Summary of Lord Kṛṣṇa’s Glories

↑

▷ Содержание

⇐ ПредыдущаяСтр 1309 из 2832Следующая ⇒

TRANSLATION

The Lord’s chariot passed over the seven islands of the middle universe, each with its ocean and its seven principal mountains. Then it crossed the Lokāloka boundary and entered the vast region of total darkness.

|| 10.89.48-49 ||

tatrāśvāḥ śaibya-sugrīva-meghapuṣpa-balāhakāḥ

tamasi bhraṣṭa-gatayo babhūvur bharatarṣabha

tān dṛṣṭvā bhagavān kṛṣṇo  mahā-yogeśvareśvaraḥ

sahasrāditya-saṅkāśaṁ sva-cakraṁ prāhiṇot puraḥ

TRANSLATION

In that darkness the chariot’s horses—Śaibya, Sugrīva, Meghapuṣpa and Balāhaka—lost their way. Seeing them in this condition, O best of the Bhāratas, Lord Kṛṣṇa, the supreme master of all masters of yoga, sent His Sudarśana disc before the chariot. That disc shone like thousands of suns.

COMMENTARY

By the phrase tamasi bhraṣṭa-gatayo, “the horses lost their way in the darkness,” we should understand the following: Kṛṣṇa’s transcendental horses had descended from Vaikuṇṭha to participate in His earthly pastimes. Since Śrī Kṛṣṇa was pretending to be a finite human being, His steeds now acted confused to astonish Arjuna, and to enhance the drama of the situation for all who would one day hear this pastime.

|| 10.89.50 ||

tamaḥ su-ghoraṁ gahanaṁ kṛtaṁ mahad vidārayad bhūri-tareṇa rociṣā

mano-javaṁ nirviviśe sudarśanaṁ guṇa-cyuto rāma-śaro yathā camūḥ

TRANSLATION

The Lord’s Sudarśana disc penetrated the darkness with its blazing effulgence. Racing forward with the speed of the mind, it cut through the fearsome, dense oblivion expanded from primeval matter, as an arrow shot from Lord Rāma’s bow cuts through His enemy’s army.

COMMENTARY

Piercing that great dense (gahanaṁ) darkness, a transformation of material nature (kṛtaṁ:prakrti), the cakra entered it.

|| 10.89.51 ||

dvāreṇa cakrānupathena tat tamaḥ paraṁ paraṁ jyotir ananta-pāram

samaśnuvānaṁ prasamīkṣya phālgunaḥ pratāḍitākṣo pidadhe ’kṣiṇī ubhe

TRANSLATION

Following the Sudarśana disc, the chariot went beyond the darkness and reached the endless spiritual light of the all pervasive brahma-jyoti. As Arjuna beheld this glaring effulgence, his eyes hurt, and so he shut them.

COMMENTARY

After breaking through each of the eight concentric shells of the universe, the Sudarśana disc led Kṛṣṇa’s chariot into the limitless, self-effulgent atmosphere of the spiritual sky. There Arjuna saw the brilliant effulgence of the brahmajyoti beyond the darkness (tat tamaḥ) of material nature. Seeing that most excellent spiritual light (paraṁ:cin-mayam) spread everywhere (samaśnuvānaṁ), Arjuna closed his eyes. Kṛṣṇa and Arjuna’s journey to Vaikuṇṭha is also narrated in Śrī Hari-vaṁśa, wherein Śrī Kṛṣṇa tells Arjuna about the nature of this brilliant light known as His Brahman effulgence:

brahma-tejo-mayaṁ divyaṁ mahat yad dṛṣṭavān asi

ahaṁ sa bharata-śreṣṭha mat-tejas tat sanātanam

“The divine expanse of Brahman effulgence you have seen is none other than Myself, O best of the Bhāratas. It is My own eternal effulgence.”

