Chapter 44
The Consummation in Gopala
Devakî
and Vasudeva, who spent their days in prison, were
indistinguishable from mad persons. They sat with unkempt
hair, lean and lanky through want of appetite and the
wherewithal to feed their bodies. They had no mind to eat
or sleep. They were slowly consumed by grief over the
children they had lost. When their prison life entered
its second year, Devaki conceived for the eighth time! O,
it was wondrous! What a transformation it brought
about! The faces of Devaki and Vasudeva, which had
drooped and dried up, suddenly blossomed like lotuses in
full bloom. They shone with a strange
splendour.
Their bodies which were
reduced to mere skin and bone, as if they had been
dehydrated, took on flesh, became round and smooth, and
shone with a charming golden hue. The cell where Devaki
was shut in was fragrant with pleasing odours; it cast a
wondrous light and was filled with inexplicable music and
the jingle of dancing feet. Amazing sights, amazing
sounds indeed! Devaki and Vasudeva became aware of these
happenings, but, they were afraid to inform Kamsa, lest
in his vindictive frenzy, he might hack the womb into
pieces. They were anxious about the strange future of the
son that will be born and were restless with weird
forebodings. (See also SB,
Canto 10: 2 - Prayers by the Demigods for Lord Krishna in
the Womb)
And what of Kamsa? He
knew his time was fast rushing towards its end; he was
torn by the greed to continue as unquestioned Emperor of
the Realm; he was overcome by conspiratorial inclination;
he overran the territories of the Yadu, Vrishni, Bhoja
and Andhaka principalities and added them to his domain;
he was so intent on establishing his dictatorial regime
that he threw his own aged father, Ugrasena, into prison;
thereafter, his will was sovereign.
When S'uka related this
story, Parîkchit
interrupted him,
with the words, "Alas! What folly is this? Knowing full
well that his end was drawing near, knowing, that, in the
eighth pregnancy, the Person who was to destroy him was
growing fast, knowing that the Voice that spoke from the
Sky cannot be untrue, did Kamsa resolve upon these acts
of inordinate greed and unspeakable wickedness? This is
indeed, unbelievable!"
Hearing these words,
S'uka burst into laughter. He said,
"Mahârâja! Evidently, you think that all
those who know their end is drawing near, will, like you,
utilize the time at their disposal, in seeking to realize
the Vision of Him who is the embodiment of Time! But,
such yearning as yours can arise in the mind, only as a
consequence of a favourable balance of merit, acquired in
previous lives. It cannot arise all of a sudden. Consider
the vast difference between what you are engaged in, when
you knew that the allotted span of life is hastening to
its finish, and the undertakings Kamsa was engaged in,
when he knew that his end was in sight! These two
attitudes are named, Deva
and Asura,
Divine and Demoniac. For those who are equipped with the
Devi or Divine virtues of eagerness to do good acts, and
to have good thoughts, faith in God, compassion towards
all beings, contrition for swerving from the straight
path, truth, nonviolence, and love, only thoughts of God
and urges to do sanctifying deeds, will emerge during the
last days.
Instead, those who are
immersed in selfishness egotism, greed, vice, violence
and unrighteousness will suffer from evil urges, in their
last days and destroy themselves. The former attain
Kaivalya, or, beatitude; the latter achieve only hell,
Naraka.
The eye of the onlooker
sees the same consummation-death. But, the goal reached
by either is distinct; it is invisible to those around
them. The goal is determined by the thoughts that arise
in the mind of the dying. Destruction of life is common;
the Darsan
of God is something to be won, and earned. That is
unique. Hence the proverb, "Vinaasa Kaale, vipareetha
buddhi": when disaster is imminent, the intellect turns
against! Only those who are about to be destroyed will
get and welcome such evil intentions. Those who are to be
blessed with the vision of God will hold fast to the pure
and the elevating, in their last thoughts.
When S'uka spoke thus,
in all sincerity, Parîkchit Mahârâja
said, "No, this is not the result of my effort, or the
consequence of the merit acquired by me in previous
lives. The fruit of the goodness of my grandfathers and
father is directing me along the correct path. More than
all, the illumination shed by gems of wisdom like yours
and the consecrating effect of the Grace of Krishna -
these are heightening the devotion and dedication, that
rise within me. Of course, the association one is
privileged or compelled to share has a promotional (or
adverse) effect.
But, luckily, since the
moment of birth, the Grace of God has been guide and
guardian to me. I have been shaped and sustained by
association with good men, comradeship with just and
moral personages, acquaintance with great scholars, and
the inspiration of the magnanimous deeds of my
illustrious grand-fathers. I must also acknowledge the
help rendered by wise and discriminating ministers, who
served as my right hand, and earned and enjoyed the love
and reverence of my subjects. All this could never be the
consequence of my efforts. However, excellent the seed,
if the field is unfertile can the harvest be plentiful?
