Practical Krishna - Handling complicated relationships

             Relationships are the core of every interaction. Based on the relationship, the same action may yield different results. An infant kicking its feet on the chest will produce happiness, while an enemy attempting to kick can be aggressive escalation of hostilities. Relationship is never static. In any relationship, there is bound to be positive credit or negative debit to the balance with every single interaction. While this may be the norm, some relationships are extreme. Based on the participants, it can radically alter the nature. Certain ones can be toxic and can be avoided at best. But there is an interesting category of complicated relationship that keeps changing dynamically and one has to be sensitive to the direction and intensity.

            Krishna encountered the entire range of characters. Some of the negative characters he encountered like Jarasandha, Kamsa, Duryodhana and Dhritarashtra barely changed their color, though their actions caused Krishna to respond differently. Yet there was one character that had a delicate position in Krishna’s life that Krishna had to use a lot of tact. The personality we are going to dive deep into was his brother-in-law, Rukmi.

 

Storytime:

            This will be a compilation mostly from Srimad Bhagavatam and Mahabharata.  Bhishmaka, the King of Vidarbha, had five sons – Rukmi, Rukmartha, Rukmabahu, Rukmesa and Rukmamali and one daughter – Rukmini.  We saw the details of Rukmini vivaha and its secrets. The matchless Rukmini, who was in deep love of Krishna, was forcibly getting married to Sishupala, as a politicial marriage orchestrated by Jarasandha and Rukmi. The marriage was attended by all the well known Krishna antagonists – Jarasandha, Salva, Dantavakra, Vidhuratha and Paundraka.

            On receiving Rukmini’s message, Krishna dashed to Vidarbha as the proposed wedding was the next day.  Sensing trouble, Balarama followed suit with the entire Vrishni army. Surprised at the unannounced arrival, Bhishmaka offered excellent hospitality. The next day, as Rukmini emerged from the Devi temple after offering her puja, she was eagerly awaiting Krishna. Madhava took her in his garudadhwaja chariot in the presence of all the opponents. As they rallied to chase Krishna and attack with their powerful armies, they were resisted and defeated by the Vrishnis.

            Rukmi, unable to brook this insult and defeat, followed Krishna with an akshauhini army with a promise not to return to Kundinapura without Rukmini. Challenging Krishna due to extreme pride, he soon found himself outmatched as Krishna destroyed his entire army and reduced Rukmi to a pitiable state. As he faced certain death, Rukmini fell at Krishna’s feet, pleading mercy. Krishna obliged in sparing his life, yet bound him in his own clothes and partially tonsured Rukmi’s head.

            In the interim, Balarama arrived there after defeating all the opponents. He repeatedly chastised Krishna for shaming a relative and consoled Rukmini again and again.  Balarama said, blinded and intoxicated by pride and arrogance, infatuated by power and wealth, indiscrimate people only fight with their relatives for the sake of territory, land, wealth, women, reputation or display one’s prowess (राज्यस्य भूमेर्वित्तस्य स्‍त्रियो मानस्य तेजस: । मानिनोऽन्यस्य वा हेतो: श्रीमदान्धा: क्षिपन्ति हि ॥ rājyasya bhūmer vittasya striyo mānasya tejasaḥ mānino ’nyasya vā hetoḥ śrī-madāndhāḥ kṣipanti hi SB 10-54-41). Balarama’s well meaning advice that made Rukmini give up her sorrow.  Eventually Rukmini married Krishna in a great well attended wedding in Dwaraka. On account of his grave loss, Rukmi settled at the place of his defeat, building a city, Bhojakata and a kingdom around it.

Rukmi’s role in Mahabharata war:

            Mahabharata fills us will complementary pieces of information that are not available in Srimad Bhagavatam. We need both to understand the puzzle pieces. Mahabharata informs us that an Asura Krodhavasa’s amsa was behind Rukmi’s birth.  Rukmi accepted Sahadeva’s suzerainty during his southern conquests. Upon his defeat, he later paid a rich tribute to Karna who ventured on a similar conquest to cheer up Duryodhana and prove his prowess.

The Udyoga Parva captures the details of Rukmi’s role in the Mahabharata.  Rukmi mastered dhanurvidya from Druma, a famous Kimpurusha who sits in the court of Kubera. He also bestowed him a powerful bow, Vijaya. Yudhishtra sent a request to support him in the war. Honoring the call, Rukmi raised an akshauhini army and offered it at the feet of Yudhishtra. Despite all the external layers, he had two major flaws - he was too proud of his own strength, despite his defeat to Krishna and he had strong hate for Krishna on the inside. After receiving hospitality from the Pandavas, he addressed Arjuna and offered complete support in the war. But instead of stopping there, his pride made him blurt out his arrogance. He said he will slay one of the heroes – Bhishma, Drona or Karna. Rukmi went on to thunder that he will win the earth from all the kings who have joined forces with Duryodhana and lay it at the feet of the Pandavas. His words hinted that the poor Pandavas will be well protected under his might. This is a big insult to any kshatriya worth his salt.

