mahāśano mahā-pāpmā viddhy enam iha vairiṇam 35 страница

 

Text 26

niryāta tyajata trāsaṁ gopāḥ sa-strī-dhanārbhakāḥ

upārataṁ vāta-varṣaṁ vyuda-prāyāś ca nimnagāḥ

Translation

[Kṛṣṇa said:] My dear cowherd men, please go out with your wives, children, cows and possessions. Give up your fear. The wind and rain have stopped, and the rivers’ high waters have subsided.

 

O cowherds, who have protected the cows from the rain! Go out with the women, wealth or cows, and the children. The rivers swollen by rain have subsided (vyuda-prāyāḥ). This means that water had left the land.

 

Text 27

tatas te niryayur gopāḥ svaṁ svam ādāya go-dhanam

śakaṭoḍhopakaraṇaṁ strī-bāla-sthavirāḥ śanaiḥ

Translation

After collecting their respective cows, wealth and carts, the cowherd men, women, children and elderly persons slowly went out.

 

Because of his words (tataḥ) they (te), who were in the hole, went out. Or the people, though happily standing there, gazing at Kṛṣṇa (te), went out. Or having seen the beautiful face of Kṛṣṇa in a group for seven days, the women and children and old people went out slowly, taking their wealth in carts and the cows. They went slowly because that was their nature, or because of fear of more rain. Or they could not go to the forest because they could not give up looking at Kṛṣṇa. Or everyone went slowly since they were attached to seeing his face at that time.

 

Text 28

bhagavān api taṁ śailaṁ sva-sthāne pūrva-vat prabhuḥ

paśyatāṁ sarva-bhūtānāṁ sthāpayām āsa līlayā

.

Translation

While all living creatures looked on, the Lord easily put down the hill in its original place, just as it had stood before.

 

The others left, but (api) the Lord put the mountain back in its previous place. He did this easily (līlayā), not harshly throwing it down. No stone was out of place. This shows Kṛṣṇa’s special power. All beings saw him hold it easily and put it down easily with astonishment. There was no doubt he had done this. “Putting the mountain back after a hole was made would mean that the mountain would fall into the hole.” He could do anything (prabhuḥ). What was the goal? He was absorbed in revealing his unlimited powers by special pastimes in Vraja. He acted in this way to perform various pastimes. Otherwise he could not accomplish his happiness.

 

Text 29

taṁ prema-vegān nirbhṛtā vrajaukaso

yathā samīyuḥ parirambhaṇādibhiḥ

gopyaś ca sa-sneham apūjayan mudā

dadhy-akṣatādbhir yuyujuḥ sad-āśiṣaḥ

Translation

All the residents of Vṛndāvana, overwhelmed with ecstatic love, came to Kṛṣṇa with embraces and other acts of affection according to their individual relationships with him. The cowherd women affectionately presented water mixed with yogurt and unbroken barleycorns as a token of honor, and they showered auspicious benedictions upon him in joy.

 

As if singing out of prema, Śukadeva describes the joyful meeting between all the people present there and the Lord. They approached him (tam) who had held Govardhana to protect Vraja. Or they all met him with embraces, though he had displayed great powers (tam). The cause was the great abundance of prema caused by his actions in saving them. They approached him with embraces as well as blessings, smelling his head, grasping his feet, massaging his left hand, cracking his fingers, praising him, and asking if he were no longer tired or suffering, appropriate to the rank of the person (yathā) — superior, equal or inferior. The priests gave blessings. The elders smelled his head. The servants and children took his feet. Friends embraced him and massaged his arms.

 

Yathā can stand for yathāvat which means “with tears and hairs standing on end while they embraced.” This would be natural to them (yathāvat). Or just as (yathā) the people came, the gopīs came. Though in public, out of prema, they lost their composure. Or just as others came, the gopīs came with special bhāvas. But they did not embrace him since it would be improper at that time. They acted according to their individual bhāvas. This would be a statement made by Śukadeva out of his special bhāva. Some versions have the word ca, but it means api. They are described in a special way.

