mahāśano mahā-pāpmā viddhy enam iha vairiṇam 4 страница

O King Parīkṣit, when Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, they both enjoyed great pleasure.

 

In Vṛndāvana three attractive places are described. Though the banks and Govardhana are included in Vṛndāvana, they are mentioned separately. Trough other places were also excellent, these places were particularly dear (uttamāḥ) because of their fame and beauty. Or compared to Vaikuṇṭha these places were dear. Therefore the word mādhava (husband of Lakṣmī) is used. O king! Śukadeva addresses Parīkṣit in wonder or bliss. It was equaling pleasing to Kṛṣṇa and Balarāma.

 

Text 37

evaṁ vrajaukasāṁ prītiṁ yacchantau bāla-ceṣṭitaiḥ

kala-vākyaiḥ sva-kālena vatsa-pālau babhūvatuḥ

Translation

In this way, Kṛṣṇa and Balarāma, acting like small boys and talking in half-broken language, gave pleasure to all the inhabitants of Vraja. In due course of time, they became old enough to take care of the calves.

 

After coming to Vṛndāvana (evam) or in this way (evam), the two boys gave bliss to all the inhabitants of Vraja by their attractive, astonishing, natural activities and by their sweet words. Though they could speak previously, when Kṛṣṇa ate dirt, now in Vṛndāvana their speech was particularly sweet, with various topics. When they attained four years (sva-kaяena) they began to herd the calves.

 

They stayed in Mahāvana for three years. In the fourth year, they came to Vṛndāvana. After spending a short time doing bālya-lilā they began herding the calves.

 

evaṁ tau bālyam utīrṇau krṣṇa-saṅkārṣaṇāv ubhau

 

tasmin eva vraja-sthāne saptavarṣau babhūvatuḥ

 

Kṛṣṇa and Balarāma passed through their kaumāra period and stayed at Mahāvana till the age of seven. Hari-vaṁśa

 

This statement is from another kalpa and should be rejected since it contradicts many statements elsewhere.

 

Text 38

avidūre vraja-bhuvaḥ saha gopāla-dārakaiḥ

cārayām āsatur vatsān nānā-krīḍā-paricchadau

Translation

Not far away from their residential quarters, both Kṛṣṇa and Balarāma, equipped with all kinds of playthings, began to tend the calves with other cowherd boys.

Commentary

They played not too far away since they were children. They were also not too close, because since good grass was not close and they could not play freely too close to home. However, they played within calling distance. The two boys carried flutes, canes, horns, vīnās and balls, and other objects useful for playing.

Texts 39–40

kvacid vādayato veṇuṁ kṣepaṇaiḥ kṣipataḥ kvacit

kvacit pādaiḥ kiṅkiṇībhiḥ kvacit kṛtrima-go-vṛṣaiḥ

vṛṣāyamāṇau nardantau yuyudhāte parasparam

anukṛtya rutair jantūṁś ceratuḥ prākṛtau yathā

Translation

Sometimes Kṛṣṇa and Balarāma would play on their flutes. Sometimes they would throw bilva fruits using slings. Sometimes they danced making their ankle bells tinkle. Sometimes like bulls they roared loudly with the other boys disguised as cows and bulls and would fight with one another, roaring loudly, and sometimes they would imitate the voices of the animals. In this way they wandered about, exactly like two ordinary human children.

Commentary

After mentioning the boys, Śukadeva describes their playing in two verses. Sometimes, or in some places, as was suitable, they performed these actions. Thus they played the flute at convenient places, when they were of proper age. They threw bilva and āmalaki fruits to a great distance using slings. They danced, using their feet equipped with ankle bells. Acting like bulls they roared loudly along with other boys dressed like cows and bulls, arranged in herds. Just as normal boys, they wandered about. This shows that they were absorbed in their childhood pastimes. Their main goal was to wander about and play using their flutes and other equipment. Herding the calves was secondary. Viṣṇu Purāṇa describes their dress:

