King Parikshit said, “Dear mother! When Nârad heard Hanumânji speaking thus, he started dancing joyously and went to Hastinâpur. Quickly he entered the palace of Yudhishthir Mahârâj. At that time, King Yudhishthir was consulting his friends and relatives on how to bring Sri Krishna from Dwârakâ. He wanted them to cook up some trouble or think of some yajna so that he could call Him and take His darshan. Just then Nârad arrived on the scene. Dharmarâj[1] Yudhishthir ran towards him with respect and offered him obeisance. He brought him to the assembly and seated him on a beautiful âsan. Then he started worshiping Nârad, but Nârad took all the paraphernalia from him, and in stead worshiped Yudhishthir. The Devarshi picked up his veenâ and repeatedly sang all that Hanumânji had told him about the Pândavs. In his sweet hymn, he described the grand bounties that Sri Krishna had showered on them.
Sri Nârad said, “O dharmarâj! In the material world, you are the most fortunate of all, since Sri Krishna is your favorite worshiped Deity. He is your Spiritual Master, cousin, ambassador, chariteer and well-wisher. Not only this, he has also accepted the position of your servant. He is very rare even for devatâs such as Brahmâ and Rudra[2], He is the Supreme Truth that all the Vedic scriptures ordain, and Sri Narasimha, Sri Vâman, Sri Râmchandra are His portions. All incarnations are bits of His portions and the all-knowing Gargâchârya has revealed Him confidentially in some secluded spot. This means that Sri Gargâchârya has established Sri Krishna as Swayam Bhagavân, and has said that we can cmpare Sri Krishna to a very small degree only with Lord Nârâyan, and not in all aspects. Sages such as myself beg for His mercy by resorting to all sorts of paths – such as – being âtmârâm and liberated, practicing bhakti and keeping the association of Vaishnavs, yet we do not succeed in achieving His kripâ. However, you have managed to subjugate Sri Krishna Who is none other than Swayam Bhagavân. He is pleased with you in all respects.”
(Commentary – Here, Nârad is indicating that Vedic scriptures such Srimad-Bhâgavatam propound that Sri Krishna, in His form as Nanda-nandan, is Swayam Bhagavân and is the Supreme non-dual Truth. A fathomless fountainhead gives rise to countless streams, similarly Sri Krishna is the most absolute Supreme Truth, and infinite incarnations descend from Him. So He is ‘Swayam Bhagavân”. Srimad-Bhâgavatam is saying –
‘Ete châmsha kalâ pumsah krishnastu bhagavâna swayam’
Meaning – ‘These (all that I have listed so far) are portions or the portions of the portions of the Supreme Being, however Sri Krishna is God Himself.’
With this statement of Suta Muni, Hanumânji firmly established Sri Krishna as ‘God Himself’. Our preceptors explain that this statement from Srimad-Bhâgavatam is the definition of the original truth.
According to the scriptures-
”Definition’ is that statement which reigns supreme and looms large over an entire text. It explains the goal of the text.’
A text states the definition only once and does not repeat it. Srimad-Bhâgavatam declares only once that – krishnastu bhagavân Swayam.
This grand statement is the like the sovereign emperor. It is flying proudly like a flag of victory over all other statements in Srimad-Bhâgavatam. Our Goswâmis say that this sentence is the ‘Pledge of Declaration’ proclaimed by Lord Sri Krishna-Dwaipâyan Veda-Vyâs.[3] Great preceptors such as Sridhar Swâmipâd have based their explanation of Srimad-Bhâgavatam on this statement, and have accepted that Sri Krishna is the Supreme truth. What is the importance of this statement, and why odes the Srimad-Bhâgavatam declare it in this manner – if we want to understand all these facts nicely, we have to acquaint ourselves little bit with Srimat Jiva Goswâmipâd’s way of thinking. We should resort to his charming explanation of Srimad-Bhâgavatam that is Srimad-Bhâgavat-Sandarbha.
In Tattva-Sandarbha, Srimat Jiva Goswâmipâd has said – ‘Brahma is His effulgence, Paramatmâ is His majestic portion and Sri Nârâyan, the Lord of Vaikuntha is His vilâs – may such Sri Krishna Who is God Himself shower the bounty of prem to the devotee who worships Him.’ He has presented various logic and justifications in his Sri Krishna-Sandarbha to explain in detail the defining statement of Srimad-Bhâgavatam – ‘ete châmsha kalâh pumsah krishnastu bhagavân swayam‘ – and have proved that Sri Krishna is God Himself. Here, we lack the space necessary to state all this, so dear devotees will please excuse us. However, those of you who are really interested in knowing this will please refer Sri Krishna-sandarbha.
