Vaiṣṇava-toṣaṇī 3 страница

Translation

She has dedicated herself exclusively to me, and her beauty is flawless. I will bring her here after thrashing those worthless kings in battle, just as one produces a blazing flame from firewood.

Commentary

I have been waiting in order to understand her desires. Now I will bring her here. The brā hmaṇ a said, “Until my coming here, you have ignored her however. ” No, I am attracted to her wonderful qualities. With this intention he describes her. She is dedicated to me (mat-parā m). By that quality all qualities are achieved.

yasyā sti bhaktir bhagavaty akiñ canā

sarvair guṇ ais tatra samā sate surā ḥ

harā v abhaktasya kuto mahad-guṇ ā

manorathenā sati dhā vato bahiḥ

The devatā s constantly dwell with all good qualities in that person who has pure bhakti for the Lord. There are no good qualities in the non-devotee who chases after temporary material objects with desire for material pleasure. SB 5. 18. 12

Previously she described his qualities and form. (SB `10. 52. 37) Her qualities and form are similar to that description. I will crush the royal misfits (apasadā n). This shows his determination to protect her as stated. He calls them misfits since they had no shame though constantly conquered and insulted, and they had not given up their foolishness. I will crush them in battle, not by making them disappear through mā yā. This shows his prowess. Just as sacrificial fire is covered by wood, but shines forth by effort, so with effort I will deliver her. It is understood that he gave an elaborate message as an answer.

Text 4

ś rī -ś uka uvā ca

udvā harkṣ aṁ ca vijñ ā ya rukmiṇ yā madhusū danaḥ

rathaḥ saṁ yujyatā m ā ś u dā rukety ā ha sā rathim

Translation

Ś ukadeva Gosvā mī said: Kṛ ṣ ṇ a, the destroyer of demons, also understood the exact lunar time for Rukmiṇ ī ’s wedding. Thus he told his driver, “Dā ruka, make ready my chariot immediately. ”

He particularly understood (vi — jñ ā ya) the constellation of the marriage, externally from the messenger and from astronomy, and internally because he was directly Nā rā yaṇ a (madhusū danaḥ ) who had great valor in killing the demon Madhu. Thus though he went alone among a host of wicked Kings, there was no need to worry. Make ready the chariot with all weapons and quickly. Rukmiṇ ī had written that he should come secretly. Thus Kṛ ṣ ṇ a called to Daruka alone to prepare the chariot. He would go with Daruka only.

Text 5

sa cā ś vaiḥ ś aibya-sugrī va- meghapuṣ pa-balā hakaiḥ

yuktaṁ ratham upā nī ya tasthau prā ñ jalir agrataḥ

Translation

Dā ruka brought the Lord’s chariot, yoked with the horses named Ś aibya, Sugrī va, Meghapuṣ pa and Balā haka. He then stood before Kṛ ṣ ṇ a with his hands on his head.

Commentary

The word ca indicates that the chariot appeared immediately. Sometimes saibya is seen instead of ś aibya. The colors of the horses are described in Padma Purā ṇ a.

ś aibyas tu ś uka-patrā bhaḥ sugrī vo hema-piṅ galaḥ

meghapuṣ pas tu meghā bhaḥ pā ṇ ḍ uro hi balā hakaḥ

Ś aibya was green like a parrot’s wings, Sugrī va yellow-gold, Meghapuṣ pa the color of a cloud, and Balā haka whitish.

The horses were yoked the chariot called Sugrī va-puṣ paka. Dā ruka brought the chariot near to Kṛ ṣ ṇ a. He placed his hands on his head with devotion (pra — añ jaliḥ ).

Text 6

ā ruhya syandanaṁ ś aurir dvijam ā ropya tū rṇ a-gaiḥ

ā nartā d eka-rā treṇ a vidarbhā n agamad dhayaiḥ

Translation

Kṛ ṣ ṇ a mounted his chariot and had the brā hmaṇ a do likewise. Then the Lord’s swift horses took them from the Ā narta district to Vidarbha in a single night.

