Bhagavad Gita 2.62 and the glories of Sri Achyutananda and Sri Kartikeya

[Paramananda das]

Bhagavad Gita 2.62 and the glories of Sri Achyutananda and Sri Kartikeya
I hope reading this gives pleasure to the Vaisnavas
Daso smi
Paramananda das

dhyāyato viṣayān puḿsaḥ
sańgas teṣūpajāyate
sańgāt sañjāyate kāmaḥ
kāmāt krodho ‘bhijāyate
Translation of Bhagavad Gita 2.62
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
One who is not Krishna conscious is subjected to material desires while contemplating the objects of the senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Shiva and Lord Brahma—to say nothing of other demigods in the heavenly planets—is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Krishna conscious. Lord Shiva was deep in meditation, but when Parvati agitated him for sense pleasure, he agreed to the proposal, and as a result Kartikeya was born. When Haridasa Thakura was a young devotee of the Lord, he was similarly allured by the incarnation of Maya-devi, but Haridasa easily passed the test because of his unalloyed devotion to Lord Krishna. As illustrated in the above-mentioned verse of Sri Yamunacarya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Krishna consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires.
(Srila Prabhupada gave the example of Kartikeya being born as the son of Lord Siva ,but that was the request of the demigods to mother Parvati she gets a son from Lord Siva her husband to defend the demigods such a glorious son in Lord Caitanyas pastimes he appeared as one of the sons of Sri Advaita Acarya if the genitals is used to make such a glorious son what is the harm? But Lord Siva was in deep meditation when it was broken by Mother Parvati so Srila Prabhupada still use this example ..In Bhagavad Gita we find this sloka :
purodhasāḿ ca mukhyaḿ māḿ
viddhi pārtha bṛhaspatim
senānīnām ahaḿ skandaḥ
sarasām asmi sāgaraḥ
Translation of Bhagavad Gita 10.24
Of priests, O Arjuna, know Me to be the chief, Brihaspati. Of generals I am Kartikeya, and of bodies of water I am the ocean.
Commentary by Sri A.C. Bhaktivedanta Swami Prabhupada of Gaudiya Sampradaya:
Indra is the chief demigod of the heavenly planets and is known as the king of the heavens. The planet on which he reigns is called Indraloka. Brihaspati is Indra’s priest, and since Indra is the chief of all kings, Brihaspati is the chief of all priests. And as Indra is the chief of all kings, similarly Skanda, or Kartikeya, the son of Parvati and Lord Shiva, is the chief of all military commanders. And of all bodies of water, the ocean is the greatest. These representations of Krishna only give hints of His greatness.
Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
Skanda means Kartikeya. The form senaninam is poetic license (the other form would be senaniyam).
Commentary by Sri Ramanuja of Sri Sampradaya:
10.24 I am that Bhraspati who is paramount among family priests. Of generals, I am Skanda. Of reservoirs of waters, O am the ocean.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
Of priests Lord Krishna’s vibhuti divine, transcendental opulence is Brihaspati the priest of all the demigods, of generals His vibhuti is Skanda the commander of the demigods and who is also known as Kartikeya the son of Shiva and of fixed bodies of water His vibhuti is the mighty ocean.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacharya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Among priests know Lord Krishna’s vibhuti or divine, transcendental opulenceto be Brihaspati the chief priest of all the demigods and among warrior chiefs know His vibhuti to be Skandah the general and commander of the army of the demigods and is known as Kartikeya.
In Gaura Ganodessa we find that Advaita Acaryas famous son Achyutananda is the incarnation of Kartikeya it also futher says :
165 Achyutananda (son of Advaita Acharya) Achyuta gopi + Kartikeya
166 Krishna Mishra (son of Advaita Acharya) Kartikeya
167 Gopala (son of Advaita Acharya) Ganesha
Achyutananda | Gaudiya History
yogamaya bhagavati grihini tasya sampratam
sitarupenavatirna shrinamna tat-prakashatah
tasya putro’cyutanandah krishna-caitanya-vallabhah
shrimat-pandita-gosvami-shishyah priya iti shrutah
yah karttikeyah prag asid iti jalpanti kecana
kecid ahu rasavido “cyuta-namni tu gopika
ubhayam tu samicinam dvayor ekatra sangatat
karttikeyah krishna-mishras tat-samyad iti kecana
The goddess Yogamaya was Advaita Acharya’s wife, having appeared as Sita; his other wife Sri was her expansion. Advaita’s son Achyutananda was very dear to Sri Krishna Chaitanya. He became a dear disciple of Srila Gadadhara Pandit Goswami. Some say that he was Karttikeya in his previous incarnation, while others who are knowledgeable about sacred rapture say that he was the gopi named Achyuta. Both opinions are reasonable because both identities are joined in him. Some people hold that his brother Krishna Mishra was also Karttikeya, due to his similarity to him.
