FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 10.22.31-32

హే స్తోకకృష్ణ హే అంశో శ్రీదామన్ సుబలార్జున । విశాల వృషభౌజస్విన్ దేవప్రస్థ వరూథప ॥ ౩౧ ॥ పశ్యతైతాన్ మహాభాగాన్ పరార్థైకాన్తజీవితాన్ । వాతవర్షాతపహిమాన్ సహన్తో వారయన్తి న: ॥ ౩౨ ॥
he stoka-kṛṣṇa he aṁśo
[he stoka-krishna he amsho]
śrīdāman subalārjuna
[shreedaaman subalaarjuna]
viśāla vṛṣabhaujasvin
[vishaala vrishabhaujasvin]
devaprastha varūthapa
[devaprastha varoothapa]
paśyataitān mahā-bhāgān
[pashyataitaan mahaa-bhaagaan]
parārthaikānta-jīvitān
[paraarthaikaanta-jeevitaan]
vāta-varṣātapa-himān
[vaata-varshaatapa-himaan]
sahanto vārayanti naḥ
[sahanto vaarayanti nah]
he stoka - kṛṣṇa — O Stoka-kṛṣṇa he aṁśo — O Aṁśu śrīdāman subala arjuna — O Śrīdāmā, Subala and Arjuna viśāla vṛṣabha ojasvin — O Viśāla, Vṛṣabha and Ojasvī devaprastha varūthapa — O Devaprastha and Varūthapa paśyata — just see etān — these mahā - bhāgān — most fortunate para - artha — for the benefit of others ekānta — exclusively jīvitān — whose life vāta — the wind varṣa — rain ātapa — heat of the sun himān — and snow sahantaḥ — tolerating vārayanti — keep off naḥ — for us .
Blended reading (Sanskrit + English inline)
he stoka-kṛṣṇa he aṁśo
he stoka - kṛṣṇa
O Stoka-kṛṣṇa
he aṁśo
O Aṁśu
śrīdāman subalārjuna
śrīdāman subala arjuna
O Śrīdāmā, Subala and Arjuna
viśāla vṛṣabhaujasvin
viśāla vṛṣabha ojasvin
O Viśāla, Vṛṣabha and Ojasvī
devaprastha varūthapa
devaprastha varūthapa
O Devaprastha and Varūthapa
paśyata
just see
etān
these
paśyataitān mahā-bhāgān
mahā - bhāgān
most fortunate
parārthaikānta-jīvitān
para - artha
for the benefit of others
ekānta
exclusively
jīvitān
whose life
vāta-varṣātapa-himān
vāta
the wind
varṣa
rain
ātapa
heat of the sun
himān
and snow
sahanto vārayanti naḥ
sahantaḥ
tolerating
vārayanti
keep off
naḥ
for us .
  • para-artha — for the benefit of others
    Compound: para (other) + artha (good, purpose). The decisive Gauḍīya term. Para-artha-jīvitva — life for the sake of others — is the technical definition of the Vaiṣṇava (vide Cc. Madhya 22.78 onwards). The trees model it without needing a name.
  • ekānta — exclusively
    Compound: eka (one) + anta (end). Ekānta-bhakti is the Gauḍīya ideal — exclusive, unmixed devotion. The trees' life is ekānta — exclusively for others — and Kṛṣṇa identifies that exclusivity as the mark of their fortune.
  • mahā-bhāgān — most fortunate
    Compound: mahā + bhāga (share, fortune). Mahā-bhāga — those who have received a great share. The same word the Bhāgavatam uses of Sukadeva, of Prahlāda, of the great bhaktas. Applied here to trees by Kṛṣṇa Himself.
  • vārayanti — they keep off
    Causative present of √vṛ (to ward off). The trees actively defend Kṛṣṇa and the boys from the elements. Service is action, not merely standing still — even a tree's stillness is a form of doing.
  • vāta-varṣa-ātapa-himān — the wind, rain, heat of the sun and snow
    Compound: vāta + varṣa + ātapa + hima. The full list of seasonal afflictions. The trees tolerate every one for the sake of others — the Vaiṣṇava pattern: titikṣavaḥ kāruṇikāḥ (Bhāg. 3.25.21).
[Lord Kṛṣṇa said:] O Stoka Kṛṣṇa and Aṁśu, O Śrīdāma, Subala and Arjuna, O Viśāla, Vṛṣabha, Ojasvī, Devaprastha and Varūthapa, just see these greatly fortunate trees, whose lives are completely dedicated to the benefit of others. Even while tolerating the wind, rain, heat and snow, they protect us from these elements.

