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Song Name: Karma Kanda Svarupo’yam
Official
Name: Chapter 6; Krsna Lila Varnanam
Part 3
Language: Sanskrit
LYRICS:
(1)
karma-kāṇḍa-svarūpo'yaḿ
māgadhaḥ kaḿsa-bāndhavaḥ
rurodha mathurāḿ
ramyāḿ brahma-jñāna-svarūpiṇī
(2)
māyayā bāndhavān
kṛṣṇo nītavān dvārakāḿ purīm
mlecchatā-yavanaḿ
hitvā sa-rāmo gatavān hariḥ
(3)
mucukundaḿ
mahārājaḿ mukti-mārgādhikāriṇam
padāhanad durācāras
tasya tejohatas tadā
(4)
aiśvarya-jñāna-mayyāḿ
vai dvārakāyāḿ gato hariḥ
uvāha rukmiṇīḿ
devīḿ paramaiśvarya-rūpiṇīm
(5)
pradyumnaḥ kāma-rūpo
vai jātas tasyāḥ hṛtas tadā
māyā-rūpeṇa
daityena śambareṇa durātmanā
(6)
svapatnyā rati-devyā
saḥ śikṣitaḥ paravīrahā
nihatya śambaraḿ kāmo
dvārakāḿ gatavāḿs tadā
(7)
māna-mayyāś ca rādhāyāḥ
satyabhāmāḿ kalāḿ śubhām
upayeme hariḥ prītyā
maṇy-uddhāra-cchalena ca
(8)
mādhurya-hlādinī-śakteḥ
praticchāyā svarūpakāḥ
rukmiṇyādyā
mahiṣyo'ṣṭa kṛṣṇasyāntaḥ-pure
kila
(9)
aiśvarye phalavān
kṛṣṇaḥ santater vistṛtir yataḥ
sātvatāḿ
vaḿśa-saḿvṛddhiḥ dvārakāyāḿ
satāḿ hṛdi
(10)
sthūlārtha-bodhake granthe
na teṣām artha-nirṇayaḥ
pṛthag-rūpeṇa
kartavyaḥ sudhiyaḥ prathayantu tat
(11)
advaita-rūpiṇaḿ
daityaḿ hatvā kāśīḿ ramā-patiḥ
hara-dhāmādahat
kṛṣṇas tad-duṣṭa-mata-pīṭhakam
(12)
bhaumabuddhimayaḿ bhaumaḿ
hatvā sa garuḍāsanaḥ
uddhṛtya
ramaṇīvṛndamupayeme priyaḥ satām
(13)
ghāṭayitvā
jarāsandhaḿ bhīmena dharma-bhrātṛṇā
amocayad bhūmi-pālān
karma-pāśasya bandhanāt
(14)
yajñe ca dharma-putrasya labdhvā
pūjām aśeṣataḥ
cakarta śiśupālasya
śiraḥ sandveṣṭur ātmanaḥ
(15)
kurukṣetra-raṇe
kṛṣṇo dharā-bhāraḿ nivartya saḥ
samāja-rakṣaṇaḿ
kāryam akarot karuṇā-mayaḥ
(16)
sarvāsāḿ
mahiṣīṇāḿ ca pratisadma hariḿ muniḥ
dṛṣṭvā ca
nārado'gacchad vismayaḿ tattva-nirṇaye
(17)
kadarya-bhāva-rūpaḥ sa
dantavakro hatas tadā
subhadrāḿ
dharma-bhrātre hi narāya dattavān prabhuḥ
(18)
śālvamāyāḿ
nāśayitvā rarakṣa dvārakāḿ purīm
nṛgaḿ tu
kṛkalāsatvāt karma-pāśād amocayat
(19)
sudāmnā
prīti-dattaḿ ca taṇḍulaḿ bhuktavān
hariḥ
pāṣaṇḍānāḿ
pradattena miṣṭena na tathā sukhī
(20)
balo'pi
śuddha-jīvo'yaḿ kṛṣṇa-prema-vaśaḿ
gataḥ
avadhīd dividaḿ
mūḍhaḿ nirīśvara-pramodakam
(21)
sva-saḿvin-nirmite dhāmni
hṛd-gate rohiṇī-sutaḥ
gopībhir
bhāva-rūpābhī reme bṛhad-vanāntare
(22)
bhaktānāḿ hṛdaye
śaśvat kṛṣṇa-līlā pravartate
naṭo'pi sva-puraḿ
yāti bhaktānāḿ jīvanātyaye
(23)
kṛṣṇecchā
kāla-rūpā sā yādavān bhāva-rūpakān
nivartya rańgataḥ
sādhvī dvārakāḿ plāvayat tadā
(24)
prabhāse bhagavaj-jñāne
jarākrāntān kalevarān
paraspara-vivādena
mocayāmāsa nandinī
(25)
kṛṣṇa-bhāva-svarūpo'pi
jarākrāntāt kalevarāt
nirgato gokulaḿ prāpto mahimni
sve mahīyate
TRANSLATION
1) There are
two types of activities—self-centered and God-centered. God-centered activities
are called karma-yoga, because such activities nourish one's knowledge, and
this knowledge along with those activities enhance one's attachment to the
Lord. This mixture of karma, jnana, and bhakti is called karma-yoga by some people, jnana-yoga by others, and bhakti-yoga
