mahāśano mahā-pāpmā viddhy enam iha vairiṇam 7 страница

Commentary

Out of eagerness to hear, Parīkṣit encourages Śukadeva to speak. The plural is used because Parīkṣit’s friends were also included, but he also uses the plural to indicate great respect as a disciple to his guru. He calls himself the lowest of kṣatriyas out of humility. I drink constantly the topics of Kṛṣṇa made very attractive (puṇyam) since they come from you. O guru! As your disciple, I am fortunate and successful. I am even more fortunate to hear from you the sweet topics of Kṛṣṇa. I am most fortunate to hear these topics constantly.

 

Text 44

śrī-sūta uvāca

itthaṁ sma pṛṣṭaḥ sa tu bādarāyaṇis

tat-smāritānanta-hṛtākhilendriyaḥ

kṛcchrāt punar labdha-bahir-dṛśiḥ śanaiḥ

pratyāha taṁ bhāgavatottamottama

Translation

Sūta Gosvāmī said: O Śaunaka, greatest of saints and devotees! When Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī in this way, Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and slowly began to speak to Mahārāja Parīkṣit.

Commentary

By mentioning Śukadeva as the son of Vyāsa (bādarāyaṇiḥ), his greatness is inferred. His senses were stolen by Kṛṣṇa filled with unlimited powers and the sweet pastimes — from taking lunch on the grass to being praised by Brahmā — on remembering the question of Parīkṣit. He lost use of his senses on seeing the Lord because of his strong prema. This is the anubhāva called pramoda-moha and also called pralaya (fainting), a transformation of prema like shivering and hairs standing on end. Another version has saṁsmārita. The meaning is the same but it is not accepted by Śrīdhara Svāmī though Citsukha accepts it.

 

He again recovered his external senses after loud kīrtana with instruments like karatālas, conches and various drums. The word “again” indicates that previously he entered such states. According to the wise, at such times Parīkṣit would repeatedly called out “O father!” There is a well-known story that because of this, Parīkṣit had his son Janamejaya keep by his side all the musical instruments for Kṛṣṇa kīrtana. Slowly Śukadeva began speaking since he was still overcome with prema. O Śaukaka, you are the greatest among the great devotees (bhāgavatottamottama)! You are qualified to hear the most secret topics. Citsukha accepts the version bhāgavatottamottamam in the accusative case, since it is mentioned in describing Parīkṣit in the answer in the next chapter. Śrīdhara Svāmī however does not accept it. Śukadeva spoke to the Parīkṣit, the greatest of the great devotees.

 

Chapter Thirteen

Text 1

śrī-śuka uvāca

sādhu pṛṣṭaṁ mahā-bhāga tvayā bhāgavatottama

yan nūtanayasīśasya śṛṇvann api kathāṁ muhuḥ

Translation

Śukadeva Gosvāmī said: O best of devotees, most fortunate Parīkṣit, you have inquired very nicely, for although constantly hearing the pastimes of the Lord, you perceive them to be newer and newer.

Commentary

You are most fortunate, since even in the womb you saw the Lord (mahā-bhāga)! You are the greatest of devotees, since you relish these topics! He beckons him twice since Parīkṣit is absorbed in Kṛṣṇa with prema. Your question is good because in hearing topics of your master, they become ever fresh for you.

 

Text 2

satām ayaṁ sāra-bhṛtāṁ nisargo

yad-artha-vāṇī-śruti-cetasām api

prati-kṣaṇaṁ navya-vad acyutasya yat

striyā viṭānām iva sādhu vārtā

Translation

Rightly topics of the infallible Lord are new at every moment, just as women are ever-fresh for lusty men. This is natural for devotees, who accept the essence of sweetness, and whose minds, ears and words are dedicated to the Lord.

