VedaVyasa
Praneetha
The Mad Bhagavatam
Chapter 34
Sudars'ana Delivered and S'ankhacûda Killed
This chapter describes how Lord Śrī Kṛṣṇa saved His father Nanda from the clutches of a serpent and delivered a Vidyādhara named Sudarśana from the curse of the Āńgirasa sages.
One day Nanda Mahārāja and the other cowherd men placed their family members on their bullock carts and went to the Ambikāvana forest to worship Lord Śiva. After bathing in the Sarasvatī River and worshiping Lord Sadāśiva, a form of Lord Viṣṇu, they decided to spend the night in the forest. As they slept, a hungry serpent came and began to swallow Nanda Mahārāja. Terrified, Nanda cried out in distress, "O Kṛṣṇa! O my son, please save this surrendered soul!" The cowherd men immediately awoke and began beating the serpent with wooden torches, but the serpent would not release Nanda. Then Lord Kṛṣṇa came and touched the serpent with His lotus foot. The serpent was immediately freed from his reptilian body and appeared in his original form as a demigod. He told them about his previous identity and described how he had been cursed by a group of sages. Then he offered his homage at the lotus feet of Śrī Kṛṣṇa and, on the Lord's order, returned to his own abode.
Later, during the Dola-pūrṇimā festival, Śrī Kṛṣṇa and Baladeva enjoyed pastimes in the forest with the young women of Vraja. The girlfriends of Baladeva and those of Kṛṣṇa joined together and sang about Their transcendental qualities. When the two Lords became absorbed in singing to the point of apparent intoxication, a servant of Kuvera's named Śańkhacūḍa boldly came forward and began abducting the gopīs. The young girls called out, "Kṛṣṇa, please save us!" and He and Rāma began to chase after Śańkhacūḍa. "Don't be afraid!" Kṛṣṇa called out to the gopīs. In fear of the Lords, Śańkhacūḍa left the gopīs aside and ran for his life. Kṛṣṇa chased after him, swiftly approached him and with a blow of His fist removed Śańkhacūḍa's jewel, together with his head. Then Kṛṣṇa brought the jewel back and presented it to Lord Baladeva.
10.34.1
anobhir anaḍud-yuktaiḥ
(1) S'rî S'uka said: 'One day went the gopas eager for God on a trip with bullock carts into the Ambikâ forest.
the word ekadā here indicates the occasion of Śiva-rātri. He further mentions that Ambikāvana is in Gujarat province, near the city of Siddhapura. Śrīla Viśvanātha Cakravartī Ṭhākura adds that the departure of the cowherd men specifically took place on the fourteenth lunar day of the dark fortnight of the month of Phālguna. Śrīla Viśvanātha Cakravartī also quotes authorities who claim that Ambikāvana lies on the bank of the Sarasvatī River, northwest of Mathurā. Ambikāvana is notable because within it are deities of Śrī Śiva and his wife, goddess Umā.
10.34.2
ānarcur arhaṇair bhaktyā
(2) There bathing in the Sarasvatî they worshiped with paraphernalia devout the mighty demigod Pas'upati [S'iva as the lord of the animals] and the goddess Ambikâ [*], o King.
10.34.3
gāvo hiraṇyaḿ vāsāḿsi
(3) With respect donating to all the brahmins cows, gold clothing and grains that mixed with honey tasted sweet prayed they to that occasion: 'devo nah prîyatâm' [may God be pleased with us].
10.34.4
nanda-sunandakādayaḥ
(4) Submitting to strict vows subsisting on water only [see 8.16] stayed the highly blessed Nanda, Sunanda [Nanda's younger brother] and the others that night on the bank of the Sarasvatî.
10.34.5
vipine 'ti-bubhukṣitaḥ
yadṛcchayāgato nandaḿ
(5) Some giant snake in that vicinity most hungrily happened to go there slithering on his belly and began to swallow Nanda.
10.34.6
(6) He, seized by the python, shouted: 'Krishna, o Krishna, my dear boy, save this surrendered soul, this huge serpent is devouring me!'
