Chapter 14: Brahmâ's Prayers to Lord Krishna
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    Welcome, Guest · RSS 2018-11-17, 3:35 AM

    Chapter 14: Brahmâ's Prayers to Lord Krishna

     (1) S'rî Brahmâ said: 'My praise for You oh Son of the Cowherd King, oh worshipable Lord whose beauty  is characterized by a resplendent face, soft feet, a body as dark as a raincloud, clothes as bright as lightening, guñjâ [seed] ornaments [on Your ears], peacock feathers, a garland of forest flowers, a morsel of food [see 10.13: 14], a rod, a bugle and a flute. (2) Oh Godhead so full of mercy for me, even with this body of Yours before me, that to the desire of Your devotees has manifested but at the other hand is not a material product at all, I, Brahmâ, with my inward mind cannot directly fathom Your greatness, not to mention the happiness You experience within Yourself. (3) Even though You are Invincible in the three worlds, You surrender to the will of those persons who, in maintaining their material positions, regularly exercise their body, words and mind and [are prepared to] listen to the stories about You the way they are described by the devotees - by those truthful souls who, living simply, offer their obeisances and no longer try to be of any intellectual achievement [apart from You]. (4) The so highly beneficial path of bhakti oh Almighty Lord, is rejected by those who struggle exclusively for the achievement of knowledge ['enlightenment']. Their efforts though mean nothing but trouble to them, just as empty husks are nothing but a hindrance to the ones threshing. (5) A long time ago oh Almighty One, there was in this world many a yoga adept who, dedicating all his actions to You, acquired insight by doing his duty. It is indeed so that by performing devotional service someone with the presentation [the chanting and reading] of Your stories easily can achieve Your Supreme Destination oh Infallible One [see also 7.5: 23-24]! (6) Nevertheless, oh Completeness of Existence, only he is able to understand the potency of You as being without material qualities [nirguna], who is of a pure engagement with a mind and senses that are free from agitations. A person is truly free from attachments to this or that form only when he follows Your love without another instruction for himself, and not otherwise. (7) Great scientists in the long run might succeed in counting all the particles present in the universe of the earth, the sky, the snow and the light of the stars. But who would be able to count all the qualities of You, the Self of All Qualities [gunâtma], who descended for the benefit of all living beings [compare 8.5: 6]? (8) Someone who earnestly hopes for Your compassion, endures the consequences of his own actions and offers You his obeisances with his heart, words and body, will lead a life directed at the position of liberation, because he then will be the heir of Your service [see also 1.5: 17, 1.19: 32, 2.1: 12, 3.33: 6, 4.20: 11, 4.29: 38 etc.]. (9) Just see oh Lord, how I, just to test Your potency, by expanding my illusory power, have behaved myself in an uncivilized manner towards even You, the Deluder of All Deluders, the Unlimited, Original Supersoul. What is my will compared to Yours? But a spark relative to a fire! (10) Therefore oh Infallible One, I offer You my excuses, I, born from passion, who as the unborn one thought himself to be independent from You. My eyes were blinded by the darkness of ignorance. Does someone like me, who accepts You as his master, not deserve Your mercy? (11) What am I with my material nature, with those seven vitasi [± 63 inches] of this body, with this totality of matter, false ego, ether, air, fire, water and earth that surrounds me like a pot? What am I compared to the unlimited universes that like atomic dust move away from the openings and pores of Your body, Your greatness [see also 1.3: 3  and 3: 11]? (12) Oh Lord from the Beyond, does the mother count it as an offense when a child kicks its legs within the womb? What, being labeled with designations as 'existent' or 'nonexistent', would there actually be outside of Your abdomen? (13) Have I, the 'selfborn' Brahmâ [aja *5] not originated from You? Are the words untrue that state that when the three worlds ended and You Nârâyana laid down in the waters of devastation, I have appeared on the lotus of the stem that grew from Your abdomen [see 3: 8]? (14) Are You not Nârâyana the Soul of all living beings? You are the Teacher Within the Heart, the Witness of All Worlds, the Nâra-ayana: the lead of man and the source from which the waters originated. That is what You truly are and not so much your deluding material energy [mâyâ]. (15) If that real transcendental body of Yours that shelters the entire universe is situated upon the water, why then did I not see it oh Supreme Lord [when I was looking for You]? And why did You, when I could not see you clearly in the heart, on the other hand then suddenly become visible again [see 3.8: 22]? (16) In this incarnation, oh Dispeller of Mâyâ, You [by opening Your mouth] have demonstrated to Your mother the illusory nature of this externally visible manifested universe that is also in its entirety present inside of You [see 10.7: 35-36 & 10.8: 37-39]. (17) The way all of this including Yourself is visible within You, it is also fully present outside. This is only possible because of Your inconceivable potency! (18) Did You not just today show me how this all, except for Yourself, is based upon Your bewildering potency? First You were there all alone and then You became all of Vraja's boys and calves. Next You even became a same number of four-handed forms who were served by all [the powers] including me and then You became an equal number of universes [10.13: 53]. Then You again became the One Infinite Absolute Truth without a second... (19) For those who unaware of Your position understand You the material way, You, by expanding Your mâyâ, appear as Me for the matters of creation, as Yourself