 

same

 

How can topics not yet heard become newer? Topics which have been heard become new. That is explained in this verse. The Lord is called Acyuta because he never deviates from rasa at any time in the least, for any reason at all. Topics concerning him are the same. Therefore such topics rightly (sādhu) are as if new at every moment. They are reborn with greater taste than previously. A partial analogy is given concerning a lusty man. If a woman whom a person cherishes is the cause of attraction because of her ever-fresh sweetness, what can be said of the Lord?

 

Text 3

śṛṇuṣvāvahito rājann api guhyaṁ vadāmi te

brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta

Translation

O King! Hear me with great attention since I will speak confidential topics to you. Gurus speak secrets to an affectionate disciple. I will also do this.

Commentary

Be attentive, since what I will speak is very difficult to understand. You shine with intelligence (rājan — means shining, as well as king)! The word uta indicates his intention: I will speak about this. Many astonishing things which appear impossible concerning the Lord and Brahmā will be told, which are not easily understood by all. In this way the topic is secret (guhyam).

 

Text 4

tathāgha-vadanān mṛtyo rakṣitvā vatsa-pālakān

sarit-pulinam ānīya bhagavān idam abravīt

Translation

In this way, after saving the boys and calves from Agha’s mouth, which was death personified, Kṛṣṇa, brought them all to the bank of the river and spoke the following words.

Commentary

In this way (tathā), saving the calves and the boys from Agha’s mouth, which was death itself, the Lord brought them to the river bank and spoke.

 

Text 5

aho ’tiramyaṁ pulinaṁ vayasyāḥ

sva-keli-sampan mṛdulāccha-bālukam

sphuṭat-saro-gandha-hṛtāli-patrika-

dhvani-pratidhvāna-lasad-drumākulam

Translation

O friends! Here is a pleasant river bank endowed with a wealth of items for our play, endowed with soft, clean sand, and groves of shining trees echoing with the sounds of birds and bees which are attracted by the fragrance of blossoming lotuses.

Commentary

O friends! This place is suitable for us to eat our meal. The place is described. The place has a wealth of things suitable for playing, fighting and eating in rows. There is soft, clean sand for sitting. Because it is as fragrant as incense from blossoming lotuses, it is a suitable place for having our meal. This is a symptom of autumn. The bees hum as if singing for us. There are lotus leaves to use as plates. There is fragrant, clear, cool water and the shade of trees to ward off the hot autumn sun. sphuṭat-saro-gandha-hṛtāli-patrika-dhvani-pratidhvāna is a bahu-vrīhi compound combined with lasad-drumākulam which is a tat-puruṣa compound. The combination is a karma-dhāraya compound.

 

Text 6

atra bhoktavyam asmābhir divārūḍhaṁ kṣudhārditāḥ

vatsāḥ samīpe ’paḥ pītvā carantu śanakais tṛṇam

Translation

O hungry boys! Here we should eat, since the day is getting late. Let the calves, after they drink water, graze on the grass slowly.

Commentary

O hungry boys! Or, since you are hungry we should eat here, because the day is getting late. They were delayed because of entering Agha’s mouth. Or, the hungry calves should drink water and eat grass. We should not restrict them so that we can happily eat. Let them graze on the grass slowly, since they will be full from drinking the water. Or, so that we can eat comfortably, let them graze nearby slowly. Let them graze as they like later, but now they should be kept close by.

 

Text 7

tatheti pāyayitvārbhā vatsān ārudhya śādvale

muktvā śikyāni bubhujuḥ samaṁ bhagavatā mudā

Translation

Accepting Lord Kṛṣṇa’s proposal, the cowherd boys allowed the calves to drink water from the river and then led them to green, tender grass. Then the boys opened their bundles of food and began eating along with Kṛṣṇa in great pleasure.

