VedaVyasa
Praneetha
The Mad Bhagavatam
10.90.27
pāda-saḿvāhanādibhiḥ
(27) How ever can the abnegations be described of the women who with the idea of having Him, the Spiritual Master of the Universe, as their husband, with pure love served His feet perfectly with massages and so on?
10.90.28
muhuś cādarśayat padam
(28) This manner proceeding according the dharma as defended by the Vedas, demonstrated He, the Goal of the Saintly, how one's home is the place to regulate one's religiosity, economic development and sense gratification [the purushârthas].
10.90.29
mahiṣyaś ca śatādhikam
(29) With Krishna answering to the higest standard of a householder's life, where there over sixteen thousand and one hundred queens [see also 10.59** and 7.14].
10.90.30
tat-putrāś cānupūrvaśaḥ
(30) Among them there were eight gems of women headed by Rukminî whom I along with their sons one after the other described previously [see 10.83 & 10.61: 8-19], o King.
10.90.31
kṛṣṇo 'jījanad ātmajān
(31) In each of His many wives begot Krishna, the Supreme Lord Never Failing in His Effort, ten sons [and one daughter].
The total number of Lord Kṛṣṇa's sons was thus 161,080, and He also had a daughter by each wife.
10.90.32
āsann udāra-yaśasas
(32) Of these there were eighteen mahârathas of an unlimited prowess, whose fame spread wide; hear their names from me.
10.90.33-34
pradyumnaś cāniruddhaś ca
sāmbo madhur bṛhadbhānuś
citrabhānur vṛko 'ruṇaḥ
puṣkaro vedabāhuś ca
citrabāhur virūpaś ca
(33-34) They were Pradyumna and [His grandson or other son] Aniruddha; Dîptimân and Bhânu as also Sâmba, Madhu and Brihadbhânu; Citrabhânu, Vrika and Aruna; Pushkara and Vedabâhu, S'rutadeva and Sunandana; Citrabâhu and Virûpa, Kavi and Nyagrodha.
the Aniruddha mentioned here is Lord Kṛṣṇa's son, not His well-known grandson through Pradyumna.
10.90.35
(35) O best of kings, of these sons of Krishna, the enemy of Madhu, was Pradyumna, the son of Rukminî, the most prominent one. He was just like His father.
10.90.36
nāgāyata-balānvitaḥ
(36) He, the great chariot fighter, married the daughter of Rukmî [named Rukmavatî] from whom then was born Aniruddha who was endowed with the strength of a ten thousand elephants [see 10.61].
10.90.37
vajras tasyābhavad yas tu
mauṣalād avaśeṣitaḥ
(37) Furthermore took He, as you know, next Rukmî's granddaughter [Rocana] for His wife and from her was His son Vajra born, the only one to remain after the battle with the clubs [see 3.4: 1 & 2].
10.90.38
subāhus tasya cātmajaḥ
subāhoḥ śāntaseno 'bhūc
(38) Pratibâhu came from him, of whom there was Subâhu and from Subâhu's son S'ântasena came S'atasena as his son.
10.90.39
alpāyuṣo 'lpa-vīryāś ca
(39) Truly none of the offspring appearing in this family was poor in wealth or children, short-lived, small in prowess or neglecting the brahminical.
10.90.40
(40) The deeds of fame of the men born in the Yadu-dynasty are innumerable, o King, not even in tens of thousands of years one could sum them up.
10.90.41
(41) It was heard that for the children of the Yadu family there were thirty-eight million eight-hundred thousand teachers.
10.90.42
yatrāyutānām ayuta-
(42) Who can keep count of the Yâdavas when Ugrasena alone was present among them with tens upon ten thousands upon hundreds of thousands [*] of great personalities?
why specifically thirty trillion, rather than an indefinite number of tens of trillions, is stated here to be the number of King Ugrasena's attendants. He does so by citing the interpretational rule of kapiñjalādhikaraṇa, the logic of "referring to pigeons": Somewhere in the Vedas is found the injunction that "one should sacrifice some pigeons." This plural number should be taken to mean not an indiscriminate number of pigeons, but precisely three of them, since the Vedas never leave any matter vague. The rules of Mīmāḿsā interpretation take three as the default number when no specific number is given.
