mahāśano mahā-pāpmā viddhy enam iha vairiṇam 23 страница

 

Text 29

sa āhataḥ sapadi viśīrṇa-mastako

mukhād vaman rudhiram apasmṛto ‘suraḥ

mahā-ravaṁ vyasur apatat samīrayan

girir yathā maghavata āyudhāhataḥ

Translation

Thus smashed by Balarāma’s fist, Pralamba’s head immediately cracked open. The demon vomited blood from his mouth and convulsed with fits. Then, with a great noise he fell lifeless on the ground, like a mountain devastated by Indra’s weapon.

 

Apasmṛtaḥ means he developed symptoms like epilepsy or he fainted. The huge body fell from the sky suddenly like mountain struck by Indra’s thunderbolt.

 

Text 30

dṛṣṭvā pralambaṁ nihataṁ balena bala-śālinā

gopāḥ su-vismitā āsan sādhu sādhv iti vādinaḥ

Translation

The cowherd boys were most astonished to see how the powerful Balarāma had killed the demon Pralamba, and they exclaimed, “Excellent! Excellent!”

 

Balarāma showed special powers in killing the best of strong demons. Thus he is called balaśālinā. Hari-vaṁśa says:

 

balaṁ tu baldevasya tadā bhuvi janā viduḥ

 

pralmbe nihate daitye devair api durāsade

 

People on earth know the power of Balarāma, since he killed Pralamba who could not be killed by the devatās.

 

The boys were astonished because the demon had disguised himself as a cowherd boy. Or bala-śālinā means “by Balarāma who had the quality of praising Kṛṣṇa’s strength.” He thought, “I have killed this demon because of Kṛṣṇa’s powers.” The cowherd boys were amazed at his great devotion to Kṛṣṇa.

 

Text 31

āśiṣo ‘bhigṛṇantas taṁ praśaśaṁsus tad-arhaṇam

pretyāgatam ivāliṅgya prema-vihvala-cetasaḥ

Translation

They offered Balarāma profuse benedictions and then glorified Balarāma, who deserved all glorifications. Their minds overwhelmed with ecstatic love, they embraced him as if he had come back from the dead.

 

They gave the benediction, “May there be affection between you two brothers. Play happily with your younger brother in Vraja always, and protect us. May you have victory everywhere. Be wealthy, have sons and live happily with your family.” In this way they inspired thoroughly (abhigṛhnantaḥ) Balarāma who was worthy of blessings (arhaṇam). Or they praised him, being worthy of him. The cause of all this is that they were filled with the joy of prema.

 

Text 32

pāpe pralambe nihate devāḥ parama-nirvṛtāḥ

abhyavarṣan balaṁ mālyaiḥ śaśaṁsuḥ sādhu sādhv iti

Translation

The sinful Pralamba having been killed, the devatās felt extremely happy, and they showered flower garlands upon Lord Balarāma and praised the excellence of his deed.

 

Not only were the boys satisfied. The devatās were most blissful. Pralamba was sinful in causing violence to the world. He was completely killed. This means he attained liberation

 

ye ca pralamba-khara-dardura-keśy-ariṣṭa-

 

mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ

 

anye ca śālva-kuja-balvala-dantavakra-

 

saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ

 

ye vā mṛdhe samiti-śālina ātta-cāpāḥ

 

kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ

 

yāsyanty adarśanam alaṁ bala-pārtha-bhīma-

 

vyājāhvayena hariṇā nilayaṁ tadīyam

 

The demons headed by Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, the wrestlers, Kuvalayāpīḍa, Kaṁṣa, Kālayavana, Dvivida, Pauṇḍraka, Śālva, Narakāsura, Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as well as those with bow in hand glorious in fighting on the battlefield, such as the Kāmbojas, Matsyas, Kurus, Sṛñjayas, and Kaikayas will attain sāyujya or Vaikuṇṭha by the Lord or through his instruments Balarāma, Arjuna, Bhīma and others.

