mahāśano mahā-pāpmā viddhy enam iha vairiṇam

30 страница

Texts 10–11

deśaḥ kālaḥ pṛthag dravyaṁ mantra-tantrartvijo ‘gnayaḥ

devatā yajamānaś ca kratur dharmaś ca yan-mayaḥ

taṁ brahma paramaṁ sākṣād bhagavantam adhokṣajam

manuṣya-dṛṣṭyā duṣprajñā martyātmāno na menire

Translation

Although the ingredients of sacrificial performance — the place, time, particular paraphernalia, mantras, rituals, priests, fires, demigods, performer, offering and the as yet unseen beneficial results — are all simply his byproducts, the brāhmaṇas, by mortal vision, did not respect Kṛṣṇa though he was the Absolute Truth, Bhagavān, and beyond the material senses because they lacked discrimination, because of false identification with the material body.

 

These verses show their ignorance by showing the truth. Pṛthag dravyam means various materials.

 

All ingredients are parts of the Lord because he is the supreme Brahman, he is Bhagavān endowed with all powers, and he is beyond the senses. By his mercy he directly manifests. Or they do not respect him because he is supreme Brahman. He is a form of eternity, knowledge and bliss (param): Nārāyaṇa. He is directly the Lord, not just an avatāra (sākṣāt). And he manifests his powers as the Lord as the master of Mathurā (bhagavantam). He appeared to take birth again when he was under the cart (adhokṣajam). This analysis of the word adhokṣajam is found in SB 10;14.12. He is the joy of Gokula. By material eyes he is not respected. Why? They have no intelligence (duṣprajñāḥ). Why is this said? They identify with their bodies (martyātmanaḥ) or take birth repeatedly in the world. If they were intelligent they would fear this world. The later statement of the brāhmaṇas aptly fits this description and thus confirms as true what is said here.

 

Text 12

na te yad om iti procur na neti ca parantapa

gopā nirāśāḥ pratyetya tathocuḥ kṛṣṇa-rāmayoḥ

Translation

When the brāhmaṇas failed to reply even with a simple yes or no, O chastiser of the enemy [Parīkṣit], the cowherd boys returned disappointed to Kṛṣṇa and Balarāma and reported this to them.

 

They did not say “Yes, we will give rice.” And they did not say, “We will not give.” This was because they were very disrespectful, caused by their false identity. O conqueror of enemies, you can subdue enemies like pride but others cannot! Or please drive such non-devotees from the kingdom and punish them! Or seeing Parīkṣit’s inner anger directed to the brāhmaṇas, he addresses him to pacify him. O conqueror of enemies, please control your anger.

 

The boys returned and explained what they had said and what the brāhmaṇas had done. Kṛṣṇa is mentioned first because he sent the boys. Or fearing that Balarāma would be angry at the affront to Kṛṣṇa, they put Balarāma in a secondary position by addressing him second. Or Kṛṣṇa is named first because he is supreme.

 

Text 13

tad upākarṇya bhagavān prahasya jagad-īśvaraḥ

vyājahāra punar gopān darśayan laukikīṁ gatim

Translation

Hearing what had happened, the Lord of the universe, invested with all powers simply laughed. Then he again addressed the cowherd boys, showing them how to act in this world.

 

Though the boys spoke to both of them Balarāma did not reply since he was angry because of the offense to Kṛṣṇa. Kṛṣṇa alone answered. Kṛṣṇa heard at close range (upākarṇya). The boys came close and spoke softly because they were aggrieved by the brāhmaṇas lack of respect. Or he heard at close range so others would not be grieved by hearing. He laughed loudly when he heard the news, at the great ignorance and pride of the brāhmaṇas or to relieve the boys of sorrow. Though he was lord of the brāhmaṇas (jagadīśvaraḥ) he did not consider this an offense, because he was omniscient (bhagavān). What is their fault if they are bewildered by my māyā? Or he was most merciful (bhagavān).

 

He taught that, where begging from the men was unsuccessful, one could beg from their wives. Or he wanted to teach that for succeeding in bhakti, one must beg and that it would not be without obstacles. Previously immediately on hearing of the hunger pains of the cowherds he sent them to the ignorant brāhmaṇas, though he was omniscient. Later on reflecting on the matter, he sent them to the wives.

 

Or materialists dedicated to chanting the Vedas and performing sacrifices end with pride and suffering, not with peace. Those without these faults are far superior. He taught this to the world by his interaction with the wives. Or he wanted to show the material principle that love for the Lord was stronger in women than in men. Thus he sent them first to the men.

