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Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.
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- Such being the case, this ritualistic endeavor of yours should be clearly explained to Me. Is it a ceremony based on scriptural injunction, or simply a custom of ordinary society?
- This religious principle is based on sound tradition. Anyone who rejects it out of lust, enmity, fear or greed will certainly fail to achieve good fortune.
- My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.
- Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring “I am Govardhana Mountain!” He ate the abundant offerings.
- Lord Kṛṣṇa Lifts Govardhana Hill
- Angry Indra sent forth the clouds of universal destruction, known as Sāṁvartaka. Imagining himself the supreme controller, he spoke as follows.
- 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.
- Propelled by the fearsome wind-gods, the clouds blazed with lightning bolts and roared with thunder as they hurled down hailstones.
- The cows and other animals, shivering from the excessive rain and wind, and the cowherd men and ladies, pained by the cold, all approached Lord Govinda for shelter.
- The Lord then addressed the cowherd community: O Mother, O Father, O residents of Vraja, if you wish you may now come under this hill with your cows.
- 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.
- While all living creatures looked on, the Supreme Personality of Godhead put down the hill in its original place, just as it had stood before.
- My dear Parīkṣit, the demigods in heaven resoundingly played their conchshells and kettledrums, and the best of the Gandharvas, led by Tumburu, began to sing.
- The cowherd men said:] Since this boy performs such extra-ordinary activities, how could He warrant a birth among worldly men like us—a birth that for Him would seem contemptible?
- How could this seven-year-old boy playfully hold up the great hill Govardhana with one hand, just as a mighty elephant holds up a lotus flower?
- After arranging for the mighty Lord Balarāma to kill the terrible demon Pralamba, Kṛṣṇa saved Vraja’s cowherd boys and their animals from a forest fire.
- Dear Nanda, how is it that we and all the other residents of Vraja cannot give up our constant affection for your son? And how is it that He is so spontaneously attracted to us?
- For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.
- For this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them.
- Lord Indra and Mother Surabhi Offer Prayers
- My dear Lord, when my sacrifice was disrupted I became fiercely angry because of false pride. Thus I tried to destroy Your cowherd community with severe rain and wind.
- Indra, you may now go. Execute My order and remain in your ap-pointed position as King of heaven. But be sober, without false pride.
- Kṛṣṇa Rescues Nanda Mahārāja
- Your father, who is sitting here, was brought to me by a foolish, ignorant servant of mine who did not understand his proper duty. Therefore, please forgive us.
- O Kṛṣṇa, O seer of everything, please give Your mercy even to me. O Govinda, You are most affectionate to Your father. Please take him home.
- Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness.
- Kṛṣṇa and the Gopīs Meet for the Rāsa Dance
- Some of the gopīs, however, could not manage to get out of their houses, and instead they remained home with eyes closed, meditating upon Him in pure love.
- Seeing that the girls of Vraja had arrived, Lord Kṛṣṇa, the best of speakers, greeted them with charming words that bewildered their minds.
- Lord Kṛṣṇa said: O most fortunate ladies, welcome. What may I do to please you? Is everything well in Vraja? Please tell Me the reason for your coming here.
- This night is quite frightening, and frightening creatures are lurking about. Return to Vraja, slender-waisted girls. This is not a proper place for women.
- Not finding you at home, your mothers, fathers, sons, brothers and husbands are certainly searching for you. Don’t cause anxiety for your family members.
- The highest religious duty for a woman is to sincerely serve her husband, behave well toward her husband’s family and take good care of her children.
- For a woman from a respectable family, petty adulterous affairs are always condemned. They bar her from heaven, ruin her reputation and bring her difficulty and fear.
- Lord Keśava, seeing the gopīs too proud of their good fortune, wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared.
- The Gopīs Search for Kṛṣṇa
- O kurabaka tree, O aśoka, O nāga, punnāga and campaka, has Balarāma’s younger brother, whose smile removes the audacity of all proud women, passed this way?
- O most kind tulasī, to whom the feet of Govinda are so dear, have you seen that infallible one walk by, wearing you and encircled by swarms of bees?
- O mālati, O mallikā, O jāti and yūthikā, has Mādhava gone by here, giving you pleasure with the touch of His hand?
- Having spoken these words, the gopīs, distraught from searching for Kṛṣṇa, began to act out His various pastimes, fully absorbed in thoughts of Him.
