DESCRIPTION OF THE BEAUTY OF NATURE DURING ?· DESCRIPTION OF THE BEAUTY OF NATURE DURING AUTUMN...
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CHAPTER 20 (VOLUME 10)
DESCRIPTION OF THE BEAUTY OF NATURE DURINGAUTUMN AND RAINY SEASONS
This chapter is again one of the superbly presented philosophical andspiritual thoughts in each and every stanza comparing the metaphorswith the developments in the nature.
This chapter describes how Balarama and Sri Krishna enjoyed inVrindavana during the rains as well as in the autumn seasons. One ofthe most significant explanations in one of the stanzas below is thatShri Krishna Himself shows His reverence to the Nature after seeingits beauty in all its wonderful forms.
Each para in this chapter connects our thoughts to that SupremeBeing. The descriptions also reiterate the fact that the clarity ofmind and purity of thoughts are the basic requirements for anyonethrough which one can have analytical thinking enabling him to facethe situations in real life. On top of all these, if the deeds are notdedicated to the service of that Supreme Being (here in the form ofShri Krishna) the person shall not reap the desired results, though hemay appear to succeed temporarily. No one is independent asagainst the only One, that Supreme Being, Who is very independent.In each and every stage of our life we must remember this basic fact.
The chapter is also very beautiful in presentation about theappearance of changes in nature because of the the rains and thearrival of autumn.
r-uka uvcatayos tad adbhuta karma
dvgner moks am tmanah goph strbhyah samcakhyuh
pralamba-vadham eva ca
( r-uka uvca ) Shri Sukha Brahma Rishi said to KingPareekshit:
( goph ) All the cowherd boys, on reaching their respectivehomes, ( samcakhyuh ) explained in detail ( strbhyah ) to thewomen as to how ( tmanah ) they were ( moks am ) saved (
tayoh ) by Balarama and Sri Krishna ( dvgneh ) from theforest fire
( pralamba-vadham eva ) and how the demon Pralamba waskilled ( tat ) through their ( adbhuta ) wonderful ( karma )
gopa-vr ddh ca gopya ca tad upkarn ya vismith
menire deva-pravarau kr s n a-rmau vraja gatau
( gopa-vr ddhh ca ) The elderly gopa men ( gopyah ca ) as well asthe women ( vismith ) were wonder struck ( upkarn ya ) upon
hearing from the cowherd boys about the great deeds ofBalarama and Sri Krishna.
( menire ) All of them reconfirmed among themselves ( kr s n a-rmau ) that both Balarama and Sri Krishna,
( vraja gatau ) who were residing with them in Vrindavana, ( deva-pravarau ) were definitely the two great divine beings.
Note : The Gopa men and women had absolutely no doubt thatboth Balarama and Sri Krishna were the potencies of that SupremeBeing. Both Balarama and Sri Krishna, time and again, protectedall of them from all the dangers. Each such incidence reaffirmedtheir faith that these two are great divine beings. This reiterationincreased their devotion towards them. Therefore, their love andadmiration towards them increased manifold each passing day.Gopa men and women had pure hearts and considered themselvesfortunate that both Balarama and Sri Krishna were there withthem in Vrindavana.
tatah prvartata prvr t sarva-sattva-samudbhav
( tatah ) Thereafter, ( prvr t ) the rainy season, ( sarva-sattva-samudbhav ) which helps the growth of all kinds of
life forms, ( vidyotamna-paridhih ) and also bringing along with it the
lightning which made all the horizons shine ( visphrjita-nabhas-tal ) with the flashing strokes of
brightness, and the sky cast with rumbling thunder, ( prvartata ) began to appear in Vrindavana.
sndra-nlmbudair vyoma sa-vidyut-stanayitnubhih aspas t a-jyotir cchanna
brahmeva sa-gun a babhau
( vyoma ) The sky over Vrindavana ( cchanna ) was covered
( sndra-nlmbudaih ) with thick blue clouds ( sa-vidyut-stanayitnubhih ) in which lightning flashed and
thunder rumbled. ( aspas t a-jyotih ) The sun and the moon couldhardly be seen in the sky. ( babhau ) The sky was appearing ( brahma iva ) like the Saguna Purusha ( sa-gun a ) with thecombination of Sattva, Rajas and Tamas characteristics.