10.90.43
devāsurāhava-hatā
te cotpannā manuṣyeṣu
(43) The most pitiless Daityas who in wars between the enlightened and unenlightened souls were killed, took their birth among the human beings and arrogantly gave trouble to the populace.
10.90.44
(44) To subdue them were the devas by the Lord told to descend in the one hundred-and-one clans of the family o King [see 10.1: 62-63].
10.90.45
prabhutvenābhavad dhariḥ
(45) To them was Krishna on account of His mastery the authority of Lord Hari because of which all the Yâdavas who were His faithful followers prospered.
10.90.46
śayyāsanāṭanālāpa-
(46) In their activities of sleeping, sitting, walking, conversing, playing, bathing and so on were the Vrishnis who always thought of Krishna not aware of the presence of their own bodies [and thus fearless, see also 10.89: 14-17].
10.90.47
(47) O King, taking birth among the Yadus outshone He the site of pilgrimage of the river of heaven [the Ganges] that washes from His feet. With His embodiment attained friends and foes their goal [7.1: 46-47]. His is the undefeated and supremely perfect goddess of S'rî for whom others are struggling. His name heard or chanted is what destroys the inauspiciousness. By Him was the dharma settled for the lines of descend [of the sages]. With Lord Krishna, whose weapon is the wheel of Time, is this removal of the earth's burden nothing wonderous [see also 3.2: 7-12].
From beginning to end, the Tenth Canto of Śrīmad-Bhāgavatam has been exclusively dedicated to reciting the pastimes of Lord Kṛṣṇa in Vṛndāvana, Mathurā and Dvārakā. As Śrīla Viśvanātha Cakravartī points out, this verse sums up the Tenth Canto by mentioning five special glories of Śrī Kṛṣṇa that even His expansions, plenary portions and incarnations do not display.
First, Lord Kṛṣṇa's reputation eclipsed that of the holy Ganges when He descended into the Yadu dynasty. Previous to this, mother Ganges was the most sacred of all tīrthas, being the water that had bathed Lord Vāmanadeva's lotus feet. Another river, the Yamunā, became even greater than the Ganges by contacting the dust from Śrī Kṛṣṇa's feet in the districts of Vraja and Mathurā:
gańgā-śata-guṇā prāyo
"The renowned Yamunā in My domain of Mathurā is hundreds of times greater than the Ganges. About this there can be no dispute, O goddess." (Varāha Purāṇa)
Second, Lord Kṛṣṇa gave liberation not only to His surrendered devotees but also to those who considered themselves His enemies. Devotees like the cowherd girls of Vraja and others attained His personal association by entering into His eternal pleasure pastimes in the spiritual world, while inimical demons killed by Him attained the sāyujya-mukti of merging into His divine form. When He was present on this earth, Lord Kṛṣṇa's compassion extended to His family, friends and servants, and also to His enemies and their families, friends and servants. Great authorities like Lord Brahmā have mentioned this fact: sad-veṣād iva pūtanāpi sa-kulā tvām eva devāpitā. "My Lord, You have already given Yourself to Pūtanā and her family members simply because she dressed herself as a devotee." (Bhāg. 10.14.35)
Third, Goddess Lakṣmī, Lord Nārāyaṇa's constant companion, whom great demigods serve menially to win her slight favor, was unable to win the privilege of joining the intimate company of Lord Kṛṣṇa's devotees in Vraja. Despite her eagerness to participate in the rāsa dance and other pastimes enacted by Śrī Kṛṣṇa, and despite the severe austerities she underwent to achieve that end, she could not transcend her natural mood of reverence. The sweetness and intimacy Lord Kṛṣṇa manifested in Vṛndāvana constitute a unique kind of opulence found nowhere else, even in Vaikuṇṭha. As Śrī Uddhava says,
yan martya-līlaupayikaḿ sva-yoga-
vismāpanaḿ svasya ca saubhagarddheḥ
