Vaiṣṇava-toṣaṇī 2 страница

Commentary

Kṛ ṣ ṇ a saw the brā hmaṇ a from a distance. He worshiped the brā hmaṇ a because, though worshipped by others, he was devoted to brā hmaṇ as because of his gentle nature. He worshipped with great devotion just as the devatā s worship Kṛ ṣ ṇ a with great devotion.

Text 29

taṁ bhuktavantaṁ viś rā ntam upagamya satā ṁ gatiḥ

pā ṇ inā bhimṛ ś an pā dā v avyagras tam apṛ cchata

After the brā hmaṇ a had eaten and rested, Ś rī Kṛ ṣ ṇ a, the goal of saintly devotees, came forward, and while massaging the brā hmaṇ a’s feet with his hands, he gently questioned him as follows.

Commentary

Giving everything else to welcome the guest properly or, with a composed heart, he inquired from the brā hmaṇ a since Kṛ ṣ ṇ a was the first shelter of those practicing the highest dharma.

Text 30

kaccid dvija-vara-ś reṣ ṭ ha dharmas te vṛ ddha-sammataḥ

vartate nā ti-kṛ cchreṇ a santuṣ ṭ a-manasaḥ sadā

Translation

[The Supreme Lord said: ] O best of exalted brā hmaṇ as, are your religious practices, sanctioned by senior authorities, proceeding without great difficulty? Is your mind always fully satisfied?

Commentary

O best among the best of brā hmaṇ as! Kṛ ṣ ṇ a established the root of the reasons the brā hmaṇ a is the best in three verses by first inquiring with compassion. He inquired about the purity by asking if there was agreement with the ancient twelve devotees like Yajñ a and his present gurus. Are the duties not too difficult to accomplish? He does not ask if his duties are being performed comfortably, without suffering. The intention is to indicate that the brā hmaṇ a should be able to perform his duties without intense suffering. It is understood the brā hmaṇ ahas been successful. “Does success not result from effort? ” Even in not attaining results he should have a satisfied mind.

Text 31

santuṣ ṭ o yarhi varteta brā hmaṇ o yena kenacit

ahī yamā naḥ svad dharmā t sa hy asyā khila-kā ma-dhuk

Translation

When a brā hmaṇ a is satisfied with whatever comes his way and does not fall away from his religious duties, those very religious principles fulfill all his wishes.

Commentary

He praises satisfaction to praise the brā hmaṇ a. When he is satisfied he does not deviate from dharma. Instead of yarhi sometimes yadi is seen. That satisfaction, and nothing else, fulfils all desires.

Text 32

asantuṣ ṭ o ’sakṛ l lokā n ā pnoty api sureś varaḥ

akiñ cano ’pi santuṣ ṭ aḥ ś ete sarvā ṅ ga-vijvaraḥ

Translation

An unsatisfied brā hmaṇ a wanders restlessly from one planet to another, even if he becomes King of heaven. But a satisfied brā hmaṇ a, though he may possess nothing, rests peacefully, all his limbs free of distress.

If he is even sometimes satisfied, then he can be peaceful. Or if he is constantly satisfied (asakrt modifying both lines of text), though poor, he rests peacefully. By that satisfaction he is free of body distress like trembling and mental distress like confusion. Cintā jvaro manuṣ yā ṇ ā m: man’s sickness is worrying.

Text 33

viprā n sva-lā bha-santuṣ ṭ ā n sā dhū n bhū ta-suhṛ ttamā n

nirahaṅ kā riṇ aḥ ś ā ntā n namasye ś irasā sakṛ t

Translation

I repeatedly bow my head in respect to those brā hmaṇ as who are satisfied with their lot, who are devotees, prideless and peaceful, the best well-wishers of all living beings.

