The Significance of Daana

Introduction:

dAna is one of the important constituents of dharma acharana prescribed by our shAstras.  Be it the shrutis, smritis, puranas, itihasas or later day shAstra granthas, all of them have given great importance to dAna. dAna fetches immense puNya and destroys great sins.

Out of the many karmas suggested in the shAstras such as yaga, homa, upavasa, tapas, adhyayana and so on, dAna is also an important karma. Especially in kali yuga, dAna is most needed since it is the easiest way to burn pApa and acquire puNya.

Our elders have rightly identified that a man’s hands are adorned by dAna, and not by golden bangles.

“dAnEna paniH na tu kaNkaNEna”

dAna for humans:

Once, a group of dEvatas, asuras and mAnavas approached brahma and requested him for granting knowledge on what dharma to follow.

brahma advised all three of them to perform “da”. Since dEvatas are always immersed in bhOga, enjoyment of pleasures, he asked them to practice “dama” or control of senses. Asuras are always inclined towards cruelty to others. Hence brahma asked them to practice “daya” or kindness.

human beings are always full of lObha or greed. To give up something is unnatural. Hence brahma asked humans to practice dAna. Thus dAna came about as a great tapas and prayaschitta sadhana for humans.

dAna under any circumstance:

shAstra ascribes such great merit to dAna that irrespective of how it is done, the donor still gets puNya.

a) shraddhayA dEyam – one should perform dAna with full shraddhA or devotion. One must do it with the conviction that it is meritorious since it is prescribed by shAstra.

b) ashraddhayA dEyam – one must give even if one doesn’t have conviction. dAna is the activity and shraddha is its constituent. Just because one lacks a constituent, the activity itself cannot be given up.

c) shriyA dEyam – one should give dAna with a completely pleasant mind. One must give as much as possible.

d) hriyA dEyam – even if one doesn’t have the generosity to give dAna, he should do it at least looking at others who are doing so, even if with a sense of competition or guilt.

e) bhiyA dEyam – it is fine even if one gives dAna due to fear of naraka and poverty that may strike if such a dharmic activity is not done.

f) samvidA dEyam – one should do with good knowledge of what actually dAna is. He should do it with the knowledge that it is actually the paramatma inside the donee who is actually accepting our humble offering. We should do it with the prayer that paramatma should become pleased with our dAna.

The hierarchy of dAna:

There are 3 main categories of dAna – satvika, rajasica and tamasica.

That dAna which is done with belief and with a sense of duty; that which is done in an auspicious place and at an appropriate time; that which is done without a sense of expectation (from the receiver) and given to a deserving person – such a dAna is said to be satvika.

dAna which is done with some expectation in return, or that which is done in order to obtain swarga or comforts; that dAna which is done from wealth acquired through dubious means – such dAna is said to be rajasica

dAna which is done at inappropriate places and times; that which is given to non-deserving receivers; that which is done without following any procedure or by insulting the receiver – such dAna is said to be tamasica.

Another classification of dAna is in terms of uttama, madhyama and adhama

dAna which exceeds ones capacity is uttama (best)

dAna which matches ones capacity is madhyama (par)

dAna which falls short of ones capacity is adhama (below par)

The six attributes of dAna:

There are six attributes of dAna and the same has been highlighted very well in the Mahabharata, Anushasana Parva.

dAtA pratigruhItA cha dEyaM sOpakramaM tathA |
dEshakAlau cha yattvEtaddAnaM shaDguNamuchyatE ||

1) dAtA – or giver. The person performing the dAna, if he is clean, of good character and with devotion to Lord and full of conviction – such a giver is the best.

2) pratigruhItA – or receiver. One who is from a good family, is well educated (in the shastras), performs dharmic duty without fail and has a good character – such a person is the best pratigruhItA

3) dEya – or that which is being given. The substance which is being given as dAna should have been acquired through dharmic means. Stolen property, illegally acquired material, that which has been gained by cheating or troubling many others – such dEya are to be avoided as they bring no merit.

