mahāśano mahā-pāpmā viddhy enam iha vairiṇam 29 страница

kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva ca

nityaṁ harau vidadhato yānti tan-mayatāṁ hi te

 

Persons who constantly direct their lust, anger, fear, protective affection, and feelings of impersonal oneness or friendship toward the Lord are sure to attain realization of him.

katamo 'pi na venaḥ syāt pañcānāṁ puruṣaṁ prati

tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet

 

Any of the five types of persons, but not King Vena, will attain their objectives in relation to the Lord. Therefore, one should somehow think of Kṛṣṇa, by one of the favorable methods. SB 7.1.32

ye māṁ bhajanti dāmpatye tapasā vrata-caryayā

kāmātmāno ’pavargeśaṁ mohitā mama māyayā

 

Although I have the power to award prema, lusty couples worship me with penance and vows in order to get material enjoyment. Such persons are bewildered by my illusory energy. SB 10.60.52

 

The meaning is this. The couple gets married (dampatye) and the wife wants enjoyment from the husband and the husband wants enjoyment from the wife. They worship me, the giver of prema (apavargeśam) for the desirous person (kāmātnamaḥ). They are bewildered by my māyā. The rasikas sometimes criticize persons who worship the Lord with material desires since they get other results than Kṛṣṇa from having desires other, which act as obstacles to prema. That is the explanation in such cases. But your desire of having me as your husband is suitable.

 

Or specific desires are not suitable for enjoyment other than for what was desired. But your desire, transformed into prema for me, is suitable for the highest bliss. He will say later:

yān yān kāmayase kāmān mayy akāmāya bhāmini

santi hy ekānta-bhaktāyās tava kalyāṇi nityada

 

Whatever qualities you hope for in order to become free of material desires are eternally present in you, O angry woman, for you are my unalloyed devotee. SB 10.60.50

 

Whatever desires you have for producing prema (akāmāya — with no desire for other results), will increase prema. Grains which have been roasted and then cooked, or grains which are either roasted or cooked, do not give other results but immediately give the highest happiness by making them enjoyable. Not achieving me as the husband you will achieve me perfectly as the upapati (in Vraja). Therefore go home. O young girls (abalāḥ)! You are very young, and not yet qualified for rati.

 

Or you are actually endowed with all powers since you control me by a certain method. Go, because you have already achieved something which surpasses what you desired (siddhāḥ). There nights (imāḥ ksapāḥ) refers to the nights of the next autumn season (ten months away). Though it was some time later, he uses imāḥ (in the near future) to pacify them. You will attain enjoyment with me in the upcoming month after hemanta.

 

“Let our desire to marry you come true and them we can be happy in the rāsa dance.” You performed worship with the intention of having the happiness of the rāsa dance with me as the upapati, which was explained by me (yad uddiśya). The rāsa dance cannot take place with Kṛṣṇa as their husband in marriage.

 

You are satīḥ (chaste), even when you relate with me as the upapati, since I am not actually an upapati and since I show more affection to you those who are married to me. Or satīḥ can modify kṣapāḥ: excellent nights, which cause the rāsa dance to manifest. The nights of autumn are not hot or cold and are full of moonlight.

 

Or he speaks of the glories of the rāsa dance. You will enjoy the nights with me because Lakṣmī and others (satīḥ), desiring the rasa dance (idam uddiśya), performed the vow (vratam) of worship of the cit-śakti (āryārcanam) but could not get that happiness. Or aiming to make me their lover (idam vratam uddiśya), they performed worship.

 

Text 28

śrī-śuka uvāca

ity ādiṣṭā bhagavatā labdha-kāmāḥ kumārikāḥ

dhyāyantyas tat-padāmbhojam kṛcchrān nirviviśur vrajam

Translation

Śukadeva Gosvāmī said: Thus instructed by the Supreme Lord, the young girls, their desire now fulfilled, could bring themselves only with great difficulty to return to the village of Vraja, meditating all the while upon his lotus feet.