 

Text 14

māṁ jñāpayata patnībhyaḥ sa-saṅkarṣaṇam āgatam

dāsyanti kāmam annaṁ vaḥ snigdhā mayy uṣitā dhiyā

Translation

[Lord Kṛṣṇa said:] Tell the wives of the brāhmaṇas that I have come here with Saṅkarṣaṇa. They will certainly give you all the food you want, for they are most affectionate toward me, thinking of me always.

 

Same

 

Tell the wives that I have come, not about being hungry or asking for food, for just telling them that I have come, they will give food. The wives (patnībhyaḥ) were related to them because of the sacrifice. This word patnī indicates a wife qualified for sacrifice according to patyur naḥ samyoge. (Pāṇini 4.1.33) The wives are with their husbands because of dharma, not because of material attraction, since they have deep love of me. Since their love was for him, Balarāma is mentioned secondarily. He uses the name Saṅkarṣaṇa to indicate Balarāma’s glories. “How will they give without permission from their husbands? Though they may give a little, they will be prevented by their husbands.” They are affectionate to me. They have no respect for their husbands.

 

Text 15

gatvātha patnī-śālāyāṁ dṛṣṭvāsīnāḥ sv-alaṅkṛtāḥ

natvā dvija-satīr gopāḥ praśritā idam abruvan

Translation

The cowherd boys then went to the house where the brāhmaṇas’ wives were staying. There the boys saw those chaste ladies sitting, nicely decorated with fine ornaments. Bowing down to the brāhmaṇa ladies, the boys addressed them in all humility.

 

They went after Kṛṣṇa spoke (atha). The wives were sitting, not engaged in action like their husbands. They were sitting comfortable happy with devotion to the lord. Ornaments were the sign that they were wives of the brāhmaṇas. Or they were ornamented with signs of prema. They were wives (satīh) of the brāhmaṇas. Though they were wives they were also pure (satīh), having bhakti for the Lord. They were purer or superior to their husbands, the brāhmaṇas. The boys were polite by nature (vinītāḥ or prāśritāḥ) or because they had heard of the wives’ affection for the Lord.

 

Text 16

namo vo vipra-patnībhyo nibodhata vacāṁsi naḥ

ito ‘vidūre caratā kṛṣṇeneheṣitā vayam

Translation

[The cowherd boys said:] Obeisances unto you, O wives of the learned brāhmaṇas! Kindly hear our words. We have been sent here by Kṛṣṇa, who is passing by not far from here.

 

They offered respects by saying namo vaḥ. Or they said this in order to test the women’s mood. On hearing the words the women would face the boys if they respected them. They offered respects because the women were wives of brāhmaṇas (vipra-patnibhyaḥ). Or they offered respects again to show their devotion to the wives. Hear (nibodhata) our words. Plural is used to show respect. They speak with natural humility. Nibodhata (be attentive) is used so that they would listen attentively or would hear with joy. We have been sent by Kṛṣṇa, who has attracted your hearts. He is passing nearby.

 

Text 17

gāś cārayan sa gopālaiḥ sa-rāmo dūram āgataḥ

bubhukṣitasya tasyānnaṁ sānugasya pradīyatām

Translation

He has come a long way with the cowherd boys and Balarāma, tending the cows. Now he is hungry, so some food should be given for him and his companions.

 

They call Balarāma by the name Rāma to indicate that he always gives joy to Kṛṣṇa. They do not show formality at this time. He has travelled far from his house. Therefore they could not bring food with him. Or the word can be aduram (not far). He has come and is not far away. This is repetition from the previous verse. The wives could thus go to him. Give food to Kṛṣṇa with Balarāma and other followers (sānugasya) along with tasty sweet rice, water and cups (pra). Previously they asked the brāhmaṇas for rice only for the two boys but now they ask for others as well, and with other items also because they had heard of the wives great devotion to the Lord.

 

The instruction of the Lord to get rice was only to get relief from hunger. Now they request rice or food for all the followers. If they only said that Kṛṣṇa had arrived, the wives may have quickly gone to meet him without bringing any food.

 

Text 18

śrutvācyutam upāyātaṁ nityaṁ tad-darśanotsukāḥ

tat-kathākṣipta-manaso babhūvur jāta-sambhramāḥ

Translation

The wives of the brāhmaṇas were always eager to see Kṛṣṇa, for their minds had been enchanted by descriptions of him. Thus as soon as they heard that he had come, they became very excited.

Commentary

Acyutam means “he who never leaves the heart.” They heard that Acyuta was personally very close (upāyātam). Their minds were disturbed on hearing that he was hungry (tat-kathākśipta-manasaḥ).

