mahāśano mahā-pāpmā viddhy enam iha vairiṇam 8 страница

Translation

Bringing back calves who were himself along with boys who were himself, playing with cowherd boys who were himself, Kṛṣṇa entered Vraja.

 

The cows were expecting their calves because of intense affection by their nature. Thus the calves are called govatsān in the verse. Because of the cows’ affection, he brought the calves back to their mothers. Since Kṛṣṇa was all the calves, he is called sarvātmā to distinguish those calves from previous calves. These calves were naturally inferior to the previous calves since the previous calves were recipients of the affection of Kṛṣṇa.

nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā

śriyaṁ cātyantikīṁ brahman yeṣāṁ gatir ahaṁ parā

 

O brāhmaṇa! Without the devotees, who take shelter of only me, I do not desire to enjoy my own bliss by my six great qualities. SB 9.4.64

 

Also they did not suffer at all when he left the original forms in the forst, since they were bewildered by māyā. That will be clear later. “What to speak of their suffering, would not Kṛṣṇa suffer from separation from his dear ones?” He was all of them (sarvātmā). He spread to all of them by his special powers. He saw them by his nature all day and even at other times there was no separation. Or he was conscious as being all the friends, not as himself.

 

Text 21

tat-tad-vatsān pṛthaṅ nītvā tat-tad-goṣṭhe niveśya saḥ

tat-tad-ātmābhavad rājan tat-tat-sadma praviṣṭavān

Translation

O king! Bringing the different sets of calves, he put them in each cow shed and as each boy he entered each house.

 

With each particular form (tat-tad-ātmā) he entered each house. Or entering the house with each of the forms he took great care (tat-tad-ātmā). That means that, as each boy, he confined the calves, called the cows, and played a flute as a signal. O king! Śukadeva calls out in astonishment. Or O devotee shining (rājan) with bhakti! You can understand this. Or Kṛṣṇa was shining, to receive the affection of his mother.

 

Text 22

tan-mātaro veṇu-rava-tvarotthitā

utthāpya dorbhiḥ parirabhya nirbharam

sneha-snuta-stanya-payaḥ-sudhāsavaṁ

matvā paraṁ brahma sutān apāyayan

Translation

The mothers of the boys, immediately upon hearing the sounds of the flutes being played by their sons, rose up, put the boys on their laps, embraced them with both arms and began to feed them with their breast milk, which flowed forth because of extreme love, thinking of para-brahman who was as sweet as nectar.

Commentary

The astonishment of the mothers is described. Their characteristics are described to show how they had more affection than previously. Taking them on their laps (utthāpya) they embraced them. Or they raised the children (utthāpya) when the children bowed before them. Another version has udūhya (pressing). Śukadeva praises their good fortune with a show of awareness of Kṛṣṇa’s greatness by calling him param brahma. This happens later as well:

 

aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām

 

yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam

 

How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32

 

In order to indicate that the mothers’ affection was greater than previously, the words tvarā (as soon as), nirbharam (intensely) and sudhāsavam (sweet nectar) are used.

 

Text 23

tato nṛponmardana-majja-lepanā-

laṅkāra-rakṣā-tilakāśanādibhiḥ

saṁlālitaḥ svācaritaiḥ praharṣayan

sāyaṁ gato yāma-yamena mādhavaḥ

Translation

Thereafter, O Mahārāja Parīkṣit, as required according to rules for the last part of the day, Kṛṣṇa returned in the evening, and was cared for by the mothers by massaging him with oil, bathing him, anointing him with sandalwood pulp, decorating him with ornaments, chanting protective mantras, decorating him with tilaka and feeding him. Mādhava gave them joy by his actions.

Commentary

In the form of their sons, he lived happily in each of the houses. According to the rules of the house (yama) in the last prahara of the day (yāma), Kṛṣṇa came back in the evening. He had to come home at that time, because it was necessary to bring the calves back before the cows returned after constantly filling themselves with a wealth of grass during the rainy season. Evening (sāyam) lasts for six daṇḍas or two hours and 24 minutes at the end of the day. He was cared for completely (saṁlālitaḥ) by the mothers, with massaging etc. Śukadeva calls out to Parīkṣit in astonishment. Unmardana is massaging with oil. Majja is a bath. Lepana is applying sandalwood and other ointments. The word ādi indicates asking about what happened in the forest and putting them to bed. Mādhava means the consort of Lakṣmī. This indicates that the wealth of each house increased.