 

They, who had their desire fulfilled (labdha-kāmāḥ) (most being of a similar nature), were instructed by the Lord, who revealed his essential qualities as bhagavān (bhagavatā) by indicating the ṛāsa dance, to return to Vraja, since they received the order from he who tells the truth. But they entered Vraja in sorrow. Why? They meditated on his lotus feet but could not see them directly. They were pained in separation. Without speaking they entered Vraja (nir — vivisuḥ) since they no longer intended to go the Yamunā for vows. Though they had worshipped Kātyāyaṇī by Kṛṣṇa’s boon, they considered their desire fulfilled. They were not aware of a lapse in their vow because of the influence of his powers. That is hinted by the word bhagavatā.

 

Or the phrase can be alabdha-kāmāḥ: not having their desire for the rāsa dance fulfilled immediately they suffered, because they were young girls (kumārikāh), not yet of suitable age for the dance. By the merciful power of the Lord however, even when they are young they can become qualified, being females of Vraja. “But then why did they enter Vraja?” They became peaceful by meditating on his lotus feet, flowing with the highest bliss to destroy any suffering. Or they meditated on his feet as the means to attain his pastimes.

 

Text 29

atha gopaiḥ parivṛto bhagavān devakī-sutaḥ

vṛndāvanād gato dūraṁ cārayan gāḥ sahāgrajaḥ

Translation

After some time, Kṛṣṇa, the son of Devakī, surrounded by his cowherd friends and accompanied by his elder brother, Balarāma, went a good distance away from Vṛndāvana, herding the cows.

 

Having described the mercy given to the young girls, now Śukadeva begins to speak of mercy given to the wives of the brāhmaṇas performing sacrifice since there is similarity in the subject matter. The word atha indicates the beginning of another pastime. It was summer (whereas the Kātyāyanī vow was in the winter) since the hot summer sun is later described. He was with Balarāma, whereas on the day of stealing the gopīs’ garments, Balarāma was not present. He was surrounded by his friends. This is mentioned here because the boys play an important role in the following pastime.

 

He is called the son of Devakī because the wives of the brāhmaṇas lived near Mathurā and were aware of his parentage. Attracted by their love, Kṛṣṇa went far from Vṛndāvana to go near their houses (vṛndāvanād gato dūram) because he was most merciful (bhagavān). Or Devakī can also mean Yaśodā. He went far away to give them mercy. According to Śrīdhara Svāmī, at that time Baladeva came and met the boys, since his presence was not proper in the previous pastime. In Pauṣa sometimes the sun is hot like summer with a desire for rain (if the pastime occurred directly after stealing the clothing in the winter.)

 

Text 30

nidaghārkātape tigme chāyābhiḥ svābhir ātmanaḥ

ātapatrāyitān vīkṣya drumān āha vrajaukasaḥ

Translation

When the sun’s heat became intense, Kṛṣṇa saw that the trees growing in Vraja were acting as umbrellas by shading him, and thus he spoke.

 

Seven verses describe how they wandered far off. Seeing the trees acting as umbrellas for himself (ātmanaḥ), he spoke to the cowherds (vrajokasaḥ) since the trees generally gave benefit to all the cowherds in the forest and he wanted to describe to the boys the trees’ good qualities as friends. Or he saw the trees serving as umbrellas for all Kṛṣṇa’s (ātmanaḥ) people and cows in Vraja (vrajokasaḥ). Or he saw the trees serving as umbrellas for the people of Vraja who were non-different from himself (ātmanaḥ) by great affection.

