॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रिंशोऽध्यायः - ३० ॥
|
Discourse XXX
The Gopīs' Quest for Śrī Kṛṣṇa during the Rāsa-Play (Preamble)
|
श्रीशुक उवाच ।
अन्तर्हिते भगवति सहसैव व्रजाङ्गनाः ।
अतप्यंस्तमचक्षाणाः करिण्य इव यूथपम् ॥ १॥
गत्यानुरागस्मितविभ्रमेक्षितै-
र्मनोरमालापविहारविभ्रमैः ।
आक्षिप्तचित्ताः प्रमदा रमापते-
स्तास्ता विचेष्टा जगृहुस्तदात्मिकाः ॥ २॥
गतिस्मितप्रेक्षणभाषणादिषु
प्रियाः प्रियस्य प्रतिरूढमूर्तयः ।
असावहं त्वित्यबलास्तदात्मिका
न्यवेदिषुः कृष्णविहारविभ्रमाः ॥ ३॥
गायन्त्य उच्चैरमुमेव संहता
विचिक्युरुन्मत्तकवद्वनाद्वनम् ।
पप्रच्छुराकाशवदन्तरं बहि-
र्भूतेषु सन्तं पुरुषं वनस्पतीन् ॥ ४॥
|
Śrī Śuka began again : The Lord having disappeared all of a sudden, the (aforesaid) women of Vraja felt agonized not to see Him (even) as she-elephants would when they failed to see the leader of their herd. (1)
With their mind captivated by the (charming) gait, loving smiles and sportful glances as well as by the delightful conversation, dalliances and graceful movements of Śrī Kṛṣṇa (the Spouse of Ramā), the young women, getting identified with Him, imitated His various pastimes. (2)
Imitating the dalliances and graceful movements of Śrī Kṛṣṇa, the (cowherd) women—who were His darlings and felt identified with Him, and whose frames had turned into (so many) replicas (as it were) of their beloved Lord in point of gait, smiles, glances and speech etc.—said (to one another), "Indeed I am Śrī Kṛṣṇa !" (3)
Loudly singing His praises in a chorus while going from forest to forest, they searched for Him alone as though they were mad, and enquired of trees about Śrī Kṛṣṇa (the Perfect Person) pervading (all) creatures inside as well as outside as ether (in the following words):—(4) (1-4)
|
|
दृष्टो वः कच्चिदश्वत्थ प्लक्ष न्यग्रोध नो मनः ।
नन्दसूनुर्गतो हृत्वा प्रेमहासावलोकनैः ॥ ५॥
कच्चित्कुरबकाशोकनागपुन्नागचम्पकाः ।
रामानुजो मानिनीनामितो दर्पहरस्मितः ॥ ६॥
कच्चित्तुलसि कल्याणि गोविन्दचरणप्रिये ।
सह त्वालिकुलैर्बिभ्रद्दृष्टस्तेऽतिप्रियोऽच्युतः ॥ ७॥
मालत्यदर्शि वः कच्चिन्मल्लिके जाति यूथिके ।
प्रीतिं वो जनयन् यातः करस्पर्शेन माधवः ॥ ८॥
चूतप्रियालपनसासनकोविदार-
जम्ब्वर्कबिल्वबकुलाम्रकदम्बनीपाः ।
येऽन्ये परार्थभवका यमुनोपकूलाः
शंसन्तु कृष्णपदवीं रहितात्मनां नः ॥ ९॥
किं ते कृतं क्षिति तपो बत केशवाङ्घ्रि-
स्पर्शोत्सवोत्पुलकिताङ्गरुहैर्विभासि ।
अप्यङ्घ्रिसम्भव उरुक्रमविक्रमाद्वा
आहो वराहवपुषः परिरम्भणेन ॥ १०॥
अप्येणपत्न्युपगतः प्रिययेह गात्रै-
स्तन्वन् दृशां सखि सुनिर्वृतिमच्युतो वः ।
कान्ताङ्गसङ्गकुचकुङ्कुमरञ्जितायाः
कुन्दस्रजः कुलपतेरिह वाति गन्धः ॥ ११॥
बाहुं प्रियांस उपधाय गृहीतपद्मो
रामानुजस्तुलसिकालिकुलैर्मदान्धैः ।
अन्वीयमान इह वस्तरवः प्रणामं
किं वाभिनन्दति चरन् प्रणयावलोकैः ॥ १२॥
पृच्छतेमा लता बाहूनप्याश्लिष्टा वनस्पतेः ।
नूनं तत्करजस्पृष्टा बिभ्रत्युत्पुलकान्यहो ॥ १३॥
|
"O Aśwattha (the holy fig tree), O Plakṣa, O Nyagrodha (the banyan tree) ! was the Darling of Nanda—who has gone (this way) captivating our mind by His (sidelong) glances accompanied with endearing smiles—seen by you ? (5)
O Kurabaka (a species of amaranth), Aśoka, Nāga, Punnāga and Campaka trees ! did Śrī Kṛṣṇa (the younger Brother of Balarāma), whose (very) smile takes away the pride of angry women, go this side ? (6)
O blessed Tulasi (holy basil), to whom the feet of Śrī Kṛṣṇa (the Protector of cows) are (so) dear, was that immortal Lord, most beloved of you, seen by you bearing you (on His bosom in a garland) alongwith swarms of bees ? (7)
