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(The commentator Visvesvara explains "SAkamya," as regions where desires fructify. As on the Meru there are seven such Puris, so there are seven Nishkamya or Moksha-producing Puri’s). On the earth, these, are seven Sakamya Puris (Ayodhya, Mathura and oth- ers.) Of these Gopala Puri (Mathura) is the direct abode of Brahma. As the lotus floats on the lake, Mathura rears itself up on the earth, protected by Chakra, the disc of Vishnu. Hence it is called Gopala Puri. This Puri is surrounded by twelve forests:— Brihat Vana (from Brihat or great, large). Madhu Vana (From Madhu, a daitya). Tala Vana (Tala or palm tree). Bahula Vana (From Bahula, a kind of tree). Kumud Vana (From Kumud, flower). Khadira Vana (From Khadira or the catechu plant). Bhadra Vana (From Bhadra, a kind of tree). Bhandira Vana (From Bhandira, the name of a religious fig tree). Sri Vana (From Sri or Lakshmi). Loha-vana (from Loha, the name of an Asura.) And Vrindavana (from Vrinda or Tulasi plant.) These twelve forests are presided over by the 12 Adityas, 11 Rudras, eight Vasus, seven Rishis, Brahma, Narada, the five Vinayakas (Moda, Pramoda, Amoda, Sumukha and Durmukha), Viresvara, Rudresvara, Visvesvara, Gopalesvara, Bhadresvara, and 24 other Siva Lingas. There are two chief forests, Krishnavana and Bhadra vana. The 12 forests are included in these. They are all sacred, some of them most sacred. There are four forms of Vishnu (Mirtis) in these forests, Rama (Sankarshana), Pradyumna, Aniruddha and Krishna (Vasudeva). There are twelve other Mirtis in Mathura: 316 A Study of the Bhagavata Purana Roudri adored by the Rudras. Brahmi, by Brahma. Devi, by the sons of Brahma. Manavi, by the Maruts. Vighna nasini, by the Yinayakas. Kamyéa, by the Vasus. Arshi, by the Rishis. Gandharvi, by the Gandharvas. Go, by the Apsarasas. Antardhanastha remains hidden. Svapadangata is at the supreme abode of Vishnu. Bhutmisitha remains on the earth (Bhtimi). Those who worship Bhiimistha know no death, they become lib- erated. Gopa is Jiva (Ego). Gopala = Gopa (Jiva) + ala (acceptor). Gopala is he who accepts the Jivas as his own. He who realises "I am Gopala" attains Moksha. Gopala always remains at Mathura. Mathura is the place for devotion. The Lotus of the heart is Mathura with its eight petals. The two feet of Narayana are there marked with the divine Symbols (flag, um- brella &c.). The object of meditation there is either Krishna, with Srivatsa, with Kaustubha, with four hands, bearing Sankha, Chakra, Padma, and Gada, with arms adorned by Keyitra, with the neck adorned by a garland, with a crown on the head and with Makara- shaped Kundalas on the ears; or it is Krishna with, two hands, bearing a flute and horn. Mathura is from Math, to put down, because materiality is put down there by divine wisdom. The eight Dikpalas (Indra, Agni, Vayu, Varuna and others) preside over the eight petals of the Lotus in the heart. The "flags" have the glow of the Sun and the Moon. The umbrella is Brahma Loka. The two feet are "above" and "below." Kaustubha is that light which overpowers all other lights viz., Surya, Agni, Vak and Chandra. The "four hands" are Satva, Rajas, Tamas and Ahankara. Purnendu Narayana Sinha, M. A., B. L. 317 "Sankha," consisting of the five Bhitas, is held by the hand rep- resenting Rajas. "Chakra," consisting of Manas, is held by the hand representing Satva. "Padma" is the universe, the primal Maya. It is held by the hand, representing Tamas. "Gada" is primal Vidya or wisdom. It is held by the hand, repre- senting Ahankara. "Garland" round the neck consists of the Manasa Putras of Brahma. The crown is Sat, absolute existence. The different life forms and the underlying Jiva are the two "Kundalas" on the ear. Then we come to MANTRA BHAGAVATA or Bhagavata written in Vedic Mantras, a stiff work not quite intelligible without the excel- lent gloss of Nilkantha (published at the Venkatesvara Press, Bom- bay). This work is said to have been found out by Nilkantha. It is divided into four parts— Gokula Kanda, Vrindavana Kanda, Akrira Kanda and Mathura Kanda. The chief events of Krishna’s divine life (Lila) are narrated in this book, but in the order of narration., it fol- lows Hari Vansa more than the Bhagavata Purana. I refer only to those portions of the book, which to me appear important. We take the following from the Gokula Kanda. The Gopas are re- incarnations of Devas. They are the messengers of Krishna. They are fond of Gavya or the products of Cows. The relation between Krishna and the Gopas is that between an object and its image. Krishna drove the cattle of Nanda, just as he drove the horses of Arjuna, the object of doing so being in both the cases the destruction of all the enemies (III). In commenting on the 5th Sloka, Nilkantha calls Krishna the white ray of