Vaiṣṇava-toṣaṇī 6 страница

Text 37

asā dhv idaṁ tvayā kṛ ṣ ṇ a kṛ tam asmaj-jugupsitam

vapanaṁ ś maś ru-keś ā nā ṁ vairū pyaṁ suhṛ do vadhaḥ

Translation

[Lord Balarā ma said: ] My dear Kṛ ṣ ṇ a, you have acted improperly! This deed will bring shame on us, for to disfigure a close relative by shaving off his mustache and hair is as good as killing him.

O giver of all happiness (kṛ ṣ ṇ a)! It is wrong for us to do this criticized act. Balarā ma includes himself in this act (asmat). Others can do this, but not us. Or it is an act for which others will criticize us. Out of shame he does not mention the act in the beginning, but later mentions it. This disfiguring him is not a small punishment, but death.

Text 38

maivā smā n sā dhvy asū yethā bhrā tur vairū pya-cintayā

sukha-duḥ kha-do na cā nyo ’sti yataḥ sva-kṛ ta-bhuk pumā n

Translation

Saintly lady, please do not be displeased with us out of anxiety for your brother’s disfigurement. No one but oneself is responsible for one’s joy and grief, for a man experiences the result of his own deeds.

Commentary

Though Balarā ma spoke to Kṛ ṣ ṇ a in this way, Rukmiṇ ī did not give up her grief. He then consoled her directly in this verse. Do not ascribe fault to Kṛ ṣ ṇ a and others. Do not ascribe fault at all (eva), even if there is cause. On the other hand (ca), happiness and distress are not caused by others, but by oneself since the jī va (pumā n) enjoys the result of his karma.

Text 39

bandhur vadhā rha-doṣ o ’pi na bandhor vadham arhati

tyā jyaḥ svenaiva doṣ eṇ a hataḥ kiṁ hanyate punaḥ

Translation

[Again addressing Kṛ ṣ ṇ a, Balarā ma said: ] A relative should not be killed by his friend even if his wrongdoing warrants capital punishment. Rather, he should be thrown out of the family. Since he has already been killed by his own sin, why kill him again?

Commentary

Seeing her still in grief, Balarā ma then scolded Kṛ ṣ ṇ a in order to remove her grief. The relative should not be killed by a friend (bandhoḥ ). He should be rejected. This shows that he should be disrespected but cannot be killed. “But if someone kills another person who should not be killed, not killing him is a fault. ” He is killed by his own fault. What is the use of again killing this person who is killed by rejection of society, which is the equivalent of death? It serves no purpose. By giving Rukmiṇ ī to another person he has been ostracized. Disfiguring him is death since it causes more grief than death itself.

Text 40

kṣ atriyā ṇ ā m ayaṁ dharmaḥ prajā pati-vinirmitaḥ

bhrā tā pi bhrā taraṁ hanyā d yena ghoratamas tataḥ

Translation

The code of sacred duty for warriors established by Brahmā enjoins that one should kill even his own brother in a just war. That is a most dreadful law.

Commentary

Since she still did not give up her grief, he again tried to enlighten her by showing sva-dharma of kṣ atriyas. This dharma of the kṣ atriyas — obligatory action generated by karma- is that a brother must kill his brother in a just war. This is dharma because it has been created by Brahmā. This means it is directed by the Vedas. Therefore (tataḥ ) this is a terrible rule since it involves killing a brother. Ś rī dhara Svā mī agrees with this meaning.

Text 41

rā jyasya bhū mer vittasya striyo mā nasya tejasaḥ

mā nino ’nyasya vā hetoḥ ś rī -madā ndhā ḥ kṣ ipanti hi

Translation

[Again Balarā ma addressed Kṛ ṣ ṇ a: ] Blinded by conceit with their personal wealth, proud men offend others for the sake of such things as kingdom, land, wealth, women, honor and power.

Commentary

He again speaks harshly to Kṛ ṣ ṇ a to console Rukmiṇ ī. Because of kingdom, land, worship (mā nasya), beauty or strength (tejasaḥ ) and other things like food and drink, proud people who become blinded by pride and wealth cause destruction. Since (hi) persons blinded by pride and wealth act in this way, we should not do this, since we are not blind.