 

Text 24

gāvas tato goṣṭham upetya satvaraṁ

huṅkāra-ghoṣaiḥ parihūta-saṅgatān

svakān svakān vatsatarān apāyayan

muhur lihantyaḥ sravad audhasaṁ payaḥ

Translation

Thereafter, all the cows hastily entered their different sheds and began mooing loudly, calling for their respective calves. The mothers began licking the calves’ bodies again and again and profusely feeding them with the milk flowing from their milk bags.

Commentary

The extra affection of the cows for their calves is shown. The cows fed their calves though the calves had grown older (vatsatarān), because they were close to the calves and they had intense affection for them. Their udders were so filled with milk that the milk began to flow out. Their increased affection is indicated by the words sa-tvaram (quickly), muhuḥ (constantly) and sravad (flowing).

 

Text 25

go-gopīnāṁ mātṛtāsminn āsīt snehardhikāṁ vinā

purovad āsv api hares tokatā māyayā vinā

Translation

The cows and mothers’ maternal affection for Kṛṣṇa as their son was similar to the affection they had for their original sons, though their affection for their original sons was actually less. Kṛṣṇa’s acceptance of those women as his mothers, even previously, was almost like his affection for Yaśodā, but with Yaśodā it was without any disguise.

 

For these reasons the mothers had special affection for their sons. And for this reason the Lord had special affection for them. There was an increase of affection (ṛddhikam). Kṛṣṇa’s affection as a son for the mothers (tokatā), similar to the previoius boys’ affection for them, asking the mothers for various foods, ornaments or toys, did not have special attachment to them without having the attitude of being their previous sons (māyayā vinā). Now, because of acting as their sons, this attraction arose.

 

And their increased affection for him, their special attraction to him as their son, could not be prevented even by the Lord. This shows the special greatness of the Lord.

 

Or previously there was some deception in his affection for them, but now, without deception (māyayā vinā) that attraction for the mothers was like that for Yaśodā, because he manifested his unlimited intimacy.

 

Or now his special affection for the mothers manifested even without mercy (māyayā vinā), since he was their sons.

 

Or without deception (amāyayā vinā) he previously had affection for the mothers. Now with deception he had affection for them since his nature was to fool in various weays.

 

Text 26

vrajaukasāṁ sva-tokeṣu sneha-vally ābdam anvaham

śanair niḥsīma vavṛdhe yathā kṛṣṇe tv apūrvavat

Translation

Now, for one year, their affection for their own sons gradually increased without limit, for Kṛṣṇa had now become their sons. And their affection for Kṛṣṇa increased more than previously to an astonishing degree.

 

The affection of the parents for their children increased for a year. The creeper of affection (sneha-vallī) constantly (śanaiḥ) increased. By that constant increase, which was mutual between Kṛṣṇa and the parents, indicated by the word sva, they were not aware that those sons were the Lord. There was step by step increase of affection. Or it happened gradually, day by day (anvaham) so that no one would notice and begin wondering about the strangeness. Their affection for Kṛṣṇa also increased, unexcelled by previous states, in ever new ways, or incomparably (apūrvavat). Or it increases as if astonishing, since it was not really astonishing. They naturally had great affection for Kṛṣṇa. The affection increased without limit (niḥsīma). It increased daily (anvaham). By the continual increase, the excellence of the bliss of prema over the bliss Brahman is indicated. This is the Vaiṣṇava concludtion. It is explained in Bhāgavatāmṛta.

 

Text 27

ittham ātmātmanātmānaṁ vatsa-pāla-miṣeṇa saḥ

pālayan vatsapo varṣa cikrīḍe vana-goṣṭhayoḥ

Translation

In this way, Kṛṣṇa, disguised as the cowherd boys and the calves, protected himself by himself and played in Vṛndāvana and in the forest for one year.

Commentary

He, as the cowherd boys and calves, played in the forests and town peacefully and was not disturbed by anyone. Or Kṛṣṇa himself played along with his forms as the cowherd boys.

 

Text 28

ekadā cārayan vatsān sa-rāmo vanam āviśat

pañca-ṣāsu tri-yāmāsu hāyanāpūraṇīṣv ajaḥ

Translation

One day, five or six nights before the completion of the year, Kṛṣṇa, tending the calves, entered the forest along with Balarāma.

 

Rāmaḥ means he who gives pleasure to Kṛṣṇa and others. Though Kṛṣṇa usually went to the forest with Balarāma, by going with him on this occasion Kṛṣṇa had a specific purpose. Out of great affection Kṛṣṇa wanted to enlighten him about the truth about his disguised forms. Otherwise when Brahmā came after a year, by hiding the truth from Balarāma, he could not experience complete joy. Or in orderr to hide truth for a year, generally he did not take Balarāma.

