Sri Krishna Madbhagavatam
17.
Extinguishing the Forest Fire
King Parīkṣit, after hearing of the chastisement of Kāliya, inquired from
Śukadeva Gosvāmī as to why Kāliya left his beautiful land and why Garuḍa was so antagonistic to him. Śukadeva Gosvāmī informed the King
that the island known as Nāgālaya was inhabited by serpents and that Kāliya was
one of the chief serpents there. Being accustomed to eating snakes, Garuḍa used to come to this island and kill many serpents at his will.
Some of them he actually ate, but some were unnecessarily killed. The reptile
society became so disturbed that their leader, Vāsuki, appealed to Lord Brahmā
for protection. Lord Brahmā made an arrangement by which Garuḍa would not create a disturbance: on each half-moon day, the
reptile community would offer a serpent to Garuḍa.
The serpent was to be kept underneath a tree as a sacrificial offering to Garuḍa. Garuḍa was satisfied with this offering, and
therefore he did not disturb any other serpents.
But gradually,
Kāliya took advantage of this situation. He was unnecessarily puffed up by the
volume of his accumulated poison, as well as by his material power, and he
thought, "Why should Garuḍa be offered this sacrifice?" He
then ceased offering any sacrifice; instead, he himself ate the offering
intended for Garuḍa. When Garuḍa, the great devotee-carrier of Viṣṇu,
understood that Kāliya was eating the offered sacrifices, he became very angry
and quickly rushed to the island to kill the offensive serpent. Kāliya tried to
fight Garuḍa and faced him with his many hoods and
poisonous sharp teeth. Kāliya attempted to bite him, and Garuḍa, the son of Tārkṣya, in great anger and with the great
force deserving the carrier of Lord Viṣṇu,
struck the body of Kāliya with his effulgent golden wings. Kāliya, who is also
known as Kadrūsuta, son of Kadrū, immediately fled to the lake known as
Kāliyadaha, underneath the Yamunā River, which Garuḍa could not approach.
Kāliya took
shelter within the water of the Yamunā for the following reason. Just as Garuḍa went to the island of the Kāliya snake, so he also used to go to
the Yamunā to catch fish to eat. There was, however, a great yogi known as
Saubhari Muni, who used to meditate within the water there and who was
sympathetic with the fish. He asked Garuḍa
not to come there and disturb the fish. Although Garuḍa was not under anyone's order, being the carrier of Lord Viṣṇu, he did not disobey the order of the great yogi. Instead of
staying and eating many fish, he carried off one big fish, who was their
leader. Saubhari Muni was sorry that one of the leaders of the fish was taken
away by Garuḍa, and thinking of their protection, he
cursed Garuḍa in the following words:
"Henceforward from this day, if Garuḍa
comes here to catch fish, then--I say this with all my strength--he will be
immediately killed."
This curse was
known only to Kāliya. Kāliya was, therefore, confident that Garuḍa would not be able to come there, and so he thought it wise to
take shelter of the lake within the Yamunā. But Kāliya's taking shelter of
Saubhari Muni was not successful; he was driven away from the Yamunā by Kṛṣṇa, the master of Garuḍa.
It may be noted that Garuḍa is directly related to the Supreme
Personality of Godhead and is so powerful that he is never subjected to
anyone's order or curse. Actually the cursing of Garuḍa--who is stated in the Śrīmad-Bhāgavatam to be of the stature of
the Supreme Personality of Godhead, Bhagavān--was an offense on the part of
Saubhari Muni. Although Garuḍa did not try to retaliate, the Muni
was not saved from his offensive act against a great Vaiṣṇava personality. Due to this offense, Saubhari fell down from his
yogic position and afterwards became a householder, a sense enjoyer in the
material world. The falldown of Saubhari Muni, who was supposed to be absorbed
in spiritual bliss by meditation, is an instruction to the offender of Vaiṣṇavas.
When Kṛṣṇa finally came out of Kāliya's lake, He was seen by all His
friends and relatives on the bank of the Yamunā. He appeared before them nicely
decorated, smeared all over with candana pulp, bedecked with valuable jewels
and stones, and almost completely covered with gold. The inhabitants of Vṛndāvana, cowherd boys and men, mother Yaśodā, Mahārāja Nanda and
all the cows and calves, saw Kṛṣṇa coming from the Yamunā, and it was as
though they had recovered their very life. When a person regains his life,
naturally he becomes absorbed in pleasure and joyfulness. They each in turn
pressed Kṛṣṇa to their chests, and thus they felt a
great relief. Mother Yaśodā, Rohiṇī,
Mahārāja Nanda and the cowherd men became so happy that they embraced Kṛṣṇa and thought they had achieved their ultimate goal of life.
