mahāśano mahā-pāpmā viddhy enam iha vairiṇam 21 страница

 

Text 7

taṁ tārkṣya-putraḥ sa nirasya manyumān

pracaṇḍa-vego madhusūdanāsanaḥ

pakṣeṇa savyena hiraṇya-rociṣā

jaghāna kadru-sutam ugra-vikramaḥ

Translation

The angry son of Tārkṣya moved with overwhelming speed in repelling Kāliya’s attack. That terribly powerful carrier of Madhusūdana struck the son of Kadrū with his left wing, which shone like gold.

 

Garuḍa was the son of Kaśyapa or Tārkṣya. This indicates his great power. Kāliya did not have such power, or lineage, since he was not a devotee of the Lord, or the son of a great sage. Garuḍa is famous as an associate of the Lord with great strength and bravery. His was moreover angry (manyumānaḥ) because of Kāliya’s offense and thus his speed was overwhelming (pracanda-vegaḥ). Or naturally he was quick. He had on him the seat of the Lord who killed the demon Madhu (madhusūdanāsanaḥ). Therefore his prowess was intolerable (ugra-vikramaḥ). The descriptive terms can act as successive causes of the next item. In this way Garuḍa had great qualities. He hit Kāliya with his wing which was like gold, beautiful and very hard. Or he instilled fear by the golden shining wing which defeated the shining fire of the snakes. He used his left wing, casually. Kadru-sutam (snake) indicates a natural enemy. He defeated him (nirasya) or threw him far away and then beat him with his left wing. Or he beat him with his wing but did not kill him, because he was a brother (kadru-sutam).[13]

 

Text 8

suparṇa-pakṣābhihataḥ kāliyo ‘tīva vihvalaḥ

hradaṁ viveśa kālindyās tad-agamyaṁ durāsadam

Translation

Beaten by Garuḍa’s wing, Kāliya was extremely distraught, and thus he took shelter of a lake adjoining the river Yamunā. Garuḍa could not enter this lake. Indeed, it was difficult to enter even for others.

 

This lake was difficult to enter even for others.

 

Text 9

tatraikadā jala-caraṁ garuḍo bhakṣyam īpsitam

nivāritaḥ saubhariṇā prasahya kṣudhito ‘harat

Translation

In that very lake Garuḍa had once desired to eat a fish — fish being, after all, his normal food. Although forbidden by the sage Saubhari, Garuḍa took courage and, feeling hungry, seized the fish.

Commentary

This happened twenty-four yuga cycles previously when Māndhāṭa, ancestor of Rāma, ruled the earth. Fish are ordinary among all living entities and edible. They served as his food while performing pastimes as a bird and he desired them. “But he should have respected the sage’s words.” He was hungry. Though his hunger was part of the pastime like the Lord’s hunger, there is no fault in eating even forbidden foods if one is hungry. Thus Garuḍa made no offense. But the sage made offense since he obstructed eating what was edible when a great devotee was hungry.

 

Text 10

mīnān su-duḥkhitān dṛṣṭvā dīnān mīna-patau hate

kṛpayā saubhariḥ prāha tatratya-kṣemam ācaran

Translation

Seeing how the unfortunate fish in that lake had become most unhappy at the death of their leader, Saubhari uttered the following curse under the impression that he was mercifully acting for the benefit of the lake’s residents.

Commentary

The sage made another offense. That is explained in two verses. The fish were wretched because they could not do anything, being fish. He saw the fish especially grieving because their protector fish had been eaten. This indicates he recognized that fish’s special position. The locative case indicates that the fish had great fear of Garuḍa. Some versions have dīnaḥ, in reference to the sage. This indicates that the sage was without intelligence because of arrogant behavior towards a great associate of the Lord.

 

Text 11

atra praviśya garuḍo yadi matsyān sa khādati

sadyaḥ prāṇair viyujyeta satyam etad bravīmy aham

Translation

If Garuḍa ever again enters this lake and eats the fish here, he will immediately lose his life. What I am saying is the truth.

