mahāśano mahā-pāpmā viddhy enam iha vairiṇam 15 страница

nadyo ’drayaḥ khaga-mṛgāḥ sadayāvalokair

gopyo ’ntareṇa bhujayor api yat-spṛhā śrīḥ

Translation

This earth has now become most fortunate by the touch of your feet. The grass and bushes are most fortunate for the same reason, and the trees and creepers have been touched by your fingernails. The rivers and mountains are fortunate, being touched by your feet. The birds and animals have been touched with your merciful glances. But above all, you have embraced the young cowherd women between your two arms — a favor hankered after by the goddess of fortune herself.

 

Having described the glories of most dear items seen individually, again Kṛṣṇa describes everything in general. Or, what is the use of describing particulars? Everything in the forest is fortunate! Thus he begins with the words dhanyeyam. The earth from the beginning has been ornamented with various avatāras. The earth felt pleasure when Varāha lifted her. Śeṣa, who is you, Balarāma, holds the earth on his head. But now, the earth has become most fortunate when you have appeared in Mathurā, or reside as a cowherd in Vraja performing paugaṇḍa pastimes.

 

The word adya (today) is applied to all the statements in the verse. Dhanyeyam means the earth is fortunate. The word tvat (your) should be applied appropriately in the list of Balarāma’s limbs which give fortunate to the items. The grass and bushes are fortunate. The inhabitants of Svarga are not here with sticks. The grass and shrubs are fortunate because of receiving the touch of your feet. The earth is fortunate because the abundance of special ornaments arising from his extraordinary feet in the places trod by the cows. The trees and creepers were touched by his nails in picking the fruits and flowers and picking leaves for making ornaments. Rivers like Yamunā and mountains like Govardhana were fortunate by the touch of his feet. Birds like peacocks and animals like deer, situated in the distance, became fortunate by his merciful glance.

 

Though he did touch some things directly, in general everything benefited by his glance, from far off. Items which had more possibility of getting the direct touch are mentioned. The gopīs for whom Balarāma had affection became fortunate by the embrace of his arms.

 

Or the word api can indicate “other items as well.” Thus the gopīs were the most fortunate of all, being the greatest of the recipients of mercy in the whole list, since they not only received his embraces, but his glances, and touch of his fingernails and feet.

 

To say that Lakṣmī who resides always on Viṣṇu’s chest desires to be on Balarāma’s chest is not suitable. The meaning is this. Lakṣmī, seeing the unequalled sweetness of Kṛṣṇa, desires him and performed austerities to achieve this.

kasyānubhāvo ’sya na deva vidmahe

tavāṅghri-reṇu-sparaśādhikāraḥ

yad-vāñchayā śrīr lalanācarat tapo

vihāya kāmān su-ciraṁ dhṛta-vratā

 

O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10.16.36

 

Text 9

śrī-śuka uvāca

evaṁ vṛndāvanaṁ śrīmat kṛṣṇaḥ prīta-manāḥ paśūn

reme sañcārayann adreḥ sarid-rodhaḥsu sānugaḥ

Translation

Śukadeva Gosvāmī said: Thus expressing his satisfaction with the beautiful forest of Vṛndāvana and its inhabitants, Kṛṣṇa enjoyed tending the cows and other animals with his friends on the banks of the river Yamunā below Govardhana Hill.

 

Describing the forest in this way (evam), Kṛṣṇa enjoyed. Or, in that way, being satisfied with the forest, and giving it mercy (evam), he enjoyed

Texts 10

kvacid gāyati gāyatsu madāndhāliṣv anuvrataiḥ

upagīyamāna-caritaḥ pathi saṅkarṣaṇānvitaḥ

Translation

In the company of Balarāma, Kṛṣṇa, whose pastimes are praised, sang along with his followers when the highly intoxicated bees began humming.