However high my ideals are, if my kingdom had no high
tradition laid down by my ancestors, no sages and
scholars to instruct and inspire, no ministers to execute
and elaborate in action, no subjects to appreciate and
act the ideals, they can only be like the vessel of milk
spoiled by drops of acid curd, isn't it?
Had it not been for
them, my ideals would have evaporated and I would have
imbibed the vices of people who flatter me, and become
another hard-hearted Kamsa! Therefore, I conclude that
the sinful acts of Kamsa have to be attributed, to a
certain extent, to the vices inherent in the scholars,
elders, ministers, and subjects of Kamsa's
kingdom.
Of course, you are most
competent to pronounce upon the correctness of this
inference. Well. Why should I waste the few remaining
hours of my life in seeking faults in others or analyzing
their causes and consequences? It is best I sanctify
every second; tell me, Master, about the holy moment of
Birth, when my very Breath, Gopala, appeared upon the
earth." Praying thus, Parîkchit fell at the feet of
S'uka and sat up, with eyes closed, eager to listen. He
was yearning in happy expectation, to learn from S'uka
the amazing mystery of the Birth.
S'uka related the story
thus: "Mahârâja! The foetus of the seventh
pregnancy was taken and transferred to the womb of the
wife of Vasudeva, Rohini by name, who was in Gokula,
under the protection of Nanda. This was done in order
that the child may grow into a companion and helpmate for
Gopala. Rohini gave birth to a son, who was named by
Garga, the family Preceptor, as Balarama, since he was
extra-ordinarily strong in body and he charmed every one
by his innocence and intelligence. Since he was
transferred from the womb of Devaki to that of Rohini, he
was also named Samkarshana
(He who was attracted, drawn).
Meanwhile, the eighth
pregnancy completed nine months; Devaki and Vasudeva held
their lives in the grasp of their palms, for, they were
agonized over what might happen any moment - when the
delivery will take place? What Kamsa will do to punish
them or to destroy the enemy he feared! They sat
helpless, in great anguish, without food or sleep. When
Kamsa learnt that the nine months had passed, he took
extra precautions to see that the child does not escape
him. He ordered that Vasudeva and Devaki be shackled with
chains, on hands and feet; he locked the doors of the
prison with even more formidable contrivances. He placed
larger numbers of even more alert and able guards around
the prison. He arranged that, once every five minutes,
the guards must examine and satisfy themselves that the
inmates are within the prison walls. Kamsa was
ceaselessly worried and anxious about the birth and what
might happen to him, therefrom.
But, who can hinder the
inscrutable operation of the Will of God? Can the Divine
Mystery be penetrated and unraveled? Fools who cannot
grasp the Truth, who cannot recognize Divinity and
measure the Power of God, who have no faith in God, live
in the delusion that their petty plans will save them and
that they can triumph through their own efforts! The fact
is, not even the smallest success can be won, without
God's Grace.
Though this is true, we
should not sit with folded hands, believing that a thing
will accomplish itself, if and when God wills. Human
effort is essential, and man must himself make a trial.
He must use the strength and skill that he is endowed
with, and resolve to proceed with the work, laying the
responsibility for success on God. For, without the Grace
of God, every effort will be rendered
fruitless.
One night, lying on the
floor of the prison room, Devaki developed labour pains;
she fixed her mind on God, and looked intently at the
flame of the little oil lamp, anxiously asking herself,
"What is to happen to me? What lies in the future for
me?" Suddenly, the flame went out, and darkness filled
the cell. Just then, she beheld an effulgent Form,
casting a strange splendour, standing before Her. She
wondered who it might be; she called on Vasudeva afraid
that it might be Kamsa in that shape; she was lost in
confusion and doubt, about the identity of the Phenomenon
before her.
Suddenly, the Form
became clear! It was armed with the Conch, the Discus,
and the Mace; the Fourth Hand was held in the Abhaya pose
(the pose that indicates that one need have no fear). It
said softly and sweetly, "Do not grieve. I am
Narayana.
I am to be born in a few moments as your son, with intent
to wipe off all your travails, in answer to the promise,
I made, when you visualized Me as a result of your
earnest asceticism. Do not be anxious about Me. Be but
witnesses of the drama that is about to be staged. In all
the fourteen worlds, there is
no
one born or to be
born who can inflict on Me the least harm: be assured of
that. Even when some little anxiety affects you as a
consequence of affection for the child you bore and of
Delusion fogging the mind, you will be able to witness
immediately miracles that will reveal My Nature. (See
also SB,
Canto 10: 3 - The Birth of Lord
Krishna)
No sooner am I born
than the shackles will fall off from your hands and feet.