10.34.7
gopālāḥ sahasotthitāḥ
(7) Upon hearing his cries rose the gopas immediately and seized they, perplexed to see what happened, firebrands to attack the snake.
10.34.8
alātair dahyamāno 'pi
nāmuñcat tam urańgamaḥ
(8) Despite of being burned by the torches did the snake not release Nanda but then came the Supreme Lord, the Master of the Devotees and touched him with His foot.
10.34.9
rūpaḿ vidyādharārcitam
(9) And verily was by the divine touch of the Supreme Lord His foot that badness ended and could appearing from the snake's body left behind a by the Vidyâdharas worshiped form [their leader thus] be seen.
10.34.10
tam apṛcchad dhṛṣīkeśaḥ
(10) The Lord of the Senses then questioned that personality who, head down, with his body adorned with a golden necklace, brilliantly shining stood before Him.
10.34.11
(11) 'Who might you be so most beautifully shining and wondrous to see? Tell Me what led to this terrible destination of having been forced to assume such a ghastly form [7.13: 11]?'
10.34.12-13
vimānenācaran diśaḥ
ṛṣīn virūpāńgirasaḥ
(12-13) The [erstwhile] serpent said: 'I am Sudars'ana, a certain Vidyâdhara well-known for his opulence and appearance. I used to wander all the directions in my celestial carrier. Vainglorious having laughed at the sages who came forth from Angirâ was I for my sin of deriding them made to assume this ugly form.
10.34.14
śāpo me 'nugrahāyaiva
kṛtas taiḥ karuṇātmabhiḥ
padā spṛṣṭo hatāśubhaḥ
(14) They so compassionate of nature for sure with their pronouncing the imprecation have prepared me a blessing because thus, after being touched by the foot of the Master of All Worlds, all my viciousness was destroyed.
10.34.15
prapannānāḿ bhayāpaham
(15) You, the same person who for the surrendered art the Remover of the fear of a material existence, I beg for Your permission [to return to my world], o You who by the touch of Your foot freed me from the curse, o Destroyer of All Distress.
10.34.16
sarva-lokeśvareśvara
(16) I am surrendered to You o Greatest of All Yogis , o Supreme Personality, o Master of the Truthful, please command me o God, o Controller of all Controllers of the Universe.
10.34.17
(17) Seeing You I was immediately freed from the punishment of the brahmins, o Acyuta, You whose name being sung instantly purifies all those who may hear it as well as indeed the singer himself; not mentioning even what it means to be touched by Your foot!'
10.34.18
parikramyābhivandya ca
(18) Thus circumambulating offering his obeisances received Sudars'ana permission to leave His presence so that he could go to heaven and was Nanda delivered from his predicament.
10.34.19
(19) To witness that personal display of Krishna's power boggled the minds of the men of Vraja. Directly after the incident they finished their vows and turned back to the cowherd village, o King, [on their way] with reverence recounting what had happened.
10.34.20
kadācid atha govindo
rāmaś cādbhuta-vikramaḥ
(20) Some day thereafter [at Gaura-pûrnimâ one says] were Govinda and Râma, whose deeds are so wonderful, in the middle of the night in the forest playing with the girls of Vraja.
10.34.21
strī-janair baddha-sauhṛdaiḥ
sv-alańkṛtānuliptāńgau
sragvinau virajo-'mbarau
(21) Their glories were with charm sung by the womenfolk bound in affection to Them whose limbs were finely decorated and smeared next to the garlands and the impeccable clothes they wore.
10.34.22
uditoḍupa-tārakam
(22) Earlier that evening honored the both of Them the moon risen, the stars, the jasmine buds that with their fragrance intoxicated the bees who were mad thereafter and the breeze transporting the fragrance of the lotuses.
10.34.23
(23) The two sang to the mind and ears of all living beings of the happiness, together producing high and low the entire scale of notes available.
10.34.24
(24) The gopîs hearing their singing fascinated as they were didn't notice, o ruler of man, how their dresses slipped and their hair and flowers got disheveled.