4) upakrama – or state of the substance. One should always perform dAna of that which is very dear to self.  Giving away what is precious brings great hita and puNya to the giver.

5) dEsha – or location. dAna which is performed in teertha kshetras, on the banks of rivers, in holy cities and in places where satvik people have resided is best.

6) kAla – sharad and vasanta rutus, vaishaka, karthika and magha mAsas, shukla paksha, pUrnima and the time of eclipses – these are most appropriate for dAna.

The relative merits of dAna:

Like mentioned earlier, the puNya obtained by dAna is proportional to one’s capacity to give away. Vishnu rahasya explains this with a beautiful example.

If three people who earn 10, 100 and 1000 rupees respectively give dAna of 1, 10 and 100 rupees, then the puNya earned by all three is same. However, if the person earning 100 gives 5 while the one earning 1000 gives 10, then the person giving 5 earns more puNya even though the other person donated double the amount. The amount of dAna, therefore, should always be measured against one’s own capacity and not against what others give.

Exigencies:

If a person is in great poverty (mahA dAridrya), then there is no pApa if he does not perform dAna.

The various dAnas:

a) anna dAna – is one of the most auspicious dAnas. This is one category of dAna where the recipient could be any person (no special qualification required). Anyone who is hungry is a satpAtra. anna dAna destroys many sins.

b) suvarna dAna – suvarna dAna brings great pleasure to devatas. It fulfills all desires of the giver.

c) gO dAna – the dAna of a cow gives thousands of years of swarga to the giver. It also ensures great prosperity to the lineage of the giver.

d) bhU dAna – the donation of land is extremely auspicious. It bestows long life, health and immense prosperity.

e) kanyA dAna – the dAna of a kanya to a suitable groom ensures one’s own lineage grows prosperously.

f) vidyA dAna – one who teaches a student gains great intelligence, confidence and retention ability.

g) tila dAna – one who donates tila (sesame) burns away numerous of his sins. He gets the puNya of having performed the agnishTOma yAga.

h) deepa dAna – donating deepa brings immense knowledge.

Many other dAnas are prescribed in the shAshtras, all of which have their own merits. Some other important dAnas are

Ajya dAna, vastra dAna, dhAnya dAna, lavaNa dAna, pustaka dAna, saligrama dAna, madhu dAna, ksheera dAna, phala dAna, kumbha dAna, ashwa dAna and so on.

shrI krishnArpaNamastu

References:

1) dAnada vidhi vidAnagalu – a book in Kannada by shrI rAma viTTalachArya, tattva samshodhana samsat
2) A history of Dharmashastra – volumes II and III – by shrI panduranga vAmana kAne
3) Srimadbhagavadgita – chapter 17
4) mahAbhArata – anushAsana parva
5) vishnu rahasya – chapter 38