Balarāma also
embraced Kṛṣṇa, but He was laughing because He had
known what would happen to Kṛṣṇa when everyone else was so overwhelmed
with anxiety. All the trees on the bank of the Yamunā, all the cows, bulls and
calves were full of pleasure because of Kṛṣṇa's
appearance there. The brāhmaṇa inhabitants of Vṛndāvana, along with their wives, immediately came to congratulate
Kṛṣṇa and His family members. Brahmanas are
considered to be the spiritual masters of society. They offered their blessings
to Kṛṣṇa and the family on account of Kṛṣṇa's release. They also asked Mahārāja Nanda to give them some
charity on that occasion. Being so pleased by Kṛṣṇa's
return, Mahārāja Nanda began to give many cows and much gold in charity to the
brāhmaṇas. While Nanda Mahārāja was thus
engaged, mother Yaśodā simply embraced Kṛṣṇa
and made Him sit on her lap while she shed tears continually.
Since it was
almost night, and all the inhabitants of Vṛndāvana,
including the cows and calves, were very tired, they decided to take their rest
on the river bank. In the middle of the night, while they were taking rest,
there was suddenly a great forest fire, and it quickly appeared that the fire
would soon devour all the inhabitants of Vṛndāvana.
As soon as they felt the warmth of the fire, they immediately took shelter of Kṛṣṇa, the Supreme Personality of Godhead, although He was playing
just like their child. They began to say, "Our dear Kṛṣṇa! O Supreme Personality of Godhead! Our dear Balarāma, the
reservoir of all strength! Please try to save us from this all devouring and
devastating fire. We have no other shelter than You. This devastating fire will
swallow us all!" Thus they prayed to Kṛṣṇa,
saying that they could not take any shelter other than His lotus feet. Lord Kṛṣṇa, being compassionate upon His own townspeople, immediately
swallowed up the whole forest fire and saved them. This was not impossible for
Kṛṣṇa because He is unlimited. He has
unlimited power to do anything He desires.
18.
Killing the Demon Pralambāsura
After
extinguishing the devastating fire, Kṛṣṇa,
surrounded by His relatives, friends, cows, calves and bulls and glorified by
their singing, again entered Vṛndāvana, which is always full of cows.
While Kṛṣṇa and Balarāma were enjoying life in Vṛndāvana, in the midst of the cowherd boys and girls, the season
gradually changed to summer. The summer season in India is not very much
welcomed because of the excessive heat, but in Vṛndāvana
everyone was pleased because summer there appeared just like spring. This was
possible only because Lord Kṛṣṇa and Balarāma, who are the controllers
even of Lord Brahmā and Lord Śiva, were residing there. In Vṛndāvana there are many falls which are always pouring water, and
the sound is so sweet that it covers the sound of the crickets. And because
water flows all over, the forest always looks very green and beautiful.
The inhabitants
of Vṛndāvana were never disturbed by the
scorching heat of the sun or the high summer temperatures. The lakes of Vṛndāvana are surrounded by green grasses, and various kinds of
lotus flowers bloom there, such as the kalhāra-kañjotpala, and the air blowing
in Vṛndāvana carries the aromatic pollen of
those lotus flowers. When the particles of water from the waves of the Yamunā,
the lakes and the waterfalls, touched the bodies of the inhabitants of Vṛndāvana, they automatically felt a cooling effect. Therefore they
were practically undisturbed by the summer season.
Vṛndāvana is such a nice place. Flowers are always blooming, and
there are even various kinds of decorated deer. Birds are chirping, peacocks
are crowing and dancing, and bees are humming. The cuckoos there sing nicely in
five kinds of tunes.