Text 42

taveyaṁ viṣ amā buddhiḥ sarva-bhū teṣ u durhṛ dā m

yan manyase sadā bhadraṁ suhṛ dā ṁ bhadram ajñ a-vat

Translation

[To Rukmiṇ ī Balarā ma said: ] Your attitude is unfair, for like an ignorant person you wish misfortune to those among all living beings who seem to be inimical and you wish good fortunate to those who appear to be friends.

Though the words for Rukmiṇ ī, he addressed Kṛ ṣ ṇ a. However she did still not give up lamenting. Thus he stopped speaking to Kṛ ṣ ṇ a and enlightened her with philosophical teachings. You wish good fortune for friends and the opposite for enemies.

Text 43

ā tma-moho nṛ ṇ ā m eva kalpate deva-mā yayā

suhṛ d durhṛ d udā sī na iti dehā tma-mā ninā m

Translation

The Supreme Lord’s mā yā makes men forget their real selves, and thus, taking the body for the self, they consider others to be friends, enemies or neutral parties.

The illusion of the mind or the self produces notions that someone is a friend, someone is an enemy, or someone is neutral by the Lord’s mā yā, because people think themselves to be the body. This is all illusion and difficult to surpass.

Or this illusion of the self, produced by the Lord’s mā yā, causes one to think someone is a friend and someone is an enemy. Mention of enemies and neutral parties is a general statement (not indicating Rukmiṇ ī ’s mind).

Text 44

eka eva paro hy ā tmā sarveṣ ā m api dehinā m

nā neva gṛ hyate mū ḍ hair yathā jyotir yathā nabhaḥ

Translation

Those who are bewildered perceive the ā tmā , residing in all embodied beings, as many, just as one may perceive reflections of light or sky in pots.

“We directly see variety in the universe. So then there should also be friendship in the universe. ” How do you say that? This is illusion about ā tmā . All the jī vas are spiritual in nature, and thus actually have no difference. They are one only (ekaḥ ). There is one ā tmā for all those receiving various types of bodies of four types since it is different from the bodies (paraḥ ). The bodies are various, but not the ā tmā. Why is variety perceived? There is variety in the upā dhi of bodies. An example is given. It looks like variety (iva) for fools who do not know the truth or who identify with their bodies, but is actually one.

Text 45

deha ā dy-antavā n eṣ a dravya-prā ṇ a-guṇ ā tmakaḥ

ā tmany avidyayā kяptaḥ saṁ sā rayati dehinam

Translation

This material body, which has a beginning and an end, is composed of the physical elements, the senses and the sense devatā s. The body, imposed on the self by material ignorance, causes one to experience the cycle of birth and death.

“Since the body is unconscious, how can it have a peaceful nature? How does the jī va, an aṁ ś a of the Lord, attain saṁ sā ra by attaining bodies? ” This body, visible with various changes, or this body made of five elements (eṣ aḥ ), is distinct from the spiritual body of the Lord’s associates.

Qualities like peacefulness manifest because it possesses conscious senses. How can the senses be conscious? They are imposed on the self (ā tmani): the senses are related to the ā tmā which is conscious, which is basis of the senses. This body has birth and death. This body makes the jī va who thinks he is the body become subject to saṁ sā ra. This takes place by ignorance. Thus it is false.

Text 46

nā tmano ’nyena saṁ yogo viyogaś cā sataḥ sati

tad-dhetutvā t tat-prasiddher dṛ g-rū pā bhyā ṁ yathā raveḥ

Translation

O intelligent lady, the soul never undergoes contact with or separation from insubstantial, material objects, because the soul is the cause of matter’s energy. Thus the soul resembles the sun, which neither comes in contact with nor separates from the eye and form.

First a logical example is given. There is no separation from the body or senses (anyena). Since the separation depends on a previous connection, connection is also non-existent. The previous verse stated that the body was imposed on the ā tmā. Thus the body is also false. O pure woman! You have no relationship with purity or impurity. An example is given. The sun has no relation with or separation from the eye or form. Why? The sun is the cause of form and the eye just as the ā tmā is the cause of the senses. Being the effects they are negated. Thus they do not exist: they have a beginning and end.