 

Text 19

catur-vidhaṁ bahu-guṇam annam ādāya bhājanaiḥ

abhisasruḥ priyaṁ sarvāḥ samudram iva nimnagāḥ

Translation

Taking along in large vessels the four kinds of foods, full of fine tastes and aromas, all the ladies went forth to meet their beloved, just as rivers flow toward the sea.

 

They brought the food with vessels for eating or in the cooking vessels. Their special devotion for Kṛṣṇa is depicted by a comparison.

 

Text 20–21

niṣidhyamānāḥ patibhir bhrātṛbhir bandhubhiḥ sutaiḥ

bhagavaty uttama-śloke dīrgha-śruta -dhṛtāśayāḥ

yamunopavane ‘śoka nava-pallava-maṇḍite

vicarantaṁ vṛtaṁ gopaiḥ sāgrajaṁ dadṛśuḥ striyaḥ

Translation

Although their husbands, brothers, sons and other relatives tried to forbid them from going, their hope of seeing Kṛṣṇa, cultivated by extensive hearing of his qualities, prevailed. Along the river Yamunā, within a garden decorated with buds of aśoka trees, they caught sight of him playing with the cowherd boys and Balarāma.

 

The husbands tried to prevent them, fearing that the wives would reject them, first by trying to control them and then by using disrespectful words. The brothers tried to prevent them because of greater affection. Then the sons tried to prevent them out of greater affection. Mothers are not mentioned as they would assist fathers (instead of bandhubhiḥ). However there is no forbiddance of having such a bhāva for the Lord. They had developed strong hopes or strong desires with a special bhāva because of hearing for a long time about Kṛṣṇa. Dīrgha-śruta means O Parīkṣit, you have heard scriptures for a long time. Their behavior is suitable for a person who has heard scriptures. Or Parīkṣit, though you have heard scriptures for a long time, have you ever heard of such bhakti as theirs? Dhṛtāśayāḥ means they had fixed in their heart or had strong desires at all times with special bhāvas.

 

They were forbidden by their husbands nearby or others nearby as the case may be. They were forbidden from going. The others said, “Send the food through others but do not go.” Kṛṣṇa is called Uttama-śloka (famous) since he accepted their food. They saw Kṛṣṇa. The word aśoka suggests that on attaining him all sorrow (śoka) vanished. He was playing (vicarantam) surrounded by friends. This indicates special beauty. Or they saw him even though he was surrounded by friends since he was most conspicuous among them. He was with his elder brother. This indicates that his beauty was superior to all others’ beauty including that of Balarāma’s since the word “with” indicates a secondary person. The wives are addressed simply as “women” to show the misfortune of their husbands.

 

Text 22

śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-

dhātu-pravāla-naṭa-veṣam anavratāṁse

vinyasta-hastam itareṇa dhunānam abjaṁ

karṇotpalālaka-kapola-mukhābja-hāsam

Translation

His complexion was dark blue and his belt was golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, he was dressed just like a dramatic dancer. He rested his left hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced his ears, his hair hung down over his cheeks, and his lotus-like face was smiling.

 

He wore an upper cloth (paridhi) which was reddish gold (hiraṇya) and many garlands on his chest, a peacock feather in his hair or on top of his gem studded gold crown. He had minerals like gaurika as tilaka and buds in his hair or crown.

 

Ekenāmala-patreṇa kaṇṭha-sūtrāvalambinā

 

rarāja barhipatreṇa manda-māruta-kampinā

 

He shone with a peacock feather hung from a string around his neck, which fluttered in the gentle breeze. Viṣṇu Purāṇa

 

According to Hari-vaṁśa he had a feather below his throat. His crown always had a peacock feather. He had fresh shoots on top of his yellow cloth turban. This was the dress of a dancer.

 

His hand was placed casually on the shoulder of a friend or out of great affection for the cowherds. In his right hand he twirled a lotus since he was playful by nature. It would also remove unlimited pain of the wives. The order of the description is according to increasing beauty. He did not hold his flute since that was unsuitable for the wives, being most bewitching. His locks hung over his cheeks casually or because of the efforts of playing. Generally the locks fall on his forehead but had fallen to his cheeks.

 

Text 23

prāyaḥ-śruta-priyatamodaya-karṇa-pūrair

yasmin nimagna-manasas tam athākṣi-randraiḥ

antaḥ praveśya su-ciraṁ parirabhya tāpaṁ

prājñaṁ yathābhimatayo vijahur narendra

Translation

O ruler of men, for a long time those brāhmaṇa ladies had made their ears successful by hearing about Kṛṣṇa and their minds were always absorbed in him. Through the apertures of their eyes they now forced him to enter within their hearts, and then they embraced him within for a long time. In this way, they finally gave up the pain of separation from him, just as sages give up pain on embracing the witness of deep sleep.

