Sri Baagavatham Slohas..Canta 10-Athyayam Twenty Four-Worshiping Govardhana Hill..

1-çré-çuka uväca
bhagavän api tatraiva
baladevena saàyutaù
apaçyan nivasan gopän
indra-yäga-kåtodyamän

Çukadeva Gosvämé said: While staying in that very place with His brother
Baladeva, Lord Kåñëa happened to see the cowherd men busily arranging for a
sacrifice to Indra

2-tad-abhijïo ‘pi bhagavän
sarvätmä sarva-darçanaù
praçrayävanato ‘påcchad
våddhän nanda-purogamän

Being the omniscient Supersoul, the Supreme Lord Kåñëa already
understood the situation, yet He still humbly inquired from the elders, headed
by His father, Nanda Mahäräja.

3-kathyatäà me pitaù ko ‘yaà
sambhramo va upägataù
kià phalaà kasya voddeçaù
kena vä sädhyate makhaù

[Lord Kåñëa said:] My dear father, kindly explain to Me what this great
endeavor of yours is all about. What is it meant to accomplish? If this is a ritual sacrifice, then for whose satisfaction is it intended and by what means is it going to be executed?

4-etad brühi mahän kämo
mahyaà çuçrüñave pitaù
na hi gopyaà hi sadhünäà
kåtyaà sarvätmanäm iha
asty asva-para-dåñöénäm
amitrodästa-vidviñäm

Please tell Me about it, O father. I have a great desire to know and am ready
to hear in good faith. Certainly, no secrets are to be kept by saintly
personalities, who see all others as equal to themselves, who have no conception
of “mine” or “another’s” and who do not consider who is a friend, who is an
enemy and who is neutral.

5-udäséno ‘ri-vad varjya
ätma-vat suhåd ucyate

One who is neutral may be avoided like an enemy, but a friend should be
considered like one’s own self.

6-jïatväjïätvä ca karmäëi
jano ‘yam anutiñöhati
viduñaù karma-siddhiù syäd
yathä näviduño bhavet

When people in this world perform activities, sometimes they understand
what they are doing and sometimes they don’t. Those who know what they are
doing achieve success in their work, whereas ignorant people do not.

7-tatra tävat kriyä-yogo
bhavatäà kià vicäritaù
atha vä laukikas tan me
påcchataù sädhu bhaëyatäm

Such being the case, this ritualistic endeavor of yours should be clearly
explained to Me. Is it a ceremony based on scriptural injunction, or simply a
custom of ordinary society?

8-çré-nanda uväca
parjanyo bhagavän indro
meghäs tasyätma-mürtayaù
te ‘bhivarñanti bhütänäà
préëanaà jévanaà payaù

Nanda Mahäräja replied: The great Lord Indra is the controller of the rain.
The clouds are his personal representatives, and they directly provide
rainwater, which gives happiness and sustenance to all creatures.

9-taà täta vayam anye ca
värmucäà patim éçvaram
dravyais tad-retasä siddhair
yajante kratubhir naräù

Not only we, my dear son, but also many other men worship him, the lord
and master of the rain-giving clouds. We offer him grain and other
paraphernalia of worship produced through his own discharge in the form of
rain.

10-tac-cheñeëopajévanti
tri-varga-phala-hetave
puàsäà puruña-käräëäà
parjanyaù phala-bhävanaù

By accepting the remnants of sacrifices performed to Indra, people sustain
their lives and accomplish the threefold aims of religiosity, economic
development and sense gratification. Thus Lord Indra is the agent responsible
for the fruitive success of industrious people.

11-ya enaà visåjed dharmaà
paramparyägataà naraù
kämäd dveñäd bhayäl lobhät
sa vai näpnoti çobhanam

This religious principle is based on sound tradition. Anyone who rejects it
out of lust, enmity, fear or greed will certainly fail to achieve good fortune.

12-çré-çuka uväca
vaco niçamya nandasya
tathänyeñäà vrajaukasäm
indräya manyuà janayan
pitaraà präha keçavaù

Çukadeva Gosvämé said: When Lord Keçava [Kåñëa] heard the statements of
His father, Nanda, and other senior residents of Vraja, He addressed His father
as follows, to arouse anger in Lord Indra.

