mahāśano mahā-pāpmā viddhy enam iha vairiṇam 14 страница

Commentary

The word cara refers to the body and sons etc. Acara refers to house and other possessions. One thinks of everything in the world in relation to oneself. By that, everything becomes an object of pleasure for the self.

 

Text 55

kṛṣṇam enam avehi tvam ātmānam akhilātmanām

jagad-dhitāya so ’py atra dehīvābhāti māyayā

Translation

You should know Kṛṣṇa to be the soul of all living entities. For the benefit of the whole universe, out of his causeless mercy he has appeared as an ordinary human being by the strength of his māyā.

 

Kṛṣṇa is the soul of all jīvas because he is the antaryāmī. He is paramātmā. He is the son of Yaśodā (enam). Even so, he has appeared here or in this world (atra). He seems to be like other people (dehīva) because of māyā. By not knowing the truth about him one thinks in this way. Though acting like a human, everything he does is beyond this world. That was stated in the beginning of the verse. He appears like (iva) an ordinary person but in truth he manifests himself with supreme power.

 

Or by his mercy (māyayā) he appears like a jīva, and shines gloriously (ābhāti). Because of that, know that Kṛṣṇa, for the benefit of the world, is the soul of all beings who are dear. He has appeared in this world as Kṛṣṇa to destroy the suffering of the world and give it the highest bliss.

 

“One should have affection for Kṛṣṇa. Affection for Paramātmā is limited. If you say this, why do the demons not have affection for Kṛṣṇa?” In answer to this it is said that though he is devoid of difference of body and soul, he appears to have a material body (dehīva) for the demons (atra) by his āvaraṇa-śakti (māyayā).

 

Deha-dehi-vibhāo atra neśvare vidyate kvacit

 

There is no difference between the body of the Lord and his soul. Mahāvarāha Purāṇa

 

The meaning is this. Without the covering one will have affection for the Lord. One see people covered by the worst faults, obstructing the ātmā. The covering however is completely destroyed by bhakti. By the intensity of bhakti, one develops intensity of prema. The people of Vraja have the most intense prema because of their special intense mode of worship.

 

Text 56

vastuto jānatām atra kṛṣṇaṁ sthāsnu cariṣṇu ca

bhagavad-rūpam akhilaṁ nānyad vastv iha kiñcana

Translation

For those who know, in this universe there is no other object than Kṛṣṇa. He is all animate and inanimate objects and all forms of the Lord.

 

Bhagavān is defined. He is directly realized as the highest cause, in which all things reside. Nothing other class of things exists. Or this verse expresses the results of proper knowledge. For those who know that Kṛṣṇa is the soul of all beings everything manifests as the abode of the Lord: the Lord resides in everything.

 

In order to say that Kṛṣṇa is the supreme form for not only all jīvas but for inanimate objects also, he first explains the greatness of Kṛṣṇa among all forms.

 

In truth, in this world, for those who consider carefully, all living and inanimate objects and all forms of the Lord such as Nārāyaṇa, are included in Kṛṣṇa (iha). Anything that is not in him does not exist. By knowing the cause one knows the result. By knowing the aṁśī one knows the aṁśa. When the cause is absent, the result is absent. Everything else is like foam on the waves in a huge ocean. Everything is like photons external to the sun globe. It is said in the Second Canto:

 

so ’yaṁ te ’bhihitas tāta bhagavān viśva-bhāvanaḥ

 

samāsena harer nānyad anyasmāt sad-asac ca yat

 

Bhagavān, maintainer of the universe, has thus been described in summary. The universe and jīvas are none other than the Lord, but arise from the Lord who is different from them. SB 2.7.50

 

Text 57

sarveṣām api vastūnāṁ bhāvārtho bhavati sthitaḥ

tasyāpi bhagavān kṛṣṇaḥ kim atad vastu rūpyatām

Translation

Real existence of all this is situated in the final cause. That cause is the Lord endowed with all powers in the form of Kṛṣṇa. Can anything be found without Kṛṣṇa?

 

Why is this? Because he is present in everything as the supreme cause. Or why do you say that he is the soul of all beings? Is it because there is no difference between him and all beings, being the same form? The previous verse begins the answer. For those who do not know (ajānatām) the truth about Kṛṣṇa, everything is his form. For those who know the truth however, he appears as different. Why? As the final cause he is different from the effect. That is shown in the present verse. He is the cause of all things.