Kṛ ṣ ṇ a took the brā hmaṇ a sent by Rukmiṇ ī with him because it was easier for the brā hmaṇ a to go by this method and he could take the message to her quickly to save her life. Though Kṛ ṣ ṇ a is the Supreme Lord, because he wanted to display his powers, he acted as a warrior (ś auriḥ ). Moreover, because he was born in the dynasty of Ś ū ra, he was naturally endowed with all powers. He used horses because they were swift. They also had special power. Or though he was directly the Lord, he played the role of a human, acting like a warrior, taking birth in a kṣ atriya family, using horses.

Text 7

rā jā sa kuṇ ḍ ina-patiḥ putra-sneha-vaś ā nugaḥ

ś iś upā lā ya svā ṁ kanyā ṁ dā syan karmā ṇ y akā rayat

Translation

King Bhī ṣ maka, the master of Kuṇ ḍ ina, having succumbed to the sway of affection for his son, was about to give his daughter to Ś iś upā la. The King saw to all the required preparations.

Commentary

Though the king was famous for being of good character he made arrangements through his servants and priests for the marriage of his daughter who was dependent on him, to Ś iś upā la. The king followed his son’s desire (vaś a) out of affection for him. This is clear from the text since it was stated that other members of the family wanted her marriage with Kṛ ṣ ṇ a (SB 10. 52. 25) and his son hated Kṛ ṣ ṇ a (verse 2). Out of affection, the king prepared for his son’s death or his living in the forest.

Texts 8–9

puraṁ sammṛ ṣ ṭ a-saṁ sikta- mā rga-rathyā -catuṣ patham

citra-dhvaja-patā kā bhis toraṇ aiḥ samalaṅ kṛ tam

srag-gandha-mā lyā bharaṇ air virajo-’mbara-bhū ṣ itaiḥ

juṣ ṭ aṁ strī -puruṣ aiḥ ś rī mad- gṛ hair aguru-dhū pitaiḥ

Translation

The king had the main avenues, commercial roads and intersections thoroughly cleaned and then sprinkled with water, and he also had the city decorated with triumphant archways and multicolored banners on poles. The men and women of the city, arrayed in spotless raiment and anointed with fragrant sandalwood paste, wore precious necklaces, flower garlands and jeweled ornaments, and their homes decorated with canopies were filled with the aroma of aguru.

The roads were cleansed of dust (saṁ mṛ ṣ ṭ a) and thoroughly sprinkled with fragrant water (saṁ sikta). Margas are broad roads and rathyas are small roads. The arches were always ornamented, but now more than ever (samalaṅ kṛ tam).

The cloth was free of all dust (viraja or virajas). The king made the city to be endowed with houses which were ornamented with canopies, cā maras, mirrors, and festoons (ś rī mat). The descriptive terms for the people can be applied to the houses as well. Or the city was endowed with houses freshly decorated by women invited for the wedding. Or he made the city beautiful (ś rī mat) with houses.

Text 10

pitṝ n devā n samabhyarcya viprā ṁ ś ca vidhi-van nṛ pa

bhojayitvā yathā -nyā yaṁ vā cayā m ā sa maṅ galam

Translation

O King, in accordance with prescribed rituals, Bhī ṣ maka worshiped the forefathers, devatā s and brā hmaṇ as, feeding them all properly. Then he had the traditional mantras chanted for the well-being of the bride.

Commentary

The king worshipped the brā hmaṇ as and fed them according to the rules and had them chant auspicious prayers for his daughter (mentioned in the next verse) on the occasion of the wedding (yathā -nyā yam). The connection with the daughter must be made because otherwise the description in the next verse stands meaningless on its own without a verb. Secondly the king was consciously doing his actions for his daughter and thirdly the present sentence needs an objective.

Text 11

su-snā tā ṁ su-datī ṁ kanyā ṁ kṛ ta-kautuka-maṅ galā m

ā hatā ṁ ś uka-yugmena bhū ṣ itā ṁ bhū ṣ aṇ ottamaiḥ

Translation

The bride cleaned her teeth and bathed, after which she put on the auspicious wedding necklace. Then she was dressed in brand-new upper and lower garments and adorned with most excellent jeweled ornaments.

Commentary

Her teeth were whitened, taking away the betel nut stains, revealing natural whiteness. Ā hata means cloth which has been freshly taken from the loom since that is auspicious. Another version has ahata with the same meaning. This sentence can also have its verb in the next sentence (cakruḥ ).