Mahabharata Tatparya Nirnaya: Chapter 14: Part 3

  • 41) Lord Krishna then made Pradyumna re-enter His body again. With a flood of arrows, He destroyed the entire army of Jarasandha. Lord Krishna, the One who always does excellent work, the One who does not have a material body, the One whose valour never decreases, let Jarasandha go without killing him so he can bring more of his armies.
  • 42) Jarasandha bowed his head down with shame and his face lost all its lustre. Jarasandha, who had foolishly crowned his daughter’s son as the leader of the Bhojas, made him lead the return to his city and followed him.
  • 43) Brahma, Rudra and all the other devatas praised Lord Krishna, the One who defeated the very powerful Jarasandha, and showered flower petals on Him. Sri Krishna, along with Balarama and others, entered his city quickly thereafter and enjoyed His time there, all the while being woshipped by sajjanas (in the city).
  • 44) The Pandavas, on the other hand, were growing up well, and on one day, the 14th year janma nakshatra of Arjuna, the son of Indra, came about. At that time, Kunti, who was well versed in dharma, was engrossed in serving a large group of saints, and in other related work.
  • 45) At the same time, Pandu was in a forest full of nightingales, along with Madri. The scent of the air in Vasanta rutu caused Pandu to be taken over by lust instantly.
  • 46-47) He copulated with Madri at that very moment. Immediately he passed away and reached yama loka. He had caused (in his moola roopa) disturbance to Indra and Shachi’s intimacy. Therefore, he met this fate. It shows mistakes done towards superiors, especially devatas, become very costly.
  • 48) Seeing her husband dead, Madri started crying loudly. Kunti and the sons of Pandu heard the same. All of them started rushing towards Madri. However, based upon the words of Madri, Kunti stopped the Pandavas and went there alone.
  • 49) Kunti saw the dead body of her husband. She got to know the reason from Madri and felt extremely dejected in her heart. She berated Madri and decided to end her life. The Pandavas heard the sounds of the crying (of Kunti and Madri).
  • 50) When the Pandavas reached there, the sounds of crying increased even more. The excellent rishis who were around heard the same and a few of them, the most compassionate ones, came there. Both the wives (of Pandu) started quarrelling amongst themselves on who would end their life with Pandu.
  • 51) The rishis, who were well versed in the excellent bhAgavata dharma, stopped Kunti. They noticed the mistake of Madri, and also listened to her repeated pleas for permission and allowed her to commit saha-gamana.
  • 52) Even though higher than self, she had invited Ashwini devatas for having children knowing that they were lower in hierarchy than her husband. Therefore, she became the reason for her husband’s death. Even though she was a lady of excellent character, due to this reason, she ended up not getting enough recognition in the world.
  • 53) The sons of Pandu got together with the munis there and performed the pitru shraddha rituals as per shastras. Along with him (Pandu), Madri also sacrificed her body in the fire and lost all the maha-paapa she had committed and reached her husband’s abode.

keertane – by srI kanakadAsaru

ರಾಗ: ಶಂಕರಾಭರಣ

ತಾಳ: ಛಾಪುತಾಳ

ಅಂಧಂತಮಸು ಇನ್ಯಾರಿಗೆ ಗೋ
ವಿಂದನ ನಿಂದಿಸುವರಿಗೆ || ಪ ||

ಸಂದೇಹವಿಲ್ಲವು ಸಾರಿಸಾರಿಗೆ ವಾಯು
ನಂದನಗೊಂದಿಸದವರಿಗೆ || ಅ ಪ ||

ಮಾತುಮಾತಿಗೆ ಹರಿಯ ನಿಂದಿಸಿ ಸ
ರ್ವೋತ್ತಮ ಶಿವನೆಂದು ವಂದಿಸಿ
ಧಾತುಗ್ರಂಥಗಳೆಲ್ಲ ತೋರಿಸಿ ವೇ
ದೋಕ್ತ ಪ್ರಮಾಣಂಗಳ್ಹಾರಿಸಿ
ಸೋತು ಸಂಕಟಬಟ್ಟು ಪಾತಕೊಡಲೋಳಿಟ್ಟು
ನೀತಿ ಹೇಳುವಕೆಟ್ಟ ಜಾತಿಗಳಿಗಲ್ಲದೆ || ೧ ||

ಮೂಲಾವತಾರಕ್ಕೆ ಭೇದವು ಮುಖ್ಯ
ಶೀಲ ಪಂಡಿತರೊಳಗೆ ವಿವಾದವು
ಲೀಲಾ ಸಾದೃಶ್ಯವ ತೋರುತ
ಮೇಲೆ ಲಿಂಗಭಂಗವಿಲ್ಲದ ದೇಹ ಹಾರುತ
ಮೂಲ ಗುರುವು ಕುಂತೀಬಾಲನೆನ್ನದೆ ವೃಥಾ
ಶೀಲಗೆಟ್ಟ ದುಶ್ಯೀಲರಿಗಲ್ಲದೆ || 2 ||

ಬ್ಯಾಸರ ಮಾತುಗಳಾಡುತ ವಿ
ಶ್ವಾಸ ಘಾತಕನ ಮಾಡುತ
ದೋಷವೆಂದರು ನುಡಿಕೇಳದೆ ಸಂ
ತೋಷವೆಂದು ತಾನು ಬಾಳದೆ
ಶೇಷಶಯನ ಸಿರಿ ಆದಿಕೇಶವರಾಯನ
ದಾಸರೊಡನಾಡದ ಮಧ್ವದ್ವೇಷಿಗಳಿಗಲ್ಲದೆ || 3 ||

