Chapter 85 - Restoration of his Elder Brothers by Kṛṣṇa (from the Realm of Death)

[Sanskrit text for this chapter is available]

The Son of Bādarāyaṇa (Śrī Śuka) said:

1. On one occasion, (after their return from the sacrifice at Kurukṣetra), Balarāma and Śrī Kṛṣṇa went (as usual) (to pay respects to their parents), and bowed down to Vasudeva. Vasudeva affectionately received them when they saluted his feet, and spoke to his sons as follows:—

2. Having heard the speech of the sages indicating the glorious powers of their sons and feeling a sense of confidence by their exploits, he affectionately addressed them and said.

3. O Kṛṣṇa! Kṛṣṇa! O great Yogin! O eternal Saṅkarṣaṇa! I (now) realize that both of you are the Supreme Persons (ruling over) Prakṛti and Puruṣa, the direct causes of the universe.

4. You are the place (Substratum), the agent and the instrument of the universe. You are its source and its object or purpose; whenever or whatever form it assumes is yourself. As and when this universe evolves, all the causes thereof including time and manner are the Almighty Lord yourself who control both the Prakṛti (to be enjoyed) and Puruṣa (the enjoyer) and transcend them both.

5. O Supra-sensuous Lord! Having created this universe of a diversified nature out of yourself, you enter it as its soul, the Indwelling Controller, and you, the eternal (unborn) Lord, become the active force (Prāṇa) and the cognitive force (Jīva) and maintain it.

6.^[1] The powers with which Prāṇa and Sūtra are endowed and other forces which go to create the universe, are really the potencies of the Supreme Self, for these powers depend (for their existence on you and there is a great dissimilarity between, (the nature of) Prāṇa and the Supreme Soul, (the former is physical or material while the latter is spiritual). The activity of Prāṇa and others is only apparent (the real motive force is you, just as the velocity of an arrow is not in the arrow itself but in the physical force of the man who discharged it.

7. The lovely light of the moon, the heat and glare of the fire, the brilliant splendour of the sun, the twinkling of stars and the streaks of lightning, the stability of mountains, fragrance which characterises the earth—all these special characteristics are as a matter of fact yourself only.^[2]

8. The qualities of water, viz. satisfying the thirst, the life-giving effect, are yourself, O God. The waters themselves and their essential characteristics, viz. liquidity and taste are yourself. The energy of senses, the mental power (firm willpower), bodily strength, the activity of the body, the activities and the force of the wind are your qualities (though they are attributed to the wind element).

9. You are the space that is delimited by cardinal points; You are the quarters themselves and the ether with its characteristic the Subtle sound (sphoṭa) which is the parā form of speech. You are the sound Om, the Paśyantī form of speech. You are (the Madhyamā form of speech) and the articulate speech) (Vaikharī) which separates letter sounds and words which denote different objects.

10. You are the real sense organ, the power revealing its special objects; You are also the presiding deities of the senses and their potency. You are the cognitive and retentive faculty of the Intellect. You are the co-ordinating power of different experiences inherent in Jīva.

11. You are the Tamasa aspect of Ego (Ahaṃkāra) which is the root cause of the gross elements; the Rājasa type (Tayasa) of Ego, as the cause of the sense-organs; the Sāttvika kind of Ego (Vaikārika) which creates the deities presiding over the senses and the mind (and the Pradhāna or Māyā which makes jīvas wander in the Saṃsāra^[3] (or: You are the Chief Prakṛti, the cause of Mahat and other principles and which involves the jīvas in Saṃsāra.)

12. Just as the material substance (e.g. gold) is the constant factor all through its various modifications (e.g. various ornaments like bangles, armlets, etc.), you are the constant factor abiding in all these perishable objects and are not subject to modification or decay

13. The attributes of Prakṛti viz. Sattva, Rajas and Tamas and their products (such as Mahat and other principles) have been superimposed on you, the veritable Brahman, by your Yoga Māyā (but you are untouched by them)^[4].