Text 12

cakruḥ sā ma-rg-yajur-mantrair vadhvā rakṣ ā ṁ dvijottamā ḥ

purohito ’tharva-vid vai juhā va graha-ś ā ntaye

Translation

The best of brā hmaṇ as chanted mantras of the Ṛ g, Sā ma and Yajur Vedas for the bride’s protection, and a famous priest learned in the Atharva Veda offered oblations to pacify the controlling planets.

The brā hmaṇ as were different from the priest who chanted the Atharva Veda. Vai indicates the distinction.

Text 13

hiraṇ ya-rū pya vā sā ṁ si tilā ṁ ś ca guḍ a-miś ritā n

prā dā d dhenū ś ca viprebhyo rā jā vidhi-vidā ṁ varaḥ

Translation

Outstanding in his knowledge of regulative principles, the king rewarded the brā hmaṇ as with gold, silver, clothing, cows and sesame seeds mixed with raw sugar.

He gave with faith, with suitable dakṣ iṇ a, while washing their feet (prā dā t), since he was the best of followers of rules (vidhi-vidā m varaḥ ).

Text 14

evaṁ cedi-patī raja damaghoṣ aḥ sutā ya vai

kā rayā m ā sa mantra-jñ aiḥ sarvam abhyudayocitam

Translation

Damaghoṣ a, lord of Cedi, had also engaged brā hmaṇ as expert in chanting mantras to perform all rituals necessary to assure his son’s prosperity.

Just like Bhī ṣ maka (evam), the king of Cedi (Ś iś upā la’s father) engaged brā hmaṇ as. Vai means famous. This indicates they were similar.

Text 15

mada-cyudbhir gajā nī kaiḥ syandanair hema-mā libhiḥ

patty-aś va-saṅ kulaiḥ sainyaiḥ parī taḥ kuṇ dī naṁ yayau

Translation

King Damaghoṣ a traveled to Kuṇ ḍ ina accompanied by armies of elephants exuding mada, chariots hung with golden chains, and numerous cavalry and infantry soldiers.

The father is further described. He travelled with many elephants.

Text 16

taṁ vai vidarbhā dhipatiḥ samabhyetyā bhipū jya ca

niveś ayā m ā sa mudā kalpitā nya-niveś ane

Translation

Bhī ṣ maka, the lord of Vidarbha, came out of the city dutifully and met King Damaghoṣ a, offering him tokens of respect. Bhī ṣ maka then settled Damaghoṣ a in a residence especially constructed for the occasion.

Text 17

tatra ś ā lvo jarā sandho dantavakro vidū rathaḥ

ā jagmuś caidya-pakṣ ī yā ḥ pauṇ ḍ rakā dyā ḥ sahasraś aḥ

Translation

Ś iś upā la’s supporters — Ś ā lva, Jarā sandha, Dantavakra and Vidū ratha — all came, along with Pauṇ ḍ raka and thousands of other kings.

They came to Kuṇ ḍ ina (tatra). “Others” means the king of Kā ś ī and others.

Texts 18–19

kṛ ṣ ṇ a-rā ma-dviṣ o yattā ḥ kanyā ṁ caidyā ya sā dhitum

yady ā gatya haret kṛ ṣ no rā mā dyair yadubhir vṛ taḥ

yotsyā maḥ saṁ hatā s tena iti niś cita-mā nasā ḥ

ā jagmur bhū -bhujaḥ sarve samagra-bala-vā hanā ḥ

Translation

To secure the bride for Ś iś upā la, the kings who envied Kṛ ṣ ṇ a and Balarā ma came to the following decision among themselves: “If Kṛ ṣ ṇ a comes here with Balarā ma and the other Yadus to steal the bride, we shall band together and fight him. ” Thus those envious kings went to the wedding with their entire armies and a full complement of military conveyances.

The reason the kings sided with Ś iś upā la was that they hated Kṛ ṣ ṇ a and Balarā ma. They prepared (i). The kings came with the full strength of their armies and conveyances. Though their conveyances are included in mentioning the full strength of the armies, they are mentioned separately to indicate that multitude of warriors came with their conveyances. Instead of samagra sometimes samartha (capable) is seen.