Commentary

If he disregards of my words, even though he is an associate of the Lord and enters this lake (atra) and eats fish, he will die. Matsyān represents any being living in the water. Using the word aham (I) indicates his pride in the strength of his austerities. By offense to the devotee, he ended up with the greatest disaster — breaking his austerity. That is described in the Ninth Canto. Though he made a vow for the benefit of the fish, it had opposite effect. What to speak of the fish, the trees on the bank of the place where Kāliya lived, and the birds flying above all died. By the power of the shelter of the Yamunā within Vṛndāvana and by mercy of the Lord, the offense did not take long to fructify for the sage. The sage, after enjoying material life which is like hell for the wise, became freed from that illusion.

 

Text 12

tat kāliyaḥ paraṁ veda nānyaḥ kaścana lelihaḥ

avātsīd garuḍād bhītaḥ kṛṣṇena ca vivāsitaḥ

Translation

Of all the serpents, only Kāliya came to know of this affair, and in fear of Garuḍa, he took up residence in that Yamunā lake. Later Kṛṣṇa drove him out.

 

Same

 

Only (param) Kāliya knew of this incident. He lived there because of looking for a safe place everywhere, out of fear of Garuḍa’s enmity, and because of hundreds of blessings in previous lives. He was expelled by Kṛṣṇa, who produces all bliss.

Texts 13–14

kṛṣṇaṁ hradād viniṣkrāntaṁ divya-srag-gandha-vāsasam

mahā-maṇi-gaṇākīrṇaṁ jāmbūnada-pariṣkṛtam

upalabhyotthitāḥ sarve labdha-prāṇā ivāsavaḥ

pramoda-nibhṛtātmāno gopāḥ prītyābhirebhire

Translation

Kṛṣṇa rose up out of the lake wearing shining garlands, fragrances and garments, covered with many fine jewels, and decorated with gold. When the cowherds saw him they all stood up immediately like the life airs, having gained their life. Filled with great joy, the cowherd boys affectionately embraced him.

 

Having finished the anecdote, Śukadeva returns to the story. Kṛṣṇa means Śyāmasundara or he who was the life of the people of Vraja. He rose from the water in a special way (viniṣkrāntam). He is described with three phrases. He was decorated with attractive gold (jaṁbūnadam). Having him approach (upalabhya) they stood up. Previously they had fallen on the ground fainting. When his fragrance entered their nostrils they recovered their consciousness. They rose suddenly from the ground or woke up from fainting. Because they had fainted, they did not see his dancing with attractive music. Thus they do not speak about it later. “How could they all regain consciousness at the same time?” They got up like life airs rising. The cowherds, generally elder males, embraced Kṛṣṇa many times (abhirebhire) since Yaśodā; and others regained consciousness later.

 

Text 15

yaśodā rohiṇī nando gopyo gopāś ca kaurava

kṛṣṇaṁ sametya labdhehā āsan śuṣkā nagā api

Translation

Having regained their vital functions, Yaśodā, Rohiṇī, Nanda and all the other cowherd women and men went up to Kṛṣṇa. O descendant of Kuru, even the dried-up trees came back to life.

 

Yaśodā and others rose up later than the cowherds because of deeper fainting from intense grief. They recovered only by associating with Kṛṣṇa. Gopāḥ refers to Upananda and others who were relatives on Nanda’s side and friends like Śrīdāmā and other boys. First they stood there and then approached and embraced Kṛṣṇa. The trees which had dried up because of sorrow when Kṛṣṇa entered the lake came back to life. O Kaurava! You were born to protect the Kuru dynasty, were attacked by the weapon of Aśvatthāmā, but then continued the line of Yudhiṣṭhira.

 

Text 16

rāmaś cācyutam āliṅgya jahāsāsyānubhāva-vit

premṇā tam aṅkam āropya punaḥ punar udaikṣata

gāvo vṛṣā vatsataryo lebhire paramāṁ mudam

Translation

Balarāma embraced his infallible brother and laughed, knowing well the extent of Kṛṣṇa’s potency. Out of great feelings of love, Balarāma lifted Kṛṣṇa up on his lap and repeatedly looked at him. The cows, bulls and young female calves also achieved the highest pleasure.

