Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala in the process. After returning to Dwaraka, a variety of demons attempted to attack Krishna and Balarama, all of whom were entirely unsuccessful. Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s divinity as the Supreme Personality of Godhead. [ 34 ]
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D – Demons, Devotees and Divinity (71-90)
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Krishna visited Indraprastha and orchestrated Jarasandha’s demise. He thus assisted the Pandavas to complete the Rajasuya sacrifice, and killed Sisupala in the process. After returning to Dwaraka, a variety of demons attempted to attack Krishna and Balarama, all of whom were entirely unsuccessful. Sukadeva Goswami then described Krishna’s loving dealings with Sudama, the Vrindavana residents, Srutadeva and Bahulasva. In the concluding chapters of Canto Ten, a selection of incidents and dialogues further confirm Krishna’s divinity as the Supreme Personality of Godhead. [ 34 ]
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Atheism
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Atheism
“Life is without purpose for one who remains ignorant of his most well-wishing benefactor and thus fails to worship Him. Such a person’s breathing is no better than the breathing of a blacksmith’s bellows. The gift of human life is a fortunate opportunity for the conditioned soul, but by turning away from his Lord, the living being commits spiritual suicide.
In the words of Sri Isopanisad (3) : “The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.” Asuryah means “to be obtained by demons,” and demons are persons who have no devotion for the Supreme Lord, Vishnu. This definition is stated in the Agni Purana: “There are two kinds of created beings in this world, godly and demoniac. Those dedicated to the devotional service of Lord Vishnu are godly, and those opposed to such service are demoniac.”” ( SB 10.87.17 )
The final section of Canto Ten depicts a spectrum of personalities. On one hand we find inimical demons looking for the ideal moment to destroy Krishna and establish their supremacy. On the other extreme we find selfless devotees who lose thought of their own existence while meditating on how to please Krishna. The Chaitanya-Charitamrita compares Krishna to the sun and maya to darkness. Where there is Krishna, and genuine consciousness of Him, there cannot be maya, just as the presence of sun immediately dissipates darkness. Thus, where the sun of Krishna is blocked out, atheism will surely prevail, and the darkness of quarrel, hypocrisy and materialism will cover the world.
Atheism manifests in a variety of shapes and sizes:
Default Atheists – those who disbelieve even though they have never really thought about it. The big questions don’t resonate with them, and blindly accepting atheistic theories of life justifies their lethargy in exploration. For such people, ignorance is bliss.
Philosophical Atheists - those who profess that belief in God is intellectually immature and philosophically naive. Although they themselves lack empirical back-up, they present their explanations, elaborately worded and stylishly packaged, as the rational alternative.
Emotional Atheists – those whose disbelief is driven by disenchantment. Disgusted with hypocrisy, malpractice and materialism in the name of religion, they turn away. There are also people who experience suffering, trauma and personal challenges, unable to understand why a loving God would be so absent-minded and aloof. Feeling letdown, they emotionally disconnect.
Covered Atheists – those who assert that, though temporarily deluded, we are all ultimately God, part of the spiritual oneness and universal consciousness. Though they present themselves in theological garb, this existential position removes the distinction and relationship between human and Supreme, and thus veers towards godlessness.
Statistical polls suggest that just over 30% of UK residents are self-proclaimed atheists. In terms of the above categories, it’s not quite clear what the breakdown would be. It’s quite likely, however, that the largest number of atheists may well come from an entirely different category. Maybe a good portion of the 70% of ‘believers’ could also be atheists:
Psychological Atheists – those who profess to believe in God, but repeatedly demonstrate their inability to consciously live in His presence. They may dress spiritual, talk spiritual, and act spiritual, yet simultaneously maintain an egocentric mind-set. For such persons, God is in the picture, but they are the stars of the show. It sounds crazy, but we can end up using God in our attempt to usurp His position!
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The Mood of the Spiritual World
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Atheism
The Mood of the Spiritual World
Srila Bhaktisiddhanta Saraswati often told his disciples – “Don’t try and see God, but act in such a way that God will want to see you.” It is the devotees’ devotional disposition, sincerity and purity of consciousness that attracts divine attention and invokes the company of God.
