Vaiṣṇava-toṣaṇī 1 страница

Ś rī Sanā tana Gosvā mi & Ś rī Jī va Gosvā mī

Vaiṣ ṇ ava-toṣ aṇ ī

Commentary on the

Tenth Canto Shrimad Bhagavatam

Translated By HH Bhanu Swami

Chapters 52-90

Krishna in Dvaraka

Chapter Fifty-two

Text 1

ś rī -ś uka uvā ca

itthaṁ so ’nagrahī to ’nga kṛ ṣ ṇ enekṣ vā ku nandanaḥ

taṁ parikramya sannamya niś cakrā ma guhā -mukhā t

Translation

Ś ukadeva Gosvā mī said: My dear King, thus receiving Kṛ ṣ ṇ a’s mercy, Mucukunda circumambulated him and bowed down to him. Then Mucukunda, the beloved descendant of Ikṣ vā ku, exited through the mouth of the cave.

Commentary

Receiving mercy directly from Svayam Bhagavā n, the descendent of Ikṣ vā ku offered respects on the ground many times, and by the order of the Lord, quickly left with great respect. The Lord did not go with him since Mucukunda was not qualified for that. Kṛ ṣ ṇ a let him go first in order to understand that he would follow his orders immediately.

Text 2

saṁ vī kṣ ya kṣ ullakā n martyā n paś ū n vī rud-vanaspatī n

matvā kali-yugaṁ prā ptaṁ jagā ma diś am uttarā m

Translation

Seeing that the size of all the human beings, animals, trees and plants was severely reduced, and thus realizing that the age of Kali was at hand, Mucukunda left for the north.

Seeing the trees and plants were small, he went north, to the ā ś rama of Nara-nā rā yaṇ a since great souls resided there and it was not populated because it was very cold.

Text 3

tapaḥ -ś raddhā -yuto dhī ro niḥ saṅ go mukta-saṁ ś ayaḥ

samā dhā ya manaḥ kṛ ṣ ṇ e prā viś ad gandhamā danam

Translation

The discriminating King, free of doubt through scripture, devoid of material desires, faithfully concentrating on the Lord, absorbed his mind in Kṛ ṣ ṇ a and came to Gandhamā dana Mountain.

Expert at discriminating or tolerating even suffering (dhī raḥ ), devoid of desires for results from any other process or devoid of internal or external relationships (niḥ saṅ gaḥ ), having great conviction or faith in devotion to the Lord’s lotus feet (mukta-saṁ ś ayaḥ ) (the later being the cause of the former), he fixed his mind on Kṛ ṣ ṇ a. Or, because of being free of doubt, he was faithful in concentrating his mind on the attractive form of Kṛ ṣ ṇ a, the form of the highest bliss. He came to Gandamā dana hill in the most excellent condition (pra — aviś at).

Text 4

badary-ā ś ramam ā sā dya nara-nā rā yaṇ ā layam

sarva-dvandva-sahaḥ ś ā ntas tapasā rā dhayad dharim

There he arrived at Badarikā ś rama, the abode of Nara-Nā rā yaṇ a, where, remaining tolerant of all dualities, he peacefully worshiped the Supreme Lord by performing severe austerities.

In Badarikā ś rama he came to the abode of Nara-nā rā yaṇ a. Or, he came to Badarikā ś rama, where Nara-nā rā yaṇ a had taken shelter. His main reason for coming there was austerity, for there the two avatā ras were directly present who propagating austerity. Tolerating dualities like heat and cold, with undisturbed heart, he worshipped the Lord who removes all suffering or is most attractive (hariḥ ).

Text 5

bhagavā n punar ā vrajya purī ṁ yavana-veṣ ṭ itā m

hatvā mleccha-balaṁ ninye tadī yaṁ dvā rakā ṁ dhanam

Translation

The Lord returned to Mathurā, which was still surrounded by Yavanas. Then he destroyed the army of barbarians and began taking their valuables to Dvā rakā.

The Lord endowed with all powers (bhagavā n), Kṛ ṣ ṇ a, easily killed the armies since they were without their leader and ordered their wealth be taken to Dvā rakā.

Text 6

nī yamā ne dhane gobhir nṛ bhiś cā cyuta-coditaiḥ

ā jagā ma jarā sandhas trayo-viṁ ś aty-anī ka-paḥ

Translation

As the wealth was being carried by oxen and men under Kṛ ṣ ṇ a’s direction, Jarā sandha appeared at the head of twenty-three armies.

