mahāśano mahā-pāpmā viddhy enam iha vairiṇam

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Text 15

śrī-nanda uvāca

śrūyatāṁ me vaco gopā vyetu śaṅkā ca vo ’rbhake

enam kumāram uddiśya gargo me yad uvāca ha

Translation

Nanda Mahārāja replied: O cowherd men, just hear my words and let all your doubts concerning my son be gone. Some time ago Garga Muni spoke to me as follows about this boy.

Commentary

Fearing there would be a decrease in affection because of fear and respect in realizing that Kṛṣṇa was the Lord, by directly revealing that he had directly appeared to display unlimited qualities of the Lord, Garga had not directly stated Kṛṣṇa’s supreme position of power. Nanda informed the cowherds by Garga’s words which he understood to mean that Kṛṣṇa was a child but had some extraordinary qualities similar to the Lord. You should hear my words which are potent since I heard from Garga. Your (vaḥ) doubts should disappear about this boy (arbhake). He makes it understood that Kṛṣṇa is his child by using the word arbhake. Or your doubts about your (vaḥ) son should disappear. To increase their affection for Kṛṣṇa he identifies Kṛṣṇa as their son as well as his. Hear what Garga said concerning this (enam) son of mine. By using the word enam (this) he speaks as if Kṛṣṇa were present though he was actually absent, since he was the object of great attraction for them and was present in their hearts at all times. By repeating words like arbhake and kumāram he indicates that Kṛṣṇa is none other than his son. Or, hear what Garga said clearly (ha) about this boy to me, not by hints.

 

Text 16

varṇās trayaḥ kilāsyāsan gṛhṇato ’nu-yugaṁ tanūḥ

śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ

Translation

Your son Kṛṣṇa appeared in previous yugas (according to the avatāra he worshipped) with three different colors — white, red and yellow — and now he has appeared in a blackish color.

 

Nanda quotes Garga’s words (SB 10.8.13-19) to instill faith in the cowherds till verse 22. However in verse 22 there is a slight alteration of the words (na viṣmayaḥ from gopāyasva samāhitaḥ). Nanda’s changed words since Garga’s words did not indicate Kṛṣṇa’s greatness but rather decrease his greatness since he is to be protected by others. Another version is gopāya susamāhitaḥ: be attentive regarding profit (aya) to the cowherds (gopa). This is not suitable since there was no worry of Nanda becoming proud from wealth and power. Garga’s statement would also not indicate his benefit to the world and Nanda thought Kṛṣṇa’s equality with Nārāyaṇa was impossible. Instead he says “Do not be astonished by his astonishing activities.”

 

They were aware of Garga’s words previously for, after the killing of Baka, they said:

aho brahma-vidāṁ vāco nāsatyāḥ santi karhicit

gargo yad āha bhagavān anvabhāvi tathaiva tat

 

The words of persons in full knowledge of Brahman never become untrue. It is very wonderful that whatever Gargamuni predicted we are now actually experiencing in all detail. SB 10.11.57

 

However, now the words taken together in seven verses had special significance.

 

Text 17

prāgayaṁ vasudevasya kvacij jātas tavātmajaḥ

vāsudeva iti śrīmān abhijñāḥ sampracakṣate

Translation

This beautiful son of yours somewhere appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.

 

Text 18

bahūni santi nāmāni rūpāṇi ca sutasya te

guṇa –karmānurūpāṇi tāny ahaṁ veda no janāḥ

Translation

For this son of yours there are many forms and names according to his qualities and activities. These are known to me, but people in general do not understand them.

 

Text 19

eṣa vaḥ śreya ādhāsyad gopa-gokula-nandanaḥ

anena sarva-durgāṇi yūyam añjas tariṣyatha

Translation

By his nature of increasing the bliss of the cowherd men of Gokula, this child will always act most auspiciously for you. And by his grace only, you will surpass all difficulties.

 

Text 20

purānena vraja-pate sādhavo dasyu-pīḍitāḥ

arājake rakṣyamāṇā jigyur dasyūn samedhitāḥ

Translation

In a previous birth, when Indra was dethroned, and the devatās were afflicted by the demons, they were rescued by Kṛṣṇa, conquered the demons and then flourished.