 

After describing the actions of devotees having affection, Śukadeva describes the meeting with Balarāma, endowed with great affection and also knowledge of Kṛṣṇa’s powers. The word ca indicates that Balarāma also internally dried up. Later meeting Kṛṣṇa, who never loses his powers (acyutam), taking his hand, he laughed. Acyutam indicates that Kṛṣṇa was never devoid of his hair arrangements etc. or he never falls from his greatness. He knew the various powers (anubhāva) of Kṛṣṇa. His own powers to manifest the fire to destroy the universe was nothing compared to Kṛṣṇa’s powers. He remembered Kāliya squeezing him in his coils.

 

Or he knew how Kṛsṇa could cleverly ascertain (anubhāva) how to release himself from Kāliya. Another version has nārāḥ nāryo vṛṣaḥ vatsāḥ. Nārāḥ refers to people in general, or to Nanda’s servants and the Pulina men. Another version has mṛgāḥ first. This indicates that the cows recovered first. Or the sequence indicates the intensity of bliss. Thus nārāḥ placed first indicates Nanda’s intense bliss, but other’s bliss depended on his bliss.

 

Text 17

nandaṁ viprāḥ samāgatya guravaḥ sa-kalatrakāḥ

ūcus te kāliya-grasto diṣṭyā muktas tavātmajaḥ

Translation

All the respectable brāhmaṇas, together with their wives, came forward to greet Nanda Mahārāja. They said to him, “Your son was in the grips of Kāliya, but by good fortunate he is now free.”

 

The brāhmaṇas spoke out of bliss to satisfy Nanda. Guravaḥ refers to the priests. Viprāḥ refers to other brāhmaṇas. Or guravaḥ can modify viprāh (great brāhmaṇas). They had left Vraja with Nanda and now approached him. By coming with their wives, they became famous as the highest devotees. By good fortune Kṛṣṇa is free. This is good fortune for you and us. Being joyful immediately hold a festival. This verse shows that the brāhmaṇas were intent on satisfy Nanda. By those respectful words Nanda became most affection to his son.

 

Text 18

dehi dānaṁ dvi-jātīnāṁ kṛṣṇa-nirmukti-hetave

nandaḥ prīta-manā rājan gāḥ suvarṇaṁ tadādiśat

Translation

The brāhmaṇas then advised Nanda Mahārāja, “On the occasion of Kṛṣṇa being saved, you should give charity to the brāhmaṇas.” With a satisfied mind, O King, Nanda Mahārāja then very gladly gave them gifts of cows and gold.

 

“Ah! Being joyful you should perform a great festival.”

 

Text 19

yaśodāpi mahā-bhāgā naṣṭa-labdha-prajā satī

pariṣvajyāṅkam āropya mumocāśru-kalāṁ muhuḥ

Translation

The greatly fortunate mother Yaśodā, having lost her son and then regained him, placed him on her lap. That chaste lady cried constant torrents of tears as she repeatedly embraced him.

 

More than Nanda, Yaśodā was fortunate. She regained her son because she was chaste (satī). Her chastity was previously noted. Or she was most excellent in her affection to Kṛṣṇa. Or she had lost sight of her son and then saw him again, or her son had died and was brought back to lie (naṣṭa-labdha-prajā). In that way she existed (sate). Or she was now (sati) with her son who had become invisible and now was visible. Or she was now (sate) with her son who had been lost from her hand and regained. She shed streams (kalām) of tears constantly, sometimes remembering the past events out of sorrow and sometimes becoming blissful on attaining him.

 

Text 20

tāṁ rātriṁ tatra rājendra kṣut-tṛḍbhyāṁ śrama-karṣitāḥ

ūṣur vrayaukaso gāvaḥ kālindyā upakūlataḥ

Translation

O best of kings [Parīkṣit], because the residents of Vṛndāvana were feeling very weak from hunger, thirst and fatigue, they and the cows spent the night where they were, lying down near the bank of the Kālindī.