Kṛṣṇa, the reservoir of pleasure, blowing His flute, accompanied by
His elder brother Balarāma and other cowherd boys and cows, entered the
beautiful forest of Vṛndāvana to enjoy the atmosphere. They
walked into the midst of newly grown leaves of trees whose flowers resembled
peacock feathers. They were garlanded by those flowers and decorated with
saffron chalk. Sometimes they were dancing and singing and sometimes wrestling
with one another. While Kṛṣṇa danced, some of the cowherd boys
sang, and others played on flutes; some bugled on buffalo horns or clapped their
hands, praising Kṛṣṇa, "Dear brother, You are dancing
very nicely." Actually, all these boys were demigods descended from higher
planets to assist Kṛṣṇa in His pastimes. The demigods garbed
in the dress of the cowherd boys were encouraging Kṛṣṇa in His dancing, just as one artist encourages another with
praise. Up to that time, neither Balarāma nor Kṛṣṇa
had undergone the haircutting ceremony; therefore Their hair was clustered like
crows' feathers. They were always playing hide-and-seek with Their boy friends
or jumping or fighting with one another. Sometimes, while His friends were
chanting and dancing, Kṛṣṇa would praise them, "My dear
friends, you are dancing and singing very nicely." The boys played at
catching ball with bell shaped fruits and round āmalakī. They played blindman's
buff, challenging and touching one another. Sometimes they imitated the forest
deer and various kinds of birds. They joked with one another by imitating
croaking frogs, and they enjoyed swinging underneath the trees. Sometimes they
would play like a king and his subjects amongst themselves. In this way,
Balarāma and Kṛṣṇa, along with all Their friends, played
all kinds of sports and enjoyed the soothing atmosphere of Vṛndāvana, full of rivers, lakes, rivulets, fine trees and excellent
fruits and flowers.
In order to avoid the company of Kṛṣṇa, Pralambāsura carried Balarāma far away. The demon was undoubtedly very strong and powerful, but he was carrying Balarāma, who is compared with a mountain; therefore he began to feel the burden, and thus he assumed his real form. When he appeared in his real feature, he was decorated with a golden helmet and earrings and looked just like a cloud with lightning carrying the moon. Balarāma observed the demon's body expanding up to the limits of the clouds, his eyes dazzling like blazing fire and his mouth flashing with sharpened teeth. At first, Balarāma was surprised by the demon's appearance, and He began to wonder, "How is it that all of a sudden this carrier has changed in every way?" But with a clear mind He could quickly understand that He was being carried away from His friends by a demon who intended to kill Him. Immediately He struck the head of the demon with His strong fist, just as the King of the heavenly planets strikes a mountain with his thunderbolt. Being stricken by the fist of Balarāma, the demon fell down dead, just like a snake with a smashed head, and blood poured from his mouth. When the demon fell, he made a tremendous sound, and it sounded as if a great hill were falling upon being struck by the thunderbolt of King Indra. All the boys then rushed to the spot. Being astonished by the ghastly scene, they began to praise Balarāma with the words, "Well done, well done." All of them began to embrace Balarāma with great affection, thinking that He had returned from death, and they offered their blessings and congratulations. All the demigods in the heavenly planets became very satisfied and showered flowers on the transcendental body of Balarāma, and they also offered their blessings and congratulations for His having killed the great demon Pralambāsura.
19.
Devouring the Forest Fire
While Kṛṣṇa
and Balarāma and Their friends were engaged in the pastimes described above,
the cows, being unobserved, began to wander off on their own, entering farther
and farther into the deepest part of the forest, allured by fresh grasses. The
goats, cows and buffalo traveled from one forest to another and entered the
forest known as Iṣikāṭavi. This forest was full of green
grass, and therefore they were allured; but when they entered, they saw that
there was a forest fire, and they began to cry. On the other side, Balarāma and
Kṛṣṇa, along with Their friends, could not
find their animals, and they became very aggrieved. They began to trace the
cows by following their footprints, as well as the path of eaten grass. All of
the boys were fearing that their very means of livelihood, the cows, were now
lost. Soon, however, they heard the crying of their cows. Kṛṣṇa began to call the cows by their
respective names, with great noise. Upon hearing Kṛṣṇa calling, the cows immediately replied
with joy. But by this time the forest fire surrounded all of them, and the
situation appeared to be very fearful. The flames increased as the wind blew
very quickly, and it appeared that everything movable and immovable would be devoured.