Commentary

Happy by being satisfied, they make others happy by other accompanying qualities. Thus they are worthy of worship. I offer respects to all of them individually. They are free of desire and hatred (ś ā ntā n) or are fixed in truth. The order of qualities is with the best in last place (ś ā ntā n). Not only do I offer respects with words but with my head, many times. Or sva-lā bha-saṇ tuṣ ṭ ā n can mean “satisfied with attaining me, the Lord” as in the following:

akiñ canasya dā ntasya ś ā ntasya sama-cetasaḥ

mayā santuṣ ṭ a-manasaḥ sarvā ḥ sukha-mayā diś aḥ

One who does not desire anything within this world, who has controlled his senses, who has fixed his intelligence on me, who regards heaven and hell equally, and whose mind is completely satisfied in me finds only happiness wherever he goes. SB 11. 14. 13

This is because they are my devotees (sā dhū n). The word sā dhu means devotee as in sā dhavo hrḍ ayaṁ mahyam: the devotees are my heart. (SB 9. 4. 36) The rest of the descriptive terms are lesser causes of being devotees. You have such qualities. You do not depend on anyone. Since you have come to me by your mercy, I am under your control. Order me what I can do for you.

Text 34

kaccid vaḥ kuś alaṁ brahman rā jato yasya hi prajā ḥ

sukhaṁ vasanti viṣ aye pā lyamā nā ḥ sa me priyaḥ

Translation

O brā hmaṇ a, is your king attending to your welfare? That king in whose country the citizens are happy and protected is very dear to me.

The king who protects the citizens is dear to me. Or dharma is accomplished by brā hmaṇ as who are protected by the kings. Is there assistance from the king so there is no danger for you and your relatives? O brā hmaṇ a! By your welfare, the Vedas are safe, since you are directly the Vedas.

Hi means only or certainly.

Text 35

yatas tvam ā gato durgaṁ nistī ryeha yad-icchayā

sarvaṁ no brū hy aguhyaṁ cet kiṁ kā ryaṁ karavā ma te

Translation

Whence have you come, crossing impassable obstacles, and for what purpose? Explain all this to us if it is not a secret, and tell us what we may do for you.

Commentary

He asks if it is secret, out of politeness. Please tell me what I can do for you. Or, what can I do for you? This expresses his affection for the brā hmaṇ a.

Text 36

evaṁ sampṛ ṣ ṭ a-sampraś no brā hmaṇ aḥ parameṣ ṭ hinā

lī lā -gṛ hī ta-dehena tasmai sarvam avarṇ ayat

Thus questioned by the Supreme Lord, who incarnates to perform his pastimes, the brā hmaṇ a told him everything.

Commentary

He was asked by the Lord who had all knowledge (parameṣ ṭ hinā ). The cause of the Lord asking is that he manifests a human form for human pastimes (lī lā -gṛ hī ta-dehena). Or he has a body served by pastimes. This means he is absorbed in pastimes by his own will since the pastimes are so wonderful. The brā hmaṇ a directly described his execution of dharma and his purpose in coming, through Rukmiṇ ī ’s words in the following verses. Ś rī dhara Svā mī says that he simply delivered the letter as is described in verse 44. There are three types of messengers: amitā rthā (self-appointed), nisṛ ṣ ṭ ā rthā (appointed) and patra-hā rā (message bearer). The message bearer simply carries a message expressing the love of one member of the couple. The brā hmaṇ a acted mainly in this capacity.

Text 37

ś rī -rukmiṇ y uvā ca

ś rutvā guṇ ā n bhuvana-sundara ś ṛ ṇ vatā ṁ te

nirviś ya karṇ a-vivarair harato ’ṅ ga-tā pam

rū paṁ dṛ ś ā ṁ dṛ ś imatā m akhilā rtha-lā bhaṁ

tvayy acyutā viś ati cittam apatrapaṁ me

Translation

Ś rī Rukmiṇ ī said: O beauty of the worlds, having heard of your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of your beauty, which fulfills all desires of those who see, I have fixed my shameless mind upon you, O Kṛ ṣ ṇ a.

Offer respects to Rukmiṇ ī, dear to Kṛ ṣ ṇ a. By her mercy a fool like me can desire to explain her words.