by still others. The swanlike people call it a synthesis of yoga. Those
activities that are self-centered are called fruitive
activities. Fruitive activities generally create
doubts, in the form of Asti and Prapti,
in regard to the Lord. Fruitive activities then
arrange their marriage with atheism [Kamsa]. This Jarasandha, the personification of fruitive
activities, obstructs Mathura, the personification of
spiritual knowledge.
2 – 3) By His
sweet will, Sri Krsna took
all His friends, the personifications of devotees, to Dvaraka,
the personified abode of regulative devotional service. One who does not follow
the rules and regulations of varnashrama is called a yavana. When a yavana performs
illicit activities, he is degraded further into a mleccha.
With the support of fruitive activities, this yavana was inimical to knowledge. King Mucukunda,
the personification of the path of liberation, was kicked by this yavana, and the wicked yavana was
killed by powerful glance of Mucukunda.
4) While
residing in Dvaraka, which is filled with the
knowledge of opulence, the Lord married Rukmini, the
personification of supreme opulence.
5) As soon as Pradyumna, the personification of Cupid, was born from the
womb of Rukmini, he was immediately kidnapped by the
cripple-minded Shambara, the personification of maya.
6) In ancient
times Cupid's body was burned to ashes by the dry renunciate
Mahadeva. At that time, Ratidevi,
the personification of material enjoyment, took shelter of the demoniac nature.
But when regulative devotional service arose, then Cupid was reborn in the form
of Krsna's son. He then delivered his wife, Ratidevi, from the clutches of demoniac nature. The purport
is that in yukta-vairagya, regulated lust and
attachment are acceptable. Taking help from the teachings of his wife, the most
powerful Cupid killed Shambara, the personification
of material enjoyment, and then returned to Dvaraka
with his wife.
7) After
recovering the jewel, the Lord married Satyabhama,
who personifies a portion of Radharani's jealous
pride.
8) Krsna's eight queens, headed by Rukmini,
were reflections of the opulences of the hladini aspect and were very dear to Krsna.
9) The
sentiments of the Lord in His sweet feature are unbroken, but the sentiments of
the Lord in Dvaraka, the shelter of opulent
regulative devotional service, are not like that, because many sons and
grandsons expand His family of those sentiments.
10) In this
book, which explains the gross meanings, it is very difficult to explain the
meanings of those sons and grandsons. Some intelligent persons should
elaborately describe their meaning in a separate book.
11) The
demoniac philosophy, in the form of monism, took birth in Kasi,
the abode of Shiva, wherein a wretched person claimed to be Vasudeva
(Paundraka) and preached that demoniac philosophy. The
Lord, who is the husband of Rama, killed him and
burned Kasi, the home of that demoniac philosophy.
