mahāśano mahā-pāpmā viddhy enam iha vairiṇam 20 страница

 

All bodies existing in the three worlds — peaceful, violent (asantaḥ) and even (uta) born in ignorant species, are your creations. The peaceful are certainly (hi) dear today. Or for this reason (hi) they are dear to you (te) who are situated here and to you (te) who act with a desire to protect bhakti (dharma-parīpsayā) of the devotees (satām) or with a desire to produce perfection everywhere. The two words te are not faulty composition since they occur in different statements. Or te refers to the people of Vraja. (These peaceful persons are dear to you.)

 

Text 51

aparādhaḥ sakṛd bhartrā soḍhavyaḥ sva-prajā-kṛtaḥ

kṣantum arhasi śāntātman mūḍhasya tvām ajānataḥ

Translation

At least once, a master should tolerate an offense committed by his child or subject. O supreme peaceful Soul, you should therefore forgive our foolish husband, who did not understand who you are.

Commentary

Therefore it is proper that you forgive him. The offense committed by the citizen should be tolerated and forgiven by the master, the nourisher, who is like a father. You should completely forgive since you are the embodiment of peacefulness. By his nature as a species in ignorance, he was devoid of knowledge and thus did not recognize you. Even when you displayed astonishing pastimes he could not recognize you. Or, since the master forgives once, you the eternal Lord, carrying out creation and maintenance, should forgive much more.

 

Text 52

anugṛhṇīṣva bhagavan prāṇāṁs tyajati pannagaḥ

strīṇāṁ naḥ sādhu-śocyānāṁ patiḥ prāṇaḥ pradīyatām

Translation

O Supreme Lord, please be merciful. It is proper for the saintly to feel compassion for women like us. This serpent is about to give up his life. Please restore our husband to life, with no injuries.

Commentary

“What should I do?” Forgive him. It is proper to show him mercy. Why? O most merciful Lord (bhagavān)! Or, O lord full of knowledge! You know your great mercy, the power of your māyā, and the misery of us jīvas. Do this quickly. He is about to die. Or, remember your promise: annaṁ hi prāṇināṁ prāṇa ārtānāṁ śaraṇaṁ tv aham: food is the life of all creatures and I am the ultimate shelter for the distressed. (SB 11.26.33) Then do not show mercy to him but show mercy to us. We are women, in a lamentable position because we have no independence. They show their pitiful situation. Restore his life in such a way that he will no longer commit offenses (sādhu). Or restore his life with excellence, with no injuries (pra — dīyatām).

 

Text 53

vidhehi te kiṅkarīṇām anuṣṭheyaṁ tavājñayā

yac-chraddhayānutiṣṭhan vai mucyate sarvato bhayāt

Translation

Now please tell us, your maidservants, what we should do. Certainly anyone who faithfully executes your order is automatically freed from all fear.

Commentary

What is to be done by your order, please instruct (vidhehi) to your servants. Or, what is to be done by your order by your servants, please instruct us. By doing action according to your order with faith, one is freed from all fear. Or, what is executed with faith is free of fear. Vai indicates “well-known.” One is free of fear in all cases or from all beings. Or, the phrase “free of fear” can indicate attaining the planet of the Lord.

 

Text 54

śrī-śuka uvāca

itthaṁ sa nāga-patnībhir bhagavān samabhiṣṭutaḥ

mūrcchitaṁ bhagna-śirasaṁ visasarjāṅghri-kuṭṭanaiḥ

Translation

Śukadeva Gosvāmī said: Thus praised by the Nāga-patnīs, satisfied with their praises, Kṛṣṇa released the serpent Kāliya, who had fallen unconscious, his heads battered by the striking of the Lord’s lotus feet.

 

The word saḥ indicates “he, pleased with their praises” or “he, the crest jewel of independent play in Vṛndāvana.” Or he who suffers from others suffering, Bhagavān Kṛṣṇa, left Kāliya who had fainted, with his head broken by the blows of Kṛṣṇa’s feet. Though there were reasons to release him, the description of the snake in this verse show that he had given up his evil nature completely. Or the description is given to show a reason for special mercy later.