You are beautiful in form and nature (bhuvana-sundara). The beauty of his nature is described first. I have heard of your qualities such as being controlled by devotees. For those who hear, immediately all pain is destroyed. Thus the present tense is used (ś ṛ ṇ vatā m). This the ear hole is composed of ā kā ś a, the qualities can enter and continually fill up the ear. There is happiness for the ear and this spreads to the mind. Those qualities destroy the pain of material existence or the pain of not attaining the Lord. The present tense (harataḥ ) is used to indicate the very nature of those qualities and later, if pain arises, it is destroyed. Aṅ ga is an address to indicate prema.

Then the beauty of the form is described. By seeing the form, the eyes fulfill their function. Otherwise they are blind. The form is the attainment of seeing all beautiful forms. Or seeing the form is the attainment of all desired things. By seeing your most astonishing form, everything is attained. Yā vā n artha udapā ne sarvataḥ saṁ plutodake: what is attained in all small ponds is attained in a lake. (BG 1. 46) This is Ś rī dhara Svā mī ’s explanation.

The form is mentioned last to indicate that it is the principle element of absorption of the mind. The word ca (in some versions) also indicates this. By directly seeing the form, sā mī pya (closeness to the Lord) is accomplished automatically. Even seeing from far away should not be a hindrance to appreciating qualities. And, moreover, in order to enjoy the taste of each limb (such as the lips) there is no distinction of form from quality for the lovers. “Absorption of the mind arising by upā dhis of qualities and form is not continuous, with a loss of prema. When the upā dhis are absent, the absorption of the heart disappears. ” The Lord never fails to possess his form and qualities (acyuta). Thus the gopī ṣ say:

vī kṣ yā lakā vṛ ta-mukhaṁ tava kuṇ dala-ś rī

gaṇ ḍ a-sthalā dhara-sudhaṁ hasitā valokam

dattā bhayaṁ ca bhuja-daṇ ḍ a-yugaṁ vilokya

vakṣ aḥ ś riyaika-ramaṇ aṁ ca bhavā ma dā syaḥ

Seeing your face encircled by curling locks of hair, your cheeks beautified by earrings, your lips full of nectar, and your smiling glance, and also seeing your two imposing arms, which take away our fear, and your chest, which is the only source of pleasure for the goddess of fortune, we must become your maidservants. SB 10. 29. 39

Or she speaks out of great humility as a result of intense prema. I am not at all qualified but I fix my shameless mind on you to attain what is most rare.

The deep meaning is this: when Rā ma appeared, you gave up me up. Though I remember that, without shame I fix my mind on you because I have heard of your qualities and form, which are greater now than previously.

Text 38

kā tvā mukunda mahatī kula-ś ī la-rū pa-

vidyā -vayo-draviṇ a-dhā mabhir ā tma-tulyam

dhī rā patiṁ kulavatī na vṛ ṇ ī ta kanyā

kā le nṛ -siṁ ha nara-loka-mano-’bhirā mam

Translation

O Mukunda, You are equal only to yourself in lineage, character, beauty, knowledge, youthfulness, wealth and influence. O lion among men, you delight the minds of all mankind. What aristocratic, sober-minded and marriageable girl of a good family would not choose you as her husband when the proper time has come?

You have qualities like mercy and generosity (ś ī la). You have knowledge (vidyā ).

Aṅ gā ni vedā ś catvā ro mī mā ṁ sā nyā ya-vistaraḥ

Dharma-ś ā straṁ purā ṇ aṁ ca vidyā hy etā ś caturdaś ah;

The four Vedas, their six aṅ gas, mī mā ṁ sa, nyā ya, dharma-ś ā stra, and Purā ṇ as are the fourteen types of knowledge. Viṣ ṇ u Purā ṇ a

The sixty-four types of knowledge are also parts of this. Your age is new youth. In the list describing Kṛ ṣ ṇ a, the former elements are causes of the latter. Since no one equals you, you are a lion among men. Thus you delight the minds of men. The latter is the effect. The cause of everything is he is Mukunda.

Her nobility is matched with his unequalled qualities. Her choosing is matched with his qualification as a husband. Her sobriety is matched with his lion-like nature. His attraction to all minds is matched with her birth in a good family.