Mahabharata Tatparya Nirnaya: Chapter 14: Part 2

  • 21) Due to His mere desire, all the shining weapons of Lord Krishna and Balarama immediately came down to earth. Sitting in the chariot driven by Daruka, Lord Krishna picked up the Sharnga bow, the sword, chakra, shankha, quiver and his mace.
  • 22) Lord Krishna climbed that chariot of His which had horses that were personification of Vedas themselves, and the chariot itself was an essence of the earth. He lifted the Shranga bow, and held sharp arrows. He went swiftly to war against that cruel Jarasandha who was accompanied by excellent Kings.
  • 23) That Balarama, who was exceedingly powerful and one who was never defeated by enemies, picked up his plough and spear. He also took up his bow, arrows and quivers and climbed the chariot. He faced the army protected by Jarasandha with great excitement.
  • 24) Jarasandha, the King of Magadha, who was accompanied by the best of Kings, saw the infinitely strong Lord Krishna rushing towards him. He started reigning numerous excellent weapons against Him and battled with anger searing as if an ocean was overflowing.
  • 25) In order to provoke him, Lord Krishna made Ugrasena lead (the army) and stood behind him in the formation. Seeing Ugrasena standing in front of him, Jarasandha started shaking with anger and said thus.
  • 26) “O sinner! One who is desirous of Kingdom! Shameless! One who was responsible for his own son’s death! One who sided with the enemy! Get away from me; I cannot kill you, one who is like an old goat. A lion will only face a lion, and never a fox!”
  • 27) Ugrasena, who was thus berated by Jarasandha, quickly picked up a sharp arrow from his quiver, and broke his bow. With a bunch of arrows that were extremely sharp and made sounds like a lion’s roar, he caused great pain to Jarasandha.
  • 28) Seeing Jarasandha seething with anger and rushing towards Ugrasena in order to kill him with a new bow that he had picked up, Lord Krishna went in His chariot with the intention of facing him.
  • 29) Seeing Lord Krishna, the One with infinite strength, approaching him for war, Jarasandha got together with other Kings such as Shishupala, Poundraka and others and rained a variety of astras and the very best collection of shastras on Him, just like how heavy water-bearing and thunder-causing clouds rain on the Meru mountain.
  • 30) Using the Shranga bow, Lord Krishna, the One with unimaginable strength, showered numerous arrows and destroyed the shastras and astras that Jarasandha had reigned. He ensured Jarasandha was without his chariot, destroyed his horses and charioteer and destroyed all his weapons. Lord Krishna destroyed his umbrella and excellent flags as well.
  • 31) In order to let everyone know of the natural bhakti, victorious nature and excellent dharma of Bhima towards Him, Lord Krishna did not kill Jarasandha, even though He could have easily done so. Shishupala – the King of Chedi, Poundraka Vasudeva, Keechaka, King Shalya, King Salva, Ekalavya and others were all rendered without a chariot by Him.
  • 32) The group of Hamsa, Dibika, Druma, Rugmi and others, another group of Bahleeka, Bhagadatta, Mainda and others in addition to the various other Kings of earth who had assembled there got hit by the arrows of Lord Hari, the One without birth, and ran away from there.
  • 33) All of them lost their weapons, flags, standards, chariots, horses, charioteers, vests and other equipment. Their bodies were all injured by the impact of sharp arrows. The dress, jewellery, crowns and garlands on their bodies slipped. Bleeding profusely, all of them started running away from there due to fear.
  • 34) When, in this fashion, all of the Kings were made weaponless by Lord Krishna and they started running away due to their pathetic state, the violently valorous Jarasandha mounted a new chariot that had lots of different weapons, and started rushing towards Balarama.
  • 35) Balarama, using his pestle, broke into pieces the chariot of Jarasandha who was rushing towards him. In turn Jarasandha hurled his mace at the vast chest of Balarama after which Balarama hit him with his pestle. The two of them, the best amongst the powerful, started a terrible fight against each other.
  • 36) The two of them engaged in a fierce duel breaking into pieces numerous hillocks, trees and rocks that were in the vicinity. The duel between them, who possessed diamond like strong bodies, proceeded on equal terms for a long time.
  • 37) After that, Balarama noticed that many Kings had fled the field after hearing the sound of Sri Krishna’s conch. Realizing that Jarasandha, the enemy, was still engaged in battle, Balarama increased his strength. Leaving aside his enemy, he picked up his amazing pestle (musala).
  • 38) Having been hit badly by Balarama on his head, Jarasandha went into deep unconsciousness. At that time Ekalavya, who was running away from Lord Sri Krishna’s arrows, quickly (came there and) hurled many astras at Balarama.
  • 39) Lord Krishna did not wish to engage in fighting Jarasandha since he was hesitating; Instantly, He created His son Pradyumna by merely thinking about him. Pradyumna then sprang towards Ekalavya with a huge cache of great astras. Balarama dragged Jarasandha to his chariot.
  • 40) Pradyumna engaged in battle with Ekalavya for a long time and then deprived him of all his weapons completely. Ekalavya was a nishadha and had an amsha of Manimanta in him; Manimanta was the chief of the group of daityas known as Krodhavashas who had taken birth on Earth.