One must not forget at this point Arjuna is yet to work out his inner misgivings on the true identity as Atman. He still had very strong abhimana for Drona and Bhishma.  Arjuna in a pleasant voice shared that he was not afraid of the large size of the Kaurava army. Being a disciple of Drona and guided by Vasudeva, there was no question of being afraid of the enemy. He recalled how he had singlehandedly fought on many occasions. None rendered any assistance during his fight with the Gandharvas and it was only Krishna and himself who took the might of the Devas and Danavas during Khandava dagana episode. It was only on the might of Gandiva he destroyed the Nivatakavachas and Kalakeyas. Having paid his respects and on the blessings of Rudra, Indra, Kubera, Yama, Agni, Varuna, Kripa, Drona and Madhava, on the might of Gandiva and his inexhaustible quivers, how can one be afraid, thus leading to undying infamy?

Arjuna merely stated that he was not reliant on Rukmi and suggested that his decision to stay in the camp or leave made no difference to him. Rukmi didn’t realize that it was his sharp tongue and ego that bruised Arjuna’s in an exhibition of unwanted pride. Unable to tolerate these words, which he took as a personal insult, he went to Duryodhana. He did not learn the lesson from Arjuna and repeated the same words to Duryodhana, who was already too haughty and proud of his own strength. Duryodhana rejected him as well and thus Rukmi was forced to sit out of this epic battle only due to his pride. All the other warriors earned veerasvarga, yet due to his own pride, Rukmi got neither the satisfaction, nor opportunity to redeem himself. He joined Balarama as the only other major warrior who did not participate in the Mahabharata war.

Rukmi’s death: This episode is from Srimad Bhagavtam’s dasama skandha, sixtyfirst adhyaya.  Rukmini and Krishna had their first son, Pradyumna. He married Rukmi’s daughter, Rukmavati who bore him the son, Aniruddha. Pradyumna had defeated all the rival kings at her swayamvara. Despite his animonisty, Rukmi was very much attached to his sister, Rukmini. Though such a marriage was not according to shastras, Rukmi was inclined to give his son’s daughter (and his granddaughter), Rochana in marriage to Aniruddha.

            On this occasion, after the marriage ceremonies were over, some mischievous kings like the ruler of Kalinga advised Rukmi to take advantage of Balarama’s weakness to gamble and his lack of expertise and defeat him. In the bygone times, this defeat was equaled to the loss in battlefield; hence Yudhishtra could not refuse the game of dice. Balarama repeatedly lost with increasing stakes to Rukmi. The King of Kalinga was jeering Balarama that only added to his irritation.  In the next wager of a lakh of panas (gold coins), Balarama won, but Rukmi falsely claimed victory. The game proceeded with a fuming Balarama playing ten crore panas. Balarama had won that in a straight game. Rukmi claimed victory on false grounds and asked the spectators to take his side. An akashavani announced that “Balarama won playing a fair game and Rukmi was false”.

            Prompted by the evil kings and Kaala, Rukmi ignored the aerial voice and started abusing Balarama (and indirectly Krishna). He ridiculed that playing dice or sporting with arrows is meant for Kings like him and not wandering cowherds. Being mocked thus, besides being called as a cheater in game, the enraged Balarama struck Rukmi dead with his club.  He knocked the teeth of the King of Kalinga who was running in fear. Other Kings scattered after getting thrashed by Balarama.

            Krishna maintained silence for he could neither support Balarama nor console Rukmini as it would displease the other (निहते रुक्‍मिणि श्याले नाब्रवीत् साध्वसाधु वा । रक्‍मिणीबलयो राजन् स्‍नेहभङ्गभयाद्धरि: ॥ nihate rukmiṇi śyāle nābravīt sādhv asādhu vā rakmiṇī-balayo rājan sneha-bhaṅga-bhayād dhariḥ SB 10-61-39)

 

Understanding Krishna – applying in our lives:

Tolerance: Rukmi did transgress his limits on different occasions. Krishna forgave his initial violation, due to his love for Rukmini. The new bride to be had a first request and it was hard for Krishna not to oblige to her. But he did ensure that Rukmi will remember the humiliation of the defeat by partially tonsuring his hair. Years later, Krishna had Pradyumna marry Rukmavati, Rukmi’s daughter and eventually his grandson, Aniruddha to marry Rukmi’s granddaughter, Rochana.

            In all relationships, there has to be give and take. Sometimes, for a larger cause one has to bite the bullet. Yet one has to be aware of the red line. When dharma of any sort gets violated, one must take sides with dharma, lest the fallout consumes the ones on the wrong side.

Tamas:  Many of Krishna’s antagonists have been giving us an excellent insight into Tamas and how not to be. Rukmi initially forced his father Bhishmaka and sister Rukmini to agree to the political marriage with Sishupala, though even the common man was of the opinion that Krishna was the only correct match for Rukmini. Thanks to the alert and brave actions of Rukmini, she ended up with Krishna. To counter Tamas, proper timely action outside the comfort zone is a must.

