mahāśano mahā-pāpmā viddhy enam iha vairiṇam 24 страница

Translation

The sky shone with weak light from the sun and moon since it was covered by dense blue clouds accompanied by lightning and thunder, just as the spirit soul is covered by the three modes of material nature.

 

Covered by dense blue clouds, the light or the sunshine was not bright (aspaṣṭa-jyotiḥ). Covered by activities of ignorance, like the dark clouds, the jīva shows only a little knowledge etc.

 

Text 5

aṣṭau māsān nipītaṁ yad bhūmyāś coda-mayaṁ vasu

sva-gobhir moktum ārebhe parjanyaḥ kāla āgate

Translation

With its rays, the sun had for eight months drunk up the earth’s wealth in the form of water. Now that the proper time had arrived, the cloud began releasing this accumulated wealth.

 

The sun is compared to a king. During the monsoon the cloud begins to release water as showers etc.

 

Text 6

taḍidvanto mahā-meghāś caṇḍa -śvasana -vepitāḥ

prīṇanaṁ jīvanaṁ hy asya mumucuḥ karuṇā iva

Translation

Flashing with lightning, great clouds were shaken by fierce winds. Just like merciful persons give their lives for others, the clouds released water for the pleasure of this world.

 

Śrīdhara Svāmī explains the verse. The shaking and heavy breathing indicates natural symptoms of the living entity. Or the shaking indicate sāttvika-bhāva arising from compassion. Hi indicates certainty or reason. The compassionate people give their lives because they have affection (prīṇanam).

 

Text 7

tapaḥ-kṛśā deva-mīḍhā āsīd varṣīyasī mahī

yathaiva kāmya-tapasas tanuḥ samprāpya tat-phalam

Translation

The earth had been emaciated by the summer heat, but she became fully nourished again when moistened by the god of rain, just a body attains its results by performing an austerity for a material goal.

 

Tapasaḥ tanuh samprāpya is poetic license for tapas tanuḥ samprāpya. The earth became thin because of the summer (tapaḥ-kṛśā).

 

Text 8

niśā-mukheṣu khadyotās tamasā bhānti na grahāḥ

yathā pāpena pāṣaṇḍā na hi vedāḥ kalau yuge

Translation

In the evening twilight during the rainy season, the fireflies shone but the planets did not, because of the darkness, just as in the age of Kali, because of sin, atheistic scriptures doctrines prevail, but the Vedas do not.

 

The fireflies shone. The planets did not shine because of the darkness. The scriptures of the atheists, not the Vedas, are famous in Kali-yuga because of sin.

 

Text 9

śrutvā parjanya-ninadaṁ maṇḍukāḥ sasṛjur giraḥ

tūṣṇīṁ śayānāḥ prāg yadvad brāhmaṇā niyamātyaye

Translation

The frogs, which had all along been lying silent, suddenly began croaking when they heard the rumbling of the rain clouds, in the same way that brāhmaṇa students, after meditating in silence, begin reciting their lessons.

Commentary

The frogs spread their croaking in various ways (vyasṛjan instead of sasṛjuḥ). The frogs which had been previously hibernating, inactive as if sleeping, began croaking, just like students who were silent because of doing meditation and japa begin talking.

 

Text 10

āsann utpatha-gāminyaḥ kṣudra-nadyo ‘nuśuṣyatīḥ

puṁso yathā svatantrasya deha-draviṇa-sampadaḥ

Translation

The insignificant streams were sometimes off course and sometimes were dried up, like the bodily wealth and properties of a man who follows scripture with an independent mind.

 

Previously dried up, the small rivers now went off course. Similarly the bodies were first thin, pained by hunger and later were supplied with enjoyment through commerce when the people took to sinful life, because they acted independently (svatantrasya). Therefore they are insignificant like the small rives (kṣuda-nadyaḥ).

