mahāśano mahā-pāpmā viddhy enam iha vairiṇam

22 страница

 

Text 7

vanaṁ kusumitaṁ śrīman nadac-citra-mṛga-dvijam

gāyan mayūra-bhramaraṁ kūjat-kokila-sārasam

Translation

Flowers beautifully decorated the forest of Vṛndāvana, and many varieties of animals and birds filled it with sound. The peacocks and bees sang, and the cuckoos and cranes cooed.

Commentary

The beauty (śrīman) is described. The forests were spread with unlimited blossoming flowers. Though it was summer, the qualities of spring manifested. Birds (dvijam) are mentioned. Peacocks, though included among birds, are also mentioned separately to show a different type of beauty.

 

Text 8

krīḍiṣyamāṇas tat krṣṇo bhagavān bala-saṁyutaḥ

veṇuṁ viraṇayan gopair go-dhanaiḥ saṁvṛto ‘viśat

Translation

Intending to engage in pastimes, Kṛṣṇa, endowed with all qualities, accompanied closely by Balarāma and surrounded by the cowherd boys and the cows, entered the forest of Vṛndāvana as he played his flute with special attention.

Commentary

Kṛṣṇa desired some special play since he is endowed with pastimes which attract the universe and since he is Bhagavān, endowed with all qualities. He was accompanied especially (saṁyutaḥ) by Balarāma. The special purpose will be shown later. He played his flute in a special way, with a desire to excite everyone with bliss in expectation of playing. He was surrounded by cowherd boys and a wealth of cows since the cows are suitable for the play of cowherd boys.

 

Text 9

pravāla-barha-stabaka- srag-dhātu-kṛta-bhūṣaṇāḥ

rāma-kṛṣṇādayo gopā nanṛtur yuyudhur jaguḥ

Translation

Decorating themselves with newly grown leaves, along with peacock feathers, garlands, clusters of flower buds, and colored minerals, Balarāma, Kṛṣṇa and their cowherd friends danced, wrestled and sang.

 

This verse shows that the other boys were suitable for play or were naturally suitable by their skill in dancing, decorating themselves with forest ornaments and expressing great joy at all times. Kṛṣṇa and Balarāma, by absorption in these cowherd pastimes, show their identity as cowherds only. Or the verse expresses that without exception all the boys played like Kṛṣṇa and Balarāma. Using their names also indicates that all the boys took pleasure in (rāma) and were attracted to (kṛṣṇa) the two boys dancing and other actions. That will be the indication in later verses also.

 

First they all danced in joy, without instruments. Then they wrestled passionately because they were of equal strength. They then sang joyfully on winning. Or some danced, some fought and some sang since that is mentioned in the next verse. Others played instruments. That should be understood for this verse also, since they could not dance without music. At first they danced out of great joy, spontaneously, and later with music.

 

Text 10

kṛṣṇasya nṛtyataḥ kecij jaguḥ kecid avādayan

veṇu-pāṇitalaiḥ śṛṅgaiḥ praśaśaṁsur athāpare

Translation

As Kṛṣṇa danced, some of the boys accompanied him by singing, and others by playing flutes, hand cymbals and buffalo horns, while still others praised his dancing.

Commentary

In a gathering of Śrīdāmā and his friends, Balarāma and Kṛṣṇa, as the chief dancers, dressed like dancers from another region, danced. Kṛṣṇa danced first. That is described in two verses. Other leaders of Śrīdāmā’s group praised Kṛṣṇa profusely, pointing out his superiority over others, saying “Very good, very good.”

 

Text 11

gopa-jāti-praticchannā devā gopāla-rūpiṇaḥ

īḍire kṛṣṇa-rāmau ca naṭā iva naṭaṁ nṛpa

.

Translation

O King, devatās, who had taken birth as cowherds and had cowherd forms, praised Kṛṣṇa and Balarāma just as dramatic dancers praise a dance.