Commentary

The boys praised his proposal (tathā iti). Keeping the calves in the grassy field they ate in the grassy field. The word śādvale is used with both verbs for later it will be said śādvale jemana: they had a meal on the grass. Or they ate near the grassy field since they needed to make plates for eating as well. Most of the place was sandy. The grassy field was full of soft dūrvā. They had brought their bundles from home in the morning. Previous to entering Agha’s stomach they had hung their packets on trees so that they could play comfortably. Now they opened the packets. Or, they entered Agha’s stomach with their packets, but by the Lord’s power, their lunches did not get affected.

 

Text 8

kṛṣṇasya viṣvak puru-rāji-maṇḍalair

abhyānanāḥ phulla-dṛśo vrajārbhakāḥ

sahopaviṣṭā vipine virejuś

chadā yathāmbhoruha-karṇikāyāḥ

Translation

Kṛṣṇa sat in the center, encircled by lines of his friends, whose eyes were wide with joy. Sitting with him in Vṛndāvana, they shone like the whorl of a lotus flower surrounded by its petals.

 

He friends faced Kṛṣṇa and had joyful eyes. He faced all of them to please them. This was a display of the Lord’s powers. They were especially beautiful even in the forest. Or they shone in Vṛrdāvana, since it had special beauty.

 

Text 9

kecit puṣpair dalaiḥ kecit pallavair aṅkuraiḥ phalaiḥ

śigbhis tvagbhir dṛṣadbhiś ca bubhujuḥ kṛta-bhājanāḥ

 

Among the cowherd boys, some ate using flower petals for plates. Others used leaves, fruits, sprouts, their packs, bark of trees and stones.

Commentary

Kecit should be repeated with each item. Or, some made all types of plates. Thus there were a variety of plates. This was done because each boy desired to manufacture remarkable things. Or, they made a variety of plates suitable for different foods like rice and chappatis.

 

Text 10

sarve mitho darśayantaḥ sva-sva-bhojya-ruciṁ pṛthak

hasanto hāsayantaś cā- bhyavajahruḥ saheśvarāḥ

Translation

All the cowherd boys showed one another the different items taken from home, which had various fragrances and tastes, and, by laughing and making others laugh, they ate the preparations along with the Lord.

Commentary

They showed the various excellences of their meals with different tastes and fragrances and different varieties of food by making various faces. They laughed and made others laughed. Though all the food brought from each of their houses was served to all the boys, they made known individually the excellent taste of the food brought from their particular house. Meeting together the previous day, they had prepared for the meal in the forest. They showed the tastes generally so that the Lord would accept the items. Therefore the verse mentions “with the Lord.” They had him examine each item, sweet or not sweet, and then gave him small amounts one after the other or all at once, and had him eat them.

 

Text 11

bibhrad veṇuṁ jaṭhara-paṭayoḥ śṛṅga-vetre ca kakṣe

vāme pāṇau masṛṇa-kavalaṁ tat-phalāny aṅgulīṣu

tiṣṭhan madhye sva-parisuhṛdo hāsayan narmabhiḥ svaiḥ

svarge loke miṣati bubhuje yajña-bhug bāla-keliḥ

Translation

Holding a flute in his sash and a horn and stick under his armpit, holding yogurt rice in his left palm and pickles in his fingers, Kṛṣṇa, situated with his close friends, while playing as a child though he was the enjoyer of sacrifice and while making his friends laugh with jokes, ate his food while the devatās watched in astonishment.

Commentary

After describing the eating pastimes of the Lord along with the boys, Śukadeva now describes Kṛṣṇa’s activities in particular. He held in his fingers various pickled fruits suitable to eat with the yogurt rice. Coming on their own (svaiḥ) the devatās watched. Though the Lord as yajṇa-bhuk is worshipped by offering him oblations which he eats simply by acceptance, he was now playing like human child and eating like the boys (bāla-keliḥ). The devatās saw this with astonishment. Another interpretation by using sandhi rules is to make the word ayajña-bhuk. Playing with the other boys, he did not accept the sacrificial offerings made with great effort. In the midst of eating (madhye) he played by accepting the food with joking, praising, criticizing, eating, making faces and laughing with them all or individually, while examining the food. And in eating, he showed his power by facing each one of them simultaneously and also acted in a superior role as a small boy by holding his flute and stick. As previously, this shows a special aspect of Bhagavān.

