Five Things Hanuman Is Able To Carry From Lanka

“Resembling a mountain, with a coppery-red face and teeth and nails with might like a thunderbolt, that monkey in the fearful form spoke to Vaidehi: ‘I have the potency to carry with me this entire Lanka, along with its mountains, deep forests, decorated arches, defensive walls and also its king.’” (Valmiki Ramayana, Sundara Kand, 37.36-37)

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हरिः पर्वतसङ्काशस्ताम्रवक्त्रो महाबलः।
वज्रदंष्ट्रनखो भीमो वैदेहीमिदमब्रवीत्।।
सपर्वतवनोद्देशां साट्टप्राकारतोरणाम्।
लङ्कामिमां सनाथां वा नयितुं शक्तिरस्ति मे।।

hariḥ parvata samkāśaḥ tāmra vaktro mahābalaḥ |
vajra damṣṭra nakho bhīmo vaidehīm idam abravīt ||
saparvata vana uddeśām sāṭṭa prākāra toraṇām |
lankām imām sanathām vā nayitum śaktiḥ asti me ||

Hanuman’s svarupa shown to Sita Devi, the princess of Videha, in the Ashoka grove in Lanka was fearful. The Sanskrit word is bhimah, which means that the dedicated servant of Shri Rama was all business. Whoever would come to attack would get more than they bargained for. Though peaceful by nature, this devotee engaged in the service of Shri Rama could be violent when necessary.

Though he has the form of a hari, or monkey, using one of the many siddhis in his possession Hanuman expanded his size to resemble that of a mountain. With teeth and nails looking like thunderbolts, he was ready for business. Rama’s wife should have no doubts on the matter, that she could return safely to her husband’s side through the work of Hanuman. In fact, that servant had the ability to carry much more from Lanka simultaneously.

1. Its mountains

Sita was in Lanka against her will. The city was amazing, spectacular in appearance. Not skyscrapers alighted through the use of electricity, there were real commodities found within the construction of practically everything. Gold and jewels in abundance, simply breaking a single wall within a building would yield a valuable output.

Hanuman said that he could bring back the entire Lanka with him, if necessary. This included the mountains. Though like a parvata himself, he could carry many more objects of a similar size. Visual evidence of this ability would arrive later when Hanuman would carry an entire mountain back to Rama’s side in order to find a herb necessary to revitalize Lakshmana, Rama’s younger brother.

2. Its deep forests

Hanuman lived in a forest, along with others of the same physical characteristics. The Sanskrit word Vanara, that typically refers to monkeys, literally means “dwellers of the forest.” These living beings of the hari and kapi description were human-like in behavior, but monkey-like in appearance and many tendencies.

Lanka had beautiful, deep forests. Though populated with beings in the mode of ignorance, Rakshasas known for consuming human flesh, these were beautiful areas. Though Sita was placed in one of them, she was suffering because of separation from her husband, who is the most beautiful person; thereby proving that consciousness is what matters most, not external surroundings.

3. Its decorated arches

This is one of the features Hanuman noticed initially upon entry. He did not have a visa or a passport to be stamped upon arrival. In fact, the gatekeeper, a female representing the city itself, tried to stop him from entering. A Vanara was conspicuous by its presence in that place. Hanuman must have been up to no good.

He entered regardless, striking the female to remove her from his path. This typically violates dharma, or religiosity, but for pleasing the Supreme Lord that dedicated servant is willing to take any and all risks. He was prepared to bring back these beautiful arches, if necessary.

4. Its defensive walls

These objects referenced by Hanuman in trying to assure Sita are all large. When a notable person’s ability is assessed, there are comparisons made to others of similar ability. “He is the greatest of all time because he has achieved more than such and such player, who had so many accomplishments to his name.”

In order to prove his strength, his shakti to carry objects with him, Hanuman made comparisons to large and powerful objects. The defensive walls would not be too much for him. That which was protecting Lanka from enemy attack, from the wrath of past victims to the leader’s sinful ways, would be easily uprooted and brought back with Hanuman.