 

“Who are these cowherds actually?” This verse explains. Associates like Garuḍa took on cowherd birth (gopa-jāti-praticchannāḥ), but without the qualities and pastimes. Or they merged into the cowherd families, having very similar qualities. They accepted sweet qualities similar to the Lord’s. They played while praising Kṛṣṇa. Devāḥ means those who play. The word ca indicates that Balarāma took a secondary role. He is also mentioned after Kṛṣṇa. They praised Kṛṣṇa like a dancer praising another dancer. This means in playing they were very similar to the others. O king! You understand this.

 

Or seeing the skill in dancing some devatās who were the Lord’s devotees became cowherd forms and on earth or in the sky began praising Kṛṣṇa. That is explained in the verse. In order to praise their forms as cowherds they are compared to actors.

 

Text 12

bhramaṇair laṅghanaiḥ kṣepair āsphoṭana-vikarṣaṇaiḥ

cikrīḍatur niyuddhena kāka-pakṣa-dharau kvacit

.

Translation

Kṛṣṇa and Balarāma, with their hair in kāka-pakṣa style, sometimes played by wrestling with their cowherd friends, sometimes by whirling about, jumping about, throwing balls, clapping their hands, and pulling each other.

 

They made objects like tops spin, or grasped each other’s hands and whirled around. They threw balls or let go of others’ hands and went flying around. They clapped their hands and pulled each other or pulled using ropes. They wrestled. They had hair styles with three braids (kāka-pakṣa-dharau). Sometimes (kvacit) they did one activity and sometimes another. Or not being seen by others, the two brothers simultaneously did all the activities. This showed their powers. Or for whoever was the opponent in wrestling, they became visible in front of that person in the arena.

 

Text 13

kvacin nṛtyatsu cānyeṣu gāyakau vādakau svayam

śaśaṁsatur mahā-rāja sādhu sādhv iti vādinau

Translation

While the other boys were dancing, O King, Kṛṣṇa and Balarāma would sometimes accompany them with song and instrumental music, and sometimes the two Lords would praise the boys, saying, “Very good! Very good!”

 

Previously it was described how the cowherd boys pleased Kṛṣṇa. Now Kṛṣṇa and Balarāma pleasing the boys is described. By their own desire (svayam) they sang and played instruments while the boys danced. This shows the pleasure in playing. Or great king! You are best among kings because of your excellent devotion. Therefore you deserve to hear about the Lord’s most astonishing affection for the boys.

 

Text 14

kvacid bilvaiḥ kvacit kumbhaiḥ kvacāmalaka-muṣṭibhiḥ

aspṛśya-netra-bandhādyaiḥ kvacin mṛga-khagehayā

Translation

Sometimes the cowherd boys would play with bilva or kumbha fruits, and sometimes with handfuls of āmalaka fruits. At other times they would cover the eyes of a friend from behind and play tag, and sometimes they would imitate animals and birds.

 

Ādyaiḥ represents other play such as building dams in the rivers, hiding from each other, throwing dice and having cock fight. Then at noon time, when it was time for the Lord to rest, they would block the young girls who had come close by on the pretext of taking milk products to sell and steal yogurt from them. They would also cross the Yamunā in boats.

 

Text 15

kvacic ca dardura-plāvair vividhair upahāsakaiḥ

kadācit syandolikayā karhicin nṛpa-ceṣṭayā

Translation

They would sometimes jump around like frogs, sometimes play various jokes, sometimes ride on swings and sometimes imitate monarchs.

 

They would cause laughter by imitating various things or assuming various forms which were famous or present among the people, with particular descriptive elements to define them.

 

Text 16

evaṁ tau loka-siddhābhiḥ krīḍābhiś ceratur vane

nady-adri-droṇi-kuñjeṣu kānaneṣu saraḥsu ca

Translation

In this way, Kṛṣṇa and Balarāma played all sorts of well-known games as they wandered among the rivers, hills, valleys, bushes, trees and lakes of Vṛndāvana.

