mahāśano mahā-pāpmā viddhy enam iha vairiṇam

33 страница

vaiśyas tu vārtayā jīvec chūdras tu dvija-sevayā

Translation

The brāhmaṇa maintains his life by studying and teaching the Vedas, the member of the royal order by protecting the earth, the vaiśya by trade, and the śūdra by serving the higher, twice-born classes.

 

In verse 10 Nanda said “By accepting the remnants of sacrifices performed to Indra, people sustain their lives.” That is now rejected. In two verses Kṛṣṇa first speaks of their own occupation of herding cows, which is easy to perform. The śudras should serve the other three varṇas or the brāhmaṇas who are the most prominent of the three.

 

Text 21

kṛṣi-vāṇijya-go-rakṣā kusīdaṁ tūryam ucyate

vārtā catur-vidhā tatra vayaṁ go-vṛttayo ‘niśam

Translation

The occupational duties of the vaiśya are conceived in four divisions: farming, commerce, cow protection and lending money. Out of these, we are always engaged in cow protection.

 

Though it is said that money lenders go to hell, here is said that vaiśyas are allowed this occupation. The prohibition is taking excessive interest. In emergencies the brāhmaṇas can take up vaiśya occupations. But we are always engaged in raising cows (aniśam). By following these occupations one attains artha, dharma and kāma.

 

Text 22

sattvaṁ rajas tama iti sthity-utpatty-anta-hetavaḥ

rajasotpadyate viśvam anyonyaṁ vividhaṁ jagat

Translation

The causes of creation, maintenance and destruction are the three modes of nature — namely goodness, passion and ignorance. In particular, the mode of passion creates this universe and through sexual combination causes it to become full of variety.

 

He rejects the scenario of worship of Indra, rain etc. in two verses. All variety in the universe, such as devatās, asuras, mammals etc. arise from rajas. Because rain causes maintenance it arises from sattva. But because rain gives birth to grass on which the cows live it is often said to be in rajas.

 

Text 23

rajasā coditā meghā varṣanty ambūni sarvataḥ

prajās tair eva sidhyanti mahendraḥ kiṁ kariṣyati

Translation

Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?

 

What can Indra, the lord of all devatās and clouds do? Nothing at all. He and the clouds are dependent on rajas. Or though he is lord of the three worlds how does he assist in this? Rajas is the protector of the people. Rajas uses the clouds, so what use is Indra? In verse 9 Nanda said, “Indra is the lord and master of the rain-giving clouds.” That is rejected in this verse.

 

Text 24

na naḥ purojanapadā na grāmā na gṛhā vayam

vanaukasas tāta nityaṁ vana-śaila-nivāsinaḥ

Translation

My dear father, our home is not in the cities, villages or permanent houses. Being forest dwellers, we always live in the forest and on the hills.

 

Kṛṣṇa rejects the statement, “Indra is the agent responsible for the success of industrious people.” (verse 10). Our houses are in the forest (vanauksaḥ). O father (tāta), by birth we are such! We never go elsewhere. Or “The cowherds live in many places such as the villages of priests or in the city, where there are many palaces with jeweled pillars.” Though we may be in cities, our constant place of residence is in the forests and mountains. Since we do not depend on these other places, they are not our residence. Our residence is Govardhana, the best of mountains.

 

Text 25

tasmād gavāṁ brāhmaṇānām adreś cārabhyatāṁ makhaḥ

ya indra-yāga-sambhārās tair ayaṁ sādhyatāṁ makhaḥ

Translation

Therefore may a sacrifice for the pleasure of the cows, the brāhmaṇas and Govardhana Hill begin! With all the paraphernalia collected for worshiping Indra, let this sacrifice be performed instead.

 

The brāhmaṇas are considered like Viṣṇu and thus worshipped. Otherwise they should not be worshipped, since devatā worship has been rejected. And without them the sacrifice could not accomplished. The mountain is Govardhana since it was the chief mountain and since worship of Govardhana is approved by scriptures and local custom. It should be worshipped before lifting it. Its name was not mentioned because it was so famous or because it was so close, it could mean no other mountain.

