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2024-04-24, 7:32 PM |
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Chapter
13: Lord
Brahmâ Steals the Boys
and Calves
(1)
S'rî S'uka said: 'Asking such very good
questions you are a most fortunate soul oh best of the devotees,
because you with your wish to hear the stories about the
Lord again and again, lend them
new charm. (2) This
is
what
sets
apart
the
truthful
ones
who
accepted
the
essence
of
life:
that
what
is
their
life's
purpose,
the
aim
of their understanding and
what comes
first to their mind, appears to
be new every time
they properly discuss matters in relation to the
Infallible One, despite
of
the
repetition,
just
like every woman seems to be new to a womanizer. (3)
Please listen carefully oh King, I will relate
it to you... even though it is a confidential subject. For gurus describe even hidden matters to a loving disciple.
(4) After
He had saved the boys and calves from the mouth of that deadly
Agha, the Supreme Lord brought
them to the river bank and spoke the following words: (5)
'Oh, how beautiful this river bank is My dear friends! It
offers all opportunity
to play, with its soft and clean sands, the aroma of the blooming
lotuses
that attract the bumblebees and the sounds of the chirping birds
everywhere in the many trees! (6) Let
us eat here. It
is late now and we are weak from hunger. After the calves drank from
the water, they at ease can eat from the nearby grasses.' (7)
They consented, let the calves drink from
the water and took them to the
tender grasses. Then they opened their lunch bags and happily enjoyed their meal together with the Supreme Lord. (8)
In
a wide circle happily
facing
inward, the boys of Vraja grouped in
rows around
Krishna. Thus sitting down in the forest they looked as
beautiful as the petals and leaves that make up the whorl of a lotus
flower. (9) Some
of them used flower petals as a plate while others used
bunches of leaves, twigs, fruits, [the material of] their packets, the
bark of trees
or a slab of rock. (10) All
of
them
allowed
the
others
a
taste
of
their
own
favorite
food
and
thus
they
with
the Lord had a
good time taking
their lunch while laughing and making others laugh. (11)
With His flute tucked away in
His belt and with the horn and the prod
at His left side, He took the yogurt rice and pieces of fruit between
His
fingers. Keeping Himself in the middle of the circle of His comrades
He made them laugh telling His jokes. The denizens of
heaven thus witnessed how the Enjoyer of all Sacrifices was enjoying
His childhood
pastimes. (12) Oh
scion of Bharata, while the Infallible One
this way in harmony was eating together with the cowherds, the
calves looking for grass had wandered deep into the forest. (13) Noticing
that,
Krishna,
the
Terror
of
Fear,
said
to the worried boys: 'Oh
friends, stay where you are, I will bring
the calves back to this spot!' (14)
Krishna, the Supreme Lord, after saying this, went away with a bit of
food in His
hand to look everywhere in the
mountains, the caves, the bushes and the bowers for the calves of His friends.
(15) He who was born from the lotus and who resides
in the beyond [Lord
Brahmâ], was very charmed
by the way the Lord had enchanted the boys. Just to see more of it he
led the boys and their calves away to hide
them elsewhere oh man of the Kuru bond. This authority from heaven who
before had witnessed the deliverance of Aghâsura, had become very
astonished about the Almighty Personality [see footnote*]. (16)
When Krishna nowhere could
find the calves nor the cowherd boys after He had returned to the river bank, He searched the entire forest for the both
of them. (17) Neither
finding
the
calves
nor
their
caretakers
anywhere
in
the
forest,
Krishna,
well
aware
of
everything
going
on
in
the
universe,
understood immediately
that
this
was
the work of Vidhi [Lord Brahmâ]. (18) In
order to please the
mothers of the boys and also him [Brahmâ], Krishna, the Controller managing the entire
universe, thereupon
expanded Himself to both the
forms [of cowherd boy and calf]. (19) With a perfect likeness of the cowherd boys and their
tender
calves, having the same size of
legs and hands and the same bugles, flutes, sticks and bags and such;
with the same ornaments and dresses in all respects, with exactly their
character, habits, features, attributes and traits and playing the same
games and such, Krishna, the Unborn One, manifested Himself in
expansions of Vishnu with the same voices and bodies they had. (20) Personally
thus
in
different
ways
enjoying
the
company
that
He
offered
Himself
in
the
form
of
the
calves
and
the
cowherd
boys, He, the Soul of All, thereupon
entered Vraja. (21) He
brought
Himself
in
the
form
of
the
different
calves
to
the
different cowsheds and next entered
the different houses
with the different persons He had become oh King. (22)
As soon as their mothers heard the
sound of their flutes, they immediately abandoned what they were doing
and
lifted them as feathers up in
their arms. They hugged them and allowed them,
being wet from their love, to drink from their nectarean breast milk.