Commentary

They would wander in the forest, by rivers, in the mountains, the valleys (droṇi) and groves. This is the meaning according Trikāṇḍaśeṣa. They wandered in Vṛndāvana (vane) and the groves (kānaneṣu) within it such as Kāmyaka-vana. The two boys’ dress is described in Hari-vaṁśa:

 

cārayantau vivṛddhāni godhanāni śubhānanau

 

sphītaśāṣpa prarūdhāni vīkṣyamāṇau vanāni ca

 

khelayantau prāgayantau vicinvantau ca pādapān

 

nāmabhir vyāharantau ca savatsā gāḥ parantapau

 

niryoga-pāśair āsaktaiḥ skandhābhyaṁ śubha-lakṣaṇau

 

vana-mālākuloraskau vāla-śṛṅga-vivarṣabhau

 

suvarṇāñjana-varṇābhyam anonya-sadṛśānvarau

 

mahendrāyudha-saṁsaktau kṛṣṇa-śuklāvivāmbudau

 

kuśāgra-kusumānāṁ ca karṇapuraṁ mahoharam

 

vana-mārgeṣu kurvāṇau vanya-veśadharābubau

 

With shining faces Kṛṣṇa and Balarāma would herd the huge group of cows while looking for forests with fresh grass. They played, sang, and observed the trees. They called the cows and calves by name. They looked splendid with the milking ropes over their shoulders. They had garlands on their chests. They were like young bulls with newly grown horns. They were dressed in golden and blue cloth, each looking like the other. They were like a black cloud and a white cloud ornamented with rainbows. They had kuśa flowers as attractive ear ornaments. Dressed in forest attire, the two wandered on the forest path.

 

Text 17

paśūṁś cārayator gopais tad-vane rāma-kṛṣṇayoḥ

gopa-rūpī pralambo ‘gād asuras taj-jihīrṣayā

Translation

While Balarāma, Kṛṣṇa and their cowherd friends were thus tending the cows in that Vṛndāvana forest, the demon Pralamba entered their midst. He had assumed the form of a cowherd boy with the intention of kidnapping Kṛṣṇa and Balarāma.

Commentary

Having described sweet human pastimes which hid their powers, Śukadeva now describes an extraordinary pastimes showing Balarāma’s power. Pralamba took the form of one cowherd who has absent that day.

 

Text 18

taṁ vidvān api dāśārho bhagavān sarva-darśanaḥ

anvamodata tat-sakhyaṁ vadhaṁ tasya vicintayan

Translation

Since the Supreme Lord Kṛṣṇa, who had appeared in the Daśārha dynasty, sees everything, he understood who the demon was. Still, Kṛṣṇa pretended to accept the demon as a friend, while at the same time seriously considering how to kill him.

 

Kṛṣṇa was the moon in the ocean of the Yadu dynasty (dāśārhaḥ). The term indicates that as a brother he wanted to spread the fame of Balarāma. Or Śukadeva mentions Pralamba’s name first in SB 10.2.1 to show that he was one of the main afflicters of the Yadu dynasty. Killing him would be most beneficial for the Yadus. Kṛṣṇa sees everything and then acts (sarva-darśaṇaḥ). Or it means he from who everyone’s knowledge arises. Or it means he in whom the conclusion of all the six darśaṇas like Vaiśeṣika reside. This is because he is Bhagavān, directly the supreme Lord. Therefore he knew what Pralamba was doing. Still he began to consider carefully (vi-cintayan) how to kill him. “In order to give Balarāma fame I will have Balarāma mount the demon’s shoulders. Balarāma will then kill him. He can be on my side and I will lose. Then he will have to carry Balarāma.” He thought in this way. The phrase sarva-darśaṇaḥ supports this meaning. The Lord knows everything done in the past and everything in the future. Thus he accepted the stranger among them as his friend. If he became friends with Balarāma, he would not be able to carry Balarāma.

 

Text 19

tatropāhūya gopālān kṛṣṇaḥ prāha vihāra-vit

he gopā vihariṣyāmo dvandvī-bhūya yathā-yatham

Translation

Kṛṣṇa, who knows all sports and games, then called together the cowherd boys and spoke as follows: “Hey cowherd boys! Let’s play now! We’ll divide ourselves into two even teams.”