 

The ingredients for Indra’s sacrifice should be used to show that Indra was not necessary, since the devatās were useless and because there was no effort required in gather materials. This would further enrage Indra since it was an ancient local custom, since at the time of worshipping the object of worship they should use the items brought for that purpose (and not divert the usage) and on giving up Indra’s worship without proper discrimination, it was improper to worship another person even though qualified. Rejection of Indra was done without consideration, like sheep following a lead sheep into the river (gaḍḍalīka-pravāha-nyāya).

 

.

 

Text 26

pacyantāṁ vividhāḥ pākāḥ sūpāntāḥ pāyasādayaḥ

saṁyāvāpūpa-śaṣkulyaḥ sarva-dohaś ca gṛhyatām

Translation

Let many different kinds of food be cooked, from sweet rice to vegetable soups! Many kinds of fancy cakes, both baked and fried, should be prepared. And all the available milk products should be taken for this sacrifice.

 

The sacrifice would be particularly accomplished by the materials from Indra’s sacrifice. With this intention the various ingredients are listed in four verses. Rice and vegetables (pākāḥ) should be cooked. Sūpa indicates condiments and sauces. Ādayaḥ indicates brought from the home. The ingredients are listed separately to show abundance. Dohaḥ refers to milk produces like milk, yogurt and ghee. The word ca means definitely. Or ca indicates more than what was listed were prepared. Sarva means all the milk products or the milk of all the cows and cowherds.

 

Sarva-ghoṣasya sandohaḥ kriyatām kiṁ vicāryate

 

All the cowherds should milk the cows. Viṣṇu Purāṇa

 

Text 27

hūyantām agnayaḥ samyag brāhmaṇair brahma-vādibhiḥ

annaṁ bahu-guṇaṁ tebhyo deyaṁ vo dhenu-dakṣiṇāḥ

Translation

The brāhmaṇas who are learned in the Vedic mantras must properly invoke the sacrificial fires. Then you should feed the priests with nicely prepared food and reward them with cows and other gifts.

Commentary

The procedure is described. The fires should be properly (samyag) invoked by brāhmaṇas who know the Vedas. Or the fires should be invoked by proper Vaiṣṇava brāhmaṇas who know the Vedas. Many fires should be called. This means the three sacred fires gārhapatya (householder’s fire), āhavanīya (eastern) and dakṣiṇa (southern). The southern fire is to ward off Rākṣasas and other demons. Instead of bahu-guṇam sometimes bahu-vidham is seen.

 

Text 28

anyebhyaś cāśva-cāṇḍāla- patitebhyo yathārhataḥ

yavasaṁ ca gavāṁ dattvā giraye dīyatāṁ baliḥ

Translation

After giving the appropriate food to others, including fallen souls such as dogs and dog-eaters, you should give grass to the cows and then present your respectful offerings to Govardhana Hill.

Commentary

“Others (anyebhaḥ)” means brāhmaṇas other than the priests, as well as devotees, the poor and beggars. What more should be described? You should even give food to the dogs. Give as is suitable, but not to Indra. You should give articles of worship like sandalwood and flowers to the cows.

 

Text 29

sv-alaṅkṛtā bhuktavantaḥ sv-anuliptāḥ su-vāsasaḥ

pradakṣiṇāṁ ca kuruta go-viprānala-parvatān

Translation

After everyone has eaten to his satisfaction, you should all dress and decorate yourselves handsomely, smear your bodies with sandalwood paste and then circumambulate the cows, the brāhmaṇas, the sacrificial fires and Govardhana Hill.

 

After that, decorating yourselves nicely you should eat the remnants. Or unlike other activities this does not give suffering, but rather great joy. He then gives instructions which show their happiness. Su is not added to bhuktavantaḥ, as with the words before and after, since eating milk produces was in itself most excellent.