 

Or ca can mean but. This especially distinguishes the gopīs from the others mentioned. They worshipped him with affection (sa-sneham). Here it means fresh anurāga. They worshipped him with anurāga.

 

Or they worshipped him by rubbing oil and ghee on his limbs because of prema (prema-vegāt). In bliss they gave blessings “Control the wicked, protect the obedient, and always be served by all powers.” Spontaneous blessings arose because they were intensely happy (mudā).

 

Or the elders, youths, and children as well as the priests came and worshipped appropriately by smelling his head, embracing his neck and taking his feet. The gopīs approached him with embraces etc. in their minds.

 

The old women worshipped him affectionately (sa-sneham) or they worshipped Kṛṣṇa who had affection (sa-sneham). They also gave blessings.

 

Text 30

yaśodā rohiṇī nando rāmaś ca balināṁ varaḥ

kṛṣṇam āliṅgya yuyujur āśiṣaḥ sneha-kātarāḥ

Translation

Mother Yaśodā, mother Rohiṇī, Nanda Mahārāja and Balarāma, the greatest of the strong, all embraced Kṛṣṇa. Overcome with affection, they offered him their blessings.

Commentary

This verse describes his meeting with his mother and others, who were more affectionate to him than the other cowherds and women, and were situated behind. Rohiṇī’s name is mentioned before Nanda’s name since Nanda gave her great respect, and she was the assistant of Yaśodā. Balarāma is called the best of the strong because, though he could have lifted Govardhana also, since he holds the earth on his head with ease in his expansion named Śeṣa, he was not inclined to do so because Kṛṣṇa desired to perform this pastime. Or, the phrase can indicate that he embraced Kṛṣṇa with great intensity. Agreeing with Kṛṣṇa’s desire, he remained silent, because of his great affection, his great strength and his knowledge, or in order to assist in glorifying Kṛṣṇa as the lifter of Govardhana. Thus he was not mentioned previously in the pastime. Yaśodā, Rohiṇī and Nanda blessed him saying, “Protect us always, be happy always, and attain all your desires at all times.” They were bewildered (kātarāḥ) because of their affection. In old drawings of lifting Govardhana it is sometimes seen that the elder women offer him butter to eat, and his father and uncles support Govardhana with their heads. In this way they became confused by their affection.

 

Text 31

divi deva-gaṇāḥ siddhāḥ sādhyā gandharva-cāraṇāḥ

tuṣṭuvur mumucus tuṣṭāḥ puṣpa-varṣāṇi pārthiva

Translation

In the heavens, O King, all the devatās, including the Siddhas, Sādhyas, Gandharvas and Cāraṇas, sang the praises of Kṛṣṇa and showered down flowers in great satisfaction.

Commentary

Not only the people of Vraja became joyful, but the inhabitants of heaven also celebrated. This is described in two verses. “Since Indra suffered broken pride, why did they act in this way?” They were satisfied and joyful by seeing the sweet pastime of Kṛṣṇa and the destruction of Indra’s pride, which made him commit a criminal act. Or, Śukadeva calls out to Parīkṣit in astonishment, since the devatās rejoiced even though their king had suffered. Or, just as one properly ignores the governor in deference to the king, so the devatās properly ignored Indra in deference to the Supreme Lord. O Parīkṣit, this is known to you. It should be understood that Indra was not angry by having his pride destroyed.

 

Text 32

śaṅkha-dundubhayo nedur divi deva-pracoditāḥ

jagur gandharva-patayas tumburu-pramukhā nṛpa

Translation

My dear Parīkṣit, the conch shells and kettledrums played by the devatās in heaven sounded, and the best of the Gandharvas, led by Tumburu, began to sing.

Commentary

The instruments were played skillfully and amazingly (pra — coditāḥ) by the devatās. Or, the instruments were played by the musicians inspired by the dancing and singing. Divi is mentioned twice to indicate that the devatās in heaven were not afraid of Indra by acting in this way. Śukadeva calls to Parīkṣit out of bliss, or to indicate that the king also celebrates in this way.