            Another form of Rukmi’s Tamas was expressed as his extreme arrogance and pride. When the entire world was in awe of Arjuna’s prowess, Rukmi slighted him by saying that he alone would kill Bhishma, Drona and Karna and all the kings and hand them over to the Pandavas. Though it can pass as bravado, the arrogance was very evident. Arjuna rightly gave the choice back to him to stay or leave. If his thinking was clear he would have stayed, but he went to the opposite side and declare that he alone could win the battle for Kauravas. His arrogance brought him the same rejection and thus he was the only major warrior, besides Balarama to sit out this epic war. Tamas blinds us from learning during opportunistic moments.

            Tamas again was at the root of his cheating in a silly game and worse yet calling names. Tamas in the end, led to his brutal death.

Krishna’s lesson in timely silence: Krishna teaches us a wonderful example of how to handle in delicate situations with his silence. Many times, the urge to respond is so ingrained in us that we react. No matter how one responds, it can have disastrous consequences. In such situations, the best and only response is silence. Rukmi’s death was a shock to Rukmini and worse yet right after the marriage ceremonies. Balarama on the other hand was fuming due to the abuses of Rukmi and his friends. He felt he was responding on behalf of Krishna and himself. If Krishna consoled Rukmini, this would have definitely enraged Balarama. On the other hand, if Krishna did even a simple sign language of patting Balarama, let alone agree to his indignation or worse yet, inform Balarama that he had completed the task that was stopped by his own deeds, Rukmini would have been furious. Silence is a good response in scenarios like these.

Change or perish: Rukmi was granted special pardon because of Rukmini. Despite the years, he had not overcome his natural tendencies. He refused to change, worse yet, in time, his arrogance only had strengthened. Krishna would have killed him during his very first encounter. Yet ironically, Balarama who criticized Krishna by lecturing not to hurt relatives was the same person who ended up killing Rukmi. Krishna seems to have used Balarama to do the same task that he was against.

            Our vasanas are powerful. They guide us continuously towards its native tendencies. Since they regulate our gunas and therefore our Karmas, unless we bring forth a conscious change in our gunas by exerting our Purusharthas, we will be naturally pulled by the same old inclinations. Our Purushartha is nothing more than an attempt to overcome our vasanas and in the direction of superior goals. Rajas and Tamas act very heavily on our Purusharthas and prevent our guna composition from becoming Satvic.

            To beat all these odds, consistent Sadhana is the key, as also satsangha and regular study of the scriptures. Itihasapuranas help us in this cause by reminding the fate of the different characters and their actions. Since we relate with others, regular study and reflection of the Itihasapuranas can help most of us. May we continuously work in increasing our Sattva guna. May Krishna’s life and actions, words and wisdom continue to inspire us in making every effort in furthering in this spiritual journey.

   

ॐ तत् सत

Practical Krishna - Our stolen identity

             In an age where identity theft is a very common practice, it is easy to connect the dots that it is a crime with some innocent victims. But Bhagavatam reveals that abuse of another person’s identity seems to be an old problem. The victim was none other than Sri Krishna himself. Looking through the modern or secular prism, we will fail to grasp the real purport. The incident has the potential to transform the way we look at ourselves as we are all the biggest victims of an identity fraud. The culprit is not an external person like how Krishna confronted, but our own selves. To grasp the details, let us quickly recall the sixty-sixth adhyaya of the tenth skandha (canto) of Srimad Bhagavatam.

 

Storytime:

            Balarama left Dwaraka, eager to spend some time with his friends, as he got nostalgic of Gokula. He stayed a couple of months with them. During this absence, a special messenger came from the King of Karusha, Paundraka. Krishna was at the royal court of King Ugrasena. Paundraka claimed that he was the real Vasudeva. Paundraka was surrounded by sycophants and flatterers, who fed his ego that “He was the master of the universe, who has descended to the earth”. He was such a dullard with the thinking of a child pretending to be a King while playing with others.

            The messenger echoed Paundraka’s thunder that, “He was the real Vasudeva who has descended to the earth on account of his mercy and Krishna must give up his false identity of pretending to be Vasudeva”. He further accused Krishna of holding on to his personal symbols – shanka, chakra, gada, padma, which he demanded to be given back to him immediately. Surrendering to him, Krishna could expect mercy, else will face grave consequences in the battlefield.

            This vain boasting sent the courtiers and the King into peals of laughter. After the laughter died down, Krishna informed the messenger that he will definitely let the weapons loose and make Paundraka’s the abode of dogs and vultures to feast. The messenger delivered the message to Paundraka and shortly took his chariot and headed towards Kasi, where Paundraka was staying with his friend, King of Kasi.