 

There is another meaning. Being absorbed in blissful dancing, the Lord broke Kāliya’s heads. Or people show their bad nature through their heads. Having a broken head means he had his bad nature removed. Mūrcchitam means that this condition was solidified. Or he fainted (mūrcchitam) because of bliss.

 

Because of his merciful nature and their suffering Kṛṣṇa was pleased with the wives’ prayers. Appearing in this world to give special prema, he responds with similar bhāva to them, since generally he shows special mercy to women. This is made clear from the prayers offered by women in the First Canto. It is said in this verse that he was thoroughly praised by them in all ways (samabhistutaḥ).

 

Text 55

pratilabdhendriya-prāṇaḥ kāliyaḥ śanakair harim

kṛcchrāt samucchvasan dīnaḥ kṛṣṇaṁ prāha kṛtāñjaliḥ

Translation

Kāliya slowly regained his vital force and sensory functions. Then, breathing loudly and painfully, the poor serpent addressed Kṛṣṇa, with hands folded in humility.

 

On being released, he regained use of his senses on recovering from fainting in bliss. The Lord had removed his bad qualities (harim) because he was Kṛṣṇa, directly bhagavān, attractive with special mercy and giving the highest bliss. Kāliya was devoid of pride or in pain (diṇaḥ). Because he was in pain he could not bow down on the ground like his wives. He spoke excellently (prāha) since his faults had been removed by the Lord. That is made clear later.

 

Text 56

kāliya uvāca

vayaṁ khalāḥ sahotpattyā tamasā dīrgha-manyavaḥ

svabhāvo dustyajo nātha lokānāṁ yad asad-grahaḥ

Translation

The serpent Kāliya said: I am evil, ignorant and constantly angry by the nature of my species. O my Lord, it is so difficult for people to give up their conditioned nature, because of false identity.

 

Not able to speak anything else because of his suffering condition, he spoke what he heard his wives say. Thinking the Lord would be pleased, he spoke words similar to theirs. Kāliya speaks four verses. By nature of the species (saha utpattyā) I am evil. O Lord (nātha)! You have the ability to crush that evil nature!

 

Text 57

tvayā sṛṣṭam idaṁ viśvaṁ dhātar guṇa-visarjanam

nānā-svabhāva-vīryaujo- yoni-bījāśayākṛti

Translation

O supreme creator! You have created this universe, composed of the variegated arrangement of the material modes, various natures, physical strength, sensory strength, mothers, fathers, desires and forms.

Commentary

He elaborates in one and a half verses. “Brahmā carries out creation no,t me.” In reply Kāliya says “O creator (dhātar)! You create in that particular form.” Svabhāva refers to qualities like peacefulness. Vīrya is strength of the body and ojas is strength of the senses. Yoni refers to mother and bīja refers to father. Aśaya refers to desires. Ākṛti means form.

 

Text 58

vayaṁ ca tatra bhagavan sarpā jāty-uru-manyavaḥ

kathaṁ tyajāmas tvan-māyāṁ dustyajāṁ mohitāḥ svayam

Translation

O Supreme Lord! Among all the species within your material creation, we serpents are by nature always enraged. Being thus deluded by your illusory energy, which is very difficult to give up, how can we possibly give it up on our own?

 

 O supreme lord (Bhagavān)! The idea that one becomes a snake by karma alone is rejected since the Lord is the controller of karma. Or O independent Lord (bhagavān)! Since actions are dependent on you, by your will alone we are can do anything. Thus what can low persons like us say about this? Or O lord whose control cannot be avoided! How can we give up the illusion of being angry, since this illusion is controlled by you? We cannot do it on our own (svayam). If you make us give it up, then it can be given up. “For giving up māyā you should worship me.” But we are bewildered by your māyā. Or we are bewildered by māyā itself (svayam).

