​Bhagavatam study 56 1.11.14-24 The spiritual qualification of bhakti unites the materially​ ​qualified and unqualified

Srimad Bhagavatam 1.11.14 So, when Krishna has returned to Dwarka, how the Dwarkavasis are welcoming him, how they are celebrating his return, that is being described in this section. Sammarjit, everything has been well cleaned.
Mahamarga, the main road. Pratyapanaka Chaturam, not only the main road, but other lanes were also cleaned. Aapanaka, the place where people go for shopping, the marketplaces.
Chaturam, the public meeting places. Siptam Gandha Jalai, Ruptam Gandha Jalai, not only were they cleaned properly, but they were also sprinkled with fragrant water. Guptam, Falapushpam, Akshatam, Ankurai.
So, flowers, fruits and unbroken sweets are also being sprinkled. Now, one of the signs of auspiciousness of celebration that invokes auspiciousness is to use the demonstration of abundance. So, when fruits, flowers, grains, and seeds are sprinkled, that is to convey that, oh, there is so much abundance and all this abundance is welcoming you back.
Of course, there can be other forms of significance to different things within a culture. But broadly speaking, the point here is that the Dwarkavasis lavishly and delightedly welcome Krishna back to Dwarka. Text 15, Dwari Dwari, Grahanamcha, Dadya Akshata Phalek Shubhi, Alankratam Purnakumbhai, Balibhir Dhoopadeepikai, Dwari Dwari.
In each door, Grahanamcha, the door of every house, Dadya Akshata Phalek Shubhi, Dadya is curd, Akshatam is usually unbroken seeds or grains, and Phalek Shubhi, Phala is fruits, sugarcane, Alankratam decorated, Purnakumbhai full water pots, Balibhir Dhoopadeepikai, Balibhir, along with other articles of worship, Dhoopadeepikai, as incense and lamps and candle deep, basically lamps. So, the description of how Dwarka was decorated to welcome Krishna continues and here the stress is that not just the public places such as roads and lanes were decorated, it is not just that the government was welcoming its head of state on returning, all the citizens were jubilant also and the citizens had decorated their houses in order to welcome Krishna and that is Dwari Dwari, Grahanamcha, that every house was decorated, Krishna had such a loving relationship with his, with the Dwarkavasi that all of them were jubilant that Krishna had returned and thus all of them had decorated their houses. Text 16, So, now here a list is given of the specific residents of Dwarka, till now generically it has been described that the Dwarkavasis were delighted and elaborate arrangements were made to welcome Krishna.
Now, after these general descriptions, now specifically who are the Dwarkavasis that who were especially jubilant, who were especially noteworthy, they are mentioned over here, Nishamya, just hearing Ayanam, Prashtam, hearing that their very dear Krishna is back, the Dwarkavasis had become jubilant. Who were those? Vasudeva, Mahamanaha. Vasudeva, he was described as Mahamanaha, very magnanimous, very large-minded.
So, Vasudeva just for the sake of protecting his son had decided and allowed his son to be sent away from him to Vrindavan and he would have loved to have his son by his side but he had decided that his son’s safety was more important than his own satisfaction as he had allowed Krishna to be away. In this and many other ways, the very fact that he had got Krishna as his son indicated his exaltedness. Vasudeva, Mahamanaha, Akrurascha, Ugrasena.
The other respectable members of the Dwarka dynasty are Akrura, Ugrasena. Ugrasena was the official king. Although Kamsa had dethroned him and then Krishna had overthrown Kamsa.
Krishna had, in a sense, Krishna could have become the king and the Yaduvamshis were ready for that. But Krishna, deferring to seniority, said that Ugrasena was the person who had been the king, who had been dethroned by Kamsa and he, after the removal of Kamsa, the kingdom should revert back to Ugrasena. So, that is what had happened here.
So, Ugrasena was also there. And then Rama. So, in the Bhagavatam, Balram is often referred to by the shorter name Ram.
And the context often makes it clear that it is not referring to the Dashrath Nandan Ram, it is referred to the Rohini Nandan Ram. So, Dwarka will not have the Ayodhya Ram, it has the Balram. So, Rama was described as Adbhuta Vikrama, one who is capable of performing astonishing activities, heroic, astonishingly heroic activities.
Krishna is coming back from Hastinapur. And long ago when Ram, when the Hastinapur Vasis had insulted Krishna, at that time Ram had, just by putting his plough, lifted up the whole city out of the ground and had threatened to throw it into the river. This was just one of the many heroic, extraordinarily heroic activities that Ram had performed.
