mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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Text 2

gaṇaṁ sāṁvartakaṁ nāma meghānāṁ cānta-kārīṇām

indraḥ pracodayat kruddho vākyaṁ cāheśa-māny uta

Translation

Angry Indra sent forth the clouds of universal destruction, known as Sāṁvartaka. Imagining himself to be the supreme controller, he spoke as follows.

Commentary

The clouds were used especially for destruction of the universe and were thus called sāṁvartakam (destructive of the universe). The word ca means eva (just for this). Or, the word ca indicates other clouds like āvaha and pravaha clouds as well. He sent the clouds (pra — codayat) while instilling them with enthusiasm for destruction because of his pride. The word uta means “indeed,” indicating his despicable conduct, unbecoming for the leader of the devatās.

 

Text 3

aho śrī-mada-māhātmyaṁ gopānāṁ kānanaukasām

kṛṣṇaṁ martyam upāśritya ye cakrur deva-helanam

Translation

[Indra said:] Just see how these cowherd men living in the forest have become so greatly intoxicated by their prosperity! They have surrendered to an ordinary human being, Kṛṣṇa, and thus they have offended the gods.

Commentary

This is astonishing (aho)! They are lowly forest people, ignorant. The prefix upa has a negative connotation as in upapati (paramour lover). Upāśrityā indicates falling from dharma, reputation and family rules. By saying this, he shows his superiority over humans as a devatā. Thus he mentions that the offense is against the devatās, not just himself. He expresses himself in this way to show that it is not proper to give up the status of a devatā and accept qualities of a human. The people of Vraja did not think of Indra as a devatā what to speak of being the head of the devatās. However another meaning can be found in his words. The people of Vraja as dwellers in the forest and cowherds were most sattvic in qualities. They surrendered to Kṛṣṇa who was the parabrahman in human form (matryam), who was most affection to his devotees. Therefore it was proper that they ignore the devatās.

 

Text 4

yathādṛḍhaiḥ karma-mayaiḥ kratubhir nāma-nau-nibhaiḥ

vidyām ānvīkṣikīṁ hitvā titīrṣanti bhavārṇavam

Translation

Their taking shelter of Kṛṣṇa is just like the foolish attempt of men who abandon knowledge of the self and instead try to cross over the great ocean of material existence in the false boats of ritual sacrifices.

Commentary

Just as foolish people try to cross material existence by sacrifices which give temporary results (adṛḍhaih), the cowherds took shelter of Kṛṣṇa and offended me. This example shows that they acted unsuitably because of lack of discrimination. Or, just as the foolish give up knowledge and try to cross existence by temporary sacrifices, the cowherds gave up Indra’s worship and took shelter of Kṛṣṇa and are trying to cross material existence. Because of his great anger, he did not complete the sentence. The real meaning however is this. Just as the devotees give up impersonal knowledge along with sacrifices, and desire to cross existence simply by taking shelter of Kṛṣṇa, the cowherds gave up my worship and tried to cross material existence by taking shelter of him.

 

Text 5

vācālaṁ bāliśaṁ stabdham ajñaṁ paṇḍita-māninam

kṛṣṇaṁ martyam upāśritya gopā me cakrur apriyam

Translation

These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Kṛṣṇa, who thinks himself very wise but who is simply a foolish, arrogant, talkative child.

 

Indra says Kṛṣṇa is talkative because he had spoken speculatively and harshly about karmavāda. The lowly cowherds offended me, the lord of the three worlds. His statement indicates his great pride. Mentioning himself indicates his pride.

 

Text 6

eṣāṁ śriyāvaliptānāṁ kṛṣṇenādhmāpitātmanām

dhunuta śrī-mada-stambhaṁ paśūn nayata saṅkṣayam

Translation

[To the clouds of destruction King Indra said:] The prosperity of these people has made them mad with pride since they have become bold because of Kṛṣṇa. Now go and remove their pride and bring their animals to destruction.