 

barihi-patra kṛtāpīḍau vanya- puṣpāvataṁsakau

 

gopa-veṇu krṭatodyau patra-vādyakṛta-svanau

 

kākapakṣa-dharau bālau kumārāv iva pāvakī

 

hasatau ca ramantau ca ceratus tan mahadvanam

 

kvacid dhasantav anyo nyaṁ krīḍamānau tathāparaiḥ

 

gopa-bāяaiḥ samaṁ vatsāṁś cārayantau viceratuḥ

 

The two boys had peacock feathers in crowns decorated with wild flowers. They played their cowherd flutes and made music using leaves. Their hair was in the kāka-pakṣa style. Shining like sons of the fire god, laughing and enjoying they wandered in the large forest. Sometimes the two laughed and played by themselves .With other cowherd boys wandered about herding the calves.

 

parṇa-vādyaṁ śṛuti-sukhaṁ vādayantau varānanau

 

śuśubhate vana-gatau triśīrṣāv iva pannagau

 

mayurāṅgaja-karṇau tau pallavāpīḍa-dhāriṇau

 

vana-mālākuloraskau druma-potāv ivodgātau

 

aravinda-krṭāpīḍau rajju-yajñopavītinau

 

saśikya-tumba-karakau gopa-veṇu-pravādakau

 

kvacid dhasantav anyonyaṁ krīḍamānau kvacit kvacit

 

parṇa-śayyāsu saṁsuptau kvacin nidrāntaraiśiṇau

 

evaṁ vatsān palāyantau śobhayantau mahāvanam

 

caṁcūryantau ramantau sma kiśorāv iva cañcalau

 

The two with beautiful faces played music using leaves, pleasing to hear. They wore three braids as they went into the forest. They had peacock feathers in their ears and new shoots in their crowns. They had garlands over their chests and appeared like young trees. They had lotus flowers in their hair and ropes and sacred threads over their shoulders.[8] They carried bundles on strings and gourd water pots. They played flutes and sometimes laughed and played with each other. They lay down on leaf beds and desired to sleep. In this way they herded the calves in Mahāvana. They wandered about playfully enjoying like boys of kaiśora age.

 

This describes their activities on the first day of herding the calves but they did the same on other days also.

 

Text 41

kadācid yamunā-tīre vatsāṁś cārayatoḥ svakaiḥ

vayasyaiḥ kṛṣṇa-balayor jighāṁsur daitya āgamat

Translation

One day while Balarāma and Kṛṣṇa, along with their playmates, were tending the calves on the bank of the River Yamunā, another demon arrived there, desiring to kill them.

 

This describes a particular incident. Svakaiḥ means “their friends” or those who gave happiness (kaiḥ) to the two boys (sva). Thus it means those friends were most dear. Vayasyaiḥ indicates that the other boys were about the same age. He would necessarily kill the demon to please the boys.

 

Text 42

taṁ vatsa-rūpiṇaṁ vīkṣya vatsa-yūtha-gataṁ hariḥ

darśayan baladevāya śanair mugdha ivāsadat

Translation

When the Lord saw that the demon had assumed the form of a calf and entered among the groups of other calves, he pointed this out to Baladeva and then slowly approached the demon, as if not knowing.

Commentary

He mingled with the calves, disguised as calf out of fear. He was sent forcibly by Kaṁsa because Pūtanā and others had been killed. Kṛṣṇa is called Hari because he takes away the life of demons and attracts the devotees. He also takes away the suffering of the demon by liberating him. Kṛṣṇa looked at Balarāma to indicate the demon in order to have some fun.

 

Text 43

gṛhītvāpara-pādābhyāṁ saha-lāṅgūlam acyutaḥ

bhrāmayitvā kapitthāgre prāhiṇod gata-jīvitam

sa kapitthair mahā-kāyaḥ pātyamānaiḥ papāta ha

Translation

Kṛṣṇa caught the demon by the hind legs and tail, twirled the demon’s whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree. The huge demon fell down along with fruits from the tree.