 

Text 30

etan mama mataṁ tāta kriyatāṁ yadi rocate

ayaṁ go-brāhmaṇādrīṇāṁ mahyaṁ ca dayito makhaḥ

Translation

This is my idea, O father, and you may carry it out if it appeals to you. Such a sacrifice to the cows, the brāhmaṇas and Govardhana Hill will be very beneficial for me.

 

O father! If you have affection for me, then do this ceremony. That is the deep meaning of addressing Nanda. Do it, if it pleases you. Since such words are suitable for respectable persons, by being polite he hopes to accomplish the ceremony. Or it expresses his lack of inner control (out of affection for his father.) It is not only out of respect for me, due to affection, but to please all beings. This sacrifice is pleasing to me and the cows and all beings (ca). Or the sacrifice for the cows and others is pleasing to me. Another version and brhāmaṇādīnām. Ādi in this case refers to all the people of Vraja. This version is approved by Śrīdhara Svāmī. He says, “This sacrifice will give pleasure to all beings while they shake their heads.” If it were the version with ādrīnām (mountains) the mountains could not shake their heads.

 

Text 31

śrī-śuka uvāca

kālātmanā bhagavatā śakra-darpa-jighāṁsayā

proktaṁ niśamya nandādyāḥ sādhv agṛhṇanta tad-vacaḥ

Translation

Śukadeva Gosvāmī said: Kṛṣṇa, who is himself powerful time, desired to destroy the false pride of Indra. When Nanda and the other senior men of Vṛndāvana heard Kṛṣṇa’s statement, they accepted his words as proper.

 

Kṛṣṇa who sets time in motion, upon whom everyone is dependent, spoke. Because everyone wass dependent on him they accepted his words. Or, because he was so powerful, he made Indra’s pride insignificant. Or, when sacrifice for Indra is performed, Kṛṣṇa sets that sacrifice in motion. And now he stopped it. By his desire, everything happens. Who can oppose his desire? Or, Kṛṣṇa who has a black (kāla) body spoke. He controls everyone by his beauty, what to speak of using his words. Or, Kṛṣṇa, whose nature is to attract (kalayati) the whole world, spoke. This shows his great sweetness.

 

They accepted the words (vacaḥ) of Kṛṣṇa who was most affectionate and dear (tat), which had the highest meaning (sadhu). Or they agreed and said “Very good (sadhu).” Or they accepted his words wonderfully, with great enthusiasm and affection (sadhu).

Texts 32–33

tathā ca vyadadhuḥ sarvaṁ yathāha madhusūdanaḥ

vācayitvā svasty-ayanaṁ tad-dravyeṇa giri-dvijān

upahṛtya balīn samyag ādṛtā yavasaṁ gavām

go-dhanāni puraskṛtya giriṁ cakruḥ pradakṣiṇam

Translation

The cowherd community then did all that Madhusūdana had suggested. They arranged for the brāhmaṇas to recite the auspicious Vedic mantras, and using the paraphernalia that had been intended for Indra’s sacrifice, they presented offerings to Govardhana Hill and the brāhmaṇas with reverential respect. They also gave grass to the cows. Then, placing the cows, bulls and calves in front of them, they circumambulated Govardhana.

 

Their actions are described. Hari-vaṁśa gives the details.

 

ānanda-janano ghoṣo mahāmudhita-gokulaḥ

 

tūrya-praṇāda-ghoṣaś ca vṛṣabhāṇāṁ ca garjitaiḥ

 

haṁva-ravaiś ca vatsānām gopānām harṣa-vardhanaḥ

 

dadhno hradaḥ sarāvartaḥ payaḥ kulyā samākulaḥ

 

Gokula was filled with great joy and shouts generating bliss. Instruments blared and bulls and calves roared. The cowherds were joyful. There were lakes of yogurt, whirlpools of cream and rivers of milk.

 

Kṛṣṇa is called the killer of the demon named Madhu to show his great ability and the cowherds’ lack of fear of Indra. Another meaning is that Kṛṣṇa, like the bee, enjoys sweetness, like honey. Thus he started the sacrifice for his dear servant and then consumed the offerings.