            With the arrival of Krishna, Paundraka attacked him with two akshauhinis of army with the King of Kasi supporting his rear with another three akshauhinis. Krishna saw that Paundraka’s imitation was complete from his shanka, chakra, gada, saranga bow to imitation Kaustuba mani, Srivatsa mark on the chest. The fakery included yellow silk, vanamala, garuda dwaja and even makara kundala. The imitation was so perfect that Krishna burst out laughing at the pains Paundraka has gone to look like Krishna.

            The enemies attacked Krishna with a huge range of weapons only to get a taste of destruction from his gada, chakra, sword or arrows from Saranga bow.  Confronting Paundraka, he addressed that he will release his weapons per the message through the messenger. Krishna said he will surrender when Paundraka can force him to, till then he was there to fight. After smashing his chariot, he cut off Paundraka’s head with his sudarshana chakra. The King of Kasi followed suit to a volley of arrows and Krishna hurled his head back into the city. Paundraka who was constantly meditating upon Krishna’s form, though with a wrong intention, had all his material bonds severed and attained Sayujya mukti, by getting a form similar to Krishna.

            The head of Kasiraja sent anguish and anger in the city. His son Sudakshina, performed the obsequies to his father and vowed to kill the slayer. With the help of upadyayas, he began to worship Mahesvara intensely. When the pleased Siva asked Sudakshina to seek any benediction, he chose for obtaining the means to kill his father’s slayer. Siva told him to retain the original ritvik and propriate dakshinagni through abhichara rituals (black magic). The dakshinagni and the attending Pramathas (accompanying Bhutas) will be able to carry out this mission on anyone except brahmanas (abrahmaṇye).

            Sudakshina performed the rituals as directed and out of the sacrificial fires a fiery creature accompanied by other beings rose. The huge being ran towards Dwaraka scorching everything in its path. As it approached Dwaraka, the panicked denizens sought the protection of Krishna. Understanding the power behind the being as Mahesvara, Krishna dispatched his Sudarshana chakra. The chakra was blindingly effulgent and hot that even the fiery being could not handle its heat. The creature retreated in anger and returned to Varanasi. It unleashed its fury by burning the city and killing the priests and Sudakshina who invoked it. The pursuing Sudarshana chakra entered the city and burnt whatever was left in the city and returned to Krishna.

            Anyone listening to these heroic deeds of Krishna with concentration is released from all his papas (य एनं श्रावयेन्मर्त्य उत्तम:श्लोकविक्रमम् । समाहितो वा श‍ृणुयात् सर्वपापै: प्रमुच्यते ॥ ya enaṁ śrāvayen martya uttamaḥ-śloka-vikramam samāhito vā śṛṇuyāt sarva-pāpaiḥ pramucyate SB 10-66-43). This is an interesting aspect - why give phalasruti for a seemingly normal incident in the wondrous life of Krishna?

 

Understanding Krishna – applying in our lives:

Tamas: A very important dimension in our spiritual journey is to identify the tamasic baggages that weigh us down.  This matters more for the sadaka than for a worldly minded materialistic mind, as the latter lacks enough sattva to grasp this subtlety. Tamas has a nature to accumulate ignorance and darkness, which is exactly what Paundraka displays. He is so dull that he is unable to differentiate what is flattery and truth. Tamas also attracts similar minded characters to its cause. Paundraka had his friend, Kasiraja, similar to the way Duryodhana surrounded himself with similar minded adharmic people like Shakuni and Karna.

            Sudakshina had enough mental strength to invoke Maheswara, yet instead of seeking his Moksha or gain knowledge, he merely wanted an outlet for his rage. A tainted mind seeks only self destruction when seeking even the most grandiose of benedictions. Tamas accelerates the accumulation of more papas and quicker fructification of papa karmaphala. We see that Sudakshina, blinded by his rage and tamas fails to listen to Siva’s instructions (साधयिष्यति सङ्कल्पमब्रह्मण्ये प्रयोजित: । इत्यादिष्टस्तथा चक्रे कृष्णायाभिचरन् व्रती ॥ sādhayiṣyati saṅkalpam
abrahmaṇye prayojitaḥ ity ādiṣṭas tathā cakre kṛṣṇāyābhicaran vratī SB 10-66-31). Krishna being Parabrahman, a fact he proved by killing Paundraka, should have clarified Sudakshina not to wage war, that too one based on abhichara rituals. Yet tamas works in an accelerated self destruction mode. Tamas also blinds us to our basal side. Sudakshina could have easily asked Siva for directions for his Moksha, yet all his mind could conjure was more hate. 

 

Mukti even for wrong reasons: Paundraka was constantly thinking of Krishna, though with the most tamasic mindset. We saw in Choose Krishna, even if for wrong reasons, how meditating upon Krishna, even without proper understanding can result in great results. A patient taking the right medicine, without understanding the biochemistry and biology of the ailment is still cured. In the same way, Krishna worship in any form is beneficial. However, one must cease the twisted kutarka way of imagining that if we do all the wrong things against Brahman or Dharma, we can get benefited. Two flaws in such distorted outlook – we merely are going to increase our papa because we are not fallen mahatmas and we never will be able to measure up in front of the intensity of even these negative characters.