prakṛtiḥ sā mama parā vyaktāvyaktā sanātanī

tāṁ praviśya bhavantīha muktā yoga-vid-uttamāḥ

“It comprises My eternal, spiritual energy, both manifest and unmanifest. The foremost yoga experts of this world enter within it and become liberated.”

sā sāṅkhyānāṁ gatiḥ pārtha yogināṁ ca tapasvinām

tat paraṁ paramaṁ brahma sarvaṁ vibhajate jagat

mamaiva tad ghanaṁ tejo jñātum arhasi bhārata

“It is the supreme goal of the followers of Sāṅkhya, O Pārtha, as well as that of the yogīs and ascetics. It is the Supreme Absolute Truth, manifesting the varieties of the entire created cosmos. You should understand this brahma-jyoti, O Bhārata, to be My concentrated personal effulgence.”

|| 10.89.52 ||

tataḥ praviṣṭaḥ salilaṁ nabhasvatā

balīyasaijad-bṛhad-ūrmi-bhūṣaṇam

tatrādbhutaṁ vai bhavanaṁ dyumat-tamaṁ

bhrājan-maṇi-stambha-sahasra-śobhitam

TRANSLATION

From that region they entered a body of water resplendent with huge waves being churned by a mighty wind. Within that ocean Arjuna saw an amazing palace more radiant than anything he had ever seen before. Its beauty was enhanced by thousands of ornamental pillars bedecked with brilliant gems.

COMMENTARY

They entered the Causal Ocean (salilam), ornamented with huge waves agitated by a strong wind, and saw a wondrous abode (ādbhutaṁ bhavanaṁ) called Mahākāla. Śrīdhara Swāmī describes this city by quoting from the Mṛtyuñjaya-tantra:

brahmāṇḍasyordhato divi,

brahmaṇaḥ sadanaṁ mahat tad-ūrdhaṁ divi viṣṇunām,

tad-ūrdhaṁ rudra-rūpiṇāmtad-ūrdhaṁ ca mahā-viṣṇor,

mahā-devyās tad-ūrdha-gam pāre puri mahā-devyāḥ,

kālaḥ sarva-bhayāvahaḥtataḥ śrī-brahma-pīyūṣa,

vāridhir nitya-nūtanaḥ tasya tīre mahā-kālaḥ,

satva-grāhaka-rūpa-dhṛk

“O Devi, above this universe is the great celestial abode of Brahmā. Above that are the abodes of the expansions of Lord Viṣṇu, and above this are the abodes of the Rudra expansions of Lord Śiva. Above this is the abode of Mahā-Viṣṇu, above which is the supreme residence of Mahā-devī. Above her abode lies time, who strikes fear in all. Beyond it is the ever-fresh spiritual ocean of the nectar of Brahman, along whose shore Lord Mahākāla appears as the supreme controller of all beings.”

In this context, Brahmā’s abode is Satyaloka. The abode of the expansions of Viṣṇu refers to a material planet called Vaikuṇṭha, where the demigod sons of mother Vikuṇṭhā reside. The abode of the expansions of Rudra is Rudraloka located within the covering shell of false ego, ahaṁkāra. The abode of Mahā-Viṣṇu is the Mahaviṣṇu-loka located within the covering shell of the mahat-tattva. The abode of Mahā-devī is Mahādevī-loka located within the covering shell of unmanifest prakṛti. The ocean of the nectar of Brahman is the Causal Ocean. Mahākāla (Mahā-vaikuṇtha-nātha) is the Lord of Mahā-vaikuṇṭha (Mahākāla-puram), situated in the spiritual sky within the water of the Causal Ocean.

The verb dadarśa “saw” appearing in verse fifty-four is understood in this and the following verse. This abode was the most dazzling (dyumat-tamaṁ) among all effulgent things.

|| 10.89.53 ||

tasmin mahā-bhogam anantam adbhutaṁ

sahasra-mūrdhanya-phaṇā-maṇi-dyubhiḥ

vibhrājamānaṁ dvi-guṇekṣaṇolbaṇaṁ

sitācalābhaṁ śiti-kaṇṭha-jihvam

TRANSLATION

In that palace was the huge, awe-inspiring serpent Ananta Śeṣa. He shone brilliantly with the radiance emanating from the gems on His thousands of hoods and reflecting from twice as many fearsome eyes. He resembled white Mount Kailāsa, and His necks and tongues were dark blue.