 

Being pleased, his play is shown in the following verses. Previously the play of all the small children was described (SB 10.12.7) Now particularly Kṛṣṇa’s individual actions with pleased mind are described. On some path (kvacit pathi) Kṛṣṇa sang. Another version has sragvī instead of pathi. In that case kvacit means at some place or at some times. This meaning will apply to the following verses as well. Intoxicated by honey from the Vṛndāvana flowers, or intoxicated by proximity to Bhagavān, the bees, closing their eyes out of happiness (andha) or blinded by the intoxication, sang. This indicates the sweetness of Kṛṣṇa’s singing.

 

The word Saṅkarṣaṇa also indicates that Balarāma is non-different from Kṛṣṇa in singing.

yadūnām apṛthag-bhāvāt saṅkarṣaṇam uśanty api

 

Because he unites two families — Vasudeva’s family and the family of Nanda Mahārāja — he will be known as Saṅkarṣaṇa. SB 10.8.12

 

Kṛṣna is he whose pastimes are sung (upagīyamāna-caritaḥ), close by or as the highest by cowherd boys with exclusive devotion (anuvrataiḥ). Or Kṛṣ;na is he whose pastime of imitating the bees is praised as superior to the bees’ singing by the cowherd boys. This superiority should be inferred in the five following verses as well.

Texts 11

anujalpati jalpantaṁ kala-vākyaiḥ śukaṁ kvacit

kvacit sa-valgu kūjantam anukūjati kokilam

kvacic ca kāla-haṁsānām anukūjati kūjitam

abhinṛtyati nṛtyantaṁ barhiṇaṁ hāsayan kvacit

Translation

Sometimes Kṛṣṇa sweetly imitated what the parrot uttered, using soft words. Sometimes he sweetly cooed in imitation of the cooing cuckoos. Sometimes he sweetly imitated the cooing of the swans. Sometimes he laughed at a dancing peacock and, facing them, danced.

 

He imitated in soft words what the parrot said. The cuckoos sing sweetly at the end of autumn. However Vṛndāvana is the shelter of all seasons. He imitated the sweet (the word valgu is understood) cooing of the swans as well. Facing (abhi) the dancing peacocks he danced. Clearly (ha) he taught (āsyana) the peacock. Or saying “The peacock does not dance properly” he made his friends laugh at the peacock.

Texts 12

megha-gambhīrayā vācā nāmabhir dūra-gān paśūn

kvacid āhvayati prītyā go-gopāla-manojñayā

 

Sometimes he affectionately called the cows who had wandered far off with a voice like rumbling clouds, using their names.

 

He called the cows, bulls and calves (paśūn). Or he called all the animals that wandered far from him. If they went far from him, they had less intelligence. Therefore they are called animals (to be tied up). With affection he called their names like Gaṅgā, Yamunā, Haṁsī, and Dhavalī. Out of special affection he called the cows by name (and not the other animals). He called the animals by attractive words, not by his flute. The words were deep like thunder. That is a quality of a great person. Or because the animals had wandered far way, he spoke loudly.

 

Text 13

cakora-krauñca-cakrāhva- bhāradvājāṁś ca barhiṇaḥ

anurauti sma sattvānāṁ bhīta-vad vyāghra-siṁhayoḥ

Translation

Sometimes he would cry out in imitation of birds such as the cakoras, krauñcas, cakrāhvas, bhāradvājas and peacocks, as if in fear of tigers and lions among all the animals.

 

Sometimes he called out like a cakora, which drinks the moonlight. Bāradvaja is a skylark. Sometimes imitating these birds he shouted loudly since he possessed all power. In Vṛndāvana the tigers and lions are not ferocious. Thus there is no fear of them. Thus the word is bhīta-vat, as if in fear, is used. Or he would show fear like an ordinary child, since he performed childhood pastimes. Sma means well known. There is no doubt about these activities.

 

Text 14

kvacit krīḍā-pariśrāntaṁ gopotsaṅgopabarhaṇam

svayaṁ viśramayaty āryaṁ pāda-saṁvāhanādibhiḥ

Translation

When his elder brother, fatigued from playing, would lie down with his head upon the lap of a cowherd boy, Kṛṣṇa would help him relax by personally massaging his feet and offering other services.