Lord Kṛṣṇa was preparing to bestow His mercy on the wives of the hard-hearted ritualistic brāhmaṇas, and in these verses the Lord indicates that even trees who are dedicated to the welfare of others are superior to brāhmaṇas who are not. Certainly the members of the Kṛṣṇa consciousness movement should soberly study this point.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
[Lord Kṛṣṇa said:] O Stoka Kṛṣṇa and Aṁśu, O Śrīdāma, Subala and Arjuna, O Vṛṣabha, Ojasvī, Devaprastha and Varūthapa, just see these greatly fortunate trees, whose lives are completely dedicated to the benefit of others. Even while tolerating the wind, rain, heat and snow, they protect us from these elements.
Commentary

With the intention of showing that being born as a generous tree is a worthy birth for a gentleman, whereas being born as a miserly brahmana is useless, Krsna began praising the trees, calling out to his friends. Eight cowherd boys beginning with Stoka Krsna protected Krsna on the eight sides and Devaprastha and Varuthapa functioning as overseer of the arrangement and lookout, served as the upper and lower directions. The eleventh person, Bhadrasena, the leader of the cowherd boys, paying attention to all the details, was situated at a distance. Krsna observed that the trees tolerated rain and other inconveniences, but sheltered others from rain and heat.

Jīva Gosvāmī Gauḍīya
Commentary

In order to criticize the brāhmaṇas to whom he will request for their disrespect, Kṛṣṇa calls his friends and praises the trees. He calls the boys in the order that he sees them. Some say the ten boys surrounding him represent the ten directions which gathered around him out of prema. The first eight are in the eight directions. Devapraṣṭha holds and umbrella above him and Varūthapa cleans the path in front of him. They thus represent up and down directions. The eleventh boy was Bhadrasena who was the commander-in-chief of the boys. He was Balarāma’s attendant and was situated at a distance at that time. The trees were greatly fortunate. Some trees tolerate the wind etc. but do not protect others. Other trees being merciful and affectionate protect others but do not tolerate the wind themselves. They require some help. These trees however do not require help and help others. Thus they are fortunate.

Śrīdhara Svāmī Gauḍīya
Commentary

He called the chief boys by name out of affection. Though Śrīdāmā is the chief, he called Stokakṛṣṇa first since he was a friend on an equal level and was standing in front of him. These ten stood around Kṛṣṇa to protect him according to Yaśodā’s order. This is understood from the Uttara-khaṇḍa of Bhāgavatāmṛta. Stoka-kṛṣṇa, Aṁśu, Śrīdāmā, and Subala were in the east, south, west and north. Arjuna, Viśāla, Vṛṣabha, and Ojasvī were in the southeast, southwest, northwest and northeast. Devapraṣṭha held an umbrella above him and Varūthapa cleaned the path in front of him. They thus represent up and down directions. The eleventh boy was Bhadrasena who was the commander-in-chief of the boys and lookout. Kṛṣṇa did not call him because he was nearby, always wandering here and there.

Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)Karuna (Kindness / Compassion)
Related verses

A teacher pointing to a row of village trees and saying: 'Look — they live entirely for others. They are higher than any saint who hoards his merit.' Kṛṣṇa is preparing the boys (and us) for the brāhmaṇas' wives chapter: real religion is measured in selfless service, not in ritual standing.

Mādhavendra Purī as a tree

Mādhavendra Purī walked from Bengal to Vṛndāvana and back, carrying sandalwood for Gopāla and refusing all comfort. When Gopāla's temple-servants tried to give him sweets, he distributed them. Caitanya-caritāmṛta records him as the paragon of para-artha-jīvitva — 'life lived only for others' — exactly the phrase Kṛṣṇa uses here for the trees.

Gauḍīyas read this verse genealogically: the trees of Vraja are the prototype, Mādhavendra is their human echo, and the Six Gosvāmīs (sleeping under trees in Vṛndāvana, eating roots) continue the line.

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