Or because of her good family, sobriety and nobility, she is qualified as an equal to him. And in reverse order these are qualifications for marrying him. Or the three qualities together are reasons to marry him. His lion nature indicates his kṣ atriya nature. And this quality is matched with her good family, sobriety and nobility. In the First Canto, thirty nine qualities of the Lord are enumerated when the earth laments. Seven of those qualities starting with good family are mentioned in this verse. The qualities of the hero are mentioned in Ś ṛ ṅ gā ra-tilaka:

Tyā gī kulinaḥ kuś alo rateṣ u kalyaḥ kalā vit taruṇ o

Dhanā ḍ yaḥ bhavyaḥ, kṣ amī sthira-ruciḥ subhago ‘bhimā nī

Strī ṇ aṁ mataḥ subhagavā n iha nā yakaḥ syā t

In this world the auspicious hero for women should be renounced, of good family, skillful in love, vigorous, knowledgeable of arts, young, wealthy, well-dressed, tolerant, steady in love, handsome, and proud.

Of these, renounced, tolerant and steady in love are qualities. Knowledge consists of skill in love, and knowledge in arts. Beauty consists of being well dressed and beautiful form. His power consists of his vigor and pride.

Text 39

tan me bhavā n khalu vṛ taḥ patir aṅ ga jā yā m

ā tmā rpitaś ca bhavato ’tra vibho vidhehi

mā vī ra-bhā gam abhimarś atu caidya ā rā d

gomā yu-van mṛ ga-pater balim ambujā kṣ a

Translation

Therefore, my dear Lord, I have chosen you as my husband, and I surrender myself to you. Please come swiftly, O almighty one, and make me your wife. My dear lotus-eyed Lord, let Ś iś upā la never touch the hero’s portion like a jackal stealing the property of a lion.

Commentary

Since Rukmī has another groom for me, as a woman, my devotion to you will lead to the greatest disaster in this life and the next. But he, as the Lord, will never be indifferent. Overcome with shame she speaks of three successive actions which will solve the problem. She addresses him many times out of feeling lowly. I have offered my ā tmā to you, what to speak of my body. The possessive case is used (bhatavaḥ , of you) to indicate her natural position of belonging to him, though usually the dative case would be used (I have offered my soul to you). Do as you wish, and make me your wife. Nothing is impossible since you are capable of anything (vibho). If you do anything else, your prowess will be destroyed, O courageous one (vī ra)! Please come quickly so because Ś iś upā la is close (ā rā t). If you do not come it will be shameful for you. A jackal should not steal from a lion. O lotus-eyed lord! Since your very nature is always to manifest your beauty, by seeing you my suffering will be destroyed.

Text 40

pū rteṣ ṭ a-datta-niyama-vrata-deva-vipra

gurv-arcanā dibhir alaṁ bhagavā n pareś aḥ

ā rā dhito yadi gadā graja etya pā ṇ iṁ

gṛ hṇ ā tu me na damaghoṣ a-sutā dayo ’nye

Translation

If I have sufficiently worshiped the Supreme Lord Nā rā yaṇ a by pious works, sacrifices, charity, rituals and vows, and also by worshiping the devatā s, brā hmaṇ as and gurus, then may Kṛ ṣ ṇ a come and take my hand, and not Damaghoṣ a’s son or anyone else.

Commentary

“But your desire can only be fulfilled by pious acts. ” For many births in the past she has undergone acts for this purpose. In great distress she places this information in her message.

The word ā dibhiḥ indicates direct processes like hearing. The order is in terms of successively superior acts, ending with deity worship. Bhagavā n means Nā rā yaṇ a. These acts should be sufficient (alam). If I have worshipped by these methods sufficiently then Kṛ ṣ ṇ a should come and accept my hand. “This is difficult to accomplish. How can it be done? ” You are able to do, not do or change otherwise anything (pareś a). She speaks of the Lord and Kṛ ṣ ṇ a as separate entities because of identifying with his sweet human pastimes. Or the words bhagavā n and gadā grajaḥ can both refer to Kṛ ṣ ṇ a. No other person — human, devatā or aṁ ś a of the Lord should accept me. She mentions Ś iś upā la first, since this arrangement has already been made. By using a sentence with yadi (if), she indicates certainty of the marriage with Kṛ ṣ ṇ a.