 

All these, by being killed by the Lord (hariṇā) will attain something beneficial or suitable for them (tadīyam), a condition of no more birth (adarśanam alam), a condition of absolute absence, or liberation (nilayam).

 

Some got liberation in Brahman (adarśanam alam) and some got Vaikuṇṭha (nilayaṁ tadīyam). Dantavakra was cursed by a sage to take three births as a demon and then return to Vaikuṇṭha. Nāraka was born of the Lord (Varāha) and the earth. Rukmī was the brother of Rukmiṇī. The king Virāṭa, a Matsya, was friend of the Pāṇḍavas. These persons by relationship with the Lord attained Vaikuṇṭha. However these friends are grouped with the others since they all attained freed from saṁsāra. Or Pralamba and others attained liberation and Dantavakra and others attained Vaikuṇṭha (tadīyam nilayam).

 

Chapter Nineteen

Text 1

śrī-śuka uvāca

krīḍāsakteṣu gopeṣu tad-gāvo dūra-cāriṇīḥ

svairaṁ carantyo viviśus tṛṇa-lobhena gahvaram

Translation

Śukadeva Gosvāmī said: While the cowherd boys were completely absorbed in playing, their cows wandered far away. They hungered for more grass, and with no one to watch them they entered a dense forest.

 

In relation to this now another astonishing pastime, involving human-like qualities, is related that happened in sequence. Their cows or unlimited (tad) cows wandered off and entered a dense forest (gahvaram) out of greed for grass. Though protected by the Lord, by this greed for enjoyment they fell into difficulty. They wandered by their own desires (svairam) and thus met with difficulty. But by his great mercy he would rescue the cows. That is explained later. Elsewhere also one should understand the conclusion according to one’s bhāva.

 

Text 2

ajā gāvo mahiṣyaś ca nirviśantyo vanād vanam

īṣīkāṭavīṁ nirviviśuḥ krandantyo dāva-tarṣitāḥ

Translation

Passing from one part of the great forest to another, the goats, cows and buffalo eventually entered an area overgrown with sharp canes. Thirsty because of the heat of the summer sun, they cried out in distress.

Commentary

Not only the cows but all animals had the same greed for nourishing their relationship with Kṛṣṇa. They are listed in their order of quickness: goats were the quickest to move and buffaloes were the slowest. They entered a forest of cane which was far from the bank of the Yamunā and growing in rough sand (where there was no water). They became thirsty because of the heat of the summer sun, which was like a forest fire. Thus they began to wail.

 

Text 3

te ‘paśyantaḥ paśūn gopāḥ kṛṣṇa-rāmādayas tadā

jātānutāpā na vidur vicinvanto gavāṁ gatim

Translation

Not seeing the cows before them, Kṛṣṇa, Balarāma and their cowherd friends suddenly felt repentant for having neglected them. The boys searched all around, but could not discover where they had gone.

 

Even though the two boys were present, the others could not find the cows. The reason is that the two boys wanted to have some fun. Balarāma is mentioned after Kṛṣṇa because Kṛṣṇa had a great desire for fun, and Balarāma followed after him. Or Kṛṣṇa and Balarāma were first among the cowherds, but even they did not see the cows. This is the nature of a great pastime, to produce excitement in Śukadeva and others following the events. Or their sense of judgment disappeared out of great affection for the cows.

 

Text 4

tṛṇais tat-khura-dac-chinnair goṣ-padair aṅkitair gavām

mārgam anvagaman sarve naṣṭājīvyā vicetasaḥ

Translation

Then the boys began tracing out the cows’ path by noting their hoof prints and the blades of grass the cows had broken with their hooves and teeth. They were in great anxiety because they had lost their source of livelihood.

 

Because of the nature of the pastime they attained a state of feeling they had lost their livelihood. They were like people who had lost their livelihood and became bewildered. Or they became clear headed, not losing their livelihood (anastājīvyāḥ) since the foot marks were imprinted on the sand.