 

He then spoke specifically (pra aha) to attract Pralamba, in order to kill him. Kṛṣṇa is called vihara-vit because he was knowledgeable of everything about the game: by this game he would make Balarāma happy and have him get on Pralamba’s shoulders. Or he know all aspects of this particular game.

 

Text 20

tatra cakruḥ parivṛḍhau gopā rāma-janārdanau

kṛṣṇa-saṅghaṭṭinaḥ kecid āsan rāmasya cāpare

Translation

The cowherd boys chose Kṛṣṇa and Balarāma as the leaders of the two parties. Some of the boys were on Kṛṣṇa’s side, and others joined Balarāma.

 

The boys chose Kṛṣṇa and Balarāma as leaders since there was no difference between them in their good qualities. Kṛṣṇa was he who gives pain to the demonic people (like Pralamba) or he who is requested by his devotees (janārdanaḥ). Kṛṣṇa was requested by the devotees to be one of the leaders. His group was formed first because everyone had affection for him. On the other side were Kṛṣṇa’s friends like Śridāmā and Vṛṣabha who knew the hints made by Kṛṣṇa. Similarly it is described in Hari-vaṁśa during water games that Balarāma had Kṛṣṇa’s sons on his side and Kṛṣṇa had Balarāma’s sons on his side.

 

Text 21

ācerur vividhāḥ krīḍā vāhya-vāhaka-lakṣaṇāḥ

yatrārohanti jetāro vahanti ca parājitāḥ

Translation

The boys played various games. In these games the winners would climb up on the backs of the losers, who would have to carry them.

Commentary

They played games like hariṇā-krīḍaṇa. Viṣṇu Purāṇa says

 

hariṇākrīḍanaṁ nāma bālakrīḍanakaṁ tataḥ

 

prakrīḍatā hi te sarve dvau dvau yugapad utpatan

 

They then played the children’s game called hariṇākrīḍana. Two at a time would try to reach the goal by leaping like frogs.

 

Text 22

vahanto vāhyamānāś ca cārayantaś ca go-dhanam

bhāṇḍīrakaṁ nāma vaṭaṁ jagmuḥ kṛṣṇa-purogamāḥ

Translation

Thus carrying and being carried by one another, and at the same time tending the cows, the boys followed Kṛṣṇa to a banyan tree known as Bhāṇḍīraka.

 

The loser would carry the winner on his shoulders while herding the cows. Bhāṇḍīraka means the tree called Bhāṇḍīra, or a banyan tree by name but actually a desire tree. Hari-vaṁśa (Viṣṇu-parva 11.18–22) describes the banyan tree:

 

dadarśa vipulodagra- śākhinaṁ śākhināṁ varam

 

sthitaṁ dharaṇyāṁ meghābhaṁ nibiḍaṁ dala-sañcayaiḥ

 

gaganārdhocchritākāraṁ parvatābhoga-dhāriṇam

 

nīla-citrāṅga-varṇaiś ca sevitaṁ bahubhiḥ khagaiḥ

 

phalaiḥ pravālaiś ca ghanaiḥ sendracāpa-ghanopamam

 

bhavanākāra-viṭapaṁ latā-puṣpa-sumaṇḍitam

 

viśāla-mūlāvanataṁ pāvanāmbhoda-dhāriṇam

 

ādhipatyam ivānyeṣāṁ tasya deśasya śākhinām

 

kurvāṇaṁ śubha-karmāṇaṁ nirāvarṣam anātapam

 

nyagrodhaṁ parvatāgrābhaṁ bhāṇḍīraṁ nāma nāmataḥ

 

They saw that best of all trees, which had many long branches. With its dense covering of leaves, it resembled a cloud sitting on the earth. Its form was so large that it appeared like a mountain covering half the sky. Many birds in blue and various colors frequented that great tree, whose profuse fruits and leaves made it seem like a cloud accompanied by a rainbow or like a house decorated with creepers and flowers. It spread its broad roots downward and carried upon itself the sanctified clouds. That banyan tree was like the lordly master of all other trees in the vicinity, as it performed the all-auspicious functions of warding off the rain and the heat of the sun. Such was the appearance of that banyan tree known as Bhāṇḍīra, which seemed just like the peak of a great mountain.