Texts 31–32

he stoka-kṛṣṇa he aṁśo śrīdāman subalārjuna

viśāla vṛṣabhaujasvin devaprastha varūthapa

paśyataitān mahā-bhāgān parārthaikānta-jīvitān

vāta-varṣātapa-himān sahanto vārayanti naḥ

Translation

[Lord Kṛṣṇa said:] O Stoka Kṛṣṇa and Aṁśu, O Śrīdāmā, Subala and Arjuna, O Viśāla, O Vṛṣabha, Ojasvī, Devaprastha and Varūthapa, just see these greatly fortunate trees, whose lives are completely dedicated to the benefit of others. Even while tolerating the wind, rain, heat and snow, they protect us from these elements.

 

He called the chief boys by name out of affection. Though Śrīdāmā is the chief, he called Stokakṛṣṇa first since he was a friend on an equal level and was standing in front of him. These ten stood around Kṛṣṇa to protect him according to Yaśodā’s order. This is understood from the Uttara-khaṇḍa of Bhāgavatāmṛta. Stoka-kṛṣṇa, Aṁśu, Śrīdāmā, and Subala were in the east, south, west and north. Arjuna, Viśāla, Vṛṣabha, and Ojasvī were in the southeast, southwest, northwest and northeast. Devapraṣṭha held an umbrella above him and Varūthapa cleaned the path in front of him. They thus represent up and down directions. The eleventh boy was Bhadrasena who was the commander-in-chief of the boys and lookout. Kṛṣṇa did not call him because he was nearby, always wandering here and there.

 

Text 33

aho eṣāṁ varaṁ janma sarva -prāṇy-upajīvanam

su-janasyeva yeṣāṁ vai vimukhā yānti nārthinaḥ

Translation

Just see how these trees are maintaining every living entity! Their birth is successful. Their behavior is just like that of great personalities, for anyone who asks anything from a tree never goes away disappointed.

Commentary

Not only to they give protection from the elements but they supply all things to all people. This is expressed in two verses. Aho indicates astonishment or jubilation. These trees are by far the best (varam). They are the cause of sustenance of live for all living beings. Another version has jīvinam (cause of life) with the same meaning. From the trees (yeṣām) those who are need do not go away disappointed. Vai indicates certainty.

 

Text 34

patra-puṣpa-phala-cchāyā- mūla-valkala-dārubhiḥ

gandha-niryāsa-bhasmāsthi- tokmaiḥ kāmān vitanvate

Translation

These trees fulfill one’s desires with their leaves, flowers and fruits, their shade, roots, bark and wood, and also with their fragrance, sap, ashes, seeds, pulp and shoots.

 

Fragrance is derived from the sap. Asthi means seeds.

 

Text 35

etāvaj janma-sāphalyaṁ dehinām iha dehiṣu

prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā

Translation

It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.

Commentary

Here the point is made. For beings having various bodies, acts beneficial to others by one’s life airs, wealth, intelligence and words are success in life. Another version has śreya evācaret sadā. Success in life is always performing beneficial for others by life airs etc. “By life airs” means doing acts without consideration for one’s life. “Using intelligence” means “thinking of the best methods.” “Using words” means “giving instructions.” If one cannot give life, then give wealth, if not wealth, then intelligence and if not intelligence, then words.

 

Text 36

iti pravāla-stabaka- phala-puṣpa-dalotkaraiḥ

tarūṇāṁ namra-śākhānāṁ madhyato yamunāṁ gataḥ

Translation

Thus moving among the trees, whose branches were bent low by their abundance of twigs, flower bunches, fruits, flowers and leaves, Kṛṣṇa came to the Yamunā River by a middle road.

 

Stavaka means bunches of flowers and leaves. Madhyataḥ means “on a middle road,” since it was sheltered from the sun. He went a long way in this manner. Because of this, later it is mentioned that they became hungry. Since they could have relieved their hunger from fruits, the trees on the road had inedible fruits like the aśoka tree.

 

Text 37

tatra gāḥ pāyayitvāpaḥ su-mṛṣṭāḥ śītalāḥ śivāḥ

tato nṛpa svayaṁ gopāḥ kāmaṁ svādu papur jalam

Translation

The cowherd boys let the cows drink the clear, cool and wholesome water of the Yamunā. O King Parīkṣit, the cowherd boys themselves also drank that sweet water to their full satisfaction.