All the cows and the boys became very frightened, and they looked towards
Balarāma the way a dying man looks at the picture of the Supreme Personality of
Godhead. They said, "Dear Kṛṣṇa
and Balarāma, we are now burning from the heat of this blazing fire. Let us
take shelter of Your lotus feet. We know You can protect us from this great
danger. Our dear friend Kṛṣṇa,
we are Your intimate friends. It is not right that we should suffer in this
way. We are all completely dependent on You, and You are the knower of all
religious life. We do not know anyone except You."
In the evening, Kṛṣṇa and Balarāma, along with the boys and cows, returned to Vṛndāvana, playing Their flutes. As they approached the village, all the gopīs became very joyous. Throughout the day the gopīs used to think of Kṛṣṇa while He was in the forest, and in His absence they were considering one moment to be like twelve years.
20.
Description of Autumn
The killing of Pralambāsura and the
devouring of the devastating forest fire by Kṛṣṇa
and Balarāma became household topics in Vṛndāvana.
The cowherd men described these wonderful activities to their wives and to
everyone else, and all were struck with wonder. They concluded that Kṛṣṇa and Balarāma were demigods who had
kindly come to Vṛndāvana
to become their children. In this way, the rainy season ensued. In India, after
the scorching heat of the summer, the rainy season is very welcome. The clouds
accumulating in the sky, covering the sun and the moon, become very pleasing to
the people, and they expect rainfall at every moment. After summer, the advent
of the rainy season is considered to be a life-giving source for everyone. The
thunder and occasional lightning are also pleasurable to the people.
The symptoms of
the rainy season may be compared to the symptoms of the living entities who are
covered by the three modes of material nature. The unlimited sky is like the
Supreme Brahman, and the tiny living entities are like the covered sky, or
Brahman covered by the three modes of material nature. Originally, everyone is
part and parcel of Brahman. The Supreme Brahman, or the unlimited sky, can
never be covered by a cloud, but a portion of it can be covered. As stated in
the Bhagavad-gītā, the living entities are part and parcel of the Supreme
Personality of Godhead. But they are only an insignificant portion of the
Supreme Lord. This portion is covered by the modes of material nature, and
therefore the living entities are residing within this material world. The
brahmajyoti--spiritual effulgence--is just like the sunshine; as the sunshine
is full of molecular shining particles, so the brahmajyoti is full of minute
portions of the Supreme Personality of Godhead. Out of that unlimited expansion
of minute portions of the Supreme Lord, some are covered by the influence of
material nature, whereas others are free.
Clouds are
accumulated water drawn from the land by the sunshine. Continually for eight
months the sun evaporates all kinds of water from the surface of the globe, and
this water is accumulated in the shape of clouds, which are distributed as
water when there is need. Similarly, a government exacts various taxes from the
citizens which the citizens are able to pay by their different material
activities: agriculture, trade and industry; thus the government can also exact
taxes in the form of income tax and sales tax. This is compared to the sun
drawing water from the earth. When there is again need of water on the surface
of the globe, the same sunshine converts the water into clouds and distributes
it all over the globe. Similarly, the taxes collected by the government must be
distributed to the people again, as educational work, public work, sanitary
work, etc. This is very essential for a good government. The government should
not simply exact tax for useless squandering; the tax collection should be
utilized for the public welfare of the state.
During the rainy
season, there are strong winds blustering all over the country and carrying
clouds from one place to another to distribute water. When water is urgently
needed after the summer season, the clouds are just like a rich man who, in
times of need, distributes his money even by exhausting his whole treasury. So
the clouds exhaust themselves by distributing water all over the surface of the
globe.
When Mahārāja
Daśaratha, the father of Lord Rāmacandra, used to fight with his enemies, it
was said that he approached them just like a farmer uprooting unnecessary
plants and trees. And when there was need of giving charity, he used to
distribute money exactly as the cloud distributes rain. The distribution of
rain by clouds is so sumptuous that it is compared to the distribution of
wealth by a great, munificent person. The clouds' downpour is so sufficient that
the rains even fall on rocks and hills and on the oceans and seas where there
is no need for water. It is like a charitable person who opens his treasury for
distribution and who does not discriminate whether the charity is needed or
not. He gives in charity openhanded.