 

They went there because it was suitable during the summer heat for playing, or in order to spread Balarāma’s fame. Or they went there to glorify the tree, a great friend of Kṛṣṇa. Kṛṣṇa, who attracts all, was put in front.

 

Text 23

rāma-saṅghaṭṭino yarhi śrīdāma-vṛṣabhādayaḥ

krīḍāyāṁ jayinas tāṁs tān ūhuḥ kṛṣṇādayo nṛpa

Translation

O King! When Śrīdāmā, Vṛṣabha and the other members of Balarāma’s party were victorious in these games, Kṛṣṇa and his followers had to carry them.

 

Before it was described that the winners would be carried and the losers would carry their opponents.

 

Now at Bhāṇḍira by the will of Kṛṣṇa his side lost in order that Pralamba would carry Balarāma, and Balarāma’s side would ride on the losers’ shoulders. That is described in two verses. Ādayaḥ indicates Subala and others. This was the very nature of the childhood pastimes (krīḍāyām). O king! Śukadeva cries out in astonishment at how the Lord is controlled by his devotees.

 

Text 24

uvāha kṛṣṇo bhagavān śrīdāmānaṁ parājitaḥ

vṛṣabhaṁ bhadrasenas tu pralambo rohiṇī-sutam

Translation

The Supreme Lord Kṛṣṇa carried Śrīdāmā. Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.

 

Kṛṣṇa is bhagavān, he who shows qualities like being controlled by the devotees. Or, “How could Śrīdāmā tolerate having Kṛṣṇa carry him?” He is bhagavān, most fond of fun. However he is also one’s dear life (kṛṣṇaḥ). In order to have his fun, everything depends on the affection of the devotee. The son of Rohiṇī is mentioned because Pralamba though that Balarāma was completely different from Kṛṣṇa. Thus he thought of killing Balarāma because he was irritated by the affectionate relationship of the two.

 

Text 25

aviṣahyaṁ manyamānaḥ kṛṣṇaṁ dānava-puṅgavaḥ

vahan drutataraṁ prāgād avarohaṇataḥ param

Translation

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

 

“Why did Pralamba not try to kill Kṛṣṇa, the main enemy of Kaṁsa?” Pralamba considered him invincible. In order that Balarāma could kill the demon, Kṛṣṇa covered Balarāma’s power and made his own power more prominent. Thus Pralamba went on Kṛṣṇa’s side and carried Balarāma. He did this because he was the foremost among the demons (dānava-puṅgavaḥ), superior in strength. He carried him, in a very irregular manner (pra-agāt) far away from the place in order to put Balarāma down far from Bhāṇḍīra.

 

te vāhayantas tv anyonyaṁ bhāṇḍīraṁ vaṭam etya vai

 

punar nivavṛtuḥ sarve ye ye tatra parijitāḥ

 

saṁkarṣaṇaṁ tu skandhena śīghram utkṣipya dānavaḥ

 

na tasthau prajagāmāśu sacandra iva vāridaḥ

 

Those who were defeated carried the victors on their shoulders to Bhāṇḍīra banyan tree and then back again. Pralamba however quickly up Balarāma on his shoulders and, not staying there, quickly went off, like a cloud with the moon. Viṣṇu Purāṇa 5.9.15-16

 

Why did he carry him far away? He thought he could not do anything in the presence of Kṛṣṇa (avisahyam). Though he was the best of demons, though he wanted to kill them both, he concluded he would kill only Balarāma.

