mahāśano mahā-pāpmā viddhy enam iha vairiṇam 9 страница

Commentary

He wanted to bewilder Kṛṣṇa with his power of māyā by taking the calves and boys. This is indicated by the prefix sam in the word sammohayan (put into complete bewilderment). Brahmā could not cover Kṛṣṇa’s vision by his māyā because Kṛṣṇa was all-pervading (viṣṇum). He could thus not bewilder him (vimoham). Kṛṣṇa was the bewilderer of the whole universe (viśva-moham). Brahmā arose from the Lord (ajaḥ). Brahmā alone (eva), and not the Lord, was bewildered by his own māyā (eva), not by the Lord’s māyā.

 

Text 45

tamyāṁ tamovan naihāraṁ khadyotārcir ivāhani

mahatītara-māyaiśyaṁ nihanty ātmani yuñjataḥ

Translation

As the darkness of snow on a dark night cannot cover darkness and the light of a glowworm in the light of day cannot reveal the sun, the power of an inferior person who tries to use it against a person of great power destroys his own ability.

 

That bewilderment was proper. The darkness of fog cannot achive its goal in darkness. And example is given. A firefly cannot reveal the sun. Rather the firefly suffers by the brightness of the sun’s rays and is destroyed. For one who uses his powers of māyā against a greater person, his powers are destroyed.

 

Text 46

tāvat sarve vatsa-pālāḥ paśyato ’jasya tat-kṣaṇāt

vyadṛśyanta ghana-śyāmāḥ pīta-kauśeya-vāsasaḥ

Translation

Then, while Lord Brahmā looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.

 

When Brahmā began suffering because of bewilderment, the Lord quickly showed him mercy. The forms were seen by Brahmā who was looking (paśyataḥ). The possessive case is used for the instrumental case. Or as Brahmā gazed at the Lord with fear and humility, the forms manifested. Because of the astonishing description, the forms could not be illusory. The forms were manifested in a special way (vy-adrśyanta). Or while Brahmā watched, they forms became visible.

Texts 47–48

catur-bhujāḥ śaṅkha-cakra- gadā-rājīva-pāṇayaḥ

kirīṭinaḥ kuṇḍalino hāriṇo vana-mālinaḥ

śrīvatsāṅgada-do-ratna- kambu-kaṅkaṇa-pāṇayaḥ

nūpuraiḥ kaṭakair bhātāḥ kaṭi-sūtrāṅgulīyakaiḥ

Translation

All those personalities had four arms, holding conchshell, disc, mace and lotus flower in their hands. They wore helmets on their heads, earrings on their ears and garlands of forest flowers around their necks. On the upper portion of the right side of their chests was the emblem of the goddess of fortune. Furthermore, they wore armlets on their arms, bracelets, anklets, wrist ornaments, ankle bells, foot ornaments, belts around their waists and rings on their fingers. They all appeared very beautiful.

 

They had four arms to show that they were lords of Vaikuṇṭha so that Brahmā, Viṣṇu’s servant, could realize Kṛṣṇa’s greatness. Or Kṛṣṇa generally showed four armed forms to Brahmā and others.

 

Śrīvatsa is a fine curl of hair turning to the right, situated on the right side of Viṣṇu’s chest. This is a unique mark of the Lord. Thus these forms were not followers with sārūpya, but Viṣṇu himself. Kaṭakas are anklets.

 

Text 49

āṅghri-mastakam āpūrṇās tulasī-nava-dāmabhiḥ

komalaiḥ sarva-gātreṣu bhūri-puṇyavad-arpitaiḥ

Translation

Every part of their bodies, from their feet to the top of their heads, was fully decorated with fresh, tender garlands of tulasī leaves offered by devotees.

 

The forms wore garlands offered by persons having great purity. Out of affection they wore them. Or the garlands had been offered with great bhakti. Thus they wore them from head to foot.