Text 47

janmā dayas tu dehasya vikriyā nā tmanaḥ kvacit

kalā nā m iva naivendor mṛ tir hy asya kuhū r iva

Translation

Birth and other transformations are undergone by the body but never by the self, just as change occurs for the moon’s phases but never for the moon, though the new-moon day may be called the moon’s “death. ”

Birth of the body is illustrated. Birth, existence, growth, change, decay and death are six transformations (vikriyā ) of the body. Even perfected persons as a pastime sometimes manifest these changes. “The body, using the senses, definitely undergoes these changes, being non different from changes in one’s father etc. But the ā tmā also dies at death since it appears that there is no consciousness. ” There is even death of the moon. It seems that moon is destroyed since one does not see its disk at the dark moon phase. At other times it seems that the moon is born and undergoes changes because one can see the moon. Similarly the body, not having consciousness, dies at death but not the ā tmā.

Or “At the dark moon there seems to be death of the moon, since the moon is not present. ” The destruction of the phases of the moon is apparent death. It is not real death.

Text 48

yathā ś ayā na ā tmā naṁ viṣ ayā n phalam eva ca

anubhuṅ kte ’py asaty arthe tathā pnoty abudho bhavam

Translation

As a sleeping person perceives himself, the objects of sense enjoyment and the fruits of his acts within the illusion of a dream, so one who is unintelligent undergoes material existence.

An example is given to show the falsity of saṁ sā ra by ā tmā ’s identification with body under ignorance. A sleeping person, any person, seeing a dream (ś ayā naḥ ), experiences (bhuṅ kte) objects and results (happiness and suffering), similar to the waking state (anu) and in the dream sees himself (ā tmanam) as a king etc. “If this is so, then everything is real in the dream. ” No. They are non-existent. The objects (arthe) are non-existent (asati). The person who does not know about ā tmā (abudhaḥ ) undergoes saṁ sā ra (bhavam). From ignorance arises birth and death. It has no real existence.

Text 49

tasmā d ajñ ā na-jaṁ ś okam ā tma-ś oṣ a-vimohanam

tattva-jñ ā nena nirhṛ tya sva-sthā bhava ś uci-smite

Translation

Therefore, with true knowledge dispel the grief that is weakening and confounding your mind. Please resume your natural mood, O princess with a joyful heart!

This grief makes you tasteless (ś oṣ a) and completely bewildered (vimohanam). It destroys your intelligence completely. By the knowledge presented, or by being situated in your true self, dispel this grief, O woman with a pure smile. Because of that smile, you must have a joyful heart. It is understood that actually you do not have grief. Please forgive my audacious act. O woman with pure heart, with a pure smile! Be absorbed in Kṛ ṣ ṇ a. Without directly stating it, he wishes to negate the boldness of his speech.

Text 50

ś rī -ś uka uvā ca

evaṁ bhagavatā tanvī rā meṇ a pratibodhitā

vaimanasyaṁ parityajya mano buddhyā samā dadhe

Translation

Ś ukadeva Gosvā mī said: Thus enlightened by Balarā ma, slender Rukmiṇ ī forgot her depression and steadied her mind by spiritual intelligence.

She was thin (tanvī ) because of lamentation. Or her thin waist indicates her great beauty. His words enlightened her. Otherwise should be not be beautiful. Lamentation would destroy her beauty. She was taught directly (pratibodhitā ḥ ) because Balarā ma was omniscient (bhagavatā ), knowing the intention of Kṛ ṣ ṇ a. Rā mena means “by he who gives happiness. ” She concentrated her mind constantly on Kṛ ṣ ṇ a in prema (samā dadhe).

Text 51

prā ṇ ā vaś eṣ a utsṛ ṣ ṭ o dviḍ bhir hata-bala-prabhaḥ

smaran virū pa-karaṇ aṁ vitathā tma-manorathaḥ

cakre bhojakaṭ aṁ nā ma nivā sā ya mahat puram

Translation

Left with only his life air, freed from bondage and deprived of his strength, armies and bodily radiance by his enemies, Rukmī could not forget how he had been disfigured. In frustration he constructed for his residence a large city, which he called Bhojakaṭ a.

