called
Svetadvipa, and on that planet there is an ocean of milk. It is
understood from various Vedic literatures that just as there is
the ocean of salt water on this planet, there are various
kinds of oceans on other planets. Somewhere there is an ocean
of milk, somewhere there is an ocean of oil, and somewhere
there are oceans of liquor and of many other types of
liquids. The Purusa-sukta is the standard prayer which the
demigods recite to appease the Supreme Personality of Godhead,
Ksirodakasayi Visnu. Because He is lying on the ocean of milk,
He is called Ksirodakasayi Visnu. He is the form of the Supreme
Personality of Godhead through whom all the incarnations
within this universe appear.
After all the demigods offered the Purusa-sukta prayer to the
Supreme Personality of Godhead, they apparently heard no
response. Then Lord Brahma personally sat in meditation, and
there was a message-transmission from Lord Visnu to Brahma.
Brahma then broadcast the message to the demigods. That is the
system of receiving Vedic knowledge. The Vedic knowledge is
received first by Brahma from the Supreme Personality of
Godhead, through the medium of the heart. As stated in the
beginning of Srimad-Bhagavatam, tene brahma hrda ya adi-kavaye:
[SB 1.1.1] the transcendental knowledge of the Vedas was
transmitted to Lord Brahma through the heart. Here also, in the
same way, only Brahma could understand the message transmitted
by Lord Visnu, and he broadcast it to the demigods for their
immediate action. The message was this: The Supreme Personality
of Godhead would appear on the earth very soon, along with His
supreme powerful potencies, and as long as He remained on the
earth planet to execute His mission of annihilating the demons
and establishing the devotees, the demigods should also remain
there to assist Him. They should all immediately take birth in
the family of the Yadu dynasty, wherein the Lord would also
appear in due course of time. The Supreme Personality of
Godhead Himself, Krsna, would personally appear as the son of
Vasudeva. Before His appearance, all the demigods, along with
their wives, should appear in different pious families in the
world just to assist the Lord in executing His mission. The
exact word used here is tat-priyartham, which means the
demigods should appear on the earth in order to please the Lord.
In other words, any living entity who lives only to satisfy
the Lord is a demigod. The demigods were further informed that
Ananta, the plenary portion of Lord Krsna who is maintaining
the universal planets by extending His millions of hoods, would
also appear on earth before Lord Krsna's appearance. They were
also informed that the external potency of Visnu (Maya), with
whom all the conditioned souls are enamored, would also appear
by the order of the Supreme Lord, just to execute His purpose.
After instructing and pacifying all the demigods, as well as
Bhumi, with sweet words, Lord Brahma, the father of all
prajapatis, or progenitors of the universal population,
departed for his own abode, the highest material planet, called
Brahmaloka.
The leader of the Yadu dynasty, King Surasena, was ruling over
the country known as Mathura, wherein lies the city of
Mathura, as well as the district known as Surasena, which was
named after him. On account of the rule of King Surasena,
Mathura became the capital city of all the kings of the Yadus.
Mathura was also made the capital of the kings of the Yadu
dynasty because the Yadus were a very pious family and knew
that Mathura is the place where Lord Sri Krsna lives eternally,
just as He also lives in Dvaraka.
Once upon a time, Vasudeva, the son of Surasena, just after
marrying Devaki, was going home on his chariot with his newly
wedded wife. The father of Devaki, known as Devaka, had
contributed a sufficient dowry because he was very affectionate
toward his daughter. He had contributed hundreds of chariots
completely decorated with gold equipment. At that time, Kamsa,
the son of Ugrasena, in order to please his sister, Devaki, had
voluntarily taken the reins of the horses of Vasudeva's chariot
and was driving. According to the custom of the Vedic
civilization, when a girl is married, the brother takes the
sister and brother-in-law to their home. Because the newly
married girl may feel too much separation from her father's
family, the brother goes with her until she reaches her father-
in-law's house. The full dowry contributed by Devaka was as
follows: 400 elephants fully decorated with golden garlands, 15,
000 decorated horses, and 1,800 chariots. He also arranged
for 200 beautiful girls to follow his daughter. The
ksatriya system of marriage, still current in India, dictates
that when a ksatriya is married a few dozen of the bride's
young girlfriends (in addition to the bride) go to the house of
the king. The followers of the queen are called maidservants,
but actually they act as friends of the queen. This practice is
prevalent from time immemorial, traceable at least to the time
before the advent of Lord Krsna 5,000 years ago. So Vasudeva
brought home another 200 beautiful girls along with his
wife Devaki.
