miércoles, 1 de junio de 2011

Śrī Caitanya-bhāgavata - Śrīla Vṛndāvana dāsa Ṭhākura - Ādi-khaṇḍa 9.34-9.36

Śrī Caitanya-bhāgavata - Śrīla Vṛndāvana dāsa Ṭhākura

Commentary by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura

CB Ādi-khaṇḍa 9.34

kona śiśu nārada kācaye dāḍi diyā
kaṁsa-sthāne mantra kahe nibhṛte vasiyā


On one occasion a boy dressed as Nārada with a beard and gave Kaṁsa some confidential information.


The word kācaye is derived from the Hindi word kācha (kaccha) or from the word kācā, which is derived from the Sanskrit verb kac (meaning “tie”). Kācā is used to indicate a person dressing as another person or a fictitious character in a drama or, in other words, depicting a pastime, sporting, joking, or dancing.

The word dāḍi comes from the Sanskrit word dāḍhi, which means “beard.” Previously, when someone played the part of Nārada Muni, he would wear a white beard, and this practice is still current. Following this tradition, pictures are also made in the same way.
Kaṁsa-sthāne (nāradera) mantra—“Nārada’s advice to Kaṁsa” is found in the Śrīmad Bhāgavatam (10.36.17). After Kaṁsa’s demoniac friends were killed, Nārada one day went before Kaṁsa and spoke as follows:

“Yaśodā’s child was actually a daughter, and Kṛṣṇa is the son of Devakī. Also, Rāma is the son of Rohiṇī. Out of fear, Vasudeva entrusted Kṛṣṇa and Balarāma to his friend Nanda Mahārāja and it is these two boys who have killed your men.”

The word mantra refers to a confidential presentation related to a deity or a negotiation, a political deliberation, an argument, or a secret council.

CB Ādi-khaṇḍa 9.35

kona-dina kona śiśu akrūrera veśe
laiyā yāya rāma-kṛṣṇe kaṁsera nideśe


Another day one boy dressed as Akrūra and took Kṛṣṇa and Balarāma to Kaṁsa’s capital.


Regarding Akrūra bringing Balarāma and Kṛṣṇa to Mathurā on the order of Kaṁsa, the Śrīmad Bhāgavatam (10.36.30, 37) states:

“Please go to Nanda’s village, where the two sons of Ānakadundubhi are living, and without delay bring Them here on this chariot. Now that you understand my intentions, please go at once and bring Kṛṣṇa and Balarāma to watch the bow sacrifice and see the opulence of the Yadus’ capital.”

And in Śrīmad Bhāgavatam (10.38.1):

“After passing the night in the city of Mathurā, the high-minded Akrūra mounted his chariot and set off for the cowherd village of Nanda Mahārāja.”

CB Ādi-khaṇḍa 9.36

āpani ye gopī-bhāve karena krandana
nadi vahe hena, saba dekhe śiśu-gaṇa


As Nityānanda cried in the mood of the gopīs, it appeared to His friends that a river was flowing from His eyes.


Regarding the phrase gopī-bhāve krandana—“crying in the mood of the gopīs,” one should refer to Śrīmad Bhāgavatam, Tenth Canto, Chapters 30 and 31:

“The gopīs said:

‘O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indirā, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price.

Isn't this murder?

O greatest of personalities, You have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Dānava. You are not actually the son of the gopī Yaśodā, O friend, but rather the indwelling witness in the hearts of all embodied souls.

Because Lord Brahmā prayed for You to come and protect the universe, You have now appeared in the Sātvata dynasty. O best of the Vṛṣṇis, Your lotus-like hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence.

O lover, please place that wish-fulfilling lotus hand on our heads. O You who destroys the suffering of Vraja's people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.

Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kāliya, please place them upon our breasts and tear away the lust in our hearts.

O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.

Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds.

Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. Your lotus feet, which are worshiped by Lord Brahmā, fulfil the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts.

O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

Dear Acyuta, You know very well why we have come here.

Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute?

Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You.

O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja's forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees' hearts.

O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.’”

“Śukadeva Gosvāmī said:

‘O King, having thus sung and spoken their hearts out in various charming ways, the gopīs began to weep loudly. They were very eager to see Lord Kṛṣṇa. Then Lord Kṛṣṇa, a smile on His lotus face, appeared before the gopīs. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.

When the gopīs saw that their dear-most Kṛṣṇa had returned to them, they all stood up at once, and out of their affection for Him their eyes bloomed wide. It was as if the air of life had re-entered their bodies.

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.

Another gopī looked with unblinking eyes upon His lotus face, but even after deeply relishing its sweetness She did not feel satiated, just as mystic saints are never satiated when meditating upon the Lord's feet.

One gopī took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced Him within. Thus immersed in transcendental ecstasy, she resembled a yogī meditating upon the Lord.

All the gopīs enjoyed the greatest festivity when they saw their beloved Keśava again. They gave up the distress of separation, just as people in general forget their misery when they gain the association of a spiritually enlightened person.

Encircled by the gopīs, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Kṛṣṇa thus appeared like the Supersoul encircled by His spiritual potencies.  The almighty Lord then took the gopīs with Him to the bank of the Kālindī, who with the hands of her waves had scattered piles of soft sand upon the shore. In that auspicious place the breeze, bearing the fragrance of blooming kuṇḍa and mandāra flowers, attracted many bees and the abundant rays of the autumn moon dispelled the darkness of night. Their heartache vanquished by the ecstasy of seeing Kṛṣṇa, the gopīs, like the personified Vedas before them, felt their desires completely fulfilled. For their dear friend Kṛṣṇa they arranged a seat with their shawls, which were smeared with the kuṅkuma powder from their breasts. Lord Kṛṣṇa, the Supreme Personality of Godhead, for whom the great masters of mystic meditation arrange a seat within their hearts, took His seat in the assembly of gopīs. His transcendental body, the exclusive abode of beauty and opulence within the three worlds, shone brilliantly as the gopīs worshiped Him.

Śrī Kṛṣṇa had awakened romantic desires within the gopīs, and they honoured Him by glancing at Him with playful smiles, gesturing amorously with their eyebrows, and massaging His hands and feet as they held them in their laps. Even while worshiping Him, however, they felt somewhat angry, and thus they addressed Him as follows.

The gopīs said:

‘Some people reciprocate the affection only of those who are affectionate toward them, while others show affection even to those who are indifferent or inimical. And yet others will not show affection toward anyone. Dear Kṛṣṇa, please properly explain this matter to us.’

The Supreme Personality of Godhead said:

‘So-called friends who show affection for each other only to benefit themselves are actually selfish. They have no true friendship, nor are they following the true principles of religion. Indeed, if they did not expect benefit for themselves, they would not reciprocate. My dear slender-waisted gopīs, some people are genuinely merciful or, like parents, naturally affectionate. Such persons, who devotedly serve even those who fail to reciprocate with them, are following the true, faultless path of religion, and they are true well-wishers. Then there are those individuals who are spiritually self-satisfied, materially fulfilled or by nature ungrateful or simply envious of superiors. Such persons will not love even those who love them, what to speak of those who are inimical.

But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopīs, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else.

My dear girls, understanding that simply for My sake you had rejected the authority of worldly opinion, of the Vedas and of your relatives; I acted as I did only to increase your attachment to Me. Even when I removed Myself from your sight by suddenly disappearing, I never stopped loving you. Therefore, My beloved gopīs, please do not harbour any bad feelings toward Me, your beloved. I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.’”

The words nadi vahe indicate that tears flowed from their eyes like a river.

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