 

Text 21

ya etasmin mahā-bhāge prītiṁ kurvanti mānavāḥ

nārayo ’bhibhavanty etān viṣṇu-pakṣān ivāsurāḥ

Translation

Enemies cannot harm the devotees who show affection for this greatly fortunate child, just as the demons cannot harm the devatās.

 

Text 22

tasmān nanda kumāro ’yaṁ nārāyaṇa-samo guṇaiḥ

śriyā kīrtyānubhāvena tat-karmasu na vismayaḥ

Translation

Therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa by his qualities, opulence, name, fame and influence. Thus you should not be astonished by his activities.

 

Text 23

ity addhā māṁ samādiśya garge ca sva-gṛhaṁ gate

manye nārāyaṇasyāṁśaṁ kṛṣṇam akliṣṭa-kāriṇam

SYNONYMS

Translation

After Garga Ṛṣi spoke these words to me and returned home, I began to consider that Kṛṣṇa, who keeps us free from trouble, is empowered by Nārāyaṇa.

 

Since I am his father, from that time I considered him to be like Nārāyaṇa. Iti can indicate that the words of Garga not mentioned were now considered. Nanda became absorbed in Garga’s statements. Or though he changed the words gopayasva to tat-karmasu, the meaning was finally the same. His words were the same as Garga’s words (samādiśya). By producing faith he hoped to eliminate their astonishment. Garga spoke and went home. This was concluded long ago, and thus Nanda did not have to worry about the problem now. Śukadeva has also mentioned the same conclusion. Nanda shows his profound nature and deliberation to instill faith in the cowherds.

 

Though Kṛṣṇa was actually superior to Nārāyaṇa he is said to be similar or to be his aṁśa. To increase affection, his real position of power is hidden. Or I consider him some part of Nārāyaṇa or some special, great person with similar qualities. Or though he is my son, I think of him as a part of Nārāyaṇa, to respect the words of Garga. Not only out of respect to Garga do I think like this but I also experience it. Kṛṣṇa performs astonishing activities without suffering (akliṣṭakāriṇam).

 

Text 24

iti nanda-vacaḥ śrutvā garga-gītaṁ taṁ vrajaukasaḥ

muditā nandam ānarcuḥ kṛṣṇaṁ ca gata-vismayāḥ

Translation

Having heard Nanda Mahārāja relate the statements of Garga Muni, the residents of Vṛndāvana became enlivened. Their perplexity was gone, and they worshiped Nanda and Kṛṣṇa with great respect.

 

They heard the words of Nanda, and through that, the song of Garga, or the verses spoken by Garga. Their astonishment was gone. His actions were possible because he was a portion of Nārāyaṇa, the best among men. Therefore they rejoiced (muditāḥ). Or they rejoiced and lost their astonishment. First they worshipped Nanda, being joyful from his words and because he was the father of Kṛṣṇa. Or they worshipped Kṛṣṇa later after he returned from the forest.

 

ity evam uktas tair gopaiḥ kṛṣṇo 'py āha mahāmatiḥ //

mat-saṁbandhena vo gopā yadi lajjā na jāyate /

ślāghyo vāhaṁ tataḥ kiṁ vo vicāreṇa prayojanam //

yadi vo 'sti mayi prītiḥ ślāghyo 'haṁ bhavatāṁ yadi /

tad-ātma-bandhu-sadṛśī buddhir vaḥ kriyātāṁ mayi //

 

When the cowherds spoke in this way, wise Kṛṣṇa was silent for a moment and then spoke with affectionate anger. O cowherds! If you are not ashamed of having a relationship with me, or if I am praiseworthy, then why think about this at all? If you have affection for me and if I am praised by you, you should think of me as the closest friend. Viṣṇu Purāṇa 5.13.9-12

 

manyante māṁ yathā sarve bhavanto bhīma-vikramāḥ

 

tathāhaṁ nāvamantavyaḥ sajātīyo ‘smi bāndhavaḥ

 

yady ahaṁ bhavatāṁ ślāghyo bāndhavo deva-saprabhaḥ

 

parijñānena kiṁ kāryaṁ yady eṣo ‘nugraho mama

 

Just as all of you, having great prowess, think of me in the same way, I should not be disrespected. I am your relative and friend. If I am worthy of your praise, as a friend and have powers like a devatā, what is the use of thinking too much about this, if you are merciful to me?

