The Triumph of the Lord of Rukmini

The Second Sarga

Krishna blessed Yashoda, the wife of Nanda Gopa, in return for being loved and fed by her, and he granted name and fame to his adopted Nanda Gokula and the entire clan of the cowherds.

The streets of Nanda Gokula were strewn with the flowers that were showered by the devathes. The festive flowers and garlands glistened in the moonbeams travelling down between the clouds. The gemstones of Adi Shesha’s ornaments lent their colours to the tiny droplets of water that dotted the streets, and now appeared to be like glittering jewels themselves.

Nanda Gokula looked bedecked even in the middle of the night, as the leaves of trees seemed like the auspicious ‘toran’ above Adi Shesha’s hoods, the flying chariots of the gods in the sky were like colourful streamers and the spray of the drops of water falling off Shesha’s hoods were like a shower of rice grains.

When Lakshmidevi spotted her consort, the lord of the liberated souls, in the form of this infant, she was overcome with shyness. And just as a shy person would use the cover of darkness to conceal his/her movement, she* too readied herself for her travel from Nanda Gokula to Mathura, that night.

*as the baby born to Yashoda

Durga devi chose to depart, realising that a cosmic union with Krishna would be impossible in these forms, to once again reside contentedly in Naarayana’s heart.

Vasudeva upon reaching Nanda’s house, quickly exchanged the infants. As he laid down Krishna and picked up the infant who was Durga devi and took her in his arms, it was as if he was blessed with both, the transient riches of the material world and the everlasting bliss of the spiritual world.

Vasudeva, the ‘father’ of the one who is the father of the universe, gently placed Krishna in Yashoda’s cot and lifting up Durga devi, who was born to herald the end of Kamsa, he began his return journey to the house of Kamsa.

Durga devi sought a brief refuge in Devaki’s bed, as if to ease the pain of her yearning for Krishna. The next morning, when Kamsa came to visit Devaki, he grabbed the infant in order to smash it to its death. But the infant slipped from his hands and assuming the form of Durga, proclaimed that the one who would be the cause of his death was growing up elsewhere.

Kamsa, realising that the child who would become his death had already taken birth and was growing up elsewhere, put an end to Vasudeva and Devaki’s imprisonment.

The sun, gathering that Krishna was ‘born’ on earth, from the cheerful chirping of the birds, appeared in full glory, like a freshly bathed priest in pristine silken garment. Chasing away darkness, he caused the lotuses to bloom even as his rays lit up the doors of Gokula.

The rising sun in the eastern horizon could be mistaken to be a golden lotus that the devathes themselves had plucked from the lake that was the sky, to offer with devotion to the feet of Krishna.

When the sun rises in the sky, the lotuses awaiting its rays, bloom profusely, lighting up the lakes of the earth. Similarly when Krishna was ‘born’ on earth, the devathes glowed in anticipation of the annihilation of their foes.

As the chirping of birds heralds every ascent of the sun, the descent of Krishna (to earth) was hailed by the bards with hymns of praises, who they knew would turn on the heat on the wicked ones.

The cowherdesses of Gokula made their way to Yashoda’s house after the child-birth, just as large birds begin to glide across the sky at day-break. The milkmaids walked gracefully yet gingerly as if afraid that their narrow waists may snap with the weight of their ample bosoms and bottoms.

The gopis made a beeline to Yashoda’s house as if to entice the infant, whose very nature was equanimous. As they walked with eager anticipation, their necklaces, earrings, skirts, braids and anklets danced along with them.

As the sun rose above the horizon, Nanda, joyously gave away cows adorned with gold ornaments to learned brahmins, and true to the practice of Vaishnavas, offered the offerings to the Lord!*

*The practice of saying Krishnaarpana

It seemed as if Nanda was well-aware that one day Krishna would wander on the hills of Goverdhana with hundreds of cows in attendance, and hence made this donation, and said ‘Krishnaarpana’, in order to receive what he gave away, a hundred-fold.

Nanda, overcome with happiness at the birth of his son, made monetary donations to brahmins, sages, devathes and so on. I am of this opinion… Like how ordinary people of the world make donations to brahmins to win them over to their side, it seemed that Nanda too wanted to silence the brahmins who appeared to be expressly amused that this humble (lowly) cowherd chief had become the father of the lord of the universe.

Flags were hoisted and streamers were tied in every house, to celebrate the birth of Krishna. The flagpoles rising upward brightened Gokula with their colourful pieces of cloth just as the downward rays of the sun brightens and bathes the world in light.

The cowherds of Gokula erected flagposts to tie auspicious flags and banners. They decorated the doorways with streamers and the door steps with water-filled pots, to welcome Krishna into their fold, as if hinting at the future playfulness of Krishna (breaking the water-filled pots of the cowherdesses).