Adaddella Olite Aayithu

aadaddella oLitE aayithu
namma sreedharana sEvege saadhana sampattaayitu |

danDige betta hiDiyuvudakke
manDe maaci naacutalidde
henDathi santati saaviravaagali
danDige betta hiDisidaLayya aadaddella) | 1 |

gopaLa buTTi hiDiyuvudakke
bhoopatiyante garvisutidde
aa patnee kula saaviravaagali
gopaLa buTTI hidisidaLayya (aadaddella) | 2 |

tuLasee maaleya haakuvudakke
arasanaagi naacutalidde
sarasijaakSHa shree purandara viTHalanu
tuLasee maaleya haakidanayya (aadaddella) | 3 |

Mahabharata Tatparya Nirnaya: Chapter 14: Part 1

  • 1) Lord Krishna released his parents from the prison. Even though He is worshipped by all, he offered salutations to His parents along with Balarama, in order to ensure the compliance of Dharma of this world. He gave the kinship to Ugrasena. He then underwent upanayana samskara and bid farewell to Nanda.
  • 2) Nanda, who was pacified with conciliatory words and sent off by Lord Krishna, placed the thoughts of the lotus-feet of the Lord in his heart and left the place with great difficulty, along with all his gopas. He resided in Vrundavana along with his wife, always immersed in the dhyana of Lord Krishna.
  • 3) Lord Krishna, along with Balarama, approached a brahmana by name Sandipini, who was residing in Avantipura. He learnt all the Vedas and other subjects upon being told (taught) once by the brahmana. Although He is the very embodiment of infinite knowledge, He did thus in order to become a (role) model to the devatas.
  • 4) Lord Krishna underwent the stay in the gurukula only in order to establish and highlight the dharma that when devatas take avatara amongst humans, they behave like humans and do not exhibit (fully) their knowledge and other guNas and also undergo learning and other activities.
  • 5) Lord Krishna, the Lord of ramaa, brought back to life the dead son of his Guru. He then returned to Mathura along with Balarama. Joining with the rest of the relatives, He was constantly being worshipped by the city dwellers. He lived there while always satisfying the desires of His parents.
  • 6) All those residents of Mathura who were earlier greatly pained due to Kamsa obtained Lord Krishna as their master and greatly rejoiced. When these noble people were themselves joyed in such a way, then what more to say about the joy of the parents who obtained Lord Hari Himself as their son!
  • 7) When prosperity abounds in those places where those who have taken refuge in Lord Krishna reside, what more to say of the place where He himself was residing! When He stayed, a forest like Vrundavana itself had flourished like Indrapuri. What then to say about the city where He was staying!
  • 8) Isn’t it only because the best in the Universe, Lord Vishnu, resides in there that Brahma Loka has obtained the greatness that it has! Similarly, due to the residence of Lord Krishna, the city of Mathura was filled with prosperous people.
  • 9) In this way, when Lord Krishna, the lord of the three worlds, was protecting all the Yadavas, the two daughters of Jarasandha, the King of Magadha, who went by the names of Asti and Prasti, went to their father and explained how their husband Kamsa was killed by Lord Krishna.