 

Or as a result of proper knowledge, bhakti to the Lord’s deity forms is the highest result. Kṛṣṇa is in the deity form (sthāsnu) and in the devotee or moving forms like śālagrāma (cariṣṇu). (last verse). This is the location of the Lord. That is Kṛṣṇa. For those who know, things other than the Lord (anyat) in this world (iha) are not substantial (vastu), but Kṛṣṇa being the form of bhagavān is substantial. The present verse then explains how the Lord is the highest object. The meaning is the same as above.

 

Or among all objects, prema (bhāva) is situated as the substantial object (arthaḥ). By deliberation, it is situated as the essence since that is the goal for everyone. For that prema (tasyāpi), the Lord full of all powers, Kṛṣṇa is situated as the substantial object since by prema Kṛṣṇa is achieved.

 

Or Kṛṣṇa the son of Nandais situated as the substantial object, the supreme Lord, for Nārāyaṇa (tasya). By his manifestation of unlimited qualities he is superior to Nārāyaṇa. Vastu means the supreme result. Kṛṣṇa is the final result. Other than that (atat) what is there? One should say (rūpyatām). But there is nothing.

 

Text 58

samāśritā ye pada-pallava-plavaṁ

mahat-padaṁ puṇya-yaśo murāreḥ

bhavāmbudhir vatsa-padaṁ paraṁ padaṁ

padaṁ padaṁ yad vipadāṁ na teṣām

Translation

For those who have accepted the boat of the lotus feet of the Lord, killer of Mura, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is Vaikuṇṭha, the place of the eternal associates, not the material world.

 

Those who surrender to the Lord easily destroy all suffering and attain Vaikuṇṭha and happiness. He is feet are describes as buds (pallava) because their softness and pink color. Or the word pallava suggests that feet are desire trees. It also means one toe of his foot. That becomes a boat. They surrender completely (samāśritāḥ) with devotion to those feet which are a boat. The feet of Kṛṣṇa (murāreḥ) are the shelter (padam) for liberated souls (mahat) or for devotees like Nārada and are famous as most auspicious (puṇyam) or supreme, by liberating even Aghāsura. Murāri refers to Kṛṣṇa, the killer of Mura, a commander of Narakāsura’s army. Or the feet, being the shelter of devotees, give pure fame (puṇya-yaśaḥ) to the devotees. Because of attaining Vaikuṇṭha (yat), the devotees have no obstacles (vipadām padam).

 

Text 59

etat te sarvam ākhyātaṁ yat pṛṣṭo ’ham iha tvayā

tat kaumāre hari-kṛtaṁ paugaṇḍe parikīrtitam

Translation

Since you inquired from me, I have fully described to you those activities of the Lord that were performed in kaumāra period but not celebrated until his paugaṇḍa period.

 

What was asked has been described.

 

Text 60

etat suhṛdbhiś caritaṁ murārer

aghārdanaṁ śādvala-jemanaṁ ca

vyaktetarad rūpam ajorv-abhiṣṭavaṁ

śṛṇvan gṛṇann eti naro ’khilārthān

Translation

Any person who hears or chants these pastimes of the Lord performed with his cowherd friends — the killing of Aghāsura, the taking of lunch on the forest grass, the Lord’s manifestation of forms, and the wonderful prayers offered by Brahmā — is sure to achieve all his desires.

 

What can be said? Those who take shelter of the Lord’s feet attain this result. By hearing these pastimes of Kṛṣṇa one attains all perfection. Hearing all the actions that he performed with his friends, such as killing Aghāsura, having lunch in the forest, showing many forms and hearing the praise by Brahmā one attains all desires. Kṛṣṇa was in his normal form and the boys were also. The prayers of Brahmā are included in the activities he performed with the boys, because they are glorified there. Other activities like stealing from each other are not mentioned because they are included in the killing of Aghāsura. Vyaketarat can mean “beyond matter” and can modify all the items in the list since all the pastimes were most astonishing. The ending on vyaketarat is poetic licence. The verbs are in the present tense to suggest that just starting to hear or chant the pastimes one achieve success. Any man (naraḥ), without qualification, can achieve success.

 

Text 61

evaṁ vihāraiḥ kaumāraiḥ kaumāraṁ jahatur vraje

nilāyanaiḥ setu-bandhair markaṭotplavanādibhiḥ

Translation

In this way the boys spent their childhood in the land of Vṛndāvana playing hide-and-go-seek, building play bridges, jumping about like monkeys and engaging in many other such games.