The cowherds anointed their cattle with turmeric paste and oil, in order to draw Krishna’s attention to them, the very same cattle that he would so lovingly protect in future. The young children of Gokula splashed around curd, ghee, milk and butter in glee, affectionately extending a symbolic invitation to Krishna, to playfully do so, in the years to come.

When the sun, with its fierce rays, rises in the sky, people hasten to perform their prescribed tasks, lest they incur sin by delaying their performance.

But when the cool moon rises, it creates no such sense of haste. On the contrary, it induces people to indulge in pleasure. This is the truth. No one fears the peaceful, everyone fears the stern ones.

Just as the sun which has risen is sure to climb up the sky, the true devotees of Naarayana, are sure to climb up to the most exalted state of salvation.

The rising sun is initially red in colour. But quickly shedding its reddish hue, the sun with its powerful rays, beats down mercilessly, as if to overwhelm its brother, the moon. The sun, in whose dynasty, Sri Ramachandra was born in Treta Yuga, is now upset that Krishna has taken birth in the moon’s dynasty. Verily, man does not tolerate the success of those lower to him in rank or status.

The harsh sun provides respite to those who seek the shelter of the shadows cast by his beloved wife Chaya devi. Likewise the toughest of men are tender towards those whom their wives cherish.

When the earth (Bhoomi devi) approached the lord to rid her off her burden, she assumed the form of a cow. It is only apt for the lord to be born as a cowherd, a protector of cows.

The learned brahmins conducted the first ‘samskaara*’ post birth, called ‘Jata-karma’, to the lord who has no ‘birth’. Thus the infant became ‘Maadhava’, despite not being born in the dynasty of Madhu, but because of the chants of the brahmins, the sweetness of honey (used for jata-karma) and being the lord of Lakshmi.

*

The jata-karma needs to be performed before the new-born baby is put to its mother’s breast. The contact with the mother’s breast renders the infant ritually impure.* Once the learned brahmins conducted the jata-karma, the baby began to lustily drink the milk flowing copiously from the mother’s breast, lest it go waste!

*ritual impurity applies to the ten-day period following a birth or a death in the family

One can never get enough of a novel experience! The birth-less lord had never drunk milk from a mother’s breast. This chance at suckling gave him an insatiable interest in the activity.

Krishna was consumed by a desire to fill Yashoda’s heart with his grace. But, that heart was filled with milk. To create space for his grace to fill her heart, he drank the milk continuously- what else can be the reason for the ever-contented lord to show such insatiability?

The infant Krishna, in a pose typical of all babies, put his hand on the other breast and fixed his intent gaze on her face…It was evident that he was ready to grant her eternal bliss in exchange for this nectar-like milk.

The desire-less Krishna needed no milk, either Yashoda’s or the cows’. Unaware of this, Yashoda often milked the innumerable cows in her possession, in order to provide additional milk to the growing child.

A demoness by name Poothani, following the instructions of Kamsa, harbouring the belief that she was capable of ‘killing’ the divine infant, assumed a beautiful form and came to Gokula. When she found herself alone with the infant, she placed him on her lap and offered her poison-laced breast for the infant to suckle.

Poothani approached the baby, in her beautiful form with her shiny bangles and anklets, her slender waist adorned with a gem-studded belt. With her swaying gait and swinging earrings, she seemed like the heavenly nymph, Urvashi* herself, the envy of every young woman who beheld her.

*Poothani’s body was inhabited by the heavenly Urvashi and demonic Tataka

Poothani offered her plump, poison smeared breast to the infant to bring about its end. The infant latching on to the breast, began to suckle, and appeared to drain the milk, while actually spreading the poison in her body. The puffed cheeks of the infant (supposedly filled with milk from Poothani) could well be the puffed cheeks holding poison in order to inject it into Poothani.

Krishna, none other than Naarayana, whose lips have the eternal pleasure of contact with the nectar of Mahalakshmi’s lips, was immune to the poison of Poothani’s nipples. Who has ever heard of death visiting those who have drunk ‘amritha*’?

*nectar

As if knowing well that the vile Kamsa would be cast in eternal hell and would never be born on earth again, and hence would have no need for a nurse-maid in any future birth, Krishna killed Kamsa’s nurse-maid, Poothani.

When a person attempts to hurt or vanquish those superior to them, through use of sorcery, it is commonly seen that the person becomes the victim of such plotting, himself. Poothani’s attempt at killing the lord of the universe, but ending up dead, is reminiscent of the phrase, ‘the hunter becomes the hunted!’