 

Immediately they gave up pain again (vi-jahuḥ). A partial example is given. They made him enter through their eyes by looking at him with attachment and embraced him for a long time — merging with him in prema. Or in the mind they directly embraced him and completely gave up the pain of material existence or pain of separation. They gave up pain just as persons proud of knowledge give up all pain by embracing the highest devotee (prājñam). Or best of men! This is known by you. Or seeing Parīkṣit’s mind agitated with prema from the story, he makes him recover by calling to him. Or he calls out in astonishment at the great love of those wives.

 

Text 24

tās tathā tyakta-sarvāśāḥ prāptā ātma-didṛkṣayā

vijñāyākhila-dṛg-draṣṭā prāha prahasitānanaḥ

Translation

Kṛṣṇa, who witnesses the thoughts of all creatures, understood how those ladies had abandoned all worldly hopes and come there simply to see him. Thus he addressed them as follows with a smile upon his face.

 

Because he was the witness of all intelligence (akhila-dṛg-draṣṭā) he understood them. Or though he understood them he spoke, showing logic (pra), since he was knowledge of all types of knowledge (akhila-dṛg-draṣṭā). He thought, “It is not proper to accept these brāhmaṇas women as servants.” Or he thought, “It is not proper for me to marry while I live in Vraja.”
 

 

 

He smiled cheerfully, considering that by rejecting them they would suffer. Or he smiled, considering how they should become peaceful by his speech. And smiling was natural to his face.

 

Text 25

svāgataṁ vo mahā-bhāgā āsyatāṁ karavāma kim

yan no didṛkṣayā prāptā upapannam idaṁ hi vaḥ

Translation

[Lord Kṛṣṇa said:] Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What can I do for you? That you have come here to see me is most appropriate.

 

Relax near me (āsyatām). Please tell me what I can do. This shows his merciful nature. He speaks in the plural, not using normal speech in order to cover up his embarrassment about their attraction to him, or to show indifference. Though he knew they came to be his servants, which is clear later, he covers this, being embarrassed in public by the brāhmaṇas’ wives intense love. Thus he simply says “You desired to see us.” It is proper that you have come because I have a desire to see you. Other desires are excluded, since they were brāhmaṇa women. Or it is proper that you came with desire to see me, giving up everything for me.

 

Text 26

nanv addhā mayi kurvanti kuśalāḥ svārtha-darśinaḥ

ahaituky avyavahitāṁ bhaktim ātma-priye yathā

Translation

Certainly expert personalities, who can see their own true interest, render unmotivated and uninterrupted devotional service directly unto me, for I am most dear to the soul.

 

O wives of bṛahmaṇas (nanu)! Or certainly, skillful persons directly or purely (addhā) perform bhakti to me since they perform bhakti without motives (ahaitukī). Or they perform bhakti directly to me, not Brahmā or Śiva. They perform bhakti abundantly (yathā) to me who am dearer than the ātmā since I am Paramātmā. Or those who have the quality of showing what is best for a person (svārtha-darśinaḥ), teachers of showing one’s best interest, perform bhakti without their self-interest in mind (ahaitukī). Or persons who know their best interest perform bhakti to me just as women dedicated to their husbands serve their husbands who are dear to them (ātma-priye).

 

Text 27

prāṇa-buddhi-manaḥ-svātma dārāpatya-dhanādayaḥ

yat-samparkāt priyā āsaṁs tataḥ ko nv aparaḥ priyaḥ

Translation

It is only by contact with the Paramātmā that one’s vital breath, intelligence, mind, friends, body, wife, children, wealth and so on are dear. Therefore, what object can possibly be dearer than Paramātmā?

 

To show that Paramātmā is dearest he shows the dearness of the ātmā first. This is Śridhara Svāmī’s meaning. Or this verse shows that Paramātmā is dearer that the ātmā. Prāṇa and other items having a relationship with me are dear. Ādayaḥ means relatives, friends, house, land and animals.

 

Text 28

tad yāta deva-yajanaṁ patayo vo dvijātayaḥ

sva-satraṁ pārayiṣyanti yuṣmābhir gṛha-medhinaḥ

Translation

You should thus return to the sacrificial arena, because your husbands, the learned brāhmaṇas, are householders and need your assistance to finish their sacrifices.