Note : The sky, which had in it the combination of the lightning,thunder and clouds, was about to bring in rains which shall bring innew life forms. Therefore, once the clouds, with the combinationof thunder and lightning, have appeared in the sky, the poet issaying that the Supreme Principle (Nirguna Purusha - the Purushawithout any specific characteristic) is now getting ready for thecreation work and therefore was looking like Saguna Purusha (thePurusha with the combination of specific characteristics) as thespecific indications of creations could be seen because of theincoming rains and also its capacity to nourish life forms.
as t au msn nipta yad bhmy coda-maya vasu
sva-gobhir moktum rebhe parjanyah kla gate
( as t au msn ) During the eight months prior to these rains, ( parjanyah ) the sun ( nipta ) evaporated/drank ( sva-
gobhih ) through its rays ( yat vasu ) the wealth ( bhmyh ) ofthe earth
( uda-maya ) which was in the form of water. ( kle )Whenthe time ( gate ) became appropriate, ( rebhe ) the sun started ( moktum ) releasing this accumulated wealth of water back to
Note : The sun has been equated with an ideal king. The suncollects water from the earth, converts them in the form of the
clouds and redistributes the water back to the earth. Similarly,the king is supposed to distribute the revenue which he hadcollected as taxes to the places and people depending upon theexigencies. An ideal king is the one who works selflessly like thesun keeping the interest of his people alone in his mind.
tad idvanto mah-megh can d a-vasana-vepith
prn ana jvana hy asya mumucuh karun iva
( mah-meghh ) The dense clouds, ( tad idvantah ) within whichthere were repeated lightnings, ( can d a-vasana-vepith ) spread
out very fast everywhere in the sky because of the heavywind. ( karun h iva ) Just like the compassionate people who
give everything for the welfare ( asya ) of the world, (mumucuh ) these clouds showered ( jvana ) rains ( prn ana )
generating pleasure to the earth.
tapah -kr deva-md h sd vars yas mah
yathaiva kmya-tapasas tanuh samprpya tat-phalam
( mah ) The earth, ( tapah -kr h ) which became dry due to thesummer heat, ( deva-md h ) has been mercifully showered with
water by the rain God. ( vars yas sd ) Thus the earth got nourished by the rains
( yath eva ) and it was like the position of a person ( tanuh )whose thin body ( samprpya ) had attained nourishment
( tat-phalam ) upon getting the consequential benefits (kmya-tapasah ) of his long term penance seeking for such benefits.
ni-mukhes u khadyots tamas bhnti na grahh
yath ppena pkhan d na hi vedh kalau yuge
( ni-mukhes u ) During the evening time just before the arrivalof the nights,
( tamas ) because of the darkness already setting in in therainy season,
( khadyoth ) the fire flies ( bhnti ) hovered around with theirshines.
( grahh ) The sun, the moon and the stars ( na bhnti ) did notshine as the clouds covered them during the rainy season.
( yath ) It was just like ( kalau yuga ) during the period of KaliYuga,
( ppena ) because of the sinful activities leading to ignorancewhich enveloped the real knowledge,
( pkhan d h ) the doctrines opposed to the Vedic principles ( bhnti ) shined,
( vedh ) whereas the true Vedic principles ( na hi bhnti ) didnot get propagated.
Note : The poet is presenting the similarities between theperverted and duplicate knowledge as compared to the real andever permanent knowledge. During Kali Yuga, people are prone tobelieve and follow the perverted principles as compared to thereal Vedic principles. This is because their sinful activities leadthem to ignorance as against the real knowledge. They believe inthe shines of fireflies as the real knowledge, which are equatedwith the perverted doctrines, as such people do not get any
opportunity to see the real and the original shine of the sun, moonand other stars, which are equated with the real Vedic knowledge.
rutv parjanya-ninada man d ukh vyasr jan girah ts n aynh prg yadvad
( man d ukh ) The frogs, ( aynh ) which remained lying down ( prk ts n ) silently till then in hibernation, ( girah vyasr jan )
started croaking suddenly ( rutv ) as they heard ( parjanya-ninada ) the rumbling sound of the thunder.
( yadvat ) It was just like the situation in which ( brhman h )the students, who remained silent till then, ( niyamtyaye ) all of
a sudden started the recitation of the Vedas when theirteacher instructed them to do so immediately after he
finished his daily routine activities.
Note : This is again a beautiful analogue the poet is presenting.The frogs were in hibernation for a long time. As they heard thesound of thunder, they knew for certain about the ensuing rain.All of them together started croaking as if they were instructed bysomeone to do so.
In the same manner, the students remain silent till the time theirteacher (guru) finishes his daily chorus. Thereafter, the momenthe instructs them to recite the