 

Text 59

bhavān hi kāraṇaṁ tatra sarva-jño jagad-īśvaraḥ

anugrahaṁ nigrahaṁ vā manyase tad vidhehi naḥ

Translation

O Lord, since you are the omniscient Lord of the universe, you are the actual cause of freedom from illusion. Please arrange for us whatever you consider proper, whether it be mercy or punishment.

 

Since I cannot give up this nature on my own, you should do something. By you alone, this evil nature of mine can be given up. Do as you wish (manyase). You know the power of your māyā and my miserable position (sarva-jñāh). You should give mercy because you are the supreme independent (jagad-īśvaraḥ). And thus you can also punish me.

 

yathāhaṁ bhavatā sṛṣṭo jātyā rūpeṇa ceśvara

 

svabhāvena ca sādhutvaṁ tathedaṁ ceṣṭitaṁ mayā

 

Since I have been created in this species with a form by you, I act correctly by my nature. Viṣṇu Purāṇa 5.7.73

 

Or you alone are the cause of this great offense. Offense is not clearly defined by shame or fear. You know everything since you are omniscient (sarva-jñaḥ). What more can be said? You alone know everything. You have the ability to punish the deserving (jagad-īśvaraḥ). Do whatever you desire to do (yad manyase). Or if you think of doing something else, do that to us. What is the use of our desiring anything?

 

Text 60

śrī-śuka uvāca

ity ākarṇya vacaḥ prāha bhagavān kārya-mānuṣaḥ

nātra stheyaṁ tvayā sarpa samudraṁ yāhi mā ciram

sva-jñāty-apatya-dārāḍhyo go-nṛbhir bhujyate nadī

Translation

Śukadeva Gosvāmī said: After hearing Kāliya’s words, the Supreme Lord, who appeared in his human form to benefit all replied: O serpent, you may not remain here any longer. Go to the ocean immediately, accompanied by your retinue of children, wives, other relatives and friends. Let this river be enjoyed by the cows and humans.

Commentary

Hearing this, Kṛṣṇa replied. He speaks with the understanding that whatever he says, Kāliya should do. Bhagavān appears in his own human form to benefit the humans (kārya-mānuṣaḥ). Or, he performs play (kārya) with human-like pastimes (mānuṣaḥ), not with a material body. Or, he spreads his prema (kārya) to all men (mānuṣaḥ) since humans are the principle objects when he appears among humans. This means that it is improper for snakes to be present at the main abode of the Lord, Vṛndāvana. Or, he has devotees (mānuṣaḥ) worthy of respect (ārya) by even Brahmā (ka). To make them happy, you should not remain here. O snake! It is improper to remain here. This shows Kāliya’s ability to move (since sarpa means to crawl). He should go with his relatives. The word sva indicates that they had similar poison and also shows they were dependent on him.

 

Text 61

ya etat saṁsmaren martyas tubhyaṁ mad-anuśāsanam

kīrtayann ubhayoḥ sandhyor na yuṣmad bhayam āpnuyāt

Translation

If a mortal being attentively remembers my command to you — to leave Vṛndāvana and go to the ocean — and narrates this account at sunrise and sunset, he will never be afraid of you.

 

The person who while glorifying at the two sandhyas (should be sandhyayoḥ instead of sandhyoḥ) remembers (or remembers and glorifies) just my command to leave, which has been given to you (what to speak of the pastimes in the water), becomes free of fear. Or sandhya can refer to the period between summer and monsoon, when the snakes first come out of their hole and to the period between monsoon and winter, when they enter their holes. There is fear of snakes because they are angry from hunger or pain. Thus a person who hears this story will not have fear of pain or hunger.

 

Text 62

yo ’smin snātvā mad-ākrīḍe devādīṁs tarpayej jalaiḥ

upoṣya māṁ smarann arcet sarva-pāpaiḥ pramucyate

Translation

If one bathes in this place of my pastimes and offers the water of this lake to the devatās and other worshipable personalities, or if one observes a fast and duly worships and remembers me, he is sure to become free from all sinful reactions.