O Mālatī, O Mallikā, O Jāti, O Yūthikā ! was Śrī Kṛṣṇa (the Spouse of Lakṣmī) seen by you causing delight to you by the touch of His hand while going (this way)? (8)
O Cūta (a particular variety of mango trees), Priyāla, Panasa (the jack tree), Asana, Kovidāra, Jambu (the rose-apple tree), Arka (the sun-plant), Bilva (the wood-apple tree), Bakula, Āmra (the common mango), Kadamba and Nīpa ( a variety of Kadamba) trees and whatever other trees stand on the bank of the Yamunā (and as such are expected to speak the bare truth), (pray) point out to us—whose mind is no longer with us (having been lured away by Śrī Kṛṣṇa)—the way to reach Śrī Kṛṣṇa, born as you are for the good of others. (9)
Oh, what austerity, O Earth, was performed by you in that with the blades of grass and sprouts etc., (which look like bristling hair on your body) you appear thrilled with joy at the touch of the feet of Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva)? Has this joy been caused by (the touch of) the Lord's feet (just now) or is it due to your having been bestridden by the Lord with wide strides (during His descent as Vāmana or the Divine Dwarf) or (again) by His embrace (even earlier) in the form of Vārāha (the Divine Boar) ? (10)
O she-deer, did Śrī Kṛṣṇa (the immortal Lord) come over here in the company of His darling bringing excessive joy to the eyes of you all by His (charming) limbs, O friend ? (For) here comes the fragrance of the garland of jasmine flowers worn on the person of Śrī Kṛṣṇa (the Protector of His race), and tinged with the saffron on the bosom of His lady-love at the time of her embrace. (11)
Holding a lotus (in His right hand) and resting His (other) arm on the (left) shoulder of His darling and being followed by swarms of black bees attracted by Tulasi flowers (inter-woven in His wreath of wild blossoms) and blinded by intoxication (caused by their sweet fragrance), did Śrī Kṛṣṇa (Balarāma's Younger Brother) hail your greetings by His glances surcharged with love, while sauntering here? (12)
Make enquiries of these creepers (too, O friends); (for) lo ! even though having encircled the arms (in the shape of boughs) of (their husband in the form of) a tree, they have surely been touched by His nails (while plucking their flowers), as (is evident from the fact that) they exhibit a thrill of joy (in the form of sprouts). (13) (5-13)
|
|
इत्युन्मत्तवचो गोप्यः कृष्णान्वेषणकातराः ।
लीला भगवतस्तास्ता ह्यनुचक्रुस्तदात्मिकाः ॥ १४॥
कस्याश्चित्पूतनायन्त्याः कृष्णायन्त्यपिबत्स्तनम् ।
तोकायित्वा रुदत्यन्या पदाहन् शकटायतीम् ॥ १५॥
दैत्यायित्वा जहारान्यामेका कृष्णार्भभावनाम् ।
रिङ्गयामास काप्यङ्घ्री कर्षन्ती घोषनिःस्वनैः ॥ १६॥
कृष्णरामायिते द्वे तु गोपायन्त्यश्च काश्चन ।
वत्सायतीं हन्ति चान्या तत्रैका तु बकायतीम् ॥ १७॥
आहूय दूरगा यद्वत्कृष्णस्तमनुकुर्वतीम् ।
वेणुं क्वणन्तीं क्रीडन्तीमन्याः शंसन्ति साध्विति ॥ १८॥
कस्याञ्चित्स्वभुजं न्यस्य चलन्त्याहापरा ननु ।
कृष्णोऽहं पश्यत गतिं ललितामिति तन्मनाः ॥ १९॥
मा भैष्ट वातवर्षाभ्यां तत्त्राणं विहितं मया ।
इत्युक्त्वैकेन हस्तेन यतन्त्युन्निदधेऽम्बरम् ॥ २०॥
आरुह्यैका पदाऽऽक्रम्य शिरस्याहापरां नृप ।
दुष्टाहे गच्छ जातोऽहं खलानां ननु दण्डधृक् ॥ २१॥
तत्रैकोवाच हे गोपा दावाग्निं पश्यतोल्बणम् ।
चक्षूंष्याश्वपिदध्वं वो विधास्ये क्षेममञ्जसा ॥ २२॥
(बद्धान्यया स्रजा काचित्तन्वी तत्र उलूखले ।)