When Poothani saw that the infant was unaffected by the poison, she fell down in a heap. It appeared that Poothani fell hard on the ground, in order to reach the nether regions, as if to demand an explanation from the serpents of the nether world about the inefficacy of their poison. What could be more ironical than the survival of the one who was poisoned and the death of the one who poisoned?

The fallen Poothani, in her true and terrible form, lay with her enormous hands and legs splayed out, crooked teeth peeping from her mouth, her massive stomach - the texture and appearance of a dried up lake. I feel that Poothani is the very same Tataki who tried to harm Raama, earlier.

Poothani’s body was inhabited by the lowly Tataki (a demoness) and the heavenly Urvashi (a nymph). Tataki, due to her hatred for Krishna, was sent to eternal hell while Urvashi was sent heavenward. This makes it clear as to how the evil ‘Poothani’ was ‘granted salvation’.*

*Madhwaachaarya, in his Mahabharatha Tatparya Nirnaya (Chapter 12, Verse 87) states:
That Poothana was the rakshasi Tataki, along with the avesha of Urvashi. Since she tried to kill Lord Krishna, she reached Tamas; Urvashi, who was inside of her, got purified when Lord Krishna sucked her breast and immediately reached Swarga.

Knowing this, it is not right to declare that Krishna granted salvation to the hatred –filled Poothani and redeemed her. If he were to grant such boons to evil ones why would he periodically descend to earth and kill the likes of the evil Raavana and bestow his kingdom and riches to his brother, the righteous Vibheeshana? One must clearly conclude that the salvation granted was for Urvashi, present within Poothani.

With the exception of Poothani, Kamsa and Shishupala, Krishna did not grant salvation to the wicked ones he killed. He granted salvation to the good souls that were in occupation of their bodies. If Krishna were to grant salvation to everyone he killed, would the venerable Shukaacharya (in the Bhaagvatha) not have spoken about the redemption of Arishta, Trunavarta, Vatsa, Keshi and other demons? (meaning none of them were granted salvation)

Indeed, there is no salvation for those who hate Krishna. Those who choose to not worship his feet find their way to hell. Is it not well-known that Vrishabasura* who was killed by Krishna, was cast in eternal hell?

*a demon who appeared in the form of a bull (vrishaba)

It may be argued that those who hate Krishna would also constantly be thinking of him, in order to criticise him, speak ill of him, curse him, etc. And by that logic, assume that constant thoughts of Krishna would ensure their salvation. The tiger leaps onto its prey and holds it in an embrace as it snuffs out its life, will the prey be happy that it is being hugged by the tiger? Krishna does not consider the remembrance of his devotees and the remembrance of his enemies as the same, and he pushes the wicked ones to hell.

If hatred alone is enough to grant one salvation, then will a person who kills a brahmin or a cow gain merit when he touches/ looks at them?

The argument that constant hatred towards God also grants salvation, holds no water, as even learned rishis and scholars have declared that the sin of bearing hate towards Krishna cannot be obliterated and such persons can only be sent to hell.

The various schools of philosophy, like the Maayavaadis and Nyaayavaadis, argue that there is no difference between the various life forms and Bramhan, yet they also hold the belief that mere hatred towards God without the knowledge of Bramhan, does not ensure salvation. This belief vindicates our stance while also contradicting their arguments.

If one could attain salvation through sheer hatred towards God, why haven’t we heard about it through the Vedas? Why has Veda Vyaasa not mentioned it? Why have ascetics not implemented it? On the contrary, the Vedas declare that knowledge ensures salvation and ascetics follow severe practices and perform hard penance. Why haven’t they adopted this ‘easy path’? It has definitely not been expounded as the ‘path’ by Shukaacharya.

Infinite attempts at attaining salvation sans devotion towards Vishnu is futile. The Bhaaratha also endorses that those who hate Vishnu will be cast in eternal hell.

While it is well-known that those who foolishly listen to Vishnu being reviled, also find themselves in hell, what can be said of the one who actually berates the lord? asks Shukaacharya, in the Bhaagvatha. How can one hope that Shukaacharya would be in agreement with the false claim that hatred towards Vishnu helps gain salvation?

The Vedas are eternal and have not been composed by man. And hence they are held to be unquestionably true. So what do we make of a line in the Vedas which states that ‘Aapo bruvan’ (water speaks). One can only draw the conclusion that it was the abhimani devathe (presiding deity) of water who spoke. Likewise Shukaacharya’s statements that Kamsa and Poothani were granted salvation is bound to be backed by a good enough explanation.

When a person is possessed by a ‘pishachi’ (an evil spirit), the spirit co-exists with the soul in the same body. Similarly, the bodies of Kamsa and Poothani were inhabited by good and evil souls*, the good souls reaped rewards while the evil souls were punished.