While the bride and bridegroom were passing along on the
chariot, there were different kinds of musical instruments
playing to indicate the auspicious moment. There were
conchshells, bugles, drums and kettledrums; combined together,
they were vibrating a nice concert. The procession was passing
very pleasingly, and Kamsa was driving the chariot, when
suddenly there was a miraculous sound vibrated from the sky
which especially announced to Kamsa: "Kamsa, you are such a
fool! You are driving the chariot of your sister and your
brother-in-law, but you do not know that the eighth child of
this sister will kill you."
Kamsa was the son of Ugrasena, of the Bhoja dynasty. It is said
that Kamsa was the most demoniac of all the Bhoja dynasty kings.
Immediately after hearing the prophecy from the sky, he caught
hold of Devaki's hair and was just about to kill her with his
sword. Vasudeva was astonished at Kamsa's behavior, and in
order to pacify the cruel, shameless brother-in-law, he began
to speak as follows, with great reason and evidence. He said, "
My dear brother-in-law Kamsa, you are the most famous king of
the Bhoja dynasty, and people know that you are the greatest
warrior and a valiant king. How is it that you are so
infuriated that you are prepared to kill a woman who is your
own sister at this auspicious time of her marriage? Why should
you be so much afraid of death? Death is already born along
with your birth. From the very day you took your birth, you
began to die. Suppose you are twenty-five years old; that means
you have already died twenty-five years. Every moment, every
second, you are dying. Why then should you be so much afraid of
death? Final death is inevitable. You may die either today or
in a hundred years; you cannot avoid death. Why should you be
so much afraid? Actually, death means annihilation of the
present body. As soon as the present body stops functioning and
mixes with the five elements of material nature, the living
entity within the body accepts another body, according to his
present actions and reactions. It is just like when a man walks
on the street: he puts forward his foot, and when he is
confident that his foot is situated on sound ground, he lifts
the other foot. In this way, one after another, the bodies
change and the soul transmigrates. See how the plant
worms change from one twig to another so carefully! Similarly,
the living entity changes his body as soon as the higher
authorities decide on his next body. As long as a living entity
is conditioned within this material world, he must take
material bodies one after another. His next particular body is
offered by the laws of nature, according to the actions and
reactions of this life.
"This body is exactly like one of the bodies which we always
see in dreams. During our dream of sleep, we create so many
bodies according to mental creation. We have seen gold, and we
have also seen a mountain, so in a dream we can see a golden
mountain by combining the two ideas. Sometimes in dreams we
see that we have a body which is flying in the sky, and at that
time we completely forget our present body. Similarly, these
bodies are changing. When you have one body, you forget the
past body. During a dream, we may make contact with so many new
kinds of bodies, but when we are awake we forget them all. And
actually these material bodies are the creations of our mental
activities. But at the present moment we do not recollect our
past bodies.
"The nature of the mind is flickering. Sometimes it accepts
something, and immediately it rejects the same thing. Accepting
and rejecting is the process of the mind in contact with the
five objects of sense gratification -- form, taste, smell,
sound and touch. In its speculative way, the mind comes in
touch with the objects of sense gratification, and when the
living entity desires a particular type of body, he gets it.
Therefore, the body is an offering by the laws of material
nature. The living entity accepts a body and comes out again
into the material world to enjoy or suffer according to the
construction of the body. Unless we have a particular type of
body, we cannot enjoy or suffer according to our mental
proclivities inherited from the previous life. The particular
type of body is actually offered to us according to our mental
condition at the time of death.