Mindful – the Lord’s devotees are fixed in spontaneous remembrance of Him. While going about their daily duties and fulfilling their worldly responsibilities, their minds are completely fixed on Krishna. While the practitioner devotee forces himself to be mindful of Krishna, the pure devotee can’t get Krishna out of his mind. Indeed, Krishna declares: “The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee.” (SB 9.4.68)
Useful – Srila Prabhupada repeatedly translated bhakti as ‘devotional service.’ He continually emphasised that it’s not simply an emotion or feeling, but a tangible exchange. We therefore find that the most intimate devotees are ready to sacrifice anything and go to incredible lengths to serve and please the Lord. They serve with no expectation of gain or personal benefit. The Srimad-Bhagavatam summarises the two main qualities contained within the pure devotional attitude: “The supreme occupation [ dharma ] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” (SB 1.2.6)
Faithful – Krishna declares in the Bhagavad-gita that He reciprocates with devotees according to their faith and surrender. He doesn’t force Himself into anyone’s life, but when they show the desire to connect with Him, He becomes enthusiastically active. The devotees thus gain incredible faith in Krishna. They experience the sweet protection and mercy of Krishna time and time again, and thus are able to fully place themselves under His jurisdiction without any reservation. They know that if they simply serve Krishna and take shelter of Him, they will achieve everything in life: “ Sraddha is confident, firm faith that by rendering transcendental loving service to Krishna one automatically performs all subsidiary activities. Such faith is favourable to the discharge of devotional service.” (CC Madhya 22.62)
Joyful – when our loving propensity is fully invested in Krishna without any diversion or adulteration, then one discovers boundless spiritual joy. Everything that grabs the attention of conditioned souls becomes insignificant to a pure devotee. Prabhodananda Saraswati explains: “For a devotee, the pleasure of merging into the existence of Brahman is considered hellish. Similarly, he considers promotion to heavenly planets just another kind of phantasmagoria. The yogis meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The whole material world appears joyful for a devotee, and even great personalities like Lord Brahma and Lord Indra are considered no better than insects. Such is the position of a devotee who has received but a small glance of the mercy of Sri Chaitanya Mahaprabhu. Unto this most magnanimous personality I offer my respectful obeisances.” (Chaitanya Chandramrita 5)
Merciful – the natural effect of such happiness is the desire to want to share it with others. Thus, devotees are always finding ingenious ways and means to bring others into contact with Krishna. In fact, the most confidential servants of Srimati Radharani, the manjaris , come to this world as eminent preachers to guide the conditioned souls back to their original home. Prahlada Maharaja sums up the mood of such a preacher: “My dear Lord Nrsinghadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.” (SB 7.9.44)
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Balarama kills Romaharsana and Balvala
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Balarama kills Romaharsana and Balvala
Chapter 78, 79
When the Pandavas and Kauravas prepared for war, Balarama, desiring to remain neutral, went on pilgrimage. When He arrived in Naimisaranya, Romaharsana Suta was lecturing to the assembled sages. While sitting on the speaker’s dais ( vyasasana ), Romaharsana failed to respectfully acknowledge Balarama, and for this offence he was immediately killed. Seeing that the assembled sages were somewhat disturbed by this, Balarama awarded Romaharsana’s son (Ugrasrava, or Suta Goswami) a long life in teaching scripture.
To further pacify the sages, Balarama killed Balvala, a demon who was disturbing their sacrifices. He continued His travels, and upon reaching Kuruksetra He attempted to stop the mace battle between Duryodhana and Bhima. Their deep- rooted enmity, however, was unrelenting, and Balarama thus decided to depart and resume His sacred pilgrimage.
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Krishna Blesses His Devotees
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Krishna Blesses His Devotees
Chapter 86
Maharaja Pariksit was inquisitive as to how Arjuna and Subhadra, his grandfather and grandmother, were married. Sukadeva Goswami narrated the story and depicted how Krishna unfailingly reciprocates with His devotees.
Whilst on pilgrimage incognito, Arjuna came to Prabhasa, where he heard that Balarama was arranging a marriage between Subhadra and Duryodhana. Enchanted by her beauty, Arjuna kidnapped Subhadra at an opportune moment and valiantly fended off the outraged opponents. All of this was sanctioned by Krishna, and although Balarama was annoyed, the Lord expertly pacified Him.
In Videha (Mithila), lived Srutadeva, a poor brahmana , and Bahulasva, the ruler of the kingdom, who both worshipped the Lord with heartfelt bhakti . Pleased with them, Krishna personally visited both their homes – one was very simple, and the other supremely opulent. They both received the Lord with great love and devotion, offered prayers of gratitude, and achieved the supreme destination, highlighting that one’s material circumstance is no impediment to bhakti .
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Krishna’s Supremacy
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Krishna’s Supremacy
Chapter 87, 88, 89, 90
Maharaja Pariksit was puzzled as to how the Vedas could describe the Lord, who is beyond the scope of language and syllables. Sukadeva Goswami cited a conversation between Narada and Narayana Rishi in which the same question was asked. Narayana Rishi cited an explanation by Sanandana-kumara, who had once narrated the prayers uttered by the personified Vedas at the dawn of creation. The prayers concluded with the affirmation: “The srutis , following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.”
