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ततः प्रावर्तत प्रावृट् सर्वसत्त्वसमुद्भवा ।
विद्योतमानपरिधिर्विस्फूर्जितनभस्तला ॥ ३॥
सान्द्रनीलाम्बुदैर्व्योम सविद्युत्स्तनयित्नुभिः ।
अस्पष्टज्योतिराच्छन्नं ब्रह्मेव सगुणं बभौ ॥ ४॥
अष्टौ मासान् निपीतं यद्भूम्याश्चोदमयं वसु ।
स्वगोभिर्मोक्तुमारेभे पर्जन्यः काल आगते ॥ ५॥
तडित्वन्तो महामेघाश्चण्डश्वसनवेपिताः ।
प्रीणनं जीवनं ह्यस्य मुमुचुः करुणा इव ॥ ६॥
तपःकृशा देवमीढा आसीद्वर्षीयसी मही ।
यथैव काम्यतपसस्तनुः सम्प्राप्य तत्फलम् ॥ ७॥
निशामुखेषु खद्योतास्तमसा भान्ति न ग्रहाः ।
यथा पापेन पाखण्डा न हि वेदाः कलौ युगे ॥ ८॥
श्रुत्वा पर्जन्यनिनदं मण्डुकाः व्यसृजन् गिरः ।
तूष्णीं शयानाः प्राग्यद्वद्ब्राह्मणा नियमात्यये ॥ ९॥
आसन्नुत्पथगामिन्यः क्षुद्रनद्योऽनुशुष्यतीः ।
पुंसो यथास्वतन्त्रस्य देहद्रविणसम्पदः ॥ १०॥
हरिता हरिभिः शष्पैरिन्द्रगोपैश्च लोहिता ।
उच्छिलीन्ध्रकृतच्छाया नृणां श्रीरिव भूरभूत् ॥ ११॥
क्षेत्राणि सस्यसम्पद्भिः कर्षकाणां मुदं ददुः ।
धनिनामुपतापं च दैवाधीनमजानताम् ॥ १२॥
जलस्थलौकसः सर्वे नववारिनिषेवया ।
अबिभ्रद्रुचिरं रूपं यथा हरिनिषेवया ॥ १३॥
सरिद्भिः सङ्गतः सिन्धुश्चुक्षुभे श्वसनोर्मिमान् ।
अपक्वयोगिनश्चित्तं कामाक्तं गुणयुग्यथा ॥ १४॥
गिरयो वर्षधाराभिर्हन्यमाना न विव्यथुः ।
अभिभूयमाना व्यसनैर्यथाधोक्षजचेतसः ॥ १५॥
मार्गा बभूवुः सन्दिग्धास्तृणैश्छन्ना ह्यसंस्कृताः ।
नाभ्यस्यमानाः श्रुतयो द्विजैः कालाहता इव ॥ १६॥
लोकबन्धुषु मेघेषु विद्युतश्चलसौहृदाः ।
स्थैर्यं न चक्रुः कामिन्यः पुरुषेषु गुणिष्विव ॥ १७॥
धनुर्वियति माहेन्द्रं निर्गुणं च गुणिन्यभात् ।
व्यक्ते गुणव्यतिकरेऽगुणवान् पुरुषो यथा ॥ १८॥
न रराजोडुपश्छन्नः स्वज्योत्स्ना राजितैर्घनैः ।
अहं मत्या भासितया स्वभासा पुरुषो यथा ॥ १९॥
मेघागमोत्सवा हृष्टाः प्रत्यनन्दञ्छिखण्डिनः ।
गृहेषु तप्ता निर्विण्णा यथाच्युतजनागमे ॥ २०॥
पीत्वापः पादपाः पद्भिरासन् नानाऽऽत्ममूर्तयः ।
प्राक्क्षामास्तपसा श्रान्ता यथा कामानुसेवया ॥ २१॥
सरःस्वशान्तरोधःसु न्यूषुरङ्गापि सारसाः ।
गृहेष्वशान्तकृत्येषु ग्राम्या इव दुराशयाः ॥ २२॥
जलौघैर्निरभिद्यन्त सेतवो वर्षतीश्वरे ।
पाखण्डिनामसद्वादैर्वेदमार्गाः कलौ यथा ॥ २३॥
व्यमुञ्चन् वायुभिर्नुन्ना भूतेभ्योऽथामृतं घनाः ।
यथाऽऽशिषो विश्पतयः काले काले द्विजेरिताः ॥ २४॥
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Then commenced the rainy season, conducive to the growth of all creatures (as being favourable to their breeding and nourishment both), characterized by bright circles (round the sun and the moon) and thundering heavens. (3)
Overcast with dense and dark clouds attended with lightning and thunder, with the luminaries rendered obscure, the sky shone as Brahma (the Spirit) conditioned by the three Guṇas (and known as the Jiva with its light of wisdom obscured by the Sattva, Rajas and Tamas corresponding in the case of the sky to the flashes of lightning, thunder and the clouds). (4)
When the (opportune) time (in the form of the monsoon) came, the sun-god began to release the wealth of the earth in the form of water that had been absorbed by him during the (past) eight months (even as a righteous monarch would return to the people the wealth which he extorted from them in the form of land revenue and other legitimate taxes). (5)
Huge clouds endowed with (the eyes of) lightning (and perceiving the heat of the world) and tossed by tempestuous winds poured down water, which brings joy to this world (even as the compassionate, observing the miserable plight of the world and stirred with a feeling of commiseration for the afflicted, lay down their very life and thus bring delight to the world). (6)