            If our argument is let us emulate Kamsa, Paundraka or Shishupala and reach Bhagawan’s feet through the negative, the first shortcoming is that we lack the intensity of these negative upasana. Secondly, the papa that we accumulate tends to push us into deeper tamas and samsara that we get confused easily on the purpose behind. So it is better not to experiment the negative paths and stick to safer options.

            Bhagavatam explains that Paundraka’s meditation upon Krishna was constant and this was complimented by his unbroken imitations at every step of his life (स नित्यं भगवद्ध्यानप्रध्वस्ताखिलबन्धन: । बिभ्राणश्च हरे राजन् स्वरूपं तन्मयोऽभवत् ॥ sa nityaṁ bhagavad-dhyāna-pradhvastākhila-bandhanaḥ bibhrāṇaś ca hare rājan svarūpaṁ tan-mayo ’bhavat SB 10-66-24).  Owing to these and the personal grace of Sri Krishna, Paundraka was able to break the samsaric bonds. This was not the case for Kasiraja, who aided this cause.

            Tamas also can lead to Bhagawan as everything is part of Paramatma, but for a normal person, such a path is highly discouraged.

 

What is your true identity: At the outset, it appears that there is an identity crisis. One person has stolen the identity and the other is trying to reestablish it after a fight. If this is a mere story of a hero being challenged by powerful fools, who perish in a conflict, then why aggrandize it with a phalasruti (SB 10-66-43)? This is a serious pointer given to make us pause and think.

            नित्यं भगवद्ध्यान nityaṁ bhagavad-dhyāna is a clear message given how Paundraka realized Krishna Consciousness though he was deluding himself. Our true nature is that of Atman. This is the confusion Arjuna got into, at the outset of the Mahabharata war. We assume we are the body in all our daily transactions. This myopic misunderstanding is rooted in our avidya (ignorance). Some of us feel the emotions bubbling through the mind as our real nature. While they may represent the transient nature of our personality, it still doesn’t define our real identity. Yet others intellectualize and rationalize the buddhi as our essence, as often humanity is identified with his human nature.

            This reduction of our identity to body-mind-intellect is powered by our ahamakara, the self arrogating principle in all jivas. The important thing to note here is the divine aspect of the Atman is completely replaced by the degraded materialistic misrepresentation. Once we lose sight of our real identity, then it buries itself in its own self-created samsara.  With the divinity hidden and forgotten the jiva thinks itself as body or mind or intellect and even worse as one of the sensory objects. For instance, a miser is extremely attached to wealth over even his life. The misunderstood identity makes us leave a trail, vasanas, as there is an artificial otherness it places between its true self and the world.

            Sanatana Dharma reduces the entire Universe into three essential ideas - the true Self (Jivatman), the world (Jagat) and the Supreme Being (Paramatman or Brahman). Different acharyas have tried to explain the relationships between the entities giving rise to different vedantic schools of thought. Dvaita from Madhwacharya declares the Jivas to be different amongst them (jiva bheda) and distinctly different from Paramatman. Ramanujacharya’s Visishtadvaita views the uniformity behind all Jivas as one class and respects the three categories as distinct, yet the Jiva can attain some attributes of Paramatma at the time of Mukti. Adi Shankara’s Advaita feels that there is no difference between Jivatma and Paramatma except for a veil of avidya over the former. The Jagat is also an illusion; thereby Mukti is truly realizing one’s real nature.

            Despite the variations in the acharyas expression, they are all unified in declaring the divine nature of Jiva and in the real source of jnana for the individual that arises from Atman, which powers all the aspects of Body-Mind-Intellect. Thus Vedanta puts the spotlight on the true identity of us as Atman. This Atmic nature must be realized and it must be the guide for our daily activities.

            Before getting mired into what happens to the Jivatma at the time of Mukti, one must first realize that they are the Atman first. Depending on our vasanas, we will favor one or more of the instruments – body, mind and intellect. Irrespective of this leaning, we must start scrubbing our vasanas by taking charge of our current Karmas. The solution of our self created future, overcoming the proclivities due to our past actions, lies in our present. Karma yoga can help us act in the now, overcoming the past vasanas and not creating new ones. Jnana Yoga helps us cut through the clutter and keep us focused on our Atmic nature at all times. Bhakti Yoga helps us use our familiar emotions to expand our consciousness. Dhyana yoga can help us achieve the same results through meditation and focus.

            Nonetheless, there are two stages of our progress in understanding our real identity – a) realizing that we are the Atman and not the body, mind or intellect, at all times; b) realizing the Atman-Paramatman equation. This story of Sri Krishna forces the listener to ponder along these lines and makes them to question their current understanding of their true identity. Ramana Maharishi succinctly and simply asked “Who am I?”.