During the rainy season, in the evening, there are many glowworms visible about the tops of trees, hither and thither, and they glitter just like lights. But the luminaries of the sky, the stars and the moons, are not visible. Similarly, in the age of Kali, persons who are atheists or miscreants become very prominently visible, whereas persons who are actually following the Vedic principles for spiritual emancipation are practically obscured. This age, Kaliyuga, is compared to the cloudy season of the living entities. In this age, real knowledge is covered by the influence of material advancement of civilization. The cheap mental speculators, atheists and manufacturers of so-called religious principles become prominent like the glowworms, whereas persons strictly following the Vedic principles or scriptural injunctions become covered by the clouds of this age. People should learn to take advantage of the actual luminaries of the sky, the sun, moon, and stars, instead of the glowworm's light. Actually, the glowworm cannot give any light in the darkness of night. As clouds sometimes clear, even in the rainy season, and sometimes the moon, stars and sun become visible, so even in this Kaliyuga there are sometimes advantages. The Vedic movement of Lord Caitanya's--the distribution of chanting the Hare Kṛṣṇa mantra--is heard in this way. People seriously anxious to find real life should take advantage of this movement instead of looking toward the light of mental speculators and atheists.
After the first rainfall, when there is a
thundering sound in the clouds, all the frogs begin to croak, like students
suddenly engaged in reading their studies. Students are generally supposed to
rise early in the morning. They do not usually arise of their own accord,
however, but only when there is a bell sounded in the temple or in the cultural
institution. By the order of the spiritual master they immediately rise, and
after finishing their morning duties, they sit down to study the Vedas or chant
Vedic mantras. Everyone is sleeping in the darkness of Kaliyuga, but when there
is a great ācārya, by his calling only, everyone takes to the study of the
Vedas to acquire actual knowledge. During the rainy season, many small ponds,
lakes and rivulets become filled with water; otherwise the rest of the year
they remain dry. Similarly, materialistic persons are dry, but sometimes, when
they are in a so-called opulent position, with a home or children or a little
bank balance, they appear to be flourishing, but immediately afterwards they
become dry again, like the small rivulets and ponds. The poet Vidyāpati said
that in the society of friends, family, children, wife, etc., there is
certainly some pleasure, but that pleasure is compared to a drop of water in
the desert. Everyone is hankering after happiness, just as in the desert
everyone is hankering after water. If, in the desert, there is a drop of water,
the water is there of course, but the benefit from that drop of water is very
insignificant. In our materialistic way of life, we are hankering after an
ocean of happiness, but in the form of society, friends and mundane love, we
are getting no more than a drop of water. Our satisfaction is never achieved,
as the small rivulets, lakes and ponds are never filled with water in the dry
season.
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Due to rainfall, the grass, trees and vegetation
look very green. Sometimes the grass is covered by a certain kind of red
insect, and when the green and red combine with umbrella-like mushrooms, the
entire scene changes, just like a person who has suddenly become rich. The
farmer then becomes very happy to see his field full of grains, but the
capitalists--who are always unaware of the activities of a supernatural
power--become unhappy because they are afraid of a competitive price. In some
places certain capitalists in government restrict the farmer from producing
too much grains, not knowing the actual fact that all food grains are
supplied by the Supreme Personality of Godhead. According to the Vedic
injunction, eko bahūnāṁ yo vidadhāti
kāmān, the Supreme Personality of Godhead maintains this creation; therefore,
He arranges for a supply of whatever is required for all living entities.
When there is population increase, it is the business of the Supreme Lord to
feed them. But persons who are atheists or miscreants do not like abundant
production of food grains, especially if their business might be hampered.
During the rainy season, all living entities, in
the land, sky and water, become very refreshed, exactly like one who engages
in the transcendental loving service of the Lord. We have practical
experience of this with our students in the International Society for Krishna
Consciousness. Before becoming students, they were dirty looking, although
they had naturally beautiful personal features; but due to having no
information of Kṛṣṇa consciousness
they appeared very dirty and wretched. Since they have taken to Kṛṣṇa consciousness, their health has
improved, and by following the rules and regulations, their bodily luster has
increased. When they are dressed with saffron colored cloth, with tilaka on
their foreheads and beads in their hands and on their necks, they look
exactly as if they come directly from Vaikuṇṭha.
In the rainy season, when the rivers swell and
rush to the oceans and seas, they appear to agitate the ocean. Similarly, if
a person who is engaged in the yoga-mystic process is not very advanced in
spiritual life, he can become agitated by the sex impulse. High mountains,
however, although splashed by torrents of rain, do not change; so a person
who is advanced in Kṛṣṇa consciousness,
even if put into difficulties, is not embarrassed because a person who is
spiritually advanced accepts any adverse condition of life as the mercy of
the Lord, and thus he is completely eligible to enter into the spiritual
kingdom.