 

They entered thick forest near Govardhana. He was not born from a womb but simply manifested himself in this world (ajaḥ). But though he did come from a womb, he was a son. Or ajaḥ can mean “he does not clearly manifest himself.” He coveres himself by his pastimes.

 

Text 29

tato ‘vidūrāc carato gāvo vatsān upavrajam

govardhanādri-śirasi carantyo dadṛśus tṛṇam

Translation

Thereafter, while pasturing atop Govardhana Hill, the cows saw their calves pasturing near Vṛndāvana, not very far away.

 

At that time (tataḥ) the cows saw their calves near Rādhā-kuṇḍa at the edge of Vraja (upavrajam). Or the cows were grazing far from the calves (tataḥ). Or far from Govadhana the cows saw the calves grazing at Upavraja. Even though they were grazing they saw the calves, because of great affection.

 

Text 30

dṛṣṭvātha tat-sneha-vaśo ’smṛtātmā

sa go-vrajo ’tyātmapa-durga-mārgaḥ

dvi-pāt kakud-grīva udāsya-puccho

’gād dhuṅkṛtair āsru-payā javena

Translation

When the cows saw their own calves they forgot themselves because of increased affection, and although the path was very rough, freeing themselves from the cowherds, they ran toward their calves, the front legs and back legs acting as one leg each, bellowing loudly. Their milk bags full and flowing with milk, their heads and tails raised, and their necks were bent.

 

Same
 

 

 

Two verses describe what happened. Some versions have ca instead of atha. The word ca means “but” in this case to show something more unusual than previously. Though the cows’ nature was to have affection, this event happened unexpectedly. Atha has the same significance. The cows’ extraordinary affection is shown: they forgot themselves. The cows escaped from the cowherds and passed over the rough path (atyātmapa-durga-mārgaḥ). The contracted form of the compound is poetic license.

 

Text 31

sametya gāvo ’dho vatsān vatsavatyo ’py apāyayan

gilantya iva cāṅgāni lihantyaḥ svaudhasaṁ payaḥ

Translation

Arriving at the bottom of the hill, the cows, though having given birth to new calves, allowed these older calves to drink milk from their full milk bags while licking their bodies as if wanting to swallow them.

Commentary

Audhasam means “full udders.” Svaudhasam can mean their (sva) udder or their beautiful (su) udders.

 

Text 32

gopās tad-rodhanāyāsa- maughya-lajjoru-manyunā

durgādhva-kṛcchrato ’bhyetya go-vatsair dadṛśuḥ sutān

Translation

The cowherd men, having been unable to check the cows from going to their calves, felt simultaneously ashamed and angry. They crossed the rough road with great difficulty, but when they arrived they saw their own sons with the calves.

Commentary

Coming in front of the cows (abhyetya), the cowherds saw their sons with the calves. Another version has anvetya (following).

 

Text 33

tad-īkṣaṇotprema-rasāplutāśayā

jātānurāgā gata-manyavo ’rbhakān

uduhya dorbhiḥ parirabhya mūrdhani

ghrāṇair avāpuḥ paramāṁ mudaṁ te

Translation

At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by the sight of their sons. Experiencing a great attraction, their anger completely disappearing, they lifted their sons, embraced them in their arms, and enjoyed the highest pleasure by smelling their sons’ heads.

 

Same
 

 

 

Though the boys made a mistake in bringing the calves in sight of the affectionate mother cows and did not take them away, the cowherds’ hearts, on seeing their sons, overflowed with intense prema-rasa. They raised (uduhya) them on their laps. Another version has udghṛya. The meaning is the same. Prema-rasa indicates extreme joy and anurāgāḥ indicates extreme thirst or attraction. Since the cowherds, like the cows, could have seen their sons from a distance, or even if they did not, on having a suddenly vision of their sons with the calves, it was possible that they could not become angry with them. Thus they instead showed anger towards the cows which disobeyed them. By coming close to their sons and realizing their sweetness, they developed prema and peacefulness.

 

Text 34

tataḥ pravayaso gopās tokāśleṣa-sunirvṛtāḥ

kṛcchrāc chanair apagatās tad-anusmṛty-udaśravaḥ

Translation

Thereafter the elderly cowherd men, having obtained great bliss from embracing their sons, gradually and with great difficulty and reluctance ceased embracing them. But by constant remembrance, their eyes flowed with tears.