12) Narakasura is also called Bhauma,
because he considered the Absolute Truth to be mundane. The Lord, who sits on Garuda, killed Narakasura, and
after delivering the queens, He married them. The conception of the Deity as an
idol is abominable, because it is foolish to consider the Absolute Truth to be
mundane. There is a great difference between serving the Deity of the Lord and
worshiping idols. Deity worship is an indicator of the Absolute Truth, because
by this process one attains the Absolute Truth. Idol worship, however, means to
accept a material form or formlessness as the Absolute Truth, in other words,
to accept a material form as the Supreme Lord. The Lord ultimately delivered
and accepted those people who were of this opinion.
13) The Lord
had Jarasandha killed by Bhima,
the brother of Dharma. He then rescued many kings from the bondage of karma.
14) The Lord
accepted unlimited worship in Yudhisthira's sacrifice
and severed the head of Sisupala, the personification
of envy.
15) The Lord
protected society by reestablishing the principles of religion, and He removed
the burden of the world by arranging the Battle of Kurukshetra.
16) Narada Muni visited Dvaraka and was struck with the depth of the Absolute Truth
when he saw that Krsna was simultaneously present in
each of the queens' houses. It is very wonderful that the Supreme Lord is
simultaneously and fully present everywhere—within the
heart of all living entities and engaged in various pastimes. The quality of
omnipresence is insignificant for the Almighty Lord.
17) Dantavakra, the personification of uncivilized man, was
killed by the Lord. The Lord then arranged the marriage of His sister, Subhadra, with Arjuna, the brother of Yudhisthira.
In order to establish a relationship between the Lord and an enjoyed living entity
who has not developed the nature of being the Lord's
consort, the hladini aspect of the mood of friendship
selects an inconceivable devotee to take the role of Subhadra,
who becomes very near to the Lord as His sister. Subhadra
is to be enjoyed by a devotee like Arjuna. This
relationship, however, is not as exalted as found in Vraja.
18) The Lord
protected Dvaraka by killing Salva,
who possessed mystical powers. The scientific arts are most insignificant
before the Lord. King Nrga was suffering the results
of his bad karma in the form of a lizard, but he was delivered by the mercy of
the Lord.
19) If the most
relishable item is offered by a nondevotee,
the Lord does not accept it. But if an ordinary item is offered with love, the
Lord accepts it. This was demonstrated when the Lord ate the rice that Sudama offered.
20) The monkey Dvivida, the personification of godlessness, was killed by Baladeva, who possesses ecstatic love for Krsna and who is the reservoir of all living entities.
21) In the
forests of Vraja, which are created by the samvit aspect of the marginal potency, Sri Baladeva performed conjugal pastimes with the gopis, the personifications of ecstatic love.
22) All these
pastimes are situated in the hearts of the devotees, but when the devotees give
up their material bodies, the pastimes disappear just as an actor leaves the
stage.
23) The desire
of Krsna, in the form of time, separated the Yadavas, the personifications of affectionate love, from
the pastimes of the Lord and flooded the abode of Dvaraka
in the waves of the ocean of forgetfulness. The desire of Krsna
is always pure and devoid of all inauspiciousness. In order to transfer His
devotees to Vaikuntha, the Lord separates them from
their material bodies.
24) This desire
of Krsna, which bestows the topmost happiness,
obliged the devotees to give up their old decrepit bodies in Prabhasa-ksetra, the personification of knowledge of the
Absolute Truth. When the body becomes useless, then all the parts and limbs do
not cooperate with each other—they quarrel. Especially at the time of death,
all the parts and limbs become senseless; but in the hearts of devotees,
remembrance is never lost.
25) At the time
of giving up the body, the mood that is present in the heart of a devotee
accompanies the pure soul to his glorious position, and the devotee then
eternally resides in the portion of Vaikuntha called Gokula.
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UPDATED: July 24, 2009