Text 41

ś vo bhā vini tvam ajitodvahane vidarbhā n

guptaḥ sametya pṛ tanā -patibhiḥ parī taḥ

nirmathya caidya-magadhendra-balaṁ prasahya

mā ṁ rā kṣ asena vidhinodvaha vī rya-ś ulkā m

Translation

O unconquerable one, tomorrow when my marriage ceremony is about to begin, you should arrive unseen in Vidarbha and surround yourself with the leaders of your army. Then crush the forces of Caidya and Magadhendra and marry me in the Rā kṣ asa style, winning me with your valor.

Enter within the city (sametya), surrounded by leaders of troops like Balarā ma. There should be many leaders of troops. Though you are unconquerable (ajita), you should think of friends in danger. Agitate the enemy troops constantly or destroy them completely (nirmathya). Jarā sandha’s army should be destroyed because it assists Ś iś upā la. The word nirmathya (churn) suggests that the armies are unlimited like the ocean. Moreover, just as pervious the ocean was churned, and you delivered me, now also deliver me from the inner city with its ocean of Ś iś upā la’s army. In rā kṣ asa marriage there is no considerable of asking for the bride or qualification for marrying the bride.

Or “Why do you encourage me to engage in a great battle? ” You are famous at all times and places for victory. O unconquerable one!

Text 42

antaḥ -purā ntara-carī m anihatya bandhū n

tvā m udvahe katham iti pravadā my upā yam

pū rve-dyur asti mahatī kula-deva-yā trā

yasyā ṁ bahir nava-vadhū r girijā m upeyā t

Translation

Since I will be staying within the inner chambers of the palace, you may wonder, “How can I carry you away without killing some of your relatives? ” But I shall tell you a way: On the day before the marriage there is a grand procession to honor the royal family’s deity, and in this procession the new bride goes outside the city to visit Goddess Girijā.

Commentary

In great distress she further describes the events of the coming day and gives instructions. I stay within the inner chambers of the palace. There will be a procession to the temple of the family deity, tomorrow, the day before the marriage. She states that this will definitely happen. “At which moment will this happen? How would I know? ” It will be very evident because there will be a huge festival (mahatī ) with instrumental music. It is a custom that the new bride enters the temple of Durgā outside the city.

Text 43

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

Translation

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.

Commentary

Great persons bathe in the dust of your feet. This suggests a great tī rtha like Gaṅ gā in which people bathe. Or snapanam can indicate sprinkling the dust on their bodies. Great persons like Brahmā take this dust to destroy at the root (apahatyai) their ignorance. The example of Ś iva is given. He is famous for holding Gaṅ gā on his head, desiring to cleanse himself of contamination. He is the controlling deity of ignorance and removes that ignorance by bathing in the Gaṅ gā. Just as Umā in another birth married Ś iva, a great ā tmā rā ma, you should marry me. Because of your supreme position, you should be my husband and no one else. And you should do this because of your supreme beauty. O lotus-eyed Lord! Yasya should correspond to tasya in the main clause but instead bhavat is used for metrical reasons. If I do not attain your mercy in the form of accepting me as your wife, then I will give up (jahyā m) my life. The potential form of the verb is used to suggest cause (giving up life and attaining his mercy. ) Hetu-hetumator liṅ : the potential form is used to denote cause and effect. (Pā ṇ ini 3. 3. 156) There is a great possibility of this happening because of the great pain of love. The method of giving up life is starving the body through vows. I will die in grief for hundreds of births in order to get your mercy. Or, doing vows to attain you, my body becomes naturally thin. The life airs leave on their own on not attaining your mercy. It will be easy to give up my life. Since it is so easy to do, I will do this for hundreds of lives. Vrata-kṛ ś a is an alternate version. “Hundreds of births” indicates an indefinite number. This is a statement she makes by absorption in human pastimes.