Commentary

The word ādibhiḥ indicates fanning and other services.

 

Text 15

nṛtyato gāyataḥ kvāpi valgato yudhyato mithaḥ

gṛhīta-hastau gopālān hasantau praśaśaṁsatuḥ

 

Sometimes, as the cowherd boys danced, sang, moved about and playfully fought with each other, Kṛṣṇa and Balarāma, standing nearby hand in hand, would glorify their friends’ activities and laugh.

 

The two boys would act together sometimes. Sometimes, together (mithaḥ) because of their attraction to each other, they glorified the other boys for their graceful movements (valgatoḥ). Or they praised boys fighting together (mithaḥ).

 

Or the two boys sometimes dances, sang, moved about and fought. Sometimes they held hands and laughed, glorifying the boys. Or sometimes they glorified the cowherd boys, saying “That is most skillful. That is courageous. That is charming.” They praised them while laughing out of joy at the dancing etc. or they laughed at the cowherd boys and praised them, saying “These boys are greater singers than the Gandharvas and mores skillful at dancing than the Vidyādharas. They conquer the three worlds with their fighting.” They announced the truth about their glories.

 

Text 16

kvacit pallava-talpeṣu niyuddha-śrama-karśitaḥ

vṛkṣa-mūlāśrayaḥ śete gopotsaṅgopabarhaṇaḥ

Translation

Sometimes Kṛṣṇa grew tired from fighting and lay down at the base of a tree, resting upon a bed made of soft twigs and buds and using the lap of a cowherd friend as his pillow.

 

In concluding, there is description of resting pastimes. The great good fortune of the cowherd friends is described in three verses. They would make beds of new shoots and as well, soft petals and buds of flowers. But there were also beds only of shoots in order to offer them quickly. Because many boys made them quickly, in the fever of prema, out of great respect, there were many beds. All the boys, being very expert, made separate beds. Being affection to each boy, he lay down on each bed by expanding his form into many by his special powers, while each boy could not see. Even at this time he used his powers, for it is said in verse 20 that the performed acts as the Lord (iśa-ceṣṭitaḥ).

 

From exertions of wrestling, he had beads of perspiration, like pearls on his cheeks and seemed to become tired (karśitaḥ). The lap of Śrīdāma, Rādhā’s brother, became his pillow. Like Śrīdāma there were many others whose laps served as Kṛṣṇa’s pillow. Or among the boys, some of the boys’ laps served as pillows. Though he had a pillow on the bed, the pillow was taken away by the boys because he rejected that in order to enjoy the happiness of the lap of a boy.

 

Text 17

pāda-saṁvāhanaṁ cakruḥ kecit tasya mahātmanaḥ

apare hata-pāpmāno vyajanaiḥ samavījayan

Translation

Some of the cowherd boys, who were all great souls, would then massage his lotus feet, and others, qualified by being free of all sin, would expertly fan him.

 

Since there were many boys they took turns massaging his feet. Or on the many beds, three or four would be on one bed massaging one of the expansions. Or, by his special power, though he is one, it was possible that many could massage him. Mahātmanaḥ should be mahātmānaḥ in refers to the boys. They were greatly fortunate. Or mahātmanaḥ can modify tasya (Kṛṣṇa’s) with the meaning of unlimited (great soul). One Kṛṣṇa, who had special power, could be in resting in many beds by spreading himself out. These boys had their sins destroyed by the Lord by glorifying him even in this world. We however are sinful, without the good fortune of serving him like this. They fanned him thoroughly (sam-bījayan), with slow graceful movements.

 

Text 18

anye tad-anurūpāṇi manojñāni mahātmanaḥ

gāyanti sma mahā-rāja sneha-klinna-dhiyaḥ śanaiḥ

Translation

My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for Kṛṣṇa.