Men also carried the load. The word ca indicates that camels and other animals were also used. The reason is that the order of the Lord cannot be violated (acyuta).

Text 7

vilokya vega-rabhasaṁ ripu-sainyasya mā dhavau

manuṣ ya-ceṣ ṭ ā m ā pannau rā jan dudruvatur drutam

Translation

O King, seeing the fierce waves of the enemy’s army, the two Mā dhavas, imitating human behavior, ran swiftly away.

Commentary

Kṛ ṣ ṇ a and Balarā ma born in Madhu’s dynasty to perform various pastimes, accepting the activities of humans, ran away. Kṛ ṣ ṇ a joined with Balarā ma whom previously he had kept within Mathurā. Viṣ ṇ u Purā ṇ a says:

manuṣ ya-dharma-ś ī lasya lī lā sā jagatī -pateḥ /

astrā ṇ y aneka-rū pā ṇ i yad arā tiṣ u muñ cati //

manasaiva jagat-sṛ ṣ ṭ iṁ saṁ hā raṁ ca karoti yaḥ /

tasyā ri-pakṣ a-kṣ apaṇ e kiyā n udyama-vistaraḥ //

tathā pi yo manuṣ yā ṇ ā ṁ dharmā n tam anuvartate /

kurvan balavatā saṁ dhiṁ hī nair yuddhaṁ karoty asau // /

sā ma copapradā naṁ ca tathā bhedaṁ ca darś ayan /

karoti daṇ ḍ a-pā taṁ ca kvacid eva palā yanam //

manuṣ ya-dehinā ṁ ceṣ ṭ ā m ity evam anuvartate /

lī lā jagat-pates tasya cchandataḥ parivartate //

This is the pastime of the Lord of the universe, who has qualities like human beings. He released unlimited weapons on his enemies. He causes creation and destruction of the universe. He is enthusiast to destroy the enemies. He follows the dharmas of human beings. Creating allies with weaker parties, he fights with the strong. He sometimes conciliates and sometimes creates dissension. He sometimes punishes the enemy and sometimes he flees. In this way he follows the actions of humans. The pastimes of the Lord of the universe take place by his will.

Text 8

vihā ya vittaṁ pracuram abhī tau bhī ru-bhī ta-vat

padbhyā ṁ palā ś ā bhyā ṁ celatur bahu-yojanam

Translation

Abandoning the abundant riches, fearless but feigning fear, they went many yojanas on their lotus feet.

Commentary

Without attachment they gave up the great wealth since this would slow down the enemy who was greedy for that great wealth. Or the two were completely without fear (pracuram). But just as a person in great fear flees, they fled as if in fear using their tender feet. This indicates pain on the part of the speaker.

Text 9

palā yamā nau tau dṛ ṣ ṭ vā mā gadhaḥ prahasan balī

anvadhā vad rathā nī kair ī ś ayor apramā ṇ a-vit

Translation

When he saw them fleeing, powerful Jarā sandha laughed loudly and then pursued them with charioteers and foot soldiers. He could not understand the exalted position of the two Lords.

Jarā sandha was strong (bale) because he had twenty-three akṣ auhiṇ ī s of troops, or because he had personal strength. He laughed loudly, or mocked them while saying, “What astonishing bravery of these warriors! ” He pursued them with his chariot and armies or with armies who rode chariots, since they could not capture the two brothers by other means. He ran after them, but could not catch them. Thus they took the wealth to Dvā rakā.

Hari-vaṁ ś a says:

nivedayā m ā sa tato narā dhipe tad ugrasene prati-pū rṇ a-mā nasaḥ /

janā rdano dvā ravatī ṁ ca tā ṁ purī m aś obhayat tena dhanena bhū riṇ ā //

He brought the wealth and offered it to Ugrasena. He made Dvā rakā beautiful with the abundant treasures.

Text 10

pradrutya dū raṁ saṁ ś rā ntau tuṅ gam ā ruhatā ṁ girim

pravarṣ aṇ ā khyaṁ bhagavā n nityadā yatra varṣ ati

Translation

Apparently exhausted after fleeing a long distance, the two Lords climbed a high mountain named Pravarṣ aṇ a, [21] upon which Indra showers incessant rain.