 

Since the cowherds were elderly, it was not possible for them to become bewildered in intelligence by a short separation from their sons. However it happened at this time. It should be understood that previously the elderly used to herd the cows. Since it was the nature of cowherds to herd, the elders used to herd the cows since there were no substitutes available while Nanda’s son was young.

 

They were elder in years but not withered with age (pravayasaḥ). Or they had remarkable age, being ever young. They constantly remembered (anusmṛti) their sons after ceasing the embraces.

 

Text 35

vrajasya rāmaḥ premardher vīkṣyautkaṇṭhyam anukṣaṇam

mukta-staneṣv apatyeṣv apy ahetu-vid acintayat

Translation

Because of an increase of affection, the cows had constant attachment to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, he was unable to understand the reason for it, and thus he began to consider as follows.

Commentary

Balarāma saw that cows’ longing becomes of increased love of the calves. This is metaphorical (since the cows cannot express prema like people.)[9] This indicates the extreme nature of the cows’ love. Another version according to Śrīdhara Svāmī’s commentary is utkaṭyam.

 

Text 36

kim etad adbhutam iva vāsudeve ’khilātmani

vrajasya sātmanas tokeṣv apūrvaṁ prema vardhate

Translation

What is this irrational phenomenon? The affection of all the inhabitants of Vraja, including me, for Kṛṣṇa, the soul and shelter of all of us, increasing as never before, is now increasing for these boys and calves.

 

This increased affection for the soul of everyone, paramātmā (akhilātmani), the deity of the citta, the best of the caturvyūhā (vāsudeve), is beyond logic (adbhūtam). Or indeed (khila) the affection for the soul which is ordinarily dear, is the Lord. Moreover he has appeared as the son of Vāsudeva to show his powers. These are reasons for the increase in prema. However as with him, now the affection for the small boys was increased. Such affection of cows for calves is acceptable. But it is amazing to experience it among humans, with various symptoms of prema. Or tokena can also indicate the calves. It is amazing that the cows’ affection for the calves (tokena) belonging to the people of Vraja has increased.

 

Text 37

keyaṁ vā kuta āyātā daivī vā nāry utāsurī

prāyo māyāstu me bhartur nānyā me ’pi vimohinī

Translation

What is this māyā and where as it come from? Is it caused by devatās or by sages? Or it caused by a she-demon? It can only be the māyā of my brother and nothing else. It causes my prema to increase remarkably.

 

Is it caused by devatās or by Garuḍa and others who out of affection have appeared boys or calves? That cannot happen in relation to dedicated devotees. He thinks again of an alternative. Has it been done by humans like Vāsudeva or Nanda so that the boys do not develop hatred for Kṛṣṇa? That is impossible since the boys naturally hae the greatest affection for Kṛṣṇa. He thinks of another alternative. Could it be some demons? Perhaps Kaṁsa and others have come as the boys to reduce everyone’s attraction to Kṛṣṇa, by increasing their attraction to their sons (who are actually demons).

 

But it is not possible that I can develop attraction for those sons (who are demons) like my attraction for Kṛṣṇa. Since it is impossible to cheat me concerning Kṛṣṇa (prayaḥ) or considering the likely cause, it must be the māyā of my brother. Or let that be (astu). Let us not settle the matter. Otherwise I will be ashamed by being bewildered by māyā. The syllable vi indicates “for a long time.” It has caused bewilderment for a long time (vi-mohinī).

 

Text 38

iti sañcintya dāśārho vatsān sa-vayasān api

sarvān ācaṣṭa vaikuṇṭhaṁ cakṣuṣā vayunena saḥ

Translation

Thinking in this way, Balarāma was able to see, with the eye of prema, that all these calves and Kṛṣṇa’s friends were expansions of the form of Kṛṣṇa.

Commentary

The ending on savayasān is poetic license. Vaikuṇṭham means a form completely devoid of limitation. By inquisitive knowledge (vayunena) he saw all the calves and boys to be unlimited Kṛṣṇa. His knowledge was the filled with special prema. Dāśārhaḥ means that he was born in the Yadu family as the brother of Kṛṣṇa.

 

Text 39

naite sureśā ṛṣayo na caite

tvam eva bhāsīśa bhid-āśraye ’pi

sarvaṁ pṛthak tvaṁ nigamāt kathaṁ vadety

uktena vṛttaṁ prabhuṇā balo ’vait

Translation

Baladeva said, “O supreme controller! These boys are not great devatās or sages. Now I can see that you alone are manifesting in all these boys and calves. Although one entity, you are existing in the different forms of the calves and boys. Please briefly explain this to me.” Having thus been requested by Baladeva, Kṛṣṇa explained the whole situation, and Baladeva understood it.