"The luminous planets like the sun, moon or stars reflect
themselves in different types of reservoirs, like water, oil or
ghee. The reflection moves according to the movement of the
reservoir. The reflection of the moon is on the water, and the
moving water makes the moon also appear to be moving, but
actually the moon is not moving. Similarly, by mental
concoction the living entity attains different kinds of bodies,
although actually he has no connection with such bodies. But
on account of illusion, being enchanted by the influence of
maya, the living entity thinks that he belongs to a particular
type of body. That is the way of conditioned life. Suppose a
living entity is now in a human form of body. He thinks that he
belongs to the human community, or a particular country or
particular place. He identifies himself in that way and
unnecessarily prepares for another body, which is not required
by him. Such desires and mental concoctions are the cause of
different types of bodies. The covering influence of material
nature is so strong that the living entity is satisfied in
whatever body he gets and he identifies with that body with
great pleasure. Therefore, I beg to request you not to be
overwhelmed by the dictation of your mind and body."
Vasudeva thus requested Kamsa not to be envious of his newly
married sister. One should not be envious of anyone, because
envy is the cause of fear both in this world and in the next,
when one is before Yamaraja (the lord of punishment after death)
. Vasudeva appealed to Kamsa on behalf of Devaki, stating that
she was his younger sister. He also appealed at an auspicious
moment, at the time of marriage. A younger sister or brother
is supposed to be protected as one's child. "The position
is overall so delicate," Vasudeva reasoned, "that if you kill
her, it will go against your high reputation."
In this way Vasudeva tried to pacify Kamsa by good instruction
as well as by philosophical discrimination, but Kamsa was not
to be pacified because his association was demoniac. Because of
his demoniac association, he was a demon, although born
in a very high royal family. A demon never cares for any good
instruction. He is just like a determined thief: one can give
him moral instruction, but it will not be effective. Similarly,
those who are demoniac or atheistic by nature can hardly
assimilate any good instruction, however authorized it may be.
That is the difference between demigods and demons. Those who
can accept good instruction and try to live their lives in that
way are called demigods, and those who are unable to take such
good instruction are called demons.
Failing in his attempt to pacify Kamsa, Vasudeva wondered how
he would protect his wife, Devaki. When there is imminent
danger, an intelligent person should try to avoid the dangerous
position as far as possible. But if, in spite of endeavoring by
all intelligence, one fails to avoid the dangerous position,
there is no fault on his part. One should try his best to
execute his duties, but if the attempt fails, he is not at
fault.
Vasudeva thought of his wife as follows: "For the present let
me save the life of Devaki; then later on, if there are
children, I shall see how to save them." He further thought, "
If in the future I get a child who can kill Kamsa -- just as
Kamsa is thinking -- then both Devaki and the child will be
saved because the law of Providence is inconceivable. But now,
some way or other, let me save the life of Devaki."
There is no certainty how a living entity contacts a certain
type of body, just as there is no certainty how a blazing
fire comes in contact with a certain type of wood in the forest.
When there is a forest fire, it is experienced that the
blazing fire sometimes leaps over one tree and catches another
by the influence of the wind. Similarly, a living entity may be
very careful in the matter of executing his duties,
but it is still very difficult for him to know what type of
body he is going to get in the next life. Maharaja Bharata was
very faithfully executing the duties of self-realization, but
by chance he developed temporary affection for a deer, and in
his next life he had to accept the body of a deer.
Vasudeva, after deliberating on how to save his wife, began to
speak to Kamsa with great respect, although Kamsa was the most
sinful man. Sometimes it happens that a most virtuous person
like Vasudeva has to flatter a person like Kamsa, a most
vicious person. That is the way of all diplomatic transactions.
Although Vasudeva was deeply aggrieved, he smiled
outwardly. He addressed the shameless Kamsa in that
way because he was so atrocious. Vasudeva said to Kamsa, "My
dear brother-in-law, please consider that you have no danger
from your sister. You are awaiting some danger because you have
heard a prophetic voice in the sky. But the danger is to come
from the sons of your sister, who are not present now. And who
knows? There may or may not be sons in the future. Considering
all this, you are safe for the present. Nor is there cause of
fear from your sister. If there are any sons born of her, I
promise that I shall present all of them to you for necessary
action."
Kamsa knew the value of Vasudeva's word of honor, and he was
convinced by his argument. For the time being, he desisted from
the heinous killing of his sister. Thus Vasudeva was pleased
and praised the decision of Kamsa. In this way, he returned to
his home.