"To exhibit the strength of His spiritual potency, Lord Kṛṣṇa manifested a form just suitable for His humanlike pastimes in the material world. This form was wonderful even for Him and was the supreme abode of the wealth of good fortune. Its limbs were so beautiful that they increased the beauty of the ornaments worn on different parts of His body." (Bhāg. 3.2.12)Fourth, the name Kṛṣṇa is superior to the name Nārāyaṇa and to those of all of Lord Kṛṣṇa's other expansions. These two syllables — kṛṣ and ṇa — combine together to destroy all inauspiciousness and illusion. When recited, the name Kṛṣṇa becomes śruta-matha; that is to say, the recitation of Kṛṣṇa's name totally crushes (mathnāti) the excellence of all other spiritual practices described in the revealed scriptures (śruta). In the words of the Brahmāṇda Purāṇa,
sahasra-nāmnāḿ puṇyānāḿ
ekāvṛttyā tu kṛṣṇasya
nāmaikaḿ tat prayacchati
"By uttering the single name of Kṛṣṇa just once, one attains the same benefit as that gained by reciting Lord Viṣṇu's thousand names three times."Fifth, Lord Kṛṣṇa solidly reinstated dharma, the bull of religion, on his four legs of compassion, austerity, cleanliness and truth. Thus dharma could once again become go-tra, the protector of the earth. Śrī Kṛṣṇa also established the religious function of Govardhana-pūjā to honor His favorite hill, the cows and the brāhmaṇas. He also became the hill (gotra) Himself, assuming its form to accept the cowherds' offerings. Moreover, He cultivated the dharma, or loving nature, of Vraja's divine cowherds (gotras), whose love for Him has never been equaled.
These are just a few of the wonderful features of Lord Kṛṣṇa's unique personality.
10.90.48
(48) He glorious as the Ultimate Abode and known as the son of Devakî, He who as the devotion of the Yadu nobles with His arms [or devotees] puts an end to the unrighteous, He who is the Destroyer of the Distress of the Moving and Nonmoving Beings, is the One who always smiling with His beautiful face arouses Cupid with the damsels of Vraja [see 10.30-33, 10.35, 10.47].
According to, Śrīla Śukadeva Gosvāmī has composed this beautiful verse to console those who lament the fact that Lord Kṛṣṇa did not continue to manifest His intimate pastimes down to the present time. Here Śrī Śukadeva reminds his listeners that the Lord is eternally present in this world — in His holy abode, His name and the recitation of His glories. This idea is expressed by the word jayati ("He is victorious"), which is in the present tense rather than the past.
this verse as follows in Kṛṣṇa: "Śrīla Śukadeva Gosvāmī thus concludes his description of the superexalted position of Lord Kṛṣṇa by glorifying Him in the following way: 'O Lord Kṛṣṇa, all glories unto You. You are present in everyone's heart as Paramātmā. Therefore You are known as Jananivāsa, one who lives in everyone's heart.' As confirmed in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] The Supreme Lord in His Paramātmā feature lives in everyone's heart. This does not mean, however, that Kṛṣṇa has no separate existence as the Supreme Personality of Godhead. The Māyāvādī philosophers accept the all-pervading feature of Parabrahman, but when Parabrahman, or the Supreme Lord, appears, they think that He appears under the control of material nature. Because Lord Kṛṣṇa appeared as the son of Devakī, the Māyāvādī philosophers accept Kṛṣṇa to be an ordinary living entity who takes birth within this material world. Therefore Śukadeva Gosvāmī warns them: devakī-janma-vādaḥ, which means that although Kṛṣṇa is famous as the son of Devakī, actually He is the Supersoul, or the all-pervading Supreme Personality of Godhead.
"The devotees, however, take this word devakī-janma-vādaḥ in a different way. The devotees understand that actually Kṛṣṇa was the son of mother Yaśodā. Although Kṛṣṇa first of all appeared as the son of Devakī, He immediately transferred Himself to the lap of mother Yaśodā, and His childhood pastimes were blissfully enjoyed by mother Yaśodā and Nanda Mahārāja. This fact was also admitted by Vasudeva himself when he met Nanda Mahārāja and Yaśodā at Kurukṣetra. He admitted that Kṛṣṇa and Balarāma were actually the sons of mother Yaśodā and Nanda Mahārāja. Vasudeva and Devakī were only Their official father and mother....