In the rainy season some of the roads are not
frequently used, and they become covered with long grasses. This is exactly
like a brāhmaṇa who is not
accustomed to studying and practicing the reformatory methods of Vedic
injunctions--he becomes covered with the long grasses of māyā. In that
condition, forgetful of his constitutional nature, he forgets his position of
eternal servitorship to the Supreme Personality of Godhead. By being deviated
by the seasonal overgrowth of long grasses created by māyā, a person
identifies himself with mayic production and succumbs to illusion, forgetting
his spiritual life.
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During the rainy season, lightning appears in one
group of clouds and then immediately in another group of clouds. This
phenomenon is compared to a lusty woman who does not fix her mind on one man. A
cloud is compared to a qualified person because it pours rain and gives
sustenance to many people; a man who is qualified similarly gives sustenance to
many living creatures, such as family members or many workers in business.
Unfortunately, his whole life can be disturbed by a wife who divorces him; when
the husband is disturbed, the whole family is ruined, the children are
dispersed or the business is closed, and everything is effected. It is
therefore recommended that a woman desiring to advance in Kṛṣṇa consciousness peacefully live with a husband and
that the couple not separate under any condition. The husband and wife should
control sex indulgence and concentrate their minds on Kṛṣṇa consciousness so their life may be successful.
After all, in the material world a man requires a woman, and a woman requires a
man. When they are combined, they should live peacefully in Kṛṣṇa consciousness and should not be restless like the
lightning, flashing from one group of clouds to another
Sometimes, in
addition to the roaring thunder of the clouds, there is an appearance of a
rainbow, which stands as a bow without a string. Actually, a bow is in the
curved position, being tied at its two ends by the bowstring; but in the
rainbow there is no such string, and yet it rests in the sky so beautifully.
Similarly, when the Supreme Personality of Godhead descends to this material
world, He appears just like an ordinary human being, but He is not resting on
any material condition. In the Bhagavad-gītā, the Lord says that He appears by
His internal potency, which is free from the bondage of the external potency.
What is bondage for the ordinary creature is freedom for the Personality of
Godhead. In the rainy season, the moonlight is covered by clouds but is visible
at intervals. It sometimes appears that the moon is moving with the movement of
the clouds, but actually the moon is still; due to the clouds it also appears
to move. Similarly, for one who has identified himself with the moving material
world, his actual spiritual luster is covered by illusion, and with the
movement of material activities, he thinks that he is moving through different
spheres of life. This is due to false ego, which is the demarcation between
spiritual and material existence, just as the moving cloud is the demarcation
between moonlight and darkness. In the rainy season, when the clouds appear for
the first time, after seeing their appearance, the peacocks begin to dance with
joy. This can be compared to persons who are very harassed in the materialistic
way of life. If they can find the association of a person engaged in the loving
devotional service of the Lord, they become enlightened, just like the peacocks
when they dance. We have practical experience of this, because many of our
students were dry and morose previous to their coming to Kṛṣṇa consciousness, but having come into contact with devotees, they
are now dancing like jubilant peacocks.
Plants and
creepers grow by drinking water from the ground. Similarly, a person practicing
austerities becomes dry; after the austere performances are completed and he
gets the result, he begins to enjoy life in sense gratification, with family,
society, love, home and other paraphernalia. Sometimes it is seen that cranes
and ducks meander continually on the banks of the lakes and rivers, although
the banks are filled with muddy garbage and thorny creepers. Similarly, persons
who are householders without Kṛṣṇa consciousness are constantly tarrying
in material life, in spite of all kinds of inconveniences. In family life, or
any life, one cannot be perfectly happy without being Kṛṣṇa conscious. Śrīla Narottama dāsa Ṭhākur
prays that he will have the association of a person--either a householder or a
man in the renounced order of life--who is engaged in the transcendental loving
service of the Lord and is always crying the holy name of Lord Caitanya. For
the materialistic person, worldly affairs become too aggressive, whereas to a
person who is in Kṛṣṇa consciousness, everything appears to
be happily situated.