बध्नामि भाण्डभेत्तारं हैयङ्गवमुषं त्विति ।
भीता सुदृक् पिधायास्यं भेजे भीतिविडम्बनम् ॥ २३॥
|
Thus raving like a madman, the cowherd women, who got very distracted in their quest for Śrī Kṛṣṇa and felt identified with Him, actually imitated the various pastimes of the Lord. (14)
Personating Śrī Kṛṣṇa, one Gopi sucked the breast of another, who played the part of Pūtanā. Behaving like infant Śrī Kṛṣṇa and crying (like a babe), another kicked a fourth, that rested on all fours over the latter as a cart. (15)
Playing the role of Tṛṇāvarta (the demon), a certain Gopi carried away another, who fancied herself to be infant Śrī Kṛṣṇa; while a third crawled on hands and knees (like infant Śrī Kṛṣṇa), dragging her feet accompanied by the jingling sounds of her anklets. (16)
Two (of the Gopis) played the role of Śrī Kṛṣṇa and Balarāma indeed; while some behaved like cowherd boys (and the demons Vatsa and Baka). Of the former two (viz., those that behaved like Śrī Kṛṣṇa and Balarāma), again, the latter struck at her friend who personated Vatsāsura*, while the former struck at a fourth that had assumed the role of Bakāsura. (17)
Calling to the cows, that had gone far away, in the manner of Śrī Kṛṣṇa, a certain Gopi behaved like Him, playing on the flute and sporting (as He did): while others applauded her saying, "Well done!" (18)
With her mind absorbed in Him another Gopi walked (to and fro) resting her arm on some friend and said, "Hullo, I am Kṛṣṇa! Look at my graceful gait." (19)
"Do not be afraid of storm and shower; protection against them has (already) been provided by Me!" observing thus, one held up her scarf with one hand making a show of effort (in doing so). (20)
Treading on another's head and standing on her, O Protector of men, a certain Gopi said, "O vile snake, clear away! Indeed I am born (here) as the chastiser of the wicked." (21)
One of those Gopis said (to others; visualizing them as so many cowherds), "O Gopas look at the terrible forest fire! Shut your eyes at once; I shall easily vouchsafe protection to you." (22)
Tied to another Gopi, that had been seated in such a way as to pass for a mortar, with a garland by another (who played the role of Śrī Kṛṣṇa's mother) and (consequently) afraid, one delicate lady of that lot with lovely eyes covered her face and put up a show of fear. (23) (14-23)
|
|
एवं कृष्णं पृच्छमाना वृन्दावनलतास्तरून् ।
व्यचक्षत वनोद्देशे पदानि परमात्मनः ॥ २४॥
पदानि व्यक्तमेतानि नन्दसूनोर्महात्मनः ।
लक्ष्यन्ते हि ध्वजाम्भोजवज्राङ्कुशयवादिभिः ॥ २५॥
तैस्तैः पदैस्तत्पदवीमन्विच्छन्त्योऽग्रतोऽबलाः ।
वध्वाः पदैः सुपृक्तानि विलोक्यार्ताः समब्रुवन् ॥ २६॥
कस्याः पदानि चैतानि याताया नन्दसूनुना ।
अंसन्यस्तप्रकोष्ठायाः करेणोः करिणा यथा ॥ २७॥
अनयाऽऽराधितो नूनं भगवान् हरिरीश्वरः ।
यन्नो विहाय गोविन्दः प्रीतो यामनयद्रहः ॥ २८॥
धन्या अहो अमी आल्यो गोविन्दाङ्घ्र्यब्जरेणवः ।
यान् ब्रह्मेशौ रमादेवी दधुर्मूर्ध्न्यघनुत्तये ॥ २९॥
तस्या अमूनि नः क्षोभं कुर्वन्त्युच्चैः पदानि यत् ।
यैकापहृत्य गोपीनां रहो भुङ्क्तेऽच्युताधरम् ॥ ३०॥
न लक्ष्यन्ते पदान्यत्र तस्या नूनं तृणाङ्कुरैः ।
खिद्यत्सुजाताङ्घ्रितलामुन्निन्ये प्रेयसीं प्रियः ॥ ३१॥
इमान्यधिकमग्नानि पदानि वहतो वधूम् ।
गोप्यः पश्यत कृष्णस्य भाराक्रान्तस्य कामिनः ॥ ३२॥
अत्रावरोपिता कान्ता पुष्पहेतोर्महात्मना ।
अत्र प्रसूनावचयः प्रियार्थे प्रेयसा कृतः ।
प्रपदाक्रमणे एते पश्यतासकले पदे ॥ ३३॥
केशप्रसाधनं त्वत्र कामिन्याः कामिना कृतम् ।