Or “You are not qualified to be my wife. How can I marry you? ” That is true since you are rarely attained even by Brahmā and others. I am only a daughter of a kṣ atriya. But I will try to attain you by giving up my life for many births. She then speaks this verse. Though great persons desire your foot dust, even today they do not attain it. I shall give up my life by austerities for of births. It is possible I will attain your mercy after hundreds of births. “Why will you do this? ” You cause great pain because of your great beauty, O lotus-eyed lord!

Or, “I am suffering separation from the gopī s within. I cannot marry you. Marry someone else who has great qualities and beauty ” Seeing no other way, she decides to undergo great austerities up to even death and then he will change his mind out of compassion and fear of committing adharma by killing a woman. Then she speaks this verse.

Text 44

brā hmaṇ a uvā ca

ity ete guhya-sandeś ā yadu-deva mayā hṛ tā ḥ

vimṛ ś ya kartuṁ yac cā tra kriyatā ṁ tad anantaram

Translation

The brā hmaṇ a said: This is the confidential message I have brought with me, O Lord of the Yadus. Please consider what must be done in these circumstances, and do it at once.

The messenger shows great faith in and reverence for his message which are secret and written as a letter. You should also keep it secret. Otherwise her friends will be shamed. I have brought or offered this message to you (ā hṛ tā ḥ ). But you have all power O lord of the Yadus! You have appeared in the Yadu family to manifest all your powers. Please consider this. He speaks with humility in order that Kṛ ṣ ṇ a will immediately act. Or you should consider how and when you will go there most quickly. Act quickly (anantaram).

“The time for the marriage is very soon. How is it possible to go there from far off so quickly? How can the Yadus go? ” You are lord of the Yadus. You are directly the lord, and your devotees, the Yadus, have all power. They never disagree with your actions. You do not depend on their advice since you are their lord. For this purpose I have come from Vidarbha. To fulfill her desire, I have supplied everything you asked about dharma. This is the answer to all the Lord’s questions. Or depending only on the message, it is best not to answer the questions. Thus the messenger did not answer the particular questions.

Chapter Fifty-three

Text 1

ś rī -ś uka uvā ca

vaidarbhyā ḥ sa tu sandeś aṁ niś amya yadu-nandanaḥ

pragṛ hya pā ṇ inā pā ṇ iṁ prahasann idam abravī t

Translation

Ś ukadeva Gosvā mī said: Thus hearing the confidential message of Rukmiṇ ī, Kṛ ṣ ṇ a, giving joy to the Yadus, took the brā hmaṇ a’s hand and, smiling, spoke to him as follows.

Commentary

The word tu indicates a different topic: Kṛ ṣ ṇ a’s reaction to the message. He took the brā hmaṇ a’s hand in a remarkable way (pra — grhya) — with symptoms of prema such as hairs standing on end. He took the brā hmaṇ a’s hand to establish friendship and to show affection. He smiled remarkably (pra — hasan), with slight embarrassment and with joy. He would give joy to the Yadus by marrying her (yadu-nandandaḥ ).

Text 2

ś rī -bhagavā n uvā ca

tathā ham api tac-citto nidrā ṁ ca na labhe niś i

vedā ham rukmiṇ ā dveṣ ā n mamodvā ho nivā ritaḥ

Translation

The Supreme Lord said: Just as Rukmiṇ ī ’s mind is fixed on me, my mind is fixed on her. I can’t even sleep at night. I know that Rukmī, out of envy, has forbidden our marriage.

Just as her mind is fixed on me, my mind is fixed on her. I cannot even sleep (ca means even) at night what to speak of enjoying other things. Or am I similar to her. No. My condition is more severe. I cannot even sleep, because I know Rukmī has forbidden our marriage completely. He has decided to marry her to Ś iś upā la.

Text 3

tā m ā nayiṣ ya unmathya rā janyā pasadā n mṛ dhe

mat-parā m anavadyā ṅ gī m edhaso ’gni-ś ikhā m iva