5. Its leader

Hanuman had previously made a similar promise. He told his friends that if he could not find Sita in Lanka, he would bring back Ravana himself. It would be like an offering of an animal made to Lord Shiva, but instead presented before Shri Rama, who is an incarnation of Vishnu.

अथवैनं समुत्क्षिप्य उपर्युपरि सागरम्।।
रामायोपहरिष्यामि पशुं पशुपतेरिव।

athavainaṃ samutkṣipya uparyupari sāgaram।।
rāmāyopahariṣyāmi paśuṃ paśupateriva।

“Or, lifting him up and carrying him across the ocean, I will offer him to Rama, like an animal offered to Lord Shiva, the lord of animals.” (Hanuman, Valmiki Ramayana, Sundara Kand, 13.50)

As Hanuman has such potency and more, he is easily capable of carrying back surrendered souls to the spiritual world, the place where Sita and Rama reside eternally. Hanuman is the gatekeeper to that kingdom, and he is a most benevolent watchman, ready to allow entry for any sincere soul, of any kind of size and shape, provided they possess a similar desire to serve the Divine couple.

In Closing:

Any person, place or thing,

Hanuman to bring back with him.

From Lanka to Sita declaring,

Rama’s messenger bold and daring.

Proof through entry already showing,

Ready to carry golden building glowing.

Or forest areas, perhaps the leader too,

That servant anything for Lord would do.

Like Mount Meru

“That best of monkeys appeared like Mount Meru, shining brightly, as he stood in front of Sita.” (Valmiki Ramayana, Sundara Kand, 37.35)

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मेरुमन्दरसङ्काशो बभौ दीप्तानलप्रभः।
अग्रतो व्यवतस्थे च सीताया वानरोत्तमः।।

merumandarasaṅkāśo babhau dīptānalaprabhaḥ।
agrato vyavatasthe ca sītāyā vānarottamaḥ।।

What is described in official maps of the world as the Ganges River is known as Ganga amongst followers of the Vedic tradition. Though consisting of the material element of water, the river is known to be a devi. Ganga Devi, the goddess who appears in the form of a river, has significance due to her association.

A person who takes a dip in her waters is considered to be free of sin. Around the region, after the bodies of departed souls are cremated, the ashes get placed with Ganga Devi. The hope is that the most recent birth will be the final one. Why come again to the world of misery, wherein the three sources attack at every moment?

Though at the time of birth there is full potential, with the child discovering new aspects of their environment on a daily basis, in adulthood the reality sets in that everything must eventually be left behind. Not just the bad, but also the good. The people to whom attachments are formed; the pleasurable experiences will not last forever. Where the next birth will occur no one is entirely sure, at least without consulting the spotless authority that is Vedic wisdom.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः।।

yaṃ yaṃ vāpi smaranbhāvaṃ
tyajatyante kalevaram।
taṃ tamevaiti kaunteya
sadā tadbhāvabhāvitaḥ।।

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Lord Krishna, Bhagavad-gita, 8.6)

If the consciousness is pure at the time of death, with purity defined as focus on the spiritual and not the material, then the same purity in birth will occur in the immediate future. The highest birth possible is at the side of the Supreme Personality of Godhead, who has no distinction between body and spirit. That is to say in His place there is no such thing as birth and death. Time exists, but it lacks a negative influence. It cannot destroy in the way it does with the mortal world, which consists of the many planets, from the highest to the lowest.

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते।।

ābrahmabhuvanāllokāḥ
punarāvartino'rjuna।
māmupetya tu kaunteya
punarjanma na vidyate।।

“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.” (Lord Krishna, Bhagavad-gita, 8.16)

Ganga Devi is considered spiritual because she emanates from the lotus feet of that deathless one, the Supreme Lord. His transcendental body has various aspects that are compared to a lotus flower, with the feet most prominently known. The navel, the hands and the eyes also get the same comparison.

The idea is that by associating with someone who comes from God’s beautiful feet, there will be a change in consciousness. Any association with Him, direct or indirect, is beneficial. The direct association is the meeting face-to-face. The holy name, the deity, the sacred place of pilgrimage – these are also direct, but in a hidden way. That is to say a person may not be aware at first that they are associating directly with Vishnu, which is one name for the personal God.

