Vaiṣṇava-toṣaṇī 7 страница

Ś ambara was informed that an enemy would kill him by Nā rada, he knew that Pradyumna desired to kill him. Thus he took Pradyumna as an enemy. He threw him with effort, far way (prā sya), deep in the ocean. All this was by the desire of the Lord. Otherwise it could not happen.

viditaṁ tac ca kṛ ṣ ṇ asya deva-mā yā nuvartinaḥ /

tato na nigṛ hī taḥ sa dā navo yuddha-durmadaḥ //

The demon, intoxicated with fighting spirit, by the influence of the Lord’s mā yā , understood that Pradyumna was the enemy, and was not prevented from taking him. Hari-vaṁ ṣ a

Text 4

taṁ nirjagā ra balavā n mī naḥ so ’py aparaiḥ saha

vṛ to jā lena mahatā gṛ hī to matsya-jī vibhiḥ

Translation

A powerful fish swallowed Pradyumna, and this fish, along with others, was caught in a huge net and seized by fishermen.

By the will of the Lord the fish was strong. The fish could actually swallow him into his stomach. That is indicated by the word api. Or api indicates all that is described. Or although the fish was strong, it was caught with the other fish. This fish was a gift for Ś ambara. Otherwise the fishermen would have eaten the fish.

Text 5

taṁ ś ambarā ya kaivartā upā jahrur upā yanam

sū dā mahā nasaṁ nī tvā - vadyan sudhitinā dbhutam

The fishermen presented that extraordinary fish to Ś ambara, who had his cooks bring it to the kitchen, where they began cutting it up with a butcher knife.

The fish was immediately given to Ś ambara to enjoy. It was outstanding by being bigger than other fish.

Text 6

dṛ ṣ ṭ vā tad-udare bā lam mā yā vatyai nyavedayan

nā rado ’kathayat sarvaṁ tasyā ḥ ś aṅ kita-cetasaḥ

bā lasya tattvam utpattiṁ matsyodara-niveś anam

Translation

Seeing a male child in the belly of the fish, the cooks gave the infant to Mā yā vatī, who was astonished. Nā rada Muni then appeared and explained to her everything about the child’s birth and his entering the fish’s abdomen.

Commentary

Mā yā vatī was alarmed (ś aṅ kita-cetasaḥ ). “This child is most beautiful and looks like my husband. Why was he born from a fish? If he was actually born somewhere else, why did he not die within the fish? He must be some devatā or my husband. ” Nā rada told her everything — the reason why he had entered the belly of the fish. Ś rī dhara Svā mī explains that he said the truth, “He is Kā madeva, your husband. He was born from Kṛ ṣ ṇ a and Rukmiṇ ī. ” This would mean that her husband was the third member of the catur-vyū ha. He was like the ray of the sun (a vibhū ti of Pradyumna, merged in him). Nā rada spoke in this way to relieve Mā yā vatī of lamentation and bring about a meeting with Pradyumna. She then worshipped Pradyumna as being non-different from her husband and did not break her vow, in a manner similar to the gopī s desiring Kṛ ṣ ṇ a as their husband. Pradyumna also, like a touchstone, made her qualified and then accepted her. She became the mother of Aniruddha and acted as Pradyumna’s direct ś akti.

Texts 7–8

sā ca kā masya vai patnī ratir nā ma yaś asvinī

patyur nirdagdha-dehasya dehotpattim pratī kṣ atī

nirū pitā ś ambareṇ a sā sū paudana-sā dhane

kā madevaṁ ś iś uṁ buddhvā cakre snehaṁ tadā rbhake

Translation

Mā yā vatī was in fact Cupid’s renowned wife, Rati. While waiting for her husband to obtain a new body — his previous one having been burnt up — she had been assigned by Ś ambara to prepare vegetables and rice. Mā yā vatī understood that this infant was actually Kā madeva, and thus she began to feel love for him.