 

Others sang songs (word to be supplied) which were suitable to the Lord on that occasion (anurūpāni). The songs attracted the heart (manojñāni) of the Lord though he is undisturbed like the deep ocean (mahātmanaḥ), since the songs had various amazing notes and rhythms and were concerning the gopīs. Or mahātmanaḥ can refer to the boys. O great king! Though you are a great king, even you cannot experience the happiness of these pastimes. The boys had soft hearts (klinna-dhiyaḥ) with affection (sneha) which was the greatest (mahārāja), revealed to the extreme. They sang softly (śanaiḥ) because their throats were choked with tears. Having soft hearts is especially mentioned because, though they naturally had such hearts, now there was a special display of affection. The words can also describe the boys mentioned in the previous verse.

 

Text 19

evaṁ nigūḍhātma-gatiḥ sva-māyayā

gopātmajatvaṁ caritair viḍambayan

reme ramā-lālita-pāda-pallavo

grāmyaiḥ samaṁ grāmya-vad īśa-ceṣṭitaḥ

Translation

In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess of fortune when he takes other forms, whose sweetness cannot be understood by anyone, acted like the son of a cowherd to show mercy to his parents. Yet even while enjoying like a village boy in the company of other village residents, he often exhibited feats only the Lord could perform.

 

Indicating other pastimes not mentioned on that day, this verse summarizes the forest pastimes of that day. In that way (evam) or with these specific activities, he whose feet are served by Lakṣmī enjoyed (reme). The happiness he derived from playing as a cowherd was greater than the happiness from having his lotus feet served by Lakṣmī. Or Ramā can refer to she who gives enjoyment to Kṛṣṇa, Rādhā-devī. He whose feet are served by Rādhā enjoyed. The ingredients for enjoyment such as wandering in the forest during the day and getting relief from fatigue by foot massage have been shown.

 

How did he act? He revealed himself (viḍambayam) as a cowherd by his actions. Or he accepted the cowherd boy form. How does he manifest this form when he has an obvious display of power? He does so by his śakti called māyā (sva-māyayā) or by his mercy. His particular sweetness (ātma-gatiḥ) is hidden even in the Upaniṣads (gūḍa). He acted like an ordinary friend (samam) with ordinary friends. He appeared most ordinary. This indicates the sweetness of his cowherd pastimes. How does this agree with many statements about manifesting his power as Bhagavān? He has the actions of the Lord (īśa-ceṣṭitaḥ). This means his actions were not material. The human-like and extraordinary features of Kṛṣṇa as Bhagavān were previously proven.

 

Nigūḍātma-gatiḥ can also meant that he went to Gokula secretly by Vasudeva’s efforts. Thus his actions as a cowherd were the principal pastimes since he acted according to Nanda’s awareness that he was his son, though he acted with all powers (īśa-ceṣṭitaḥ). Or though he acted with full powers, he enjoyed as an ordinary person (gramyavat). The cowherd pastimes were superior to his lordly pastimes.

 

Text 20

śrīdāmā nāma gopālo rāma-keśavayoḥ sakhā

subala-stokakṛṣṇādyā gopāḥ premṇedam abruvan

Translation

Once, some of the cowherd boys — Śrīdāmā, the very close friend of Balarāma and Kṛṣṇa, along with Subala, Stokakṛṣṇa and others — lovingly spoke the following words.

 

The first day’s herding cows was described as typical of other days. Now, to show some of the powers that Kṛṣṇa manifested while herding the cows to please his dear friends, a story is related. Subala and Stokakṛṣṇa were friends. Śrīdāma is mentioned first because of the excellence of his intense friendship or because he was the chief friend. Stokakṛṣṇa was a cowherd with a similar name to indicate his friendship. Or Kṛṣṇa was born first and named Kṛṣṇa. Ṣtokakṛṣṇa was born later, and because he was inferior to Kṛṣṇa was called Stokakṛṣna (little Kṛṣṇa). The word ādi indicates other chief friends like

 

Aṁśu, Arjuna, Viśāla, Vṛṣabha, Ojasvī, Devaprastha, Varuthapa and Bhadrasena. They spoke out of prema, not with greed for the tāla fruit and not for killing the demon. They spoke to please their dear friend. The nature of prema is to sometimes request dear things. Or they requested because they were attached to glorifying his punishing the demons.

