Krishnaleelas with Kamsa's minions - a spiritual insight

            Srimad Bhagavatam can be enjoyed in multiple ways, depending on the manasic and buddhi level of the individual. Bhakti automatically springs from the depths of anyone having a trace of Sattva when one listens or studies Krishnaleelas. The young Krishna dazzles our hearts with his wondrous acts and steals the butter of our atma. Yet we are going to take a completely different outlook, look at it from a point of jnana. Each encounter with an asura offers a window into the tamasic nature of every jiva, not necessarily manifest in everyone. We will briefly recount each instance and look from this prism.

 

Storytime:

Putana: Ever since Krishna’s arrival in Brindavan, Kamsa kept sending powerful rakshasas to eliminate Krishna. Putana was the first one to arrive on the scene. She tried to feed the few day old infant a potent toxin, ended up giving her life.

            Puta means purified. Na implies Not. Contact with Krishna eliminated the Na and she became purified. Putana implies Avidya, ignorance. Every Jivatma is shrouded in Avidya, which makes its individual existence possible and at the same time puts a barrier with Paramatma. Coming in close contact with Paramatma with a one pointed mind to offer, she got elevated. Just like one who doesn’t believe in the medicine, still gets the benefit of it upon consumption; Bhagawan is Jnana, burns avidya. In our case, it is possible to achieve this by satsangha and constant study of scriptures.

Sakatasura: On the third monthly birthday of Krishna, Yasodha had arranged a grand festivity with the attendance of many Brahmanas and all the villagers. Shortly she left the drowsy infant under the shade of a cart and left to attend to the guests. The infant woke up and started kicking its tiny feet. As the cries found no response, Krishna kicked the cart so hard and toppled the cart, which fell apart into pieces along with the things kept on it. No one believed the kids who witnessed the event. While the gopas and gopis had no clue and were busy performing homas and prayers for Krishna’s protection, it was actually Sakatasura who was disguised as a cart to kill Krishna.

            Sakatasura represents jadavada, materialism. When it is given preference like nowadays, Krishna or Paramatma exerts his dominance over. Time and again, Avidya, leads to materialistic outlook. Inert ideas like power, money, and fame are given higher precedence. Even relationships are nothing more than our ahamkara projections, hence in the same category. Placing the infant below the cart is symbolic of this behavior. Paramatma cannot be shrouded by such materialistic outlook.

Trinavarta: One day while Krishna was in the lap of Yashoda, the baby suddenly felt very heavy on her. She placed the sleeping infant on the ground. Shortly thereafter Trinavarta, an asura on Kamsa’s payroll came in the form of a twister. For an entire muhurta (48 minutes) the village was pummeled by a storm and had no visibility. He lifted Krishna and intended to dash him to his death. But Krishna was growing heavier by the minute and was as heavy as a mountain. The child now grabbed his neck and strangled him till he dropped down from great height and shattered into smithereens. The searching Yashoda’s wails quietened only when some gopis found the child safe on the chest of the dead asura.

            Trina means grass and avarta means Twister. Trinavarta is akin to our passions. Just like kama and krodha twist us apart, Trinavarta ripped the land and its occupants apart. Jnana, applied, weighs heavily on the emotions with a strong intent to correct it from the deep roots – thoughts, words and deeds. That alone can eliminate the passions.

Vatsasura: An asura wanting to improvise the attack, found Krishna’s love for calves. He disguised himself as a calf and was awaiting a time to kill Krishna. The ever alert Krishna found him and pointed to Balarama. Silently he went near him and grabbed his hind legs and tail and whirled him around till he gave up his breath and tossed the carcass on a nearby tree.

            Vatsasura represents our affectionate attachments. They are perfect and cuddly like the lovable young calf. But these attachments are the backdoor for our vasanas to manifest as strong desires, which breed more desire and attachment; thus miring us in samsara. Krishna is ever alert. The one who is connected to the Jnana of Bhagawan is alert to one’s attachments and does vichara to develop viveka.  Viveka along with vairagya smash the attachments. This comes only when Buddhi is elevated to the feet of Bhagawan.