The indirect meeting is with someone who enables that recognition. They are His representatives, sent from above to bring us back to the spiritual world. As a devotee of Vishnu, Ganga Devi represents Him. Her association is thus purifying. Showing her a little respect does so much good for the consciousness.

In the Shrimad Bhagavatam we find that part of Ganga Devi’s path to the earthly region is Mount Meru. She flows through this amazing place to make her descent. One of the branches in which she divides on this mountain is called Sita, whose name is also referenced in the quote above from the Ramayana.

Here Shri Hanuman is compared to Mount Meru. He is another representative of Vishnu on earth. His association is also purifying, and so the comparison to the well-known mountain is not surprising. He is shining brightly in that enlarged form, which is displayed in the presence of Sita Devi.

The purpose is to win her confidence, to prove that the previously normal-sized form is not his only one. Hanuman can expand, but he does not do so hastily. He is not in the business of showing off, as he has nothing to prove to anyone. His only objective is to please Shri Rama, the incarnation of Vishnu roaming the earth at the time. The enlarged form was for the purpose of bringing Sita back to Rama’s side, and so there was no risk of fault due to excessive pride.

Sita was already well-aware of his abilities, and so the reminder of the display is for further honoring the dedicated servant of Shri Rama. He is held in the highest esteem by the Divine couple, and so anyone who shows him respect is benefitted greatly in their pursuit to make the most of the valuable human birth.

In Closing:

That sacred river Ganga calling,

Devi from higher world falling.

Since touching Vishnu’s lotus feet,

Purified when her waters to meet.

To this world Mount Meru path making,

Similar to Hanuman in large form taking.

With him same associational effect,

Blessed those on his pastimes to reflect.

Four Takeaways From The Image Of Vasudeva Crossing The Yamuna

“While Vasudeva was carrying his son Krishna in the falling rain, Lord Shesha in the shape of a serpent spread His hood over the head of Vasudeva so that he would not be hampered by the rainfall. Vasudeva came onto the bank of the Yamuna and saw that the water of the Yamuna was roaring with waves and that the whole span was full of foam. Still, in that furious feature, the river gave passage to Vasudeva to cross, just as the great Indian Ocean gave a path to Lord Rama when He was bridging over the gulf.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 3)

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This is your first visit during the day. The last time you went inside it was at night, when after a long wait due to the priests preparing an offering, you finally made it in. You were tired and thus couldn’t appreciate everything on the grounds. The accompanying guide provided relevant information at every stop, but not much was retained. With this visit you are fresh and awake, in the morning hours, and so you can notice more clearly what is on the walls and so forth.

There is controversy surrounding the Jagannath Temple in Puri, as the guards apply the worst kind of discrimination towards potential visitors. Judging solely on external appearance, they decide who is allowed to enter and who isn’t.

You pass the visual examination, though you strongly disagree with the policy. There is a crowd today, as there is likely every day, to see the Supreme Lord in a special manifestation. The Lord of the universe, who is known to meet with the people one time a year during a special parade called Ratha-yatra, has been worshiped in this city and place since before anyone can remember.

At the time of darshana on this visit, you are quite a distance from the altar. You can barely see the deities, but there is still an amazing feeling of peace and tranquility that overcomes you. The cause is an image on the ceiling area. You know that the depiction is of an amazing pastime. The same Jagannatha in the form of baby Krishna being carried across the Yamuna river by the birth-father, Vasudeva.

1. Not taking a spiritual dip

The Yamuna is a sacred river, on the level of the Ganges, who is known as Ganga Devi. The origin is Vishnu. It is something like the water that washes His lotus feet. In the temple the liquid is known as charanamrita, and any person who drinks it is benefitted.

Taking a dip in these sacred rivers is supposed to absolve sin. The original sin, guiding all other impious behavior, is the turn away from the eternal engagement of devotional service. Thus the actual removing of sin, so to speak, when submerging in sacred waters is to reignite the spark of devotion, to try to please the Supreme Lord with one’s thoughts, words and deeds moving forward.