Achyutananda was born as the son of Advaita Acharya and Sitadevi in the town of Shantipur in the year 1428 Shaka (1506 AD). He was Advaita’s oldest son and is counted as a Chaitanya branch of the tree of devotion.
shri-caitanyamarataror dvitiya-skandha-rupinah
shrimad-advaita-chandrasya shakha-rupan numah
I offer my obeisances to all the branches of Sri Advaita Candra, who is the second trunk of the eternal Chaitanya tree.
(Chaitanya Charitamrita 1.12.3)
Achyutananda was one of Advaita Prabhu’s major branches; from his very birth, he served Chaitanya’s lotus feet.
(Chaitanya Charitamrita 1.12.13)
Advaita’s Six Sons
Advaita Acharya had six sons, of whom three, Achyutananda, Krishna Mishra and Gopal Mishra are considered to have understood the essence of spiritual life, while the other three, Balaram, Svarupa and Jagadisa, did not. The book Advaita-carita describes this as follows:
acyutah krishna-mishrash ca gopala-dasa eva ca
ratna-trayam idam proktam sitagarbhadi-sambhavam
acarya-tanayeshvete trayo gaura-ganah smritah
caturtho balaramash ca Svarupah païcamah smritah
shashthas tu jagadishakhya acarya-tanayo hi shat
The three sons Achyuta, Krishna Mishra and Gopal Das were born in the womb of Sitadevi and are called the three jewels. Amongst Advaita’s sons, these three were members of Gaura’s inner circle. His fourth son was Balaram, his fifth son Svarupa and the sixth, Jagadisa.
Srila Bhaktivinoda Thakur paraphrases Krishnadas Kaviraj’s explanation in his Amrita-pravaha-bhashya: “At first, all of Advaita Prabhu’s followers were of a common opinion, but in the course of time, some unfortunately adopted differing doctrines. Those who followed the opinions of Advaita himself are considered to be pure Vaishnavas; those who under some fateful influence rejected his teachings and invented a new doctrine are considered useless. We have no need of knowing the names of the useless sons of Advaita Prabhu, but have listed them together in order to be able to distinguish them. Just as the useful rice grain is separated from the chaff by winnowing, so have the useful sons of Advaita been separated from the useless.”
The doctrines of Advaita Acharya are the essential teachings of spiritual life; those who ignored his orders became useless.
(Chaitanya Charitamrita 1.12.10)
All those who took Achyutananda’s opinion belong to the group of Advaita Acharya’s associates. They are great Devotees who received his mercy and easily attained the lotus feet of Chaitanya Mahaprabhu.
(Chaitanya Charitamrita 1.12.73-4)
Mahaprabhu’s Mercy on the Child Achyutananda
After taking sannyas in Katwa, Mahaprabhu descended on Shantipur. Achyutananda was either three or five years old (as Vrindavan Das Thakur gives both ages in different places).
Advaita’s son Achyutananda, a gloriously effulgent naked child, was omniscient by the Lord’s inconceivable power. Greatly fortunate, he was Advaita’s worthy heir. His entire body was covered with dust, but knowing the Lord had arrived he came to see him, his face covered with laughter. He fell at the Lord’s feet and the Lord picked him up, dust and all, and held him on his lap.
(Chaitanya Bhagavat 3.1.213-6)
While holding him, Mahaprabhu said to Achyutananda: “Since Advaita is my father, you are my brother.” When he heard this, Achyuta responded by displaying a profound understanding of Mahaprabhu’s spiritual identity by saying that the Lord was the friend of every single living being, and that all scriptures say that he is the father of all the creation. The Devotees were astonished when they heard Achyuta say this.