Commentary

Having made clear his anger at the cowherds because of their fault of having become arrogant, he then orders the clouds to perform their evil actions. The cowherds have become intoxicated or swelling in the size of their bodies because of their wealth of cows, because of Kṛṣṇa, since he has encouraged their herding of cows to get milk and other produces. They have become strong (ādhmāpitātmanām), because of Kṛṣṇa. Or, they have become intoxicated with wealth since their hearts (ātmanām) have become bold, because of Kṛṣṇa. The real meaning however is that they have increased their bhakti and their hearts are glowing with that bhakti (ādhmāpitātmanām). How shall we remove their pride? Destroy the cows completely since the cows are the source of their pride. The real meaning is “make a most comfortable abode for the cows (kṣayam).”

 

Text 7

ahaṁ cairāvataṁ nāgam āruhyānuvraje vrajam

marud-gaṇair mahā-vegair nanda-goṣṭha-jighāṁsayā

Translation

I will follow you to Vraja, riding on my elephant Airāvata and taking with me the swift and powerful wind-gods to decimate the cowherd village of Nanda Mahārāja.

 

“What can the power of small beings do to me?” I will come after you to Vraja (anuvraje). I will come riding on Airāvata since, if you lack water, he can supply it. I will come along with forty-nine winds to destroy the village of Kṛṣṇa’s father (nanda) or the village of he who takes joy in bhakti or satisfies the world. I will destroy that village (goṣṭha) and not the city of Mathurā. He was afraid of powerful Kaṁsa. This bad decision indicates the inauspicious nature of his journey.

 

Text 8

śrī-śuka uvāca

itthaṁ maghavatājñaptā meghā nirmukta-bandhanāḥ

nanda-gokulam āsāraiḥ pīḍayām āsur ojasā

Translation

Śukadeva Gosvāmī said: On Indra’s order the clouds of universal destruction which were released untimely from their bonds went to the cowherd pastures of Nanda Mahārāja. There they began to torment the inhabitants by powerfully pouring torrents of rain upon them.

 

They tormented all of Vraja, with its herds of cows (gokulam). Ojasā means “with power or speed.”

 

Text 9

vidyotamānā vidyudbhiḥ stanantaḥ stanayitnubhiḥ

tīvrair marud-gaṇair nunnā vavṛṣur jala-śarkarāḥ

Translation

Propelled by the fearsome wind-gods, the clouds, blazing with intense lightning bolts and roaring with intense thunder, showered down water and hailstones.

Commentary

This verse shows the method of affliction. The clouds shone strongly (vi — dyotamānāḥ) with lightning. This indicates the frequency and terrifying nature of the lightning and thunder (stanayitnubhiḥ). The word tīvraiḥ (intense) modifies both the lightning and thunder. They showered water and hail.

 

Text 10

sthūṇā-sthūlā varṣa-dhārā muñcatsv abhreṣv abhīkṣṇaśaḥ

jalaughaiḥ plāvyamānā bhūr nādṛśyata natonnatam

Translation

As the clouds released torrents of rain as thick as massive columns, the earth became submerged in the flood, and high ground could no longer be distinguished from low.

Commentary

When the clouds released showers which were as broad as columns all places became (bhūḥ) flooded. Or, flooding, the earth (bhūḥ) with its high and low places could not be seen.

 

Text 11

aty-āsārāti-vātena paśavo jāta-vepanāḥ

gopā gopyaś ca śītārtā govindaṁ śaraṇaṁ yayuḥ

Translation

The cows and other animals, shivering from the excessive rain and wind, and the cowherd men and women, pained by the cold, all approached Govinda for shelter.

Commentary

The cows were shivering and afflicted with cold because they were outside. Since the cowherds were generally outside, they are mentioned next. Since the women were generally inside, they are mentioned last. All of this was arranged by the will of the Lord in order to enact the pastime of lifting Govardhana to increase the prema of the people of Vraja and to show that the cause was Indra’s pride. Otherwise the cows and people of Vraja could never suffer.