14. These created things, therefore, do not really exist, when they are not seen as projected on you (at the time of Pralaya) by Yoga Māyā; they are non-existent, (i.e. their very existence depends on you as the substratum on which they are superimposed). You abide in them (when you create and sustain the universe). Otherwise you remain unconnected with these modifications and abide in your absolute (blissful) state.

15. Those who are ignorant of the subtle course of yours who are the soul of all, and are present in this universe or Saṃsāra, which is a constant flow of guṇas, (wrongly identify themselves with their bodies through their ignorance and there by) get enmeshed by their Karmas, and continue to whirl in the Saṃsāra, as a consequence of those Karmas.

16. (I sincerely regret that) after having attained by a lucky chance, birth here (in Bhārata Varṣa) as a man endowed with vigorous sense-organs—which is really very difficult to obtain, I remained negligent about the main object of human life (viz. Pursuit of Mokṣa) through the influence of your Māyā and have wasted my life, O Lord.

17. Your Lordship binds down the whole of the world with bonds of affection to the body as being my own self and relations and belongings of the body (such as sons, etc.) as they are absolutely mine.

18. I realize that both of you are not our sons but directly the controllers of Prakṛti and Puruṣa (The Primordial Matter and individual souls). As you have stated (at the time of your incarnation in our prison-cell), both of you have taken this descent (in human form) for the annihilation of the Kṣattriya Kings who have become a burden to the earth.

19. O friend of the afflicted! I have, therefore, now sought asylum with your lotus-feet which dispel the fear of Saṃsāra of those who resort to them (your feet). Absolutely enough of this craving for objects of sense-enjoyment under the influence of which I looked upon this mortal body as my soul and you who are the supreme person, as my child.

20. Indeed, you did tell both of us in the lying-inchamber, that you are. as a matter of fact unborn (not actually born) but for the protection of the order of righteousness (ordained by you), you reveal yourself as “born” from us (formerly as Sutapas and Pṛśni, Kāśyapa and Diti, now Vasudeva and Devakī) in every Yuga. You assume various forms like the sky and discard them (though you are one), O Lord whose glory is widely sung(in Śrutis). Who can comprehend the wonderful Māyā (Potency) of yours, O Omnipresent Lord?

Śrī Śuka said:

21. Hearing such a speech from his father, the glorious Lord, the leader of Sātvatas (Śrī Kṛṣṇa) smiled. Saluting his father with all humility, he replied in sweet words.

The Lord said:

22. Your speech is pregnant with philosophical significance. O father, and we accept it; as thereby you have expounded to us, your sons, the whole body of Philosophic principles.

23. I, you, this elder brother Balarāma, all these inhabitants of Dvārakā and all the mobile and immobile creation should be regarded as such (Brahman), O the greatest of Yadus.

24. The (Supreme) Soul is really one, self-illuminating, eternal, different and distinct from the body, devoid of any attributes; it is however due to his alliance with guṇas created by him and in bodies of various creatures produced out of those guṇas, that he appears diversified (as a man, a god, etc.), visible, momentary, identical with the body and possessed of attributes.

25. Just as the elements, sky, air, fire, water and earth become diversified (as small and great, manifest, and unmanifest, etc.) according to their products, so does the soul, though one, assume different forms and becomes many, manifest or unmanifest, small or great.

Śrī Śuka said:

26. In this way, O king Parīkṣit, Vasudeva who was thus enlightened by Kṛṣṇa became divested of the notion of diversity, remained silent and delighted at heart.

27. Devakī, the embodiment of all deities was there at this time (of conversation). She was wonderstruck, O prominent-most Kuru, to hear that her sons had brought back to life, the son of their preceptor.

28. Addressing Śrī Kṛṣṇa and Balarāma, Devakī, who remembered her sons killed by Kaṃsa, piteously appealed to them, with tears of grief flowing down from her eyes.

Devakī said:

29. O Balarāma, Delighter of hearts and of immeasurable prowess! O Kṛṣṇa, the Lord of the masters of Yoga! I recognize you both as the Lords of the progenitors of the universe and the First persons in the universe.