 

Text 21

rāma rāma mahā-bāho kṛṣṇa duṣṭa-nibarhaṇa

ito ’vidūre su-mahad vanaṁ tālāli-saṅkulam

Translation

O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees.

 

O lord who plays (rāma)! Since you have that name, perform one pastime for us. Or, you cause play, enjoyment and happiness. Please give us happiness. They repeat his name out of respect. In order to encourage you to make the tāla fruits fall, we first call your name. There is nothing you cannot do (mahā-sattva –greatly courageous)! Another version has mahā-bāho. O Kṛṣṇa! You can give us happiness because you attract everyone (kṛṣṇa) by your nature of giving the highest bliss. O destroyer of sinners! They had directly seen Kṛṣṇa kill Vatsāsura and others. You are suitable to kill Dhenuka who is obstructing the tāla forest and you can make the fruits fall. Because of his great courage he can kill the demons and because he kills the demons he is known as most courageous (mahāsattva). By these names they indicate that Kṛṣṇa and Balarāma need not worry from these demons

 

Not far from here, at Govardhana, there is a tāla forest. Generally they herded the cows there. Hari-vaṁśa says:

 

ājagmatus tau sahitau godhanaiḥ saha-gāminau

 

giriṁ govardhanaṁ ramyaṁ vasudeva-sutāv ubhe

 

The two sons of Vasudeva along with friends would go to pleasing Govardhana with all the cows

 

The place was not far away, about four krośas from Govardhana.

 

asti govardhanaṁ nāma kṣetraṁ parama-durlabham

 

mathurā-paścime bhāge adūrād yojana-dvayam

 

Not far from the western side of Mathurā, at a distance of two yojanas [sixteen miles], is the holy place named Govardhana, which is most difficult to attain. Adi-varāha Purāṇa

 

It is also stated in the Varāha Purāṇa:

 

asti tāla-vanaṁ nāma dhenakāsura-rakṣitam

 

mathurā-paścime bhāge adūrād eka-yojanam

 

Not far from the western side of Mathurā, one yojana away [eight miles], is the forest known as Tālavana, which was guarded by Dhenukāsura.

 

sa tu deśaḥ samaḥ snigdhaḥ su-mahān kṛṣṇa-mṛttikaḥ

 

darbha-prāyaḥ sthulī-bhūto loṣṭra-pāṣāṇa-varjitaḥ

 

The land there is even, smooth and very expansive. The earth is black, densely covered with darbha grass and devoid of stones and pebbles.

 

Text 22

phalāni tatra bhūrīṇi patanti patitāni ca

santi kintv avaruddhāni dhenukena durātmanā

Translation

In that Tālavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka.

 

There was no effort needed to make the fruits fall (patanti patitāni). Generally ripe tāla fruits fall on their own. It is understood the pastime took place in Bhadrā month since the fruits fall at that time. . According to Viṣṇu Purāṇa this incident took place after the defeat of Kāliya in the summer. “Why don’t you boys go there and pick the fruit?” They are protected (avaruddhāni) by Dhenuka. “Ask him and take the fruits.” He is wicked (durātmanā). Or “Should you take someone else’s property?” He is a demon. It is proper that you kill him so that we can take the fruit. Or forest fruits are to be enjoyed by everyone. But the demon is protecting them. They should be taken from him.

 

Text 23

so ’ti-vīryo ’suro rāma he kṛṣṇa khara-rūpa-dhṛk

ātma-tulya-balair anyair jñātibhir bahubhir vṛtaḥ

Translation

O Rāma, O Kṛṣṇa! Dhenuka is a most powerful demon and has assumed the form of an ass. He is surrounded by many friends who have assumed a similar shape and who are just as powerful as he.