Swayam Bhagavân Sri Krishna is the amshi or the source, while Sri Nrisimha, Sri Râmchandra etc. are the amsha (part). Considering this aspect, Sri Krishna is definitely different from these incarnations. Following this same logic, Sri Krishna’s abode and associates too are exceptional when compared to the abode and associates of the incarnations. Similarlythere is a difference between how much Sri Krishna is subjugated by His devotees and the other incarnations are subordinate to their respective worshipers. We should remember that when the Lord becomes subordinate to His devotee, He is showing kripâ on him. This is why Sri Nârad has praised the Pândavs much more than Prahlâd or Hanumânji as Sri Prahlâd has not been able to subjugate Lord Narasimha, and Hanumânji does not exert so much control over Lord Râmchandra, as the Pândavas have bound Sri Krishna with their profound prem. This indicates that Sri Krishna has more kripâ on the Pândavs than Lord Narasimha and Lord Râmcahndra have over Their devotees.)
Sri Nârad told Yudhishthir Mahârâj, “Dear King, When the Lord appeared as Sri Nrisimha or Sri Râm, He did not liberate asurs such Hiranyâksha, Hiranyakashipu, Râvan, Kumbhakarna etc. although He killed them. When He had not even offered mukti to them, then it is needless to say that He did not give prem-bhakti to anyone of them. Only as Sri Narasimha, He granted bhakti to Prahlâd, that too it is adulterated with knowledge.[4]
During the incarnation of Lord Râm, He has given pure devotion to some devotees, such as Hanumânji, Jâmbavân, Sugreev, Vibhishan, guhak and dasharath. However, we do not get to here even the slightest talk of pure love that is devoid of awe and reverence, way back in those days. Recently, your cousin Sri Krishna has offered mukti to all those killed by either Him or Arjun etc. Forget humankind, even trees and creepers that are in the mode of ignorance – all have received Sri Krishna-kripâ and are shedding love-tears.
Dear brothers of Sri Krishna! Even those qualities that we do not see in Lord Nârâyan, the Lord of Vaikuntha – are expressed in Sri Krishna! He is the paragon of beauty, handsomeness, lâvanya! All His excellences are so exceptionally sweet – how can I describe them? They are all remarkable! His leelâs, talents, glorious love, and even the earth on which He performs His love-sports are all wonderful! Dear King! Sri Krishna’s beauty and pastimes are beyond this material world. Although they are present in the Golok dhâm, if He had not descended on this earth with His dhâm and associates, the people of material earth would have never realized His extraordinary sweetness. Of course, His beauty and leelâs were always present here on earth; but now, by His mercy, they have revealed themselved and so all of us are able to relish them. At present His marvelous qualities such as ‘love for His devotees’ and so many other sweetness have revealed themselves to their maximum extent. Therefore the fact that He alone is ‘God Himself’ is also very clear[A1] .”
After this, Sri Nârad looked at Yudhishthir in wonder and said, “Dear king! Leave alone Sri Krishna’s mercy, even His seemingly un-merciful acts are supremely glorious. The blood-sucking demoness Putanâ had full intention to kill Him by smearing poison on her beasts, yet He has given her the status of His mother. The deadly snake Kâliya was so inimical to Him that he had bitten Him all over His beautiful body, yet He showered exceptional bounty on him by placing His sweetly dancing lotusfeet on his head – that is so rare for even the best of sages and yogis to attain. Kamsa, the asur, had attained so much absorption in Him during his life-time, that even topmost yogis fail to achieve, and while dying he got the touch of Sri Krishna’s lotus feet. He left his body while beholding sâkshât the moon-like face of Sri Krishna and so he attained the supreme realm.”
Sri Parikshit said, “Dear mother! When the great sage was speaking thus, suddenly he was overcome with shock and bit his tongue, since it had lustily continued to glorify Mâdhav unabated. He chastised it and said, ‘You lowly tongue! Again you started glorifying Mâdhav! Today, you are supposed to sing the greatness of only His dear devotees – the Pândavs. If you are able to do this will your might, I shall consider you blessed.’ Then he told the Pândavs, ‘O great fortunate ones! Each of you loves Sri Krishna so much that He too reciprocates similarly with you. Althought He is the life and soul of the Yâdavs, He resided in your home for a long time. When He was about to leave for Dwârakâ, your mother Kuntidevi kept Him back by humbly obstructing His path and glorifying Him. Sri Krishna has brought great fame to Yudhishthir Mahârâj in this life and the next. He has helped Bhimsen to kill asurs like Jarâsandha and thus gave him His own extraordinary glory. Arjun Has become popular due to His friendship. Nakul and Sahadev too are very dear to Him – this everybody has seen during the offering made at the râjsuya Yagna. He calls Droupadi as His ‘dear sakhi‘, and have saved her from the wrath of Durvâsâ and from the clutches of the evil Duhshâsan. O king! Sri Krishna has accepted the food offered by Vidur and has celebrated the grand departure of Bhishma, only because they were partial to you. He has boldly declared in the Kaurav-assembly – I consider as my enemies all those who are inimical to the Pândavs, since the Pândavs are as dear to me as my own life. Therefore my dear king! It is my audacity that I am trying to glorify you. Sri Krishna alone knows your good qualities and He alone can describe them.”