The Wisdom of Achyutananda at Five
In the fourth chapter of the Antya-khanda, Vrindavan Das Thakur writes about Achyutananda’s single-minded devotion to Chaitanya Mahaprabhu in the following way: One day, a sannyasi came to visit Advaita Prabhu’s house and asked him what the relationship between Chaitanya Mahaprabhu and Keshava Bharati was. Advaita answered in a conventional way, saying that Keshava Bharati was the Lord’s sannyas guru. The five year old child interjected angrily, “The Lord is the spiritual master of all the gurus of the world; he is the Supreme Lord Himself. How could anyone be His guru?” When Advaita heard this wisdom from the mouth of his five-year old son, he said, “This boy is my father and I am his son!” And he asked his son forgiveness for his offense–causing the lad to hang his head with embarrassment. Krishnadas Kaviraj Goswami has also summarized this story beautifully:
When Achyutananda heard from his father that Keshava Bharati was Lord Chaitanya Mahaprabhu’s spiritual master, he was very unhappy. He told his father, “Your teaching about the supreme teacher, Chaitanya Mahaprabhu, will wreak havoc in the country. Lord Chaitanya Mahaprabhu is the spiritual master of the fourteen worlds, but you say that someone else is his spiritual master. This is not supported by any revealed scripture.” When Advaita Acharya felt great satisfaction to hear his five-year-old son Achyutananda display such an understanding of doctrine.
(Chaitanya Charitamrita 1.12.14-7)
Mahaprabhu appeared at Advaita’s house just when the entire household was and gave his blessings to Achyutananda. Prior to this occasion, Achyutananda accompanied his father to Navadwip when he was summoned by the Lord through Srirama Pandit just before his great epiphany (Maha-prakasha). He also witnessed the Lord’s punishment of his father for teaching impersonalism. In his Anubhashya, Srila Bhaktisiddhanta Saraswati Goswami Thakur writes the following: “Sri Achyuta was the Lord’s Devotee from childhood. There is no information that Achyutananda ever married, but he is described as the foremost of the disciples of Advaita Acharya. On the other hand, in Yadunandana Das’s book describing the disciples of Gadadhara Pandit Goswami, Shakha-nirnayamrita, it is said that Achyutananda was a disciple and branch of Gadadhara. The passage there is as follows:
maharasamritanandam
acyutananda-namakam
gadadhara-priyatamam
shrimad-advaita-nandanam
[I offer obeisances to] Advaita Acharya’s son named Achyutananda, who takes great joy in the ocean of nectarean sacred rapture. He is Gadadhara’s dearest disciple.
Achyutananda in Puri
The kirtan around the Temple started and the seven groups began to sing. In each of the seven groups, one Devotee was the designated dancer: Advaita Acharya, Nityananda Prabhu, Vakresvara, Achyutananda, Srivasa Pandit, Satyaraj Khan, and Narahari Das. The Lord wandered from group to group, but all the Devotees thought that he was with them alone. (Chaitanya Charitamrita 3.10.58-61)
Near the end of Mahaprabhu’s life, Gadadhara remained permanently in Jagannath Puri. Achyutananda and Advaita’s other sons also came to stay in Puri to be near him. Achyutananda, the son of Advaita Acharya, lived in Jagannath Puri, taking shelter of Lord Chaitanya Mahaprabhu.
(Chaitanya Charitamrita 1.10.150)
Achyutananda came to Puri every year to celebrate the Rathayatra festival during which he danced in the sixth kirtan group that came from Shantipur. (Chaitanya Charitamrita 2.13.45) He was also participated as a dancer in the beria-sankirtan, when the Lord danced around the Temple.
The kirtan around the Temple started and the seven groups began to sing. In each of the seven groups, one Devotee was the designated dancer: Advaita Acharya, Nityananda Prabhu, Vakresvara, Achyutananda, Srivasa Pandit, Satyaraj Khan, and Narahari Das. The Lord wandered from group to group, but all the Devotees thought that he was with them alone.
(Chaitanya Charitamrita 3.10.58-61)
Achyutananda also participated in the cleaning of the Gundicha Temple. When Lord Jagannath was in the Gundicha Temple, Mahaprabhu would go there with the devotees to see him after his morning bath. They would go three times a day and perform sankirtan in the Gundicha temple courtyard. At the Lord’s behest, either Advaita Acharya, Nityananda Prabhu, Vakresvara Pandit, Achyutananda, or Hari Das Thakur would dance.