 

Text 12

śiraḥ sutāṁś ca kāyena pracchādyāsāra-pīḍitāḥ

vepamānā bhagavataḥ pāda-mūlam upāyayuḥ

Translation

Trembling from the distress brought about by the severe rainfall, and trying to cover their heads and calves with their own bodies, the cows and people approached the lotus feet of the Lord.

 

With great effort they covered their heads and their children. Another version has prasādhya with the same meaning. They took shelter of Kṛṣṇa’s feet, approaching very close, out of affection and with a desire to protect him. This would reveal his unlimited powers in protecting his devotees and his affection for the miserable. Bhagavataḥ means “of the lord who is the object of great affection.”

 

Text 13

kṛṣṇa kṛṣṇa mahā-bhāga tvan-nāthaṁ gokulaṁ prabho

trātum arhasi devān naḥ kupitād bhakta-vatsala

Translation

[The cowherd men and women addressed the Lord:] Kṛṣṇa, Kṛṣṇa, O most fortunate one, please deliver the cows and us from the wrath of Indra! O Lord, you are most affectionate to your devotees!

 

They repeated Kṛṣṇa’s name in order to attract him to their suffering, because of the cold, or because his name by its nature attracts the tongue. All suffering is destroyed merely by uttering that name. O most fortunate Kṛṣṇa, you are the highest form of fortune for us. This has been explained in the seventeenth chapter concerning the forest fire. Therefore you should protect our (naḥ) cows or our Vraja. Or, protect us from Indra. They do not mention Indra’s name out of hatred or thinking it sinful to utter his name. Or, you should save us who cannot counteract the anger of Indra. “What power do I have to do this?” O lord (prabho), you are endowed with all powers! We have seen you subdue Kāliya with your extraordinary powers. “But it is not proper to show one’s powers in front of devatās.” O lord, affectionate to the devotees! There is nothing that you will not do for your devotees.

 

Previously they had requested Kṛṣna and Balarāma out of fear of the forest fire. Now they request only Kṛṣṇa. Only he could save them from this huge danger or they had most affection for him alone.

 

Text 14

śilā-varṣāti-vātena hanyamānam acetanam

nirīkṣya bhagavān mene kupitendra-kṛtaṁ hariḥ

Translation

Seeing the inhabitants of his Gokula rendered practically unconscious by the onslaught of hail and blasting wind, the Supreme Lord understood that this was the work of angry Indra.

 

Directly seeing (nirīkṣya) the people afflicted with fainting (acetanam), Kṛṣṇa understood (mene) since he is omniscient (bhagavān) and capable of destroying all faults and suffering (hariḥ). By lifting Govardhana he would destroy Indra’s pride and destroy the people’s suffering.

 

Text 15

apartv aty-ulbaṇaṁ varṣam ati-vātaṁ śilā-mayam

sva-yāge vihate ‘smābhir indro nāśāya varṣati

Translation

[Kṛṣṇa said to Himself:] Because we have stopped his sacrifice, Indra has caused this unusually fierce, unseasonable rain, together with terrible winds and hail.

Commentary

Kṛṣṇa then thought to himself in great anger, in five verses. The verses will be explained separately. Varṣam varṣati (he rained rained) is like tapas tapati. The plural indicates that Nanda and others as well as Kṛṣṇa stopped the sacrifice or it can indicate a show of boldness in Kṛṣṇa in order to break Indra’s pride. Indra poured down rain to destroy Gokula. However he poured rain actually to destroy his own pride.

 

Text 16

tatra pratividhiṁ samyag ātma-yogena sādhaye

lokeśa-mānināṁ mauḍhyād dhaniṣye śrī-madaṁ tamaḥ

Translation

By my mystic power I will completely counteract this disturbance caused by Indra. I will destroy intense pride in wealth, which has arising from foolishness in the controllers of planets including Indra.