 

Having described the kaumara pastimes of the Lord, other pastimes of the two brothers following after the paugaṇḍa period which is to be described are indicated by summarizing the actions. The two boys, surrounded by friends, passed the kaumāra period in this manner. During the kaumāra period they did not go beyond Vraja. This indicates the excellence of Vraja. Nilāyana means hide and seek. Or it can refer to stealing and hiding described in SB 10.37.26. They built dams out of earth where the river was flowing. Or while playing in the water, they built a bridge in a pond, pretending to be monkeys, from Rāma’s pastime. That is west of the birth place in Mathurā. The plural is used to indicate again and again they performed these pastimes. Ādibhiḥ indicates games like playing ball.

 

Chapter Fifteen

Text 1

śrī-śuka uvāca

tataś ca paugaṇḍa-vayaḥ-śrītau vraje

babhūvatus tau paśu-pāla-sammatau

gāś cārayantau sakhibhiḥ samaṁ padair

vṛndāvanaṁ puṇyam atīva cakratuḥ

Translation

Śukadeva Gosvāmī said: When Balarāma and Kṛṣṇa attained the age of paugaṇḍa in Vṛndāvana, the cowherd men allowed them to take up the task of tending the cows. Engaging thus in the company of their friends, the two boys rendered the land of Vṛndāvana most auspicious by imprinting upon it the marks of their lotus feet.

 

Tataḥ is an ornament of speech, or it indicates there was no delay in performing other pastimes after herding the calves. The word ca stands for tu, indicating a new subject matter. The two boys were served (śritau) by the age beginning with six years, paugaṇḍa, suitable for revealing more rasa than the previous age. The pastimes of paugaṇḍa age took place in Vraja and nowhere else. Mention of the word Vraja indicates the great auspiciousness and sweetness of that place. That should be understood when the word Vraja is mentioned later in the text as well.

 

For a long time Kṛṣna with Balarama had desired to herd the cows as well as the calves in order to play in the forest of Vṛndāvana. Now herding cows was approved (paśu-pālana-sammatau). Seeing the young age of their children Nanda and others had not permitted it out of their affection for the children. Now they permitted it when the boys showed more strength and were older. Or they were permitted by all the cowherds (paśu-pālana) or they were permitted by all the cows (paśu) and the cowherds (pāla). Thus they herded the cows (gāś cārayantau).

 

The calves went with their mothers, since they could not give up associating with Kṛṣṇa, and were also attached to their mothers though no longer drinking their milk. The bulls also followed after Kṛṣṇa. They all tried to approach Kṛṣṇa, even though restrained by others. Without Kṛṣṇa they would not go to the forest. Kṛṣṇa and Balarāma went together because they were non-different from each other by great affection. The word paśu-pālana also indicates that buffaloes and other animals also went. He went with his friends (sakhibhiḥ saha). That means they all desired to herd the cows at this time. That means those who were previously herding the cows now ceased from herding the cows. Kṛṣṇa began herding cows on the Kārttika śukla āṣṭamī

 

śuklāṣṭamī kārttike tu smṛtā gopāṣṭamī budhaiḥ

 

tad-dinād vāsudevo ’bhūd gopaḥ pūrvaṁ tu vatsapaḥ

 

The eighth lunar day of the bright fortnight of the month of Kārtika is known by authorities as Gopāṣṭamī. From that day, Kṛṣṇa served as a cowherd, whereas previously he had tended the calves.

 

He did not wear shoes in order to give mercy to the earth which suffered and cried for his appearance. He also did not wear shoes in order to reveal beauty (puṇyam) by the extraordinary marks of thunderbolt, ankuśa etc. Though Vṛndāvana was naturally beauty, it now became even more beautiful because of those marks (atīva) appearing everywhere. Or it became more beautiful than Vaikuṇṭha.

 

Text 2

tan mādhavo veṇum udīrayan vṛto

gopair gṛṇadbhiḥ sva-yaśo balānvitaḥ

paśūn puraskṛtya paśavyam āviśad

vihartu-kāmaḥ kusumākaraṁ vanam

Translation

Thus desiring to enjoy pastimes, Mādhava, sounding his flute loudly, surrounded by cowherd boys who were chanting his glories, and accompanied by Baladeva, kept the cows before him and entered the Vṛndāvana forest, which was full of flowers and rich with nourishment for the animals.

 

Having stated in a general way that the two boys herded the cows, Śukadeva now describes details of the sweet pastimes, by describing the first day, with Kṛṣṇa being most prominent, so that this need not be described elsewhere. Tat indicates Vṛndāvana or the forest with indescribable glories. Or Śukadeva out of great prema indicates the place is the essence of all things. Mādhava means the dear most of Lakṣmī. This indicates that Vṛndāvana displays all wealth. Or it means he appeared in the Madhu dynasty to reveal his unlimited qualities as Bhagavān. It also indicates that when Kṛṣṇa enters this forest, it display all flowers and fruits of spring (mādhava). Or it indicates that Vṛndāvana enjoys madhura-rasa. He loudly played (udīrayan) with his sweet, budlike lips. He pяayed to give joy to the inhabitants of the forest, by announcing his entrance. Or he became joyful on entering the forest.