Maharaja Pariksit then enquired why Siva’s devotees procure opulence, while Vishnu’s devotees are often poverty stricken. Sukadeva Goswami explained how Siva is in contact with the material modes, while Vishnu transcends them, and the worshippers thus adopt similar qualities. When Maharaja Yuddhistira asked the same question, Krishna famously replied that when He especially favours a devotee, He strips him of all opulence ( yasyaham anugrhnami )! When awarded material opulence, the danger is that one could become proud, intoxicated and forgetful of the real spiritual wealth of life.
The example of this is Vrikasura, who was informed by Narada Muni that Lord Siva is very easily pleased. He began worshipping Siva by mutilating his own body, but when his sacrifices yielded no reciprocation he resolved to decapitate himself. Siva suddenly appeared and offered him any boon he desired. Vrikasura requested that whoever’s head he would touch would smash to pieces. Siva reluctantly benedicted him, and Vrikasura immediately chased Siva to test the boon! Siva fled, and only when the Lord intervened as an innocent brahmacari and duped Vrikasura into touching his own head, was he saved.
Once, when a discussion regarding the identity of the Supreme deity ensued, the sages deputed Brighu Muni to investigate the matter. Brighu offended Brahma mentally, Siva verbally, and Vishnu physically – but Vishnu’s incredible tolerance highlighted His greatness, and Brighu confidently concluded that Vishnu was indeed supreme. On another occasion, Arjuna vowed to protect the newborn children of a brahmana , but was unable to do so. Disappointed with himself and bound by his word, Arjuna resolved to end his life. Krishna, however, stopped Arjuna and took him to the abode of Maha Vishnu. When they arrived, it came to light that Maha Vishnu had orchestrated the entire intrigue just to receive an audience with Krishna and Arjuna. Even Maha Vishnu yearns to see the Supreme Personality of Godhead, Sri Krishna!
Krishna continued His astonishing activities in Dwaraka, where the queens relished beautiful pastimes with Him every day. In the ecstasy of love, the queens would madly converse with the ocean, moon, clouds, winds, mountains and various birds, remembering the enchanting love of their life. Krishna’s family expanded, and later, after the Yadu dynasty would be annihilated, Vajranabha (the son of Aniruddha and Rocana) would remain one of the few survivors.
Canto Ten concludes: “By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway.”
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Kuruksetra Meeting
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Kuruksetra Meeting
Chapter 82, 83, 84, 85
Anticipating a solar eclipse, the Yadavas travelled to Samanta Pancaka, in Kuruksetra, as did the Vrindavana residents and many others. It was an emotionally charged reunion with His most intimate associates. The gopis saw Krishna with their eyes and lovingly embraced Him in their hearts, overwhelmed with spiritual emotion after an extended period of separation. Krishna approached them, smiled, and glorified their unique intensity of love. The deep heartfelt desire of the gopis was to bring Krishna back to Vrindavana.
Krishna asked Maharaja Yuddhistira about his well-being, while Draupadi enquired how each queen came to marry Krishna. They all explained their stories, recounting the extraordinary strength, charm, and ingenuity of Krishna. During this time, a host of illustrious sages appeared at Kuruksetra, and Krishna warmly greeted them. He glorified the saintly souls, who purify the world by their presence. Vasudeva humbly enquired from them, and then requested they oversee the various sacrifices. Nanda Maharaja and the cowherds, full of affection for Krishna and the Yadu members, eventually returned to Vrindavana after repeatedly postponing that ominous journey for several months.
Once, Vasudeva called his two sons and disclosed the fact that he understood Their supreme identity. Krishna played down His own divinity, much preferring to relate to Vasudeva free of that formal acknowledgement. Later, Devaki requested Krishna to bring back her dead sons, just as He had done for Sandipani Muni. The Lord thus travelled to Sutala and personally retrieved the boys with Bali Maharaja’s help. When those children drank the breast milk of Devaki, they were reinstated in their forms as demigods and thus ascended to the heavens.
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Rajasuya, Jarasandha and Sisupala
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Rajasuya, Jarasandha and Sisupala
Chapter 71, 72, 73, 74, 75
Uddhava knew that Jarasandha had to be killed before the Rajasuya sacrifice could be performed, and he thus advised the Lord to visit Indraprastha. When Krishna arrived there, the Pandavas received Him with great happiness, crying tears of joy. Kunti, Draupadi and all the citizens eagerly came to see Krishna, bringing gifts and beautiful offerings of love.