10.34.25
śańkhacūḍa iti khyāto
dhanadānucaro 'bhyagāt
(25) As the two thus to their heart's content were amusing Themselves singing to the point of ecstasy, arrived a servant of Kuvera at the scene named S'ankhacûda ['wealthy-crest'].
10.34.26
tayor nirīkṣato rājaḿs
diśy udīcyām aśańkitaḥ
(26) Right before their eyes, o King, drove he the gathering of women who had Them for their Lords, dauntless under their cries in the northern direction.
10.34.27
krośantaḿ kṛṣṇa rāmeti
bhrātarāv anvadhāvatām
10.34.28
mā bhaiṣṭety abhayārāvau
tvaritaḿ guhyakādhamam
(27-28) Seeing how the ones belonging to them like a couple of cows were seized by a thief and were crying 'Krishna, o Râma, help us!', sped the two brothers after them. The Lords called out in reply, "Do not fear! "Then They picked up logs of the śala tree and quickly pursued that lowest of Guhyakas, who swiftly ran away.
10.34.29
sa vīkṣya tāv anuprāptau
prādravaj jīvitecchayā
(29) When he saw how the two like Time and Death were approaching got he afraid and left he in his confusion the women behind to run for his life.
10.34.30
tam anvadhāvad govindo
jihīrṣus tac-chiro-ratnaḿ
(30) Govinda eager after his crest jewel pursued him wherever he fled, while Balarâma stayed behind to protect the women.
10.34.31
avidūra ivābhyetya
śiras tasya durātmanaḥ
jahāra muṣṭinaivāńga
(31) Overtaking him like it was nothing blew He, the Almighty Lord, with His fist in one blow off his crest jewel together with his head.
10.34.32
śańkhacūḍaḿ nihatyaivaḿ
agrajāyādadāt prītyā
(32) Thus having killed S'ankhacûda took He the shining jewel to His elder brother and handed He, while the gopîs watching, it over to Him satisfied about what He had done.'
Various gopīs perhaps thought that Govinda would give one of them the valuable jewel. To prevent rivalry among them, Śrī Kṛṣṇa happily gave the jewel to His older brother, Balarāma.
Thus end of the Tenth Canto, Thirty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Nanda Mahārāja Saved and Śańkhacūḍa Slain."
Footnote:
* Ambikâ means mother, good woman, a name scripturally associated with the feminine of Ûma and Pârvatî relating to Skanda, S'iva or Rudra, as a term of respect. Ambikâvana is found in the Gujarat province, near the city of Siddhapura. S'rîla Vis'vanâtha Cakravartî Thhâkura here quotes authorities who claim that Ambikâvana situated at the bank of the Sarasvatî river [that does not exist any longer], is found northwest of Mathurâ. Ambikâvana is notable for its deities of S'rî S'iva and his wife, goddess Ûma.
Chapter 35
The Gopîs Sing of Krishna as He Wanders in the Forest
(1) S'rî S'uka said: 'The gopîs with Krishna gone to the forest, with their minds running after Him being unhappy, passed their days singing loudly of Krishna's pastimes.
Although the gopīs enjoyed direct association with Kṛṣṇa at night in the rāsa dance, during the day He went about His normal duties, tending His cows in the forest. At that time the minds of the gopīs would run after Him, but the young girls had to stay back in the village and do their own duties. Thus feeling the pain of separation, they would sing about Śrī Kṛṣṇa's transcendental pastimes.
The gopîs sang:
10.35.2-3
(2-3)
'Putting His left cheek to the left
of His arm places He,
arching His eyebrows the flute
to His lips stopping the holes
with His tender fingers, o gopîs;
where Mukunda so vibrates
follow in the air the women
together with the perfected,
amazed listening to that
embarrassed of having yielded
to the pursuit of their desires
and forget they the distress
they felt in their minds,
as well as their good order.
10.35.4-5
(4-5)
Oh girls what a wonder
to hear this from Nanda's son,
the giver of joy to people
in trouble, when He with
His brilliant smile and steady streak
of lightning [the S'rîvatsa or the goddess] on His chest
has sounded His flute.