 

I will counteract this completely — by showing the glory of Govardhana while giving happiness to all. The present tense is used for the near future. In verse 18 Kṛṣṇa vows to protect his devotees. I will destroy the pride in wealth arising from foolishness of those who (each one of them) think that he is the lord of the world. I will do this by my own method, lifting Govardhana as a pastime.

 

Text 17

na hi sad-bhāva-yuktānāṁ surāṇām īśa-vismayaḥ

matto ‘satāṁ māna-bhaṅgaḥ praśamāyopakalpate

Translation

Since the devatās are endowed with sentiments for me and should not have the false pride of considering themselves lords, I will break their false prestige to create auspiciousness for them.

Commentary

I will break the pride of those who do evil actions out of pride, to create auspiciousness. The devatās, in sattva, should not have great pride in thinking they are lords. Or, because (hi) pride in thinking themselves the lord is not suitable, since they are endowed with respect for me, I will create auspiciousness for them. Breaking their pride I will create auspiciousness — since they have sentiments for me even though they are intoxicated with pride. No one else can do this. It can be accomplished by a manifestation of my powers.

 

Text 18

tasmān mac-charaṇaṁ goṣṭhaṁ man-nāthaṁ mat-parigraham

gopāye svātma-yogena so ‘yaṁ me vrata āhitaḥ

Translation

I must therefore protect the cowherd community by my natural powers for I am their shelter, I am their protector, and indeed I am everything to them. I have taken a vow to protect my devotees.

 

This village is protected by me (mac-charaṇam) since I am the master of this village (man-nātham). It should be protected like my family even by criminal means (parigraham). Or, the village has taken shelter of me and should be protected by me because I am everything to them. They love only me. Therefore I will protect them since they are mine (sva). Or I will protect them by my special śakti (ātma-yogena) which is beautiful (su), composed of human pastimes and special powers. Why special powers should be revealed? This is my vow. Those who once surrender are mine. That is my vow. I cannot break it. Or I have made this strong promise. To comfort the cowherds he speaks with great courage and pride.

 

Text 19

ity uktvaikena hastena kṛtvā govardhanācalam

dadhāra līlayā viṣṇuś chatrākam iva bālakaḥ

Translation

Having said this, Kṛṣṇa picked up Govardhana Hill with one hand and held it aloft just as easily as a child holds up a mushroom.

 

He lifted the hill with ease with his left hand, according to Hari-vaṁśa. This is also seen in deity forms. Govardhana is mentioned directly, being famous among great mountains, or to explain that it was beneficial to the cows. It did not move at all (acalam). He did this easily (līlayā). Or, he had his right hand on his waist since he was a child (bālakaḥ), still young, Nanda-kumāra. And he was Viṣṇu. This shows that he did not go beyond the pastimes of his bālya period.

 

This is seen in some ancient deity forms. He held up the mountain like a mushroom. This shows that he did not go beyond the pastimes of his bālya period, being absorbed in those pastimes. Since he pervades the universe (viṣṇuḥ), there was no effort in doing this. Or he was like child who holds up a mushroom, grasping its stem. Similarly he held one portion of Govardhana and the whole mountain was easily lifted.

 

Vaiśampāyana says sa dhṛtaḥ saṅgato meghaiḥ: he held the mountain so that it touched the clouds.

 

āpluto ‘yaṁ giriḥ pakśair iti vidyādharoragāḥ

 

gandharvāpsarasaś caiva vāco muñcanta sarvaśaḥ

 

The mountain rose up with wings. The Vidyādharas, Uragas, Gandharvas and Apsarās began praising it

 

The wings are mentioned because otherwise he could not lift the mountain with his tender hands. The peak touched the clouds as part of his play.

 

He held the mountain in his left hand to make the people happy with the understanding that it was not tiring, since they were only interested in his happiness with no regard for their own lives. Otherwise they would all die because of great sorrow. Or though he was small in size he became comparable to Govardhana. Elsewhere also he could modify his form according to the situation.