He was left with only his life because his strength and abilities or army had been destroyed. His desire to defeat Kṛ ṣ ṇ a was made false (vitatha). These were successively greater causes for constructing his city. This city was bigger than Bhī ṣ maka’s city. It was called Bhojakaṭ a because it was caused by an oath to conquer the Yadus (Bhojas). Kaṭ a means an agreement or oath according to the dictionary. Actually it was as insignificant as straw (kaṭ a) for the Yadus.

Text 52

ahatvā durmatiṁ kṛ ṣ ṇ am apratyū hya yavī yasī m

kuṇ ḍ inaṁ na pravekṣ yā mī ty uktvā tatrā vasad ruṣ ā

Translation

Because he had promised “I will not reenter Kuṇ ḍ ina until I have killed wicked Kṛ ṣ ṇ a and brought back my younger sister, ” in a mood of angry frustration Rukmī took up residence at that place.

He had affection for Rukmiṇ ī. Thus he calls her his younger sister (yavī yasī m). That will be clear in the marriage of Pradyumna and Rukmanvatī. He made this statement in his pitiful condition because he was angry. In anger one does not consider things logically.

Text 53

bhagavā n bhī ṣ maka-sutā m evaṁ nirjitya bhū mi-pā n

puram ā nī ya vidhi-vad upayeme kurū dvaha

Translation

Thus defeating all the opposing kings, the Supreme Lord brought the daughter of Bhī ṣ maka to his capital and married her according to the Vedic injunctions, O protector of the Kurus.

Kṛ ṣ ṇ a manifested his powers to defeat the evil kings (bhagavā n). Bhī ṣ maka also came later carrying ingredients for the marriage out of affection (bhī ṣ maka-sū tam). Later it is described that the people of Vidarbha enjoyed in Dvā rakā. The wedding was conducted according to the rules.

“How did he marry her? Please describe this in detail. ” O descendent of the Kurus! You know this because you come in a family of great kṣ atriyas.

Text 54

tadā mahotsavo nṝ ṇ ā ṁ yadu-puryā ṁ gṛ he gṛ he

abhū d ananya-bhā vā nā ṁ kṛ ṣ ṇ e yadu-patau nṛ pa

Translation

At that time, O King, there was great rejoicing in all the homes of Dvā rakā, whose citizens had prema for only Kṛ ṣ ṇ a, chief of the Yadus.

There was more rejoicing among all humans (nṛ ṇ ā m) than in Vaikuṇ ṭ ha (mahotsavaḥ ) with songs and music. It is called the city of the Yadus because they were most prominent. There was rejoicing in each house because they had bhakti (bhā va) without expectation of other results for he who attracts all hearts or is directly bhagavā n. Why? He manifested unlimited powers by protecting the Yadu dynasty (yadu-patau). Or this was the reason for rejoicing in the city of the Yadus. Or they knew him as the king of the Yadus and not the supreme Lord. Or they had prema whose cause was only Kṛ ṣ ṇ a (ananya-bhā vā nā m). O king! Ś ukadeva addresses Parī kṣ it in great joy. Or it was suitable to rejoice at the wedding of one’s master. You as a king understand this.

Text 55

narā nā ryaś ca muditā ḥ pramṛ ṣ ṭ a-maṇ i-kuṇ ḍ alā ḥ

pā ribarham upā jahrur varayoś citra-vā sasoḥ

Translation

All the men and women, full of joy and adorned with shining jewels and earrings, brought wedding presents, which they reverently offered to the exquisitely dressed groom and bride.

The jewels shone more than usual (pramṛ ṣ ṭ a). The bride and groom were dressed attractively with oil and turmeric (citra). This was characteristic of the weeding. They offered them at close hand or as gifts (upa). Or the two were the best (varayoḥ ). Thus the gifts were the best. Their clothing was remarkable (citra), with many colors.

Text 56

sā vṛ ṣ ṇ i-pury uttambhitendra-ketubhir

vicitra-mā lyā mbara-ratna-toraṇ aiḥ

babhau prati-dvā ry upakяpta-maṅ galair

ā pū rṇ a-kumbhā guru-dhū pa-dī pakaiḥ

Translation

The city of the Vṛ ṣ ṇ is appeared most beautiful: there were tall, festive columns, and also archways decorated with flower garlands, cloth banners and precious gems. Arrangements of auspicious, full water pots, aguru-scented incense, and lamps graced every doorway.