The groups of bulls
kept in the pasture, the deer
and the cows pricking up
their ears at a distance
stop with their mouths full their teeth
from chewing and stand frozen
as if they were
a picture drawn.
The word sthira-vidyut, "steady lightning," refers to the goddess of fortune, who resides on the chest of the Supreme Lord. When the animals of Vṛndāvana hear the sound of the flute, they become stunned in ecstasy, and thus they stop chewing their food and cannot swallow it. The gopīs, in separation from Kṛṣṇa, marvel at the extraordinary effect of the Lord's flute-playing.
Śrīla Śrīdhara Svāmī gives the following explanation of the compound word hāra-hāsa, which compares Lord Kṛṣṇa's smile to a necklace: "The word can mean 'He whose smile is brilliantly clear like a jeweled necklace' or 'He whose smile is reflected from His jeweled necklaces,' because while Kṛṣṇa plays the flute He bends His head down and smiles. The word can also mean 'He whose smile, like a jeweled necklace, casts its effulgence upon His chest' or 'He whose necklaces shine brilliantly, just like a smile.' "
10.35.6-7
(6-7)
When Mukunda, with an arrangement
of [peacock] feathers, [mineral] colors and leaves,
in clothing looking like a wrestler,
with Balarâma and the gopas,
dear gopîs, calls for the cows,
is indeed the flow
of the rivers broken
as they just like us,
slighting their piety,
with their arms of water
have stopped, trembling
of love hankering for
the dust of the lotus feet
brought by the wind.
The gopīs state here that the sound of Kṛṣṇa's flute causes even inanimate objects like rivers to become conscious and then stunned in ecstasy. Just as the gopīs could not always be in Kṛṣṇa's physical association, the rivers could not come to the Lord's lotus feet. Although they desired the Lord, their movement was checked by ecstasy, and their "arms," their waves, trembled with love of Godhead.
10.35.8-11
prema-hṛṣṭa-tanavo vavṛṣuḥ sma
ali-kulair alaghu gītām abhīṣṭam
(8-9)
When He as the Original Person
indeed, calling with His flute
for the cows, to the prowess
of His inexhaustible opulences
elaborately is hailed
by His company, moving around
in the forest and on the hillsides,
do the creepers and the trees then,
rich with flowers and fruits,
by themselves - as if revealing
Vishnu - bow down
heavy with their branches,
while out of love raining down
torrents of sweet sap
with the growth on their bodies
erect enthralled.
(10-11)
When He as the most
attractive to see
raises His flute,
grateful acknowledging
the dear, strong humming
bee swarms intoxicated
by the honeysweet [subtle] fragrance
of the tulsî flowers around
His divine garland, oh then,
do the cranes, swans and other
birds in the lake
with their minds seized by
the charm of the song
come forward to pay
Him homage with closed eyes,
keeping silent with their
minds in control.
that just as when householder Vaiṣṇavas hear a sańkīrtana party approaching they become ecstatic and offer obeisances, so the trees and creepers in Vṛndāvana became ecstatic when they heard Kṛṣṇa's flute and bowed low with their branches and vines. The word darśanīya-tilaka in Text 10 indicates not only that the Lord is "the most excellent (to see)," but also that He decorated Himself with attractive reddish tilaka taken from the mineral rich earth of Vṛndāvana forest.
Śrīla Viśvanātha Cakravartī also points out that tulasī, although exalted in many ways, is not normally considered an especially fragrant plant. However, early in the morning tulasī emits a transcendental fragrance that ordinary people cannot perceive but that transcendental personalities fully appreciate. The bees who are privileged to swarm about the flower garlands worn by the Supreme Personality of Godhead certainly appreciate this fragrance, and Śrīla Viśvanātha Cakravartī quotes from the Bhāgavatam (3.15.19) to the effect that the most fragrant plants in Vaikuṇṭha also appreciate the special qualifications of Tulasī-devī.