*Kamsa: Avesha of Bhrigu rishi and Vayu ; and Kalanemi, a demon
Poothani: Avesha of Urvashi, a nymph and Tataka, a demoness

Can Shishupala be called an asura because of his asuric nature? Was he born in a clan of asuras? Since Shishupala was none other than Jaya, the gate-keeper of Vishnu, and therefore dear to Vishnu, one can conclude that he was not of asuric nature. He was born among Kshatriyas, and not among asuras and therefore does not qualify as one.

With regard to his hatred for Vishnu, did he perpetually experience hate towards Vishnu? No, he did not. Occasionally he displayed devotion to Vishnu as well. If a single instance of anger/ opposition to Vishnu is enough to call one an asura, does even Arjuna* not qualify for that?

*When Arjuna fought against Krishna in order to protect the Gandharva named Gaya

Shishupala’s body too housed a manifestation of an asura. The only reason for Shishupala to be called an asura is the presence of an asuric soul within him.

A long while ago, the sage Vishwamitra had cursed a king by the name Kalmaashapaada, to turn into an asura. Immediately, a demon by name Kinkara entered king Kalmaashapaada’s body. Similarly, Shishupala did not ‘become an asura’ due to the curse of the Kumaras, but due to the partial manifestation of a demonic entity.

While there is general agreement that Shishupala is Jaya and Dantavakra is Vijaya, it’s also true that due to their demonic nature they inflicted pain and torture. This contradiction is a confirmation that there exists both divine and evil entities within each of them.

Hatred towards Vishnu was not the reason for Shishupala to be granted salvation, but it was his servitude to Vishnu, as his gate-keeper, in Vaikunta. The existence of an entity that did not indulge in service but in spewing hate makes it obvious that there existed two opposing entities within Shishupala.

If Poothani gained salvation for merely feeding the lord with milk, are the cows that give milk for Krishna to drink also granted salvation, by the same logic? asks Vyaasa. If Krishna grants salvation to even such devotees who have manifestation of demonic entities, what can be said of his grace in granting salvation to his devotees who harbour no evil?

There are some tamasic souls which are destined to find their way to eternal hell. Veda Vyaasa has casually mentioned that those who bore hatred towards Vishnu were granted salvation in order to incite such tamasic souls to intensify their hate for Vishnu. If he explicitly stated that only love for Vishnu grants salvation, the number of jeevas finding their way to Tamas would dwindle.

The philosophy of Srimadaananda Tirtha, is faultless and filled with irrefutable proofs, and is sure to grant salvation to its followers, while squashing the irreverent arguments of the Maayavaadis.

I have been inspired to fearlessly compose this lofty poem only because of the refuge I have sought in the philosophy of Srimadaananda Tirtha.

According to custom, Nanda wished to initiate the infant to its next milestone, being taken outside the house on the twelfth day. Krishna was satisfied that this would enable him to destroy the wicked ones who would be lurking outside the house.

Nanda Gopa offered Krishna a ceremonial bath in the presence of his kith and kin, as if baptising him to the task of annihilating insolent demons.

Yashoda became so involved in playing hostess and entertaining her guests that she momentarily forgot about the infant. The evil Shakatasura who was waiting for such an opportunity, came towards Krishna.

Kamsa was sure to be killed in the future. Krishna as if fearing that Kamsa would load his entire fortune onto this cart which was actually an asura, gently kicked the cart with his soft baby feet. The cart was reduced to pieces.

The evil Shakatasura had used the power of illusion to appear in the form of a cart, in order to kill Krishna. As soon as Krishna’s kick landed on the cart, the illusion wore off and the asura appeared in his terrifying form. This is not surprising, because Krishna is indeed the dispeller of all ignorance and delusions (maaya).

Shakatasura met with instantaneous death when kicked by Krishna. I am of the opinion that being an asura, he was unfit to bear the touch of the divine feet with the markings of the discus, and owing to this reason and his vile intention, died immediately.

The daityas are sure to have altered sense of understanding at the time of their death. Shakatasura was no exception. Confusing the skies to be ‘Vishnupada*’ and confusing it to be the dreaded feet of Krishna, he fell downwards, right into hell.

*Vishnupada or the lotus feet of Vishnu, is the highest realm that a devotee aspires to ascend to,and (here) it is used to refer to the skies.

The entire avataara of Krishna described by Shuka-muni (in his recital of the Bhaagwatha) is thrilling and is sure to burn all sins. It confers the four purushaarthas on those who listen to it with devotion. This account has given immense joy to even the devathas.

Likewise reading this RugmineeshaVijaya composed by Vaadiraja Tirtha is bound to enchant its readers, offering new perspectives with every reading, and rid them of their troubles. Thus ends the second sarga of this poem.