 

They made an offering using the items mentioned by Kṛṣṇa, first meant for Indra’s sacrifice and also additional items such as all the milk produces and cooked items. They offered to the mountain. It is mentioned first since that was the main object of the sacrifice. Govardhana is not mentioned by name out of respect. They did this according to Kṛṣṇa’s instructions previously mentioned. They offered (upahṛtya) with great faith, according to the rules (samyak) in front of the mountain (upa). Or they offered while being completely praised or respected by the Lord (samyag ādṛtāḥ). Or they were respected by Kṛṣṇa who assumed a huge form on top of Govardhana.

 

Details are also given in Hari-vaṁśa.

 

adya prabhṛti cejyo ‘haṁ goṣu ced asti vo dayā

 

ahaṁ vaḥ prathamo devaḥ sarva-kāmakaraḥ śubhaḥ

 

mama prabhāvāt ca gavām amṛtāny eva bhakṣyatha

 

śivaś ca vo bhaviṣyāmi mad bhaktānām vane vane

 

ramṣye ‘haṁ saha yuṣmābhir yathā divi gatas tathā

 

ye ceme prathitā gopā nanda-gopa-purogamāḥ

 

eṣām prītaḥ prayacchāmi gopānāṁ vipulaṁ dhanam

 

paryāpnuvantu viprā māṁ gāvo vatsa-samākulāḥ

 

evaṁ mama parā prītir bhaviṣyati na saṁśayaḥ

 

If you are merciful to the cows, then from today you should worship me. I am your first devatā. I fulfill all desires and am most auspicious. By my power, you drink the nectar of the cows. I will be auspicious for you, my devotees in all the forests. I will enjoy with you just as I do in the spiritual world. Being pleased with all the celebrated cowherds headed by Nanda, I will give you great wealth. The brāhmaṇas and cows along with the calves should circumambulate me. I will be most satisfied with this, without doubt.

 

Text 34

anāṁsy anaḍud-yuktāni te cāruhya sv-alaṅkṛtāḥ

gopyaś ca kṛṣṇa-vīryāṇi gāyantyaḥ sa-dvijāśiṣaḥ

Translation

As the beautifully ornamented cowherd ladies followed along, riding on wagons drawn by oxen, they sang the glories of Kṛṣṇa, and their songs mingled with the brāhmaṇas’ chanting of benedictions.

Commentary

This verse describes how they went. The details are described in Hari-vaṁśa.

 

tato nīrājanārthaṁ vai vṛndeśo gokulāni vai

 

paribabrur girivaraṁ savṛṣāni samantataḥ

 

tā gāvaḥ pradrutā hṛṣtāḥ sāpīḍa-kanakāṅgadāḥ

 

sahasrāpīḍa-śṛṅgāgrāḥ śataśo ‘tha sahsraśaḥ

 

anujagmuś ca gopālāḥ pālayanto dhanāni ca

 

bhakti-cchedānuliptāṅgā rakta-pītāsitāmbarāḥ

 

māyura-citrāṅgadino bhujaiḥ praharaṇāvṛtaiḥ

 

mayura-patracitraiś ca keśabandhaiḥ suyojitaiḥ

 

babhrājur adhikaṁ gopāḥ samavāye tadā tu te

 

anye vṛṣāṇ ārur ahur nrtyanti sma pare mudā

 

gopālās tv apare gā vai jagṛhur vega-gāminaḥ

 

The people of Gokula and the Lord of Vṛndāvana then began circumambulating Govardhana in order to worship it, surrounded by many bulls. The thousands of cows had golden crowns and bracelets, with gold tipped horns, and moved quickly in joy. The cowherds followed them, protecting their treasures. Decorated with tilaka, red, yellow and dark colored cloth, and peacock feathers, with weapons in their hands, with peacock feathers in their hair, they appeared splendid. Some rode on bulls and others danced in joy. Others, moving quickly, herded the cows.