Bakasura: Krishna and Balarama were spending their days in frolic, taking the calves to grass and play games. One day they took the calves to a lake to give them water, when they encountered a huge monstrous crane. The crane was actually Putana’s brother and Kamsa’s ally, Bakasura. He quickly swallowed Krishna, leaving the gopa boys shell-shocked. But Bakasura vomited Krishna as if he had swallowed a ball of fire.  Finding Krishna unhurt, enraged, he started to attack him with his beaks. Krishna caught hold of his beaks and ripped it apart as if they were a blade of grass, bringing an end to the asura’s misery.

            Bakasura represents the hypocrisy and pretentiousness in us. Just like a crane that is white and posing in meditation, snaps up its unsuspecting prey, the falsities that cloak the personalities are covered by a veneer of truth. It may be either due to societal pressures or our own nature to take advantage of this double nature. This is an offspring of the original Avidya. In front of Bhagawan or our aspiration to turn our mind towards HIM, hypocrisy drops off powerless.

Aghasura: Kamsa sent Aghasura, the brother of Putana and Bakasura, to exact revenge of their deaths and eliminate Krishna. The gopa boys played a lot of sports while grazing their calves. One day they stumbled upon Aghasura, who was disguised like a huge mountain that looked like a python with its mouth open. The curious boys, knowing Krishna’s protection is around ventured in along with all their calves to explore the cavern of his mouth. Krishna aware of the danger ahead knew that Aghasura was waiting for him to close the mouth. He went in with a plan. As soon as the mouth closed, Krishna increased his size to choke the airways of the python. A completely breathless Aghasura’s life force burst open in his head along with his breath. This incident was reported to the parents after a year.

            Agha means papam. It will be wrong to use the English translation of “sin” as there are deep philosophical differences between them. Aghasura was one who was an embodiment of papa. Papa is that which protects the negativeness. Papa is that which separates the jiva from Paramatma. Stemming from avidya, this potent force tries to envelop jnana. As soon as it comes in contact with Bhagawan, Jnana, it gets destroyed. Bhagavatam refers Aghasura’s death as Moksha, as he is purified by the touch of Krishna.

Brahma: Krishna led the boys to the bank of a river to continue their games and eat lunch, after the killing of Aghasura. As they were eating, the boys were alarmed at the disappearing calves. Krishna with his flute stuck in his waist, blow horn and stick in his left arm pit and balls of curd rice in his right hand and many condiments between the fingers, offered to search. Brahma, who was astonished by the wondrous aghasura demise, took away all the calves. When Krishna came back to announce, all the boys were gone by Brahma’s trick. Krishna having realized Brahma’s hand, assumed all the forms – ­gopa boys, calves, sticks, horns and down to the last detail as if to highlight sarvam vishnumayam. All returned back to their homes and no one noticed any difference, except that everything was more loving. Parents and cows found their young ones more charming, as it was Krishna in every form. Brahma took a moment to realize his folly which was a year for humans. Brahma got more confused as there were two sets of everything, one with him and another in the world. Krishna’s maya baffled Brahma who came to him to tender his deep apology in the form of a glorious stuthi.

            Brahma represents the buddhi. Unable to fathom Bhagawan, the inquisitive buddhi can take odd steps against its own cause. But once it understands the limitations of itself and the glory of Bhagawan’s immense powers or leelas, it surrenders itself. It was for Brahma’s sake Krishnavatara took place; still this tussle happens in every spiritual aspirant. This incident highlights the limitation of buddhi when it comes to the spiritual journey. Creativity of buddhi also stems from the grace of Paramatma, unless the buddhi realizes this fact, it can at times get loggerheads with its own benefactor.

Dhenukasura: Krishna turned six and was now allowed to graze cows. This extended the range of the gopa boys. During one of their grazing, they came across a palm grove filled with sweet smelling palm fruits strewn all over the ground. But the boys were afraid of setting foot in it. The grove was occupied by an ass shaped, Dhenukasura and his retinue, who were cannibals. Balarama eager to fulfill the friends desire to eat the fruits, went in and shook the trees. The falling fruits brought Dhenukasura who wanted to kick and kill Balarama, who caught it and whirled him to his death. The angry relatives and servants of the asura came to avenge and met a similar fate at the hands of Krishna and Balarama.

            Dhenukasura represents hoarding, miserliness, selfishness. Wanting to covet everything and not to share is a donkey like quality, though a real donkey may not behave so. It is figurative speech. Similarly cannibalism is mentioned as this unhealthy quality can devour all the near and dear.