 

Text 5

muñjāṭavyāṁ bhraṣṭa-mārgaṁ krandamānaṁ sva-godhanam

samprāpya tṛṣitāḥ śrāntās tatas te sannyavartayan

Translation

Within the sedge thicket, the cowherd boys finally found their valuable cows, who had lost their way and were crying. Then the boys, thirsty and tired, herded the cows onto the path back.

 

They attained with all auspiciousness all the cows at once (sam-prāpya) from the thicket and brought them back quickly in one group to the path (san-nyavaratayan) because the boys were thirsty and tired from wandering about.

 

Text 6

tā āhūtā bhagavatā megha-gambhīrayā girā

sva-nāmnāṁ ninadaṁ śrutvā pratineduḥ praharṣitāḥ

Translation

The Supreme Lord called out to the animals in a voice that resounded like a rumbling cloud. Hearing the sound of their own names, the cows were overjoyed and called out to the Lord in reply.

 

What happened when they found the cows is described. The crest jewel of cowherds called the cows to satisfy the cows and the cowherd boys. He called the cows by their names. Hearing the chanting (ninadam) of their names, the cows were overjoyed (praharṣitāḥ).

 

Text 7

tataḥ samantād dava-dhūmaketur

yadṛcchayābhūt kṣaya-kṛd vanaukasām

samīritaḥ sārathinolbaṇolmukair

vilelihānaḥ sthira-jaṅgamān mahān

Translation

Suddenly a great forest fire appeared on all sides, threatening to destroy all the forest creatures. The fire was agitated by the wind, shooting sparks like meteors in all directions. Spreading everywhere it burned all moving and nonmoving creatures.

 

After that (tataḥ) the forest fire which had started previously now spread in the eight directions (samantāt). Or at that time or place (tataḥ) the fire arose suddenly (yadṛcchayā) or by some fate. Some say that this fire demon was a friend of Pralamba. It seemed to destroy the inhabitants of Vraja. Or, it seemed to want to live among the people of Vraja since it entered Kṛṣṇa’s mouth later. Instead of vrajaukasām sometimes vanaukasām is seen. It destroyed with flames like a firebrand all the trees and animals since it spread everywhere (mahān).

 

Text 8

tam āpatantaṁ parito davāgniṁ

gopāś ca gāvaḥ prasamīkṣya bhītāḥ

ūcuś ca kṛṣṇaṁ sa-balaṁ prapannā

yathā hariṁ mṛtyu-bhayārditā janāḥ

Translation

As the cows and cowherd boys stared at the forest fire attacking them on all sides, they became fearful. The boys then approached Kṛṣṇa and Balarāma for shelter, just as people who are disturbed by fear of saṁsāra approach the Lord. The boys addressed them as follows.

 

Seeing the fire quickly approaching, considering it fierce and difficult to escape, the ordinary boys engaged in herding spoke. They were frightened (bhītāḥ) for the cows. They surrendered to Kṛṣṇa, who removes all suffering and produces the highest bliss, who had power (sabalam), crying out loudly, “Please protect us.” Or they called to Kṛṣṇa with Balarāma to help him (sabalam), just like people pained by fear of death or of saṁsāra call to the Lord in fear. The cowherds called out without fear of death. They only feared separation from the Lord. This is made clear later.

 

Text 9

kṛṣṇa kṛṣṇa mahā-vīra he rāmāmogha vikrama

dāvāgninā dahyamānān prapannāṁs trātum arhathaḥ

Translation

[The cowherd boys said:] O Kṛṣṇa! Kṛṣṇa! Most powerful one! O Rāma! You whose prowess never fails! You can save your devotees, who are about to be burned by this forest fire and have surrendered to you!