 

The cowherds took their best bulls with them. The women rode on carts and went around Govardhana. The word ca is repeated to indicate that both the men and women participated in this important event without distinction. The women especially are described as singing the glories of Kṛṣṇa in starting the sacrifice for Govardhana. The brāhmaṇas went along with the women.

 

Text 35

kṛṣṇas tv anyatamaṁ rūpaṁ gopa-viśrambhaṇaṁ gataḥ

śailo ‘smīti bruvan bhūri balim ādad bṛhad-vapuḥ

Translation

Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring “I am Govardhana Mountain!” he ate the abundant offerings.

Commentary

Instilling their complete faith by showing the great superiority of this sacrifice over the Indra sacrifice, giving joy to the cowherds and Govardhana, the best of his servants who accepted the offerings, using Govardhana as a pretext, by appearing on the top of Govardhana, he directly enjoyed the offerings after they were offered. The word tu indicates a new topic. The form is called most exceptional (anyatamam) since it took on many forms. This form took on many forms unseen by the cowherds in order to accomplish all actions and satisfy all the cowherds. It was also outstanding because of its size (bṛhad-vapuḥ). Thus this form was able to eat all of the many (bhūri) offerings. Kṛṣṇa ate with greed because of desire for the prema of the people of Gokula. Hari-vaṁśa says:

 

taṁ gopāḥ parvatākāraṁ divya-srag-anulepanam

 

giri-murdhini sthitaṁ dṛṣtvā hṛsṭā jagmuḥ pradhānataḥ

 

Seeing the form of the mountain decorated with brilliant garlands and sandalwood on top of the mountain, the cowherds in joy approached it.

 

Text 36

tasmai namo vraja-janaiḥ saha cakra ātmanātmane

aho paśyata śailo ‘sau rūpī no ‘nugrahaṁ vyadhāt

Translation

Together with the people of Vraja, the Lord bowed down to this form of Govardhana Hill, thus in effect offering obeisances to himself. Then he said, “Just see how this hill has appeared in person and bestowed mercy upon us!

Commentary

He (understood from the previous verse) offered respects with the people of Vraja. Kṛṣṇa had special devotion to Govardhana and the people of Vraja are placed in a secondary role. He offered respects to that form (ātmane) himself (ātmanā). Then many people spoke. This mountain, becoming visible to us in this form (rūpī) has shown mercy to us.

 

Text 37

eṣo ‘vajānato martyān kāma-rūpī vanaukasaḥ

hanti hy asmai namasyāmaḥ śarmaṇe ātmano gavām

Translation

“This Govardhana Hill, assuming any form he wishes, will kill any residents of the forest who neglect him. Therefore let us pay our obeisances to him for the safety of ourselves and our cows.”

Commentary

At will, Govardhana takes any form such as a snake and kills the non-devotees. He kills those who disrespect this incident. The people of Vraja had personally seen him devour all the unlimited offerings. Or, some may disrespect the hill by not performing this sacrifice. Thus it is indicated that the ceremony should be performed repeatedly. He easily kills the disrespectful who are subject to death and do not have a house (vanaukasaḥ). Or vanaukasaḥ can be a vocative (O people of the forest!). We should offer respects for the safety of ourselves and the cows and (ca) to prevent sickness and pain in the cows. Another version has hi yasmat hanta. Since he will kill the disrespectful, we should offer respects for the welfare of ourselves and the cows. Or, we should offer respects for the welfare of our cows since the cows are our livelihood. He inspires them to offer respects to this form. This is not a contradiction to the mood, since this was a different form, without the perspective of being their son. They, as a custom, offered respects to Nārāyaṇa and other forms. The direct orders spoken by that form are described in Hari-vaṁśa:

 

adya prabhṛti cejyo ‘haṁ goṣu ced asti vo dayā

 

ahaṁ vaḥ prathamo devaḥ sarva-kāmakaraḥ śubhaḥ

 

mama prabhāvāt ca gavām amṛtāny eva bhakṣyatha

 