Kaliya: The Kalindi (Yamuna) river was poisoned due to a large black serpent, Kaliya that terrorized everything around. Once many cows and gopa boys were killed by the poisonous waters. Krishna revived them with his glance. Later to rid this menace, he jumped in the waters one morning, when no one was noticing him. The fearful gopas and gopis arrived to the scene where they found Krishna wrestling Kaliya. Balarama forbade their attempts to intervene. Shortly they were treated to Krishna’s dance on Kaliya’s hoods, which left numerous srivatsa marks on the snake. The furious snake was gravely hurt and his wives sought the refuge and grace of Krishna, who instructed them to head out to the sea. He also assured that the srivatsa marks will give it protection from Garuda, its arch enemy.

            The five senses represent the five hoods of Kaliya. In absence of Bhagawan’s contact all sense objects get under their toxic influence. Just like a weapon is good or bad depending on the hands of the user, the senses can cast their toxic influence on the sense objects around. When Bhagawan’s imprints are etched due to dharmic living, the toxicity dies out. Senses and sense objects have their innate tendency to get poisonous. We can feel this as a testament in all our own lives. The fact that Kaliya was sent out to live is a strong reminder for all of us to train our senses to live under the umbrella of Bhagawan’s thoughts.

 

 Pralambasura:  An Asura named Pralamba, disguised himself like a gopa, awaiting an opportunity to strike. Krishna aware of his plan became very friendly with him, though hatching a plan in his mind. Krishna split the boys into two teams one under him and another under Balarama. The losing team would carry the other side on their back. Unusually Krishna’s team lost and Krishna carried Sridama. Krishna ensured that Pralamba would carry Balarama. True to Krishna’s analysis, Pralamba carried Balarama far off and assumed the asura form. Balarama delivered powerful punches on the asura’s head brining him down.

            Pralamba represents the greed and deception in us. Just as greed keeps growing to no end, the asura was carrying Balarama faster and further. He thought he could go a little further without raising Balarama’s suspicion; this bad attribute of the mind keeps us pushing away from Bhagawan. But a little realization of the divine nature like Balarama and also inquiring the true destination and direction of the bad emotions, can deliver a knockout punch.

            Kamsa was the epitome of evil, who put his own father Ugrasena in prison, along with his sister, Devaki and brother in law, Vasudev, as they birthed the eighth child, Krishna. Kamsa was able to enact his acts of terror as he had many asuric friends who were ready to do his bidding. Born from Avidya, passion blinds us all and causes destruction all around. Holding on firmly to Bhagawan one can tide over the tumultuous passions.

            Kamsa shows despite the power and terror, evil can unleash, it has shallow roots. Kamsa barely put a fight and died in a truly anti climatic way when Krishna confronted him. This also highlights that in our spiritual journey, we need to cast our net far and wide to fish out every negative tendency we have hiding in the darkest crevices of our heart. As we overcome each seemingly impossible negative trait by persistent determination and Bhagavad vichara, we keep narrowing the noose on the samsara of Kamsa. At the core of samsara, the bad vasanas of ours buttress and support it.  As we replace the darker tamasic vasanas and actions with saatvic ones, we aid in the elimination of our own Kamsa.

            Krishna’s childhood is fraught with many wondrous events. We can enjoy every bit of it as a bhakta, thus cleansing our heart. Yet if we are too intent upon exercising only our intellect, then this deep analysis has provided us the subtle spiritual lessons we can take and apply in our lives. These asuric traits are warning signposts in our spiritual journey. May Krishna’s grace and his feet guide us in this perilous journey, every Jiva has to take. Just like the gopas and gopis got their complete protection by his divine grace, we also will, provided we make every effort to be counted on his side by working hard at destroying these tasmasic thoughts and vasanas. May Krishna’s leelas inspire us in multiple ways to reach our final destination – his lotus feet.

 

ॐ तत् सत

Choose Krishna, even if for wrong reasons

            Bhaktas choose Krishna for enjoying his wondrous divine qualities. They may choose him as the loving mischievous boy of Brindavan or the powerful Vishwaguru as Parthasarathy or however their vasanas might shape the BMI complex. As an intellect oriented person or on jnana marga, one can cherish the amrita in Bhagawad Gita of Mahabharata or Uddhava Gita of Bhagavatam. The choice of seeing the Paramatma through the prism of Krishnavatara is very appealing, even across the normal bounds of Sanatana Dharma.