So, Rama is Chadbhuta Vikramaha. And then further, text 17, the other people in Dwarka who were welcoming Krishna are described here. So, Pradyumna, Charudeshna.
Now, the generation of Krishna’s sons are being talked about over here. Pradyumna, Charudeshna and Jambavati. Samba was the son of Jambavati, they are talked about.
Samba, Jambavati Sutra. So, Praharsha, Praharsha, they were delighted, hugely delighted. And the delight was such that whatever they were doing, they forgot that, they abandoned that and just became absorbed in thoughts of Krishna and the delight of knowing that Krishna is back.
So, Uchishta, Vego, Uchashita, they were influenced by delight, they just gave it up. They might have been sleeping, they might have been sitting, they might have been eating. They just stopped it in delight.
Prabhupada gives a brief description of the various characters who have been described here. So, Pradyumna was a son of Krishna through Rukmini and Charudeshna was also a son of Krishna through Rukmini. And of course, as I mentioned, Jambavati Sutra, Samba.
Samba was a son through Jambavati. Now, text 18. So, Varanendram Puraskrityam.
Varanendram, foremost elephants on auspicious mission. Varanendram Puraskrityam. Puraskrityam can be related with the word Puraskar, which means to give honour.
Puraskrityam also means to place in front, Pura, place ahead. So, putting the elements ahead. Brahmana is a sumangalai.
The brahmanas came there also. Sumangalai, auspicious, the brahmanas were carrying auspicious items. Shankhaturya, the conch and the bugle, they were sounded.
Brahmagoshena chadritah. Brahmagosh. That refers to the, Brahma refers to Vedic sound.
Shabdabrahma ativartate. Krishna talks about that in the Bhagavad Gita. Shabdabrahma refers to Vedic sound.
So, Brahmagoshena chadritah. The Vedic whims were chanted for the glorification of the Supreme. Pratyujyagmau.
They all rushed hurriedly towards on the chariots. Rishtaha, very delightedly. Pranayagat sadhvashaha.
Pranayagat sadhvashaha means with good emotions, respectful emotions. Pranaya means not just like official respect of a servant for a boss. It was filled with affection.
So, earlier it was described that there were various sounds that were uttered when in the welcoming of Krishna. Now, that is further elaborated and specifically who was doing what. The brahmanas were chanting mantras, Vedic mantras.
The elephants, so elephant is a majestic animal and the elephant being ahead of a procession indicates auspiciousness. And the majesty is reigning supreme, being the foremost. So, like that is described here.
And so various ways in which, first there were preparations for welcoming Krishna and when actually Krishna entered, there is a further description of how the arrangements which were there, they were also accompanied by actions of various people who came forward in a flow to greet Krishna and to honour and welcome him. Text 19, Varamukhyas, Yanaistadarshanotsukaha, Lasatkundal nirbhata, Kapolavadana shriha, Varamukhyas. Varamukhya here translates as the well-known prostitute.
So, hundreds. Yanaistadarshanotsukaha, they also came in the well. So, darshanotsukaha, they were also eager to see Krishna.
Lasatkundal nirbhata, they were nirbhata, they were also wearing earrings, lasatkundal, they were swinging earrings because they were eager. Kapolavadana shriha and their forehead and face was very beautiful. Utsukaha, they were also attracted to Krishna and they came to behold Krishna.
So, Prabhupada writes in the purport that we may not hate even the prostitutes if they are devotees of the Lord. So, there is material disqualification, there is spiritual qualification. So, we have the regulative principles which are meant to create a material environment that is suitable for the practise of bhakti.
But bhakti is ultimately transcendental. It’s a disposition of the heart. Of course, certain material circumstances can be and are conducive for the blossoming of bhakti.
At the same time, bhakti is a matter of the heart. And sometimes some people may be in a situation where certain material circumstances may just be too hostile. And say somebody has been in a meat manufacturing factory, has been a meat, say, a butcher’s business or a meat selling business for many generations and they’re totally into it and they’re not able to come out of it.
Now, they may try in the long run to do that, but immediately if they’re not able to do it, that does not mean that we have to despise them and we have to condemn them. If they are interested in the practise of Krishna bhakti, they should also be encouraged. And the important point is whatever circumstance a person is in, then the opportunity for practising bhakti should never be taken away from that person.
And there are different explanations of what the varamukhe, the prostitutes refers to over here. And of course, there were prostitutes and there are always, Prabhupada explains, men who will not be satisfied with their wives alone. So rather than them polluting, by seducing other respectable women and polluting them, they can satisfy their baser urges with some society women.