Commentary

They called out to Kṛṣṇa as a person with great power, just as Pralamba had considered him powerful:

aviṣahyaṁ manyamānaḥ kṛṣṇaṁ dānava-puṅgavaḥ

vahan drutataraṁ prāgād avarohaṇataḥ param

 

Considering Kṛṣṇa invincible, that foremost demon quickly carried Balarāma far beyond the spot where he was supposed to put his passenger down. SB 10.18.25

 

They call to Balarāma whose power is unfailing, because he had killed powerful Pralamba with one blow of his fist. Another version has amita-vikrama, with the same intention in mind. You two can save us who have surrendered to you. They say this out of great fear.

 

Text 10

nūnaṁ tvad-bāndhavāḥ kṛṣṇa na cārhanty avasāditum

vayaṁ hi sarva-dharma-jña tvan-nāthās tvat-parāyaṇāḥ

Translation

Kṛṣṇa! Certainly even those with a little relationship to you should not fall into grief. O knower of our nature and yours! We especially have taken shelter of you. We have surrendered unto you alone!

 

First the boys called to both Kṛṣṇa and Balarāma, as appropriate at that time. They then called to Kṛṣṇa alone, out of special affection and realization of his special powers. Certainly, or is it not so (nunam) that those who have you as a friend (tad-bhāndavāḥ) or your friends should not at all (ca) suffer or should not even suffer a little. What is the forest fire then? Therefore we should not have suffering. They show how they are friends. Because (hi) we have been accepted by you and are to be protected from all dangers (tvan-nāthāḥ). You are our shelter (tavat-parāyaṇāḥ). We are fixed in you alone. O knower of all dharmas! You who deliver persons from suffering know our condition.

 

Or, person somehow having friendship with you from previously for particular purposes should not suffer, but (hi) we are surrendered to you. The rest is the same. Thus we cannot give up your lotus feet. You know that. You know the natures of everyone (sarva-dharma-jña).

 

Text 11

śrī-śuka uvāca

vaco niśamya kṛpaṇaṁ bandhūnāṁ bhagavān hariḥ

nimīlayata mā bhaiṣṭa locanānīty abhāṣata

Translation

Śukadeva Gosvāmī said: Hearing these pitiful words from his friends, the Supreme Lord Kṛṣṇa told them, “Just close your eyes and do not be afraid.”

Commentary

Kṛṣṇa naturally removes all sorrows for all (hariḥ) and reveals his special qualities such as affection for his devotees (bhagavān). He heard the pitiful words of his friends who were like his life:

aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām

yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam

 

How greatly fortunate are Nanda Mahārāja, the cowherd men and all the other inhabitants of Vrajabhūmi! There is no limit to their good fortune, because Kṛṣṇa, as their friend, gave them prema, which is the highest bliss, eternal and complete. SB 10.14.32

 

He instructed them to close their eyes as a matter of fun. But actually the meaning is this. He thought as follows. “These boys, filled with affection for me, without thinking of their own safety, depend on my safety for maintaining their lives. If they see me swallow the fire, out of fear for my safety, they will immediately enter the fire. Therefore I will swallow the fire while they are not looking.” And by doing that, he brought them to Bhāṇḍīra for playing, without their seeing how it was done. “You are really a joker! If we close our eyes, how could we avoid the fire?” Do not fear. I will protect you. Previously it was explained why he swallowed the fire. (SB 10.17.25)

 

Text 12

tatheti mīlitākṣeṣu bhagavān agnim ulbaṇam

pītvā mukhena tān kṛcchrād yogādhīśo vyamocayat

Translation

“All right,” the boys replied, and immediately closed their eyes. Then the Supreme Lord, the master of all mystic power, swallowed the terrible fire in his mouth, saving his friends from danger.

Commentary

Having said (iti) “Yes we agree (tathā)” they closed their eyes. “How could he swallow such a fire with his mouth?” He is the master of inconceivable powers (yogādhiśaḥ) — by his power the fire became like a drop of a sweet beverage. He freed the boys from danger in a special way (vi –amocayat), since he brought them to Bhāṇḍīra.