Running quickly with their soft feet (pra-drutya), they became tired but beautiful because of their special pastime (su-ś rā ntau or saṁ -srā ntau). They climbed the mountain because on its peak there was continual rain. It was also called Pravarṣ aṇ a: place of great rain. Fire could not burn it.

Text 11

girau nilī nā v ā jñ ā ya nā dhigamya padaṁ nṛ pa

dadā ha girim edhobhiḥ samantā d agnim utsṛ jan

Translation

Although he knew they were hiding on the mountain, Jarā sandha could find no trace of them. Therefore, O King, he placed firewood on all sides and set the mountain ablaze.

Jarā sandha could not find the spot (padam) where they were hiding. Or he could not understand where they were, because he could not find their footprints (padam). They hid among the bushes and grass to give joy to the animals. Or he could not find their foot prints anywhere. Lighting fire in all directions, he began to burn the mountain. O king! This expresses the great power of the fire. Giving the order, through many followers, he burned the mountain.

Text 12

tata utpatya tarasā dahyamā na-taṭ ā d ubhau

daś aika-yojanā t tuṅ gā n nipetatur adho bhuvi

Translation

The two of them then suddenly jumped from the edge of the burning mountain, which was eleven yojanas high, and fell to the ground.

They jumped from the edge of a burning portion of the mountain and landed below the mountain on the ground, not on water or thorns. They fell far away, in a joyful state (ni-petatuḥ ).

Text 13

alakṣ yamā ṇ au ripuṇ ā sā nugena yadū ttamau

sva-puraṁ punar ā yā tau samudra-parikhā ṁ nṛ pa

Translation

Unseen by their opponent or his followers, O King, those two most exalted Yadus returned to their city of Dvā rakā, which had the ocean as a protective moat.

The enemy tried to find them but could not. They were not recognized by anyone including Jarā sandha’s army. It was suitable that they could not be found since the opponents were enemies. The two were the best of the Yadus, giving them happiness. They went to their city, Dvā rakā having a moat that Jarā sandha could not cross. Ś ukadeva calls to Parī kṣ it in joy.

Text 14

so ’pi dagdhā v iti mṛ ṣ ā manvā no bala-keś avau

balam ā kṛ ṣ ya su-mahan magadhā n mā gadho yayau

Translation

Jarā sandha, moreover, mistakenly thought that Balarā ma and Keś ava had burned to death in the fire. Thus he withdrew his vast military force and returned to the Magadha kingdom.

Bala means he who has great power. Keś ava means he who covers (va) Brahmā (ka) and Ś iva (ī ś a) with his glory. Thus Kṛ ṣ ṇ a cannot be killed since he is the supreme Lord. He had complete disregard for Jarā sandha. This disregard for Jarā sandha was also for giving Rukmiṇ ī joy and marrying her, by conquering all enemies.

Text 15

ā nartā dhipatiḥ ś rī mā n raivato raivatī ṁ sutā m

brahmaṇ ā coditaḥ prā dā d balā yeti puroditam

Translation

As ordered by Brahmā, Raivata, the wealthy ruler of Ā narta, gave Balarā ma his daughter Raivatī in marriage. This has already been discussed.

Commentary

Because he went to Brahmaloka, twenty-seven yuga cycles passed. Still Raivata remained wealthy. This was because of the strength of his yoga. He gave his daughter with great devotion (pra — adā t). Raivataḥ means Kukudmī, the son of Revata.

Texts 16–17

bhagavā n api govinda upayeme kurū dvaha

vaidarbhī ṁ bhī ṣ maka-sutā ṁ ś riyo mā trā ṁ svayaṁ -vare

pramathya tarasā rā jñ aḥ ś ā lvā dī ṁ ś caidya-pakṣ a-gā n

paś yatā ṁ sarva-lokā nā ṁ tā rkṣ ya-putraḥ sudhā m iva

Translation

O hero among the Kurus, the Supreme Lord, Govinda, married Bhī ṣ maka’s daughter, Vaidarbhī, who was a direct expansion of the goddess of fortune. The Lord did this by her desire, and in the process he beat down Ś ā lva and other kings who took Ś iś upā la’s side. Indeed, as everyone watched, Kṛ ṣ ṇ a took Rukmiṇ ī just as Garuḍ a boldly stole nectar from the devatā s.