the Sun, which becomes the blue ray, which is in reality the ray of Sat, Chit and Ananda. He refers in this connection to the word Bharga (ray) in the Gayatri. Krishna is the heart of the Sun. The sixth sloka explains this:— "It is Krishna who causes bliss. The Sun God (Savitri), being guided by Krishna, goes his way on the golden chariot (VI)." In the 11th sloka, Krishna is called the Black ray. Mother Aditi (Earth) asked her son Indra for relief (VII). At the re- quest of Indra, Vishnu entered the womb of Devaki. He first ensouled seven Ardha-Garbhas. (Ardha is half and Garbha is a foetal child. The 318 A Study of the Bhagavata Purana six sons of Kala-nemi—the name of a demon, literally, the rim of the wheel of time, known as Shat Garbhas, pleased Brahma by worship and became immortal. They were the grandsons of Hiranyakasipu. He cursed them saying:— "I am your own grandfather. But you disregard me for the sake of the Divine Grandfather Brahma. Hence you shall be killed by the hands of your own father." They remained in their Linga Sarira in Patala. They incarnated as the first six sons of Vasudeva and were killed by Kansa, the incarnation of Kala-nemi. This is related in Harivansa. Therefore they are called Ardha Garbhas. The seventh Balarama is also called Ardha-Garbha, as he was drawn away from Devakl to Ro- hini. Nilkantha) IX. The Black ray (Sat, Chit and Ananda) incarnated in Devakt’s womb. Krishna is Antaryamin or inside all beings. Balarama is Sutratma, the Ego. XIX. The Cart Asura (Sakata) is a messenger of the death God from the South, XX. Pitana is a weapon of death in the form of a bird. XXI. Trinavarta is the disease, known as consumption. The Gopas asked Krishna for the milk-products. As devas, they had never known such offerings in Yajnas. They informed Krishna, where the milk made things were to be found. (XXIII and XXIV.) For the gratification of the universe, the longings of Krishna are great and for this reason he did not spare any fresh butter of the Gopis. The Gopis learned from this that for the bare up-keep of their lives, they were to attend to their household duties (XXVI). (If the boys are to steal away all the butter, life itself will be extinguished. People should have enough left for their household requirement. If I taste only a little of the butter, all the three Lokas will be gratified, and the Gopis will acquire the merit thereof. Considering all this, Bhagavan tasted butter by stealth Nilkantka. This means, in so many words, that Krishna accepted the fruits of all the actions of the Gopis except such as sufficed to preserve their lives). The Gopis complained to Yasoda of the stealing acts of Krishna. XXVIL Vrindavana Kanda. Purnendu Narayana Sinha, M. A., B. L. 319 The dwellers of Gokula migrated with Krishna to Vrinddvana, for fear of Vrikas or wolves. (Kama and other passions are the wolves, Nitkantha), I. In treating of Pralamba Asura, mention is made of the nonper- ception of "I am Brahma," VII. Pralamba is said to be an aspect of the primal Daitya Madhu, IX. There is some philosophical discussion about the concealment of calves by Brahma, (X to XIV.) The first six sons of Devaki are the Six Indriyas (including Manas) and the seventh is the Jivatma, the conscious Ego. XXXV. In commenting upon this sloka, Nilkantha says, "Devaki and other names are merely allegorical, bearing an esoteric meaning. The narration is not the real point." He further supports his position while commenting on sloka XL, of Vrindavana Kanda. He makes quota- tions from the Skanda Purana, which speak of the twofold meanings of the narration texts, one Adhyatmika and another Adhi bhautika, the former being difficult to follow. Following up these quotations, Nilkantha says; "Those that are not prepared for the Adhyatmika hin- dering of all modifications of the mind, must seek the Adhibhautika Lila of Bhagavan. And if they concentrate their minds on the holy deeds of Bhagavan, they acquire the result of Samadhi." Krishna is Paramatma. The intercourse of the Gopis was not therefore adulterous. (XXXVII and XXXVIIL) Akrtra Kanda. In this Kanda, Akriira comes to Vraja and takes Rama and Krishna to Mathura. Mathura Kanda. This part treats of the killing of Kansa by Krishna. Krishna is described as the knower of the hidden names of the cows. (It is to be understood that the cows have hidden names, Nilka- ntha.) We now come to KRISHNA UPANISHAD, one of the Atharvana Upanishads. The Gopas are Devas. "Nanda" is Supreme bliss. "Yasoda" is Mukti. Maya is three-fold Satvika, Rajasika and Tamasika. 320 A Study of the Bhagavata Purana Satvika Maya is in Rudra, Rajasika in Brahma and Tamasika in the Daityas. Devaki (Deva+ki or chanted by the Devas) is Brahma Vidya. "Vasudeva" is Nigama. The "Gopis" and the cows are Riks. (Vedic Mantras) Brahma is the stick of Krishna. Rudra is His flute.