In that spirit feeding their sons [they were thus of
respect for] the Supreme Divinity
[the Supreme
Lord]. (23) Every
time
Mâdhava thereupon in the evening came home oh ruler of man,
having finished what He had to do, they happily took care of Him with their
actions of massaging,
bathing, smearing and decorating Him, chanting mantras for His
protection, marking Him with tilaka and sumptuously feeding
[all the boys He was]. (24) Thereafter
the
cows,
that
had
arrived
in
their
sheds,
immediately
loudly
mooing called for their calves. These
followed them, were time and again licked by them and fed with the milk
that flowed from
their udders. (25) From cow
and gopî
there was in this matter the motherly affection as there was before, be
it that since this love now was derived from the Lord [in the form of
the calves and boys], it was free from the bewilderment of 'this is my
child' [free from 'I' and 'mine'].
(26) Now that the
children of the
inhabitants of Vraja,
unlike before, were all like Krishna for the time of a year, the
creeper of affection for them [and Him] gradually, day by day,
increased without a limit. (27) Thus for
the
period
of
a
year
tending
Himself
in
the
form
of
the
calves
by
means
of
Himself
in
the
form of the
cowherd boys, He, the Supersoul, wished to play
His game [His lîlâ] in the community and the forest.
(28)
One
day,
five or six days before a whole year had passed, the
Unborn Lord, together with Balarâma taking care of the calves, entered the forest. (29)
In the vicinity of Vraja looking for grass for their calves, they at a distance were spotted by the mother cows that were pasturing on top
of
Govardhana hill. (30) As soon as they saw them they, urged by their
love, forgot about the herd. Despite of the difficult path, they broke
away from their caretakers and loudly mooing galloped fast [downhill] with their necks raised to
their humps, their heads and tails upwards and dripping
milk from their udders. (31) The
cows united with
their calves at the foot of the hill and,
despite of having calved again, fed them with their flow of milk and anxiously licked their limbs as if they wanted
to swallow them. (32) The gopas
being frustrated in their efforts to keep them from the difficult
and dangerous path, felt greatly ashamed for having gotten angry with
them, for when
they got there, they found their sons together with the cows and calves. (33) Their
minds were steeped
in a mood of utter, transcendental love and with
that great attraction their anger melted away
like
snow
before
the
sun. Lifting their boys up in
their arms to
embrace
them, they smelled
their
heads and
experienced the
highest pleasure. (34)
Thereafter the elderly gopas, overjoyed
with
the
embraces, could only
with
difficulty tear themselves loose from them and had tears in their
eyes upon the memory. (35) When
Balarâma
saw
the
abundance
of love and the constant attachment of
all the inhabitants of Vraja, however long ago their children and the
calves had left behind their mother's breast, He could not understand the
reason
for this and
wondered: (36) 'What kind of miracle is happening
here?
The divine love [prema] of Me and everyone here in
Vraja for the children and for Vâsudeva, the Soul of
the Complete Whole, has never been so big! (37) Who
would be
behind all this? What has caused it? Is it a divine being, is it a
woman or
a she-devil? In any case it must be the special grace
[Mâyâ-devî] of My Sustainer. Who else could bewilder
Me like this?' (38) Pondering
thus
He through His mind's eye saw
that
all the calves along with
their companions were [manifestations of] the Lord of Vaikunthha. (39)
[Balarâma said to Krishna:] 'These boys are no [incarnated]
masters of
enlightenment, nor are these calves great sages. You oh Supreme
Controller, only You are the One who manifests Himself in all the
diversity of existence.
How can You be everything that
exists at the same time? Tell
Me, what
exactly is Your word to this?' By saying these words Baladeva then with
His Lordship arrived at an understanding of the situation [**].
