Krishna Lifts Govardhana Hill

In the twenty fifth Chapter Indra speaks with anger and sends rain to destroy the people of Vraja. Krsna , holding Govardhana in his left hand protects Vraja.

Indra became angry with the inhabitants of Vraja, showing at once his foolishness and useless of his anger.

This verse describes Indra’s anger. Samvartaka refers to those clouds used at the time of final devastation. Ca indicates that the seven winds of destruction such as avaha nd pravaha were also sent by him. Indra was proud, thinking himself the controller (isamani).

Indra speaks “How astonishing to see the amount of wealth and bliss of these cowherd men!” According to Sarasvati : krsna is called martyam because he appears to give auspiciousness to the ignorant souls of the material world. The gopas have taken shelter of that Krsna, and ignored me, the lowly devata.

As vaisnavas desire to cross the ocean of material existence and thus take shelter of Krsna, rejecting the quest for knowledge of Brahman, these cowherd men have become absorbed in a sacrifice as a boat to cross the ocean, which cannot do so (adrdhaih). One should not attempt to cross the ocean by taking shelter of Krsna, hoping to reduce the size of the ocean to size of a calf’s hoofprint. But they desire to do so.

Krsna is talkative (vacalam) speaking nonsense which contradicts the conclusions of mimamsa and sankhya philosophy. He is foolish (balisam), not having studied the scriptures. He is disrespectful (stabdham), being audacious in front of his own father. He is ignorant (ajnam),not knowing anything because all he does is herd cows, but thinks himself a learned man (pandita maninam). He is only human. They neglect me, a devata, and thus commit insult. The real meaning however is that by krsna’s mercy even a fool becomes skilful with words. He does not respect others because others are not worthy of respect. There is nothing which is not known to him (ajnam). He is adored by the learned men (pandita maninah).

Because these cowherd men are mad because of wealth, their minds (atma) being incited by Krsna, you should remove their pride and kill their cows. The real meaning (unintentional by Indra) is as follows. The cowherd men are anointed with sandalwood (sriya avalipta). Remove the heat in their bodies by the cool rain, and cool the cows, making them tremble (dhunuta). And when Krsna lifts up Govardhana, cause him to make a beautiful place (samyak ksaya: ksaya means residence as well as destruction) for them to stay.

Indra spoke to the frightened clouds, “I will also come behind you., desiring to destroy (jaghamsaya) the pastures of Nanda.” The real meaning is “I am coming, desiring to see the pastures of Nanda.”

Indra released those clouds capable of creating an ocean in the universe at the time of destruction. Losing his discrimination because of anger, he released the clouds not considering the proper amount. The clouds began to rumble with thunder (stanayitnubhih), and they were moved (nunna) here and there by the avaha and pravaha winds (marudganaih). The clouds began to pour down pellets of hail (jala sarkara).

They began to pour down rain in sheets as broad as pillars, and flooded the earth in rain (abhresu). Because of this flood, one could not see the high and low areas on the earth.

The cows covered their heads and their calves with their bodies.

13.Remembering the words of Gargamuni, “This child will deliver you from all dangers,” the inhabitants had faith that at this time of great danger, Narayana would enter Krsna and protect them. With this conviction they pray in this verse. The word deva here refers to Indra.

Even before getting information that the rain was created by Indra, Krsna could understand that Indra was responsible. The difficulties of Krsna’s eternal devotees was manifest before him through the lilasakti for the purpose of tasting with complete satisfaction the sweetness of prema. It is like the hunger pangs when a person is very hungry. When one finally gets food and is satisfied, the hunger pangs are also a type of happiness.

Understanding that it was Indra’s work, Krsna spoke to them in five verses. The excessive hail (silamayam) was unseasonal, belonging to a season already passed.

I will remedy the situation through my yogamaya potency (atam yoga). I will remove this false pride in power, in the mode of ignorance, by which they think of themselves as Lords. This verse refers not only to Indra but also the vayu and others who assisted him.

Out of spite I will not completely crush this weak INdra, but I will correct this fault which has arisen in my devotee. With this intention he speaks this verse.

Because this disturbance has been created by Indra (tasmat), I will protect Vraja (gostham). Vraja is my home (mat saranam), and I am the master of the house (mat natha). It is the place where my father, brother and dear ones live (mat parigraham.). Not only will I protect these people from this disturbance, but I protect all people even at the time of mahapralaya. To indicate this, Krsna says, “I have accepted this vow.”