The city was endowed with all wealth, or was decorated for the festival (sā ), or had indescribable magnificence. At various places colorful garlands and banners were placed. Or the colorful arches had garlands. By these arches and garlands the city shone.

Text 57

sikta-mā rgā mada-cyudbhir ā hū ta-preṣ ṭ ha-bhū bhujā m

gajair dvā ḥ su parā mṛ ṣ ṭ a- rambhā -pū gopaś obhitā

Translation

The city’s streets were soaked with the mada of intoxicated elephants belonging to the beloved kings who were guests at the wedding, and the city was made additionally beautiful by trunks of plantain and betel-nut trees decorating all the doorways.

The city was made beautiful with plantain and betel nut trees placed everywhere, having fruits grabbed by elephants for eating (parā mṛ ṣ ṭ a). The elephants could eat them. Thus the banana trees were huge and strong, and indicated auspiciousness. The streets were sprinkled with mada from the elephants or with scented water. Or the elephants could sprinkle the streets and eat the fruit.

Text 58

kuru-sṛ ñ jaya-kaikeya- vidarbha-yadu-kuntayaḥ

mitho mumudire tasmin sambhramā t paridhā vatā m

Translation

Those who belonged to the royal families of the Kuru, Sṛ ñ jaya, Kaikeya, Vidarbha, Yadu and Kuntibhoja clans joyfully met one another in the midst of the crowds of people excitedly running here and there.

Commentary

The kings who were called are described. Associating with each other they became joyful. The Kurus include Bhī ṣ ma, Dhṛ tarā ṣ tṛ a, and the Pā ṇ ḍ avas. The Sṛ ñ jayas included Drupada. The Kaikeyas included Santardana. The people of Vidarbha came out of affection for Rukmiṇ ī. Kṛ ṣ ṇ a was acceptable to the kings of Vidarbha, because abducting was praised for kṣ atriyas and they had previously approved of Kṛ ṣ ṇ a as the groom. Because Balarā ma had sages invite them and bring them, they did not feel uncomfortable. Bhī ṣ maka also came and also Kratha and Kaiś ika. The Yā davas included Ugrasena. Some say that Nanda and others came from Vraja since they were also called Yā davas. It is said in Padma Purā ṇ a:

nanda-gopo’tha gopā lair gopa-vṛ ndaiḥ samā gataḥ

svalaṁ kṛ tā bhir yoṣ idbhir yaś odā ca samā gatā

Nanda came along with the cowherds and Yaś odā also came with women who were well decorated.

After the killing of Kaṁ sa, Kṛ ṣ ṇ a had asked Nanda for permission to stay in Mathurā with the following intention:

jñ ā tī n vo draṣ ṭ um eṣ yā mo vidhā ya suhṛ dā ṁ sukham

We shall come to see you, our dear relatives who suffer in separation from us, as soon as we have given some happiness to your well-wishing friends. SB 10. 45. 23

Kunti means Kuntibhoja and his group. People were running here and there (pari — dhā vatā m) for making arrangements for the marriage.

Text 59

rukmiṇ yā haraṇ aṁ ś rutvā gī yamā naṁ tatas tataḥ

rā jā no rā ja-kanyā ś ca babhū vur bhṛ ś a-vismitā ḥ

Translation

The kings and their daughters were totally astonished to hear the story of Rukmiṇ ī ’s abduction, which was being glorified in song everywhere.

The abduction was glorified everywhere (tatas tataḥ ). Or in all the provinces where the kings resided. They were greatly astonished by the method of abduction. The kings thought that their daughters should be given to Kṛ ṣ ṇ a also.

Text 60

dvā rakā yā m abhū d rā jan mahā -modaḥ puraukasā m

rukmiṇ yā ramayopetaṁ dṛ ṣ ṭ vā kṛ ṣ ṇ aṁ ś riyaḥ patim

Translation

Dvā rakā ’s citizens were overjoyed to see Kṛ ṣ ṇ a, the Lord of Lakṣ mī, united with Rukmiṇ ī, within who Lakṣ mī had merged.