- Don’t be afraid of the wind and rain,” said one gopī. “I will save you.” And with that she lifted her shawl above her head.
- Then another gopī spoke up: My dear cowherd boys, look at this raging forest fire! Quickly close your eyes and I will easily protect you.
- O girls! The dust of Govinda’s lotus feet is so sacred that even Brahmā, Śiva and the goddess Ramā take that dust upon their heads to dispel sinful reactions.
- She cried out: O master! My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!
- She told them how Mādhava had given Her much respect, but how She then suffered dishonor because of Her misbehavior. The gopīs were extremely amazed to hear this.
- The gopīs again came to the bank of the Kālindī. Meditating on Kṛṣṇa and eagerly hoping He would come, they sat down together to sing of Him.
- The Gopīs Songs of Separation (Gopī-gītā)
- One gopī joyfully took Kṛṣṇa’s hand between her folded palms, and another placed His arm, anointed with sandalwood paste, on her shoulder.
- A slender gopī respectfully took in her joined hands the betel nut He had chewed, and another gopī, burning with desire, put His lotus feet on her breasts.
- One gopī, beside herself with loving anger, bit her lips and stared at Him with frowning eyebrows, as if to wound Him with her harsh glances.
TRANSLATION
[Hearing about Kṛṣṇa’s pastimes with Varuṇa,] the cowherd men considered that Kṛṣṇa must be the Supreme Lord, and their minds, O King, were filled with eagerness. They thought, “Will the Supreme Lord bestow upon us His transcendental abode?”
COMMENTARY
Realizing that they were in fact dealing with the Supreme Lord, the cowherd men became eager to know if Śrī Kṛṣṇa would take them to His own transcendental abode (sva-gatiṁ), Vaikuṇṭha.
The cowherd men said, “O Nanda! Previously you told us that Garga Muni had said that Kṛṣṇa was like Nārāyaṇa but not identical to Nārāyaṇa. But now you have concluded that Kṛṣṇa is God by directly hearing Varuṇa praising Him. We think your son Kṛṣṇa should fulfill the desires of your friends in this material world, because, besides being the Supreme Lord, Kṛṣṇa is also the son of our brother, the son of our sister, and the son of our daughter. We love Kṛṣṇa and He loves us.”
Kṛṣṇa said, “O cowherd men! Please take whatever you desire from the Supreme Lord.”
One cowherd man said, “We should take liberation.”
Another said, “Let us become residents of Vaikuṇṭha.”
Every cowherd man had a different desire. Although the cowherd men were seeing Kṛṣṇa as God, it did not even slightly diminish the intimacy of their relationship with Him. However, that was not the case with Kṛṣṇa’s father Vasudeva and His friend Arjuna whose affectionate relationship was disrupted by observing Kṛṣṇa’s majesty (aiśvarya). Once upon meeting Kṛṣṇa and Balarāma, Vasudeva said, “You two are not my sons, but the Supreme Lord. Today, I surrender to Your lotus feet.” After seeing Kṛṣṇa’s universal form, Arjuna said, “O my Lord! Please forgive me for whatever I spoke, thinking of You as a friend.”
|| 10.28.12 ||
iti svānāṁ sa bhagavān vijñāyākhila-dṛk svayam
saṅkalpa-siddhaye teṣāṁ kṛpayaitad acintayat
TRANSLATION
Because He sees everything, Lord Kṛṣṇa, the Supreme Personality of Godhead, automatically understood what the cowherd men were conjecturing. Wanting to show His compassion to them by fulfilling their desires, the Lord thought as follows.
COMMENTARY
Understanding the minds of His relatives (svānāṁ), Kṛṣṇa thought how to fulfill their desires, since He knew about all the types of bliss available in Brahman, Vaikuṇṭha and Vrajabhūmi (akhila-dṛk). According to the degree of His devotees’ prema, Kṛṣṇa usually covers or forgets His majesty, but in this case His līlā-śakti inspired Him with full awareness of all His majestic forms simultaneously.
Kṛṣṇa thought, “Because of tasting the rich sweetness of kṛṣṇa-prema these cowherd men have understood that the attainment of Brahman and Vaikuṇṭha are insignificant. Nevertheless, I will permit them to realize the bliss of Brahman and Vaikuṇṭha in order to fulfill the desires they are manifesting while playing the roles of unintelligent human beings.”
|| 10.28.13 ||
jano vai loka etasminn avidyā-kāma-karmabhiḥ
uccāvacāsu gatiṣu na veda svāṁ gatiṁ bhraman
TRANSLATION
[Lord Kṛṣṇa thought:] Certainly people in this world are wandering among higher and lower destinations, which they achieve through activities performed according to their desires and without full knowledge. Thus people do not know their real destination.