 

The Yamunā water was naturally sweet, and in Vṛndāvana became most sweet (svādu). It gave happiness or auspiciousness (śivāḥ). The boys drank after the cows because they considered the comfort of the cows over their own comfort (svayam). Or, Svayam bhagavān (svayam) and the cowherds drank. Or they drank directly the water using their hands, not cups. There is a prohibition of not drinking water using the hands. But this rule does not apply to cowherds (gopāḥ). They are not subject to rules and forbiddances. O king! As your main job is protection of the citizens, their main job was protecting the cows, not considering personal comforts. Thus they drank later.

 

The words su-mṛṣṭāḥ śītalāḥ and śivāḥ used to indicate that the water was tasty. But again it is mentioned (svādu) in the second line. Because it was so tasty they drank fully (kāmam).

 

Or unlimited cows came from far to the Yamunā, after wandering a long time in many places. Finally the water became disturbed by their drinking. Thus the water lost is coolness and clarity and should have lost its sweetness. But it was still sweet tasting. That was its greatness.

 

Text 38

tasyā upavane kāmaṁ cārayantaḥ paśūn nṛpa

kṛṣṇa-rāmāv upāgamya kṣudh-ārtā idam abravan

Translation

Then, O King, the cowherd boys began herding the animals in a leisurely way within a small forest along the Yamunā. But soon they became afflicted by hunger and, approaching Kṛṣṇa and Balarāma, spoke as follows.

 

They were herding the cows in grove of aśoka trees. This will be mentioned later. This infers that the trees were without fruits (aśoka trees have no fruit). According to the cows’ will (kāmam), they herded the cows. Wandering, they developed hunger because of drinking the water and having no fruits in the trees in that forest. With a desire to eat they were suffering. Though it was not possible for them to suffer from hunger in the presence of the Lord, this happened by the will of the Lord to give mercy to the wives of the brāhmaṇas by begging food from them. The boys’ hunger actually means the boys were afflicted by thinking that Kṛṣṇa and Balarāma were hungry. They came close (upāgamya) and spoke, since speaking about this from a distance would be embarrassing for them. This chapter ends abruptly in the middle of the story, because Śukadeva became momentarily stunned on remembering details of the present pastime. Or he remained silent for a few moments, in order to give understanding that this topic was confidential. This applies to other stories also. O king! Śukadeva calls to Parīkṣit to hear attentively the pastimes being related. Or the cause of repeatedly calling Parīkṣit was explained previously.
 

 

 

Chapter Twenty-three

Text 1

śrī-gopa ūcuḥ

rāma rāma mahā-bāho kṛṣṇa duṣṭa-nibarhaṇa

eṣā vai bādhate kṣun nas tac-chāntiṁ kartum arhathaḥ

Translation

The cowherd boys said: O Rāma, Rāma, mighty-armed one! O Kṛṣṇa, chastiser of the wicked! We are being harassed by hunger, and you should do something about it.

Commentary

Being hunger, taking support of their friendly mood, not giving heed to the fact that trees yielded all good and that men should also give all things, the boys begged Kṛṣṇa for food when he brought them to another forest. O Rāma, you should give us enjoyment! They repeat his name out of hunger. O Balarāma with strong arms, you are capable of anything! Another version has mahā-vīrya, with the same meaning. O Kṛṣṇa, form of the highest bliss! It is not proper that your followers should suffer. Being more specific they say “O chastiser of the wicked!” Śruti says kṣut khalu vai manuṣyasya bhrātṛvyaḥ: hunger is the enemy of mankind. Destroy this hunger which is giving us pain. They pray to both out of affection. They call Balarāma first and repeatedly since Kṛṣṇa is pleased when Balarāma is respected, following the rules of etiquette. Kṛṣṇa also instructs them to do this in verse 4. This hunger we are experiencing to be intolerable. You are capable of giving it relief. You must do this. In reality this is just play.