 

Text 11

haritā haribhiḥ śaṣpair indragopaiś ca lohitā

ucchilīndhra-kṛta-cchāyā nṛṇāṁ śrīr iva bhūr abhūt

Translation

The newly grown grass made the earth emerald green, the indragopa insects added a reddish hue, and mushrooms added further color. Thus the earth appeared like the wealth of men.

 

The earth became red from the abundance of indragopa insects that appear in Vṛndāvana with the first rains. The earth green with grass was like the wealth and property of rulers made colorful with cloth and ornaments.

 

Text 12

kṣetrāṇi śaṣya-sampadbhiḥ karṣakāṇāṁ mudaṁ daduḥ

māninām anutāpaṁ vai daivādhīnam ajānatām

Translation

Just as houses or bodies give joy and suffering by wealth of grains etc. to those ignorant of the fact that they are controlled by karma, who think they are their bodies or are proud of their wealth, so the fields gave joy to the farmers by the abundance of grain.

 

The word vai indicates “completely.” The wealth of the ignorant gives grief (anutāpam). Just as houses or bodies (kṣeterāṇi) give joy and suffering by wealth of grains etc. to those ignorant of the fact that they are controlled by karma, who think they are their bodies or are proud (māninām) of their wealth, so the fields give joy to the farmers by the abundance of grain.

 

Or vai means but. People after travelling around think they are conquerors of the world, get wealth of grains from the field but (vai) then experience suffering when there is opposition to their position as conquerors. Why? They are ignorant that their conquest and wealth of grains depends on the Lord. Just as grains give joy to the wise, they give sorrow to the people who think they are wise and to the fools, since they perform sinful acts. Or just as those ignorant of the Lord’s control get suffering and those who respect the Lord’s control get joy, so the farmer gets joy.

 

Text 13

jala-sthalaukasaḥ sarve nava-vāri-niṣevayā

abibhran ruciraṁ rūpaṁ yathā hari-niṣevayā

Translation

All creatures of the land and water became attractive and pleasing by drinking the newly fallen rainwater, just as a devotee becomes radiant by engaging in the service of the Supreme Lord.

 

The fish and frogs (water animals) and cows and deer (land animals) become attractive in color or form by constantly serving the fresh water — by drinking etc. They become most beautiful because they are nourished and cleansed of dirt. By somehow worshipping Bhagavān who is most attractive (hari), a person becomes radiant. Or by serving in prema-bhakti a person becomes beautiful with tears etc. Or by daily worship the devotee becomes beautiful by accepting the mahāprasādam garlands.

 

Text 14

saridbhiḥ saṅgataḥ sindhuś cukṣobha śvasanormimān

apakva-yoginaś cittaṁ kāmāktaṁ guṇa-yug yathā

Translation

Where the rivers joined the ocean it became agitated, its waves blown about by the wind, just as the mind of an immature yogī, joining with the guṇas and tainted with desire, becomes agitated.

Commentary

There is mention of the ocean, though it does not exist in Vṛndāvana, in order to describe the nature of the monsoon. However the word ocean can be taken as a body of water “like the ocean.” There is a huge lake called Koṭara, with power like Mānasa-gaṅgā, at the western edge of Mathurā district.

 

Text 15

girayo varṣa-dhārābhir hanyamānā na vivyathuḥ

abhibhūyamānā vyasanair yathādhokṣaja-cetasaḥ

Translation

Just as devotees whose minds are absorbed in the Lord remain peaceful even when attacked by all sorts of dangers, the mountains in the rainy season do not at all feel pain by the repeated striking of torrential rains.

Commentary

Mountains struck by intense showers of rain, as if trying to defeat it (abhibhūyamānā), do not feel grief (vivyathuḥ) but rather become beautiful, being cleansed of dirt. Similarly a person thinking of the Lord does not grieve because of difficulties like sickness, since he must necessarily experience them as prārabdha-karma. Tvāṁ sevatāṁ sura-kṛtā bahavo ’ntarāyāḥ: the devatās place many obstacles on the path of those who worship you. (SB 11.8.10) Though being assaulted, the devotees do not feel grief. Rather they become glorious since they bring to perfection remembrance of the Lord with the dissolving of bad karmas. That is indicated in Śrīdhara Svāmī’s commentary by the word eva: those who think of the Lord only are not disturbed by difficulties.