 

“Since the lake has been contaminated with poison by us how can the humans and animals now use it?” The Lord offers Kāliya a blessing in order to purify the lake.

 

By offering water or bathing at this place one becomes free of the effects of poisonous water. If one fasts for Ekādaśī at this place, thinks of me and worships me, he becomes free of three types of sin along with the desires as well (pra — mucyate). Or he becomes freed from all peopяe who are opposed to me (sarva-pāpaiḥ). He will be free from seeing non-devotees.

 

Text 63

dvīpaṁ ramaṇakaṁ hitvā hradam etam upāśritaḥ

yad-bhayāt sa suparṇas tvāṁ nādyān mat-pāda-lāñchitam

Translation

Out of fear of Garuḍa, you left Ramaṇaka Island and came to take shelter of this lake. But because you are now marked with my footprints, Garuḍa will no longer afflict you.

Commentary

Ramaṇakam means that which gives enjoyment. He mentions this to enliven Kāliya. But this place is only a few yojanas in breadth, small in comparison with the island. You took shelter here (upāśritaḥ). The word indicates that the shelter is not permanent. Garuḍa can no longer afflict you (nādyāt) since you are marked with my foot. Previously Kṛṣṇa danced on his head as play, and now this act became the remnants — marks of mercy.

 

Text 64

śrī-ṛṣir uvāca

mukto bhagavatā rājan kṛṣṇenādbhuta-karmaṇā

taṁ pūjayām āsa mudā nāga-patnyaś ca sādaram

Translation

Śukadeva Gosvāmī continued: My dear King, having been released by Kṛṣṇa, Bhagavān, whose activities are astonishing, Kāliya joined his wives in worshiping him with great joy and prema.

 

Muktaḥ means the Lord got off his head or that he was released. This repeats what was said in verse 57. Another version has evam uktā bhagavatā (being spoken to by the Lord thus). It is famous that Kāliya was touched by the Lord’s feet. But then he attained a place with his previous type of happiness. That is the astonishing action of the Lord. He went to the spot which he had previously left out of fear. Garuḍa also respected him and became friendly with him, because he was marked by the Lord’s feet. His hoods became successful by the dancing and the foot dust which was desired by Lakṣmī and Brahmā. He received instructions from the Lord, more than the Lord gave to Brahmā and others, by which he drank the nectar of Kṛṣṇa’s sweet words in person. Later, as a great devotee he worshipped Kṛṣṇa because he ultimately got mercy, though by external vision he was punished, and received the highest grace, though he had been full of anger. Though he was an offender and crushed by Kṛṣṇa’s feet repeatedly, simply by surrender in his heart he attained mercy.

 

Though he was expelled from the river in order that Kṛṣṇa could play at ease with the people of Vraja on the bank of the Yamunā in Śrī-vṛndāvana, it is approved by devotees that he was expelled since he had taken shelter of Vṛndāvana. The pastimes was enacted to show Kāliya’s wicked nature to the best devotees such as Nanda, to show the miserable condition of the cowherds and cows when they drank the poison and almost died, and to show the lamentation of Nanda, Yaśodā and others. Kṛṣṇa tolerated for only a moment the intense suffering of the people of Vraja, since he is the deliverer from distress for all people.

 

His jeweled heads were pulverized by the touch of Kṛṣṇa’s lotus feet though the feet were most tender.

 

calasi yad vrajāc cārayan paśūn

 

nalina-sundaraṁ nātha te padam

 

śila-tṛṇāṅkuraiḥ sīdatīti naḥ

 

kalilatāṁ manaḥ kānta gacchati

 

Dear master, dear lover, when you leave the cowherd village to herd the cows, our minds are disturbed with the thought that your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. SB 10.31.11

 

Kṛṣṇa took great pleasure in dancing in front of the cowherds and perfected sages while at the same time revealing his powers. And he maintained proper grace in his movements on Kāliya’s hoods which were shaking and turning about. All of these are astonishing aspects of Kṛṣṇa’s actions. These displayed Kṛṣṇa’s nature as Bhagavān. For this reason word bhagavatā is mentioned in the verse.