 

They encourage Kṛṣṇa in two verses by saying that no one can eat the fruit because of fear of the demon. He is very strong (ati-vīryaḥ). They call out to Balarāma and describe the demon as very strong, to produce hatred in him for the demon. They call to Kṛṣṇa, telling him it is a donkey, in order to make Kṛṣṇa, the crest jewel of fun, laugh. Or they describe to both of them that he is a very powerful demon in the form of a donkey. Therefore they cannot disregard him. He is surrounded by relatives and friends (anyaiḥ). Or by mention of others, the cowherds hope to remove the two boys’ indifference to going.

 

Text 24

tasmāt kṛta-narāhārād bhītair nṛbhir amitra-han

na sevyate paśu-gaṇaiḥ pakṣi-saṅghair vivarjitam

Translation

The demon Dhenuka has eaten men alive, and therefore all people and animals are terrified of going to the tāla forest. O killer of the enemy, even the birds are afraid to fly there.

 

The boys describe his wickedness. He has eaten men. “Then why are you most affectionate boys encouraging me to do this?” They say, “O killer of enemies! You destroyed very easily many demons like Baka and Agha. So what will become of this donkey? Your fame will increase by killing this evil demon” even though it is not proper for affectionate friends to urge Kṛṣṇa in this way. When Sītā speaks to Hanumān who wants to bring her to Rama, she says that Rāma’s fame will increase by his killing Rāvana. Thinking of Kṛṣṇa’s courage, the boys speak in this way to increase his fame.

 

Text 25

vidyante ’bhukta-pūrvāṇi phalāni surabhīṇi ca

eṣa vai surabhir gandho viṣūcīno ’vagṛhyate

Translation

In the tāla forest are sweet-smelling fruits no one has ever tasted. Even now we can smell the fragrance of the tāla fruits spreading all about.

 

The word ca indicates that the fruits are sweet. Though the fruit have never been eaten, just by smelling the fragrance their sweetness can be known. The word vai indicates certainty. The sweet fragrance is experienced everywhere, for generally in that area the east wind favorable for rain blows in Bhādra month. The fragrance indicates the excellence and nearness of the fruit.

 

Text 26

prayaccha tāni naḥ kṛṣṇa gandha-lobhita-cetasām

vāñchāsti mahatī rāma gamyatāṁ yadi rocate

Translation

O Kṛṣṇa! Please get those fruits for us. Our minds are so attracted by their aroma! Dear Balarāma, our desire to have those fruits is very great. If you think it’s a good idea, go to that tāla forest.

 

Please give the fruit to us, greedy because of the scent. The genitive is used for the dative case.

 

They call out to Kṛṣṇa because it is suitable to ask the dearest person. Or, O Balarāma, our minds are greedy just by a trace of Kṛṣṇa. Though they are rare fruits by the power of his association, they become easy to obtain. They joke, “By association with the butter thief, now we have become greedy too (lobhita-cetasām).” This prevents the fault in asking for something rare. We have for a long time desired these fruits. The deep meaning is this. “I have directly killed many demons like Vatsāsura, but Balarāma has killed none. Thus he should kill Dhenuka. Because he is a weak donkey there is no worry about this.” It should be understood that Kṛṣṇa had this desire for a long time. Thus Balarāma should not go by our insistence, but by his own desire. Thus they say, “If you are pleased, then go,” with the thought that it would be pleasing to his younger brother for Balaṛāma to go there.

 

Text 27

evaṁ suhṛd-vacaḥ śrutvā suhṛt-priya-cikīrṣayā

prahasya jagmatur gopair vṛtau tālavanaṁ prabhū

Translation

Hearing the words of their dear companions, Kṛṣṇa and Balarāma laughed and, desiring to please them by showing their abilities, set off for the Tālavana surrounded by their cowherd boyfriends.