            Sanatana Dharma points us to the fact “akasath patitam thoyam yada gachchati sagaram”, that there are many paths, just like the different rivers all merging into the same ocean. This understanding is very deep, as these paths are governed by the vasana packages of the individuals, which are as diverse as the individuals. Hence no two person’s paths will never be the same, however one imitates. Thus there can be no bigotry like some myopic political ideas which masquerade as religions. A self realized person (atma pramana) has to validate with others with similar experience (apta pramana) and scriptures (shastra pramana). This cross validation ensures that one is not lost into flights of fantasy like making others believe they go to heaven on a flying horse.

            A seemingly small incident to fight an adversary over stolen identity has presented huge questions that transcend life and death. Just like Krishna fought to establish his real identity, we all must fight our ahamkara which defines our false identity that gets mired in samsara. This episode forces us to question this charade and seek our real identity. May Krishna’s grace and guidance, his words and life, inspire us to embark on this real adventure to seek our true identity. The assurance given in Bhagavad Gita is that every progress is locked in our favor. There may be many duels where our vasanas and gunas might try to set us back, yet for every seeker on this journey, there is the strong inner guidance of the Paramatma and the natural urge of the Jivatma to manifest its true SELF. Let’s begin!

 

ॐ तत् सत

 

Practical Krishna - Defending your reputation

             Krishna’s life is a treasure trove for learning many idealistic values and incorporating it in our lives. We see this is possible by filtering out the avatara and bhagawan qualities and focusing only on the human aspect of Krishna. The avatara aspect can be so dominating for both the bhakta and the atheist, which clouds our purpose. Many of the leadership and exemplary qualities of Krishna evade our confused perception, especially when we derive lessons in seeming conflict with some of the teachings.

            Krishna repeatedly advises Arjuna to rise above the dwandhas, pairs of opposites, which includes honor and dishonor. Yet when it came to a personal situation, he seems to have gone out of the way to clear his name. This apparent conflict will cease once we understand the message in the right perspective – one is on spiritual path and the other is practical daily living.

Storytime:

            The story is centered on the adhyayas (Chapter) 56 and 57 in the tenth skanda(Book) of Srimad Bhagavatam. Satrajit, a great yadava, being a true bhakta of Surya, pleased him and was given a jewel, Syamantaka. Wearing the effulgent jewel, Satrajit shone like a second sun. The confused onlookers reported to Krishna as a walking sun, whom Krishna corrected as Satrajit with the jewel.

            Satrajit installed the jewel in his puja room with Brahmanas. The Syamantaka mani daily produced eight measures of gold. The place where it is worshipped properly, it wards off calamities like famine, untimely death, serpent bites, thefts and worries.  (दिने दिने स्वर्णभारानष्टौ स सृजति प्रभो । दुर्भिक्षमार्यरिष्टानि सर्पाधिव्याधयोऽशुभा: । न सन्ति मायिनस्तत्र यत्रास्तेऽभ्यर्चितो मणि: ॥ dine dine svarṇa-bhārān aṣṭau sa sṛjati prabho durbhikṣa-māry-ariṣṭāni sarpādhi-vyādhayo ’śubhāḥ na santi māyinas tatra yatrāste ’bhyarcito maṇiḥ SB 10-56-11)

            Once Krishna approached Satrajit, with a suggestion, that such a jewel can be best in the hands of the King Ugrasena. Satrajit was blinded by greed and hence flatly refused it. Shortly thereafter, Satrajit’s brother, Prasena wore this jewel and went hunting on a horse to a nearby forest. A lion killed Prasena and his horse and took the jewel, but in turn got killed by Jambavan who took Syamantakamani to his cave and gave it to his child as a toy.

            The deeply worried Satrajit pondered loudly if Krishna took the jewel and killed his brother and this rumor caught the fascination of the masses and spread like wildfire. Krishna wanted to erase this unfair infamy (दुर्यश duryaśa). So he gathered some prominent citizens and went on Prasena’s trail. Finding the dead Prasena and his horse, followed by the dead lion, they reached the dark cave of Jambavan. Making the citizens wait at the entrance, Krishna went inside the cave to find the child and the jewel. The alarmed cry from the child’s governess brought Jambavan in confrontation with Krishna.

            Thinking Krishna as a mundane person, Jambavan was locked in an intense wrestling battle for twenty eight days. Finally he realized and spoke to Krishna that HE was the very prana, ojah, mental and physical strength in all and Vishnu – the Original, the Supreme Purusha, all powerful and all-controller.  (जाने त्वां सर्वभूतानां प्राण ओज: सहो बलम् । विष्णुं पुराणपुरुषं प्रभविष्णुमधीश्वरम् ॥ jāne tvāṁ saṛva-bhūtānāṁ prāṇa ojaḥ saho balam viṣṇuṁ purāṇa-puruṣaṁ prabhaviṣṇum adhīśvaram SB 10-56-23). Jambavan realized his earlier rendezvous during Ramavatara and broke into praising Krishna’s divine qualities. Krishna blessed him and told him the intention for the visit was to clear the false defamation. Jambavan was glad to offer Syamantaka back along with, his daughter, Jambavati’s hand.