Shrunk through the (summer) heat, the earth grew plump again when drenched by heaven, even as the body of a man engaged in austerities performed for attaining some selfish end, which is emaciated through such austerities, grow corpulent (again) on realizing the fruit of those austerities. (7)
It is the fire-flies and not the planets that shine at the approach of night shrouded in darkness (occasioned by a thick coating of clouds obscuring the heavenly bodies), even as it is heresies and not the Vedas that flourish in the age of Kali contaminated with sin (born of ignorance that clouds one's judgment). (8)
Frogs, that had been silently hibernating before, began to utter their croaks on hearing the roar of clouds, (even) as Brāhmaṇa pupils at the end of their (daily) routine of devotions (during which they observe complete silence and on hearing the call of their preceptor) would start their recitation (of the Vedas). (9)
Small streams that were gradually drying up (now) overflowed their channel (even) as the bodily resources and material riches of a man who has no self-control flow in a wrong channel. (10)
The earth looked green with its green meadows, crimson with the Indragopas (a species of red insects with a velvety skin) and shaded (rendered white) by mushrooms, (even) as the army of kings is arrayed in uniforms of various colours. (11)
Fields with their wealth of crop afforded delight to the cultivators and caused agony to the rich, who (envied their lot and) did not know that everything lay in the hands of Providence. (12)
All the inhabitants of land and water put on a winning form and appearance through the use of fresh (rain) water (even) as devotees attain an attractive (divine) form through the worship of Śrī Hari. (13)
United with rivers, the ocean, which was (already) rough with waves generated by winds, became (all the more) turbulent (even) as the mind of an immature Yogi, tinged (as it is) with desire, gets agitated when brought into contact with sense-objects. (14)
Beaten by volleys of rain, mountains did not feel the least agitated any more than those whose mind is fixed on Lord Viṣṇu (who is above sense-perception) when they are overwhelmed with calamities. (15)
Overgrown with grass and remaining untrodden (for a long time), the tracks became doubtful indeed even like the texts of the Vedas which are not properly studied by the Brāhmaṇas and are consigned to oblivion by the force of time. (16)
Flashes of lightning did not bear constancy to the clouds, which are the friends of the people, any more than libidinous women are constant (even) to men possessed of virtues. (17)
In the sky, endowed with the attribute of sound, the rainbow (Indra's bow) without a string* shone like the attributeless Being (Brahma) in the manifest world consisting of the three Guṇas. (18)
Screened by clouds illumined by her own effulgence, the moon did not shine any more than the Jiva (an embodied soul) obscured by the ego-sense which is illumined by its (the Jiva's) own light. (19)
Exulting over the appearance of clouds, with their hair standing on end, peacocks rejoiced (even) as householders feeling agonized and disgusted with the world do on the advent of servants of Śrī Kṛṣṇa (the immortal Lord). (20)