Vasudeva was not crossing the ocean to earn pious credits. In fact, even if it were sinful to follow that path he would have proceeded. He was actually in the process of separating from his beloved son, who had emerged from the womb of his wife Devaki only a short time prior.

2. Thinking practically

This walk across the river was not recommended in shastra. It was not necessarily a prudent decision, either. What if a current swept him away? What if one of the prison guards followed them out of Mathura? The king of that city had kept Vasudeva and Devaki locked up for a while. Surely, someone would notice the absence.

Despite these forces aligned against him, Vasudeva thought practically. Krishna had spoken to the couple, while briefly displaying the four-handed form of Narayana. This was to prove Divinity, to let the parents know that their son was not ordinary. Krishna asked to be transferred to the nearby town of Gokula, and so Vasudeva obliged.

3. The tendency of Anantadeva to accompany

In the image there is rainfall. Vasudeva is crossing the ocean while holding baby Krishna above his head. Krishna is safe in the basket, but the falling rain would typically be a complication. No need to worry, however, as Anantadeva emerges to provide cover.

The incident is both historically accurate and symbolic. The Supreme Lord is never alone. His eternal associates are always close by, ready to assist Him in whatever way necessary. Just as Vishnu is always with Anantadeva, the amazing serpent of unlimited hoods serving as the force known as gravity, so any incarnations of Vishnu always have someone ready to protect them on earth.

4. Protection against material miseries

Severe rain belongs to the category of adhidaivika miseries. These are sourced in the heavens, often referred to as “acts of God” in insurance policies. No person is immune from the distresses caused by these incidents, which are impossible to predict. Enter a world consisting of the three modes of nature and a person automatically becomes subject to the various miseries.

Yet the Supreme Lord is always above material nature. Though Krishna is apparently with distinguishable qualities, saguna, He is simultaneously without them, nirguna. The image of Vasudeva crossing the ocean gives further evidence of how Krishna is transcendental. The falling rain could not harm Him. It causes distress to others, but the son of Vasudeva is not affected. Either the Supreme Lord handles these issues Himself, such as with lifting Govardhana Hill shown a while later, or He gets help from supporters like Anantadeva.

In Closing:

Always transcendental to nature living,

And others support to Him giving.

Like when Yamuna across going,

Anantadeva his hoods showing.

So that rain not on baby to fall,

For father not a tirtha visit to call.

To highest duty of bhakti bound,

So much appreciation in image found.

Something Not Shown To Everyone

“The intelligent one, the best of the monkeys, jumped down from that tree and then began to increase his bodily-form on account of giving proof to Sita.” (Valmiki Ramayana, Sundara Kand, 37.34)

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स तस्मात्पादपाद्धीमानाप्लुत्य प्लवगर्षभः।
ततो वर्धितुमारेभे सीताप्रत्ययकारणात्।।

sa tasmāt pādapāt dhīmān āplutya plavaga ṛṣabhaḥ |
tato vardhitum ārebhe sītā pratyaya kāraṇāt ||

It was at Arjuna’s request. The celebrated bow-warrior was moments prior in great doubt, unsure of how to proceed in a very important matter. The fate of the world rested on his decision. It would either descend into adharma because of poor successive leadership, under the control of the wicked Duryodhana and his clan, or it would prosper under the spotless dharma adhered to by the elder brother, Yudhishthira.

Fortunately for Arjuna, the wisest person was sitting right next to him. Though typically considered a menial role, someone who is accustomed to hearing orders barked in the ear, told with force to turn this direction and that, Partha’s sarathi was no ordinary person.

Many of the verses describing their subsequent conversation begin with the Sanskrit words shri bhagavan uvacha. The meaning is that the Supreme Personality of Godhead is speaking. That charioteer is none other than the Supersoul residing within the heart of every living being. The same person lying in rest in the spiritual land of Vaikuntha, who effortlessly creates and destroys universes through His breathing, was there to remove Arjuna’s doubts.