  • 10) Jarasandha, the King of Magadha, due to his excessive strength and power had become invincible in battle in all worlds. Due to the boons given by Brahma, Rudra and Durvasa Muni, he had not been defeated and couldn’t be killed. He had won the world. As soon as he listened to it, he got enraged.
  • 11) Due to extreme anger, he became troubled and picked up an amazing mace given to him by Shiva. Jarasandha was respected greatly by the devotees of Shiva. He had complete knowledge of all Shaiva agamas, and had great faith in them. He threw that maze a hundred yojanas with Lord Krishna, the Supreme Being, as the target in mind.
  • 12) But that mace fell short of Mathura by 1 yojana. When Kamsa had asked him, Narada, the muni of the devatas, had, for pleasing Lord Hari, described the distance of Mathura as one hundred yojanas instead of a hundred and one yojanas. This was the reason (for the failure of the mace to hit Mathura).
  • 13) Even though Lord Hari was capable of destroying that mace, deeming that it was appropriate to perform service to the Lord on that occasion, Sage Narada had purposely (played with words and) described the distance of Mathura lesser by one yojana when the King of Magadha had asked him.
  • 14) That mace, though it was thrown with the intention of hitting the paramatma, hit a man-eating rakshasi by name Jara, the one who joined the two separated pieces of his (Jarasandha’s) body. The mace, as per the orders of the Lord, then deserted Jarasandha and returned to Kailasa, the abode of Shiva.
  • 15) King Jarasandha, in this way, lost both his mother and his mace. Out of extreme anger, he gathered all the Kings and assembled an army of 23 akshouhinis. Intoxicated with arrogance and pride, he marched towards Mathura, the abode of Lord Krishna.
  • 16) Having surrounded the city from all sides, that evil-minded Jarasandha sent two brothers named Vinda and Anuvinda as his messengers to Lord Krishna. The two of them delivered the arrogance-filled message of Jarasandha which was full of mockery towards the Lord.
  • 17) “I did not realize that, in this world, You alone are the personification of the famed strength and valor. I failed to grasp the essence of the strength and courage that You will develop in future. Being valor-less, I gave away two of my daughters to Kamsa in marriage. He has been killed by You”
  • 18) “In this way, I, the one who is most weak, desire to see You, the One who is the best amongst those with strength, after which I shall leave for Tapovana along with my two daughters, without any valor. Therefore, You please become visible (to me)”
  • 19) Having heard those unacceptable, objectionable, statements of Jarasandha, which were full of arrogance due to the ego of strength, Lord Krishna said “That’s true” which were meaningful and excellent indeed! He gave a smile and left for war along with Balarama.
  • 20) Lord Krishna deployed His army under the leadership of Satyaki on the other three fronts, and having done so, Lord Krishna, the One who is the best, the One who is the Lord of all, joined Balarama in the northern front and went ahead to fight with Jarasandha, who was accompanied by the best of the Kings.