 

Text 50

candrikā-viśada-smeraiḥ sāruṇāpāṅga-vīkṣitaiḥ

svakārthānām iva rajaḥ- sattvābhyāṁ sraṣṭṛ-pālakāḥ

Translation

Those Viṣṇu forms, by their smiling glances, which resembled the pure light of the moon, which were also tinged with red, created and protected the desires of their own devotees, as if by the modes of passion and goodness.

 

By their smiling glances these forms fulfilled the desires of their devotees (svakārthānām). These forms producted (srastṛ) the devotees’ various desires in relation to the Lord. And they protected and nourished those devotees who thought they were unqualified. Iva is an ornament. Or the glances were like (iva) rajas and sattva, being red and white. The glances were the creators, by being occasional, and the smiles were like the maintainers, being constant. Or the glances and smiles carried both functions mixed.

 

Text 51

ātmādi-stamba-paryantair mūrtimadbhiś carācaraiḥ

nṛtya-gītādy-anekārhaiḥ pṛthak pṛthag upāsitāḥ

Translation

These forms were worshipped by the presiding deities of all moving and non-moving beings, including Brahmā, with many items such as singing and dancing, according to their respective capacities and ingredients.

Commentary

These forms were worshipped by the presiding deities of all beings, using many items such as singing and dancing, each according to their qualification and ingredients of worship (pṛthak pṛthak). This indicates that each of the boys and calves was actually the lord of one universe. Tāvanty eva jaganty abhūḥ: you appeared as an equal number of complete universes. (SB 10.14.18)

 

Text 52

aṇimādyair mahimabhir ajādyābhir vibhūtibhiḥ

catur-viṁśatibhis tattvaiḥ parītā mahad-ādibhiḥ

Translation

These forms were surrounded by the powers, headed by the power to become small, by śaktis like Lakṣmī along with expansions like material māyā; and by the twenty-four elements for the creation of the material world, headed by mahat-tattva.

Commentary

The forms were surrounded by great powers, such as the ability to become small. Ajā means “she who is not born.” This can refer to the nitya-siddha Lakṣmī or Yogamāyā. Ādi means the material māyā along with vidyā and avidyā.

 

Text 53

kāla-svabhāva-saṁskāra- kāma-karma-guṇādibhiḥ

sva-mahi-dhvasta-mahibhir mūrtimadbhir upāsitāḥ

Translation

The personifications of time, the ability to transform, impressions, desire, karma, the guṇas, names and forms, whose powers were dwarfed by Viṣṇu’s powers, worshipped these Viṣṇu forms.

Commentary

Guṇa refers to sattva, rajas and tamas. Ādi refers to names and species. The Lord’s powers made these other powers insignificant, since his powers (for instance becoming small) were unequalled, since his powers were the cause of the other powers (for instance the yogī’s power to become small), and since he was the cause of the elements in the universes.

 

Text 54

satya-jñānānantānanda- mātraika-rasa-mūrtayaḥ

aspṛṣṭa-bhūri-māhātmyā api hy upaniṣad-dṛśām

Translation

The forms all had eternal, unlimited forms, full of knowledge and bliss, which were one form. Their great glory could not even to be touched by the ātmā-jñānīs.

 

All these forms, though different in bodies, senses and actions, were also one. This shows the Vaiṣṇava concept of difference and non-difference. “How can one object be many except by illusion?” Certainly this is difficult to understand (aspṛṣṭa) for the ātmā-jñānīs. Or the glories are difficult to understand by the eyes (dṛṣām) of Upaniṣads personified on Satyaloka, who give knowledge to Brahmā. The truth, the essence of the scriptures, can be understood only by the mercy of the devotees, by special mercy of the Lord, not just by reading or studying scriptures. Therefore it is said atarkye nija-mahimani: your glories are beyond logic. (SB 10.13.57)

 

‘’’’’’’’’

 