Each year thereafter, in due course of time, Devaki gave
birth to a child. Thus she gave birth to eight male children,
as well as one daughter. When the first son was born, Vasudeva
kept his word of honor and immediately brought the child before
Kamsa. It is said that Vasudeva was very much elevated and
famous for his word of honor, and he wanted to maintain this
fame. Although it was very painful for Vasudeva to hand over
the newly born child, Kamsa was very glad to receive him. But
he became a little compassionate with the behavior of Vasudeva.
This event is very exemplary. For a great soul like Vasudeva,
there is nothing considered to be painful in the course of
discharging one's duty. A learned person like Vasudeva carries
out his duties without hesitation. On the other hand, a demon
like Kamsa never hesitates in committing any abominable action.
It is said, therefore, that a saintly person can tolerate all
kinds of miserable conditions of life, a learned man can
discharge his duties without awaiting favorable circumstances,
a heinous person like Kamsa can act in any sinful way, and a
devotee can sacrifice everything to satisfy the Supreme
Personality of Godhead.
Kamsa became satisfied by the action of Vasudeva. He was
surprised to see Vasudeva keeping his promise, and being
compassionate upon him and pleased, he began to speak as
follows: "My dear Vasudeva, you need not present this child to
me. I am not in danger from this child. I have heard that the
eighth child born of you and Devaki will kill me. Why should I
accept this child unnecessarily? You can take him back."
When Vasudeva was returning home with his firstborn child,
although he was pleased by the behavior of Kamsa, he could not
believe in him because he knew that Kamsa was uncontrolled. An
atheistic person cannot be firm in his word of honor. One who
cannot control the senses cannot be steady in his determination.
The great politician Canakya Pandita said, "Never put your
trust in a diplomat or a woman." Those who are addicted to
unrestricted sense gratification can never be truthful, nor can
they be trusted with any faith.
At that time the great sage Narada came to Kamsa. He was
informed of Kamsa's becoming compassionate to Vasudeva and
returning his firstborn child. Narada was very eager to
accelerate the descent of Lord Krsna as soon as possible. He
therefore informed Kamsa that in Vrndavana personalities like
Nanda Maharaja and all the other cowherd men and their
wives, and on the other side
Vasudeva, his father Surasena and all his relatives born in the
family of Vrsni of the Yadu dynasty, along with all their
friends and well-wishers, were actually demigods. Narada
warned Kamsa to be careful of them,
since Kamsa and his
friends and advisors were all demons. Demons are always afraid
of demigods. After being thus informed by Narada about the
appearance of the demigods in different families, Kamsa at once
became very much alarmed. He understood that since the
demigods had already appeared, Lord Visnu must be coming soon.
He at once arrested both his brother-in-law Vasudeva and Devaki
and put them behind prison bars.
Within the prison, shackled in iron chains, Vasudeva and Devaki
gave birth to a male child year after year, and Kamsa, thinking
each of the babies to be the incarnation of Visnu, killed them
one after another. He was particularly afraid of the eighth
child, but after the visit of Narada, he came to the conclusion
that any child might be Krsna. Therefore it was better to kill
all the babies who took birth from Devaki and Vasudeva.
This action of Kamsa is not very difficult to understand. In
the history of the world there are many
instances of persons in the royal order who have killed their
father, brother or whole family and friends for the
satisfaction of their ambitions. There is nothing astonishing
about this, for members of the demoniac, greedy royal order can
kill anyone for their nefarious ambitions.
Kamsa was made aware of his previous birth by the grace of
Narada. He learned that in his previous birth he had been a
demon of the name Kalanemi and that he had been killed by Visnu.
Having now taken his birth in the Bhoja family, he decided to
become the deadly enemy of the Yadu dynasty; Krsna was going to
take birth in that family, and Kamsa was very much afraid that
he would be killed by Krsna, just as he had been killed in his
last birth.
He first of all imprisoned his father, Ugrasena, because he was
the chief king among the Yadu, Bhoja and Andhaka dynasties,
and he also occupied the kingdom of Surasena, Vasudeva's father.
He declared himself the king of all such places.
Thus ends the Bhaktivedanta purport of the First Chapter of
Krsna, "The Advent of Lord Krsna."
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