Mahabharata Tatparya Nirnaya: Chapter 13: Part 7

  • 121) All the men there, and the groups of devatas in the sky, started praising Lord Krishna, the One who is the best amongst even the excellent ones. Then, in a similar fashion, mushTika also fell down dead after his head was smashed by the firm fist of Balarama.
  • 122) Thereafter, two wrestlers named kooTa and kOsala were killed by Lord Krishna, and another wrestler named chala was killed by Balarama. Kamsa’s brothers namely Suneetha and others were killed by Balarama with the parigha weapon.
  • 123) Having witnessed the destruction of his people by the two of them, the sinner Kamsa ordered his army, which was invincible and full of valor due to the boon of Shiva by saying “Throw these two out and punish them severely” and sent them (the army).
  • 124) Upon hearing their King’s orders, that invincible army of 21 akshouhinis took up various weapons and surrounded Lord Krishna, the One with infinite strength – it was just like how a pack of foxes keep a lion in their midst.
  • 125) Knowing fully well that Lord Krishna has infinite strength and is the Lord of all, Mahendra (Indra) still sent his own chariot full of weapons to the Best amongst all, as a service to Him. It was just like how people fill the ocean with arghya though it is already full of water.
  • 126) Climbing that chariot of His, that which was sent by Indra and driven by Matali, Lord Krishna destroyed the entire army of Kamsa with numerous weapons, just like how Sun destroys darkness with his sharp rays.
  • 127) When his entire army was thus destroyed, Kamsa picked up his sword and shield and wished to face Lord Krishna. At that very time, he saw the brave Lord Krishna rushing towards his high seat in order to pounce on him.
  • 128) Lord Krishna started circling Kamsa without giving him any chance just like a preying eagle. Lord Krishna pulled him and held him in His hands. Holding Kamsa’s hair with this left hand, He hit his head with the right hand.
  • 129) Due to that hit from Lord Krishna, Kamsa’s crown slipped. His ear-rings fell down. His chest ornaments fell down on the ground and his cloth slipped from the waist. The situation of Kamsa who was caught at the hands of Lord Krishna, who was Narasimha Himself, was very pitiable.
  • 130) Lord Krishna, the Lord of Devatas and the One with infinite strength, dragged down Kamsa from his royal seat. Kamsa, the one who had never lost to anyone, the one who had extreme valor and strength and the one who was protected by the boons of Brahma and Rudra, fell down on the ground. Lord Krishna kicked him with both His legs.
  • 131) Lord Hari’s bandhu ‘Vayu’ who was residing in Kamsa’s body, left him and took refuge in the body of Lord Krishna. Another sinful daitya who was in the same body was dragged by Lord Krishna even as Brahma and other devatas were watching.
  • 132) Due to his hatred of Lord Hari, the primordial Guru of the entire universe, the evil minded Kamsa joined those others such as Putana who were already eliminated, and went to Andhantamas. In the same way, other haters of Lord Hari will also always end up in Tamas.
  • 133) If one does not have devotion in Lord Hari, then even if he has extreme devotion to Brahma, Rudra and other devatas and even if he is an ocean of all dharmas, as per the purport of all shastras, such a person will definitely reach Andhantamas which is full of sorrow without a trace of comfort and from where there is no return.
  • 134) On the other hand, one who knows Lord Hari with a firm mind as the One who is the Lord of Brahma Rudra and others, as the One who is the reason behind creation, sustenance, destruction and salvation at all times, as the One who alone is independent and as the One who is the Lord of even Mahalakshmi, such a person will attain liberation.
  • 135) Therefore one should always chant the name of Lord Hari with firmness and great devotion, after knowing that the Lord of ramaa is full of infinite auspicious attributes, that He is free from all defects, and that the group of devatas are devotees of Him albeit in gradation (i.e. their devotion is proportional to their position in the hierarchy or taratamya)
  • 136) Lord Krishna, after having killed Kamsa with His own capability, enjoyed greatly the shower of praises and flowers by Brahma, Rudra and other devatas.
  • 137) It is only from the point of view of the material world that one says Lord Hari felt joyous as He is always the personification of happiness. It is just like saying the Sun has risen even though the Sun remains the same always.
  • 138) Lord Hari is an ocean of infinite knowledge and happiness. He is of an excellent form which is always shining. He is free from all defects. He is verily the personification of auspicious attributes.

|| End of chapter 13, known as ‘Kamsa Vadha’, from the Mahabharata Tatparya Nirnaya, composed by Srimadanandatirtha Bhagavatpada ||

|| Sri Krishnaarpanamastu ||