So for that purpose, prostitutes are required. And from the perspective of these women, you know, there are often extreme circumstances that life may visit upon some people because of which they, some women, where they are just helpless, you know, either they may be, they may be indebted to, their family may be indebted to someone or whatever because of which if they are forced into prostitution, and if all living beings are parts of Krishna, then even prostitutes are parts of Krishna. And every living being deserves respect.
So even prostitutes deserve respect. Certainly, there are certain things which are not to be emulated. And it is not that prostitution should not be made into a glamorised profession.
As, say, today happens with, say, porn stars in some countries, they become celebrities. And that is very unfortunate where they become models for others. But so one extreme, which is, which leads to a lot of unfortunate misleading of people is to glamorise people who are, who are doing illicit sexual activities.
The other is to demonise them where they are hated while there are still people who take what they are selling, peddling. So there has to be a balance where it’s seen as a necessary part of society. And the important thing is that even they can be encouraged in the practise of bhakti if that’s what they are inspired to do.
So here it is described that the point of this description is that everyone was attracted to Krishna without exception. Everyone was eager to behold Krishna. So text 20.
So there were the dancers who were dancing. Actually, nata and nartaka, these two are different things. Nata is actually nartaka.
It is related to nartaka. That means it refers to drama. So there were the dramatists, there were the dancers, there were the singers, Gandharvi.
Soota, just like we have Soota Goswami, he was narrating the Bhagavatam. The word soota literally can be referred, can be referred to a historian. So those who know, those who learn, know, memorise and recite ancient histories of bygone kings.
Soota Magadha Vandina. Magadha refers to genealogists. Genealogy is quite important in traditional society where people want to know who they’ve come from.
Vandinaha. Vandinaha is those who are learned speakers, who can speak in a very eloquent and riveting way. Professionally, Gayanti, Chottamashloka, they were all in their own ways glorifying this lord, Uttamashloka.
Charitanyadbhutanisha, his extraordinary character was being glorified by all of them. So again, this whole chapter of Krishna’s entrance into Dwaraka is describing the jubilation of Dwaraka at the return of Krishna and through it the mood of the intense devotion of the Dwarakavasis is being conveyed and bhakti is inclusive where all the arts and crafts and skills are all channelled in the spirit of devotion. So Dwaraka was not just filled with people who were just chanting Hare Krishna.
Yes, chanting Hare Krishna or chanting the name of Krishna is wonderful, but chanting of the name of Krishna and devotion to Krishna can be done in various ways. So if they are dramatists, then that means the dramatists had also practised drama. You know, no skill just comes, you know, just overnight.
And even if somebody is talented, they have to practise to become proficient. So these different skills were there and people did invest their time to learn those skills. And it was understood that this is also to be encouraged as a part of human culture.
You know, Arjuna was a champion archer. He did not become like that overnight. He toiled for years and years.
So bhakti culture is not about, it’s about spiritualising the various skills and for cultivating the skills, a lot of effort is required and that also is to be done. So Dwaraka had the whole spectrum of human society in it. But the whole spectrum of human society was centred in Krishna and that is being depicted through this description here.
So text 21. So Bhagavam Satra. Everybody had come to receive Krishna.
Now how did Krishna reciprocate? Krishna reciprocated appropriately with everyone. Bhagavam Satra Bandhunam. For his various friends.
Purana. Anuvartinam. Of the citizens, those who approached him to receive and welcome him.
Anuvartinam Yathavidhi. As it behoves. Upasangamya.
Going near him. Sarvesham. For every one of them.
Maanmadadhe. He offered respects. So now, even when somebody offers obeisances and then we hold our hands in reciprocation, that is also, they may be offering respects to us, but we are also offering respects to them.
There is an appropriate way in which respect is offered to different people and that appropriate way is discussed over here. When it is stated that Krishna himself was very loving and respectful and very courteous in his behaviour. So all these people, all his devotees, all the residents of Dwaraka, especially the leading ones, had now come to greet him and Krishna personally noticed every one of them, noted every one of them.
And he reciprocated with each one of them. And in this way, he actually showed the Purana Anuvartinam. Appropriately, he dealt with all the leaders of the city, the citizens, in a very cultured way.
So text 22. That Vibhu, that Lord Almighty, what did he do? How Krishna greeted everyone, that is being further described over here. Prahava, he bowed his head to some people.