            It may be interesting and different how one approaches Paramatma. As long as one doesn’t barricade oneself behind an impenetrable ahamkara EGO, Paramatma is accessible. Krishna declares in Gita that even if one offers him a fruit, a flower, a leaf or even a drop of water, he is extremely delighted. During Ramavatara, when the vanaras inform him of Vibhishana seeking to surrender, Rama says he would not differentiate whether it is Vibhishana or for that matter even Ravana when they surrender to him - विभीषणो वा सुग्रीव यदि वा रावणः स्वयम् | (vibhiishhaNovaa sugriiva yadivaa raavaNaH svayam). 

            We see this intent of Bhagawan in action in multiple places in Krishnavatara. Soon after his birth, Kamsa sends his first assassin – Putana, who was so intent on feeding him deadly poison. She used all her deception to trick the villagers, but her mind was completely absorbed in administering the poison. Krishna, a few day infant woke up hungry to find no milk, as he suckled harder her prana departs, yet Bhagavatam informs us that she is given Moksha for the act of playing surrogate mother, though evil. 

            Kamsa played the evil role ever since he heard of his impending death at the hands of Krishna. He even put his own father, Ugrasena, in jail, along with his sister Devaki and her husband Vasudeva, who would become Krishna’s parents. He lived a constant life of fear, yet all his mind was occupied by Krishna. Fear became his mode for reaching Krishna. 

            Shishupala, another cousin of Krishna, was born with enmity for Krishna. He aligned himself with forces that were inimical to Krishna, like the powerful Jarasandha, the father-in-law of Kamsa, who failed 17 times to exact revenge with 23 akshouhinis of army each time. His failed attempt in marrying Rukmini only added to his envy and rage as Krishna married her. All these made him a machine spewing hatred for Krishna non-stop. During Yudhishtra’s Rajasuya Yajna, Shishupala abuses Krishna, Pandavas and even Bhishma. Krishna cut his head off with the Sudarshana chakra when Shishupala exceeded the boon of being forgiven for a hundred mahapapas. Yet, Shishupala merges with Krishna.

            Paundraka, the king of Karusha, imitated Krishna in every way. In his greed to establish himself as the real Vasudeva, he challenged Krishna along with his friend, Raja of Kashi. Krishna kills them on the battlefield, yet due to the constant thinking of Krishna, though in deception, he reaches vaikunta.

            All of us perceive Paramatma only through the prism of our vasanas and worse yet our desires. Despite the twisted inclination, it is very heartening to see Bhagawan more interested in us, the lowly jivatmas due his unlimited love and our evolution. Nowhere is this more exemplified when Arjuna is given a choice.

Storytime:

            On the eve of Abhimanyu’s marriage with Uttara, various friends and allies of the Pandavas were gathered in Virata. Krishna made a strong plea that Pandavas must be given back their lands, per the conditions of the dice game. Balarama took the polar opposite view, pegged the entire blame on Yudhishtra for choosing to play with Sakuni and warned him not to talk war. Satyaki of Vrishni clan, an ardent devotee of Krishna and disciple of Arjuna could not brook this advice. He voiced strongly in favor of battle if justice is not done to the abused Pandavas, a viewpoint Drupada resonated. Krishna finally emphasized that his relationship with both the Kurus and Pandus were equal. Shortly thereafter he departed for Dwaraka.

            Both Pandavas and Kauravas began a diplomatic campaign of sending messengers to their allies and trying to raise armies. Arjuna set out on a mission to bring Krishna on their side to Dwaraka. Having learnt the objective and knowing Krishna heading towards Dwaraka, Duryodhana set out on a chariot drawn by fast horses and accompanied by a small army. Both reached the same time and found Krishna asleep. 

            Duryodhana entered the room first, took a seat by the head of the bed. Arjuna entered and stood by the foot of the bed, bowing reverentially with folded hands. As soon as Krishna woke up he cast his eyes on Arjuna and then asked both of them about their safe journey and reason for visiting. Duryodhana invoked that how Krishna is the same friend and relative to both sides and in the impending war, he wanted Krishna’s support. He further claimed since he came and sought first, per the shastras he must be given support.