After hearing the highest philosophy, and knowing for sure that Krishna was indeed Bhagavan, Arjuna wanted some proof. He considered that future generations might not believe, that any two people could have a similar conversation and then present the teachings as originating with the Almighty.

Visual evidence is for the less intelligent, as a wise person receives perfect knowledge just from hearing. As an example, a child is learning to crawl. They have discovered that moving around in that manner can get them to different places around the house. The parents see that they have developed an interest in the electrical outlets. They give a stern warning. “No! Do not go there.”

That information is enough. No detailed explanation is required. If the child simply listens, they will be benefitted. The doubting soul will want visual evidence. They will want to see the effect of placing a hand in the socket. Though such an experiment is dangerous to conduct, something similar will suffice, like an electrical spark of some sort.

Arjuna asked to see the virata-rupa, the universal form. The person sitting next to Him had two hands, was all-attractive, and looked like a youth just entering the teenage years. This was despite Krishna having been on earth for more than one hundred years at the time. The Supreme Lord agreed to the request. He packed everything that a person could imagine into a single visual. The complete everything, as best as can be understood, was shown on the battlefield of Kurukshetra. Though originally for Arjuna’s eyes, the documented accounts would live on into the future, so that any doubts as to Krishna’s nature would be eliminated.

Many years prior, but still during the time of Arjuna and his brothers roaming the land, there was a meeting where another person requested to see an unusual form. This came from Bhima, one of Arjuna’s brothers. Born of the wind-god, Vayu, he met with Hanuman, who has the same lineage.

Bhima and Hanuman were thus brothers, and in that meeting the best of the monkeys prevented Bhima from entering an area that would have caused great harm. Blessed with the chance of interaction, Bhima requested to see the large form that Hanuman was famous for, the one that crossed over the ocean to reach Lanka in search of Sita, the wife of Shri Rama. Hanuman danced around the issue as long as he could before finally acquiescing.

In the above referenced verse from the Ramayana, we see Hanuman displaying the same form. This time he was not asked. The purpose of the transformation was proof. After receiving a slight insult from Sita in response to the proposal to take her back to Rama via the aerial route, Hanuman wants to prove his capability to her. Perhaps if she sees his form, she will be a believer.

Sita Devi, who is the goddess of fortune, knows very well Hanuman’s abilities. Shri Rama is the inspiration, and He is the same Krishna who helped Arjuna. Thus the display of the amazing form was to delight future generations, who never tire of meditating on that best of the monkeys, who is also supremely intelligent, dhiman.

Up until this point in time Hanuman had been very careful to remain undetected in Lanka. It was an enemy territory, after all, a place populated by man-eating ogres of the tendency towards depravity in the shadow of their leader, the wickedest character of them all. Yet Hanuman did not hesitate to enlarge his form in the Ashoka grove in order to win Janaki’s favor.

The objective of furthering Shri Rama’s interests is more important than anything to Hanuman. The dedicated servant takes every risk to please the Supreme Lord, and for this that Divine couple remains forever grateful to him.

In Closing:

After highest wisdom to receive,

Request so others would believe.

That Divine one next to Him seated,

So future generations not to be cheated.

In similar manner Hanuman showing,

Despite Sita his potency well knowing.

Enlarging to size that ocean over crossed,

And aside every obstacle tossed.

Hanuman’s Svarupa

“’The black-eyed Vaidehi is not aware of my strength or my power. Therefore, let her see that form which I can display at my desire.’ Hanuman, the best of the monkeys and annihilator of enemies, thinking thus then showed to Vaidehi his real form.” (Valmiki Ramayana, Sundara Kand, 37.32-33)

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न मे जानाति सत्त्वं वा प्रभावं वाऽसितेक्षणा।
तस्मात्पश्यतु वैदेही यद्रूपं मम कामतः।।
इति सञ्चिन्त्य हनुमांस्तदा प्लवगसत्तमः।
दर्शयामास वैदेह्यास्स्वरूपमरिमर्दनः।।

na me jānāti sattvam vā prabhāvam vā asita īkṣaṇā |
tasmāt paśyatu vaidehī yat rūpam mama kāmataḥ ||
iti saṃcintya hanumān tadā plavaga sattamaḥ |
darśayāmāsa vaidehyāḥ svarūpam ari mardanaḥ ||

These two verses from the Ramayana appear to be contradictory with respect to the nature of rupa. The Sanskrit term has several meanings, but in this context the reference is to the form. Several attributes describe that form, which is always used in devotion to the Supreme Lord.