 

Text 12

bhārataivaṁ vatsa-peṣu bhuñjāneṣv acyutātmasu

vatsās tv antar-vane dūraṁ viviśus tṛṇa-lobhitāḥ

Translation

O Bhārata! While the boys whose minds were absorbed in the Lord ate their meal as described, the calves, greedy for grass, entered a forest far away.

 

The boys ate without stopping (acyutatmasu) or ate while thinking of Kṛṣṇa. The calves desiring soft, sweet grass went further and further away. Or the calves which were confined to one area of grass and had finished that grass, became greedy for other grass out of hunger, while the boys were absorbed in eating. Or developed greed for grass by Brahmā’s will. Otherwise they could not leave the Lord. O Bhārata! Śukadeva cries out in grief because of the great misfortune that would arise amidst the great bliss. Yudhiṣṭhira of the same dynsasty while engaged in Rājasūya festival and other royal enjoyments had to suffer banishment to the forest. This happens to fully dedicated devotees by the will of the Lord to manifest special rasa for them.

 

Text 13

tān dṛṣṭvā bhaya-santrastān ūce kṛṣṇo ’sya bhī-bhayam

mitrāṇy āśān mā viramate- hāneṣye vatsakān aham

Translation

When Kṛṣṇa — the giver of fear to fear itself for the whole universe — saw that the cowherd boys were frightened he said, “My dear friends, do not stop eating. I shall bring your calves back to this spot.”

Commentary

Seeing the boys frightened on not seeing the calves, Kṛṣṇa, who is the fear producer for fear (bhī-bhayam) in the universe (asya), spoke, so that their fear disappeared. By myself I will bring all the calves back here. O friends! He gives them faith, expressing affection for them. I will be very sad if you stop eating. It should be understood that no one went with Kṛṣṇa because it seemed the calves were close by.

 

Text 14

ity uktvādri-darī-kuñja- gahvareṣv ātma-vatsakān

vicinvan bhagavān kṛṣṇaḥ sapāṇi-kavalo yayau

Translation

Saying this, carrying yogurt rice in his hand, Kṛṣṇa, Svayam Bhagavān, thinking of all the calves as his own, went into the mountains, caves, and deep recesses in the groves.

Commentary

Going to find the calves of other boys out of great affection as the prince of cowherds, he thought of (vicinvan) those calves as his own. Thus the phrase ātmā-vatsakān (his calves) is used. Or, searching (vicinvan) in the mountains, caves, and the depths of the groves, he wandered here and there. But he held curd rice (given by his friends) in his hand. Why did he do this? He is Svayam Bhagavān (bhagavān kṛṣṇaḥ), the form of the Lord who is most merciful to his associates.

 

Text 15

ambhojanma-janis tad-antara-gato māyārbhakasyeśitur

draṣṭuṁ mañju mahitvam anyad api tad-vatsān ito vatsapān

nītvānyatra kurūdvahāntaradadhāt khe ’vasthito yaḥ purā

dṛṣṭvāghāsura-mokṣaṇaṁ prabhavataḥ prāptaḥ paraṁ vismayam

Translation

O Mahārāja Parīkṣit! Brahmā, who was born from Viṣṇu’s lotus navel, who resides in the sky, and who had become astonished on seeing Kṛṣṇa liberate Aghāsura, came to Vṛndāvana. Taking the boys and calves to another place in order to see some other power of the Lord, who was a boy with bewildering power, Brahmā then disappeared.