for the purpose of maintenance and as the Three-eyed One [Lord S'iva] in the end. (20) You, who are [factually] unborn oh Lord, take Your birth among the enlightened souls and the seers, as well as among the human beings, the animals and the aquatics oh Master and Creator, to subdue the false pride of the non-devotees and to be of mercy for the devotees [see also B.G. 4: 8]. (21) Who, oh Greatest Supreme Lord, oh Supersoul and Master of Yoga, knows where and how, to what degree or when in the three worlds Your pastimes occur, You expand the play of Your spiritual energy [yoga-mâyâ]? (22) For that reason this complete whole, which is untrue [asat, temporary] in its form, is just like a dream wherein one's awareness is covered by all kinds of distress. While one inside of You finds Your unlimited forms of consciousness, eternity and happiness [sat, permanent, see also B.G. 2: 16 and **], that what seems to be true [outside] on the other hand originated from the material energy. (23) You are the One Soul, the Original Personality, the Oldest One, the Truth, the Light from Within without a beginning and an end, the eternally unchangeable, unimpeded happiness free from impurities, the Complete Whole Without a Second that is everlasting and defies all description. (24) They who from the sunlike spiritual master received the perfect vision of the confidential philosophy, can see You, the very Soul, the Supersoul of all souls, being described as such. They are the ones who easily cross over the ocean of an untrue worldly existence. (25) For those who do not understand You as being the Supreme Soul, for that reason alone a totally material life unfolds that disappears again with spiritual knowledge, just as with a rope [in illusion the image of] a snake may appear and disappear again. (26) Designations of being bound to matter or being liberated, rise from ignorance. When one realizes that the two have no separate existence, one is situated in the true knowledge and unhindered consciousness [as-it-is, free from mâyâ] of the supreme transcendental self. [They at that time lose their meaning,] just as day and night are matters doubtful to the sun itself. (27) Oh, how ignorant the foolishness is of persons who think of You, the Original Soul, as being something else and about the Self as something to be looked for [as someone present] in the outside world [see B.G. 18: 16]! (28) The realized devotees [the sages], who reject everything that is not 'that' [see neti neti 7.7: 23], look for You within themselves oh Unlimited One. How can such a person of discrimination, appreciate the true nature of the 'rope' he sees before him without rejecting the [therewith associated] illusion of seeing a 'snake' [see also 10.6: 8, and B.G. 18: 37]? (29) It is therefore so my Lord, that someone who is blessed with but a trace of Your lotus feet, can understand the truth of the glory of Your Supreme Personality, while that is not possible for someone else, however long he might speculate. (30) May it therefore be so oh Lord, that in this birth, a next one or even another type of birth, there will be that greatest fortune in which I, by becoming one of Your devotees, am fully of service at the lotus buds of Your feet? (31) How fortunate are the cows and the gopîs of Vraja from whom You, to Your full satisfaction in the form of the calves and boys, have been drinking the nectarine breast milk. Oh Almighty Lord, that satisfaction of You could as yet by no Vedic sacrifice be equaled! (32) What a happiness, oh what a fortune it is for Nanda, the gopas and the other inhabitants of Vraja, to have You as their friend, You the Complete, Absolute and Eternal Truth of Transcendental Happiness. (33) However great the good fortune and glory of these people might be oh Infallible One, we, the eleven [presiding deities of the senses ***], Lord S'iva and the other leading demigods, are very happy to drink, again and again, from the cups of the senses of these devotees, the nectarean beverage of Your sweet lotus feet. (34) Whatever birth I would take here in this forest [even as this or that animal or plant], would bring me the greatest happiness, just because I then would bathe in the dust of the feet of any of them [out here] whose life is completely devoted to the Supreme Lord Mukunda, the dust of whose feet even today is sought in the Vedic mantras [the S'rutis]. (35) What but Yourself, the source of all benedictions, oh Godhead, would You grant as a reward to these members of the cowherd community? All of their homes, wealth, friends, dear ones, bodies, children, life-air and minds are dedicated to You. When our mind thinks of anything else it falls in illusion. For did You not even arrange it indubitably so that Pûtanâ - who dressed up as a devotee - and also her family members [Bakâ and Agha] could reach You oh divine personality? (36) As long as the people are not Yours oh Krishna, their attachments and such are all thieves, their home is a prison and their infatuation is as a pair of shackles to their feet. (37) Despite of being completely transcendental You on this earth imitate [and deride] the material ways oh Master, just to increase the amount of happiness of the people of surrender. (38) Let the people [who claim to know] of Your unlimited potency think what they like - why all these words? That is not my way oh Master. Your magnificence is not within the range of my mind, body and words [see B.G. 2: 42-44]! (39) Permit me to leave oh Krishna. You know everything, You see all, You alone are the master of all universes, I put this universe at Your disposal. (40) S'rî Krishna, oh bestower of pleasure of the lotus of the Vrishni dynasty. You are the cause of the development of the seas of this earth, of the demigods, the brahmins and the animals. When there are unsound doctrines You dispel the darkness. You are the opponent of the ogres on earth. For as long as the sun shines, till the end of time, I oh worshipable Supreme Lord, will offer You my obeisances.'