The premise is that Sita Devi is unaware. She does not have janati, or knowledge, of how Hanuman made the amazing leap across the ocean. How could she? Under terrible distress caused by wicked characters threatening to eat her, to never allow her to meet her beloved husband again, to countdown the days and hours until the final reckoning, the princess of Videha could not see into the past.

Only the present was in front of her, that of a monkey-like figure claiming to be benevolent, to act only in her best interests. He has news of Shri Rama, the husband in all righteousness from whom Sita was forced to separate, due to no fault of her own.

Now that same messenger proposes to take Sita back to Rama’s side. Hanuman will cross over the ocean, but how is that possible? Surely the idea must have sprung from his monkey-nature. Letting emotion override intellect, there was no chance of success.

Accepting that personal insult, receiving which was a first for him, Hanuman endeavors to convince her. He has the rupa of a monkey of human-like size at the moment, but there was a different shape used to cross over the ocean. That rupa was very large, and it was assumed at will, kama.

The chief minister of Sugriva from Kishkindha is described to be the best of monkeys. He is the topmost of the forest-dwelling species known as Vanaras. Hanuman is also the annihilator of the enemy. These both relate to his bodily features. He uses the form to successfully defeat opponents, while retaining the monkey-like image.

At the same time, the display to Sita is for the svarupa. In the most common context, this Sanskrit word refers to the self-form, the real bodily manifestation of the individual. Shri Krishna Chaitanya Mahaprabhu says that the svarupa of every living entity is Krishna-dasa, that of servant of the Supreme Personality of Godhead.

It is not that the monkey form was fake or temporary. It was also the svarupa, but here the context refers to the crossing of the ocean. It was the “real” within that specific realm, for which Hanuman was now referencing. The proposal to bring Sita back with him was in using that enlarged form, which would then make the idea less preposterous.

Indeed, Hanuman’s svarupa is always on display in the pastimes serving the Supreme Lord Rama. At one moment he is a mendicant in disguise. At another he is small enough to fit into the mouth of a female monster. He assumes the size of a cat to search through Lanka for Rama’s missing wife. He becomes small to escape the ropes placed around him by Ravana’s henchmen. He then takes a larger form to set fire to the city in revenge. In every way Hanuman’s svarupa is beautiful, one to be respected, honored and worshiped into the infinite future.

In Closing:

His svarupa form real,

To Sita Devi to reveal.

So that to believe in his claim,

That Hanuman over ocean came.

Sometimes large and sometimes small,

Since in devotion svarupa to call.

To Shri Rama the benefit giving,

Servant’s honor into future living.

Even The Impersonalists Are Attracted

“All of them - as they surrender unto Me - I reward accordingly. Everyone follows My path in all respects, O son of Pritha.” (Lord Krishna, Bhagavad-gita, 4.11)

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Friend1: I’m sure you are aware of the viewpoint that says bhakti is for the less intelligent.

Friend2: Reserved for women and so forth. They easily follow because they don’t have the capacity to understand Vedanta.

Friend1: Children, too. Basically, anyone who is not capable of being serious in renunciation and the like. Become attached to a specific manifestation of Brahman.

Friend2: Any of them is fine. Just pick one. It’s a matter of preference.

Friend1: Work your way up. Maybe in a future life you will be blessed with a body of intelligence, so that the pursuit towards mukti can continue with a real chance at success.

Friend2: Fortunately, I have never given that kind of philosophy even a second’s worth of respect. It was bogus to me from the beginning, even insulting.

Friend1: You don’t think bhakti, the devotional path, is for the less intelligent?