 

Because he was born from the lotus in the navel of the Lord, Brahmā should have been shown respect to the Lord. Kṛṣṇa was the real master of the universe (īśituḥ), or he was Brahmā’s father and guru. But Kṛṣṇa was also a boy who had deceptive playfulness (māyārbhakasya) or he showed himself as a boy by his mercy (māyā). Or though he is a cowherd boy, his devotees cannot be bewildered by māyā (amāyā), or because of him his devotees cannot be bewildered (āmāya). Or because of him there is pure (amāya) happiness (ka) in the cowherd boys (arbha). Or he is a cowherd boy who diplays his spiritual powers. He wanted to see the Lord because he had liberated Aghāsura or because though he was supreme, he was eating as previously described. Thus he did not come to test the Lord. He came out of bhakti.

 

He took the calves and boys from one place or from where they were situated (itaḥ) to another place (anyatra) or placed them eleswhere. This was for testing the Lord. This was the external appearance seen by Brahmā who was put in illusion. He took the boys and calves and made them disappear for it Brahmā says māyāśaye śayānā me: they are sleeping on my bed of māyā. (SB 10.13.81) man-māyā-mohitetare: who are these boys here playing, different from those under my māyā? (SB 10.13.42) māyāṁ vitatya: you spread māyā. (SB 10.14.19) Śukadeva says svayaiva māyayājo pi : Brahmā himself was put into bewilderment by his own māyā. (SB 10.13.44)

 

Though Brahmā’s māyā cannot bewilder or cover the devotees of the Lord, it was permitted by the Lord and could do anything. The same applies to Balarāma. This will be clear later.

 

O Parīkṣit, born in a good family (kurudvaha)! You should not think that Brahmā committed an offense. Disappearing, Brahmā remained there somewhere invisibly. Or he went to Brahmaloka without anyone seeing, out of fearm and so that the lord could not see him. Or for fun he acted like a thief and disappeared. He did this act to see the powers of Kṛṣṇa, who spreads his powers in newer and newer ways (prabhavataḥ). Or he saw the liberation of Aghāsura by Kṛṣṇa who spreads his powers. Or he saw the liberation of Aghāsura from more births in the material world (prabhavataḥ). Thus he was most astonished.

 

Text 16

tato vatsān adṛṣṭvaitya puline ’pi ca vatsapān

ubhāv api vane kṛṣṇo vicikāya samantataḥ

Translation

Thereafter, when Kṛṣṇa was unable to find the calves, he returned to the bank of the river, but there he was also unable to see the cowherd boys. Thus he began to search for both the calves and the boys everywhere in the forest.

Commentary

After that (tataḥ) not seeing the calves he saw that the boys and even their meal packets were not on the river bank. “Grieved by my delay in returning, perhaps they have gone elsewhere with their food to look for me. The boys have gone somewhere and the calves are somewhere else.” Thus he searched for both in the forest. Though Kṛṣṇa is full of all knowledge, on not seeing the boys and calves, out overpowering affection, he lost his discriminating power. Thus he began searching.

 

Text 17

kvāpy adṛṣṭvāntar-vipine vatsān pālāṁś ca viśva-vit

sarvaṁ vidhi-kṛtaṁ kṛṣṇaḥ sahasāvajagāma ha

Translation

When Kṛṣṇa was unable to find the calves and the cowherd boys anywhere in the forest, being omniscient as Svayam Bhagavān, he suddenly understood that this was the work of Brahmā.

Commentary

He could not see them in the forest. At noon time, it was impossible that they would return to Vraja without him. Suddenly he understood everything (sarvam). He understood that Brahmā had bewildered the boys and had taken them away, that Brahmā had disappeared and that Brahmā desired to see his powers. Ha! It was clear. He understood since he was omniscient (viśva-vit), since he was Kṛṣṇa, Svayam Bhagavān. His jñāna-śakti remained on the side without interfering, on seeing that Kṛṣṇa was absorbed in pastimes of externally looking for the boys. When the desire appeared in Kṛṣṇa’s mind to find them, the jñāna-śakti then approached him, seeing its opportunity for service. This is because all śaktis of the Lord are dependent on his iccha-śakti (desire śakti).