 

Text 26

tam udvahan dharaṇi-dharendra-gauravaṁ

mahāsuro vigata-rayo nijaṁ vapuḥ

sa āsthitaḥ puraṭa-paricchado babhau

taḍid-dyumān uḍupati-vāḍ ivāmbudaḥ

Translation

As the great demon carried Balarāma, the Lord became as heavy as massive Mount Sumeru, and Pralamba had to slow down. The demon then resumed his actual form — an effulgent body that was covered with golden ornaments and that resembled a cloud flashing with lightning and carrying the moon.

 

Balarāma became heavier than Mount Meru because that was his nature, or he manifested special weight at that time on understanding that Pralamba was a demon. The demon carried Balarāma high on his shoulder instead of on his back, in order to breathe properly. Or he carried him high in the sky because he was a powerful demon (mahāsuraḥ). But still he lost his speed and then returned to his demon body.

 

asahan rauhiṇeyasya sa bhāraṁ dānavottamaḥ

 

vavṛdhe sa mahākāyaḥ prāvṛṣīva balāhakaḥ

 

Unable to carry the weight of Balarāma, Pralamba increased in size. His huge body was like a monsoon rain cloud. Viṣṇu Purāṇa 5.9.17

 

In comparing the demon to a cloud, it is hinted that his complexion was blackish.

 

Text 27

nirīkṣya tad-vapur alam ambare carat

pradīpta-dṛg bhru-kuṭi-taṭogra-daṁṣṭrakam

jvalac-chikhaṁ kaṭaka-kirīṭa-kuṇḍala-

tviṣādbhutaṁ haladhara īṣad atrasat

Translation

When Balarāma, who carries the plow, saw the gigantic body of the demon as he moved swiftly in the sky — with his blazing eyes, fiery hair, terrible teeth reaching toward his scowling brows, and an amazing effulgence generated by his armlets, crown and earrings — he seemed to become a little frightened.

 

He was amazing because of the glow from his golden ornaments. Or he was unusual in being decorated with glowing ornaments. Balarāma became slightly frightened at his appearance as part of his childhood pastimes. Or seeing the big demon, he became worried about Kṛṣṇa since he should not kill Pralamba, because he had disguised himself as a cowherd. Or he feared for Kṛṣṇa, worrying that there were other demons disguised among his friends.

 

Text 28

athāgata-smṛtir abhayo ripuṁ balo

vihāya sārtham iva harantam ātmanaḥ

ruṣāhanac chirasi dṛḍhena muṣṭinā

surādhipo girim iva vajra-raṁhasā

Translation

Remembering the actual situation, the fearless Balarāma understood that the demon was trying to kidnap him and take him away from his companions. He then became furious and struck the demon’s head with his hard fist, just as Indra, the king of the devatās, strikes a mountain with his thunderbolt weapon.

 

Then (atha) he immediately regained his memory when Kṛṣṇa spoke to him:

 

kim ayaṁ mānuṣo bhāvo vyaktam evāvalaṁbyate

 

sarvātman sarvaguhyānāṁ guhyaguhyātmanā tvayā

 

O soul of all beings! Why are you, the most secrets among all secrets, acting like an ordinary human?

 

Viṣṇu Purāṇa 5.9.23

 

He remembered that the purpose of his appearance as avatāra was to kill the demons. Or he remembered that Kṛṣṇa had killed Pūtanām, Vatsāsura and others. Even if the demon is a women or a calf, it should be killed. Therefore it is proper that I kill this demon even if he was dressed as a cowherd boy. He remembered these two facts. Then Balarāma understood that Kṛṣṇa made this arrangement to glorify him. He should kill the demon with his hands. But if he understood this, why does it say that he was a little frightened in the last verse? The expression iṣat atrasat can be taken as a question, with the answer “No.” Then the reason is given in this verse. He was actually aware of the situation (āgata-smṛtiḥ) and thus he was fearless. The rest of the meaning is the same.

 

He struck the demon with his fist, hard and never useless (always successful) just as a thunderbolt strikes a mountain. Indra previously removed wings from mountains with his thunderbolt and made their hard bodies fall from the sky.