Abhivadana, he greeted them with proper words. Aslesha, he embraced some of them. Karasparsha, it’s interesting sometimes some people say that folding hands is the Indian way of greeting, the traditional Vedic way of greeting and shaking hands is Western.
But that’s not necessarily the case. Shaking hands is also fine. Krishna shakes hands.
Karasparsha, Krishna is shaking hands with the Dwarkavasis over here. It’s simply a way of reciprocating affection. We don’t have to be stuck up in particular things.
Whatever is appropriate, we do that. It is also described in the Bhagavatam that when Brahma performed austerities and the Supreme Lord came before him after he was pleased with his austerities, the Supreme Lord shook hands with him, expressing appreciation. Ashwasya, he reassured them, encouraged them.
Ashvapakebhya, so Ashvapak, Ashvapak is very low level people, you know. Shvapachya refers to the dog eaters. Ashvapak means, the same word is coming, Shvapakebhya.
So those who were the dog eaters, he actually respected all of them. So again, the point of this description is to show the inclusiveness of devotion, that even in a place like Dwarka, there is Varamukha, there are prostitutes were there, there were dog eaters were also there. And Krishna did not deride any of them.
Krishna respected them. Krishna welcomed them. Vareshcha abhimatairvibhu, Varesh, he actually gave benedictions to them, abhimati, as desired.
So Krishna inclusively reciprocates with the people who have come to receive him. So further that description will be given in the next verses, text 23. svayam cha gurubhir vipray, sadarai sthavirair api, astribhir yujyamano anyair, vandibishcha visharpuram, svayam cha gurubhir vipray.
That himself along with his elderly relatives, the brahmanas, sadarai sthavirair api sadarai. Now they were there with their wives, sthavirair, sthavirai is interesting, that astribhi. So the invalid, the astribhi, the blessing of yujyamana, being praised by anyai, by others, vandibhi, admirers, avisharpuram, he entered the city.
So now Krishna reciprocated with everyone, but still in the culture, in the culture of the elders, in the traditional Vedic culture or the bhakti culture in general, in specific as well as in the broad Vedic culture, the followers, the elders are given special respect. So Krishna entered into the city, although there were others also, he gave special note to the elders and just like if we go to a programme and then some seniors, we give special attention to them because that is a normal way in which respect is offered. So that’s what he did over here.
What he did was, with the elders, it is described here, that the thing is that in this world, there is going to be always ups and downs. Ups and downs means that there is always going to be, say, people who grow old. So there were elderly brahmanas and now they had come with their wives.
So their wives were supporting them and the normal course of age may take its toll on a people, but that does not mean that they need to be treated with neglect or disrespect. So they had also come out to greet and Krishna noted them and Krishna went with them. In this way, the whole spectrum of human civilisation, how it is devoted to Krishna in Dvarka, that is depicted over here and how Krishna reciprocates, that is also depicted here.
So text 24 now. So as Krishna went along the royal road, there were the royal ladies of the various respectable families in Dvarka. Vipra, Harmayanya, Aruruhur, Vipra, Harmayanya.
They, on their palaces, they went to the tops. Aruruhur, they went to the top of Vipra. O brahmanas, this is Suta Goswami speaking to Sona Kadirushi.
Just look at him. They accepted as the greatest festival. So, it’s interesting that when among the people who have come to greet Krishna, it’s primarily the elders and other citizens have come whom Krishna greets in a proper way.
Most of the ladies, they also want to see Krishna. Oh, our lord has come back. And therefore, they go to the terraces in their houses and from there they are all beholding the coming of Krishna.
So, it was Ikshana Mahotsav and they thought that just beholding Krishna is such a great festival for us. It’s a matter of such great fortune for us. So Krishna is Veerayoshitam as the Gopis describe in the Gopi Gita that he is the hero for all women.
He is naturally a glorious heroic person. And whether it be the Kuru ladies or the Dvarka ladies, they are naturally attracted to Krishna. He is the person who has emancipated them, who has released the families from all the other Vamshis from the tyranny of Kamsa.
And he has been protecting them time and again from many invaders. He has arranged this impenetrable fort of Dvarka for them and he is naturally their hero. So they are eager to behold his form, to take his darshan as he is entering into Dvarka.
And they consider that just a darshan will be Mahotsavai. It’s a matter of great celebration for them. And in the mood of their celebration, they go to their terraces to just get a glimpse of Krishna as he passes by on the Rajamarg on the royal path towards his palace.
Thank you. We’ll continue this beautiful description in our future talks.