 

Text 16

mārgā babhūvuḥ sandigdhās tṛṇaiś channā hy asaṁskṛtāḥ

nābhyasyamānāḥ śrutayo dvijaiḥ kālena cāhatāḥ

Translation

During the rainy season the roads, not being cleansed, became covered with grass and debris and were thus difficult to discern. These roads were like Vedas that brāhmaṇas no longer study and have been destroyed by the influence of Kali-yuga.

Commentary

The roads are like the Vedas not being studied, destroyed by Kali-yuga. There is a version with śrutayaḥ iva and with kālena āhataḥ as well as kālena hatāḥ. The word iva means “and.”

 

Text 17

loka-bandhuṣu megheṣu vidyutaś cala-sauhṛdāḥ

sthairyaṁ na cakruḥ kāminyaḥ puruṣeṣu guṇiṣv iva

Translation

Though the clouds are the well-wishing friends of all living beings, the lightning, fickle in its affinities, moved from one group of clouds to another, like lusty women who are unfaithful even to virtuous men.

Commentary

Lusty women are not steady attached to even the men may be endowed with good qualities like intelligence.

 

Text 18

dhanur viyati māhendraṁ nirguṇaṁ ca guṇiny abhāt

vyakte guṇa-vyatikare ‘guṇavān puruṣo yathā

Translation

The curved bow of Indra [the rainbow] without a string (nirguṇam) appeared in the thundering sky, just as the Lord devoid of material qualities appears in the world made of guṇas.

 

The Lord is beyond the guṇas of māyā (aguṇavān). Thus he is called the puruṣaḥ, he who controls māyā. The world is manifested by the guṇas of māyā. Paramātmā appears in the world (vyakte) made of material guṇas as the giver of consciousness, without guṇas (aguṇavān), just as the rainbow appears in the sky without its string (nirguṇam). Or the Lord appears in the world with his qualities like mercy (guṇa-vyatikare). Or the Lord who is without the qualities of the jīva (aguṇavaṇ) since he is Brahman manifests through acts like hearing about the Lord (guṇa-vyaktikare). Or Kṛṣṇa manifests in Vṛndāvana, his famous place (vyakte) in which there is a mixture of spiritual qualities (guṇa-vyatikare).

 

Text 19

na rarājoḍupaś channaḥ sva-jyotsnā-rājitair ghanaiḥ

ahaṁ-matyā bhāsitayā sva-bhāsā puruṣo yathā

Translation

The moon, covered by clouds which are revealed by the cool light of the moon, did not shine, just as the soul covered by ahaṅkāra, revealed by consciousness coming from the soul, does not show itself.

 

The clouds are lit by the moonlight, not the moon directly. The ahamkāra is lit by the light of the soul. This defeats the atheists’ proposal that the jīva is just prāṇa. The clouds are increased (rājitaiḥ) by the cool rays of the moon. This is the cause of the moon being covered. Similarly the jīva gets covered by ahaṁkāra. But the ahaṁkāra is revealed by the consciousness of the jīva.

 

Or the moon covered by clouds does not shine by illumination of its rays. Since even the rays are covered, the moon cannot shine properly. Similarly the jīva, being covered by ahaṁkāra, does not shine (does not reveal its true nature), though illumined by its own consciousness.

 

Text 20

meghāgamotsavā hṛṣṭāḥ pratyanandañ chikhaṇḍinaḥ

gṛheṣu tapta-nirviṇṇā yathācyuta-janāgame

Translation

The peacocks became festive and cried out a joyful greeting when they saw the clouds arrive, just as devotee householders sing and dance when other devotees arrive.