तानि चूडयता कान्तामुपविष्टमिह ध्रुवम् ॥ ३४॥
रेमे तया चात्मरत आत्मारामोऽप्यखण्डितः ।
कामिनां दर्शयन् दैन्यं स्त्रीणां चैव दुरात्मताम् ॥ ३५॥
|
Thus (imitating the pastimes of the Lord and) enquiring of the creepers and trees of Vṛndāvana (once more) about Śrī Kṛṣṇa, the cowherd women noticed in a certain part of the forest the footprints of the Lord (embodying the Supreme Spirit). (24)
(They said to one another,) "Surely these are the footprints of the high-souled Darling of Nanda since they are (easily) distinguished through the marks of a flag, a lotus, a thunderbolt, a goad, a barley seed and so on. (25)
Tracking His path with the help of those footprints, the poor women felt sore at heart to find before them the said footprints interspersed with those of a lady and spoke to one another (as follows):—(26)
"Whose footprints can these be? Who is she that has gone (this side) in the company of Śrī Kṛṣṇa (the Darling of Nanda) with His forearm placed on her shoulder, (even) like a she-elephant walking by the side of a male elephant? (27)
The almighty Lord Śrī Hari has surely been propitiated by this lady in that, leaving us (all), Śrī Kṛṣṇa (the Protector of cows) has been pleased to take her apart. (28)
Oh, blessed are those particles of dust under the feet of Govinda, O friends, that (even) Brahmā (the creator), Lord Śiva and Goddess Ramā have borne on the crown of their head in order to drive away their agony of separation (from Him). (29)
Those footprints, that meet our eyes, of that lady, who having stolen away Śrī Kṛṣṇa enjoys alone in secret the (nectar of) lips of that immortal Lord, the (common) property of the Gopis are causing great agitation in our mind. (30)
(Proceeding further the Gopis remarked,) her footprints are not to be noticed here. Surely the Darling has lifted up His lady-love, whose delicate soles were being pricked with (sharp) blades of grass. (31)
O cowherd women, behold these footprints, sunk deeper (into the soil), of the love-stricken Śrī Kṛṣṇa who was (apparently) weighed down by a (heavy) load, carrying His sweetheart (as He did). (32)
(Going still further, the Gopis observed,) on this spot the lady-love has (obviously) been set down by the high-souled Lord for the sake of (gathering) flowers.* (Moving still further they said,) here flowers have been gathered by the Darling for the sake of His beloved, behold these impressions, which are not entire, indicating that the Lord (evidently) trod on the fore part of His feet (here). (33)
(Proceeding still further, they said,) here it seems the hair of that loving lady have been done by the love-stricken Lord, while here the Lord has surely squatted (on the ground) while fastening the flowers to her braid." (34)
(Śrī Śuka continued) though (ever) delighted in Himself and sporting with His own self and remaining unaffected (by the charms of lovely women), Śrī Kṛṣṇa toyed with that lady in order to illustrate the wretched plight of the love-stricken as well as the evil-mindedness of women. (35)
- The whole of verse 32 and the first line of the following have not been commented upon by Śrīdhara Swāmi, the earliest commentator of Śrīmad Bhāgavata, and not even by Śrī Vallabhācarya, which shows that they were not recognized by them as forming part of the text of Śrīmad Bhagavata.