 

Since he was surrounded by boys singing his glories, he was joyful with a desire to play and used the flute to announce his play. Paśūn indicates buffaloes as well. He entered with affection (āviveśa). This suggests that when he entered all the birds and animals became absorbed in Kṛṣṇa (āveśa).

 

He entered the forest full of flowers. In autumn there is a wealth of flowers, or Vṛndāvana is always filled with flower by its nature. He herded the cow without effort (paśavyam). He want with the boys and Balarāma. This indicates that they made up the ingredients for joyful playing.

 

Text 3

tan mañju-ghoṣāli-mṛga-dvijākulaṁ

mahan-manaḥ-prakhya-payaḥ-sarasvatā

vātena juṣṭaṁ śata-patra-gandhinā

nirīkṣya rantuṁ bhagavān mano dadhe

Translation

Gazing in that forest, which resounded with the charming sounds of bees, animals and birds, and which was served by a breeze carrying the fragrance of hundred-petaled lotuses carrying water particles from lakes whose clear water resembled the minds of great souls, Kṛṣṇa decided to enjoy.

 

Describing other glories of the forest, Śukadeva describes the beginning of Kṛṣṇa’s playing. The pools were filled with water clear as the minds of great devotees. Thus they were suitable for the Lord’s pastimes. Many pools are indicated. Glancing everywhere, seeing the glories of the forest which was being served (juṣṭam) by the wind (just as person serves a great master), he began to absorb his mind with affection on enjoying in order to display his qualities as bhagavān. For that reason the word bhagavān is used.

 

Text 4

sa tatra tatrāruṇa-pallava-śriyā

phala-prasūnoru-bhareṇa pādayoḥ

spṛśac chikhān vīkṣya vanaspatīn mudā

smayann ivāhāgra-jam ādi-pūruṣaḥ

Translation

When the primeval Lord saw that the stately trees, with their beautiful reddish buds and their heavy burden of fruits and flowers, were bending down to touch his feet with the tips of their branches he smiled gently and addressed his elder brother.

 

He saw everywhere (tatra tatra) the huge trees (vanaspatim) with branches touching his feet, heavy with flowers and fruit, with a wealth (śrī) of red shoots. Or because of the weight the branches touching his feet he smiled and spoke. Or because of the beauty (śri) of the buds red, more beautiful than the red buds of his feet he smiled and spoke. The branches touched his feet with devotion. The leaves are not mentioned since they were not so excellent as the fruit and flowers. He smiled because that was natural to him. Or he smiled because spontaneously he would speak descriptions to Balarāma. Kṛṣṇa is called ādi-puruṣa because it was suitable for him to speak to Balarāma, who had appeared as his elder brother for some special pastimes. Since the previous verse mentioned that Kṛṣṇa had developed the urge to enjoy, he would now perform one pastime to give joy to the heart.

 

Or since he is the highest person (ādī-purusaḥ), all types of sweetness and pastimes and respect for Balarāma to teach the people were suitable for him to perform. Here is the principle. Pleased with the trees since they bowed to him, he desired to benedict them, but was shy because of his possession of good qualities. Using the pretext of respecting his elder brother he described the trees’ service attitude. He showed special mercy to the inhabitants of the forest on first entering there by description of the forest’s qualities.

 

Text 5

śrī-bhagavān uvāca

aho amī deva-varāmarārcitaṁ

pādāmbujaṁ te sumanaḥ-phalārhaṇam

namanty upādāya śikhābhir ātmanas

tamo-’pahatyai taru-janma yat-kṛtam

Translation

The Supreme Lord said: O greatest of Lords, just see how these trees are bowing their heads at your lotus feet, which are worshipable by the devatās by offering you their fruits and flowers, having taken birth as trees to eradicate the dark ignorance of others by their actions.

 

Aho indicates joy or astonishment. O best of the devatās! Though they are trees (amī), taking presentations of flowers (sumanaḥ) and fruits in the tips of their branches (or on their heads), as worthy offerings they bow to your lotus feet, which are worshipped by Brahmā and liberated souls. By using the word sumanaḥ (also meaning good natured) it is suggested that the plants have feelings of love. They are worshipped by the devatās having a predominance of sattva. They have taken birth as trees in order to remove ignorance.