(40) The selfborn one [Brahmâ] returning after such a long time, saw
that, even though it was but a
moment later to his own notion
[see kalpa], one
year later the Lord was playing together with His expansions like
He did before. (41) [He
said to
himself:] 'Because the many boys in Gokula together with their
calves, fast asleep are situated on the bed of my deluding power, it
cannot be so that they today would have risen again. (42)
I
therefore wonder
where
these boys here came from. They are different from the ones
bewildered by my power of illusion. Yet the same number of
them is for an entire year playing together with Vishnu!' (43)
For
a
long
time thus contemplating what the difference between the two would be,
he,
the selfborn one, by no means could determine who of them were the real
ones and who not. (44) And
thus
even
he,
the
unseen
one,
was
factually
bewildered
by
his
own
mystic
power,
he
who
wanted to mystify Vishnu, the One who
Himself being eleveated above all misconception, mystifies the entire
universe. (45)
As meaningless as the obscurity of a fog is during
the night and the light of a glowworm is during the day, a person of a
lesser mystic potency will realize nothing but his own destruction when
he
tries to use this power against a great personality. (46) And even as
the
selfborn one was looking on, he saw the herders of the calves
appearing
with the
complexion of a rain cloud and in clothes of yellow silk. (47-48) They
had four arms and held a conch, a disc,
a club and a lotus in Their hands. They wore helmets, earrings,
necklaces and garlands
of forest flowers. They were marked with the s'rîvatsa,
carried the [Kaustubha] jewel about Their
conch-striped necks and had bracelets around Their wrists. They had
ornaments at Their feet and bangles on Their ankles. With Their belts around Their waists and
Their rings around Their fingers
They were most
beautiful to behold. (49) From
head to toe all Their limbs were covered by strings of fresh, soft tulsî
[basil] that had been offered
by those [devotees] who are of great merit [see also 10.12:
7-11]. (50) With
Their smiles as bright as moonlight and
the clear glances of Their reddish eyes, They, being just like [the
natural modes of white] goodness and [reddish] passion, were the
creators and protectors of
the desires of Their devotees [compare 10.3: 20]. (51)
The
Praiseworthy
Primal
Being
[of
Vishnu
thus] was by all beings moving
and not moving, from the first being [of
Brahmâ] down to the smallest clump of grass, worshiped in
different ways, with [for instance] dance and song. (52)
The
glory
of the perfections [siddhis, being like the smallest etc.], the mystic potencies headed by Ajâ [***]
and
the twenty-four elements
of creation headed by the complete of them
[the mahat-tattva] were
standing around Them [in a personal appearance]. (53)
They were
worshiped by the time factor [kâla], the individual nature
[svabhâva], the reform by purification [samskâra],
desire
[kâma],
fruitive
action
[karma],
the
modes
[guna] and other powers the glory of whose appearances was
defeated by His
greatness [see also B.G. 13:
22]. (54) They were
embodiments of the complete, one essence full of
knowledge, bliss, truth and eternity. In Their glory They were of
a
greatness beyond the reach of even the seers of philosophy [see also 1.2:
12 and *4]. (55)
The
selfborn
Brahmâ
thus
saw
Them
all
instantly as expansions of the Supreme Absolute Truth
[para-brahman]
by whose effulgence this entire creation, moving or not moving, is
manifested. (56) By Their
radiance
being caught
in
bliss and shaken in all his eleven senses, the selfborn one thereupon
fell silent, just like the doll of a child [is nullified] by the
presence
of a locally worshiped deity.
(57) The One Never Born
[Krishna] understood
that
the
lord
of
Irâ
[Brahmâ's
consort
Sarasvatî]
thus
was
mystified.
Because
by
[the
presence
of]
Him
who
is
known
by
the Vedas [as the Supreme Brahman] everything else is nullified,
because that self-manifested [multiple] blissfulness above the material
energy superseded Brahmâ's glory and
he therefore could not fathom what he was dealing with, the Lord all at
once tore
away the veil of His yogamâyâ [see also 7.7:
23]. (58) Then,
with
his
external
consciousness
revived,
he like a dead
man with
difficulty stood
up and opened
his eyes to behold this [universe] including himself. (59)
That moment looking in all directions he saw Vrindâvana
situated in front of him with its many trees, a place sustaining and pleasing its
inhabitants during all seasons. (60) Man and beast who are inimical by nature,
live together like friends in
that residence of the Invincible
One from which all anger, thirst
and all of that has fled away. (61) There the one
residing
in the beyond
[Brahmâ], saw Him, the Absolute Truth Without a Second, the
Supreme
Unlimited One of Unfathomable Knowledge who had assumed the role of a
child in a cowherd family. He saw Him the way He was before: all alone
and searching
everywhere for His calves and boys with a morsel of food in His hand [*5].
(62) When he saw
that,
he
quickly
came
down
from his carrier [the swan] and fell with his body flat to
the ground like a golden rod. With the tips of his four crowns he
therewith touched
His feet and bowing down performed a bathing ceremony with the pure
water of his tears of joy. (63) Over
and
over
thinking about
what
he previously had
seen, he rose
and fell for
a long time again and again at the feet of Krishna, the greatness
present there. (64) Gradually getting up again he, looking up at
Mukunda, wiped his eyes and with
his head bent over, a trembling body and a faltering voice extolled
Him humbly with folded hands and a concentrated mind.'
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