The barriers around the agricultural field
sometimes break due to heavy torrents of rain. Similarly, the unauthorized
atheistic propaganda in the age of Kali breaks the boundary of the Vedic
injunctions. Thus people gradually degenerate to godlessness. In the rainy
season, the clouds, tossed by the wind, deliver water which is welcomed like
nectar. When the Vedic followers, the brāhmaṇas, inspire rich men
like kings and the wealthy mercantile community to give charity in the
performance of great sacrifices, the distribution of such wealth is also
nectarean. The four sections of human society, namely the brāhmaṇas, the kṣatriyas, the vaiśyas
and the śūdras, are meant to live peacefully in a cooperative mood; this is
possible when they are guided by the expert Vedic brāhmaṇas who perform sacrifices and distribute wealth
equally. Vṛndāvana forest
improved from the rains and was replete with ripened dates, mangoes,
blackberries and other fruits. Lord Kṛṣṇa, the Supreme
Personality of Godhead, and His boy friends and Lord Balarāma, entered the
forest to enjoy the new seasonal atmosphere. The cows, being fed by new
grasses, became very healthy, and their milk bags were all very full. When Lord
Kṛṣṇa called them by name, they immediately
came to Him out of affection, and in their joyful condition the milk flowed
from their bags. Lord Kṛṣṇa was very pleased
when passing through the Vṛndāvana forest by the
side of Govardhana Hill. On the bank of the Yamunā He saw all the trees
decorated with bee hives pouring honey. There were many waterfalls on
Govardhana Hill, and their flowing made a nice sound. Kṛṣṇa heard them as He looked into the caves of the
hill. When the rainy season was not ended completely but was gradually turning
to autumn, sometimes, especially when there was rainfall within the forest, Kṛṣṇa and His companions would sit under a tree or
within the caves of Govardhana Hill and enjoy eating the ripened fruits and
talking with great pleasure. When Kṛṣṇa and Balarāma were
in the forest all day, mother Yaśodā used to send Them some rice mixed with
yogurt, fruits and sweetmeat. Kṛṣṇa would take them and
sit on a slab of stone on the bank of the Yamunā. While Kṛṣṇa and Balarāma and Their friends were eating, they
watched the cows, calves and bulls. The cows appeared to be tired from standing
with their heavy milk bags. By sitting and chewing grass, they became happy,
and Kṛṣṇa was pleased to see them. He was proud
to see the beauty of the forest, which was nothing but the manifestation of His
own energy.
At such times Kṛṣṇa would praise
nature’s special activities during the rainy season. It is stated in the
Bhagavad-gītā that the material energy, or nature, is not independent in its
actions. Nature is acting under the superintendence of Kṛṣṇa. It is also stated in the Brahma-saṁhitā that material nature, known as Durgā, is
acting as the shadow of Kṛṣṇa. Whatever order is
sent from Kṛṣṇa, material nature
obeys. Therefore the natural beauty created by the rainy season was acted out
according to the indications of Kṛṣṇa. Soon all the water
reservoirs became very clean and pleasing, and refreshing air was blowing
everywhere because of the appearance of autumn. The sky was completely cleared
of all clouds, and it recovered its natural blue color. The blooming lotus
flower in the clear water in the forest appeared like a person who has fallen
down from yoga practice but again has become beautiful by resuming his spiritual
life
Everything
becomes naturally beautiful with the appearance of the autumn season.
Similarly, when a materialistic person takes to Kṛṣṇa consciousness and spiritual life, he also becomes as clear as
the sky and water in autumn. The autumn season takes away the rolling of dark
clouds in the sky as well as the polluted water. Filthy conditions on the
ground also become cleansed. Similarly, a person who takes to Kṛṣṇa consciousness immediately becomes cleansed of all dirty things
within and without. Kṛṣṇa is therefore known as Hari.