 

Text 2

śrī-śuka uvāca

iti vijñāpito gopair bhagavān devakī-sutaḥ

bhaktāyā vipra-bhāryāyāḥ prasīdann idam abravīt

Translation

Śukadeva Gosvāmī said: Thus entreated by the cowherd boys, Kṛṣṇa, endowed with all powers, the son of Devakī, replied as follows, desiring to be merciful to brāhmaṇas’ wives who were devotees.

Commentary

Kṛṣṇa, endowed with all powers (bhagavān), then spoke in order to give mercy to the wives of the brāhmaṇas. The phrase is in the singular to represent a group of one type. For a long time they had rati for the Lord (bhaktāyāḥ). The boys first asked the husbands, in order to show the glory of their wives. “How did their devotion arise?” He was the lord of the universe (jagad-īśvaraḥ) — he who shows sweetness and power in the universe. How could devotion not arise in those women who had very soft hearts? Another version has devakī-sutaḥ.

 

Text 3

prayāta deva-yajanaṁ brāhmaṇā brahma-vādinaḥ

satram āṅgirasaṁ nāma hy āsate svarga-kāmyayā

Translation

[Lord Kṛṣṇa said:] Please go to the sacrificial arena where a group of brāhmaṇas, learned in the Vedic injunctions, are now performing the Āṅgirasa sacrifice to gain promotion to heaven.

 

Go to the sacrificial arena (deva-yajanam). They are chanting the Vedas, but do not know the meaning of the Vedas. Or they do not know how to chant the Vedas (abrahma-vādinaḥ), nor do they know the meaning. Thus they are performing a sacrifice for elevation to Svarga. Hi indicates certainty. In the next verse he puts himself in a lower position and glorifies Balarāma. Though he had all good qualities like humility, his statement indicates lack of respect for them, as they desired Svarga.

 

Text 4

tatra gatvaudanaṁ gopā yācatāsmad-visarjitāḥ

kīrtayanto bhagavata āryasya mama cābhidhām

Translation

When you go there, my dear cowherd boys, simply request some food. Chant the name of my elder brother, the powerful Balarāma and my name and explain that you have been sent by us.

 

“As devotees we should not beg for food.” You were sent by us two. Thus you have no fault. “But the followers also are at fault.” By doing kīrtana of our names, the fault will be destroyed. Why? The Lord is full of all powers (bhagavataḥ). He taught a method of begging while chanting the Lord’s names.

 

Text 5

ity ādiṣṭā bhagavatā gatvā yācanta te tathā

kṛtāñjali-puṭā viprān daṇḍa-vat patitā bhuvi

Translation

Respecting Kṛṣṇa’s instructions they stood before the brāhmaṇas with palms joined in supplication and falling flat on the ground to offer respect they submitted their request.

 

They went because they had to follow the Lord’s order. They begged in the way instructed by Kṛṣṇa. They are described as acting with proper conduct, folding their hands and falling on the earth to reveal the bad conduct of the brāhmaṇas. It is understood that Kṛṣṇa told them to do this. Or because they were the best of devotees this was natural to them to show devotion to brāhmaṇas. They also chanted the Lord’s names.

 

Text 6

he bhūmi-devāḥ śṛṇuta kṛṣṇasyādeśa-kāriṇaḥ

prāptāñ jānīta bhadraṁ vo gopān no rāma-coditān

Translation

[The cowherd boys said:] O earthly gods, please hear us. We cowherd boys are executing the orders of Kṛṣṇa, and we have been sent here by Balarāma. We wish all good for you. Please acknowledge our arrival.