Svayam Bhagavā ṇ Kṛ ṣ ṇ a, who is directly Nā rā yaṇ a, who is known as Govinda at this time, since he attained (vindati) or appeared on earth (go) in order to perform special pastimes, married Rukmiṇ ī, who also appeared at this time for this purpose. The word api indicates all the previously mentioned qualities of the Lord. Govinda can also mean the lord of Gokula. Though he was sadden by separation from the gopī s of Gokula, he married Rukmiṇ ī. Why? He was endowed with all qualities such as compassion for his devotees.

yasyā ṅ ghri-paṅ kaja-rajaḥ -snapanaṁ mahā nto

vā ñ chanty umā -patir ivā tma-tamo-’pahatyai

yarhy ambujā kṣ a na labheya bhavat-prasā daṁ

jahyā m asū n vrata-kṛ ś ā n ś ata-janmabhiḥ syā t

O lotus-eyed one, great souls like Ś iva hanker to bathe in the dust of your lotus feet and thereby destroy their ignorance. If I cannot obtain your mercy, I shall simply give up my vital force, which will have become weak from the severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain your mercy. SB 10. 51. 43

On hearing of her misery, he became compassionate and became controlled by her bhakti. He was famous for acting as the messenger, charioteer and guard for the Pā ṇ ḍ avas, best of the Kurus, grandfathers of Parikṣ it. You know his compassion, being born in that family (kurudvaha).

She was born in Vidarbha, endowed with good qualities like learning, the daughter of a great kṣ atriya (bhī ṣ maka-sutā m). Being the daughter of a king and devotee, she was born into a good family. As well, she was Lakṣ mī personified. Or her beauty could not be measured (amā trā m ś riyaḥ ), being greater than Lakṁ sī ’s. As the Lord revealed his unlimited qualities, she also revealed unlimited qualities. The marriage is not described here, since it is discussed in detail in Hari-vaṁ ś a.

Understanding that she would be married to Ś iś upā la, she became filled with pain. Writing a letter to the Lord, she was then taken by him. Svayamvare can also mean “when she accepted Kṛ sṇ a as her husband through a messenger. ” This indicates her devotion. Actually Ś ukadeva mentions this incident with lamentation, being angry out of affection for the Lord. Govinda means he is dependent on the people of Gokula. He promised to return. (SB 10. 41. 17) He promised to fulfill the gopī s’ desires. (SB 10. 22. 25)

saṅ kalpo viditaḥ sā dhvyo bhavatī nā ṁ mad-arcanam

mayā numoditaḥ so ‘sau satyo bhavitum arhati

O saintly girls, I understand that your real motive in this austerity has been to worship me. That intent of yours is approved by me and must come true. SB 10. 22. 25

How could he marry anyone else? But he did. Why? He is independent (bhagavā n). Since he should not have done this, what use is his position as the controller? He conquered by destroying the troops. Sā lva was Jarā sandha’s main supporter and inclined to fight, though all the kings agreed to surrender to Kṛ ṣ ṇ a, so he is mentioned first. This is described in Hari-vaṁ ś a. For fear of lengthening the commentary the details are not mentioned here.

He destroyed the supporters of Ś iś upā la (caidya-gā n or caidya-kā n). All others looked on with distain, or simply looked (locative meaning). By abducting her amidst all the kings, his boldness and power are shown. Or in front of all people he defeated the kings. Thus their shame is indicated by saying all people looked on. Tā rkṣ a means Kaś yapa.

Text 18

ś rī -rā jovā ca

bhagavā n bhī ṣ maka-sutā ṁ rukmiṇ ī ṁ rucirā nanā m

rā kṣ asena vidhā nena upayema iti ś rutam

Translation

King Parī kṣ it said: The Supreme Lord married Rukmiṇ ī, the beautiful-faced daughter of Bhī ṣ maka, in the Rā kṣ asa style — or so I have heard.

Hearing the general account, Parī kṣ it with devotion asks for more details, with a desire to hear. Kṛ ṣ ṇ a is full of all power (bhagavā n). The rā kṣ asa style of marriage is best for the courageous. She was most beautiful (rucirā nanā m).