After bathing in the morning, the Lord would go to see Jagannath, taking the Devotees and dancing in sankirtan. He would sometimes make Advaita dance, sometimes Nityananda, sometimes Hari Das and sometimes Achyutananda, sometimes Vakresvara and sometimes other Devotees. The Lord performed sankirtan three times a day in the courtyard of the Gundicha temple.
(Chaitanya Charitamrita 2.14.70-72)
According to Narahari Chakravarti’s Narottama-vilasa, Achyutananda remained in Puri until Mahaprabhu’s disappearance. In Narahari’s opinion, he spent the rest of his life living at the family home in Shantipur. He also participated in the Kheturi festival.
maybe you all remember also the pastime of Siva Jvara and Narayana Jvara where Kartikeya was fighting on the side of Lord Siva against Lord Krsna and His sons?
SB 10 Canto
Text 6: Lord Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.
Text 7: A most astonishing, tumultuous and hair-raising battle then commenced, with Lord Kṛṣṇa matched against Lord Śaṅkara, and Pradyumna against Kārtikeya.
Text 15: Lord Kārtikeya was distressed by the flood of Pradyumna’s arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.
CHAPTER SIXTY-THREE
Lord Kṛṣṇa Fights with Bāṇāsura
This chapter describes the battle between Lord Kṛṣṇa and Lord Śiva, as well as Śiva’s glorification of Kṛṣṇa after the Lord had cut off Bāṇāsura’s arms.
When Aniruddha did not return from Śoṇitapura, His family and friends passed the four months of the rainy season in extreme distress. When they finally heard from Nārada Muni how Aniruddha had been captured, a large army of the best Yādava warriors, under Kṛṣṇa’s protection, set off for Bāṇāsura’s capital and laid siege to it. Bāṇāsura fiercely opposed them with his own army of equal size. To help Bāṇāsura, Lord Śiva, accompanied by Kārtikeya and a horde of mystic sages, took up arms against Balarāma and Kṛṣṇa. Bāṇa began fighting against Sātyaki, and Bāṇa’s son fought against Sāmba. All the demigods assembled in the sky to witness the battle. With His arrows Lord Kṛṣṇa harassed the followers of Lord Śiva, and by putting Lord Śiva into a state of confusion He was able to destroy Bāṇāsura’s army. Kārtikeya was so strongly beaten by Pradyumna that he fled the battlefield, while the remnants of Bāṇāsura’s army, harried by the blows of Lord Balarāma’s club, scattered in all directions.
Enraged to see his army’s destruction, Bāṇāsura rushed Kṛṣṇa to attack Him. But the Lord immediately killed Bāṇa’s chariot driver and broke his chariot and bow, and then He sounded His Pāñcajanya conchshell. Next Bāṇāsura’s mother, trying to save her son, appeared naked in front of Lord Kṛṣṇa, who averted His face to avoid looking at her. Seeing his chance, Bāṇa fled into his city.
After Lord Kṛṣṇa had thoroughly defeated the ghosts and hobgoblins fighting under Lord Śiva, the Śiva-jvara weapon — a personification of fever with three heads and three legs — approached Lord Kṛṣṇa to fight Him. Seeing the Śiva-jvara, Kṛṣṇa released His Viṣṇu-jvara. The Śiva-jvara was overwhelmed by the Viṣṇu-jvara; having nowhere else to turn for shelter, the Śiva-jvara began to address Lord Kṛṣṇa, glorifying Him and asking for mercy. Lord Kṛṣṇa was pleased with the Śiva-jvara, and after the Lord had promised him freedom from fear, the Śiva-jvara bowed down to Him and departed.
Next Bāṇāsura returned and attacked Lord Śrī Kṛṣṇa again, wielding all kinds of weapons in his thousand hands. But Lord Kṛṣṇa took His Sudarśana disc and began cutting off all the demon’s arms. Lord Śiva approached Kṛṣṇa to pray for Bāṇāsura’s life, and when the Lord agreed to spare him, He spoke as follows to Śiva: “Bāṇāsura does not deserve to die, since he was born in the family of Prahlāda Mahārāja. I have severed all but four of Bāṇa’s arms just to destroy his false pride, and I have annihilated his army because they were a burden to the earth. Henceforward he will be free from old age and death, and remaining fearless in all circumstances, he will be one of your principal attendants.”