COMMENTARY
Although it appears to refer to conditioned souls, this verse actually applies to the eternally liberated residents of Śrī Vṛndāvana.
Kṛṣṇa thought, “All the desires and actions (kāma-karmabhiḥ) of My father and the Vrajavāsīs are solely dedicated for My pleasure. Seeing Me as their helpless child, they are completely unaware (avidya) that I am the Supreme God of all the universes. Wandering (bhraman) in this land of Vṛndāvana, they have no knowledge of the higher destinations. In this way, the Vrajavāsīs are completely unaware of their own exalted positions as My eternal associates in Śrī Vṛndāvana dhāma (svāṁ gatiṁ), which is rarely achieved by others.”
“When My father saw the opulence of Varuṇa, which is only material, he then considered this Vṛndāvana, which is the quintessence of Vaikuṇṭha, to be inferior to the planet of Varuṇa. It is just like the fool, who upon seeing the form and luster of an inferior pearl, considers a valuable first-class pearl to be inferior. Thus the cowherd men see themselves inferior to Varuṇa, and think attaining liberation and residence in Vaikuṇṭha is greater than the unique sweetness they relish in loving Me as their son. Liberation and Vaikuṇṭha both depend on Me, but I am completely independent. Nevertheless, it is seen that sometimes I am dependent on prema. Though it is evident to all, the Vrajavāsīs do not recognize it.”
“Some people become liberated and realize the happiness of Brahman. Brahma Saṁhitā 5.40 says: yasya prabhā prabhavato jagad-aṇḍa-koṭi, ‘Brahman is the effulgence coming out of My body.’ Brahman is unlimited and beyond māyā. I, Myself say in Bhagavad-gītā 14.27: brahmaṇo hi pratiṣṭhāham, ‘I am the basis of the impersonal Brahman.’ Matsya says ‘My greatness is called the Parabrahman.’ Thus Brahman, which is the all-pervading, formless light of My effulgence, is beyond material perception. However, I am also eternally present in various sweet personal forms which can be relished by one whose senses are anointed with prema.”
“As for Vaikuṇṭha, Padma Purāṇa says, ‘Mathura-mandala is far superior to Vaikuṇṭha. Within Mathurā is Vṛndāvana, the eternal transcendental pleasure abode of Śrī Kṛṣṇa, which remains unaffected even by the annihilation of the material world.’ The Gopāla-tāpanī Upanisad says, ‘Of the seven cities on Bhurloka, Gopāla-purī [residence of Lord Gopāla] is the very form of Brahman. Gopāla-purī exists on this earth just as a lotus floats on a lake.’ Bṛhad-vāmana Purāṇa says, ‘When the universe becomes invisible at the time of devastation, only the infinite, eternal, non-material Vaikuṇṭha remains, spreading its rays of blissful Brahman.’”
“Thus though Vṛndāvana is far superior to both Brahman and Vaikuṇṭha, the cowherd men desire to attain the experience of Brahman and Vaikuṇṭha only because they have not seen them with their eyes. Therefore I will now reveal these to them directly.”
One cannot translate this verse as follows: “The Vrajavāsīs, who are wandering in various wombs from higher species to lower due to ignorance, desire and action (avidyā-kāma-karmabhiḥ), do not know about Brahman liberation and Vaikuṇṭha which will be given by Me.” All the Vrajavāsīs are nitya-siddhas (eternally liberated associates of the Lord), who love Kṛṣṇa in various relationships of intimacy. They are completely unaffected by ignorance, lust or fruitive activity. The Śrīmad Bhāgavatam says, “The gopīs who regarded Kṛṣṇa as their son were not subject to the ignorance of material life.” Lord Brahmā says, “What can you give to these Vrajavāsīs who will not accept the position of liberation or Vaikuṇṭha even if you offer it.” One should also see the logical explanations given after the killing of the Pūtanā witch (Bhag.10.6 verses 37-40).
|| 10.28.14 ||
iti sañcintya bhagavān mahā-kāruṇiko hariḥ
darśayām āsa lokaṁ svaṁ gopānāṁ tamasaḥ param
TRANSLATION
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