 

Because he was omniscient, Śukadeva described this pastime completely. Thus Suta calls him śṛi-ṛṣiḥ (one who sees everything) in the verse.

 

Rājan (O person shining with intelligence)! You can understand this pastime and its reasons. Or Kāliya now shone (rājan) with great physical beauty, by the touch of the Lord’s feet, which immediately removed his suffering and flow of blood by the Lord’s mercy. Nāga refers to Kāliya. Another version has nāgapatnyaś ca.

 

Kāliya worshipped Kṛṣṇa in joy, because he realized Kṛṣṇa’s mercy. With prema (sādaram) his wives worshipped Kṛṣṇa with their hands, offering perfumes and ointments.

Texts 65–66

divyāmbara-sraṅ-maṇibhiḥ parārdhyair api bhūṣaṇaiḥ

divya-gandhānulepaiś ca mahatyotpala-mālayā

pūjayitvā jagan-nāthaṁ prasādya garuḍa-dhvajam

tataḥ prīto ’bhyanujñātaḥ parikramyābhivandya tam

sa-kalatra-suhṛt-putro dvīpam abdher jagāma ha

Translation

Kāliya worshiped the Lord of the universe by offering him fine garments, along with necklaces, jewels and other valuable ornaments, wonderful scents and ointments, and a large garland of lotus flowers. Having thus pleased the Lord, whose flag is marked with the emblem of Garuḍa, Kāliya felt satisfied. Receiving the Lord’s permission to leave, Kāliya circumambulated him and offered him obeisances. Then, taking his wives, friends and children, he went to his island in the sea.

Commentary

The words divya, parārdhyaiḥ, mahatyā indicate that the items were superior to those of the material world. It should be understood that the items were untouched by poison. They were for the most part produced by their powers of will. Kāliya worshipped the Lord of the universe because by worshipping him all auspiciousness is obtained on its own in this life and the next, everywhere in the universe. Kāliya pleased the Lord endowed with the flag of Garuḍa — the Lord who removed his fear of Garuḍa. He was then satisfied, or he satisfied the Lord. Though it was natural that his family members went when he went, it should be understood that they went in order to follow the order of the Lord as instructed in verse 60. The word ha indicates certainty.

Texts 67

tadaiva sāmṛta-jalā yamunā nirviṣābhavat

anugrahād bhagavataḥ krīḍā-mānuṣa-rūpiṇaḥ

Translation

The very moment Kāliya left, the Yamunā was immediately restored to her original condition, free from poison and full of nectarean water by the mercy of the Lord, who was manifesting a humanlike form to enjoy his pastimes.

 

At that moment (tadā) Yamunā became devoid of poison. This actually means that one portion with the lake became devoid of poison, not the whole Yamunā. Not only did it lose the poison but became sweet (amṛta-jalā) or was able to free everyone from the suffering of saṁsāra. It manifested the nature of Bhagavān, who had a human form for playing or who had beauty of a human with pastimes. Yamunā would thus attain the good fortune of his various pastimes. It was suitable that Yamunā was endowed with similar qualities. Or he had a nature of giving happiness (rūpinaḥ) to the people of Vraja (krīḍa-mānuṣa). He understood that they were dedicated to him and thus gave them the happiness of pastimes.

 

Chapter Seventeen

                               Text 1

śrī-rājovāca

nāgālayaṁ ramaṇakaṁ kathaṁ tatyāja kāliyaḥ

kṛtaṁ kiṁ vā suparṇasya tenaikenāsamañjasam

Translation

King Parīkṣit inquired: Why did Kāliya leave Ramaṇaka Island, the abode of the serpents, and what offense did he do to Garuḍa?

 

Parīkṣit was pleased and relieved on hearing that the Lord was safe and that he had given mercy to Kāliya. But there was some reason why the snake left his place out of fear of Garuḍā and took shelter of Vṛndāvana. Parīkṣit asks out of curiosity about another story in order to understand why wicked Kāliya took shelter of a great holy place.