Text 19

bhagavan ś rotum icchā mi kṛ ṣ ṇ asyā mita-tejasaḥ

yathā mā gadha-ś ā lvā dī n jitvā kanyā m upā harat

Translation

My lord, I wish to hear how the immeasurably powerful Kṛ ṣ ṇ a took away his bride while defeating such kings as Mā gadha and Sā lva.

I desire to hear the method by which Kṛ ṣ ṇ a took Rukmiṇ ī. Plural is used to indicate humility, including all others present (we wish to hear). The reason is that is about Kṛ ṣ ṇ a. You know this since your omniscient (bhagavan). Or I wish to hear about Kṛ ṣ ṇ a who is your deity, full of the highest bliss, who has unlimited powers (amita-tejasaḥ ). This indicates his valor, which is most sweet. Or I wish to hear about Kṛ ṣ ṇ a, most clever, of unlimited power. Though capable of immediately stealing Rukimiṇ ī, he will do this with cleverness as a sweet pastimes.

Text 20

brahman kṛ ṣ ṇ a-kathā ḥ puṇ yā mā dhvī r loka-malā pahā ḥ

ko nu tṛ pyeta ś ṛ ṇ vā naḥ ś ruta-jñ o nitya-nū tanā ḥ

Translation

What experienced listener, O brā hmaṇ a, could ever grow satiated while listening to the pious, charming and ever-fresh topics of Kṛ ṣ ṇ a, which cleanse away the world’s contamination?

Topics of Kṛ ṣ ṇ a are attractive to the heart. They are described by four descriptive phrases. They generate piety or are attractive (puṇ yā ḥ ). The meaning is according to Viś va. They destroy completely the sins along with vā sanas of all jī vas. Who could be completely satisfied with hearing them? No one. Nu indicates conjecture. Even hearing continuing will not completely satisfy a person. The topics are continually fresh. Is the listener like an animal without discrimination? He knows the meaning of scriptures (ś ruta-jñ aḥ ).

vayaṁ tu na vitṛ pyā ma uttama ś loka vikrame

yac chṛ ṇ vatā ṁ rasa jñ ā nā ṁ svā du svā du pade pade

We are not fully satisfied with the exploits of the Lord whose fame is the highest, because at every moment those exploits become more relishable for the hearers who have knowledge of rasa. SB 1. 1. 19

O bṛ ahmaṇ a, you know the inclinations of my heart.

Text 21

ś rī -bā darā yaṇ ir uvā ca

rā jā sī d bhī ṣ mako nā ma vidarbhā dhipatir mahā n

tasya pancā bhavan putrā ḥ kanyaikā ca varā nanā

Translation

Ś rī Bā darā yaṇ i said: There was a king named Bhī ṣ maka, the ruler of Vidarbha, endowed with great qualities. He had five sons and one daughter of lovely countenance.

Mahā n means endowed with great qualities. Instead of kanyaikā ca varā nanā sometimes kanyaikā rucirā nanā is seen. The meaning is the same. Her great beauty is indicated.

Text 22

rukmy agrajo rukmaratho rukmabā hur anantaraḥ

rukmakeś o rukmamā lī rukmiṇ y eṣ ā svasā satī

Translation

Rukmī was the first-born son, followed by Rukmaratha, Rukmabā hu, Rukmakeś a and Rukmamā lī. Their sister was the excellent Rukmiṇ ī.

As the eldest son, Rukmī was to be respected by all. Rukmiṇ ī was the youngest, their sister (svasā ), endowed with all qualities (satī ).

Text 23

sopaś rutya mukundasya rū pa-vī rya-guṇ a-ś riyaḥ

gṛ hā gatair gī yamā nā s taṁ mene sadṛ ś aṁ patim

Translation

Hearing of the beauty, prowess, character and opulence of Mukunda from visitors to the palace who sang his praises, Rukmiṇ ī decided that he would be the perfect husband for her.

Commentary

Kṛ ṣ ṇ a was a wealth of beauty, prowess and qualities. Though prowess is included within qualities it is mentioned separately because this quality was expected of anyone who was a kṣ atriya. The order in which the items give bliss are as follows: beauty, prowess and then other qualities. She heard from being close to all who came to her father’s house and sang his glories, since many poets had composed songs about him. They described him loudly, in sweet voices, with affection. He was suitable because of similarity with her.