 

Text 33

tato ‘nuraktaiḥ paśupaiḥ pariśrito

rājan sva-goṣṭhaṁ sa-balo ‘vrajad dhariḥ

tathā-vidhāny asya kṛtāni gopikā

gāyantya īyur muditā hṛdi-spṛśaḥ

Translation

Surrounded by loving cowherd boyfriends and Balarāma, Kṛṣṇa entered his house within Vraja. The cowherd girls returned to their homes, singing joyfully about the lifting of Govardhana Hill and other glorious deeds performed by Kṛṣṇa, who had so deeply touched their hearts.

 

Kṛṣṇa’s entrance into the village, while the gopīs sang, is described. He was surrounded by the cowherds because they by nature had great affection for him (anuraktaiḥ). Cowherds includes others, everyone living in Vraja, for he was the life of Vraja. (SB 10.25.22) It was described that the servants and priests also had entered the hole. O king (rajan)! Śukadeva calls for the attention of Parīkṣit who was bewildered by great joy. Or Kṛṣṇa shone (rajan), surrounded by the others affectionately. Saḥ indicates he who held up Govardhana to protect Vraja or he whose face was seen by the gopīs for seven days continuously or he who is the lord of your life (for Parīkṣit).

 

He was with Balarām (sabalaḥ), holding hands or exchanging affection. Out of fear of the rain everyone had come close to Kṛṣṇa, who was in the center in order to hold up Govardhana. Now with them he went back to Vraja. One version has sa goṣṭham and another has sva-goṣṭham.

 

Giving up other residences at of Govardhana, Kṛṣṇa entered his residence at Nanda’s place.

 

He was surrounded by the cowherds. They came with him in great joy. He had taken away Inda’s pride and the suffering of the people (hariḥ), and attracted everyone with pastimes.

 

He gave even more happiness to the gopīs. They were overjoyed by singing about the activities of Kṛṣṇa who attracts everyone’s heart (hṛdi-śpṛsaḥ), after seeing his sweet pastime. Or they were overjoyed by the nature of the singing. Or they were overjoyed by singing about activities which were indescribable (tathāvidhāni). Kṛtāni is in the plural though it refers to one event, lifting Govardhana, out of respect.

 

Chapter Twenty-six

Text 1

śrī-śuka uvāca

evaṁ-vidhāni karmāṇi gopāḥ kṛṣṇasya vīkṣya te

atad-vīrya-vidaḥ procuḥ samabhyetya su-vismitāḥ

Translation

Śukadeva Gosvāmī said: The cowherd men, astonished when they saw Kṛṣṇa’s powerful activities, and unable to understand his potency, approached Nanda Mahārāja with devotion and spoke with affection.

Commentary

This episode takes place in order to increase the prema of the cowherds of Vraja by having Nanda remove their doubts, and in order to remove the worry that their prema would decrease by understanding him as the Lord on seeing such great powers. This continues till the end of the chapter. They saw the most uncommon activities of Kṛṣṇa (evaṁ vidhāni karmāṇi). The plural is used to indicate all the previous incidents. They had not think about his powers (atad-vīrya-vidaḥ) since they (te) were famous for always being controlled by their affection for him. Being completely surprised, they approached Nanda with great devotion (sam — abhyetya) and spoke with great prema or showing logic (pra — ucuḥ).

 

Text 2

bālakasya yad etāni karmāṇy aty-adbhutāni vai

katham arhaty asau janma grāmyeṣv ātma-jugupsitam

Translation

[The cowherd men said:] Since this boy performs such extraordinary activities, how could he warrant a birth among worldly men like us — a birth that for him would seem contemptible?