 

Text 20

athāha bhagavān gopān he ‘mba tāta vrajaukasaḥ

yathopajoṣaṁ viśata giri-gartaṁ sa-go-dhanāḥ

Translation

The Lord then addressed the cowherd community: O Mother, O Father, O residents of Vraja, if you wish, you may now come into this hole made by the uprooted hill with your cows.

Commentary

He called to his mother first out of affection. Or he called her first to appease her, because she was overcome with worry and sorrow, fearing for her son, thinking that Indra produced showers in anger because of her son. He then called to his father with affection. If his father entered, she would follow. He also called Rohiṇī and others. As you desire (upajoṣam), just as you lived in Vraja, you can live here. Hari-vaṁśa describes that the area under the mountain measured two krośas. But how could all of Vraja enter the hole? It became huge by the power of his inconceivable energy. Kṛṣṇa says in Hari-vaṁśa:

 

śailotpāṭana bhūr eṣā mahatī nirmitā mayā

 

trailokyam upy utsahate rakṣituṁ kiṁ punar vrajam

 

Raising Govardhana I have created this huge area. In this area I want to fit the three worlds, what to speak of Vraja.

 

The hole or cavity refers to the place remaining when he lifted up the hill. The purpose of this area was to give protection from the wind and rain to the cows which were their wealth. Or, enter with cows and other wealth. The people then accepted his words. They became happy on hearing his words.

 

Text 21

na trāsa iha vaḥ kāryo mad-dhastādri-nipātanāt

vāta-varṣa-bhayenālaṁ tat-trāṇaṁ vihitaṁ hi vaḥ

Translation

You should have no fear that this mountain will fall from my hand. And don’t be afraid of the wind and rain, for your deliverance from these afflictions has already been arranged by me.

Commentary

Do not have fear that I will make the mountain fall from my hand. Nipātanāt is a causative form.

 

Or you should not fear that Indra will make it fall. Worrying about my steadiness, you should not do any actions. The genitive case of vaḥ can indicate the doer. It is not necessary for you to fear the wind and rain since (hi) your (vaḥ) deliverance by lifting the mountain has been done by me. Or, your deliverance has been produced by you (vaḥ), by your worship of Govardhana.

 

Text 22

tathā nirviviśur gartaṁ kṛṣṇāśvāsita-mānasaḥ

yathāvakāśaṁ sa-dhanāḥ sa-vrajāḥ sopajīvinaḥ

Translation

Their minds thus pacified by Kṛṣṇa, they all entered beneath the hill, where they found ample room for themselves along with their cows, wagons, servants and priests, and all other members of the community as well.

 

By speaking skillfully in this way and by lifting the mountain effortlessly with his left hand (tathā), with their minds comforted and peaceful because of Kṛṣṇa, who performs unlimited astonishing pastimes by attracting everyone’s hearts, they entered the cavity beneath the mountain along with their cows and other forms of wealth.

 

Another version has tataḥ instead of tathā, with the same meaning. There was plenty of space (yathāvakāśam) since Govardhana extended for a yojana and expanded to suit the number of people. In Kali-yuga, like the Lord, Govardhana has been almost covered up. By the will of the Lord and power of Govardhana, when the people entered the hole, the rain from the top of the hill did not fall on them and the rain did not enter from the sides.

 

Hari-vaṁśa says:

 

sa dhṛtaḥ saṅgato megahir giriḥ savyena pāṇinā

 

gṛha-bhāvaṁ gatas tatra grḥākāreṇa varcasā

 

He held the mountain up to the clouds with his left hand. It became like a dwelling, with the form of a splendid house.

 

Everyone lived there comfortably with their furniture and other items. Just as Kṛṣṇa held up the whole mountain using one finger of one hand on one portion of the mountain, so by his śakti no rain could enter under the mountain. The Lord revealed his nature as Bhagavān as previously by lifting the mountain easily like an umbrella as a small child, even though he had all powers.