 

They are not the best of devas like Garuḍa. They are not sages like Vaśiṣṭha. You alone manifest as different forms, like Matysa and other avatāras. You are the shelter of various forms of the calves and boys. Api indicates really. By the word eva the one form of Kṛṣṇa is indicated as the source and no devatā. These calves and boys are not devatās. Brahmā and others did not become cowherds because of desire to play. Because of the impossibility he suggests an alternative. And they are not sages like Nārada. You alone appear as the calves and boys. Since you are one, how did you become these forms existing as separate entities? Say briefly (nigamāt). He rejects lengthy explanations out of affection.

 

Or say what is beyond the Vedas (nigamāt) since all the forms were eternity, knowledge and bliss and different and non-different from Kṛṣṇa. Balarāma understood the occurance caused by his master (prabhunā) since he was most capable (balaḥ). Balādhikyād balaṁ viduḥ: because of his great strength he will be called Bala. (SB 10.8.12) And this was understood by the mercy of Kṛṣṇa.

 

All this time by the will of the Lord for carrying out his pastimes, Balarāma also did not undersetand the truth. Since Balarāma was most compassionate he could not have tolerated the situation of the cowherd friends. Or because of his natural bhakti, he would wonder about the nature of everyone by dealing with new forms as Kṛṣna.

 

Text 40

tāvad etyātmabhūr ātma- mānena truṭy-anehasā

purovad ābdaṁ krīḍantaṁ dadṛśe sa-kalaṁ harim

Translation

When Brahmā returned after a moment of his time, he saw that, although by human measurement a complete year had passed, Kṛṣṇa was engaged just as before in playing with the boys and calves, who were his expansions.

Commentary

By the mercy of Kṛṣṇa, Brahmā was also able to understand the truth. That story is now told. One year of human time had passed though it was only a moment for Brahmā. He came back quickly out great fear, for he had been born (ātmabhūḥ) from the Lord. He saw the boys and calves who were expansions of Kṛṣṇa playing as previously for the whole year. However Balarāma was not there. Kṛṣṇa told him the secret and did not bring Balarāma to carry out this pastime.

 

Text 41

yāvanto gokule bālāḥ sa-vatsāḥ sarva eva hi

māyāśaye śayānā me nādyāpi punar utthitāḥ

Translation

Brahmā thought: Whatever boys and calves there were in Gokula are sleeping on my bed of māyā, and to this very day they have not yet risen.

Commentary

All the boys and calves who were in Gokula have been put to sleep on my bed of māyā.

 

Text 42

ita ete ’tra kutratyā man-māyā-mohitetare

tāvanta eva tatrābdaṁ krīḍanto viṣṇunā samam

Translation

For this reason, from where did these other boys come? For a whole year they have all been playing with Kṛṣṇa.

Commentary

For this reason (itaḥ), who are these boys here playing, different from those under my māyā? Or, these boys who are sleeping by my māyā are over there (itaḥ). From where did these other boys not under my māyā come? For one year these boys have been playing with Kṛṣṇa.

 

Text 43

evam eteṣu bhedeṣu ciraṁ dhyātvā sa ātma-bhūḥ

satyāḥ ke katare neti jñātuṁ neṣṭe kathañcana

Translation

Thus Brahmā, thinking and thinking for a long time and trying to distinguish between those two sets of boys — which was real and which was false — could not understand at all.

Commentary

Brahmā tried to figure out the two groups, one sleeping and one playing. He reflected about both groups. Which of them was the real group of the original boys and calves? Which was the false group? Did the Lord take the sleeping boys (and wake them up) and manufacture some false boys and calves and place them here in a sleeping condition? Or are the boys who are playing with the Lord made by māyā? Or I am seeing some illusion of the boys playing? Though he thought for a long time, he could not come to any conclusion. Though he was the spreader of māyā and had perfect knowledge, he could not understand because of the Lord’s māyā.

 

Text 44

evaṁ sammohayan viṣṇuṁ vimohaṁ viśva-mohanam

svayaiva māyayājo ’pi svayam eva vimohitaḥ

Translation

Thus because Brahmā wanted to bewilder the all-pervading Kṛṣṇa, who can never be bewildered, but who, on the contrary, bewilders the entire universe, he himself was put into bewilderment by his own māyā.