Commentary

He is only a boy (vai) but performs these astonishing activities. Sometimes the word ca is seen instead of vai. Ca means “even though.” How could he take birth in a lowly family which would make him subject to criticism? The word asau (he, that person) indicates that he was not present, since he had gone to the forest. His presence when they spoke would be contrary to rasa.

 

Text 3

yaḥ sapta-hāyano bālaḥ kareṇaikena līlayā

kathaṁ bibhrad giri-varaṁ puṣkaraṁ gaja-rāḍ iva

Translation

How could this seven-year-old boy playfully hold up the great hill Govardhana with one hand, just as a mighty elephant holds up a lotus flower?

Commentary

He is only seven years old. He held up with only one hand, not even changing hands, the heaviest (varam) of mountains and so casually? And he held it up and remained in that position. How could he do this? They express astonishment since it was impossible. An example is given to show his casually lifting of the mountain. It was like an elephant lifting a lotus. This indicates the scene was most beautiful. Therefore he cannot be a normal child. In Viṣṇu Purāṇa it is described that he began to herd the cows in his seventh year on coming to Vṛndāvana in the summer:

 

kālena gacchatā tau tu saptavarṣau mahāvraje

 

sarvasya jagataḥ pālau vatsapālau babhuvatuḥ

 

The two boys, protectors of the universe, in time becoming seven years old, began herding the cows in Vraja.

 

Śrīdhara Svāmī explains that this means “The herders of calves in time became seven years old and became capable of herding the cows.” This is because previously it was said that the two boys were herding the calves only. According to Viṣṇu Purāṇa, in that year or the next they played during the monsoon period. Then Kṛṣṇa subdued Kāliya. Then Dhenuka and Pralamba were killed. Then he lifted Govardhana in the autumn. (He would then be eight years old). This is contrary to what Bhāgavatam says in this verse. Thus Viṣṇu Purāṇa describes the pastime in a different kalpa. This solves the contradiction. According to Bhāgavatam, Kṛṣṇa and Balarāma were still in their paugaṇḍa age when Kṛṣṇa lifted Govardhana.

 

Text 4

tokenāmīlitākṣeṇa pūtanāyā mahaujasaḥ

pītaḥ stanaḥ saha prāṇaiḥ kāleneva vayas tanoḥ

Translation

As a mere infant who had his eyes completely closed, he drank the breast milk of the powerful demoness Pūtanā and then sucked out her very life air as well, just as the force of time sucks out the youth of one’s body.

Commentary

Though he performed many acts which were difficult to understand and which could cause doubt when he was very young, such as killing Pūtanā, by seeing him directly lift Govardhana at this time, all these became causes of doubt. This is explained in nine verses. He killed Pūtanā with his eyes completely closed, very easily, or being very young. How he drank her life air is difficult to understand. Therefore an example is given. He drank her life airs just as time drinks the years from the body. This indicates the baby’s great power. Katham from the previous verse should be understood for all the verses following. By all the astonishing activities, birth in a lowly family could not be suitable. Or, katham need not be understood in these verses. The verses illustrate the previous statement that his activities were most astonishing (verse 2).

 

Text 5

hinvato ’dhaḥ śayānasya māsyasya caraṇāv udak

ano ’patad viparyastaṁ rudataḥ prapadāhatam

Translation

Once, when only three months old, little Kṛṣṇa was crying and kicking up his feet as he lay beneath a huge cart. Then the cart fell and turned upside-down simply because it was struck by the tip of his toe.

Commentary

The cart was slightly hit by the tip of his foot. His crying indicates his very young age. His turning over the cart at that age was most astonishing. This showed his great power. The same is illustrated in the following verses. Suffixes indicating spreading over time are mentioned in tam adhiṣṭo bhbhrto bhūto bhāvī (Pāṇini 5.1.80). Māsād vayasi yat khañau (Pāṇini 5.1.81) indicates that māsya means “a month old.” The next sūtra is dvigor yap: this indicates the age in a dvigu compound. Dvi-māsya means two months old. The word māsyasya in this verse means three months since it is said in the Second Canto traimāsikasya ca padā śakaṭo ‘pavṛtah: he overturned he cart with his foot when he was three months old. (SB 2.7.27)

 

Text 6

eka-hāyana āsīno hriyamāṇo vihāyasā

daityena yas tṛṇāvartam ahan kaṇṭha-grahāturam

Translation

At the age of one, while sitting peacefully he was taken up into the sky by the demon Tṛṇāvarta. But baby Kṛṣṇa grabbed the demon’s neck, causing him great pain, and thus killed him.