    (41) S'rî S'uka said: 'Thus having extolled the Wealth of the World, the creator of the universe, after circumambulating Him three times and bowing down to His feet, returned to his abode. (42) The Supreme Lord granted the one who had originated from Him permission to leave and then brought the calves back to the riverbank where they had been. There, just as it was before, all His friends were present. (43) Although one year had passed and they, without the Lord of their lives, had been covered by Krishna's mâyâ, it was to the conception of the boys but half a moment ago oh King. (44) What do persons whose minds are under the spell of mâyâ not forget out here? Because of illusion the entire world is perpetually bewildered and forgetful about itself [its soul, its identity]. (45) The friends said to Krishna: 'You have returned quickly, we did not even eat a single bite more, please come here and take Your meal as should.' (46) Smiling at them, the Lord of the Senses thereupon took His meal with the cowherd boys whom He, when they returned from the forest to Vraja, showed the skin of the python Aghâsura [see 10.12]. (47) He whose body was decorated with a peacock feather, with flowers and colors from the forest, loudly played the bamboo flute. He called for the calves while the horns sounded and the boys sang about His purifying glories. Thus with His comrades entering the pasture grounds [near Vrindâvana] He was a pleasure to the eyes of the gopîs. (48) In Vraja the boys sang: 'Today we have been saved by the son of Yas'odâ and Nanda who killed a great serpent!'

    (49) The king said: 'Please oh brahmin, explain how there could be such an unprecedented amount of love for the child of someone else that Krishna was, a love that even exceeded the love [the gopas and gopîs had] for their own offspring?'

    (50) S'rî S'uka said: 'One's own self is most dear to every living being oh ruler of man. All the love for others, children, wealth and so on is based upon that. (51) Oh best of kings, the love of embodied beings for their own individual self is therefore not equal to the love they have for that what belongs to them like sons, wealth, homes and so forth. (52) Persons who speak of the body as being their self [see also ahankâra] oh best of kings, therefore [also] hold their body as most dear and certainly do not attach an equal value to that what [or the other person] they are associated with [see also B.G. 2: 71]. (53) If one considers the body as something that one possesses [though], it consequently will not be as dear as the soul [the true self]. After all, when it grows old the desire to stay alive remains equally strong. (54) [The self of] one's own soul is therefore most dear to all embodied beings. It constitutes in fact the purpose of existence of all the moving and not moving living entities in the universe. (55) In this you should know Krishna as the Soul of all souls [or the Supersoul]. It is He [that Self] who by His own art appearing as a human being, is present on this planet for the benefit of the entire universe. (56) They who in this world know Krishna as He really is, understand that the moving and not moving living entities [including inorganic matter] are two different manifestations of the Supreme Lord. He is the Complete Whole, the essence outside of which nothing exists out here [compare B.G. 7: 26]. (57) He is even the cause of the transformation [of the unmanifested matter of pradhâna] that establishes the manifestation of everything in material nature. Is there anything that can exist apart from Krishna, the Supreme Lord? (58) His lotus feet, that are like a boat, the feet that for the entire universe [even for the greatest gods] constitute the refuge of virtue and merit of Him who is so famous as the enemy of Mura [the demon], constitute for those who seek shelter with them the Supreme Abode. In this place [named Vaikunthha] none of the material miseries are found. With each step taken with them the ocean of material existence is [not more than the water in] a calf's hoof-print [compare 10.1: 5-7 and 10.2: 30].

    (59) Everything you have been asking for concerning that what the Lord did at His fifth year and was declared at His sixth, I have now described to you. (60) The person who hears or sings about these pastimes of Lord Murâri annihilating Agha, how He with His friends was taking lunch in an open spot in the forest and about the other-worldly [multiple Vishnu] form that He assumed with the selfborn one who so elaborately offers his prayers, will achieve all the [spiritual] ends he desired.' (61) *4