Hari bol!

[Guest guest]

TRANSLATION

Upon hearing this advice from Upänanda, the cowherd men unanimously agreed.

“Very nice,” they said. “Very nice.” Thus they sorted out their household

affairs, placed their clothing and other paraphernalia on the carts, and

immediately started for Våndävana.

SB 10.11.31-32

TEXTS 31–32

 

TRANSLATION

Keeping all the old men, women, children and household paraphernalia on the

bullock carts and keeping all the cows in front, the cowherd men picked up

their bows and arrows with great care and sounded bugles made of horn. O

King Parékñit, in this way, with bugles vibrating all around, the cowherd

men, accompanied by their priests, began their journey.

PURPORT

In this connection it is to be noted that although the inhabitants of

Gokula were mostly cowherd men and cultivators, they knew how to defend

themselves from danger and how to give protection to the women, the old

men, the cows and the children, as well as to the brahminical purohitas.

SB 10.11.33

TEXT 33

 

TRANSLATION

The cowherd women, riding on the bullock carts, were dressed very nicely

with excellent garments, and their bodies, especially their breasts, were

decorated with fresh kuìkuma powder. As they rode, they began to chant with

great pleasure the pastimes of Kåñëa.

SB 10.11.34

TEXT 34

 

TRANSLATION

Thus hearing about the pastimes of Kåñëa and Balaräma with great pleasure,

mother Yaçodä and Rohiëédevé, so as not to be separated from Kåñëa and

Balaräma for even a moment, got up with Them on one bullock cart. In this

situation, they all looked very beautiful.

PURPORT

It appears that mother Yaçodä and Rohiëé could not be separated from Kåñëa

and Balaräma even for a moment. They used to pass their time either by

taking care of Kåñëa and Balaräma or by chanting about Their pastimes. Thus

mother Yaçodä and Rohiëé looked very beautiful.

SB 10.11.35

TEXT 35

 

TRANSLATION

In this way they entered Våndävana, where it is always pleasing to live in

all seasons. They made a temporary place to inhabit by placing their

bullock carts around them in the shape of a half moon.

PURPORT

As stated in the Viñëu Puräëa:

çakaöé-väöa-paryantaç

candrärdha-kära-saàsthite

And as stated in the Hari-vaàça:

kaëöakébhiù pravåddhäbhis

tathä kaëöakébhir drumaiù

nikhätocchrita-çäkhäbhir

abhiguptaà samantataù

There was no need to make fences all around. One side was already defended

by thorn trees, and thus the thorn trees, the bullock carts and the animals

encircled the inhabitants in their temporary residence.

SB 10.11.36

TEXT 36

 

TRANSLATION

O King Parékñit, when Räma and Kåñëa saw Våndävana, Govardhana and the

banks of the River Yamunä, They both enjoyed great pleasure.

SB 10.11.37

TEXT 37

 

TRANSLATION

In this way, Kåñëa and Balaräma, acting like small boys and talking in

half-broken language, gave transcendental pleasure to all the inhabitants

of Vraja. In due course of time, They became old enough to take care of the

calves.

PURPORT

As soon as Kåñëa and Balaräma were a little grown up, They were meant for

taking care of the calves. Although born of a very well-to-do family, They

still had to take care of the calves. This was the system of education.

Those who were not born in brähmaëa families were not meant for academic

education. The brähmaëas were trained in a literary, academic education,

the kñatriyas were trained to take care of the state, and the vaiçyas

learned how to cultivate the land and take care of the cows and calves.

There was no need to waste time going to school to be falsely educated and

later increase the numbers of the unemployed. Kåñëa and Balaräma taught us

by Their personal behavior. Kåñëa took care of the cows and played His

flute, and Balaräma took care of agricultural activities with a plow in His

hand.

 

============ REF. SB 10.11.30