Text 24

tā ṁ buddhi-lakṣ aṇ audā rya- rū pa-ś ī la-guṇ ā ś rayā m

kṛ ṣ ṇ aś ca sadṛ ś ī ṁ bhā ryā ṁ samudvoḍ huṁ mano dadhe

Translation

Kṛ ṣ ṇ a knew that Rukmiṇ ī possessed intelligence, auspicious bodily markings, beauty, proper behavior and all other good qualities. Concluding that she would be a similar wife for him, he made up his mind to marry her.

Commentary

Her bodily marks were similar to the Lord’s. She had generosity (audā rya) or greatness of family lineage and a pleasant nature (ś ī la). She had qualities like tenderness, fragrance and shyness. She was the shelter of these features. Ca means “though. ” Though he attracted all minds and though he was Bhagavā n he was attracted to her. Though buddhi and what follows in the list are all included in qualities, they are separately mentioned as special features of Rukmiṇ ī. She was similar to Kṛ ṣ ṇ a. The marks on the feet are similar but on reverse feet. This similarity is praiseworthy in the science of palm reading. There is no significance in the order of the qualities mentioned. The similarity with Kṛ ṣ ṇ a depends on the lack of prominence of any of the qualities. He decided to marry her in a conclusive way — by abducting her. Or he always thought about it (mano dadhe). She was also similar because of being one with Rā dhā and other gopī s in her qualities. Therefore he always thought of marrying her. Until that time he did not think of this.

Text 25

bandhū nā m icchatā ṁ dā tuṁ kṛ ṣ ṇ ā ya bhaginī ṁ nṛ pa

tato nivā rya kṛ ṣ ṇ a-dviḍ rukmī caidyam amanyata

Translation

Because Rukmī envied the Lord, O King, he forbade his family members to give his sister to Kṛ ṣ ṇ a, although they wanted to. Instead, Rukmī decided to give Rukmiṇ ī to Ś iś upā la.

Commentary

The reason for the quick marriage is given. Her parents wanted to give her to Kṛ ṣ ṇ a. The possessive case is used (bandhū nā m) to indicate that Rukmī did not show respect for their desires. Ś ukadeva also shows by this that Bhī ṣ maka had proper qualities. Ś rī dhara Svā mī also explains this in his commentaries on SB 10. 53. 7 and SB 10. 53. 35. Rukmī prevented them from doing this. Ś ukadeva calls out to Parī kṣ it in astonishment, “O king! ”

Text 26

tad avetyā sitā pā ṅ gī vaidarbhī durmanā bhṛ ś am

vicintyā ptaṁ dvijaṁ kañ cit kṛ ṣ ṇ ā ya prā hiṇ od drutam

Dark-eyed Vaidarbhī was aware of this plan, and it deeply upset her. Analyzing the situation, she quickly sent a trustworthy brā hmaṇ a to Kṛ ṣ ṇ a.

Understanding this she was deeply upset. “Dark-eyed” means she was expert at love affairs. Considering the situation or deciding she should write a letter, she sent a trustworthy, youngest son of a brā hmaṇ a priest.

Text 27

dvā rakā ṁ sa samabhyetya pratī hā raiḥ praveś itaḥ

apaś yad ā dyaṁ puruṣ am ā sī naṁ kā ñ canā sane

Translation

Upon reaching Dvā rakā, the brā hmaṇ a was brought inside by the gatekeepers and saw Kṛ ṣ ṇ a, the source of all avatā ras, sitting on a golden throne.

Commentary

He went straight (sam — abhyetya), not going on a crooked path, and arrived at Dvā rakā. This was good fortune. He went through many gates. Thus he was given permission to enter by many gatekeepers (pratī haraiḥ ), while seeing the path lined with many persons giving praise to the Lord (pra — veś itaḥ ). He saw Kṛ ṣ ṇ a (puruṣ am) who is the source of all forms of the Lord (ā dyam). Sitting on a gold throne, his dark form appeared most beautiful.

Text 28

dṛ ṣ ṭ vā brahmaṇ ya-devas tam avaruhya nijā sanā t

upaveś yā rhayā ṁ cakre yathā tmā naṁ divaukasaḥ

Translation

Seeing the brā hmaṇ a, Kṛ ṣ ṇ a, Lord of the brā hmaṇ as, came down from his throne and seated him. Then the Lord worshiped him just as he himself is worshiped by the devatā s.