Parikshit said, “Mother! When Yudhishthir heard his glory from Sri Nârad, he thought he was joking and lowered his face in embarrassment. He heaved a great sigh of sorrow and said – ‘O best of orators! We have often analyzed, and yet have never been able to conclude that Sri Krishna has been merciful to us.[5]‘
Sri Yudhishthir Mahârâj continued, ‘O sage! In fact, when the ordinary people see what all troubles we have gone through, they will start disbelieving the scriptures that says – nothing inauspicious can befall the devotees. Recently Sri Krishna has killed our opponents and has conferred the kingdom to us. This has resulted in more suffering. We were happier earlier. It is because of this kingdom that kind elders such as Bhishma and Drona, valorous sons such as Abhimanyu and all good kings were forced to die. Now we are not getting a moment’s joy due to their separation. O sage! You know very well how terrible it is to be separated from a Vaishnav. Also, it is a long time since we have got darshan of Sri Krishna’s lotus like face. Now He is in Dwârakâ and is making the Yâdavs happy by giving them His company – those Yâdavas who are dearest to Him, Nârad, are His supreme friends and relatives. Yes, sometimes you do see Him acting as our emissary or charioteer – but that is simply to lessen the burden of Mother Earth and to establish righteousness – not to shower kripâ on us.'”
Parikshit continued, “Mother ! Then Bhimsen, who is Sri Krishna’s close friend, said – ‘O sage! He is the best of the cunning! I’m sure you have learnt this sort of oratory skill from Him. Look, Sri Krishna’s leelâs are very much inconceivable. We know very well how and where He uses His oratory talent – and to achieve what purpose. It is because we know the truth, we do not believe everything He says.
After this Sri Krishna’s dear sakhâ Arjun, who was overcome with grief said, “O exalted soul! You feel your dearest Lord Sri Krishna has shown kripâ on us, yet don’t you think that it has only caused us more grief? During the Kurukshetra war, I stopped Him so many times, yet He had accepted fatal wounds on His beautiful body, just for my sake. That has hurt me so much like a pear’s touch in my heart, that I am not able to forget it. How is it possible for me to feel happy? He has brought injury upon Himself, to maintain righteousness – is it a sign of love and kripâ?
Sri Nakul and Sahadev said – “O sage! It is true that Sri Krishna showed us mercy by accepting the first offering from us during the Râjasuya yagna. However now, He is deceiving us in every respect. Leave aside accepting the first offering, He never givies us a glimpse of Hs beautiful Self. It has become rare to get His darshan. We have given up all hope of survival.
Whe Droupadi heard them she was so overcome with grief that she started crying. With a voice choked with tears, she said, “O exalted soul! I was expecting some glorious outcome from this war, and had not expressed any sorrow. I knew everything happens by Sri Krishna’s will alone, and so had controlled myself. I expected that after the war, Sri Krishna would forever continue to live by my side and please me with His sweet speech. But alas! All my hopes are shattered! He does not even come here, like He used to do earlier. What kripâ can I feel now?”
Parikshit Mahârâj said – “Mother! Kuntidevi, who lives only for Sri Krishna’s darshan, was grief-stricken. She spoke with eyes brimming with tears, “O sage! I have drowned many times in the ocean of trouble alone with my sons, and each time Sri Krishna has saved me. As a result I used to consider myself luckier than His mother Devaki. I thought He has more kripâ on me than anyone else. However now, He feels that ‘I have given them a kingdome free of all problems’ and so He has forsaken us and lives in Dwârakâ. On the other hand, here, I can hear only the constant heart-rending wails of the wives of the dead relatives. All around me I can hear only lamentations. O sage! I can get no peace other than from His darshan. It is because of this that I had rejected all wealth and had begged for troubles that enable us to get His darshan. But now I can see that He considers the Yâdavs to be His close relatives and He has nearly severed all relations with us. Therefore if I die quckly, I shall consider it His kripâ. O exalted soul! If you indeed wish to see the recipient of Sri Krishna-kripâ then please visit the Yâdavs. They are constantly immersed in the ocean of extraordinary bliss since they are the foremost of Sri Krishna’s loving associates. You very well know their special greatness, what more can I say?”
[1] One who knows righteus conduct
[2] Shivji
[3] Vyâsdev is called ‘Krishna’ due to his dark complexion, ‘Dwaipâyan’ since he was born in an island, and ‘Veda-Vyâs’ since he had penned down the Vedas.
[4] Prahlâd’s bhakti is mixed with gyân – we already know this from Prahlâd’s own statements. Hanumânji bhakti is better than his, and the devotion of the pandavs is still better. We shall gradually learn how pure bhakti manifests itself to the maximum degree in the Gopis of Sri vrindâban. The Gopis serve the lotus feet of Sri Govinda in a most extraordianry and amazing manner, hence their bhakti is absolutelly spotless.
[5] Commentary – Please let us note that, really speaking, dissatisfaction is a symtom of bhakti. As we attain higher and higher levels of bhakti, we consider ourselves more and more devoid of devotion. When we reach the stage of prem, this dissatisfaction become so intense that it arouses great lamentation in our heart. In this stage, although The Lord’s kripâ is continuously drenching the devotee, he is not satisfied. Sri Bhagavân too, binds the devotee with the cords of His love, yet He is not pleased. This is the confidential fact about Sri Bhagavân, bhakta and bhakti-sâdhanâ.