            The people stationed at the cave’s entrance left worried after twelve days fearing the worst. They prayed along with Devaki, Rukmini, Vasudeva and others for Krishna’s safe return and cursed Satrajit for the rumor. As if in response to the prayer, Krishna appeared with Syamanatakamani on his neck and his new bride. Krishna summoned Satrajit to King Ugrasena’s court, explained the events and handed the jewel to the ashamed, remorseful Satrajit. To escape from the disgrace and to even the situation with Krishna, he offered his virtuous, beautiful daughter, Satyabhama along with Syamantakamani. Krishna accepted the bride, but refused to take the jewel, citing that Satrajit was a worthy Suryabhakta.

            Later, though aware (विज्ञातार्थो vijñātārtho) Krishna, accompanied by Balarama, went to Hastinapura to condone the deaths of Kunti and Pandavas, who were believed to have perished in the Lakshagriha incident at Varnavrata. They shared their grievance with Bhishma, Kripa, Vidura, Gandhari and Drona. Exploiting this absence, Satadhanva, Akrura and Kritavarma hatched a plot to kill Satrajit and steal Syamantaka and also for not offering Satyabhama (Most likely Satadhanva as the other two were much older). Some acharyas opine that Akrura and Kritavarma, though Krishnabhaktas, went tamasic due to their past association with Kamsa and turned against him.             Satadhanva killed Satrajit in cold blood and took away the jewel. A crestfallen Satyabhama preserved her father’s body in an oil bath and left for Hastinapura. Krishna and Balarama returned grieving with tears in their eyes and took steps to take back the jewel and kill Satadhanva. A panic stricken Satadhanva could not find refuge with Kritavarma, who remembered Jarasandha’s futile seventeen attacks and Akrura, who remembered the avataraleelas of Krishna. It appears that the tamasic spell of Akrura and Kritavarma seems to have gotten cured with the killing of Satrajit. Having deposited the jewel with Akrura, Satadhanva fled on a swift horse only to be pursued by Krishna and Balarama. On the outskirts of Mithila, Satadhanva abandoned his fallen horse and tried to escape on foot, only to meet his death due to Krishna’s Sudarshanachakra.

            Unable to find the jewel, Krishna returned to Dwaraka to pursue the search for the missing jewel, on Balarama’s suggestion. Balarama proceeded to pay a visit to his friend, the King of Videha. Being highly honored, Balarama stayed there with his friend for many years and it was during this stay, Duryodhana sharpened his skills with the mace by training under Balarama.

            Krishna proceeded to perform the funeral rites for Satrajit and console Satyabhama. Akrura and Kritavarma fled the scene in fear. Many physical and mental distresses came to Dwaraka owing to the disappearance of Syamantakamani with Akrura. People forgot all about Krishna’s glory, but recalled how Svaphalka, Akrura’s father, married his mother, Gandini, the princess of Kasi and caused a long drought to end. It is said that Akrura went to Varanasi and did a lot of Daana due to Syamantakamani’s power. The masses believed that Akrura must have a similar effect like his father.

            Krishna summoned Akrura back to Dwaraka. Krishna greeted him with great honor and spoke pleasant words to him. (पूजयित्वाभिभाष्यैनं कथयित्वा प्रिया: कथा: । pūjayitvābhibhāṣyainaṁ kathayitvā priyāḥ kathāḥ SB 10-57-35) He addressed him as Master of charity (दानपते dāna-pate) and informed him that he was aware of Akrura’s possession of Syamantakamani. Krishna said the rightful owner should be Satyabhama’s future children as Satrjit’s lone heir. Krishna pleaded that Balarama was harboring doubt that Krishna was in secret possession and to rule out the infamy, Akrura can continue to keep the jewel, but publicly display to all of Krishna’s relatives. He added one more stipulation that Akrura must continue to do perform sacrifices on golden altars. (अव्युच्छिन्ना मखास्तेऽद्य वर्तन्ते रुक्‍मवेदय: ॥ avyucchinnā makhās te ’dya vartante rukma-vedayaḥ SB 10-57-39)

            Thus pacified and cornered, Akrura revealed the hidden Syamantakamani who showed it to his relatives and returned it to Akrura. Anyone hearing, reciting or remembering this narration will attain peace as it drives away infamy and sins, according to Vyasa.

 

Understanding Krishna – applying in our lives:

• Importance of credibility: When rumors started that Krishna could have possibly killed Prasena for Syamantakamani, Krishna took the allegations seriously. He went on a fact finding mission with witnesses to retrieve the missing jewel. He returned it to Satrajit to ensure that he was above any suspicion. Even when fetching Akrura, he ensured he gave the jewel back to him, so he was never after it, though Satyabhama would have been its legal heir.

            Credibility of a person can be damaged very easily even based on rumors and suspicions. Once we lose it, our standing in the society is very questionable and we cannot have effectiveness in our relationships. This is not to be conflated with the idea of worrying about others faulty claims. For instance, during the eighteenth encounter with Jarasandha, he was mocked as ranchor, one who fled the battlefield. Krishna had nothing to prove and was locked on a higher goal of safety for his citizens. Being called so by a sore loser did no damage to his reputation.