Sucking water through their roots trees, that had shrunk heretofore due to (the summer) heat, got regenerated into numerous forms (in the shape of fresh foliage, blossoms, fruits etc.), (even) as ascetics that are emaciated and fatigued before through austerities grow robust again through the enjoyment of pleasures. (21)
Cranes continued to live, O Parikṣit, even in lakes whose brink was miry and full of thorns etc., (even) as householders whose mind is devoted to the pleasures of sense choose to remain in their houses, which keep them engaged in distracting duties. (22)
While Indra (the ruler of the three worlds) poured down showers, dams got breached by floods (even) as in the Kali age the paths of virtue chalked out by the Vedas are destroyed by the false theories of heretics. (23)
Driven by the winds, clouds now poured down nectar-like water to living beings (even) as rulers of men, directed by the Brāhmaṇas, conferred from time to time desired boons (on those who sought them). (24) (3-24)
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एवं वनं तद्वर्षिष्ठं पक्वखर्जुरजम्बुमत् ।
गोगोपालैर्वृतो रन्तुं सबलः प्राविशद्धरिः ॥ २५॥
धेनवो मन्दगामिन्य ऊधोभारेण भूयसा ।
ययुर्भगवताऽऽहूता द्रुतं प्रीत्या स्नुतस्तनीः ॥ २६॥
वनौकसः प्रमुदिता वनराजीर्मधुच्युतः ।
जलधारा गिरेर्नादादासन्ना ददृशे गुहाः ॥ २७॥
क्वचिद्वनस्पतिक्रोडे गुहायां चाभिवर्षति ।
निर्विश्य भगवान् रेमे कन्दमूलफलाशनः ॥ २८॥
दध्योदनं समानीतं शिलायां सलिलान्तिके ।
सम्भोजनीयैर्बुभुजे गोपैः सङ्कर्षणान्वितः ॥ २९॥
शाद्वलोपरि संविश्य चर्वतो मीलितेक्षणान् ।
तृप्तान् वृषान् वत्सतरान् गाश्च स्वोधोभरश्रमाः ॥ ३०॥
प्रावृट् श्रियं च तां वीक्ष्य सर्वकालसुखावहाम् ।
भगवान् पूजयाञ्चक्रे आत्मशक्त्युपबृंहिताम् ॥ ३१॥
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Surrounded by cows and cowherd boys and accompanied by Balarāma, Śrī Hari entered deep into the said forest (of Vṛndāvana)—which was so luxuriant and full of ripe dates and rose-apples—in order to sport. (25)
Called by the Lord, cows, that walked with a slow gait due to the heavy weight of their udders, marched with quick steps, their udders showering milk (on the way) due to affection. (26)
(As He passed through the woods) the Lord perceived the denizens of the forest (viz., the Bhilas as well as the birds and beasts) highly rejoiced, rows of trees dripping with honey, streams of water flowing from mountains as well as their murmur and the caves near them. (27)
At times, when it rained on all sides, the Lord took shelter in the hollow of a tree or in a cave and sported (there) eating bulbs, roots and fruits. (28)
Accompanied by Saṅkarṣaṇa (Balarāma), He ate rice and curds brought by Him (from home) with vegetables etc., on a slab close to the water in the company of cowherd boys. (29)
Beholding fully gratified bulls, calves and cows weary with the weight of their udders, sitting on the green meadows and ruminating with their eyes closed, as well as the aforesaid splendour of the rainy season, enhanced by His own (enrapturing) energy and bringing delight to (all) created beings, the Lord welcomed them all. (30-31)
- There is a pun on the word Guṇa, which denotes an attribute as well as a string.