 

The peacocks become cheerful (utsavā) or perform acts like dancing when the clouds arrive. Joy (hṛṣtāḥ) is a transformation of that cheerfulness or its effect.

 

The peacock, festive at the coming of clouds, and joyous, cried out and danced after the clouds rumbled. Similarly devotee householders, after the arrival of devotees who sing, sing and dance themselves. Or the peacocks at every moment (prati) were happy (anandan) just as householders become naturally happy when devotees arrive. Utsava, hṛṣṭāḥ and anandan express successive causes, from external to internal.

 

The cātaka birds responded similarly but because their voices are plaintive they are not mentioned. Remembering them invokes sadness.

 

Text 21

pītvāpaḥ pādapāḥ padbhir āsan nānātma-mūrtayaḥ

prāk kṣāmās tapasā śrāntā yathā kāmānusevayā

Translation

The trees, after drinking the newly fallen rainwater through their roots, took on various bodily features. Similarly, those whose bodies have grown thin and weak from austerity, upon enjoying the material objects, again exhibit healthy bodily features.

Commentary

Those who are thin and weak because of austerities take on various (healthy) features after enjoying objects. The trees in the summer, on drinking water, take on various features.

 

Text 22

saraḥsv aśānta-rodhaḥsu nyūṣur aṅgāpi sārasāḥ

gṛheṣv aśānta-kṛtyeṣu grāmyā iva durāśayāḥ

Translation

The cranes continued dwelling on the shores of the lakes, although the shores were agitated during the rainy season, just as materialistic persons with contaminated minds always remain at home, despite the many disturbances there.

 

Same

 

The cranes constantly dwell (ni — ūsuḥ) on the banks of lakes disturbed constantly by huge waves. The bird sārasa is also called puṣkara. People with no intelligence (grāmyāḥ), who develop bad intentions (durāśayāḥ) because everything is provided in the house, constantly remain in their houses despite disturbances. Out of astonishment or sorrow, Śukadeva calls to Parīkṣit, “O king (aṅga)!”

 

Text 23

jalaughair nirabhidyanta setavo varṣatīśvare

pāṣaṇḍinām asad-vādair veda-mārgāḥ kalau yathā

Translation

When Indra sent forth his rains, the floodwaters broke through the irrigation dikes in the agricultural fields, just as the atheists’ false theories break down the boundaries of Vedic injunctions in the Kali-yuga.

Commentary

Indra is called īśvara to indicate his independent action of pouring rain. Similarly the atheists independently destroy the rules of the Vedas.

 

Text 24

vyamuñcan vāyubhir nunnā bhūtebhyaś cāmṛtaṁ ghanāḥ

yathāśiṣo viś-patayaḥ kāle kāle dvijeritāḥ

Translation

The clouds, impelled by the winds, released their nectarean water for the benefit of all living beings, just as kings, instructed by their brāhmaṇa priests, dispense charity to the citizens.

 

The clouds released glorious water (amṛtam) for benefiting all living beings (bhūtebhyaḥ). Water at the end of the monsoon is precious. Vyamuñcan means the clouds released water for excellent purposes. Ca can have the meaning “but.” But sometimes (kale kale) the clouds released water to the living beings. At the end of the monsoon the showers were not continuous. This verse is a more particular description of the showers than the previous one.

 

Text 25

evaṁ vanaṁ tad varṣiṣṭhaṁ pakva-kharjura-jambumat

go-gopālair vṛto rantuṁ sa-balaḥ prāviśad dhariḥ

Translation

When the Vṛndāvana forest had thus become resplendent, filled with ripe dates and jambu fruits, Kṛṣṇa, surrounded by his cows and cowherd boyfriends and accompanied by Balarāma, entered that forest to enjoy.