Commentary

He grabbed the demon so that he saw the tail, since he held him by his hind legs. Or he grabbed his tail along with his hind legs and twirled the demon around. The object “the demon” is in the previous verse. He threw him on top of a kapittha tree since the fruits would fall and they could be used for throwing in games. Though he twirled the huge demon around, Kṛṣṇa did not move from his place (acyutaḥ). The demon with a huge body fell down. On being killed, because his illusory powers disappeared, he showed his huge demonic body. It is mentioned that the kapittha fruit also fell because later it is said nyapātayat tena kapitthāni ca līlayā: Kṛṣṇa killed the demon and, using his body, knocked kapittha fruits down from the trees for use in playing. (SB 10.26.9) The word ha expresses astonishment that the small boy could throw the huge demon against the huge tree.

 

Text 44

taṁ vīkṣya vismitā bālāḥ śaśaṁsuḥ sādhu sādhv iti

devāś ca parisantuṣṭā babhūvuḥ puṣpa-varṣiṇaḥ

Translation

Upon seeing the dead body of the demon, all the cowherd boys exclaimed, “Very good, very good!” The devatās were pleased and showered flowers.

 

The boys were amazed at the huge size of the demon and how easily Kṛṣṇa killed him. They praised him because they could not really understand how it happened and because he had killed an invincible demon. They repeated the words “Sādhu sādhu” out of astonishment and joy. Because his death was beneficial to the devatās, the devatās were joyful and showered flowers.

 

The boys did not speak of the killing of Vatsa in Vraja since it was not so astonishing, among many astonishing events. Or because they were absorbed in playing they forgot immediately. Later when Baka was killed, they remembered. “We have told the story at some time.”

 

Text 45

tau vatsa-pālakau bhūtvā sarva-lokaika-pālakau

saprātar-āśau go-vatsāṁś cārayantau viceratuḥ

Translation

The two boys, though protectors of all people, became protectors of the calves. After eating their breakfast they would herd the calves all day.

Commentary

Though the two boys were the chief protectors of all people, they became (bhūtvā) protectors of the calves. This shows their great affection for their devotees. Or becoming protectors of calves, they also become protectors of all people, since they protected the devatās by killing the demon. They took their breakfast. Since they had greater age and strength than previously, they herded the calves for the whole day, going to a place at a greater distance than usual. They would herd the calves all day since the cows would return to Vraja in the evening and wait for their calves.

 

Text 46

svaṁ svaṁ vatsa-kulaṁ sarve pāyayiṣyanta ekadā

gatvā jalāśayābhyāśaṁ pāyayitvā papur jalam

Translation

One day all the boys, including Kṛṣṇa and Balarāma, each boy taking his own group of calves, brought the calves to a reservoir of water, desiring to allow them to drink. After the animals drank water, the boys drank water there also.

Commentary

Now the killing Baka will be described. The boys were all amazed on seeing the demon at the same time. All the boys including Kṛṣṇa went to the pond to have the cows drink water. The pond was a huge water body east of Nandīśvara. It is well known that near that place was the dwelling place of Baka.

 

Text 47

te tatra dadṛśur bālā mahā-sattvam avasthitam

tatrasur vajra-nirbhinnaṁ gireḥ śṛṅgam iva cyutam

Translation

Right by the reservoir, the boys saw a gigantic creature resembling a mountain peak struck down by a thunderbolt. They became terrified of it.

 

They saw a huge creature (mahāsattvam). It remained there intently like a crane in one place. It appeared like the summit of a mountain which had toppled over, since it was white in color. Though huge in form, it had fallen far away from the mountain because of being struck by a thunder bolt. This suggests the hardness of the demon’s body. He had remained there at all times in that crane body. Or he came there at that time because of his evil intentions. They became frightened because they remembered about predictions of future calamities for the devotees. Or out of great affection they feared for the safety of the Lord, on seeing the evil creature, because they were young boys (bālāḥ), friends who took Kṛṣṇa as their life. Or Kṛṣṇa and all of them acted as if frightened, for it is said bhītavat vyāghra-siṁhayoḥ: they cried out as if in fear of tigers and lions. (SB 10.15.13) He also became afraid. All others according to the pastimes became frightened.