(25-31)
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एवं निवसतोस्तस्मिन् रामकेशवयोर्व्रजे ।
शरत्समभवद्व्यभ्रा स्वच्छाम्ब्वपरुषानिला ॥ ३२॥
शरदा नीरजोत्पत्त्या नीराणि प्रकृतिं ययुः ।
भ्रष्टानामिव चेतांसि पुनर्योगनिषेवया ॥ ३३॥
व्योम्नोऽब्दं भूतशाबल्यं भुवः पङ्कमपां मलम् ।
शरज्जहाराश्रमिणां कृष्णे भक्तिर्यथाशुभम् ॥ ३४॥
सर्वस्वं जलदा हित्वा विरेजुः शुभ्रवर्चसः ।
यथा त्यक्तैषणाः शान्ता मुनयो मुक्तकिल्बिषाः ॥ ३५॥
गिरयो मुमुचुस्तोयं क्वचिन्न मुमुचुः शिवम् ।
यथा ज्ञानामृतं काले ज्ञानिनो ददते न वा ॥ ३६॥
नैवाविदन् क्षीयमाणं जलं गाधजलेचराः ।
यथायुरन्वहं क्षय्यं नरा मूढाः कुटुम्बिनः ॥ ३७॥
गाधवारिचरास्तापमविन्दञ्छरदर्कजम् ।
यथा दरिद्रः कृपणः कुटुम्ब्यविजितेन्द्रियः ॥ ३८॥
शनैः शनैर्जहुः पङ्कं स्थलान्यामं च वीरुधः ।
यथाहम्ममतां धीराः शरीरादिष्वनात्मसु ॥ ३९॥
निश्चलाम्बुरभूत्तूष्णीं समुद्रः शरदागमे ।
आत्मन्युपरते सम्यङ्मुनिर्व्युपरतागमः ॥ ४०॥
केदारेभ्यस्त्वपोऽगृह्णन् कर्षका दृढसेतुभिः ।
यथा प्राणैः स्रवज्ज्ञानं तन्निरोधेन योगिनः ॥ ४१॥
शरदर्कांशुजांस्तापान् भूतानामुडुपोऽहरत् ।
देहाभिमानजं बोधो मुकुन्दो व्रजयोषिताम् ॥ ४२॥
खमशोभत निर्मेघं शरद्विमलतारकम् ।
सत्त्वयुक्तं यथा चित्तं शब्दब्रह्मार्थदर्शनम् ॥ ४३॥
अखण्डमण्डलो व्योम्नि रराजोडुगणैः शशी ।
यथा यदुपतिः कृष्णो वृष्णिचक्रावृतो भुवि ॥ ४४॥
आश्लिष्य समशीतोष्णं प्रसूनवनमारुतम् ।
जनास्तापं जहुर्गोप्यो न कृष्णहृतचेतसः ॥ ४५॥
गावो मृगाः खगा नार्यः पुष्पिण्यः शरदाभवन् ।
अन्वीयमानाः स्ववृषैः फलैरीशक्रिया इव ॥ ४६॥
उदहृष्यन् वारिजानि सूर्योत्थाने कुमुद्विना ।
राज्ञा तु निर्भया लोका यथा दस्यून् विना नृप ॥ ४७॥
पुरग्रामेष्वाग्रयणैरिन्द्रियैश्च महोत्सवैः ।
बभौ भूः पक्वसस्याढ्या कलाभ्यां नितरां हरेः ॥ ४८॥
वणिङ्मुनिनृपस्नाता निर्गम्यार्थान् प्रपेदिरे ।
वर्षरुद्धा यथा सिद्धाः स्वपिण्डान् काल आगते ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे प्रावृड्शरद्वर्णनं नाम विंशोऽध्यायः ॥ २०॥
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While Balarāma and Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva) thus dwelt in Vraja, there fully set in the autumnal season free from clouds and characterized by crystal waters and gentle breezes. (32)
Due to the autumn, marked with the appearance of lotuses, waters regained their transparency (even) as the minds of those that have strayed from (the path of) Yoga recover their purity by resuming the practice of Yoga. (33)
The autumn drove away the clouds from the sky, relieved the congestion of living beings (occasioned by the overgrowth of creatures), dried up the mire on the earth and eliminated the turbidity of water (even) as devotion to Śrī Kṛṣṇa puts an end to all evil besetting those belonging to the (four) Āśramas (stages in life). (34)
Having discharged all their wealth (in the form of water), the clouds shone forth in their white lustre (even) like ascetics that have given up (all forms of) desire (viz., the desire for progeny, the hankering for wealth and the ambition for glory) and have shed their impurity (in the shape of) tendency to action and have (consequently become composed. (35)
As some places the mountains released their pure water whereas at other places they did not, (even) as enlightened souls impart their nectar-like wisdom on some (opportune) occasions (to the qualified), while at other times they do not. (36)
The creatures living in shallow waters did not at all notice the water diminishing (everyday), (even) as stupid householders do not perceive their span of life shortening everyday. (37)