12-çré-bhagavän uväca
karmaëä jäyate jantuù
karmaëaiva praléyate
sukhaà duùkhaà bhayaà kñemaà
karmaëaiväbhipadyate

Lord Kåñëa said: It is by the force of karma that a living entity takes birth,
and it is by karma alone that he meets his destruction. His happiness, distress,
fear and sense of security all arise as the effects of karma.

14-asti ced éçvaraù kaçcit
phala-rüpy anya-karmaëäm
kartäraà bhajate so ‘pi
na hy akartuù prabhur hi saù

Even if there is some supreme controller who awards all others the results of
their activities, He must also depend upon a performer’s engaging in activity.
After all, there is no question of being the bestower of fruitive results unless
fruitive activities have actually been performed.

15-kim indreëeha bhütänäà
sva-sva-karmänuvartinäm
anéçenänyathä kartuà
svabhäva-vihitaà nåëäm

Living beings in this world are forced to experience the consequences of
their own particular previous work. Since Lord Indra cannot in any way change
the destiny of human beings, which is born of their own nature, why should
people worship him?

16-svabhäva-tantro hi janaù
svabhävam anuvartate
svabhäva-stham idaà sarvaà
sa-deväsura-mänuñam

Every individual is under the control of his own conditioned nature, and
thus he must follow that nature. This entire universe, with all its demigods,
demons and human beings, is based on the conditioned nature of the living
entities.

17-dehän uccävacäï jantuù
präpyotsåjati karmaëä
çatrur mitram udäsénaù
karmaiva gurur éçvaraù

Because it is karma that causes the conditioned living entity to accept and
then give up different high-and low-grade material bodies, this karma is his
enemy, friend and neutral witness, his spiritual master and controlling lord.

18-tasmät sampüjayet karma
svabhäva-sthaù sva-karma-kåt
anjasä yena varteta
tad eväsya hi daivatam

Therefore one should seriously worship work itself. A person should remain
in the position corresponding to his nature and should perform his own duty.
Indeed, that by which we may live nicely is really our worshipable deity.

19-äjévyaikataraà bhävaà
yas tv anyam upajévati
na tasmäd vindate kñemaà
järän näry asaté yathä

If one thing is actually sustaining our life but we take shelter of something
else, how can we achieve any real benefit? We would be like an unfaithful
woman, who can never achieve any actual benefit by consorting with her
paramour.

20-varteta brahmaëä vipro
räjanyo rakñayä bhuvaù
vaiçyas tu värtayä jévec
chüdras tu dvija-sevayä

The brähmaëa maintains his life by studying and teaching the Vedas, the
member of the royal order by protecting the earth, the vaiçya by trade, and the
çüdra by serving the higher, twice-born classes.

21-kåñi-väëijya-go-rakñä
kusédaà türyam ucyate
värtä catur-vidhä tatra
vayaà go-våttayo ‘niçam

The occupational duties of the vaiçya are conceived in four divisions:
farming, commerce, cow protection and moneylending. Out of these, we as a
community are always engaged in cow protection.

22-sattvaà rajas tama iti
sthity-utpatty-anta-hetavaù
rajasotpadyate viçvam
anyonyaà vividhaà jagat

The causes of creation, maintenance and destruction are the three modes of
nature—namely goodness, passion and ignorance. In particular, the mode of
passion creates this universe and through sexual combination causes it to
become full of variety.

23-rajasä coditä meghä
varñanty ambüni sarvataù
prajäs tair eva sidhyanti
mahendraù kià kariñyati

Impelled by the material mode of passion, the clouds pour down their rain
everywhere, and by this rain all creatures gain their sustenance. What has the
great Indra to do with this arrangement?

24-na naù purojanapadä
na grämä na gåhä vayam
vanaukasas täta nityaà
vana-çaila-niväsinaù

My dear father, our home is not in the cities or towns or villages. Being
forest dwellers, we always live in the forest and on the hills.

25-tasmäd gaväà brähmaëänäm
adreç cärabhyatäà makhaù
ya indra-yäga-sambhäräs
tair ayaà sädhyatäà makhaù

Therefore may a sacrifice for the pleasure of the cows, the brähmaëas and
Govardhana Hill begin! With all the paraphernalia collected for worshiping
Indra, let this sacrifice be performed instead.