 

Text 13

tataś ca te ‘kṣīṇy unmīlya punar bhāṇḍīram āpitāḥ

niśamya vismitā āsann ātmānaṁ gāś ca mocitāḥ

Translation

The cowherd boys then opened their eyes and were amazed that they had been saved and had all been brought back to the Bhāṇḍīra tree.

 

After Kṛṣṇa swallowed the fire (tataḥ) the boys were brought back (āpitāḥ) again to Bhāṇḍīra where they had been previously. Opening their eyes immediately or by the order of the Lord, they found themselves at Bhāṇḍīra. This place is northwest of the Śiva temple within Vṛndāvana on the west bank of the Yamunā. South of that five krośas is the grass thicket. Parāśara and Vaiśampāyana agree with this. The pastimes at Tālavana and Bhāṇḍira happened in one day. Madhye cāsya mahāśākho nyagrodhaḥ: within Vṛndāvana there is a banyan tree with huge branches. Hari-vaṁśa describes Bhāṇḍīra within Vṛndāvana. Otherwise unlimited boys and cows would have had to cross the Yamunā on that day. That was impossible. It is said in Varāha Purāṇa that the place known as Bhāṇda-hara by the people, the famous tīrtha known as Bhāṇḍīra-hrada, is on the east bank of the Yamunā. Different scriptures state that Bhāṇḍira is on one bank or the other. Seeing or hearing about this, the boys were astonished. Another version has niśāmya.

 

Text 14

kṛṣṇasya yoga-vīryaṁ tad yoga-māyānubhāvitam

dāvāgner ātmanaḥ kṣemaṁ vīkṣya te menire ‘maram

Translation

When the cowherd boys saw that they had been saved from the forest fire by the Lord’s mystic power, which is manifested by his internal potency, they began to think that Kṛṣṇa must be deathless.

 

Seeing the greatness (vīryam) of his power (yoga), the boys thought. To refute the idea that this power was illusory it is said that this power was produced (anubhāvitam) by a special śakti of eternity knowledge and bliss (yoga-māyā). The material māyā was insignificant for the boys who were also eternity, knowledge and bliss. What was the power? They were saved from the forest fire so that they could play with Kṛṣṇa in Vṛndāvana for a long time. They thought he was a person for whom there is no death (amaram). By surrendering to him we will never die from separation.

 

Text 15

gāḥ sannivartya sāyāhne saha-rāmo janārdanaḥ

veṇuṁ viraṇayan goṣṭham agād gopair abhiṣṭutaḥ

Translation

It was now late in the afternoon, and Kṛṣṇa, accompanied by Balarāma, turned the cows back toward home. Playing his flute in a special way, Kṛṣṇa returned to the cowherd village in the company of his cowherd friends, who chanted his glories.

 

He turned the cows back to Vraja with Balarāma (saha-rāmaḥ). Janārdana means “he whom the people of Vraja (jana) request (ardana) to see at all times.” He played his flute in a special manner (viraṇayan).

 

Text 16

gopīnāṁ paramānanda āsīd govinda-darśane

kṣaṇaṁ yuga-śatam iva yāsāṁ yena vinābhavat

Translation

The young gopīs took the greatest pleasure in seeing Govinda, since for them even a moment without his association seemed like a hundred ages.

 

Just as he destroyed the forest fire for the boys, he freed the gopīs from the fire of separation. They experienced the highest bliss in seeing Govinda — he who is surrounded by cows and cowherds as the king of the cows. Or they developed the highest bliss from seeing how Kṛṣṇa was king of the cows by saving the cows and boys from the forest fire.

 

Just by seeing him they experienced bliss. How can one describe that bliss? Seeing him was the highest bliss. The reason is given. Kṣaṇam in the neuter is poetic license. Though a moment does not have a hundred yugas in it, by the pain of separation they felt like this. A moments separation produced this result for them but seeing him somehow or other produced the highest bliss. This is mentioned in relation to the forest fire, but applies always to the gopīs’ condition.