Texts 20–21

ś rutvaitad bhagavā n rā mo vipakṣ ī ya nṛ podyamam

kṛ ṣ ṇ aṁ caikaṁ gataṁ hartuṁ kanyā ṁ kalaha-ś aṅ kitaḥ

balena mahatā sā rdhaṁ bhrā tṛ -sneha-pariplutaḥ

tvaritaḥ kuṇ ḍ inaṁ prā gā d gajā ś va-ratha-pattibhiḥ

Translation

When Balarā ma heard about these preparations of the inimical kings and how Kṛ ṣ ṇ a had set off alone to steal the bride, he feared that a fight would ensue. Immersed in affection for his brother, he hurried to Kuṇ ḍ ina with a mighty army consisting of infantry and of soldiers riding on elephants, horses and chariots.

Balarā ma was endowed with all powers (bhagavā n). Thus he went with a great army (balena mahatā ), aroused with great energy (prā gā t). Why? He feared a battle between Kṛ ṣ ṇ a and the enemies. Or he was afraid that quarrel would occur. Why would he be frightened, since he was by nature fearless and knew of Kṛ ṣ ṇ a’s powers? He was absorbed in complete affection for his brother. His affection was without limit like the ocean. The word “brother” is used to indicate that his knowledge of Kṛ ṣ ṇ a as the Lord disappeared, and he was aware of him only as a brother. Mention of elephants indicates that the four parts of the army were all present. He went quickly, almost with Kṛ ṣ ṇ a, who had left previously in the morning. Later it is mentioned that Bhī maka welcomed them both at the same time.

Text 22

bhī ṣ ma-kanyā varā rohā kā ṅ kṣ anty ā gamanaṁ hareḥ

pratyā pattim apaś yantī dvijasyā cintayat tadā

Translation

The lovely daughter of Bhī ṣ maka anxiously awaited the arrival of Kṛ ṣ ṇ a, but when she did not see the brā hmaṇ a return she thought as follows.

After describing Kṛ ṣ ṇ a’s preparations for abducting her, five and a half verses describe Rukmiṇ ī ’s bhā va. She had the best hips. This indicates her great beauty. She constantly desired the coming of Kṛ ṣ ṇ a who stole her mind and would take her away (hareḥ ). Not seeing the return of the messenger who would speak of Kṛ ṣ ṇ a coming, she began to worry in the early morning (tadā ). Being the daughter of Bhī ṣ kama, she was anxious that Kṛ ṣ ṇ a come and abduct her.

Text 23

aho tri-yā mā ntarita udvā ho me ’lpa-rā dhasaḥ

nā gacchaty aravindā kṣ o nā haṁ vedmy atra kā raṇ am

so ’pi nā vartate ’dyā pi mat-sandeś a-haro dvijaḥ

Translation

[Princess Rukmiṇ ī thought: ] Alas, my wedding is to take place when the night ends! How unlucky I am! Lotus-eyed Kṛ ṣ ṇ a does not come. I don’t know why. And even the brā hmaṇ a messenger has not yet returned.

Oh (aho)! She laments. She is most unfortunate because Kṛ ṣ ṇ a delays in coming. He does not come. The present tense is used to express the past to indicate that he must come. His lotus eyes destroy all suffering. I do not understand the reason why he has not come since he is endowed with all powers and he is affectionate to his devotees. Because he is completely independent, he will not come. Why would the brā hmaṇ a return?

Text 24

api mayy anavadyā tmā dṛ ṣ ṭ vā kiñ cij jugupsitam

mat-pā ṇ i-grahaṇ e nū naṁ nā yā ti hi kṛ todyamaḥ

Translation

Perhaps the faultless Lord, even while preparing to come here, saw something contemptible in me and therefore has not come to take my hand.

In great pain, she imagines another reason for the Lord and the brā hmaṇ a not coming. The Lord has a most beautiful body, or is faultless in character. For certain (nū nam) he will not come to take my hand, though he made effort to come here (api). Or perhaps (nū nam), though he is without faults like hard-heartedness, he has seen something faulty in me because (hi) he has not come. Thus the brā hmaṇ a wants to die (kṛ todyamaḥ ). It is not stated directly since it is inauspicious.