COMMENTARY

First in the palace, Arjuna saw the huge serpent Ananta, who was as white and effulgent as mount Kailāsa (sitācalābhaṁ). Ananta’s necks and tongues were dark blue (śiti). The Amara-kośa dictionary says, śiti dhavala-mecakau, “Śiti can mean white or dark blue.”

|| 10.89.54-56 ||

dadarśa tad-bhoga-sukhāsanaṁ vibhuṁ

mahānubhāvaṁ puruṣottamottamam

sāndrāmbudābhaṁ su-piśaṅga-vāsasaṁ

prasanna-vaktraṁ rucirāyatekṣaṇam

mahā-maṇi-vrāta-kirīṭa-kuṇḍala

prabhā-parikṣipta-sahasra-kuntalam

pralamba-cārv-aṣṭa-bhujaṁ sa-kaustubhaṁ

śrīvatsa-lakṣmaṁ vana-mālayāvṛtam

sunanda-nanda-pramukhaiḥ sva-pārṣadaiś

cakrādibhir mūrti-dharair nijāyudhaiḥ

puṣṭyā śrīyā kīrty-ajayākhilardhibhir

niṣevyamānaṁ parameṣṭhināṁ patim

TRANSLATION

Arjuna then saw the omnipresent and omnipotent Supreme Personality of Godhead, Mahā-Viṣṇu, sitting at ease on the serpent bed. His bluish complexion was the color of a dense raincloud, He wore a beautiful yellow garment, His face looked charming, His broad eyes were most attractive, and He had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating His crown and earrings. He wore the Kaustubha gem, the mark of Śrīvatsa and a garland of forest flowers. Serving that topmost of all Lords were His personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; His consort potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His various mystic powers.

COMMENTARY

(Texts 54-55) Arjuna saw Viṣṇu relaxing upon the comfortable seat (sukhāsanaṁ) of Ananta’s body (bhoga). Among the three puruṣas (Brahmā, Śiva and Viṣṇu), the guṇāvatāra, Kṣīrodakaśāyī Viṣṇu, is supreme. Greater than Him however is Mahā-Viṣṇu, the creator of the mahat-tattva. And greater than Him is Lord Puruśottama (puruṣottamottamam), Viṣṇu in Vaikuṇṭha, who is herein called Mahākāla.

(Text 56) The personified forms of Viṣṇu’s weapons such as the cakra were there, each displaying their respective symbols above their own heads.

|| 10.89.57 ||

vavanda ātmānam anantam acyuto jiṣṇuś ca tad-darśana-jāta-sādhvasaḥ

tāv āha bhūmā parameṣṭhināṁ prabhur beddhāñjalī sa-smitam ūrjayā girā

TRANSLATION

Lord Kṛṣṇa offered homage to Himself in this boundless form, and Arjuna, astonished at the sight of Lord Mahā-Viṣṇu, bowed down as well. Then, as the two of them stood before Him with joined palms, the almighty Mahā-Viṣṇu, supreme master of all rulers of the universe, smiled and spoke to them in a voice full of solemn authority.

commentary

As Kṛṣṇa offered obeisances to His own Deity during the worship of Govardhana Hill in vraja-līlā, so now also Kṛṣṇa paid homage to Himself (vavanda ātmānam) in His Viṣṇu expansion for the purpose of playing out His pastimes. This is stated in the Śrīmad Bhāgavatam (10.24.36): tasmai namo vraja-janaiḥ, saha cakra ātmanātmane, “Together with the Vrajavāsīs, Śrī Kṛṣṇa bowed down to this form of Govardhana Hill, thus in effect offering obeisances to Himself.”