Assured he had nothing to fear, Bāṇāsura then offered his obeisances to Lord Kṛṣṇa and had Ūṣā and Aniruddha seated on their wedding chariot and brought before the Lord. Kṛṣṇa then set off for Dvārakā with Aniruddha and His bride leading the procession. When the newlyweds arrived at the Lord’s capital, they were honored by the citizens, the Lord’s relatives and the brāhmaṇas.
Text 1: Śukadeva Gosvāmī said: O descendant of Bharata, the relatives of Aniruddha, not seeing Him return, continued to lament as the four rainy months passed.
Text 2: After hearing from Nārada the news of Aniruddha’s deeds and His capture, the Vṛṣṇis, who worshiped Lord Kṛṣṇa as their personal Deity, went to Śoṇitapura.
Texts 3-4: With Lord Balarāma and Lord Kṛṣṇa in the lead, the chiefs of the Sātvata clan — Pradyumna, Sātyaki, Gada, Sāmba, Sāraṇa, Nanda, Upananda, Bhadra and others — converged with an army of twelve divisions and laid siege to Bāṇasura’s capital, completely surrounding the city on all sides.
Text 5: Bāṇāsura became filled with anger upon seeing them destroy his city’s suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.
Text 6: Lord Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.
Text 7: A most astonishing, tumultuous and hair-raising battle then commenced, with Lord Kṛṣṇa matched against Lord Śaṅkara, and Pradyumna against Kārtikeya.
Text 8: Lord Balarāma fought with Kumbhāṇḍa and Kūpakarṇa, Sāmba with Bāṇa’s son, and Sātyaki with Bāṇa.
Text 9: Brahmā and the other ruling demigods, along with Siddhas, Cāraṇas and great sages, as well as Gandharvas, Apsarās and Yakṣas, all came in their celestial airplanes to watch.
Texts 10-11: With sharp-pointed arrows discharged from His bow Śārṅga, Lord Kṛṣṇa drove away the various followers of Lord Śiva — Bhūtas, Pramathas, Guhyakas, Ḍākinīs, Yātudhānas, Vetālas, Vināyakas, Pretas, Mātās, Piśācas, Kuṣmāṇḍas and Brahma-rākṣasas.
Text 12: Lord Śiva, wielder of the trident, shot various weapons at Lord Kṛṣṇa, wielder of Śārṅga. But Lord Kṛṣṇa was not in the least perplexed: He neutralized all these weapons with appropriate counterweapons.
Text 13: Lord Kṛṣṇa counteracted a brahmāstra with another brahmāstra, a wind weapon with a mountain weapon, a fire weapon with a rain weapon, and Lord Śiva’s personal pāśupatāstra weapon with His own personal weapon, the nārāyaṇāstra.
Text 14: After bewildering Lord Śiva by making him yawn with a yawning weapon, Lord Kṛṣṇa proceeded to strike down Bāṇāsura’s army with His sword, club and arrows.
Text 15: Lord Kārtikeya was distressed by the flood of Pradyumna’s arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.
Text 16: Kumbhāṇḍa and Kūpakarṇa, tormented by Lord Balarāma’s club, fell down dead. When the soldiers of these two demons saw that their leaders had been killed, they scattered in all directions.
Text 17: Bāṇāsura was furious to see his entire military force being torn apart. Leaving his fight with Sātyaki, he charged across the battlefield on his chariot and attacked Lord Kṛṣṇa.
Text 18: Excited to a frenzy by the fighting, Bāṇa simultaneously pulled taut all the strings of his five hundred bows and fixed two arrows on each string.
Text 19: Lord Śrī Hari split every one of Bāṇāsura’s bows simultaneously, and also struck down his chariot driver, chariot and horses. The Lord then sounded His conchshell.
Text 20: Just then Bāṇāsura’s mother, Koṭarā, desiring to save her son’s life, appeared before Lord Kṛṣṇa naked and with her hair undone.
Text 21: Lord Gadāgraja turned His face away to avoid seeing the naked woman, and Bāṇāsura — deprived of his chariot, his bow shattered — took the opportunity to flee into his city.