 

The snake’s place on the island was their natural habitat, not that of Garuḍa. Many other snakes lived there. For what other reason (kiṁvā) did he take shelter of the Yamunā in Vṛndāvana? All the other snakes were afraid of Garuḍa. Why did Kāliya especially fear Garuḍa? The word vā indicates inquiry.

 

Please explain this.

Texts 2–3

śrī-śuka uvāca

upahāryaiḥ sarpa-janair māsi māsīha yo baliḥ

vānaspatyo mahā-bāho nāgānāṁ prāṅ-nirūpitaḥ

svaṁ svaṁ bhāgaṁ prayacchanti nāgāḥ parvaṇi parvaṇi

gopīthāyātmanaḥ sarve suparṇāya mahātmane

Translation

Śukadeva Gosvāmī said: To avoid being eaten by Garuḍa, the serpents would each make monthly offering of tribute at the base of a tree. O mighty-armed King Parīkṣit, every fortnight the serpents would duly make offering to that powerful carrier of Viṣṇu to protect themselves.

 

Three verses explain. The snakes would make offerings of fruits and roots (vanaspatyaḥ) which were previously determined (praṅ nirūpitaḥ) monthly at the abode of the snakes (iha), O might-armed king! By your prowess as a king, even your enemies paid tribute to you. Every fortnight (parvaṇi parvaṇi), they made offerings to Garuḍa, who had unlimited power (mahātmane), in order to contribute their share. Because he was powerful they had to make the offering. Or one could satisfy even a natural enemy with offerings of fruit alone because he was a great soul.

 

Text 4

viṣa-vīrya-madāviṣṭaḥ kādraveyas tu kāliyaḥ

kadarthī-kṛtya garuḍaṁ svayaṁ taṁ bubhuje balim

Translation

One serpent — the arrogant Kāliya, son of Kadrū, proud because of his strength and poison — would eat all these offerings, disrespecting Garuḍa.

Commentary

He was proud because of power and poison. He was the son of Kadrū and thus cousin brother of Garuḍa (whose mother was Vinatā, sister of Kadrū) but was his enemy. Pride was another reason for taking the offering. He ate the offerings with disrespect for Garuḍa. Garuḍa heard from his servants that Kāliya had treated him as insignificant by taking the offerings by force.

 

Text 5

tac chrutvā kupito rājan bhagavān bhagavat-priyaḥ

vijighāṁsur mahā-vegaḥ kāliyaṁ samapādravat

Translation

O King, the greatly powerful Garuḍa, who is very dear to the Supreme Lord, became angry when he heard of this. Desiring to kill Kāliya, he rushed toward the serpent with tremendous speed.

Commentary

O king! You would also be angry at a person who obstructs the offerings to the king. Garuḍa is called Bhagavān because he was endowed with all powers. He was also the best follower of the Lord (bhagavat-priyaḥ). Like the Lord, he quickly came to punish the wicked Kāliya. He rushed close (sam — apādravat), determined to kill him, though Kāliya was insignificant, because he had arrogance and a nature of disrespecting the Lord, through his deep ignorance.

 

Text 6

tam āpatantaṁ tarasā viṣāyudhaḥ

pratyabhyayād utthita-naika-mastakaḥ

dadbhiḥ suparṇaṁ vyadaśad dad-āyudhaḥ

karāla-jihrocchvasitogra-locanaḥ

Translation

As Garuḍa swiftly fell upon him, Kāliya, who had the weapon of poison, raised his numerous heads to counterattack. Showing his ferocious tongues and expanding his horrible eyes, Kāliya then bit Garuḍa with the weapons of his fangs.

 

Kāliya’s only weapon was his poison. This indicates its deadly nature. His teeth acted as weapons because they were covered with poison. He had a terrible tongue whose touch would inflict poison (karāla) and expanding, terrifying eyes, which would turn things to ashes by their glance. He was a formidable opponent. But nothing happened when his poisonous fangs bit Garuḍa. Kāliya with his pride and poison was useless in front of Garuḍa.