 

Text 48

sa vai bako nāma mahān asuro baka-rūpa-dhṛk

āgatya sahasā kṛṣṇaṁ tīkṣṇa-tuṇḍo ’grasad balī

Translation

That great-bodied demon was named Bakāsura, with the body of a crane, possessing a very sharp beak. Approaching, he immediately swallowed Kṛṣṇa.

Commentary

The demon was famous (vai) as Baka. It was huge in body and in cruelty (mahān), with the form of a crane. This form was permanent for the demon. Though this was so, and, though he had a very sharp beak which was very strong to do his evil work, he could just get Kṛṣṇa in his mouth, but he could do nothing more than that. This was the will of Kṛṣṇa, whose name means” he who is famous as the great ocean of variegated, inconceivable pastimes.”

 

Text 49

kṛṣṇaṁ mahā-baka-grastaṁ dṛṣṭvā rāmādayo ’rbhakāḥ

babhūvur indriyāṇīva vinā prāṇaṁ vicetasaḥ

Translation

When Balarāma and the other boys saw that Kṛṣṇa had been devoured by the gigantic crane, they fainted, becoming lifeless like senses without prāṇa.

 

The boys fainted. Though they knew the power of the Lord and though Balarāma had the power to immediately kill evil Baka, Balarāma and other boys suddenly become devoid of the powers of knowledge and action (jñāna and kriya-śakti) because they were overpowered by intense affection for Kṛṣṇa. An example is given. They were like senses without prāṇa. The senses endowed with jñāna and kriya śaktis, cannot do anything when the main prāṇa disappears. It is as if they had been destroyed.

 

Text 50

taṁ tālu-mūlaṁ pradahantam agnivad

gopāla-sūnuṁ pitaraṁ jagad-guroḥ

caccharda sadyo ’tiruṣākṣataṁ bakas

tuṇḍena hantuṁ punar abhyapadyata

Translation

Kṛṣṇa, who was the father of Brahmā but who was the son of a cowherd man, became like fire, burning the root of the demon’s throat. The demon immediately disgorged him. When the demon saw that Kṛṣṇa, although having been swallowed, was unharmed, he immediately attacked Kṛṣṇa again with his sharp beak.

 

Kṛṣṇa became hot in the demon’s palate. When Baka took him in his mouth but could not swallow him, Kṛṣṇa became stuck there in his mouth, since Kṛṣṇa wanted some fun in fighting with him.

 

He became intensely hot (prahantam). Though he was also the father of Brahmā in one of his expansions (pitaram jagad-guroḥ) he was the son of Nanda. Kṛṣṇa performed this most astonishing, inconceivable pastime, which was completely natural for him as the supreme Lord, and completely contrary to him as Nanda’s son. Or though he was the son of a cowherd he was also the father of Brahmā. (Therefore it was not so astonishing.)

 

For great fun, Kṛṣṇa allowed himself to be swallowed by Baka. But because of Kṛṣṇa’s great power, Baka could not completely swallow him. By showing his unique childhood play and his special powers, he showed his special nature as Bhagavān.

 

In great anger Baka then tried to kill Kṛṣṇa since Kṛṣṇa was still unharmed. Or he tried to kill Kṛṣṇa who could not even be injured when he tried to do so. Because he was so angry, Baka lost his power of discrimination completely. Or he tried to kill Kṛṣṇa by injuring him (kṣatam).