"Hari" means "he who takes away." Kṛṣṇa immediately takes away all unclean habits from anyone who takes
to Kṛṣṇa consciousness. The clouds of autumn
are white, for they do not carry any water. Similarly, a retired man, being freed
from all responsibility of family affairs (namely, maintaining the home, wife
and children) and taking completely to Kṛṣṇa
consciousness, becomes freed from all anxieties and looks as white as clouds in
autumn. Sometimes in autumn the falls come down from the top of the hill to
supply clean water, and sometimes they stop. Similarly, sometimes great saintly
persons distribute clear knowledge, and sometimes they are silent. The small
ponds which were filled with water because of the rainy season, gradually dry
up in autumn. As for the tiny aquatics living in the reservoirs, they cannot
understand that their numbers are diminishing day by day, as the materially
engrossed persons cannot understand that their duration of life is being
reduced day by day. Such persons are engaged in maintaining cows, property,
children, wife, society and friendship. Due to the reduced water and scorching
heat from the sun in the autumn season, the small creatures living in small
reservoirs of water are much disturbed; they are exactly like uncontrolled
persons who are always unhappy from being unable to enjoy life or maintain
their family members. The muddy earth gradually dries up, and newly grown fresh
vegetables begin to wither. Similarly, for one who has taken to Kṛṣṇa consciousness, desire for family enjoyment gradually dries up.
Because of the
appearance of the autumn season, the water of the ocean becomes calm and quiet,
just as a person developed in self-realization is no longer disturbed by the
three modes of material nature. In autumn, farmers save the water within the
fields by building strong walls so that the water contained within the field
cannot run out. There is hardly any hope for new rainfalls; therefore they want
to save whatever is in the field. Similarly, a person who is actually advanced
in self-realization protects his energy by controlling the senses. It is
advised that after the age of fifty, one should retire from family life and
should conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and
engage them in the transcendental loving service of Mukunda, there is no
possibility of salvation.
On arrival of
the autumn season, all the cows, deer, birds and females in general become
pregnant, because in that season generally all the husbands become impelled by
sex desire. This is exactly like the transcendentalists who, by the grace of
the Supreme Lord, are bestowed with the benediction of their destinations in
life. Śrīla Rūpa Gosvāmī has instructed in his Upadeśamṛtā that one should follow devotional service with great
enthusiasm, patience and conviction and should follow the rules and
regulations, keep oneself clean from material contamination and stay in the
association of devotees. By following these principles, one is sure to achieve
the desired result of devotional service. For he who patiently follows the
regulative principles of devotional service, the time will come when he will
achieve the result, as the wives who reap results by becoming pregnant.
During the
autumn, the lotus flowers in the lakes grow in large numbers because of the
absence of lilies; both the lilies and the lotus flowers grow by sunshine, but
during the autumn season, the scorching sunshine helps only the lotus. This
example is given in the case of a country where the king or the government is
strong; the rise of unwanted elements like thieves and robbers cannot prosper.
When the citizens become confident that they will not be attacked by robbers,
they develop very satisfactorily. A strong government is compared to the
scorching sunshine in the autumn season; the lilies are compared to unwanted
persons like robbers, and the lotus flowers are compared to the satisfied
citizens of the government. During autumn, the fields become filled with
ripened grains. At that time, the people become happy over the harvest and
observe various ceremonies, such as Navānna--the offering of new grains to the
Supreme Personality of Godhead. The new grains are first offered to the Deities
in various temples, and all are invited to take sweet rice made of these new
grains. There are other religious ceremonies and methods of worship,
particularly in Bengal, where the greatest of all such ceremonies is held,
called Durgā Pūjā.
In Vṛndāvana the autumn season was very beautiful then because of the
presence of the Supreme Personality of Godhead, Kṛṣṇa and Balarāma. The mercantile community, the royal order and
great sages were free to move to achieve their desired benedictions. Similarly,
the transcendentalists, when freed from the encagement of the material body,
also achieve their desired goal. During the rainy season, the mercantile
community cannot move from one place to another and so do not get their desired
profit. Nor can the royal order go from one place to another to collect taxes
from the people. As for saintly persons who must travel to preach
transcendental knowledge, they also are restrained by the rainy season. But
during the autumn, all of them leave their confines. In the case of the
transcendentalist, be he a jñānī, a yogī, or a devotee, because of the material
body he cannot actually enjoy spiritual achievement. But as soon as he gives up
the body, or after death, the jñānī merges into the spiritual effulgence of the
Supreme Lord; the yogī transfers himself to the various higher planets, and the
devotee goes to the planet of the Supreme Lord, Goloka Vṛndāvana, or the Vaikuṇṭhas,
and thus enjoys his eternal spiritual life.
Om
Tat Sat
(Continued...)
(My humble salutations H H Swami Sri Prabhupada ji, Sri Krishnalilas
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