śivaś ca vo bhaviṣyāmi mad bhaktānām vane vane

 

ramṣye ‘haṁ saha yuṣmābhir yathā divi gatas tathā

 

ye ceme prathitā gopā nanda-gopa-purogamāḥ

 

eṣām prītaḥ prayacchāmi gopānāṁ vipulaṁ dhanam

 

paryāpnuvantu viprā māṁ gāvo vatsa-samākulāḥ

 

evaṁ mama parā prītir bhaviṣyati na saṁśayaḥ

 

If you are merciful to the cows, then from today you should worship me. I am your first devatā. I fulfill all desires and am most auspicious. By my power, you drink the nectar of the cows. I will be auspicious for you, my devotees in all the forests. I will enjoy with you just as I do in the spiritual world. Being pleased with all the celebrated cowherds headed by Nanda, I will give you great wealth. The brāhmaṇas and cows along with the calves should circumambulate me. I will be most satisfied with this, without doubt.

 

Text 38

ity adri-go-dvija-makhaṁ vāsudeva-pracoditāḥ

yathā vidhāya te gopā saha-kṛṣṇā vrajaṁ yayuḥ

Translation

The members of the cowherd community, having thus been inspired by Vāsudeva to properly execute the sacrifice to Govardhana Hill, the cows and the brāhmaṇas, returned with Kṛṣṇa to their village, Vraja.

Commentary

The cowherds were inspired by Vāsudeva, the superintendent of all beings. This indicates that they surpassed the directives given and thus satisfied the soul of all beings. They performed the sacrifice properly (yathā). Because they could not give up association with Kṛṣṇa because of the arousal of great affection, they returned with him to Vraja which was situated a little over a krośa from Rādhā-kuṇḍa on the northeast corner of Govardhana. By citing karmavāda to negate worship of devatās, Kṛṣṇa established the predominance of action. By previous impressions one develops the tendency to perform actions. Thus being fixed in actions is based on the root of actions, impressions. Then inspired by antaryāmī according to the impressions, a person performs actions. Thus the power of action alone is rejected. By one’s nature in the guṇas such as sattva one can accomplish livelihood. Since there is effort necessary to attain one’s objectives, action should never be omitted. It was stated that one must worship one’s means of livelihood which provides sustenance and maintenance. Thus, predominance of karma was emphasized. And the purpose of those unlimited actions is one’s bhakti. The main characteristic of the excellence of bhakti is worship of the devotee. Thus Govardhana should be worshipped. That is the conclusion.

 

The intention of Kṛṣṇa was as follows. I who am the Supreme Lord have taken the form of their son. Who else is their Lord and who are these devatās? Their inspiration for action is simply their nature filled with prema for me. Non-acceptance of devatās in my human pastimes will bring them closer to me but in order to protect the human pastimes I am not eager to promote this. Thus I will accomplish my purpose by making them understand through the teachings of atheistic Mīmāṁsā-sāṅkhya-vāda. This thinking should be understood in other places as well where Kṛṣṇa preaches other philosophies.

 

Chapter Twenty-five

Text 1

śrī-śuka uvāca

indras tadātmanaḥ pūjāṁ vijñāya vihatāṁ nṛpa

gopebhyaḥ kṛṣṇa-nāthebhyo nandādibhyaś cukopa ha

Translation

Śukadeva Gosvāmī said: My dear King Parīkṣit, when Indra understood that his sacrifice had been diverted, he became furious with Nanda Mahārāja and the other cowherd men, who were accepting Kṛṣṇa as their Lord.

 

Indra directly realized (vijñāya) that his worship had been diverted, and the materials used for other worship since he came into the sky unnoticed on hearing the commotion. The sacrifice was disrupted, for materials meant for his sacrifice had been used up and he did not receive his portion of the sacrifice. His anger out of pride was misplaced, for the people had taken Kṛṣṇa as their lord (kṛṣna-nāthebhyaḥ). O king! You know about the dangers of pride. The others were Upananda and other cowherds and the priests. Ha means clearly. Such behavior was according to his character.