Friend2: At the end of the day intelligence, however it is defined, is not very important. It is a material element, after all, and at the final stage, called liberation, everything material gets left behind.

Friend1: Okay, but then why is the human birth considered auspicious? Athato brahma-jijnasa applies to a person with intelligence.

Friend2: Sure, because there is the opportunity to transcend the senses. Anyone on the bhakti path is already more than the person studying Vedanta. You’ve seen notable people in history who were ideal in renunciation, fully learned in the ways of the Vedic science, but who still wanted more.

Friend1: They were attracted to the devotional path. Janaka. Shukadeva. The four Kumaras.

Friend2: Think about it. They are today considered authorities on bhakti. They are mahajanas, or great souls.

Friend1: Okay, that is sort of where I was getting to today. You notice how even the people who downplay bhakti, who praise Vedanta philosophy and logical understanding instead, end up reading literature like Bhagavad-gita, Shrimad Bhagavatam, the Ramayana and so forth.

Friend2: Oh, for sure. They can’t stay away. If Vedanta were everything, they wouldn’t need to touch Bhagavad-gita. They certainly wouldn’t translate and comment on any of the works of Goswami Tulsidas, such as the Ramacharitamanasa.

Friend1: What is the cause?

Friend2: To what, being attracted by those works?

Friend1: Yes. Is it because there is something lacking in the other paths?

Friend2: Absolutely. Another philosophy based in speculation is that all paths lead to the same destination.

Friend1: Yeah, the “I’m okay, you’re okay” sentiment.

Friend2: It is more accurate to say that all paths descending from Vedic authority are legitimate. They bring progress of some sort, but there is no guarantee that you will reach the end.

Friend1: There is something beyond the end, as well. It is not like life in liberation is void of activity.

Friend2: There is something beyond brahmananda. That is the reason for the attraction to bhakti literature. There is still a thirst for something more, a higher taste.

Friend1: If Vedanta were for the more intelligent, then people would stay there.

Friend2: If it’s the highest destination, why leave? I have no desire to study that philosophy in depth. The Bhagavad-gita covers it enough for me. More pleasing is the setting itself, the battlefield of Kurukshetra.

Friend1: With Krishna, the Supreme Personality of Godhead, kindly serving as Arjuna’s charioteer.

Friend2: The image of Krishna stealing butter is enough to worship on a daily basis. The high philosophy is there to convince the doubting souls. It is also helpful to know when explaining to others the need to give up the materialistic way of life, toggling between bhoga and tyaga. But as we learn in the Bhagavad-gita, there is no need for such detailed information. Knowing only a little of God’s potency is enough. Everyone follows Him in all respects, so that explains why there is always some attraction, even by those who supposedly are above worship in devotion.

In Closing:

Bhakti for less intelligent reserved,

A higher understanding by me deserved.

So to Vedanta and elsewhere to go,

In theory and practice of principles to know.

But towards Bhagavad-gita going when,

Meaning that something higher then.

Krishna’s words to all attractive,

Bhakti life of liberation active.

Why Would Krishna Need To Live In Dvaraka

“Lord Krishna is known as Ranchor, which means ‘one who has left the battlefield.’ In India, especially in Gujarat, there are many temples of Krishna which are known as temples of Ranchorji. Ordinarily, if a king leaves the battlefield without fighting he is called a coward, but when Krishna enacts this pastime, leaving the battlefield without fighting, He is worshiped by the devotee.” (Krishna, The Supreme Personality of Godhead, Vol 1, Ch 51)

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Friend1: Alright, so we know He had no problem taking care of Kamsa’s henchmen.

Friend2: We’re talking about Krishna here?

Friend1: Yes, the Supreme Personality of Godhead. Bhagavan, the personal side to the Divine, the detail behind the abstract. The one who descended to earth, appearing in Devaki’s womb and then spending the childhood years in Gokula.

Friend2: Why were there henchmen, as you call them? And how many?

Friend1: Numerous. These were bad characters, but with special abilities.

Friend2: Such as?