Though there were many Viṣṇu forms with great variety, they were all one by being the form of the Supreme Brahman. The forms were eternal (satya) and the only forms (ekarasa) because they did not have the influence of time, since they were the cause and shelter of everything. The previous verse mentioned that kāla and svabhāva worshipped them. The śruti says sarve ‘nimiṣā jajñire vidyutaḥ puruṣād adhi: all the components of time were born from the shining puruṣa. (Nārāyaṇa Upaniṣad) The word vidyutaḥ suggests that he had great variety or that he shone. Nimeṣā means “the influence of winking or components of time.” Yo ’yaṁ kālas tasya te ’vyakta-bandho ceṣṭām āhuḥ: time is said to be your movement. (SB 10.3.26) Those forms were full of knowledge since they were non-material, full of consciousness, being self-revealing. It was already said that while Brahmā watched, those forms spontaneously manifested themselves. Na cakṣuṣā paśyati rūpam asya: the Lord’s form cannot be seen by the material eye. (Katha Upaniṣad 2.3.9) yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām: the Lord is attained by the person whom he chooses and reveals his form to him. (Katha Upaniṣad 1.2.23) Āditya-varṇaṁ tamasaḥ parastāt: the Lord is like the sun, beyond darkness. (Śvetāśvatara Upaniṣad 3.8) Nitya-vyako ‘pi bhagavān īkṣate nija-śaktitaḥ: the Lord, though eternally manifest, can be seen only by means of his own śakti. (Nārāyaṇādhyātmya) These forms were unlimited even though they appeared to be limited, because of their inconceivable energy. Yas tv etam eva prādeṣa-mātram abhivimānam ātmānaṁ viśvām upāste: the Lord is the size of the distance between the thumb and forefinger. (Chāndogya Upaniṣad 5.18.2) Na cāntar na bahir yasya: he has no inside or outside. (SB 10.9.13) These forms were complete bliss because their forms in all parts were composed of the highest prema without restriction. It was already said:

 

kim etad adbhutam iva vāsudeve ’khilātmani

 

vrajasya sātmanas tokeṣv apūrvaṁ prema vardhate

 

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. SB 10.13.36

 

Śruti says ānandaṁ brāhmaṇo rūpam: the form of Brahman is bliss. Bṛhad-āraṇyaka Upaniṣad

 

vidito ’si bhavān sākṣāt puruṣaḥ prakṛteḥ paraḥ

 

kevalānubhavānanda- svarūpaḥ sarva-buddhi-dṛk

 

I know you directly as the Supreme Person beyond material existence, as the impersonal Brahman, as Paramātmā and Bhagavān, full of bliss. SB 10.3.13

 

Though the Lord has many forms they are also one. Śruti says ānanda-mātram ajaraṁ purāṇam ekaṁ santaṁ bahudhā dṛśyamānam: the Lord is complete bliss, without old age, the olders, and a single being though seen in many forms. According to the Lord’s desire, he appears in a particular form though he has simultaneously unlimited forms and qualities. The forms of the boys and calves were not incidental.

 

maṇir yathā vibhāgena nīla-pītādibhir yutaḥ

 

rūpa-bhedam avāpnoti dhyāna-bhedāt tathācyutaḥ

 

The infallible Lord can manifest his body in different ways according to different modes of worship, just as the vaidūrya gem can manifest itself in various colors, such as blue and yellow. Nārada Pañcarātra

 

Śrīdhara Svāmī explains that all the forms are one (eka-rasa) in his commentary: they are all forms of the one Brahma which is sac-cid-ānanda. Therefore it will be said yajanti tvan-mayās tvāṁ vai

 

bahu-mūrty-eka-mūrtikam: absorbing their minds in thought of you, they worship you as the one Supreme Lord manifesting in multiple forms. (SB 10.40.7) This is equivalent to a proof from śruti since Bhāgavatam is part of the fifth Veda as a Purāṇa, with its statements concerning the Lord as satya and ānanda. Bhāgavatam is the proof since it is the essence of all scriptures:

sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate

tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit

 

Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One who has felt satisfaction from its sweet rasa will never be attracted to any other literature. SB 12.13.15

 

tad idaṁ grāhayām āsa sutam ātmavatāṁ varam

 

sarva-vedetihāsānāṁ sāraṁ sāraṁ samuddhṛtam

 

Vyāsa had his son Śukadeva, best of the self-controlled, study this scripture, which is the very essence of all the Vedas and histories. SB 1.3.41

 

According to Śrīdhara Svāmī, the word upaniṣad does not refer to the conclusion of Vedic knowledge. Rather it means jñāna, since the word indicates the goal of sat, since it will be said atan nirasana-mukha-brahma-kamitaḥ: he is proved by the crest jewels of the Vedas which deny material qualities in Brahman (jñāna). (SB 10.13.57) This ātmā-jñāna is inferior to knowledge of the Lord for it is said yato vāco nivartane: words cannot describe him. (Taittirīya Upaniṣad 2.4.1) Words cannot describe him because he is unlimited. Ātma-jñānīs therefore cannot understand the glories of the Lord. The words bhūri-māhātmyā (possessing profuse glorious qualities) reject the idea that the Supreme Lord is without qualities. The word mātra (only sat-cid-ānanda) is used because other qualities like possessing light are also included within the Lord’s svarūpa (without having to mention them). By this word temporary material qualities are also excluded.

 

na tasya kāryaṁ karaṇaṁ ca vidyate

 

na tat-samaś cābhyadhikaś ca dṛśyate

 

parāsya śaktir vividhaiva śrūyate

 

svābhāvikī jñāna-bala-kriyā ca

 

There is no cause and effect in the Lord. None is greater than him or equal to him. His potencies are multifarious. He has innate knowledge, strength and action. Śvetāśvatara Upaniṣad 6.8

 

The Lord exists previous to the emergence of the material world. Sa aikṣata: he glanced at material energy. (Aitareya Upaniṣad 1.1.1)

 

Text 55

evaṁ sakṛd dadarśājaḥ para-brahmātmano ’khilān

yasya bhāsā sarvam idam vibhāti sa-carācaram

Translation

Thus Brahmā saw all the forms of the Supreme Brahman at once, by whose self-revealing natures the whole universe of moving and non-moving beings gained consciousness.

 

Brahmā saw the forms simultaneously. They were made of Kṛṣṇa (para-brahma). “How could Brahmā, who was unqualified see these forms?” The second line answers. By the Lord’s knowledge all beings become conscious. By the Lord’s mercy, they were revealed to Brahmā. Or by Brahm’as power (bhāsā) the whole universe shines with a wealth of karma, jñāna and bhakti. Brahmā can create by the Lord’s mercy. The Kumāras say jagatāṁ paro guru: Brahmā is the guru of the universe. (SB 2.9.5) Since even Nārada and others are gurus, Brahmā naturally was qualified to see the Lord. Of course seeing the Lord is not some illusion.

 

Text 56

tato ’tikutukodvṛtya- stimitaikādaśendriyaḥ

tad-dhāmnābhūd ajas tūṣṇīṁ pūr-devy-antīva putrikā

Translation

Then, by the power of the effulgence of those Viṣṇu forms, Brahmā, his eleven senses jolted by astonishment and his eyes turning here and there in astonishment, became silent, just like a child’s clay doll in the presence of the village deity.

 

In great astonishment Brahmā became stunned. He was not able to recite praises or offer respects. He was silent, unable to do anything. An example is given. He was like a doll, painted to look attractive, in the presence of a goddess worshipped by villagers. That doll is inactive, since it is not worshipped.

 

Text 57

itīreśe ’tarkye nija-mahimani sva-pramitike

paratrājāto ’tan-nirasana-mukha-brahmaka-mitau

anīśe ’pi draṣṭuṁ kim idam iti vā muhyati sati

cacchādājo jñātvā sapadi paramo ’jā-javanikām

Translation

When Brahmā became bewildered about what he saw and was no longer able to look at these forms, which were inconceivable, expansions of Kṛṣṇa’s power, self-revealing, proved by the scriptures through negation of matter, and which were beyond matter, Kṛṣṇa, understanding his bewilderment, immediately covered the vision.