For the glorification of Krishna, Maharaja Yuddhistira selflessly decided to perform the Rajasuya sacrifice: “Let the people of this world see the power of devotional service to You” he proclaimed. The Pandavas thus conquered all directions until only Jarasandha remained. Following Uddhava’s plan, Krishna, Bhima and Arjuna disguised themselves as brahmanas and visited Jarasandha.
Though suspicious, he received them respectfully and enquired what charity he could offer them. They suddenly revealed their true identities and challenged Jarasandha to a duel. Jarasandha laughed, considering Bhima to be the only worthy opponent. The fight ensued, and after a gruelling exchange of blows, Krishna glanced at Bhima and split a branch in half, hinting that this was the means of victory. Bhima understood the cryptic clue, grabbed one of Jarasandha’s legs while stepping on the other, ripped him in two, and thus emerged victorious.
The kings imprisoned by Jarasandha, emaciated and weak, were freed, and Krishna instructed them in their duties. After profusely thanking Him and praying for pure devotion, they departed for their respective kingdoms while Krishna, Bhima and Arjuna returned to Indraprastha and delivered the good news to Maharaja Yuddhistira.
Maharaja Yuddhistira then initiated the Rajasuya sacrifice and unhesitatingly selected Krishna as the personality worthy of first worship ( agra-puja ). The King bathed His feet and offered words of praise while everyone happily looked on in approval. Sisupala, however, was unable to tolerate the glorification of Krishna. In a sudden outburst, he stood up and launched vicious words of blasphemy at Krishna, criticising His character and activities. Krishna patiently heard his insults but the assembled kings were itching to attack him. Krishna then intervened, released His Sudarshan Chakra, and decapitated Sisupala in one clean shot.
The yajna was successfully completed and Maharaja Yuddhistira encouraged his friends, allies, and particularly Krishna, to remain in Indraprastha for some time longer. Seeing Maharaja Yuddhistira’s prosperity, Duryodhana seethed with envy. One day, in Maharaja Yuddhistira’s mystical palace expertly crafted by Maya Danava, Duryodhana was befooled by the architecture and publicly humiliated. The Kaurava warrior quickly left, his fury irrevocably inflamed. Now he was hell-bent on revenge.
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Salva, Dantavakra and Viduranath Slayed
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Salva, Dantavakra and Viduranath Slayed
Chapter 76, 77, 78
Salva, who had been defeated at Rukmini’s abduction, worshipped Siva to gain revenge against the Yadus. Siva awarded him with a flying, iron city named Saubha. Thus equipped, Salva bombarded Dwaraka, but Pradyumna valiantly fended him off for many days. The battle between Salva and the Yadus lasted for twenty-seven days, until Krishna arrived back from Indraprastha. Defying Salva’s illusory tricks, Krishna released His spinning disc, Sudarshan Chakra, and killed the demoniac magician.
Dantavakra, Salva’s associate, took a vow to avenge his friend’s death, but Krishna effortlessly bludgeoned his chest. Viduranath, Dantavakra’s brother, also decided to attack Krishna, but he met a similar fate as Salva, being decapitated by the Sudarshan Chakra.
Having annihilated these demons, Krishna visited Vrindavana for two months, and then returned to Dwaraka.
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Sudama Vipra
Canto 10 (Part 2)
D – Demons, Devotees and Divinity (71-90)
Sudama Vipra
Chapters 80, 81
Sudama, a poor brahmana , was repeatedly requested by his wife to beg some charity from Krishna. He reluctantly agreed, and journeyed to Dwaraka with four handfuls of flattened rice tied in a torn cloth, as a gift. When he arrived at the lavish palace, Krishna heartily greeted His childhood friend and offered reverential worship. The astonished residents looked on while the two friends happily recounted their childhood memories and school days. They particularly recalled the humble service rendered to their guru, Sandipani Muni, reflecting on how satisfaction of one’s spiritual master is the essence of success in life.
Krishna eagerly requested His gift, but Sudama was hesitant to present the modest offering. Krishna forcibly snatched it and enthusiastically ate one handful of rice, after which Rukmini quickly stopped Him. Sudama had pleased the Lord with his simple, but pure, devotion, in which he harboured no selfish desire. Overjoyed and fully satisfied at having seen Krishna, Sudama set off without requesting anything. When he arrived at his home, however, he saw it had been miraculously transformed into an opulent palace, and his wife appeared like a demigoddess. He happily accepted it as the mercy of the Lord, continued with his steady devotion and finally attained perfection. If one gives to Krishna, he will never be the loser.
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— S.B. Keshava Swami, Book Bhagavata