What makes me think I can succeed where great souls like
Buddha and Socrates and Spinoza failed? However, I cannot escape the
observation that CHANGE is the essence of this universe and of our lives. How
can I hold on to ONE view, that too an old one, for ever? When change is the
essence of the universe, is it not more harmonious for us to change our view?
Let me now go back to the Bhagavatha Puranam. I have
continued to read that epic book of 12 chapters and over 1,000 pages. It is a
treasure house of wisdom, philosophy, history and language. Here are some more
insights from those readings.
The entire book is about Lord Krishna’s exploits. Lord
Krishna is none other than Vishnu, the protector. He is the Supreme Force, but
comes in human form, of his own accord, through his power of Maya (sleigh of
hand) and in sport (Leela). Remember, the word Vishnu means one who has entered
everything in this universe – and thus its sustainer.
The book does not say much about Balarama, Krishna’s brother who is also a reincarnation of Lord
Vishnu. Why? Why is it that even the interpreters and those who give lectures
on Bhagavatham do not say much about Balarama? What does he represent? Since he
is Adi Sesha, the five-headed serpent on whom the Lord is resting, he may
represent the 5 senses of human beings and Vishnu is the controlling mind. I
have also read another meaning for the word Sesha which I have forgotten.
There is one intriguing chapter in Bhagavatham about
Balarama killing Suta. In order to propitiate for this sin, Balarama undertakes
a pilgrimage for 12 months traveling throughout India (Bharatha varsha as is
mentioned in the text). During the
description of this pilgrimage, we see names of rivers and places like Ganga,
Sona and Tambraparni, Prayag, Gaya, Srisailam, Shiva-Kanchi and Vishnu-Kanchi,
Kaveri, Kerala and Kanyakumari. Is this an early support for the habit of
pilgrimage to wash of one’s sins or to gain some worldly goods?
Then comes an interesting episode. Balarama arrives at Kurukshetra
at the time of a dual between Bhima and Duryodhana. He advises them not to
fight. Knowing that their enmity was too deep for reconciliation
(badhhavairau…. Anusmaran thava anyonyam
duruktham dushkrithani cha) he leaves the scene, goes back to Dwaraka and
performs sacrifices, even as Krishna stays back and takes part in the war.
This passage is really intriguing to me. Anyone with an
understanding of this metaphor is welcome to comment.
Another episode is that of the famous Kuchela. All of us
know the story of the poor Kuchela and how he did not have anything to take to
Krishna and how he took a handful of beaten rice and how much Krishna enjoyed
it etc. What struck me was the name Kuchela, although his real name was Sudhama.
Chela is cloth. Kuchela is one without any clothes – meaning a poor man. That was my first piece of learning. The next
is the similarity to Tamil language. In Tamil, the saree women wear has two
names. One is pudavai. The other is chelai. My guess is that the word chelai is
borrowed from Sanskrit.
Finally, chapter 69 of Book 10 summarizes the metaphor of the
entire Bhagavatham. It explains the meaning behind the much misunderstood
frolics of Lord Krishna with 1000 women and his eight wives. More about this in
the next essay.