 

Brahmā realized (jñātvā) the greatness of the Lord. These words should supplied. He was bewildered (muhyati sati) by great bliss, and (vā) then was not able to see the forms any longer (draṣṭum aniśe).

 

Or the Lord being merciful to māyā, covered up the māyā Brahmā had placed on the previous boys and calves and as well his own calves and boys. Brahmā was thus unable to see those forms. The Lord, considering the circumstances (jñātvā), covered Brahmā’s covering (aja-javanikām) upon the boys and calves.

 

Text 58

tato ’rvāk pratilabdhākṣaḥ kaḥ paretavad utthitaḥ

kṛcchrād unmīlya vai dṛṣṭīr ācaṣṭedaṁ sahātmanā

Translation

Brahmā’s external consciousness then revived, and he stood up, just like a dead man coming back to life. Opening his eyes with great difficulty, he saw the universe, along with himself.

 

After the Lord covered the māyā (tataḥ arvāk) Brahmā regained his consciousness, like a dead man, since his bewilderment was so complete. Or only a long time after regaining consciousness could he move about. He rose up. By becoming unconscious, he had fallen from his swan. When unconscious, he forgot about himself. Now he saw the universe and himself. Or he saw Vṛndāvana at once (saha) by himself (ātmanā).

 

Text 59

sapady evābhitaḥ paśyan diśo ’paśyat puraḥ-sthitam

vṛndāvanaṁ janājīvya- drumākīrṇaṁ samā-priyam

Translation

Then, looking in all directions, Brahmā immediately saw Vṛndāvana before him, filled with trees, which was the means of livelihood for the inhabitants and which was dear to Kṛṣṇa because of Rādhā’s presence.

 

Brahmā saw Vṛndāvana, dear to Rādhā (samā), at once in all directions. It was dear to her because Kṛṣṇa gave her rulership of it. Or it was dear to her because it was dear to Kṛṣṇa. Or it was most dear (āpriyam) to Kṛṣṇa who stays there with Rādhā (samā).

 

Text 60

yatra naisarga-durvairāḥ sahāsan nṛ-mṛgādayaḥ

mitrāṇīvājitāvāsa- druta-ruṭ-tarṣakādikam

Translation

In Vṛndāvana there is no anger or thirst because of the permanent presence of Kṛṣṇa, who cannot be controlled by the yogīs. There, naturally inimical animals and even human beings and animals live together as friends.

Commentary

The characteristics of Vrndāvana are described. Śrīdhara Svāmī has explained. Natural enemies like snakes and mongooses live together peacefully. And more than that, humans and animals live together peacefully. The reason is that Kṛṣṇa, who cannot be controlled (ajita) by yogīs in their hearts by great effort, lives here permanently (āvāsa). By his form, all anger, hunger and other disturbances are dissolved.

 

Text 61

tatrodvahat paśupa-vaṁśa-śiśutva-nāṭyaṁ

brahmādvayaṁ param anantam agādha-bodham

vatsān sakhīn iva purā parito vicinvad

ekaṁ sa-pāṇi-kavalaṁ parameṣṭhy acaṣṭa

Translation

Then Lord Brahmā saw the Absolute Truth — who is one without a second, who is the supreme controller, who is unlimited, who is incomprehensible — possessing the form of a child in a family of cowherd men with a morsel of food in his hand, searching everywhere just as before for the calves and his cowherd friends.’