30. It is (traditionally) reported that both of you have been born of me for the extermination of Kings whose virtue (or Sāttvika nature) is lost through the influence of the Timespirit and who transgress the injunctions (you laid down for their behaviour) in the scriptures (Śāstras) and have proved to be a burden to the earth.

31. O Soul of the Universe (Śrī Kṛṣṇa)! I resort to you for shelter to-day—you who bring about the creation, sustenance and dissolution of the Universe by your minutest part, viz. the particles of the guṇas (Sattva, Rajas and Tamas) which are evolved out of a part of Māyā which in its own way is an evolute of a part of Puruṣa who is but a part manifestation of you.

32. Both of you, being urged by Time and desired by your preceptor Sānḍīpani to bring back to life his son who died long ago, you brought back his son from the region of Pitṛs (manes) i.e. the abode of death, and presented him to your preceptor as a homage (and thus paid the debt of your preceptorship)

33. You should similarly fulfil my desire as both of you are the Lords of the masters of Yoga. I desire to see, brought to life, my sons who have been killed by Kaṃsa, the King of Bhojas.

The sage Śuka said:

34. Directed thus by their mother, O Parīkṣit, Balarāma and Kṛṣṇa resorted to their Yogamāyā (Super-human Yogic potency) and entered the nether world called Sutala.

35. Beholding both of them enter Sutala, King Bali recognised them to be the Deity, the Soul of the Universe and especially his own God (Lord Viṣṇu). His heart was overflowing with joy at their appearance. Instantaneously, he rose up from his seat and along with the members of his family, he prostrated himself before them.

36. He brought for those great-souled personages excellent seats. When they gladly occupied them, he washed their feet and sprinkled over his head as well as those of the members of the family present, that water which (as they say traditionally) purifies the world right from its creator, god Brahmā.

37. He worshipped them by offering extremely valuable cloths, ornaments, fragrant ointments, betel leaves, chauries (waving around their faces) lamps, catering nectar-like sweet dishes and by submitting to their services his own self, his race and his wealth.

38. It is traditionally reported that Bali whose army equalled to that of Indra, the King of gods had his heart so much soaked with love for his God that he bore the Lord’s feet on his head again and again. His eyes were bedimmed with tears of joy and his hair, standing on their ends. His voice being choked with emotions, he prayed in faltering accents.

Bali Prayed:

39. Salutations to you the Infinite (Lord Śeṣa) who are so vast (as to bear the universe on your hood). I bow to you Lord Kṛṣṇa, the embodiment of eternal bliss, the creator of the world, the expounder of the Sāṅkhya and Yoga, darśanas (or the Paths of knowledge and Bhakti), the Supreme Soul, nay the very Brahman himself.

40. Even your sight is very difficult to obtain to all beings (even to the masters of yoga). It is through your Grace that (to some) it is not so very difficult, (just as now) you of your own accord have luckily blessed us with your visit even though we are dominated by rajas and tamas by nature.

41-42. We, Daityas, Dānavas, Gandharvas, Siddhas, Vidyādharas, Cāraṇas Yakṣas Ogres (Rākṣasas), goblins (Piśācas), the leaders of evil spirits like Bhūtas and Pramathas and others of our ilk, bear continuous hostility to you who are the receptacle of pure Sattva (unsullied by Rajas and Tamas) and the very embodiment of scriptures (Śāstras).

42(A). Bhāgavata Candrikā’s Text adds:

That some people have attained to the different types of Liberation (from Saṃsāra known as Sālokya (residence in the Deity’s abode), Sāmīpya (vicinity to the Deity), Sārūpya similarity in form to the Deity) and Sātmatā (Coalescence with the Deity) is due to the disposition of their mind, O Lotus-eyed Lord.

43. Just as by virtue of unflinching devotion to you or by inveterate enmity to you (as in regard to Śiśupāla) or by deep passion of Love for you (as in the case of Gopīs), persons have attained so much close union with you as could not be achieved by gods who possess Sāttvika nature.