After the marriage, because of seeing their two happy together, all the people of Dvā rakā became filled with bliss. That is described in this verse. The residents of Dvā rakā, living there all the time, were constantly close to the Lord and often saw him. Thus they were happy. Or they were especially happy because of their special bhakti (mahā -modaḥ ). They saw Kṛ ṣ ṇ a, svayam bhagavā n, the husband of Lakṣ mī. She necessarily depended on him. She had now merged with Rukmiṇ ī. Thus the joy was very great (mahā -modaḥ ) since Kṛ ṣ ṇ a had achieved happiness through the most suitable wife. O king! The king shone (rā jan) because of joy on hearing this story. Or the great joy was brilliant.

Chapter Fifty-five

Text 1

ś rī -ś uka uvā ca

kā mas tu vā sudevā ṁ ś o dagdhaḥ prā g rudra-manyunā

dehopapattaye bhū yas tam eva pratyapadyata

Ś ukadeva Gosvā mī said: Kā ma-deva [Cupid], a vibhū ti of Vā sudeva, had previously been burned to ashes by Rudra’s anger. Now, to obtain a new body, he merged into Pradumnya.

The word tu indicates a different topic. The rasa of sons is different from Kṛ ṣ ṇ a’s rasa with Rukmiṇ ī. Or this chapter describes the special power of the Lord in producing the form of Cupid. This Cupid is an aṁ ś a of Vā sudeva, since he is an empowered portion arising from the caturvyū ha. Sometimes Cupid is called an aṁ ś a of Pradyumna or an aṁ ś a of Vā sudeva, since the Pradyumna and Vā sudeva are non-different. Cupid was previously burned up by the anger of Ś iva. To gain a body, he again merged into Pradyumna (tam), the third member of the catur-vyū ha, his aṁ ś ī or source. Pradyumna was the place of merging of Cupid. He was born from Rukimiṇ ī.

Or Cupid was able to bewilder the whole world by absorbing a particle of the great ocean of ś akti of aṁ ś a of Vasudeva’s son, who is most bewildering by his form and qualities. Actually bhagavā n is most attractive and bewildering, the great Cupid. Trailokya-sammohana-tantra says dhyayen madana-gopalam: one should mediate on Kṛ ṣ ṇ a, the cowherd Cupid.

Text 2

sa eva jā to vaidarbhyā ṁ kṛ ṣ ṇ a-vī rya-samudbhavaḥ

pradyumna iti vikhyā taḥ sarvato ’navamaḥ pituḥ

Translation

He took birth in the womb of Vaidarbhī from the seed of Kṛ ṣ ṇ a and received the name Pradyumna. In no respect was he inferior to his father.

He, the Lord, not his aṁ ś a (saḥ ), was born from Rukmiṇ ī since he arose from the vī rya or special ś akti of the Lord directly. He was Kṛ ṣ ṇ a’s son by birth. Pradyumna was the cause of Cupid who was burned by Ś iva’s anger appearing again. Thus he gained more power than previously. He was not inferior to his father since he was bhagavā n, a member of the caturvyū ha. For special pastimes he took up the powers of Cupid. Appearing completely, along with his aṁ ś a Cupid, separate from Kṛ ṣ ṇ a, he was born, providing a body for Cupid’s burned body. He is famous by the name of Pradyumna since Pradyumna was the chief identity. This is described in Bhā gavatā mṛ ta.

Text 3

taṁ ś ambaraḥ kā ma-rū pī hṛ tvā tokam anirdaś am

sa viditvā tmanaḥ ś atruṁ prā syodanvaty agā d gṛ ham

Translation

The demon Ś ambara, who could assume any form he desired, kidnapped the infant before he was even ten days old. Understanding Pradyumna to be his enemy, Ś ambara threw him into the sea and then returned home.

His glories are described in the rest of the chapter. Ś ambara means he who produced his own auspicious death. He stole Pradyumna. He could assume any form, like a nurse. He could steal the child, because the child was not even ten days old, a bady (tokam).

ṣ aṣ ṭ hehni jā tamā traṁ tu pradyumnaṁ sū tikā gṛ hā t /

mamaiṣ a hanteti mune hṛ tavā nkā laś aṁ baraḥ //

O sage! On the sixth day after birth Kalā ś ambara stole Pradyumna from the confinement room since he recognized him as his killer. Visṇ u Purā ṇ a