"Śukadeva Gosvāmī then glorifies the Lord as one who is honored by the yadu-vara-pariṣat, the assembly house of the Yadu dynasty, and as the killer of different kinds of demons. Kṛṣṇa, the Supreme Personality of Godhead, could have killed all the demons by employing His different material energies, but He wanted to kill them personally in order to give them salvation. There was no need of Kṛṣṇa's coming to this material world to kill the demons. Simply by His willing, many hundreds and thousands of demons could have been killed without His personal endeavor. But actually He descended for His pure devotees, to play as a child with mother Yaśodā and Nanda Mahārāja and to give pleasure to the inhabitants of Dvārakā. By killing the demons and by giving protection to the devotees, Lord Kṛṣṇa established the real religious principle, which is simply love of God. By following the factual religious principles of love of God, even the living entities known as sthira-cara were also delivered from all material contamination and were transferred to the spiritual kingdom. Sthira means the trees and plants, which cannot move, and cara means the moving animals, specifically the cows. When Kṛṣṇa was present, He delivered all the trees, monkeys and other plants and animals who happened to see Him and serve Him both in Vṛndāvana and Dvārakā.
"Lord Kṛṣṇa is especially glorified for His giving pleasure to the gopīs and the queens of Dvārakā. Śukadeva Gosvāmī glorifies Lord Kṛṣṇa for His enchanting smile, by which He enchanted not only the gopīs of Vṛndāvana but also the queens at Dvārakā. The exact words used in this connection are vardhayan kāmadevam. In Vṛndāvana as the boyfriend of many gopīs and in Dvārakā as the husband of many queens, Kṛṣṇa increased their lusty desires to enjoy with Him. For God realization or self-realization, one generally has to undergo severe austerities and penances for many, many thousands of years, and then it may be possible to realize God. But the gopīs and the queens of Dvārakā, simply by enhancing their lusty desires to enjoy Kṛṣṇa as their boyfriend or husband, received the highest type of salvation."
10.90.49
līlā-tanos tad-anurūpa-viḍambanāni
karmāṇi karma-kaṣaṇāni yadūttamasya
śrūyād amuṣya padayor anuvṛttim icchan
(49) Proceeding this way with the Supreme has He with the desire to protect His own path for His lîlâ assumed various personal forms and has He imitating the [human] ways destroyed the karma. When one wants to follow His feet will one have to listen to the stories about the Best One of the Yadus.
10.90.50
(50) At every sacrifice hearing, singing and meditating on the beautiful topics about Mukunda, does a mortal from his home head for His abode, where the inescapable push of death comes to a stop. Even the ones ruling the earth [like Dhruva and Priyavrata] went for the sake of this purpose into the forest.'
For the Śrīmad-Bhāgavatam's Tenth Canto, this verse is the phala-śruti, the promise of success given to one who hears it. The process of devotional service begins with hearing topics about the Supreme Lord. When one has heard these topics properly, he can then proceed to chant them for others' benefit and reflect on their significance. This leads to faithful adherence to the principles of devotional service, which culminates in absolute faith in Lord Kṛṣṇa. Such perfect faith gives one the right to enter the Lord's intimate service and, in due course of time, return to one's eternal, spiritual life in one of the Lord's personal domains.
Humbly offering his comments on the Tenth Canto at the lotus feet of his worshipable Lord, Śrīla Viśvanātha Cakravartī prays,
mad-gavīr api gopālaḥ
"If Lord Gopāla mercifully accepts the cows of my words, then His dear devotees may enjoy the pleasure of drinking their milk — the nectar produced by hearing them."
Thus end of the Tenth Canto, Ninetieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Summary of Lord Kṛṣṇa's Glories."
Footnote
* The paramparâ adds here that to the rules of Mîmâmsâ interpretation the number of three is taken as the default number when no specific number is given. So literally would strict to the rules be said here that Ugrasena would have had 30 trillion attendants.
Thus the tenth Canto of the S'rîmad Bhâgavatam ends named: 'Summum
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