Kṛṣṇa is ananta, possessed of countless manifestations, and this eight-armed form of Mahā-Viṣṇu is among them. Kṛṣṇa is acyuta, “infallible,” in the sense that He never fails to act like a human being in His pastimes as a cowherd boy of Vraja. Thus in order to preserve the humanlike quality of His pastimes, Kṛṣṇa bowed down to this eight-armed form of Viṣṇu, who, though actually Kṛṣṇa’s own plenary expansion, did not offer obeisances to Kṛṣṇa because he was playing the role of the Supreme Lord.

Arjuna perceived that this form of Viṣṇu had even more opulence than Kṛṣṇa, and thus he became astonished (jāta-sādhvasaḥ). The word bhumā (abundant power of the earth) indicates that Mahā-Viṣṇu was exhibiting even more personal majesty than Kṛṣṇa Himself by appearing before Kṛṣṇa and Arjuna as the Lord of multitudes of Brahmās (parameṣṭhināṁ prabhuḥ) ruling over millions of universes.

Mahā-Viṣṇu then spoke confident words (ūrjayā girā) in order to bewilder Arjuna, in obedience to Śrī Kṛṣṇa’s intention. Viṣṇu’s smile (smitam) indicates that He was privately thinking: “My dear Kṛṣṇa, by Your desire I will describe My superiority, even though I am Your expansion. At the same time, however, I will subtly imply in My statements the supreme position of Your beauty, character and power and the fact that You are the source from whom I emanate. Just see how clever I am—-that in front of Arjuna I am confidentially divulging My true identity as nondifferent from You.”

Mahā-Visnu’s smile indicates His request that Kṛṣṇa later reveal to Arjuna the truth about His actual position.

|| 10.89.58 ||

dvijātmajā me yuvayor didṛkṣuṇā mayopanītā bhuvi dharma-guptaye

kalāvatīrṇāv avaner bharāsurān hatveha bhūyas tvarayetam anti me

TRANSLATION

[Lord Mahā-Viṣṇu said:] I brought the brāhmaṇa’s sons here because I wanted to see the two of you, My expansions, who have descended to the earth to save the principles of religion. As soon as you finish killing the demons who burden the earth, quickly come back here to Me.

commentary

Mahā-Viṣṇu said, “You two who have appeared as My parts, please come back (itam) quickly (tvaraya) to Me (me anti).” He says this to bewilder Arjuna.

The real meaning is, “You two, who have descended along with your kalās, your personal energies (kalās:sva-saktibhiḥ), should kindly return to Me after killing the demons who burden the earth. Please quickly send these demons here to Me for the sake of their liberation.” The verb is a dual imperative form. Anti is an un-declined word, meaning “towards proximity.” “Let them come here and be liberated.” It is stated in Śrī Hari-vamśa and in the Second Canto of Śrīmad-Bhāgavatam that the path of gradual liberation passes through the intermediate station of Lord Mahā-Viṣṇu’s abode, outside the eighth shell of the universe.

|| 10.89.59 ||

pūrṇa-kāmāv api yuvāṁ nara-nārāyaṇāv ṛṣī

dharmam ācaratāṁ sthityai ṛṣabhau loka-saṅgraham

TRANSLATION

Although all your desires are completely fulfilled, O best of exalted personalities, for the benefit of the people in general you should continue to exemplify religious behavior as the sages Nara and Nārāyaṇa.