 

The monsoon having been described, now entering the forest for the Lord’s special pastimes — the goal of the rains — is described. They entered the forest splendid with the rains just described (varṣiṣṭham) or resplendent with beauty. Though Vṛndāvana is the shelter of all seasons with a wealth of all flowers and fruits at all times, at this time the forest was even more abundant with dates and jambu fruits. Kṛṣṇa was surrounded by the boys because they wanted to protect him from the rain, each trying to cover him with their umbrella. The cows surrounded him with satisfaction, flowing with milk, having more affection for him than for their calves, as if offering him their milk. Attracting all minds (hariḥ), since he was surrounded by everyone, greedy for the beauty of his face, he entered the forest and remained there because of the beauty of the forest (pra-viśat). There is also the hint that he did this every day during the rainy season.

 

Text 26

dhenavo manda-gāminya ūdho-bhāreṇa bhūyasā

yayur bhagavatāhūtā drutaṁ prītyā snuta-stanāḥ

Translation

The cows had to move slowly because of their weighty milk bags, but they quickly ran to the Lord as soon as he called them, their affection for him causing their udders to become wet.

Commentary

The pastimes are described in six verses. Though the cows walked slowly, when called with affection they came quickly. As a symptom of their affection, their udders dripped milk. Another version has snuta-stanīḥ. A particular glory of the monsoon season was the abundance of milk. The special prema arising between Kṛṣṇa and the cows in the presence of that abundance is shown with the cows participating in the pastimes.

 

Text 27

vanaukasaḥ pramuditā vana-rājīr madhu-cyutaḥ

jala-dhārā girer nādād āsannā dadṛśe guhāḥ

Translation

The Lord saw the joyful aborigine girls of the forest, the trees dripping sweet sap, and the mountain waterfalls, and caves which were detected by echoes.

Commentary

Vanaukasaḥ refers to Pulindas and others. He saw caves because they were indicated by echoes, even though they were far away and covered by grass. Dadṛśe means dadarṣa.

 

Text 28

kvacid vanaspati-kroḍe guhāyāṁ cābhivarṣati

nirviśya bhagavān reme kanda-mūla-phalāśanaḥ

Translation

When it rained, the Lord would sometimes enter a cave or the hollow of a tree to play and to eat roots and fruits.

 

Kvacit means sometimes or in some places. Either in the cave or in holes of trees (ca) he would play and eat fruits. Or by his powers he would go at the same time into the cave and into the hole of the tree because he was bhagavān. He did this sometimes when it rained profusely (abhivarṣati). In his human pastimes he showed his special nature as bhagavān by this power. The caves and holes in the trees were similar, having broad areas. Some other boys would also sometimes be there. He played there or was happy there (reme). Why? He ate roots (kaṇdā and mūla) which can be distinguished by external and internal differences. During the monsoon they were suitable because they were plentiful and soft. The fruits were previously described (dates and jambu).

 

Text 29

dadhy-odanaṁ samānītaṁ śilāyāṁ salilāntike

sambhojanīyair bubhuje gopaiḥ saṅkarṣaṇānvitaḥ

Translation

Kṛṣṇa would eat boiled rice and yogurt, sent from home, in the company of Saṅkarṣaṇa and the cowherd boys who were made to eat with him. They would all seat from stone plages near the water.

 

The food brought with them, packed by Yaśodā, was brought close by the boys at the appropriate time or was offered by each of them as a gift to Kṛṣṇa (samānītam), because it was plentiful and sweet. He ate on a stone plate, since the food was liquid with plentiful yogurt and because the stone became beautiful after being cleansed by the showers. He ate near the water. In that season there was water everywhere. Or he chose a spot near the water in order to drink water. He had all the boys eat, since they ate together on one stone plate. He made them sit down in one place. Balarāma made them come together as one (saṅkarṣaṇa) since the two boys were not separate from the other cowherds.

 

Or śīlāyām in the singular can mean many stone plates since there was not enough room on one plate. Kṛṣṇa made the boys sit in rows, putting Balarāma in the center, and personally served the food and made them eat. Then he ate.