Commentary

He was just sitting. This indicates his very young age. He could not move at all on his feet. He afflicted the demon by holding his throat.

 

Text 7

kvacid dhaiyaṅgava-stainye mātrā baddha udūkhale

gacchann arjunayor madhye bāhubhyāṁ tāv apātayat

Translation

Once, his mother tied him with ropes to a mortar because she had caught him stealing butter. Then, crawling on his hands, he dragged the mortar between a pair of arjuna trees and pulled them down.

Commentary

The word kvacit means once. It should be understood in the verses following as well. Moving by his hands (bāhubhyām) he made the trees fall. This indicates that a lot of strength was needed to pull the mortar.

 

Text 8

vane sañcārayan vatsān sa-rāmo bālakair vṛtaḥ

hantu-kāmaṁ bakaṁ dorbhyāṁ mukhato ’rim apāṭayat

Translation

Another time, when Kṛṣṇa was tending the calves in the forest together with Balarāma and the cowherd boys, the demon Bakāsura came with the intention of killing Kṛṣṇa. But Kṛṣṇa seized this inimical demon by the mouth and tore him apart.

Commentary

He tore apart Baka in the presence of Balarāma and other boys. This shows his strength was greater than that of the others with him. He tore him apart starting from the mouth. Baka was an enemy because he desired to kill Kṛṣṇa at any opportunity, since he was born in tamas. But he was especially eager to kill Kṛṣṇa since Kṛṣṇa had killed his sister Pūtanā. Baka was actually killed after Vatsāsura. The order is incorrect since the people were overcome with great astonishment. This will be done in later verses as well.

 

Text 9

vatseṣu vatsa-rūpeṇa praviśantaṁ jighāṁsayā

hatvā nyapātayat tena kapitthāni ca līlayā

Translation

Desiring to kill Kṛṣṇa, the demon Vatsa disguised himself as a calf and entered among Kṛṣṇa’s calves. But Kṛṣṇa killed the demon and, using his body, enjoyed the sport of knocking kapittha fruits down from the trees.

Commentary

The demon desired to kill Kṛṣṇa along with Balarāma. Kṛṣṇa killed him casually and by grasping his feet and whirling him around made fruit fall from the tree. His great strength is indicated from throwing the demon into the tree top.

 

Text 10

hatvā rāsabha-daiteyaṁ tad-bandhūṁś ca balānvitaḥ

cakre tāla-vanaṁ kṣemaṁ paripakva-phalānvitam

Translation

Together with Balarāma, Kṛṣṇa killed the jackass demon and all his friends, thereby securing the safety of the Tālavana forest, which abounded with fully ripened palm fruits.

Commentary

Accompanied by Balarāma, he killed Dhenuka. This shows that he was predominant in the killing of Dhenuka, even though Balarāma actually killed him. In this verse Kṛṣṇa is said to kill Dhenuka because Balarāma’s strength arose from Kṛṣṇa’s strength. He made the forest safe, without fear, so that all the fruits could be enjoyed.

 

Text 11

pralambaṁ ghātayitvograṁ balena bala-śālinā

amocayad vraja-paśūn gopāṁś cāraṇya-vahnitaḥ

Translation

After arranging for the mighty Balarāma to kill the terrible demon Pralamba, Kṛṣṇa saved Vraja’s cowherd boys and their animals from a forest fire.