The doors of the prison will open by themselves. Take Me
from here without any one's knowledge, to the home of
Nanda in Gokula, and place Me by the side of his wife,
Yasoda, who is having labour pains, this very moment.
Bring from her side the baby girl that she has delivered,
back into this prison and keep her with you. Then, send
word to Kamsa. Until he gets the news, no one either in
Mathura or Gokula will notice you, or apprehend you; I
shall arrange it so." He shone in Divine Splendour; and
blessing Devaki and Vasudeva, He entered the womb of
Devaki as an Orb of Light. Within minutes, the Child was
born.
The time was 3-30 a.m.,
the auspicious hour of Brahma-muhurtham.
The Vishnu-maya (Divine Power to Delude) brought sleep,
sudden and log-like on all the guards and on all the
watch and ward. They fell in their places and were caught
in sleep. The thick iron chains that bound the hands and
feet of Vasudeva fell off, in a trice. The doors and the
gates flew open. Though it was the darkest hour of the
night, the cuckoo was cooing with a sudden spurt of joy;
parrots were announcing the heavenly happiness they felt.
The stars were twinkling, for each of them was smiling in
inner joy. The Rain-God was showering flower-drops of
rain on the earth below. Around the prison, flocks of
birds clustered in happy song, twittering sweet
melody.
Vasudeva realized that
all this was the manifestation of the charm of God; he
turned his eye towards the new born child and was
astounded at what he saw. Was it true? he asked himself.
Or, was it a mental illusion? He was fixed to the spot,
like a pillar. For, Mahârâja! encircling the
Babe was a brilliant halo of Light! The Babe laughed
outright, seeing the mother and the father. It appeared
the Babe was about to speak out something! Yes. They
heard the words, "Now, without delay, take Me to
Gokul."
Vasudeva did not tarry.
He spread an old dhoti on a bamboo mat-let, and placed
the Babe on it, he tore the scarf of an old sari of
Devaki and covered the Babe with it. Then, he moved out
of the open doors and gates, past the sleeping
guards.
He noticed the little
drops of rain that fell from the sky, and was sad that
the new-born Child would soon be soaked. But, when he
turned back, he found the snake, Adi-sesha following his
footsteps, preventing the rain from wetting the Babe,
holding the ribbed umbrella of its broad hoods over the
Child! At every step along the road, Vasudeva noticed
auspicious and favourable signs. Though the Sun had not
risen yet, the lotus bloomed in all the tanks and leaned
on its stalk towards Vasudeva. Though it was a night with
no expectation of moonlight, perhaps through the yearning
to have a look at the Divine Babe the full moon peeped
through the clouds, its cool rays illumining only the
bamboo-mat-let on which the Babe lay, along the entire
route!
The Babe which
attracted all this auspiciousness was placed in Nanda's
home, and the child that had just then been born there
was brought and placed into the hands of Devaki. No
sooner was this done, than Vasudeva burst into tears; he
could not stop his weeping.
Even while these words
came from his lips, Parîkchit exclaimed aloud,
"Krishna! Krishna!"; everyone turned towards the King and
hastened towards him. They saw a snake, crawling away
fast, after biting the right toe of the
Mahârâja! (See also: Srimad Bhagavatam,
Canto
12.6:
Mahârâja Parikchit Passes Away).
It was clear to all
that the end had come. Everyone echoed the words of
Parîkchit and repeated, Krishna! Krishna! and "O
Dvarakavasa! Brindavana-vihara!" The vast gathering had
no other thought than that of God, no other word than the
Name of God.
The
Mahârâja fell on the ground, repeating,
"Krishna! Krishna!" Men learned in the Vedas recited
Vedic prayers. Bhaktas
sang the Glory of God in chorus; ascetics and sages
were sunk in japa
and dhyana.
S'uka shed tears of
inner Bliss; he announced: "The Mahârâja has
reached Gopala!" He wanted the funeral rites to be
undertaken and, went away, without being noticed.
The word S'uka means a
parrot. Yes; he was the Parrot that plucked the ripe
nectar-filled fruit called Bhâgavata
from the Tree of the Vedas and enabled the World to taste
it and be nourished by it. May the world relish the Fruit
and strengthen itself through it, and derive the Atmic
Bliss that it can confer.
May
Humanity attain Nanda-Nandana!
Bhajan-MP3:
Sung by Baba:
Bada Cita Cora Vrindavana Sancara
Bada
Chitta Chora, Brindavana Sanchara, (2x)
Gopala Gopala Hey Murali Gopala, (1x)
Govardanodhara Gopala Bala, (1x)
Gopi Manohara Radhey Gopala. (2x)
O
Lord Gopala! Holder of the Govardhana Mountain,
who moves about in the playground of Brindavana and whose
Divine flute music
captivates the hearts and minds of the Gopis and of
Radha.
--
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