Commentary

After this, another amazing pastime occurred. The day passed with Kṛṣṇa subduing Kāliya and then meeting with the people of Vraja. They spent that night (tām rātrim), which followed that day, or which was filled with great bliss, at that place where they met Kṛṣṇa. The reason is given. They were hungry and thirsty, and exhausted from crying. Or, they became weak from fatigue due to hunger and thirst. Though the cows were also present, they were weak with hunger. The inhabitants did not give the cow milk to Kṛṣṇa because of fear that it was contaminated with poison. Therefore they also could not take the milk. Fearing the poison, they avoided staying near the water of the lake. Thus they went to a place nearby (upakūlataḥ). If they had been on the bank of the river, the forest fire could not surround them on all sides as it later did.

 

Text 21

tadā śuci-vanodbhūto dāvāgniḥ sarvato vrajam

suptaṁ niśītha āvṛtya pradagdhum upacakrame

Translation

During the night, while all the people of Vṛndāvana were asleep, a great fire blazed up within the dry summer forest. The fire surrounded the inhabitants of Vraja on all sides and began to scorch them.

Commentary

That night (tadā) a fire arising from a dry forest of summer (śuci) manifested. Some say the fire was a friend of Kāliya or some demon follower of Kaṁsa.

 

Text 22

tata utthāya sambhrāntā dahyamānā vrajaukasaḥ

kṛṣṇaṁ yayus te śaraṇaṁ māyā-manujam īśvaram

Translation

Then the residents of Vṛndāvana woke up, extremely disturbed by the great fire threatening to burn them. Thus they took shelter of Kṛṣṇa, who was the Supreme Lord, though by his spiritual potency he appeared like an ordinary human being.

Commentary

They were confused since they do not know an immediate remedy or they wandered about to find a way out since the fire began to burn them. Kṛṣṇa appeared to be an ordinary human by deceit (māyā) but actually he was the Lord (īśvaram), parabrahman with human form, or he was a human in that he had two arms, and was endowed with mercy (māyā). Or he was the master with human pastimes along with Lakṣmī (māyā). The words indicate his extreme mercy. He was the master of the lives of the people of Vraja (krṣṇam). Therefore they surrendered to him.

 

Text 23

ṛṣṇa kṛṣṇa mahā-bhaga he rāmāmita-vikrama

eṣa ghoratamo vahnis tāvakān grasate hi naḥ

Translation

Kṛṣṇa, Kṛṣṇa, from whom good fortune arises! O Rāma, possessor of unlimited power! This most terrible fire is about to devour us, devotees of you two!

Commentary

Their method of surrender is described. In excitement or out of natural affection, they call to Kṛṣṇa twice. O Kṛṣṇa from whom our good fortunate arises (mahā-bhaga)! In your presence we have no fear. O Balarāma with unlimited prowess! By your power the fire will be extinguished. Recognition of their great powers appeared, but not knowledge of their powers as the Lord. This fire is visible to us and swift (eṣaḥ), and terrifying because it is coming near and we have no escape. It will destroy us completely (grasate). We are yours. They say this to invoke his mercy or to make him understand that they should not be destroyed. By adding the word hi (certainly), both boys are indicated, since they are both addressed at the beginning of the verse. Because Kṛṣṇa and Balarāma are non-different, the word tāvakān indicating “yours” in the singular (Pāṇini 4.3.3) is used to denote both of them.

 

Text 24

su-dustarān naḥ svān pāhi kālāgneḥ suhṛdaḥ prabho

na śaknumas tvac-caraṇaṁ santyaktum akuto-bhayam

Translation

O Kṛṣṇa who can do anything! We are your true friends and your relatives. Please protect us from this insurmountable fire of death. We can never give up your lotus feet, which drive away all fear.