 

Chapter Twenty

Text 1

śrī-śuka uvāca

tayos tad adbhutaṁ karma dāvāgner mokṣam ātmanaḥ

gopāḥ strībhyaḥ samācakhyuḥ pralamba-vadham eva ca

Translation

Śukadeva Gosvāmī said: To the women of Vṛndāvana, the cowherd boys then related in full detail Kṛṣṇa’s and Balarāma’s wonderful activities of delivering them from the forest fire and killing the demon Pralamba.

 

Though Kṛṣṇa and Balarāma performed the pastimes separately, they are mentioned together (tayoḥ) to indicate that one assisted the other. Or Kṛṣṇa swallowed the fire and Balarāma killed Pralamba. The pastimes were most unusual (adbhutam). They told the women like Yaśodā because of the women’s intense affection for the boys. The word ca indicates Nanda and others. The boys told them with all the details (sam- ācakhyuḥ). The word eva (even) indicates that Balarāma’s killing Pralamba was secondarily narrated. Though the killing took place before the forest fire, it is thus mentioned in second place. Or swallowing the forest fire was told first because of the greatness of that act involving the boys’ personal rescue. Then the word eva indicates the total of the events.

 

Text 2

gopa-vṛddhāś ca gopyaś ca tad upākarṇya vismitāḥ

menire deva-pravarau kṛṣṇa-rāmau vrajaṁ gatau

Translation

The elder cowherd men and ladies were amazed to hear this account, and they concluded that Kṛṣṇa and Balarāma must be exalted devatās who had appeared in Vṛndāvana.

 

They heard near (upa) the two boys, or heard partially (upa). They thought that the best of the devatās, Viṣṇu and Śiva had come to Vraja and were born there. This is a statement uttered out of great devotion, not considering that Viṣṇu and Śiva are not born like jīvas. However they had personally appeared by their mercy. But they were to be worshipped with prema, as their offspring.

 

Or, O exalted Parīkṣit (deva)! These boys have come to Vraja as the best of the Vraja inhabitants (pravarau). Or they have appeared in Vraja like the best of devatās, and therefore will always protect us. The elder cowherds refers to Nanda, Upananda and others. Even when Kṛṣṇa was very young, the younger inhabitants of Vraja would go with Kṛṣṇa to the forest to play, attracted by the rasa of playing. Or the younger cowherds and gopīs, absorbed in special rasa, did not have astonishment, when he displayed his greatness. They are not mentioned here at all. Along with the elder cowherds, the elder women also were astonished (indicated by the word ca). The young gopīs’ prema did not decrease when Kṛṣṇa displayed powers, but rather increased. That was pointed out earlier.

 

Text 3

tataḥ prāvartata prāvṛṭ sarva-sattva-samudbhavā

vidyotamāna-paridhir visphūrjita-nabhas-talā

Translation

Then the rainy season began, giving life and sustenance to all living beings. The sky became clear and the horizons glowed.

 

In order to tell the pastimes of monsoon and autumn seasons in order, first the beauty of Vṛndāvana in the two seasons meant for Kṛṣṇa’s pastimes is described. This continues for the rest of the chapter.

 

Monsoon and autumn are described from the beginning to the end of those seasons.

 

The directions (paridhiḥ) in the monsoon season especially were clear (vidyotamāna) because the sun is covered by clouds at this time, allowing one to see far. The sky shone (visphūrita) because the sun’s rays did not cause disturbance.

 

Or at the beginning of the monsoon because of the winds, the directions become invisible because of the dust (vidyotamāna). The sky was unclear (vi — sphurjita) because of the disturbance of dust.

 

Text 4

sāndra-nīlāmbudair vyoma sa-vidyut-stanayitnubhiḥ

aspaṣṭa-jyotir ācchannaṁ brahmeva sa-guṇaṁ babhau