The word sandhita-veṇuḥ in Text 10 indicates that Lord Kṛṣṇa placed His flute firmly upon His lips. And the melody emanating from that flute is certainly the most enchanting of sounds, as the gopīs describe in this chapter.
10.35.12-13
mahad-atikramaṇa-śańkita-cetā
suhṛdam abhyavarṣat sumanobhiś
(12-13)
O Vraja-devîs, when He,
being together with Balarâma,
for fun wearing a garland
on His head at the mountain side
gives happiness vibrating
on His flute and makes
the whole world joyfully delight,
then does the deck of clouds,
afraid to offend
such a great personality
in return most gentleminded
thundering and raining
flowers upon his Friend,
offer its shade as a shield.
10.35.14-15
vividha-gopa-caraṇeṣu vidagdho
(14-15)
O pious lady [Yas'odâ],
when your son, an expert
in the various cowherd things
and an original in different styles
of playing, places His flute
to His bimba-red lips
to produce His music
so harmonious in tones,
do the controllers of enlightenment
like Indra, S'iva and Brahmâ
hearing that soundscape,
with the learned going first
bow their heads intimidated
within not being able
to ascertain its essence.
The words tava sutaḥ sati, "your son, O chaste lady," clearly indicate that at this point mother Yaśodā is among the young gopīs as they earnestly describe Lord Kṛṣṇa's glories. According to Śrīla Viśvanātha Cakravartī, among the demigods led by Śakra (Lord Indra) were Upendra, Agni and Yamarāja, among those led by Śarva (Lord Śiva) were Kātyāyanī, Skanda and Gaṇeśa, and among those led by Parameṣṭhī (Lord Brahmā) were the four Kumāras and Nārada. Thus the best collective intelligence in the universe could not definitively analyze the enchanting musical arrangements of the Supreme Lord.
10.35.16-17
vīkṣaṇārpita-manobhava-vegāḥ
(16-17)
When, honored by His flute,
with the diverse flag, thunderbolt,
lotus and elephant goad markings
of His flowerpetal lotusfeet
the soil of Vraja
with His body, moving
with the grace of an elephant,
is relieved from its pain
created by the hooves [of the cows],
do we, by that walk
in the good of His glances
so playful agitated
by Cupid, in our bewilderment,
like trees transfixed,
not know anymore [of the condition]
of our dresses and braids.
Here mother Yaśodā is no longer in the company of the gopīs, who are confidentially describing their conjugal attraction to Śrī Kṛṣṇa. It is clear from the comments of Jīva Gosvāmī and other ācāryas that the statements in this chapter were made at various times and places. This is natural, since the gopīs were always absorbed in thoughts of Śrī Kṛṣṇa, day and night.
10.35.18-19
praṇayino 'nucarasya kadāḿse
(18-19)
When He, with the garland
of the by Him favored fragrance
of tulsî, counts the cows
on a string of colored beads
and, throwing His arm
over the shoulder of a loving
companion, so now and then sings,
do the wives of the black deer,
the doe, just like the gopîs
who gave up their homely aspirations,
approach that ocean
of transcendental qualities to sit
at His side with their hearts stolen
by the sound that Krishna
produces with His flute.
in the afternoon Śrī Kṛṣṇa dressed Himself in new clothing and then went out to call the cows home. Śrīla Viśvanātha Cakravartī gives the following information about the transcendental cows of Vṛndāvana: "For each of the four colors of cows — white, red, black and yellow — there are twenty-five subdivisions, making a total of one hundred colors. And such qualities as being colored like sandalwood-pulp tilaka [speckled] or having a head shaped like a mṛdańga drum create eight further groups. To count these 108 groups of cows, distinguished by color and form, Kṛṣṇa is using a string of 108 jewel-beads....
"Thus when Kṛṣṇa calls out 'Hey Dhavalī [the name of a white cow],' a whole group of white cows come forward, and when He calls 'Haḿsī, Candanī, Gańgā, Muktā 'and so on, the twenty-four other groups of white cows come. The reddish cows are called Aruṇī, Kuńkuma, Sarasvatī, etc., the blackish ones Śyāmalā, Dhūmalā, Yamunā, etc., and the yellowish ones Pītā, Pińgalā, Haritālikā, etc. Those in the group with tilaka marks on their foreheads are called Citritā, Citra-tilakā, Dīrgha-tilakā and Tiryak-tilakā, and there are groups known as Mṛdańga-mukhī [mṛdańga-head], Siḿha-mukhī [lion-head] and so on.