 

This version is from another kalpa. Though they had all doubts removed by the answer of Nanda, they spoke eagerly to him to make this conviction stronger and hear directly from his mouth. Since this is well known Śukadeva does not mention it.

 

Text 25

deve varṣati yajña-viplava-ruṣā vajrāsma-varṣānilaiḥ

sīdat-pāla-paśu-striy ātma-śaraṇaṁ dṛṣṭvānukampy utsmayan

utpāṭyaika-kareṇa śailam abalo līlocchilīndhraṁ yathā

bibhrad goṣṭham apān mahendra-mada-bhit prīyān na indro gavām

Translation

Indra became angry when his sacrifice was disrupted, and thus he caused rain and hail to fall on Gokula, accompanied by lightning and powerful winds, all of which brought great suffering to the cowherds, animals and women there. When Kṛṣṇa, who is by nature always compassionate, saw the condition of those who had only him as their shelter, he smiled broadly and lifted Govardhana Hill with one hand, just as a small child picks up a mushroom to play with it. Holding up the hill, he protected the cowherd community. May He, Govinda, the Lord of the cows and the destroyer of Indra’s false pride, be pleased with us.

 

Unsatisfied with the wealth of special love, all the people of Vraja pray for more love. Identifying themselves as people of Vraja they do not utter the name of Indra out of hatred (deve). Or deve means that Indra shone with anger (divyati), desiring to conquer Kṛṣṇa. Indra created rain because he was angry (ruṣā) that his worship was replaced with Govardhana worship (yajna-vilplava). He saw the suffering cowherds, cows and women. They suffered more in that order. Kṛṣṇa was merciful in that order. He lifted the mountain by its root (utpāṭya).

 

Abalaḥ means he was a child, or was without Balarāma, in order to glorify him alone. He did not need the help of Balarāma. Or it means he had more strength than Viṣṇu since he revealed special powers in this pastime. He lifted the mountain easily (līlā) like a mushroom. Mahendra indicates that Indra was full of pride and that he was stronger than all others. Here his name is mentioned.

 

Or he broke the pride of Indra because of his great anger at the devotees (mahā). This indicates that he gave the greatest benefit to the greatest offender. Therefore he was merciful (anukampī). Therefore he should be pleased with us, who have taken shelter of him, though we are fallen.

 

This verse is also meant to appease Parīkṣit who was overcome with prema and a prayer so that the people of Vraja, who were surrendered to Kṛṣṇa, could tolerate the suffering.

 

Chapter Twenty-seven

Text 1

śrī-śuka uvāca

govardhane dhṛte śaile āsārād rakṣite vraje

go-lokād āvrajat kṛṣṇaṁ surabhiḥ śakra eva ca

Translation

Śukadeva Gosvāmī said: After Kṛṣṇa had lifted Govardhana Hill and thus protected the inhabitants of Vraja from the terrible rainfall, Surabhi, the mother of the cows, came from her planet to see Kṛṣṇa. She was accompanied by Indra.

 

Govardhana means “increasing the cows.” With the help of the mountain, the cows did not fall into suffering because of the great rain, but rather flourished because of the abundant grass. Vraja refers to the people, animals and birds there as well. Goloka is a planet above Vaikuṇṭha. It is the planet of cows. This is described by Indra in Hari-vaṁśa:

 

svargād ūrdhvaṁ brahma-loko brahmarṣi-gaṇa-sevitaḥ

 

tatra soma-gatiś caiva jyotiṣāṁ ca mahātmanām

 

tasyopari gavāṁ lokaḥ sādhyās taṁ pālayanti hi

 

sa hi sarva-gataḥ kṛṣṇa mahākāśa-gato mahān

 

upary upari tatrāpi gatis tava tapomayī

 

Above the heavenly planets is Brahma-loka, Vaikuṇṭha, worshipped by the Vedas, the sages and Garuḍa and others. It is the goal of Śiva, of the liberated souls and the devotees. Above this is the planet of cows, protected by the perfected devotees. O Kṛṣṇa, it is all pervading, great, attained after realization of the Lord.

 

evaṁ bahu-vidhai rūpaiś carāmīha vasundharām

 

brahma-lokaṁ ca kaunteya golokaṁ ca sanātanam [Mbh 12.330.68]

 

I move about in many forms on earth, in Vaikuṇṭha and in eternal Goloka, O Kaunteya.

ānanda cinmaya rasa pratibhāvitābhis