Commentary

We are your relatives or belong to you (svān). We are splendid friends (suhṛdaḥ), fixed on you alone by genuine sentiments. O person who can do anything (prabho)! Because of your feet, fear cannot exist (akuto-bhayam). Destroy our fear of having to give up your feet (They pray not to be separated from Kṛṣṇa, rather than simply praying for their lives). We cannot for a moment (san) become separated (tyaktum) from your feet.

 

Text 25

itthaṁ sva-jana-vaiklavyaṁ nirīkṣya jagad-īśvaraḥ

tam agnim apibat tīvram ananto ‘nanta-śakti-dhṛk

Translation

Seeing his devotees so disturbed, Kṛṣṇa, the infinite Lord of the universe and possessor of infinite power, then swallowed the terrible forest fire.

 

Understanding directly (nirīkṣya) their condition known by their pitiful words (ittham), or caused by the forest fire (ittham), and seeing that previous to their informing him, that the fire arising from the dry forest had increased and spread everywhere, he extinguished the fire, intolerable and impossible to counteract (tīvram), as if swallowing it completely (apibat). This was beyond logic because he was controller of the creators of the universe like Brahmā (jagad-īśvaraḥ). He gives power to them including the power of fire to burn. Or he did this because he was capable of inconceivable pastimes since he was the supreme lord (jagad-īśvaraḥ). Or being non-different from Agni who is the mouth of the devatās, he placed it in his mouth, its proper place. This made Agni happy since the Lord gives happiness to all the devatās (jagad-iśvaraḥ). “We cannot be happy if there is fire in Kṛṣṇa’s mouth.” He is infinite and thus fire can exist inside a small portion of his mouth, somewhere, without harming it. And no one can see this. “How could Nanda and Yaśodā, so affectionate for Kṛṣṇa, tolerate his drinking the fire or made no attempts to stop him?” He has unlimited powers (ananta-śakti-dṛk). He could drink the fire without them even seeing it.

 

Chapter Eighteen

Text 1

śrī-śuka uvāca

atha kṛṣṇaḥ parivṛto jñātibhir muditātmabhiḥ

anugīyamāno nyaviśad vrajaṁ gokula-maṇḍitam

Translation

Śukadeva Gosvāmī said: Surrounded by his blissful companions, who constantly chanted his glories, Kṛṣṇa then entered the village of Vraja, which was decorated with herds of cows.

 

After the night, in the morning, herding the cows, or in the forenoon (atha), Kṛṣṇa entered Vraja. It was impossible that they all went back with the cows that night. Yaśodā and others also went more quickly in order to go to the houses and send meals.

 

He entered with cows around him. The cows came back in the morning since they left the place because of poison and the fire and desired to graze in the immediate area around Vraja, measuring one krośa. Or they desired to return from the untimely journey (cows like regularity). The real reason however, is that like the humans, the cows could not give up Vraja.

 

Text 2

vraje vikrīḍator evaṁ gopāla-cchadma-māyayā

grīṣmo nāmartur abhavan nāti-preyāñ charīriṇām

Translation

While Kṛṣṇa and Balarāma were thus enjoying life in Vṛndāvana on the pretext of herding the cows, the summer season fully appeared. This season is not very pleasing to embodied souls.

 

The two boys played in Vraja, reversing their previous attempts to hide their powers, while herding the cows, or hiding their powers from the cowherd boys (gopāla-cchadma-māyayā). Now they showed their powers as Bhagavān. Or they played intensely (vikrīḍatoḥ) with mercy (māyayā) to the cowherds on the pretext of herding cows. Summer was previously indicated with the words “dry forest” (SB 10.17.21) and the statement is repeated to emphasize that the season was fully manifested. The summer season manifested in name only (nāma), without the negative features, or the season summer manifested conspicuously (nāma). That will become clear later. The season is not pleasing because of the heat. However it is a little pleasing because of water sports. And in this chapter there will be a description of special sports during this season.

 

Text 3

sa ca vṛndāvana-guṇair vasanta iva lakṣitaḥ

yatrāste bhagavān sākṣād rāmeṇa saha keśavaḥ

.