 

They spoke with devotion. O gods of the earth! They mentioned Kṛṣṇa first though they had been instructed to mention Balarāma first. By nature they had special devotion to Kṛṣṇa, and identified themselves as his servants since he had given the order. Not seeing any respect given when they spoke, they thought they had committed offense and asked forgiveness. Good fortune to you! Or they said this since it was natural for any person making a request. “Why have you servants of Kṛṣṇa come?” We have been sent by Balarāma. By the order of Kṛṣṇa, Balarāma sent us. They were devoted to both but were more devoted to Kṛṣṇa. This shows that Kṛṣṇa was greater than Balarāma.

 

Or ordered by Kṛṣṇa we came inspired by Balarāma. So both of them sent us. They did not follow Kṛṣṇa’s order out of devotion to Kṛṣṇa and thus mentioned Kṛṣṇa first. The power of both of them is indicated by their names which are famous and glorious everywhere. Thus we, his servants, have come by his order and not on our own.

 

Text 7

gāś cārayantāv avidūra odanaṁ

rāmācyutau vo laṣato bubhukṣitau

tayor dvijā odanam arthinor yadi

śraddhā ca vo yacchata dharma-vittamāḥ

Translation

Balarāma and Acyuta are tending their cows not far from here. They are hungry and want you to give them some of your food. Therefore, O best of the knowers of religion, if you have faith please give some food to us to give them.

Commentary

“Why have you come here? Why have you come so far?” We were herding the cows. They avoid saying they have come for food, in order to protect their respect. Śrīdhara uses the version with annam but most take the version with odanam. The meaning is the same. Bhissā, bhakta, anna, ondana and dīdivi mean boiled rice according to the Amara-koṣa. Or, why are they hungry? They have been herding the cows. They are tired because of going far in herding the cows. Their hunger indicates that they should get some rice. Or, “Why did the two of them not come personally?” The cows cannot be protected without the two boys. “Where are they now?” They are not far away. They attempt to make the brāhmaṇas believe them and try to bring the brāhmaṇas under their control by saying this. Out of fear of the brāhmaṇas they mention the elder brother first. Rāma means “he who gives pleasure to all people.” Acyuta means “he who never lacks any good qualities.” In this way they glorify the two boys in order to get the rice. They desire your rice and not any other rice. “But it is not possible to stop the sacrifice and go to them.” Give us the rice if you have faith. They say this out of humility. It is adharma for those of good conduct not to give to the needy. You are the best knowers of dharma. This is praise but not made with conviction, since they actually did not know dharma. In the same way they call the brāhmaṇas the purest in the next verse.

 

Text 8

dīkṣāyāḥ paśu-saṁsthāyāḥ sautrāmaṇyāś ca sattamāḥ

anyatra dīkṣitasyāpi nānnam aśnan hi duṣyati

Translation

Except during the interval between the initiation of the performer of a sacrifice and the actual sacrifice of the animal, O most pure brāhmaṇas, it is not contaminating for even the initiated to partake of food, at least in sacrifices other than the sautrāmaṇi.

 

This shows the boy’s learning. The sautrāmanī sacrifice is mentioned as an example. Hi indicates that this is well known in scriptures.

 

Text 9

iti te bhagavad-yācñāṁ śṛṇvanto ’pi na śuśruvuḥ

kṣudrāśā bhūri-karmāṇo bāliśā vṛddha-māninaḥ

Translation

The brāhmaṇas heard this supplication from the Lord full of all powers, yet they refused to pay heed. They were full of petty desires and entangled in elaborate rituals because of ignorance, though presuming themselves advanced in Vedic learning.

Commentary

Śukadeva gives his comments in these verses. Though they heard the request of the Lord full of all powers, which he made because of his mercy, they did not respect it since it was a request for food send through the boys. Because of their disrespect Śukadeva criticizes them in anger in two and half verses. They were involved in many rituals with insignificant desires since they had no intelligence (bāliśāḥ) and were proud. Or, they were unintelligent because they did not know that one can achieve the great goals by devotion to the Lord with little effort. Why did they not search out the truth? They thought that they had great knowledge already.