 

Text 18

tataḥ kṛṣṇo mudaṁ kartuṁ tan-mātṝṇāṁ ca kasya ca

ubhayāyitam ātmānaṁ cakre viśva-kṛd īśvaraḥ

Translation

Thereafter, just to create pleasure both for Brahmā and for the mothers of the calves and cowherd boys, Kṛṣṇa, the lord of Mahā-viṣṇu, made himself appear just like the calves and boys.

 

Kṛṣṇa made second forms of the calves and boys because he was attracted to the devotees’ affection (kṛṣṇaḥ). This means that all these forms he created were full of eternity, knowledge and bliss. “How would it be possible to see forms which are beyond māyā?” He was the lord of Brahmā (viśva-krḍ-īṣvaraḥ). He gives all powers. Nothing is impossible for the Lord. Otherwise he would equated with Brahmā who creates the material world.

 

Text 19

yāvad vatsapa-vatsakālpaka-vapur yāvat karāṅghry-ādikaṁ

yāvad yaṣṭi-viṣāṇa-veṇu-dala-śig yāvad vibhūṣāmbaram

yāvac chīla-guṇābhidhākṛti-vayo yāvad vihārādikaṁ

sarvaṁ viṣṇumayaṁ giro ’ṅga-vad ajaḥ sarva-svarūpo babhau

Translation

Though unborn, Kṛṣṇa, because he is the embodiment of all forms, different and non-different from them like words being inseparable from their endings, he expanded himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles , flutes, ornamental flower petals, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics, which were all non-different from him.

 

Yāvat means the same. The suffix ka on alpaka indicates very small. They appeared like normal boys though they were the greatest, filled with eternity, knowledge and bliss. Or they had bodies greater than that of inferior Brahmā (ka). They were similar to the previous forms. All the limbs including (ādikam) head, hair, nails, odor, voice and complexion were similar. Their ornaments and internal qualities like peacefulls, talkativeness and skillfulness were also similar. Their qualities like compassion and their names or words, and actions (kṛtiḥ) were similar. Ādikam is used a second time to indicate that there was memory of the boys’ previous interactions with their parents because these forms were his aṁśas. Or ādikam means one could not distinguish in any detail between the spiritual bodies he made and the original boys because the boys were anyways his eternal devotees with spiritual bodies. Or ādikam can indicates that all this was actually Kṛṣṇa himself. Or that is stated in the next verse with svayam ātmātma. All these forms were forms of the Lord (viśnu-mayam). Maya means “having the essential nature of.” Viśnu indicates the nature of spreading everywhere. By being all these separate forms Kṛṣṇa was both different from and non-different from them.

 

An example is given. The subject or object of a sentence (aṅga) is indicated by the endings of words. Just as the functional words are non-different from the ending (which give them significance), the Lord is non-different from the objects of the world.

 

He does not appear in the mind by yoga (ajaḥ). Still he appeared gloriously (bibhau) as all those forms, being seemingly surrounded by devotees. Or though one entity, he manifested (bibhau) as those forms by his special power, but not by taking up separate forms. He was actually only “like” the forms of calves and cowherd (ubhayāyitam), because these forms were the Lord. That is the Vaiṣṇṇava conclusion. This is explained in Bhāgavatamṛta. The example should be seen there. As the words of sentences take on various meanings by adding endings, so the Lord became many. Thus though the Lord is eternity, knowledge and bliss, there are distinctions in his senses as with his various limbs like his face. Though without distinctions, the Lord has many distinctions. This is most favorable to Vaiṣṇava philosophy. The advaita philosophy is unfavorable. The Vaiṣṇavas accept that the Lord can also expand himself into other forms.

 

Text 20

svayam ātmātma-govatsān prativāryātma-vatsapaiḥ

krīḍann ātma-vihāraiś ca sarvātmā prāviśad vrajam