"Thus being called by name, the cows are coming forward, and Kṛṣṇa, thinking that when it is time to bring them back from the forest none should be forgotten, is counting them on His jewel-beads."
10.35.20-21
manda-vāyur upavāty anakūlaḿ
(20-21)
O sinless lady
your darling child,
the son of Nanda,
with a garland made of jasmine
to His attire and surrounded
by the gopas and the cows
having a good time at the Yamunâ,
was, as He played there amusing
His companions, honored by the wind
blowing gently in His favor
with the scent of sandalwood
and, encircled by the different
categories of the lesser divinities [the Upadevas],
presented with gifts and offered praise
with instrumental music and song.
the gopīs are again in the courtyard of mother Yaśodā, the queen of Vraja. They are trying to encourage her by describing Kṛṣṇa's return to Vṛndāvana after He has spent the day herding cows and playing.
the Upadevas, the minor demigods mentioned here, include the Gandharvas, who are famous for their celestial music and dancing.
10.35.22-23
(22-23)
Caring about the cows
of Vraja and to His feet
as the lifter of the mountain [see 10.25]
being worshiped was He,
at the end of the day
collecting the herd of cows
and playing His flute with His companions,
all along the path by the entirety
of the exalted gods so high
in His glories praised;
this moon born from the womb
of Yas'odâ, who came
with a desire to answer
His friends desires,
was even fatigued
a feast for the eyes
with His garland and color
powdered by the dust
that was raised by the hooves.
According to the ācāryas, at this point the gopīs climbed into the watchtowers of Vṛndāvana's houses so they could see Kṛṣṇa as soon as possible when He returned home. Mother Yaśodā was very anxious for her son to come back, and therefore she had the tallest of the beautiful young gopīs climb up to see when He would arrive. It is implied here that Kṛṣṇa was somewhat delayed on the way home because His lotus feet were being worshiped by great demigods along the path.
10.35.24-25
yāminī-patir ivaiṣa dinānte
(24-25)
With His eyes slightly rolling
of intoxication, honoring
His well-wishing friends,
His garland of forest flowers,
His face paled like a jujube plum [a badara],
the soft line of His cheeks
and the beautiful show
of His earrings of gold,
is the sporting Lord of the Yadus
in His beauty just like
an elephant all regal;
like the king of the night [the moon]
at the end of the day
arriving with His joyful face,
drives He away, to prove
the Vraja cows His mercy,
the hard to endure
painful heat of the day.'
The word gavām is constructed from the Sanskrit word go, which means "cow" or "senses." Thus Śrī Kṛṣṇa, by coming back to the village of Vraja, relieved the inhabitants of Vṛndāvana from the distress their eyes and other senses felt during the day because of being separated from direct contact with Him.
10.35.26
kṛṣṇa-līlānugāyatīḥ
remire 'haḥsu tac-cittās
tan-manaskā mahodayāḥ
(26) S'rî S'uka said: 'Thus o King, did the women of Vraja with their hearts and minds absorbed in Him enjoy the day in high spirits singing about Krishna's pastimes.'
This verse definitely confirms that the so-called pain of the heartbroken gopīs is actually great spiritual bliss. On the material platform, pain is pain — period. But on the spiritual platform, so-called pain is simply a different variety of spiritual ecstasy. In the Western countries, people take pleasure in mixing different flavors of ice cream to produce wonderful combinations of flavor. Similarly, on the spiritual platform Śrī Kṛṣṇa and His devotees expertly mix the flavors of spiritual bliss, and thus every day was a treat for the gopīs.
Thus end of the Tenth Canto, Thirty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Gopīs Sing of Kṛṣṇa as He Wanders in the Forest."
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