The word ca means “but. ” This distinguishes her from Ś ambara. Vai means well known. She was well known as Cupid’s wife. Thus she was not the wife of Ś ambara. His ā tmā was not burned but his body was burned up completely. Thus he still resides in everyone’s heart at all times. She waited from him to reappear, living in Ś ambara’s house. By the mercy of Nā rada, or Ś iva, or by the power of her knowledge as a devatā, she could understand. Since she was famous, she just cooked the soup and rice since these are always the most excellent part of the meal. Or these items indicate other items as well. She was qualified for cooking all things. Viṣ ṇ u Purā ṇ a says kā rayā m ā sa sudā nā ṁ ā dhipatyam anindatā: she was made the chief cook and was not criticized.

Though Parā ś ara says she was Ś ambara’s wife, it is understood that she had no intimate relations with him.

Nā rada speaks to Rukmiṇ ī in Viṣ ṇ u Purā ṇ a:

iyaṁ mā yā vatī bhā ryā tanayasyā sya te satī /

ś aṁ barasya na bhā ryeyaṁ ś rū yatā m atra kā raṇ am //

manmathe tu gate nā ś aṁ tad udbhava-parayaṇ ā /

ś aṁ baraṁ mohayā m ā sa mā yā -rū peṇ a rū piṇ ī //

vihā rā dy- upabhogeṣ u rū paṁ mā yā mayaṁ ś ubham /

darś ayā m ā sa daityasya tasyeyaṁ madirekṣ aṇ ā //

This chaste Mā yā vatī is the wife of your son. She is not the wife of Ś ambara. Please listen to the reason. When Kā ma-deva was destroyed she desired that he appear again. She bewildered Ś ambara. By her illusory powers she became most beautiful. She showed the demon a beautiful form made of mā yā for his enjoyment and recreation.

Hari-vaṁ ś a says the same. She developed prema for the child. Hari-vaṁ ś a says she gave him nurses. rasā yanopayogaiś ca ś ī ghram eva vyavardhayat: he grew quickly by the use of special medicines

Text 9

nā ti-dī rgheṇ a kā lena sa kā rṣ ṇ i rū ḍ ha-yauvanaḥ

janayā m ā sa nā rī ṇ ā ṁ vī kṣ antī nā ṁ ca vibhramam

Translation

After a short time, this son of Kṛ ṣ ṇ a — Pradyumna — attained his full youth. He caused amorous feelings in all women who gazed upon him.

Commentary

He attained paugaṇ ḍ a age very quickly and yauvana began to manifest, because he was the son of Kṛ ṣ ṇ a (kā rṣ ṇ i), with similar youth. Just looking at him, what to speak of speaking with him, others developed intense emotions of love or unmā da.

Text 10

sā tam patiṁ padma-dalā yatekṣ aṇ aṁ

pralamba-bā huṁ nara-loka-sundaram

sa-vrī ḍ a-hā sottabhita-bhruvekṣ atī

prī tyopatasthe ratir aṅ ga saurataiḥ

Translation

My dear King, with a bashful smile and raised eyebrows, Mā yā vatī exhibited various gestures of conjugal attraction as she lovingly approached her husband, whose eyes were broad like the petals of a lotus, whose arms were very long and who was the most beautiful of men.

Commentary

Three verses describe qualities more outstanding than in his previous age. He was most beautiful in the eyes of all jī vas or all people on earth (nara-lokam) because of his possession of all beauty represented by his lotus eyes (padma-dalekṣ anam) and great strength (pralamba-bā hum) represented by his long arms. She approached him with affection, with shy smiles and dancing eyebrows and other conjugal gestures. Because she was shy, the smile was slight.

Text 11

tā m aha bhagavā n kā rṣ ṇ ir mā tas te matir anyathā

mā tṛ -bhā vam atikramya vartase kā minī yathā

Translation

Pradyumna told her, “O mother, your attitude has changed. You are overstepping the proper feelings of a mother and behaving like a lover. ”

Commentary

Though he was endowed with all powers like omniscience (bhagavā n), he spoke in an opposite manner since he was the son of Kṛ ṣ ṇ a (kā ṛ ṣ ṇ iḥ ) and thus performed attractive human pastimes in a similar manner. Pradyumna thought of her as a mother. This is described in Hari-vaṁ ś a:

dhā tryā ḥ sakā ś ā t sa ca tā ṁ ś ṛ ṇ van rukmiṇ i-nandanaḥ

mā yā vatī m avijñ ā nā n mene svā m eva mā taram

Since Pradyumna heard about it from his nurse, out of ignorance he thought Mā yā vatī to be his mother.