COMMENTARY

Mahā-Viṣṇu said, “Follow dharma (ācaratām) to teach others.”

|| 10.89.60-61 ||

ity ādiṣṭau bhagavatā tau kṛṣṇau parame-ṣṭhinā

oṁ ity ānamya bhūmānam ādāya dvija-dārakān

nyavartetāṁ svakaṁ dhāma samprahṛṣṭau yathā-gatam

viprāya dadatuḥ putrān yathā-rūpaṁ yathā-vayaḥ

TRANSLATION

Thus instructed by the Supreme Lord of the topmost planet, Kṛṣṇa and Arjuna assented by chanting oṁ, and then they bowed down to almighty Lord Mahā-Viṣṇu. Taking the brāhmaṇa’s sons with them, they returned with great delight to Dvārakā by the same path along which they had come. There they presented the brāhmaṇa with his sons, who were in the same infant bodies in which they had been lost.

|| 10.89.62 ||

niśāmya vaiṣṇavaṁ dhāma pārthaḥ parama-vismitaḥ

yat kiñcit pauruṣaṁ puṁsāṁ mene kṛṣṇānukampitam

TRANSLATION

Having seen the domain of Lord Viṣṇu, Arjuna was totally amazed. He concluded that whatever extraordinary power a person exhibits can only be a manifestation of Śrī Kṛṣṇa’s mercy.

commentAry

Astonished to see the extraordinary grandeur of Mahā-Viṣṇu, Arjuna said “Just see! Even though I am a mere mortal, by Kṛṣṇa’s mercy I have seen the Supreme Godhead, the root cause of everything.” Then, after a moment, Arjuna thought again, “But why did Lord Viṣṇu say that He took away the brāhmaṇa’s children out of a desire to see Kṛṣṇa? Why would the Supreme Personality of Godhead hanker to see His own expansion? Perhaps, it is some temporary whim of His.

“But,” since He said didṛkṣuṇā instead of didṛkṣatā—where the specific suffix -ṣuṇā carries the sense of a permanent characteristic, not a temporary one—it has to be concluded that He has always desired to see Kṛṣṇa and myself. Even granted that this is so, why couldn’t He simply see Kṛṣṇa at Dvārakā? After all, Lord Mahā-Viṣṇu is the all-pervading creator of the universe, which He holds like an āmalaki fruit in His hand.

“Is it that He could not see Kṛṣṇa in Dvārakā because Kṛṣṇa does not allow anyone to see Him without His special sanction? Well, maybe He doesn’t have that power, but still, He comes to Dvārakā every year to steal the children of the brāhmaṇa. Why does He not at that time see Kṛṣṇa, who is visible even to the oil seller and the betel-nut peddler living there? Perhaps He could not see Kṛṣṇa in Dvārakā because Kṛṣṇa cannot be seen without Kṛṣṇa’s desiring it.”

“And why, also, would Lord Mahā-Viṣṇu, the compassionate master of all brāhmaṇas, have repeatedly tormented an elevated brāhmaṇa, year after year? He must have perpetrated such a vile act only because of His strong desire to see Kṛṣṇa. All right, He may have acted improperly for that reason, but why couldn’t He have sent a servant to kidnap the brāhmaṇa’s sons? Why did He Himself have to come to Dvārakā? Was stealing them out of Kṛṣṇa’s capital so difficult that no one but Viṣṇu Himself could hope to accomplish it?”

“I can understand that He intended to cause so much distress to a brāhmaṇa of Kṛṣṇa’s city that Kṛṣṇa would be unable to tolerate it; then He would grant Lord Viṣṇu His audience. Inspired by Visnu’s form as the Supersoul within, the distressed brāhmaṇa came to pour out his complaints to Kṛṣṇa in person after the demise of each of his infant sons. Thus it is clear that Śrī Kṛṣṇa’s status of Godhood is superior to Lord Mahā-Viṣṇu’s.”

Having thought in this way, Arjuna was totally amazed (parama vismitaḥ). Then Arjuna asked Kṛṣṇa whether these were actually the facts of the matter. Śrī Kṛṣṇa’s reply is related in the Hari-vaṁśa:

mad-darśanārthaṁ te bālā hṛtās tena mahātmanā

viprārtham eṣyate kṛṣṇo mat-samīpaṁ na cānyathā

“It was to see Me that He, the Supreme Soul, stole the children. He believed, ‘Only on a brāhmaṇa’s behalf will Kṛṣṇa come to see Me, not otherwise.’”