 

Text 23

kṣut-tṛḍ-vyathāṁ sukhāpekṣāṁ hitvā tair vraja-vāsibhiḥ

vīkṣyamāṇo dadhārādriṁ saptāhaṁ nācalat padāt

Translation

Kṛṣṇa, forgetting hunger and thirst and putting aside all considerations of personal pleasure, stood there holding up the hill for seven days without moving as the people of Vraja gazed upon him.

Commentary

They forgot (hitvā) about comforts like sleeping and pain caused by hunger and thirst since he was looked at specially (vi — īkṣyamāṇaḥ), with astonishment and the highest affection by the cows, cowherds and women of Vraja who took him as their life, or made him the only object of happiness for their eyes (taiḥ). The past particle (hitvā) indicates that what follows is the cause or goal of their forgetting their own comforts. It also indicates that their hunger, thirst and discomfort disappeared immediately on looking at him. Their looking at him aided his holding up the mountain since that made him joyful at every moment. Thus Viṣṇu Purāṇa says:

 

vrajaika-vāsibhir harṣa- vismitākṣair niṛīkṣitaḥ

 

gopa-gopī-janair hṛṣṭaiḥ prīti-visphāritekṣaṇaiḥ

 

saṁstūyamāna-caritaḥ kṛṣṇaḥ śailam adhārayat

 

Kṛṣṇa held up the mountain while his praises were chanted by the residents of Vraja, all of whom now had the opportunity to dwell together with him, and who glanced at him with joyful and amazed eyes, with eyes opened wide out of affection.

 

Or, giving up his comforts, he held up the mountain. By their glancing, he had no desire for sleeping. He did not move from the place where he fixed his feet. This indicates that holding the mountain was very easy.

 

Text 24

kṛṣṇa-yogānubhāvaṁ taṁ niśamyendro ‘ti-vismitaḥ

nistambho bhraṣṭa-saṅkalpaḥ svān meghān sannyavārayat

Translation

When Indra heard about this power of Kṛṣṇa’s śakti, he became most astonished. His pride destroyed, his determination to cause havoc thwarted, he ordered his clouds to desist.

 

From messengers, Indra heard about (niśamya) the glory (anubhāvam) of the special śakti or method of stopping the rain (yoga) of Kṛṣṇa, Brahman in human form, the hero of Vraja. Or he heard about the power produced by Kṛṣṇa’s ṣakti. Though it is said he had gone to Vraja (stated earlier) he did not go personally out of pride. Or even though going there, he heard or was informed by the clouds since out of confusion of pride, he could not personally realize what had happened.

 

Or he saw (niśamya). This is the other meaning according to Viśva dictionary. He lost his pride (nistambhaḥ). Why? His desire to destroy Vraja was thwarted (bhraṣṭa-saṅkalpaḥ). He made his clouds and winds (svān) or his own clouds (svān) stop giving disturbance since by not withdrawing them he feared he would be in trouble. He made the clouds and winds go far away, leaving the sky out of fear (san — nyavārayat).

 

Text 25

khaṁ vyabhram uditādityaṁ vāta-varṣaṁ ca dāruṇam

niśamyoparataṁ gopān govardhana-dharo ‘bravīt

Translation

Seeing that the fierce wind and rain had now ceased, the sky had become clear of rainclouds, and the sun had risen, the lifter of Govardhana Hill spoke to the cowherd community as follows.

 

Hearing that the sun becoming visible (udita), and that the fierce wind and rains had stopped, he spoke to the people. Because he personally did not investigate, being attached to the happiness of holding up the mountain, others saw and told him. Or he looked horizontally and noticed this. Still holding up the mountain he spoke. Even at this time it was no effort to do this. Parīkṣit was worried that Kṛṣṇa would be exhausted. Śukadeva now pacifies him with this description.