Texts 30–31

śādvalopari saṁviśya carvato mīlitekṣaṇān

tṛptān vṛṣān vatsatarān gāś ca svodho-bhara-śramāḥ

prāvṛṭ-śriyaṁ ca tāṁ vīkṣya sarva-kāla-sukhāvahām

bhagavān pūjayāṁ cakre ātma-śakty-upabṛṁhitām

Translation

Kṛṣṇa watched the contented bulls, calves and cows sitting on the green grass and ruminating with closed eyes, and he saw that the cows were tired from the burden of their heavy milk bags. Thus observing the beauty of Vṛndāvana’s rainy season, filled with the happiness of all seasons, the Lord considered that season, which was surcharged with his hlādini-śakti, to be proper.

 

He saw the cows ruminating and the beauty of the season. The animals were sitting because they were satisfied (tṛptān). During the monsoon, there was plentiful soft grass everywhere. In one place, in one moment they could fill their stomachs. The word ca indicates the whole group. They sat near Kṛṣṇa. The cows also sat because their udders were full. The cows and bulls are mentioned because they were in the majority, but buffalos were also present.

 

He saw the beauty of the monsoon with the forests, which was previously described (tām). Or he saw the beauty of the monsoon which was indescribable (tām). Beauty of the monsoon means beauty of the forest, deer and buffaloes in the monsoon season.

 

Megha-prṣṭhe balākānāṁ rarāja vimalā tatiḥ

 

Durvṛtter vṛtta-ceṣṭeva kulīnasyātiśobhanā

 

A spotless line of cranes shone on the surface of a cloud. The well-bred were splendid and the wicked were futile in their actions. Viṣṇu Purāṇa

 

The monsoon season was filled with the Lord’ṣ śakti in the form of time. This made it different. Time serves the Lord. Or though it was filled with his own powers (ātma-śakty-upabṛṁhitām) he praised it with affection (pūjayām cakre) or thought it excellent, because it gave happiness to all beings continuously. Instead of sukha sometimes mudā is seen with the same meaning. Or one may worry that the swans would be suffering. The season was endowed with the Lord’s power so that even they were happy. Other pastimes are described by Parāśara:

 

unmatta-śikhi-sāraṅge tasmin kāle mahāvane /

kṛṣṇarāmau mudāyuktau gopālaiś ceratuḥ saha //

kvicid gobhiḥ samaṁ ramyaṁ geya-tāla-ratā bubhau /

ceratuḥ kvacid atyarthaṁ śīta-vṛkṣa-talāśritau //

kvacit kadaṁba-srak-citrau mayūra-srag-virājitau /

viliptau kvacid āsātāṁ vividhair giri-dhātubhiḥ //

parṇaśayyāsu saṁsuptau kvacin nidrāntaraiṣiṇau /

kvacid garjati jīmūte hāhā-kāra-ravākulau //

 

Surrounded by cowherd boys, Kṛṣṇa and Balarāma wandered in the large forest during the monsoon, filled with impassioned peacocks and cātaka birds. Sometimes they would sing as they wandered in the forests made beautiful by the cows. They would sit at the bases of cool trees. They were decorated with kadamba garlands and garlands made of peacock feathers. Sometimes they would decorate themselves with various minerals from the mountains. Sometimes they would sleep on beds made of leaves and after sleep would desire to play again. Sometimes when the clouds rumbled they would shout. Viṣṇu Purāṇa 5.6.44-47

 

Text 32

evaṁ nivasatos tasmin rāma-keśavayor vraje

śarat samabhavad vyabhrā svacchāmbv-aparuṣānilā

Translation

While Balarāma and Keśava were thus dwelling in Vṛndāvana, the fall season arrived — when the sky is cloudless, the water clear and the wind gentle.

Commentary

Kṛṣṇa and Balarāma lived with great attachment (ni — vasatoḥ) in Vraja, with special pastimes in the monsoon season. Autumn then made its appearance with special treasures (sam — abhavat).

 

Text 33

śaradā nīrajotpattyā nīrāṇi prakṛtiṁ yayuḥ