            Even the western society comes close to this idea with its adage, “Ceasar’s wife must be above suspicion”. If a name gets sullied for a sanyasi who is recluse, it may matter not much as worldly events don’t cast a shadow in his inner journey. But for a Grihasta or a Brahmachari, maintaining a good reputation is crucial to function well in the society and one must follow Krishna’s steps to protect it at all costs.

• Need for witness: Krishna adopted a tactic to ensure there were witnesses when he went following Prasena’s trail, as doubters could have accused him at every step. Even during his fight with Jambhavan, he stationed his witnesses outside. When he returned the jewel to Satrajit, he ensured it was in the presence of the King. When he went after Satadhanva he ensured he had Balarama. Later when he brought back Akrura, he requested him to wear Syamantakamani in public so he can never be accused.  

            To live in a glass house needs practice of dharma at a higher level. This ensures the highest benefit to the dharmic follower more than the onlooker. The practical lesson is for crucial steps in life, ensure there are adequate witnesses.

• Be careful with words: Words are very powerful instruments. One casual innocent unsought suggestion from Krishna, seeking the welfare of the society brought much trauma. Our words can be mistaken and misinterpreted even if conveyed with good intentions. Hence to have a proper choice of words, its presentation and situation are critical. Unsolicited advice is another easy trap.

            Krishna gives a wonderful display in the art of proper conversing when he talks with Akrura. He talks sweetly, ensures that Akrura feels respected. He also kept the cards on the table in favor of Akrura by saying that he was a worthy recipient of Syamantakamani. He turns a backstabbing opponent to do his bidding by seeking it more like a favor than a demand. Akrura whose ego must be brimming, also as having the permission to keep the jewel was feeling obliged to heed to Krishna’s request. Note there was no deception in Krishna’s words. Genuineness is important in our relationships and words.

• Greed / Tamas: Satrajit, despite being Surya upasaka did not overcome greed and hence was unable to see the subtle dharmic advice given by Krishna. Learning to give that jewel would have evolved him to the next step, spiritually. Greed holds one from spiritual growth, even if advice is personally given by Krishna. Past wrongful association with Kamsa is said to have led to the pitfall of two bhaktas - Kritavarma and Akrura. Due to past vasanas, they got blinded with the idea of coveting the jewel. This even made Satadhanva to murder in cold blood. Akrura, though was giving away a lot in charity, settled for some trivial trinket of the jewel instead of the unalloyed Krishnabhakti he already had. That is the worst trade one can do, due to Tamas. Obtaining seemingly nice distractions like Syamantakamani, must not get us waylaid from our higher purpose.

            Jambavan was a victim of Tamas as well. He was so prejudiced that instead of seeing Bhagawan in everything, he did the opposite by seeing Bhagawan as an ordinary mundane person (पुरुषं प्राकृतं मत्वा puruṣam prākṛtaṁ matvā SB 10-56-22). Tamas is a huge enemy of our spiritual growth and the chief weapon of Maya. This keeps us tightly bound to our negative vasanas. But the interesting thing with Jambavan is his mere physical association with Krishna was enough to uplift him from the grip of his limited Tamas.

            The biggest fall due to Tamas is the constant blocking of the spiritual growth, which we are even ignorant due to its presence.

            Krishna’s actions and advice constantly reiterate the fact that we must constantly think both of this world and beyond. To live here one must live steeped in Purusharthas. To even adhere to dharma one must be congruent with the laws of the land and maintain a frictionless relationship with the society. Such an endeavor will not be possible if one’s name gets sullied even by wrong allegations, let alone by willful wrong actions. Krishna’s focus on maintaining a credible name was not with a motivated agenda to achieve something, but a common sense action to remain effective in the society. We note this strong feeling when he advises Arjuna that infamy is worse than death (सम्भावितस्य चाकीर्ति र्मरणादतिरिच्यते || sambhāvitasya chākīrtir maraṇād atirichyate BG 2-34).

            The wrong corollary of this insight becomes the ego constantly chasing and doing things only for fame. This other extreme is highly twisted. Chasing fame is an ego driven mindset which most certainly will land one in papa in the long run. On the other hand, remaining spotless in character and above accusations is a common sense practical way to stay focused on svadharma. This also implies that one simplifies their living and keeps it free of possible drama.

            This vital insight of ensuring no hindrance to our observance of svadharma is very pragmatic. One can be busy with burning one’s vasanas without self created obstacles. Avoiding infamy, which is not the same as chasing fame, is one of the simplest lessons one can apply in our daily lives. Yet to fully understand its import, one has to apply with a dharmic insight and not a secular blur. May Krishna’s life continue to inspire us in refining our thoughts, words and actions. May our lives be steeped in dharma which will make kirti (fame) as an attendant due to our high living.

 

ॐ तत् सत