Text 22: After Lord Śiva’s followers had been driven away, the Śiva-jvara, who had three heads and three feet, pressed forward to attack Lord Kṛṣṇa. As the Śiva-jvara approached, he seemed to burn everything in the ten directions.
Text 23: Seeing this personified weapon approach, Lord Nārāyaṇa then released His own personified fever weapon, the Viṣṇu-jvara. The Śiva-jvara and Viṣṇu-jvara thus battled each other.
Text 24: The Śiva-jvara, overwhelmed by the strength of the Viṣṇu-jvara, cried out in pain. But finding no refuge, the frightened Śiva-jvara approached Lord Kṛṣṇa, the master of the senses, hoping to attain His shelter. Thus with joined palms he began to praise the Lord.
Text 25: The Śiva-jvara said: I bow down to You of unlimited potencies, the Supreme Lord, the Supersoul of all beings. You possess pure and complete consciousness and are the cause of cosmic creation, maintenance and dissolution. Perfectly peaceful, You are the Absolute Truth to whom the Vedas indirectly refer.
Text 26: Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being’s subtle body — all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā.
Text 27: With various intentions, You perform pastimes to maintain the demigods, the saintly persons and the codes of religion for this world. By these pastimes You also kill those who stray from the right path and live by violence. Indeed, your present incarnation is meant to relieve the earth’s burden.
Text 28: I am tortured by the fierce power of Your terrible fever weapon, which is cold yet burning. All embodied souls must suffer as long as they remain bound to material ambitions and thus averse to serving Your feet.
Text 29: The Supreme Lord said: O three-headed one, I am pleased with you. May your fear of My fever weapon be dispelled, and may whoever remembers our conversation here have no reason to fear you.
Text 30: Thus addressed, the Māheśvara-jvara bowed down to the infallible Lord and went away. But Bāṇāsura then appeared, riding forth on his chariot to fight Lord Kṛṣṇa.
Text 31: Carrying numerous weapons in his thousand hands, O King, the terribly infuriated demon shot many arrows at Lord Kṛṣṇa, the carrier of the disc weapon.
Text 32: As Bāṇa continued hurling weapons at Him, the Supreme Lord began using His razor-sharp cakra to cut off Bāṇāsura’s arms as if they were tree branches.
Text 33: Lord Śiva felt compassion for his devotee Bāṇāsura, whose arms were being cut off, and thus he approached Lord Cakrāyudha [Kṛṣṇa] and spoke to Him as follows.
Text 34: Śrī Rudra said: You alone are the Absolute Truth, the supreme light, the mystery hidden within the verbal manifestation of the Absolute. Those whose hearts are spotless can see You, for You are uncontaminated, like the sky.
Texts 35-36: The sky is Your navel, fire Your face, water Your semen, and heaven Your head. The cardinal directions are Your sense of hearing, herbal plants the hairs on Your body, and water-bearing clouds the hair on Your head. The earth is Your foot, the moon Your mind, and the sun Your vision, while I am Your ego. The ocean is Your abdomen, Indra Your arm, Lord Brahmā Your intelligence, the progenitor of mankind Your genitals, and religion Your heart. You are indeed the original puruṣa, creator of the worlds.
Text 37: Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefiting the entire universe. We demigods, each depending on Your grace and authority, develop the seven planetary systems.
Text 38: You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and You are the ultimate controller. You are nonetheless perceived in terms of the transformations of matter effected by Your illusory energy — transformations You sanction so that the various material qualities can fully manifest.
Text 39: O almighty one, just as the sun, though hidden by a cloud, illuminates the cloud and all other visible forms as well, so You, although hidden by the material qualities, remain self-luminous and thus reveal all those qualities, along with the living entities who possess them.
Text 40: Their intelligence bewildered by Your māyā, fully attached to children, wife, home and so on, persons immersed in the ocean of material misery sometimes rise to the surface and sometimes sink down.
Text 41: One who has attained this human form of life as a gift from God, yet who fails to control his senses and honor Your feet, is surely to be pitied, for he is only cheating himself.
Text 42: That mortal who rejects You — his true Self, dearmost friend, and Lord — for the sake of sense objects, whose nature is just the opposite, refuses nectar and instead consumes poison.