            Krishna agreed that he will support Duryodhana. He said that as he first cast his eyes on Arjuna and hence he also deserves his support. Since both get the support, Krishna declared that the younger one always gets the first pick. On one side, Krishna placed thousands of gopa warriors; he called them Narayanisena, who equaled Krishna in tejas (मत संहनन तुल्यानां गॊपानाम अर्बुदं महत - mat saṃhanana tulyānāṃ gopānām arbudaṃ mahat) and on the other side Krishna placed himself as one who will not wield any weapon in combat, yet fight for that side. (अयुध्यमानः संग्रामे नयस्तशस्त्रॊ ऽहम एकतः - ayudhyamānaḥ saṃgrāme nyastaśastro 'ham ekataḥ)

            Krishna threw this loaded dice as a choice before Arjuna. Krishna quoted subtle dharma and puts Arjuna to test. Arjuna without the slightest hesitation chose Krishna who will not wield any combat weapons. (अयुध्यमानं संग्रामे वरयामास केशवम - ayudhyamānaṃ saṃgrāme varayām āsa keśavam) Duryodhana was extremely delighted as he valued the thousands of battle hardened warriors he got from Krishna as a better choice than one Krishna who has pledged not to lift any combat weapons in support. Counting the numbers, Duryodhana already concluded that Krishna’s side is already defeated.

            Duryodhana then sought Balarama’s support, who reminded that he already had declared his stance during Abhimanyu’s marriage in Virata. He was strongly opposed to the fratricidal war. Balarama, as noted was already in favor of Duryodhana’s side, but was unable to fight a battle where Krishna was on the opposite side. Balarama declared that he will fight on neither side. Duryodhana was delighted that Balarama not being on Krishna’s side is already a sure sign for their loss. Balarama advised Duryodhana to fight a dharmic war.

            Duryodhana went ahead and sought the services of Kritavarman, a yadava leader, who gladly gave a akshouhini army and himself at the lead. Having collected the services of thousands of warriors with a leader and having gotten Balarama successfully out of the equation and Krishna disarmed, though on opposite side, Duryodhana left Dwaraka, with a strong feeling of satisfaction, sensing victory.

            Krishna was curious to know why Arjuna would make such an odd choice – (अयुध्यमानः कां बुद्धिम आस्थायाहं तवया वृतः - ayudhyamānaḥ kāṃ buddhim āsthāyāhaṃ tvayā vṛtaḥ) Here comes the shocker. Though we know Arjuna is close friend of Krishna and knows a lot about his prowess, the choice seems to be based on real mundane and selfish, ego driven one. This hits very close to our home, as most of our attention to Bhagawan is driven by “I” + “I want”.

            Arjuna declared that Krishna alone could destroy the entire assembled Kaurava army. Further he felt that he also had the capacity to destroy them single-handedly. Krishna already was famous for his wondrous feats. Arjuna was desirous of similar such fame. (भवांस तु कीर्तिमाँल लॊके तद यशस तवां गमिष्यति यशसा चाहम अप्य अर्थी तस्माद असि मया वृतः - bhavāṃs tu kīrtimāṁl loke tad yaśas tvāṃ gamiṣyati  yaśasā cāham apy arthī tasmād asi mayā vṛtaḥ)

            Then Arjuna shared a deeper desire for having Krishna as his charioteer (सारथ्यं तु तवया कार्यम इति मे मानसं सदा  चिररात्रेप्सितं कामं तद भवान कर्तुम अर्हति - sārathyaṃ tu tvayā kāryam iti me mānasaṃ sadā  cirarātrepsitaṃ kāmaṃ tad bhavān kartum arhati). Arjuna prayed to Krishna to fulfil this long time desire.  Krishna found this desire appropriate and obliged to be his charioteer and fulfil his desire (उपपन्नम इदं पार्थ यत सपर्धेथा मया सह सारथ्यं ते करिष्यामि कामः संपद्यतां तव - upapannam idaṃ pārtha yat spardhethā mayā saha  sārathyaṃ te kariṣyāmi kāmaḥ saṃpadyatāṃ tava). Thus extremely pleased Arjuna returned to Yudhishtra with Krishna.

Peep into the mindset of Arjuna:     

            Arjuna the best of warriors with an incredible ability to focus and excellent student mindset, still suffered from foibles we share with him extensively. We will connect the dots with two other instances, to get a peep into our own dark side.