 

Text 51

tam āpatantaṁ sa nigṛhya tuṇḍayor

dorbhyāṁ bakaṁ kaṁsa-sakhaṁ satāṁ patiḥ

paśyatsu bāleṣu dadāra līlayā

mudāvaho vīraṇavad divaukasām

Translation

When Kṛṣṇa, the shelter of the devotees, saw that the demon Bakāsura, the friend of Kaṁsa, was endeavoring to attack him, with his arms he captured the demon by the two halves of the beak, and in the presence of all the cowherd boys he very easily bifurcated the demon, just as a child splits a blade of vīraṇa grass. By thus killing the demon, Kṛṣṇa pleased the devatās.

Commentary

Kṛṣṇa squeezed the demon, who was friend of Kaṁsa and thus most powerful and most wicked, in his grasp (nigṛyha). Since Kṛṣṇa was the goal of the devotees (satām gatiḥ), killing the demon was appropriate. Another version has satām patiḥ. Thus the goal of tearing the demon apart is explained since the Lord punishes demons and protects the devotees. The phrase “friend of Kaṁsa” also suggests that by bifurcating the demon, it was as if Kaṁsa was bifurcated. And because Kṛṣṇa was the shelter of the devotees (satām gatiḥ) he protected the life of Balarāma and others. Since Kṛṣṇa was the very life of the boys it should be understood that when he came out of Baka’s mouth, the boys all regained consciousness. Vīrāṇa is a type of grass. Kṛṣṇa split him like a blade of that grass.

 

The conclusion is this. “No one should think that Vatsāsura who approached me was killed easily, without being able to do anything, simply because he did not know my powers and was inattentive. Everyone understand that even if a demon knows about me and even if he is attentive, even if he shows all his unlimited powers, the demon cannot do anything.” To give joy to his friends, he entered the demon’s mouth. By Baka’s death the devatās were benefited. They all became joyful. Baka’ṣ miserable end is also hinted by this.

 

Text 52

tadā bakāriṁ sura-loka-vāsinaḥ

samākiran nandana-mallikādibhiḥ

samīḍire cānaka-śaṅkha-saṁstavais

tad vīkṣya gopāla-sutā visismire

Translation

At that time, the devatās profusely showered jasmine flowers grown in Nandana garden upon Kṛṣṇa, the enemy of Bakāsura. They praised him by sounding celestial kettledrums and conchshells and by offering prayers. Seeing this, the cowherd boys were struck with wonder.

 

The devatās’ joy is described. They showered flowers completely (sam — ākiran), so that he was covered in jasmine flowers from Nandana garden, flowers most treasured by the devatās. They profusely praised him with verses and the sounds of drums and conches for killing Baka. Directly seeing the devatās’ celebration and the easy killing of Baka, the boys became astonished, because they were the sons of cowherds. They were incapable of thinking deeply because of their affection for Kṛṣṇa.

 

Or by the devatās’ celebration they inferred that Baka must have been very wicked. As sons of cowherd they had respect for the devatās.

 

Or they smiled in a special way since the flowers from the Nandana garden were nothing compared to Vṛndāvana’s flowers and the sound of their music was nothing compared to the sound of the flute. The praise of the devatās was nothing compared to the praises of the people of Gokula. Thus it was not much of a festival. On the other hand, the sons of cowherds, Kṛṣṇa’s dear friends were most expert.

 

Text 53

muktaṁ bakāsyād upalabhya bālakā

rāmādayaḥ prāṇam ivendriyo gaṇaḥ

sthānāgataṁ taṁ parirabhya nirvṛtāḥ

praṇīya vatsān vrajam etya taj jaguḥ

Translation

Just as the senses become active in the presence of prāṇa, when Kṛṣṇa was freed from this danger, all the boys, including Balarāma, thought that their life had been restored. In bliss they embraced Kṛṣṇa when he approached them, and then they collected their own calves and returned to Vraja, where they declared the incident loudly.