(24-35)
|
|
इत्येवं दर्शयन्त्यस्ताश्चेरुर्गोप्यो विचेतसः ।
यां गोपीमनयत्कृष्णो विहायान्याः स्त्रियो वने ॥ ३६॥
सा च मेने तदाऽऽत्मानं वरिष्ठं सर्वयोषिताम् ।
हित्वा गोपीः कामयाना मामसौ भजते प्रियः ॥ ३७॥
ततो गत्वा वनोद्देशं दृप्ता केशवमब्रवीत् ।
न पारयेऽहं चलितुं नय मां यत्र ते मनः ॥ ३८॥
एवमुक्तः प्रियामाह स्कन्ध आरुह्यतामिति ।
ततश्चान्तर्दधे कृष्णः सा वधूरन्वतप्यत ॥ ३९॥
हा नाथ रमण प्रेष्ठ क्वासि क्वासि महाभुज ।
दास्यास्ते कृपणाया मे सखे दर्शय सन्निधिम् ॥ ४०॥
अन्विच्छन्त्यो भगवतो मार्गं गोप्योऽविदूरितः ।
ददृशुः प्रियविश्लेषमोहितां दुःखितां सखीम् ॥ ४१॥
तया कथितमाकर्ण्य मानप्राप्तिं च माधवात् ।
अवमानं च दौरात्म्याद्विस्मयं परमं ययुः ॥ ४२॥
|
Thus showing to one another what they saw, the cowherd women wandered in a bewildered state. That Gopi, again, whom Śrī Kṛṣṇa had taken away (with Him), leaving (all) the other women in the forest, thereupon thought herself to be the most lovely of all the women. (She said to herself,) "Abandoning the other Gopis, that loved Him, the Darling is enjoying my company (alone)!" (36-37)
Then, reaching a certain part of the forest, she arrogantly said to Lord Śrī Kṛṣṇa (the Ruler even of Brahmā and Lord Śiva), "I am unable to walk (any more); carry me wherever it pleases you." (38)
Requested thus, the Lord replied to His lady-love, "Mount my shoulder (then)!" After that, (however, as soon as the lady tried to mount His shoulder), Śrī Kṛṣṇa disappeared and the said lady repented (in the following words):—(39)
"My most beloved lord, O delighter of my soul, where are you, where are you, O mighty-armed one, pray reveal your presence, O friend, to me, your wretched servant." (40)
Tracking the path of the Lord (still further), the cowherd women perceived not very far from them their afflicted female companion confounded due to her separation from her beloved Lord. (41)
The Gopis felt highly astonished to hear the account narrated by her as also how she had received honour from Śrī Kṛṣṇa (the Spouse of Lakṣmī) and how (again) through (her own) wickedness she had met with disregard at His hands. (42) (36-42)
|
|
ततोऽविशन् वनं चन्द्रज्योत्स्ना यावद्विभाव्यते ।
तमः प्रविष्टमालक्ष्य ततो निववृतुः स्त्रियः ॥ ४३॥
तन्मनस्कास्तदालापास्तद्विचेष्टास्तदात्मिकाः ।
तद्गुणानेव गायन्त्यो नात्मागाराणि सस्मरुः ॥ ४४॥
पुनः पुलिनमागत्य कालिन्द्याः कृष्णभावनाः ।
समवेता जगुः कृष्णं तदागमनकाङ्क्षिताः ॥ ४५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
दशमस्कन्धे पूर्वार्धे रासक्रीडायां कृष्णान्वेषणं नाम
त्रिंशोऽध्यायः ॥ ३०॥
|
Again (in her company) the (cowherd) women penetrated the forest (further) so long as moonlight was visible. Perceiving (however) the darkness had set in they returned from that (very) point. (43)
With their mind absorbed in Him, talking of Him, imitating His various activities, nay, identified with Him and singing His praises alone, the cowherd women did not recollect their own body, much less their homes. (44)
Coming back to the sandy bank of the Kālindī, thinking of that Enchanter of souls (alone), and seized with a longing for His return, they sang of Śrī Kṛṣṇa in a chorus. (45)
Thus ends the thirtieth discourse entitled "The Gopis' Quest for Śrī Kṛṣṇa during the Rāsa Play," in the first half of Book Ten of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (43-45)
|