            During the Khandava dahana parva, after vanquishing the denizens of Khandavavana and the devas, Indra was so pleased to offer some boons to both Arjuna and Krishna. Arjuna wanted all the weapons of Indra, who said he can have it in due course of time, after he has the blessings of Mahadeva. Krishna wants his friendship with Arjuna to be eternal (वासुदेवोपी जग्राह प्रीतिम पार्थना शाष्वतीम ददौ च तस्मै देवेन्द्रस्तं वरं प्रीतिमसतदा - vaasudevoapi jagraaha preetim parthena shashvateem dadau ca tasmai devendrastam varam preetimastada ). Arjuna was always after the means of getting his fame.

            In the penultimate Parva of Mahabharata, Mahaprastanika Parva, one by one all the Pandavas, beginning with Draupadi falls off during their journey to ascend to Svarga. When Arjuna fell, Bhima wondered why Arjuna had to fall, when he had not even told a lie in jest. (एकाह्ना निर्दहेयं वै शत्रून इत्य अर्जुनॊ ऽबरवीत न च तत कृतवान एष शूरमानी ततॊ ऽपतत - ekāhnā nirdaheyaṃ vai śatrūn ity arjuno 'bravīt na ca tat kṛtavān eṣa śūramānī tato 'patat) Yudhistra replied that Arjuna boasted that he would defeat all the enemies in a single day, which he failed. Vain boasting must never be indulged by people desirous of fame and glory.

Our take away:

•  Arjuna chose Krishna for all wrong reasons. He wanted to frame Krishna as a backdrop for all his exploits. He got super confused and broke down even before the war had begun. Later despite all his prowess and fury, he barely made a dent in the ocean of enemy soldiers. Despite being the noncombatant, it was Krishna who found the way to eliminate all their leaders - Bhishma, Jayadrata, Drona, Karna and Duryodhana. But for his wisdom, the highly outnumbered Pandava forces would have been reduced to rubble. 

•  Arjuna was ready to do the work. He merely wanted to excel in his area of action. It was driven due to selfish egocentric desires, yet he wanted Krishna to be his counselor, his guide and charioteer. Sanjaya sums up this as his firm conviction in the very last line of Bhagavad Gita to Dhritarashtra – Where Yogeshwara Krishna is there and where there is a (willing intent doer) archer Arjuna, there will certainly be Sri (all forms of prosperity), victory, happiness and good morality.

         यत्र योगेश्वर: कृष्णो यत्र पार्थो धनुर्धर: । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ (BG 18-78)

        yatra yogesvarah krsno yatra partho dhanur-dharah tatra srir vijayo bhutir dhruva nitir matir mama

  

• Interesting, though Arjuna was so keen on fame, he was so eager to do the work, which is unlike most of us. Yet he arrives to our destination, in Chapter one of Bhagavad Gita, as a completely devastated, confused split personality, driven by polar opposite ideas. Luckily for him, he had made the choice of Sri Krishna as his charioteer. Krishna not only clarified the direction for Arjuna but also for entire humanity using his pretext.

•  Due to his saatvic orientation, Arjuna was able to see enough wisdom to choose Krishna to be on his side. Just like we may have an educated guess while answering a multiple choice question, Arjuna picked the right choice, though with a flawed logic. In Bhagavad Gita, Krishna explains at length why different people are not able to perceive the real Bhagawan, Paramatma.

•  The most interesting aspect we already noticed in the Khandava dahana parva, Krishna even asks for eternal friendship with Arjuna. This is also the same with us. He will never forsake us, even if we forsake him, hiding behind a bloated ahamkara, ego. He is always ready to guide our Buddhi, if we can submit it to his feet. 

       How we approach Paramatma depends on our vasanas as it determines the choice of Ishtadevata or the method of approach. Nonetheless, if we even give a toehold to do atmavichara, Bhagawan is glad to use that to help us. Most of us live in an impregnable fortress of ahamkara, busy chasing more “I wants” and aggrandizing the “I”. Even though this is also due to his blessing, we are too busy playing Duryodhana, keeping Paramatma out of our lives. He was only too happy to keep Krishna incapacitated in battle on his opposite side, while Arjuna was willing to do all the work, though for ego, yet wanted Krishna firmly by his side. Instead even if we include him for wrong reasons like Arjuna, he will awaken the saatvic vasanas and gently guide us towards him. May we strive our best to include Paramatma in our lives. Letting him as our Parthasarathy would imply that we can emulate Arjuna and include HIM.

ॐ तत् सत