Text 25

durbhagā yā na me dhā tā nā nukū lo maheś varaḥ

devī vā vimukhī gaurī rudrā ṇ ī girijā satī

Translation

I am extremely unfortunate, for the creator is not favorably disposed toward me, nor is the great Ś iva. Or perhaps Ś iva’s wife, Devī, who is known as Gaurī, Rudrā ṇ ī, Girijā and Satī, has turned against me.

I am most unfortunate because the Lord and Ś iva do not favor me. They have the power to remove obstacles. Devī is our family deity. She is golden but previously was black. By undergoing great austerities, she became golden. She is fully devoted to Ś iva. Or as Rudrā ṇ ī she is pure, devoid of faults like hardness. She knows the pain that a girl undergoes to obtain a husband. She had two births. She was born from the mountain (girijā ). Another version has girī ś ā. Being similar to Ś iva, she is affectionate to the devotees. As Satī she has all good qualities. She cried profusely since later it is said aś ru-kalā kule.

Text 26

evaṁ cintayatī bā lā govinda-hṛ ta-mā nasā

nyamī layata kā la-jñ ā netre cā ś ru-kalā kule

Translation

As she thought in this way, the young maiden, whose mind had been stolen by Kṛ ṣ ṇ a, closed her tear-filled eyes, remembering that there was still time.

Her mind was absorbed in Kṛ ṣ ṇ a, the lord who appeared on earth to display his unlimited powers (govinda). Though she was a young girl (bā lā ḥ ) she thought in this way only, full of lamentation. Her eyes were full of drops of tears or a torrent of tears. She closed her eyes to stop the tears from falling because of great pain. Or though she knew there was still time, she closed her eyes in great pain. This means she fainted. Or desiring to close her eyes, she desired to die. It is later mentioned:

dū tas tvayā tma-labhane su-vivikta-mantraḥ

prasthā pito mayi cirā yati ś ū nyam etat

matvā jihā sa idaṁ aṅ gam ananya-yogyaṁ

tiṣ ṭ heta tat tvayi vayaṁ pratinandayā maḥ

When you sent the messenger with your most confidential plan and yet I delayed going to you, you began to see the whole world as void and wanted to quit your body, which could never have been given to anyone but me. May this greatness of yours remain with you always; I can do nothing to reciprocate except joyfully thank you for your devotion. SB 10. 60. 57

Text 27

evaṁ vadhvā ḥ pratī kṣ antyā govindā gamanaṁ nṛ pa

vā ma ū rur bhujo netram asphuran priya-bhā ṣ iṇ aḥ

Translation

O King, as the bride thus awaited the arrival of Govinda, she felt a twitch in her left thigh, arm and eye. This was a sign that something desirable would happen.

Commentary

Rukmiṇ ī, whose marriage was approaching (vadhvaḥ ), was awaiting the arrival of Kṛ ṣ ṇ a. Her left, thigh, arm and eye twitched. The limbs are mentioned from lower to higher in placement, but they simultaneously began to quiver. The verb is the subject of each noun. Priya-bhā sinaḥ should be in the neuter to agree with netram, but is in the masculine as poetic license.

Text 28

atha kṛ ṣ ṇ a-vinirdiṣ ṭ aḥ sa eva dvija-sattamaḥ

antaḥ pura-carī ṁ devī ṁ rā ja-putrī m dadarś a ha

Translation

Just then the purest of learned brā hmaṇ as, following Kṛ ṣ ṇ a’s order, came to see the Rukmiṇ ī, shining with ornaments, within the inner chambers of the palace.

Commentary

The brā hmaṇ a had been ordered by Kṛ ṣ ṇ a, and no one else, since he was qualified. “Tell her that she has attained me. I will take her away. ” First he saw her. She did not see him first, because she was moving about here and there with restless heart within the palace to see if the brā hmaṇ a had come. She was shining with the ornaments for marriage (devī m). Ha indicates joy. He was wondering while coming whether he would be able to see Rukmiṇ ī or not, since Rukmī was so devious. Therefore he was joyous when he saw her.

Text 29

sā taṁ prahṛ ṣ ṭ a-vadanam avyagrā tma-gatiṁ satī

ā lakṣ ya lakṣ aṇ ā bhijñ ā samapṛ cchac chuci-smitā

Translation

Noting the brā hmaṇ a’s joyful face and serene movements, saintly Rukmiṇ ī, who could expertly interpret such symptoms, inquired from him with a pure smile.