 

Through Balarāma, he had Pralamba killed. This shows Kṛṣṇa’s prominence. Why did he have Balarāma and not others kill Pralamba? Balarāma possessed great strength by Kṛṣṇa’s influence. In his presence no one else was suitable to kill Pralamba.

 

Text 12

āśī-viṣatamāhīndraṁ damitvā vimadaṁ hradāt

prasahyodvāsya yamunāṁ cakre ’sau nirviṣodakām

Translation

Kṛṣṇa chastised the most poisonous serpent, Kāliya, and after humbling him he drove him forcibly from the lake of the Yamunā. In this way the Lord made the water of that river free of the snake’s powerful poison.

Commentary

Kṛṣṇa subdued Kāliya while destroying his pride (vimadam). Or, he sent him, free of pride, from the lake.

 

Text 13

dustyajaś cānurāgo ’smin sarveṣāṁ no vrajaukasām

nanda te tanaye ’smāsu tasyāpy autpattikaḥ katham

Translation

Dear Nanda, how is it that we and all the other residents of Vraja cannot give up our constant affection for your son? And how is it that he is so spontaneously attracted to us?

 

They discusses among themselves. They address Nanda with great affection, explaining their great affection for Kṛṣṇa. If he is the Lord, even then by his show of powers, our bhakti increases. Natural anurāga arises with restriction of fear and respect. Though we directly witness his powers we cannot give up affection for him, because it is natural (autpattikaḥ), like heat arising from fire.

 

Inferring he is the Lord by protecting us from danger, the affection should decrease. All of us (naḥ), from infants to elders experience this. We cannot give up attraction to he who attracts everyone’s heart with his beautiful form, even though we are the most fallen, and offensive (asmāsu). How is this? He is not Nārāyaṇa, the source of avatāras and he is not some avatāra. He is completely different by his special, remarkable form as a child with sweetness and power. He must be an ocean of inconceivable greatness, some great person.

 

The truth is this. He is both avatārī and avatāra, endowed with unlimited powers while performing extraordinary childhood pastimes. He is most inconceivable, having contrary qualities. He is a special form of Bhagavān.

 

O Nanda, always full of joy! He is your son. You have great fortune! Your name is suitable since you are always blissful because of such a son.

 

Text 14

kva sapta-hāyano bālaḥ kva mahādri-vidhāraṇam

tato no jāyate śaṅkā vraja-nātha tavātmaje

Translation

On the one hand this boy is only seven years old, and on the other we see that he has lifted the great hill Govardhana. Therefore, O King of Vraja, a doubt about your son arises within us.

 

Though your child is an ordinary boy, today we have experienced his great powers directly. They speak in astonishment. Because of the contradiction of being and ordinary child and having great powers, doubt arises in their minds. This is expressed in this verse. He is only seven years old. This is his aspect as a normal child. Holding up Govardhana is his aspect of great power. Since an ordinary child cannot hold up a big mountain, there is a great contradiction. Because of this we see him as a child and as the Lord. But that perception is also contradictory. Thus we have a doubt. Though he is the source of avatāras, avatārī (showing sweetness), he manifests as an avatāra (showing powers). Though he is the avatāra, appearing in this world with powers, he is the source, avatārī, showing sweetness. But we cannot be sure because he definitely shows ordinary aspects and aspects as the Lord.

 

Or because he has manifested with powers (tasmāt) we do not have fear (śaṅkā). Thus we cannot give up our attraction to him.

 

O lord of Vraja! Because you control Vraja, everyone here is fortunate. Or because you are the lord of all of Vraja, you can destroy our doubt. Or because he is your son, that doubt does not arise (no jāyate). Because he is repeatedly described as the son of Nanda, doubt does not arise that he is the Lord or the son of Vasudeva. And attachment for those forms does not arise.

 

Or we cannot give up attachment because he is your son. This attraction is unconditional (nirupādhi). He exists eternally as your son. Attraction to him because of his form and qualities (which are upādhis) is also unconditional (nirupādhi). The eternal nature of his qualities will be discussed elsewhere.