Like a destitute and helpless householder, who has not been able to subdue his senses, suffering hardships, the creatures living in shallow waters experienced the heat radiated by the autumnal sun. (38)
(Virgin) tracts of land gradually gave up their moisture and the plants their unripe state, (even) as the wise slowly give up the sense of identification with, and the feeling of mineness with respect to, the body etc., which are not the self. (39)
On the advent of the autumn the ocean became calm and quiet (even) as an ascetic is relieved of his recitation of the Vedas when his mind is completely at rest. (40)
Cultivators checked the water going out of the fields by means of strong dams (even) as those practising Yoga preserve the wisdom flowing out through the senses by controlling the latter. (41)
The moon alleviated the suffering of living beings caused by the rays of the autumnal sun, (even) as (the dawn of) wisdom puts an end to the miseries born of one's identification with the body or as Śrī Kṛṣṇa (the Bestower of liberation) relieved the agony (caused by their separation from Him) of the women of Vraja. (42)
The cloudless sky looked charming (at night) with its stars twinkling brightly due to the autumnal season (even) like the mind with the quality of Sattva predominating in it and revealing the (correct) import of the Vedas. (43)
The full moon shone in the firmament with the hosts of stars (even) as on the earth did Śrī Kṛṣṇa, the Protector of the Yadus, surrounded by the circle of Vṛṣṇis. (44)
Embracing the temperate breeze that blew from the woods in (full) blossom, people dismissed their anguish (occasioned by heat), but not so the cowherd women (of Vraja), whose mind had been captivated by Śrī Kṛṣṇa (inasmuch as it tended to enhance the poignancy of their agony of separation from the Lord caused by His absence from Vraja during the daytime.) (45)
Persistently sought by their partners cows, she-deer, female birds and women conceived under the influence of the autumnal season even as works intended to propitiate the Lord are necessarily followed by their fruit. (46)
At sunrise (all) aquatic flowers bloomed forthwith the exception of water-lilies, even as (all) people barring the thieves are rendered fearless under a (good) king. (47)
Enriched with ripe corns the earth looked happy with (Vedic) sacrifices carried on with oblations of first fruits at the end of the rainy season as well as with (other) grand festivals conducted for the gratification of the senses in cities and villages, and more so with Śrī Kṛṣṇa and Balarāma (the two Avatāras of Śrī Hari). (48)
Going out (at the end of the four months of the rainy season), merchants, recluses, kings and students about to return from the house of their preceptor after the completion of their studies—that had been detained* by the rains—(now) realized their ends even as those adept in Yoga and well-versed in Mantras (mystic formulas) etc., impeded by the span of their life, attain ethereal forms earned by them when the (appropriate) time comes. (49)
Thus ends the twentieth discourse entitled "A description of the Rains and Autumn" in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Samhitā. (32-49)
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