 

Your husbands will complete the first part of their sacrifice. This indicates that they then had to perform sacrifices for others. Go, since they are householders. Without you they cannot be householders and thus cannot perform sacrifice. Therefore go to the arena (deva-yajanam) not your houses. This is the approved version. “They should be ignored because they disrespected you.” They are brāhmaṇas, and should be respected. In the story of Nṛga it is said:

vipraṁ kṛtāgasam api naiva druhyata māmakāḥ

ghnantaṁ bahu śapantaṁ vā namas-kuruta nityaśaḥ

 

My dear followers, never treat a learned brāhmaṇa harshly, even if he has sinned. Even if he attacks you physically or repeatedly curses you, always continue to offer him obeisances. SB 10.64.41

 

Text 29

śrī-patnya ūcuḥ

maivaṁ vibho ‘rhati bhavān gadituṁ nr-śaṁsaṁ

satyaṁ kuruṣva nigamaṁ tava pada-mūlam

prāptā vayaṁ tulasi-dāma padāvasṛṣṭaṁ

keśair nivoḍhum atilaṅghya samasta-bandhūn

Translation

The wives of the brāhmaṇas replied: O almighty one, please do not speak such cruel words. Rather, you should fulfill your promise to us. Giving up all material relationships, we have attained your service, in order to carry upon our heads tulasī leaves fallen from your feet.

 

Mā at the beginning indicates negation with intense pain. Do not speak cruel words such as “Go to the arena to complete our husbands’ sacrifices.” O Lord spread inside and outside (vibho)! You know our inside and outside completely. Others may say like this but you (bhavān), having a heart soft with merciful should not say this because it is cruel. Or you are the moon in the ocean of nectar (bhavān). You should not say anything which is hard, without rasa. Not only are your words cruel, but also false. Make your words true. Previously they used bhavān. Now they use tvam (with kurusva) in order to express respect and devotion out of prema.

 

Though by accepting them the truth of the Vedas would be violated, since he surpasses the rules, the request should be fulfilled, since devotees (the wives) are beyond rules and Kṛṣṇa is directly the Lord. Śruti says na sa punar āvartate: he does not return again.

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kartam

 

O King! One who has given up all varṇāśrama duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or servant of the devatās, great sages, ordinary living beings, relatives or Pitṛs. SB 11.5.41

 

“If I bring you go Gokula, the gopīs will reject me and consider you like competitors.” The leaves are dear to you. They are always on your feet and are competitors with Lakṣmī. We aspire to carry on your heads those leaves constantly and with devotion (ni — voḍhum). The gopīs cannot reject you by our rendering this one service. Nor will they consider us competitors. Or by serving you, we will serve them. We will completely surpass husbands and sons (bandhūn). We cannot accept them again.

 

Text 30

gṛhṇanti no na patayaḥ pitarau sutā vā

na bhrātṛ-bandhu-suhṛdaḥ kuta eva cānye

tasmād bhavat-prapadayoḥ patitātmanāṁ no

nānyā bhaved gatir arindama tad vidhehi

Translation

Our husbands, fathers, sons, brothers, other relatives and friends will no longer take us back, and how could anyone else be willing to give us shelter? Therefore, since we have surrendered to your lotus feet, we have no other shelter. Please, O chastiser of enemies, grant our desire.

 

“You should go and give them benefit since devotees are very merciful to the wretched. (SB 11.2.6)” Or, “Following my order, you should do what ordinarily you cannot do.” They answer with this verse. Since we went against their forbidding us to go, they will not accept us.

 

Or seeing our love for you from the beginning, they will not accept us. Mothers are not mentioned because some of their mothers were old and could not come out of their houses. Thus previously mothers were not mentioned as persons who tried to prevent them from going to Kṛṣṇa. If the wives were not accepted by fathers, out of fear the mothers also would reject them.

 

Or they were not accepted by fathers because of their violating rules of dharma in order to show their exclusive devotion to Kṛṣṇa. Those who returned to their parents houses out of affection, would not be received by them for fear of public opinion. If they went to their children out of great affection, the children would not accept them, being shamed by the public. Thus they would not be accepted by brothers and others — neighbors. Not being accepted anywhere, they fall at Kṛṣna’s feet nearby (prapadayoḥ). Out of great lowness they consider themselves fallen (patita). It indicates that they completely surrendered to him as their only shelter.

 

Or tasmāt indicates a reason for their action. Because they had taken shelter of him alone, giving up everything, therefore we have fallen at your feet. This also indicates that they fell on the ground to offer respects while they made their request.

 

Or out of lowness they state that they are most fallen by nature (patitānām). Previously they requested to carry tulasī leaves on their heads. They do not mention that now since it is rare and confidential.