 

Then he saw Kṛṣṇa. Though one year had passed, he was searching for the calves and boys as previously to astonish Brahmā. Or he did this out of the happiness of finding friends who would soon be free from māyā. He saw Brahman as a small boy. Kṛṣṇa did this to cause him astonishmsent or bhakti. Brahmā himself could not do this on his own. Or he saw parabrahman as Bhagavān. He performed the pastimes as the son of Nanda. Or he saw him dancing, as boy playing his cowherd flute, sometimes putting it in his right and and sometimes in his left hand. Sometimes he tucked it in his belt so that he could eat. That dancing was extraordinary (advayam). It was parabrahman. Alone he was searching for his friends and the calves as before, since he had withdrawn his forms of them. What Brahmā saw is listed with increasing excellence.

 

Text 62

dṛṣṭvā tvareṇa nija-dhoraṇato ’vatīrya

pṛthvyāṁ vapuḥ kanaka-daṇḍam ivābhipātya

spṛṣṭvā catur-mukuṭa-koṭibhir aṅghri-yugmaṁ

natvā mud-aśru-sujalair akṛtābhiṣekam

Translation

After seeing this, Brahmā hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Kṛṣṇa with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Kṛṣṇa with his tears of joy.

Commentary

Two verses describe how Brahmā offered respects. It should be understood from this that Brahmā gave up his conception that he was a devatā, for otherwise he would not have touched the ground. It is said na hi devā; bhuvaṁ spṛśanti: devatās do not touch the earth. Brahmā will also say tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ: my greatest possible good fortune would be to take any birth whatever in this forest of Gokula. (SB 10.14.34) He was like a golden stick because his color is somewhat red mixed with yellow. Since he had four heads in the four directions he touched each of his foreheads to the ground one after the other by turning on the ground. Then he touched those heads to Kṛṣṇa’s feet as if kissing them as he began to feel joy. He bathed the Lord’s feet in his profuse tears.

 

Text 63

utthāyotthāya kṛṣṇasya cirasya pādayoḥ patan

āste mahitvaṁ prāg-dṛṣṭaṁ smṛtvā smṛtvā punaḥ punaḥ

 

             Translation

 

Rising and falling again and again at the lotus feet of Lord Kṛṣṇa for a long time, Brahmā remembered over and over the Lord’s greatness he had just seen.

 

He offered respects many times (ciram) out of bliss on seeing Kṛṣṇa’s face. Or punaḥ punaḥ indicates the repetition and utthāya utthaya and smṛtvā smṛtvā indicate great joy. Or on seeing the power of Kṛṣna he offered respects at his feet and then out of greed to see his face he stood up. Again remembering his greatness he offered respects and again desiring his face he stood up. He continued this for a long time.

 

‘

 

Text 64

śanair athotthāya vimṛjya locane

mukundam udvīkṣya vinamra-kandharaḥ

kṛtāñjaliḥ praśrayavān samāhitaḥ

sa-vepathur gadgadayailatelayā

Translation

Then, rising very gradually and wiping his two eyes, Brahmā looked up at Mukunda. Brahmā, his head bent low, his mind concentrated and his body trembling, very humbly began, with faltering words, to offer praises to Kṛṣṇa.

 

Since he was unable to stop offering respects because of great devotion, only gradually could he start to offer prayes. Though he had eight eyes, only two eyes are mentioned because he turned one face towards the Lord to look at him. Or he looked at him with two eyes of each face. Mentioned two eyes represents all eyes in that case. He looked at Mukunda, who could give him the highest bliss. In looking (ikṣya) at the Lord he raised his head (ut), especially high (vi). Then he with attention (vi) lowered (namra) his shoulders out of shame and fear for having committing the offense of spreading his māyā. Or the nature of bhakti is humility. He had prītibhakti (dāsya). He offered praise with great attention (samāhitaḥ), because of great prema, with shivering body and choked voice, with skilful words (ailāyā). Ilā is Sarasvatī, the goddess of speech, since he could do so with four mouths. Or ailata stands for aiṭta. The extra l sound indicates Śukadeva’s ecstasy on rememring Brahmā’s special bhāva. Because of Brahmā’s bhakti, Kṛṣṇa stopped searching for the calves and boys, and then Brahmā praised him as he stood there.