 

Or, O brother (aho)! The trees are worship by those having no death (amara), the best of the devatās (deva-vara) like Brahmā. Even those who are liberated are ignorant, since they are deprived of prema when they merge in Brahman. (Thus they also worship the trees which have the opportunity for service to Kṛṣṇa.) Using their branches as their heads, the trees bring offerings with devotion to the world. They have taken birth as trees to remove ignorance, their bad karma. This is a prayer so that all the plants can be liberated from their ignorant condition. The plants cannot approach you like the animals and birds, which are mobile.

 

Or they bow down with their branches to remove their (ātṁanaḥ) lamentable condition (tamas) — you gave them birth as trees. Therefore they should always have your association.

 

Text 6

ete ’linas tava yaśo ’khila-loka-tīrthaṁ

gāyanta ādi-puruṣānupathaṁ bhajante

prāyo amī muni-gaṇā bhavadīya-mukhyā

gūḍhaṁ vane ’pi na jahaty anaghātma-daivam

Translation

O original person! These bees must all be great sages and your most elevated devotees, for they are following you along the path and chanting your glories, which are themselves a holy place for the entire world. Though you have disguised yourself within this forest, O sinless one, they refuse to abandon you, their worshipable Lord.

 

Kṛṣṇa points with his finger. The bees chant your glories which are a holy spot, purifying completely the contamination of saṁsāra for all people or which acts as a guru teaching the greatness of devotion directed to you. They follow you along the path. Or they sing your glories on every path, serving you. That is proper. O best person (ādipuruṣa)! Everyone should serve you at all times with spontaneity and you are worthy of accepting service.

 

Or singing, the bees worship you, following the path of Brahmā, the first person (ādi-purusa). They follow their nature. Because they constantly chant your glories they are your devoted followers (bhavadīya). They are the chief (mukhyāḥ) among the sages, those who engage in your worship, because they have surpassed ātmārāmas who are silent. Using the pretext of praising the bees, Kṛṣṇa praises Balarāma. They are almost the best (prāyaḥ), since the very best are persons who, from the beginning, spontaneously have bhakti.

 

Or generally (prāyaḥ) you hide yourself (gūḍham), sometimes revealing your powers. O lord whose devotees have no offenses (anaghātmā)! Or they glorify you (daivam), who have no sin (anagātma). For this reason they cannot give you up.

 

Prāyaḥ can also expression a question. Thus the following is expressed. The great devotees do not give you up though you are hidden in the words of the Vedas, since you are easy to attain. You are hidden because your pastimes are difficult to understand. Though they are on the paths of jñāna and karma, they continually sing your glories, which are the essence, thinking that they give the highest benefit and serve you, giving up everything else.

 

The bees are the greatest devotees (amī bhavadīya-mukhāḥ). Or “Did not Brahmā and others praying for a birth here, because of glorification of the inhabitants of the place, become these sages?” The chief (mukhyāḥ) of your devotees (bhavadīya), such as Nārada, who are the best of the sages (munigaṇāḥ), whom the sages follow, have taken birth here.

 

Text 7

nṛtyanty amī śikhina īḍya mudā hariṇyaḥ

kurvanti gopya iva te priyam īkṣaṇena

sūktaiś ca kokila-gaṇā gṛham āgatāya

dhanyā vanaukasa iyān hi satāṁ nisargaḥ

Translation

O worshipable Balarāma! These peacocks are dancing before you out of joy, these doe are pleasing you with affectionate glances, just as the gopīs do, and these cuckoos are honoring you with Vedic prayers, as the inhabitants of the forest welcome you to their house. This is the nature of cultured people.

 

O Balarāma, worthy of praise (īḍya)! Balarāma in embarrassment had turned away with a shy smile. Kṛṣṇa make him faces him with this call. Or the peacocks dance in joy, praising you (īḍya). The phrases should be attached to all the statements in the verse. May the peacocks dance in joy! The does please you by their joyful eyes. They produce beauty, reminding one of the gopīs. The cuckoos please you with the best tunes, like sweet verses of praise (śūktaiḥ), when you come to their houses. With affection they offer their individual excellent gifts. The gopīs should act in the same way since they are also women and their qualities are similar. Or all these items are compared to the gopīs. The gopīs are superior to all these items by their wealth of qualities. They are superior to the peacocks in dancing etc. May the cuckoos become the best singers about secrets of your love. They are most fortunate (dhanyāḥ). This is proper because (hi) their excellent conduct is natural. Or may they all be filled with the treasure of the highest prema (dhanyā). He gives blessing to all inhabitants of Vṛndāvana. This is because (hi) this is the nature of these devotees having prema (satām).

 

Text 8

dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-

pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