Commentary

She smiled out of joy since she knew the symptoms of good news, since she was endowed to the highest degree with all good qualities (satī ). She questioned him completely with respect, asking how he was etc. She asked the brā hmaṇ a who was moving serenely with joyous face. Or she, with serenity (avyagrā ), asked him thoroughly about Kṛ ṣ ṇ a who was her shelter (ā tma-gatim). Where is he? What did he say?

Text 30

tasyā ā vedayat prā ptaṁ ś aś aṁ sa yadu-nandanam

uktaṁ ca satya-vacanam ā tmopanayanaṁ prati

Translation

The brā hmaṇ a announced to her the arrival of Yadunandana and relayed the Lord’s promise to marry her.

Kṛ ṣ ṇ a who gives joy to the Yadus indicates that all the Yadus also came. The Lord had promised (satya-vacanam) to take her. He announced what he said to (prati) Kṛ ṣ ṇ a (yadu-nandanam) and his promise to take her close to him (upanayanam).

Text 31

tam ā gataṁ samā jñ ā ya vaidarbhī hṛ ṣ ṭ a-mā nasā

na paś yantī brā hmaṇ ā ya priyam anyan nanā ma sā

Translation

Princess Vaidarbhī was overjoyed to learn of Kṛ ṣ ṇ a’s arrival. Not finding anything at hand suitable to offer the brā hmaṇ a, she simply bowed down to him.

She knew of Kṛ ṣ ṇ a’s arrival, confirming it by various signs (sam-ā jñ ā ya). She who was directly Lakṁ sī (sā ), surrendered to Kṛ ṣ ṇ a alone, who was born in a suitable place called Vidarbha, known from scriptures as the place where the wife of Kṛ ṣ ṇ a would be born as the daughter of the king.

She did not see anything suitable to offer to the brā hmaṇ a. Or she did not see anything except her beloved to be attained. Or seeing that he was pleased without material objects (anyat) she did not bow down. Love is not accomplished simply by bowing down for the person who desires prema for Kṛ ṣ ṇ a. The person offers prema. She (sā ) was famous as capable of offering bhakti to the Lord. She was famous as dearest to the Lord. She appeared in Vidarbha to manifest her unlimited powers similar to Kṛ ṣ ṇ a’s.

Text 32

prā ptau ś rutvā sva-duhitur udvā ha-prekṣ aṇ otsukau

abhyayā t tū rya-ghoṣ eṇ a rā ma-kṛ ṣ ṇ au samarhaṇ aiḥ

Translation

The King, upon hearing that Kṛ ṣ ṇ a and Balarā ma had come and were eager to witness his daughter’s wedding, went forth with abundant offerings to greet them as music resounded.

The king heard that the two had come into the city. They were eager to see the marriage directly. They were perceived to be coming to confirm the marriage of their maternal cousin. Thus Kṛ ṣ ṇ a came first, alone. If he came with the Yadus, there would be worry that he came to steal the bride. He would arrange to have the bride protected. Rukmi and the army and would not allow her to go the temple. Thus, Rukmiṇ ī had instructed him to come secretly (verse 41). However they did not come for the wedding. He had come quickly out of great affection, with Balarā ma, and both were welcomed by the king. According to the message, Kṛ ṣ ṇ a should come first in secret, but he did not.

Though he felt himself unqualified, the king felt himself fortunate that the two had come to see the wedding of his daughter. He was overjoyed that they came to see his (sva) daughter’s marriage. He felt internally that Kṛ ṣ ṇ a should take her. Though Kṛ ṣ ṇ a arrived first, Balarā ma is mentioned first, since he was older. Bhī ṣ maka worshipped them with the best items.

Text 33

madhu-parkam upā nī ya vā sā ṁ si virajā ṁ si saḥ

upā yanā ny abhī ṣ ṭ ā ni vidhi-vat samapū jayat

Translation

Presenting them with madhu-parka, new clothing and other desirable gifts, he worshiped them according to standard rituals.

Having indicated the items, Ś ukadeva now describes how they were used. He brought the madhuparka near or offered it with service attitude as a gift. He also offered items dear to them or himself such as elephants, horses, and jewels. He worshipped them in a special way (sam) or as his son-in-laws.