44. O Lord of the masters of Yoga! Even Masters of Yoga cannot comprehend the nature and the extent or the inscrutable functions of your Yoga-Māyā. What to speak of Daityas like us?

45. Therefore, pray be propitious unto us—Graciously help me to get out of the dark well of house-holder’s life which is different from the Shelter of your lotus-feet which are sought after by persons who are free from desires. Subsisting on whatever (fruit, etc. dropped automatically from the trees) I get at the foot of trees which afford shelter to all, I shall move about alone with a serene mind or (if association with others is necessary) in the company of pious people who are friendly to all.

46. O Ruler of all jīvas! Be pleased to impart your command to us and absolve us of all our sins. O Lord! For a person who abides by your command faithfully is not subject to the injunctions and interdictions of the scriptures.

The glorious Lord said:

47. “In the first Manvantara, sage Marīci had six sons by his wife Ūrṇā. They were the gods (in that Aeon). They laughed at god Brahmā when they saw that he was ready to cohabit with his daughter.

48. On account of that ‘misdemeanour’ (as god Brahmā interpreted their laughter and cursed them), they were born in the race of Asuras as the sons of Hiraṇyakaśipu and were taken away by Yogamāyā.

49. They were born as sons to Devakī and were (immediately) murdered by Kaṃsa. Even now mother Devakī is lamenting for those children and they are now here with you.

50. For soothing the grief of our mother, we shall take them from this place to her. There they will be liberated from the curse (of Brahmā) and thus freed from the fever of affliction they will return to their celestial region.

51. Smara, Udgītha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and Ghṛṇin—all these six (sons of Marīci) shall attain to their happy state again through my grace.”

52. Having explained his mission to Bali, he took charge of those sons. Worshipped by Bali, both of them returned to Dvārakā and presented her (dead but now restored) children, to the mother.

53. Seeking her children (so brought back to her), Devakī had her breasts filled with milk. Hugging them and placing them on her lap, she smelt their crowns repeatedly.

54. Overwhelmed with motherly affection at the touch of her children, and being over joyed, she suckled them: she was too much deluded by Viṣṇu’s Māyā by which the whole cycle of creation continues.

55. Having sucked the nectar of her milk which was left over there after Lord Kṛṣṇa’s sucking, and due to the contact of the person of Lord Nārāyaṇa, they regained their self-knowledge.

56. Bowing to Kṛṣṇa, Devakī, their father Vasudeva and Balarāma, they ascended through the ethereal region to their places while all beings were witnessing it.

57. The divine Devakī was so much flabbergasted to see the arrival and departure of her dead children that she thought it to be the illusion created by Kṛṣṇa, O king.

58. O king Parīkṣit! Innumerable are these and such other miraculous exploits of Lord Kṛṣṇa, the Supreme soul of Infinite powers, O descendant of Bharata.

S ūta said:

59. He who devoutly and constantly listens to and recites to others this account of Lord Kṛṣṇa of eternal fame and glory—the account extolled by the venerable son of the sage Vyāsa which absolves the world of all sins, and which fills the ears of Lord’s devotees with delight or is like ornaments to the ears of Lord’s votaries, gets his mind concentrated in the Lord and attains to his region of eternal bliss.

Footnotes and references:

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[1]:

The verses following these are the echoes of Vibhūti Yoga. Bhagavad Gītā. Ch.X.

[2]:

na tatra sūryo bhāti, na candra-tārakam, etc. tameva bhāntam anubhāti sarvaṃ, tasya bhāsā sarvam idaṃ vibhāti /—Kaṭha Up. 5.15 Śveta. Up. 8.14. Muṇḍaka 2.2.10 Śvetāśvatara.

Also yadādityagataṃ tejo, etc. in Bhagavad Gītā. 15.12.

[3]:

Bhāgavata Candrikā: You constitute the Karma which makes jīva experience the fruit of the balance of his Karmas.

[4]:

mayā tatam idaṃ sarvaṃ jagad avyakta-mūrtinā /
matsthāni sarva-bhutāni na cāham teṣvavasthitaḥ //
  —Bhagavad Gītā 9.4