Commentary

This verse shows the boys’ affection. Attaining Kṛṣṇa close by, who had come to their place, they then embraced him and became filled with bliss. They embraced him tightly out of great affection because he had been freed from the mouth of Baka. This was a sign of their great bliss. At first they approached Kṛṣṇa on their own, but then they were unable to do so, because of complete weakness. Thus Kṛṣṇa came to them. The example of prāṇa is appropriate. He was their life, and when he came close, they became revived. As on other days, without regard for time, they had the calves return home. Or, seeing the state of their protectors, the calves had scattered here and there in distress. The boys collected the calves and then glorified Kṛṣṇa killing Baka. In beautiful voices they loudly described what he did, with joy mixed with reverence. The boys had not spoken previously how Kṛṣṇa killed Vatsāsura, since a calf should not be killed and they feared that no one would believe that the calf was a demon. This day however they related that incident. The cowherds recount this incident in Chapter twenty-six (though Śukadeva does not mention that the boys told them in the previous verses). Or out of prema Śukadeva forgot to mention this.

 

Text 54

śrutvā tad vismitā gopā gopyaś cātipriyādṛtāḥ

pretyāgatam ivotsukyād aikṣanta tṛṣitekṣaṇāḥ

Translation

When the cowherd men and women heard about the killing of Bakāsura in the forest, they were astonished and showed attention to him with great affection. With eyes ever unsatisfied, with attachment they looked upon Kṛṣṇa as if he had returned from death.

 

Hearing this, the cowherd men and women were surprised and immersed in great affection. They gazed at him with attachment. This means that they became blissful on seeing from him for a long time, because their eyes were never satisfied fully. The reason for looking at him with attachment and affection was that it was as if (iva) he had come back from death. They thought in this way because of great affection. Or they thought of him like a friend who had returned from death.

 

Or the gopīs were astonished. Ca here means “but.” They were distinguished from the cowherds by their intense prema. They were respected by Kṛṣṇa who was most dear and precious as he glanced at them. Thus they gazed at him with longing, with unsatisfied eyes. Or during the day in separation their eyes were thirsty for seeing him. And on hearing that he had killed Baka, they especially gazed at him with attachment.

 

Text 55

aho batāsya bālasya bahavo mṛtyavo ’bhavan

apy āsīd vipriyaṁ teṣāṁ kṛtaṁ pūrvaṁ yato bhayam

Translation

The cowherd men, headed by Nanda Mahārāja, began to contemplate: it is very astonishing that although this boy Kṛṣṇa has many times faced many varied causes of death. Those causes of death were killed, since they had first caused Kṛṣṇa fear.

 

The cowherds speak among themselves with astonishment in three verses. Aho indicates astonishment or lamentation. Or aho bata indicates extreme lamentation. He has had many causes of death. They thought of him always as a small child (bālasya) out of great affection.

 

Śrīdhara Svāmī explains that demons were killed because they caused fear in others. Or they wonder about the reason. Perhaps (api) the death of Baka and others (teṣam) was previously arranged (kṛtam) because (yataḥ) they caused us fear.

 

Text 56

athāpy abhibhavanty enaṁ naiva te ghora-darśanāḥ

jighāṁsayainam āsādya naśyanty agnau pataṅgavat

Translation

Although the causes of death were very fierce, they could not even injure this boy Kṛṣṇa. Rather, as soon as they approached to kill him, they themselves were killed, exactly like moths entering a fire.

 

Though they came to harm (abhibhavanti) him, they could not, even though Baka and others, looked fierce. What to speak of their actions. Eva indicates certainty. They speak like ordinary people out of great affection for Kṛṣṇa. This is not a fault. Not only this, they were immediately killed. Many demons came from somewhere, but were suddenly killed, like moths entering a flame.

 

Text 57

aho brahma-vidāṁ vāco nāsatyāḥ santi karhicit

gargo yad āha bhagavān anvabhāvi tathaiva tat

Translation

The words of devotees never become untrue. It is very wonderful that whatever Gargamuni predicted we are now actually experiencing in all detail.