Kṛṣṇa further told Arjuna, “I did not go there, however, for the brāhmaṇa’s sake; I went there, My friend, just to save your life. If it had been for the brāhmaṇa’s sake that I traveled to Vaikuṇṭha, I would have done so after his first child was abducted. The reason I went after the ninth child was stolen, was not from obligation to Viṣṇu, but out of obligation to you.” Thus hearing the full truth from Kṛṣṇa’s mouth, Arjuna thought that whatever prowess (pauruṣaṁ) is possessed by any person (puṁsāṁare), even including the Lord of the spiritual sky, has been obtained only by the mercy of Kṛṣṇa.

In this way we should understand that in this last portion of the Tenth Canto, from the prayers of the personified Vedas through the end of the narration, is found the description of the supreme position of Kṛṣṇa, the āśraya-tattva, who is the subject of the Tenth Canto. According to Śrīla Śrīdhara Svāmī, although this pastime occurred before the Battle of Kuruksetra, it is recounted here at the end of the Tenth Canto under the general heading of the supremacy of Kṛṣṇa’s glories.

|| 10.89.63 ||

itīdṛśāny anekāni vīryāṇīha pradarśayan

bubhuje viṣayān grāmyān īje cāty-urjitair makhaiḥ

TRANSLATION

Lord Kṛṣṇa exhibited many other, similar heroic pastimes in this world. He apparently enjoyed the pleasures of ordinary human life, and He performed greatly potent fire sacrifices.

|| 10.89.64 ||

pravavarṣākhilān kāmān prajāsu brāhmaṇādiṣu

yathā-kālaṁ yathaivendro bhagavān śraiṣṭhyam āsthitaḥ

TRANSLATION

The Lord having demonstrated His supremacy, at suitable times He showered down all desirable things upon the brāhmaṇas and His other subjects, just as Indra pours down his rain.

|| 10.89.65 ||

hatvā nṛpān adharmiṣṭhān ghāṭayitvārjunādibhiḥ

añjasā vartayām āsa dharmaṁ dharma-sutādibhiḥ

TRANSLATION

Now that He had killed many wicked kings and engaged devotees such as Arjuna in killing others, the Lord could easily assure the execution of religious principles through the agency of such pious rulers as Yudhiṣṭhira.

Thus ends the commentary on the Eighty-ninth Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Ninety

|| 10.90.1-7 ||

śrī-śuka uvāca

sukhaṁ sva-puryāṁ nivasan dvārakāyāṁ śriyaḥ patiḥ

sarva-sampat-samṛddhāyāṁ juṣṭāyāṁ vṛṣṇi-puṅgavaiḥ

strībhiś cottama-veṣābhir nava-yauvana-kāntibhiḥ

kandukādibhir harmyeṣu krīḍantībhis taḍid-dyubhiḥ

nityaṁ saṅkula-mārgāyāṁ mada-cyudbhir mataṅ-gajaiḥ

sv-alaṅkṛtair bhaṭair aśvai rathaiś ca kanakojjvalaiḥ

udyānopavanāḍhyāyāṁ puṣpita-druma-rājiṣu

nirviśad-bhṛṅga-vihagair nāditāyāṁ samantataḥ

reme ṣoḍaśa-sāhasra-patnīnāṁ eka-vallabhaḥ

tāvad vicitra-rūpo ’sau tad-geheṣu maharddhiṣu

protphullotpala-kahlāra-kumudāmbhoja-reṇubhiḥ

vāsitāmala-toyeṣu kūjad-dvija-kuleṣu ca

vijahāra vigāhyāmbho hradinīṣu mahodayaḥ

kuca-kuṅkuma-liptāṅgaḥ parirabdhaś ca yoṣitām

Познавательные статьи:



Организация работы процедурного кабинета

Статус республик в составе РФ

Понятие финансов, их функции и особенности

Сущность демографической политии