26-pacyantäà vividhäù päkäù
süpäntäù päyasädayaù
saàyäväpüpa-çañkulyaù
sarva-dohaç ca gåhyatäm

Let many different kinds of food be cooked, from sweet rice to vegetable
soups! Many kinds of fancy cakes, both baked and fried, should be prepared.
And all the available milk products should be taken for this sacrifice

27-hüyantäm agnayaù samyag
brähmaëair brahma-vädibhiù
annaà bahu-guëaà tebhyo
deyaà vo dhenu-dakñiëäù

The brähmaëas who are learned in the Vedic mantras must properly invoke
the sacrificial fires. Then you should feed the priests with nicely prepared food
and reward them with cows and other gifts.

28-anyebhyaç cäçva-cäëòälapatitebhyo
yathärhataù
yavasaà ca gaväà dattvä
giraye déyatäà baliù

After giving the appropriate food to everyone else, including such fallen
souls as dogs and dog-eaters, you should give grass to the cows and then present
your respectful offerings to Govardhana Hill.

29-sv-alaìkåtä bhuktavantaù
sv-anuliptäù su-väsasaù
pradakñiëäà ca kuruta
go-vipränala-parvatän

After everyone has eaten to his satisfaction, you should all dress and
decorate yourselves handsomely, smear your bodies with sandalwood paste and
then circumambulate the cows, the brähmaëas, the sacrificial fires and
Govardhana Hill.

30-etan mama mataà täta
kriyatäà yadi rocate
ayaà go-brähmaëädréëäà
mahyaà ca dayito makhaù

This is My idea, O father, and you may carry it out if it appeals to you. Such
a sacrifice will be very dear to the cows, the brähmaëas and Govardhana Hill,
and also to Me.

31-çré-çuka uväca
kälätmanä bhagavatä
çakra-darpa-jighäàsayä
proktaà niçamya nandädyäù
sädhv agåhëanta tad-vacaù

Çukadeva Gosvämé said: Lord Kåñëa, who is Himself powerful time, desired
to destroy the false pride of Lord Indra. When Nanda and the other senior men
of Våndävana heard Çré Kåñëa’s statement, they accepted His words as proper.

32/33-tathä ca vyadadhuù sarvaà
yathäha madhusüdanaù
väcayitvä svasty-ayanaà
tad-dravyeëa giri-dvijän
upahåtya balén samyag
ädåtä yavasaà gaväm
go-dhanäni puraskåtya
girià cakruù pradakñiëam

The cowherd community then did all that Madhusüdana had suggested.
They arranged for the brähmaëas to recite the auspicious Vedic mantras, and
using the paraphernalia that had been intended for Indra’s sacrifice, they
presented offerings to Govardhana Hill and the brähmaëas with reverential
respect. They also gave grass to the cows. Then, placing the cows, bulls and
calves in front of them, they circumambulated Govardhana.

34-anäàsy anaòud-yuktäni
te cäruhya sv-alaìkåtäù
gopyaç ca kåñëa-véryäëi
gäyantyaù sa-dvijäçiñaù

As the beautifully ornamented cowherd ladies followed along, riding on
wagons drawn by oxen, they sang the glories of Lord Kåñëa, and their songs
mingled with the brähmaëas’ chanting of benedictions.

35-kåñëas tv anyatamaà rüpaà
gopa-viçrambhaëaà gataù
çailo ‘sméti bruvan bhüri
balim ädad båhad-vapuù

Kåñëa then assumed an unprecedented, huge form to instill faith in the
cowherd men. Declaring “I am Govardhana Mountain!” He ate the abundant
offerings.

36-tasmai namo vraja-janaiù
saha cakra ätmanätmane
aho paçyata çailo ‘sau
rüpé no ‘nugrahaà vyadhät

Together with the people of Vraja, the Lord bowed down to this form of
Govardhana Hill, thus in effect offering obeisances to Himself. Then He said,
544
“Just see how this hill has appeared in person and bestowed mercy upon us!

37-eño ‘vajänato martyän
käma-rüpé vanaukasaù
hanti hy asmai namasyämaù
çarmaëe ätmano gaväm

“This Govardhana Hill, assuming any form he wishes, will kill any residents
of the forest who neglect him. Therefore let us pay our obeisances to him for
the safety of ourselves and our cows.”

38-ity adri-go-dvija-makhaà
väsudeva-pracoditäù
yathä vidhäya te gopä
saha-kåñëä vrajaà yayuù

The members of the cowherd community, having thus been inspired by Lord
Väsudeva to properly execute the sacrifice to Govardhana Hill, the cows and
the brähmaëas, returned with Lord Kåñëa to their village, Vraja.

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