Translation

Nevertheless, summer manifested the qualities of spring. Such are the features of the land of Vṛndāvana where Kṛṣṇa, full of all qualities, killer of Keśī, plays eternally along with Balarāma.

 

Ca means however. Keśava means he who makes Brahmā (ka), Viṣṇu (a), and Śiva (īśa) manifest, or he who has Brahmā and Śiva as servants. Thus it refers to Kṛṣṇa who reveals his powers as Bhagavān. Another meaning is found in Viṣṇu Purāṇa:

 

tasmāt tvayāiṣa duṣṭātmā hataḥ keśī janārdana

 

tasmāt keśava-nāmā tvaṁ loke geyo bhaviṣyasi

 

O Janārdana! Because Keśī was killed by you, you will be glorified as Keśava in the world.

 

Thus Keśava means the killer of Keśī, Kṛṣṇa, who revealed powers and sweetness in Vṛndāvana. In that place Kṛṣṇa remains (āste) manifested (sākṣāt) with Balarāma, who gives him great pleasure (rāmena saha). Balarāma was most helpful, assisting him in the pastimes (saha).

 

Text 4

yatra nirjhara-nirhrāda- nivṛtta-svana-jhillikam

śaśvat tac-chīkararjīṣa- druma-maṇḍala-maṇḍitam

Translation

In Vṛndāvana, the loud sound of waterfalls covered the crickets’ noise, and clusters of trees constantly moistened by spray from those waterfalls beautified the entire area.

 

The causes for Vṛndāvana’s good qualities are described. Or yatra can mean “for these reasons mentioned above.” Or in Vṛndāvana (yatra) all places were generally as described in this verse.

 

Text 5

sarit-saraḥ-prasravaṇormi-vāyunā

kahlāra-kañjotpala-reṇu-hāriṇā

na vidyate yatra vanaukasāṁ davo

nidāgha-vahny-arka-bhavo ‘ti-śādvale

Translation

Because the wind wafting over the waves of the lakes and flowing rivers carried away the pollen of many varieties of lotuses and water lilies, and because of the green grass, the people of Vṛndāvana did not feel the intense heat of the summer sun.

Commentary

In Vṛndāvana (yatra) because of the cool wind, there was no excessive heat. That is one reason. Another reason was the green grass. Viṣṇu Purāṇa says:

 

tatas tatrātirukṣo ‘pi garma-kāle dvijottama

 

prāvṛṭ kale ivodbhūtaṁ navaśaṣpaṁ samantataḥ

 

O brāhmaṇa! Though it was very dry in the summer in Vṛndāvana, there was fresh grass growing everywhere as if it were the monsoon season.

 

Instead of śāḍvale sometimes śādvale is seen. This is according to the rule naḍaśādāḍ ḍvalāc. (Pāṇini 4.2.88)

 

Text 6

agādha-toya-hradinī-taṭormibhir

dravat-purīṣyāḥ pulinaiḥ samantataḥ

na yatra caṇḍāṁśu-karā viṣolbaṇā

bhuvo rasaṁ śādvalitaṁ ca gṛhṇate

Translation

With their flowing waves, the deep rivers drenching their banks, making them damp and muddy in all places, the rays of the sun, which were as fierce as poison, could not evaporate the earth’s sap causing green grass.

Commentary

Why is the grass green? Since the water is deep, the river always creates waves and tends to be broad. Purīṣyāḥ is a feminine form of purīṣa (mud) following Pāṇini 4.1.42. Because of the many banks, and because the waves touched the shores of the deep lakes, the fierce rays of the sun could remove the muddy earth’s moisture, which produced grass. Or, because the banks were made muddy by the waves touching the shores of the deep lakes, the fierce rays of the sun could remove the earth’s moisture, with grass. The word samantataḥ (everywhere) should be understood for second part of the verse as well (the banks were everywhere and the damp earth was everywhere). This happens throughout Vṛndāvana because the lakes are plentiful.