Saying this to himself, with one hand, his left hand, he lifted the mountain. Harivamsa mentions the left hand: He lifted govardhana with his left hand, blocking the clouds and beneath the mountain created a living space in the form of a house. He held it very easily, like holding up a mushroom. When Krsna merely desired to lift Govardhana, his samharika sakti (destructive energy) arising from yoga maya sakti, cleared the rain from the sky to the extent that when Krsna ran from the veranda of his house to lift Govardhana his clothing and turban did not get very wet.

Comfortably you can all take shelter under Govardhana. But how could all the inhabitants fit under Govardhana which is only 3 miles across? Here is the answer. On being touched by Krsna’s hand Govardhana became filled with bliss and attained inconceivable strength, so that when Indra hurled hundreds of thunderbolts on his back, they felt like the touch of flower garlands, and he expanded his form to 32 miles so that all the inhabitants, cows and buffalos and other animals could live comfortably beneath his shelter. Krsna says in hari vamsa: In lifting up Govardhana I have made such a large area that all the three worlds can be protected there. What to sepak of Vraja. “ the animals on top of govardhana such as the deer and wild pigs and birds did not find any difficulty from rain when Krsna lifted the hill, because according to Hari vamsa when Krsna lifted Govardhana he lifted it as high as the clouds. Seeing that the clouds could pour rain only on the lower portions of govardhana, the animals ascended to the top of the mountain, above the clouds.

They proceeded to go beneath the mountain along with their carts (savrajah), servants and priests (sopajivanah).

The inhabitants forgot about hunger and thirst for seven days because they were immersed in bliss on seeing Krsna continuously. This is explained in the visnu purana: Krsna, watched by the inhabitants of Vraja with eyes wide with affection, held the mountain steadily. It should be understood the Krsna stood facing everyone. At this time the inhabitants hunger and thirst disappeared on seeing the youthful beauty of Krsna , and Krsna’s hunger and thirst disappeared on seeing the beauty of his beloved gopis. It should be understood that mathura mandala did not become inundated in water, because his iccha sakti dried up the water immediately. Six ghatikas make up one day. Seven days passed as if it were one ghatika for the inhabitants of Vraja.

His pride deflated, Indra withdrew the clouds out of fear that Krsna would punish him.

Vyudapraya means the river water became low.

Loading their goods on the carts (sakatotokaranam), the cowherd men emerged from under the mountain.

Filled (nibhrta) with love, they approached Krsna and according to age suitably showed affection (yathayogya). The elders blessed him by smelling his head, kissing him, massaging his left arm (which held up the mountain), cracking the fingers of his left hand,prains ghim and asking if he was not tired or in pain. Equals exchanged smiles and joking. Juniors fell at his feet and massaged his feet. The cowherd women (gopyah) and the wives of the brahmanas (ca) respected him by throwing rice and yogurt, and gave blessings such as “may you conquer the evil minded, protect the righteous, give bliss to your father and mother, may you be blessed with wealth and power.”

This verse describes more details of interaction with his mother and others. It is not unsuitable to include balarama in the group of persons with parental rasa, because he acts in that capacity as elder brother. “But if this affectionate brother also holds up the earth in his expansion as sesa, why did he not show his own powers when his younger brother held up Govardhana and help him?” The answer is that when Krsna made his decision to lifet govardhana to stop worship of Indra and begin worship of govardhana, and to protect the inhabitants of Vraja, it would be improper and impossible for his amsa, balarama to do anything else. Thus balarama did not show his powers. As Krsna is the saktiman, holder of all powers, by his desire alone suitable powers will make there appearance in his amsa. In succeeding verses also this conclusion is mentioned. In that area, sometimes the ancient depiction is seen of Yasoda and Rohini offering butter to Krsna to eat while Krsna’s father and brother hold Govardhana on their heads. This is out of excitement due to their affection (sneha katarah), according to the vaisnava tosini. Thus in this verse they are described as being excited and confused by their affection.

Just as the inhabitants of Vraja were full of bliss, so the devatas were also overjoyed. That is described in this verse.

While Krsna was lifting up Govardhana, Radha and the other dear gopis were glancing at him from far off, unnoticed by others. When they were returning to their houses they were singing with love. It should be understood that they had the ability to make songs about his activities at that moment. Hrdi sprsah gopyah can mean the gopis who touched krsna in their heart filled with prema, or who always meditated on Krsna. Or it can mean gopis whom Krsna touched to his chest or in his mind, that is , who were very dear to Krsna. In other words it describes Krsna’s quality.