Friend1: They could mask their shapes at will. Known as the kama-rupa siddhi in Sanskrit, it is something like magic, but there is an actual physical change, not just the illusion of one.

Friend2: I hope you realize that if anyone were to exhibit such an ability today, they would be considered Divine.

Friend1: Oh, no doubt. Just see how quickly Vedic literature squashes bogus ideas. From reading a few pastimes of Shri Krishna we learn that even being able to morph the body into different visible manifestations is not something special.

Friend2: Beyond that, it doesn’t make you a good person, necessarily. These were bad guys, after all.

Friend1: Kamsa wanted Krishna dead. At any cost, get the job done. These were powerful helpers, sent to Gokula on a mission.

Friend2: To attack an infant, no less.

Friend1: They failed every time. I don’t have the exact count offhand, but there were more than a few.

Friend2: Aghasura. Trinavarta. Putana. Bakasura.

Friend1: The serpent who looked like a cave. The whirlwind. The witch who took the shape of a beautiful nurse. The giant crane.

Friend2: Nice.

Friend1: My question today is about the city of Dvaraka and how it came to be.

Friend2: The spiritual land built within the water. The city of gates. Krishna lived there as Dvarakadhisha, the illustrious king with His many thousands of queens. The same Supreme Lord but in a different setting, with moods of interaction not found in Gokula.

Friend1: I get that, but I’m talking about what led to the city’s formation. We know that Krishna and His brother Balarama fled from the fight against Jarasandha.

Friend2: Jumping off a mountain, where the fiend thought that the brothers were burned to death.

Friend1: I know that Jarasandha had attacked Mathura many times previously. He lost every time. No shame. No embarrassment. The bad character would not relent.

Friend2: That is emblematic of the asura mentality. They resist the will of the Divine, despite the overwhelming evidence in front of them of both His existence and His supremacy.

Friend1: Okay, but why retreat to a city in the water? Why did Krishna have Vishvakarma, the engineer of the gods, construct the city of gates? Why not just kill Jarasandha Himself?

Friend2: Well, it is an interesting study. Krishna earned the name Ranchor by fleeing the battlefield. What is typically a demerit, a knock against a person, is celebrated in the Supreme Lord. There are famous temples dedicated to this pastime.

Friend1: The purpose was to show that the dualities of right and wrong do not apply to Him, since He is the embodiment of dharma?

Friend2: Both the embodiment and the objective. Let me ask you this. Do you think Krishna was not capable of defeating Jarasandha?

Friend1: Of course He was. Ample evidence is there in the Gokula pastimes. The only reason I’m asking is because I know that He would not have had any problem killing Jarasandha.

Friend2: Enemies are all around. They become a nuisance after a while. Why not take some time off? Relax a bit. Stay safe from these annoying people, who are like flies in the grand scheme of things. Put up a mosquito net and be done with it.

Friend1: Doesn’t it show weakness, though?

Friend2: Only if fleeing was the final result. Shri Rama lost His wife Sita Devi to the trickery of Ravana, the king of Lanka. Does this mean that Rama was deficient in any way?

Friend1: But He returned the favor. He attacked Lanka and defeated Ravana in battle. Krishna never killed Jarasandha.

Friend2: He helped Bhima accomplish the same, though. There was expert advice given during the wrestling match between the two. Just as Krishna helped Arjuna win the Bharata War, He helped Bhima tear Jarasandha in half, which was the only way to kill him.

Friend1: The purpose of Dvaraka was to glorify Bhima, the son of the wind?

Friend2: Multiple purposes fulfilled simultaneously. There were so many wonderful pastimes in Dvaraka, and some valuable lessons taught even amidst the more negative incidents, such as the Syamantaka Jewel. The Supreme Lord instructs through His actions, and the wise know how to extract the proper meaning.

In Closing:

At next Jarasandha attack seeing,

Krishna and brother elsewhere fleeing.

The city in the water to build,

With help of Vishvakarma skilled.

Celebrated that pastime when,

But why not deal with it then?

To Bhima the glory of victory going,

Many Dvaraka pastimes also showing.