Text 43: I, Lord Brahmā, the other demigods and the pure-minded sages have all surrendered wholeheartedly unto You, our dearmost Self and Lord.
Text 44: Let us worship You, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and demise. Equipoised and perfectly at peace, You are the true friend, Self and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.
Text 45: This Bāṇāsura is my dear and faithful follower, and I have awarded him freedom from fear. Therefore, my Lord, please grant him Your mercy, just as You showed mercy to Prahlāda, the lord of the demons.
Text 46: The Supreme Lord said: My dear lord, for your pleasure We must certainly do what you have requested of Us. I fully agree with your conclusion.
Text 47: I will not kill this demonic son of Vairocani, for I gave Prahlāda Mahārāja the benediction that I would not kill any of his descendants.
Text 48: It was to subdue Bāṇāsura’s false pride that I severed his arms. And I slew his mighty army because it had become a burden upon the earth.
Text 49: This demon, who still has four arms, will be immune to old age and death, and he will serve as one of your principal attendants. Thus he will have nothing to fear on any account.
Text 50: Thus attaining freedom from fear, Bāṇāsura offered obeisances to Lord Kṛṣṇa by touching his head to the ground. Bāṇa then seated Aniruddha and His bride on their chariot and brought them before the Lord.
Text 51: At the front of the party Lord Kṛṣṇa then placed Aniruddha and His bride, both beautifully adorned with fine clothes and ornaments, and surrounded them with a full military division. Thus Lord Kṛṣṇa took His leave of Lord Śiva and departed.
Text 52: The Lord then entered His capital. The city was lavishly decorated with flags and victory arches, and its avenues and crossways were all sprinkled with water. As conchshells, ānakas and dundubhi drums resounded, the Lord’s relatives, the brāhmaṇas and the general populace all came forward to greet Him respectfully.
Text 53: Whoever rises early in the morning and remembers Lord Kṛṣṇa’s victory in His battle with Lord Śiva will never experience defeat.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:
The sthita prajna controls also the mind. That indeed is the cause of control of the senses. If one does not have control of the mind at all, please hear the result.
A person who thinks of the sense objects develops attachment (sanga) to them. And by that attachment, he develops strong desire (kama) for those objects. From desire, anger develops due to obstruction to fulfilling the desire from someone or something.
Commentary by Sri Ramanuja of Sri Sampradaya:
2.62 Indeed, in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focussed on Me, even though he controls the senses, contemplation on sense-objects is unavoidable on account of the impressions of sins from time immemorial. Again attachment increases fully in ‘a man who thinks about sense-objects’. From attachment arises desire.’ What is called ‘desire’ is the further stage of attachment. After reaching that stage, it is not possible for a man to stay without experiencing the sense-objects. ‘From such desire arises anger.’ When a desire exists without its object being nearby, anger arises against persons nearby under the following. ‘Our desire is thwarted by these persons.’ ‘From anger there comes delusion’. Delusion is want of discrimination between what ought to be done and what ought not to be done. Not possessing that discrimination one does anything and everything. Then there follows the failure of memory, i.e., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.
Commentary by Sri Sridhara Swami of Rudra Sampradaya:
Having pointed out the defect of not having the external physical senses under control, the defect in not having the mind under control is now being given in these two verses. For one who is given to dreaming about sensual pursuits considering them worthy of indulgence a strong attachment develops for them. From this strong attachment arises addicting desires for them, from these addicting desires flares up anger when these addicting desires are not satisfied.
Commentary by Sri Madhvacharya of Brahma Sampradaya:
Sri Madhvacharya did not comment on this sloka.
Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:
Lord Krishna states that one who contemplates sensual objects like form and touch develops in the mind attachment for them in the form of lust deluded into believing such objects to be the root cause of apparent happiness. From this attachment springs desire which is but a modification of attachment. Sometimes one is able to gratify ones senses by enjoying these sense objects. At that time a particular state of mind arises where one becomes enslaved and controlled by the desire of the very same object one is seeking so desperately to exploit. Other times ones desires are thwarted and obstructed and unfulfilled in satisfying ones desire to experience sense objects leads to frustration which is also a modification of the mind. At this time anger is directed in fury towards whatever it was that became the obstacle that blocked ones gratification