He thought in this way because of the nurse, not because of Mā yā vatī. The nurse told he was Mā yā vatī ’s son. Because of that information, he would not have called her his mother without some practice as a child. Therefore he now became angry. This attitude is different (anyathā ). You are acting in a different manner. Out of embarrassment he did not say directly what it was, but then in the second part of the verse he describes the situation. You are transgressing the feelings of a mother and acting like a lover. The real meaning is “Because of your feelings, you should not act in any other way (te matir anyathā ), since you are my beloved (kā minī ). Your feelings surpass those of motherly love (mā tṛ -bhā vam atikramya vartase). ”

Text 12

ratir uvā ca

bhavā n nā rā yaṇ a-sutaḥ ś ambareṇ a hṛ to gṛ hā t

ahaṁ te ’dhikṛ tā patnī ratiḥ kā mo bhavā n prabho

Translation

Rati said: You are the son of Nā rā yaṇ a and were kidnapped from your parents’ home by Ś ambara. I, Rati, am your legitimate wife, O master, because you are Cupid.

Commentary

You are the son of Nā rā yaṇ a, who gives shelter to all beings. You were taken from the maternity ward by Ś ambara. I am qualified (adhikṛ tā ) as your wife. I am your eternal wife.

Text 13

eṣ a tvā nirdaś aṁ sindhā v kṣ ipac chambaro ’suraḥ

matsyo ’grasī t tad-udarā d itaḥ prā pto bhavā n prabho

Translation

That demon, Ś ambara, threw you into the sea when you were not even ten days old, and a fish swallowed you. Then in this very place we recovered you from the fish’s abdomen, O master.

She described how he was stolen in order to make Pradyumna angry. Why did he throw me in the sea? He was a demon by nature, enemy of the devatā s (asuraḥ ). He was the chief of the demons, with great illusory powers, or famous as the enemy of Cupid (asuraḥ ). She addresses him as master to confirm that he is her husband, or to show that he is capable of killing Ś ambara.

Text 14

tam imaṁ jahi durdharṣ aṁ durjayaṁ ś atrum ā tmanaḥ

mā yā -ś ata-vidaṁ taṁ ca mā yā bhir mohanā dibhiḥ

Translation

Now kill this dreadful Ś ambara, your formidable enemy. Although he knows hundreds of magic spells, you can defeat him with bewildering magic and other techniques.

Commentary

You should kill Ś ambara, who is now here (imam). He is difficult to bewilder (durdharṣ am) and therefore difficult to conquer. He is suitable to be killed. He is your enemy. Ā dbhiḥ refers to weapons to dry him up or burn him.

Text 15

parī ś ocati te mā tā kurarī va gata-prajā

putra-snehā kulā dī nā vivatsā gaur ivā turā

Translation

Your poor mother, having lost her son, cries for you like a kurarī bird. She is overwhelmed with love for her child, just like a cow that has lost its calf.

She laments because she lost her son. Another version has gatā trapā : she was shamed by the loss of a son. “She should not lament since she has a powerful husband. ” She laments out of affection for her son. She is miserable, having lost all happiness and without power to think (ā turā ). She is like a cow which has lost a calf. She laments like an osprey. Or she laments like out of great pain, in a miserable voice at all times everywhere (parī ś ocati). Not only does she lament but has reached a pitiable state. She continually cries (ā turā ). In both meanings, the examples show her great pain.

Text 16

prabhā ṣ yaivaṁ dadau vidyā ṁ pradyumnā ya mahā tmane

mā yā vatī mahā -mā yā ṁ sarva-mā yā -vinā ś inī m

Translation

[Ś ukadeva Gosvā mī continued: ] Speaking thus, Mā yā vatī gave to the great soul Pradyumna the mystic knowledge called Mahā -mā yā, which vanquishes all other deluding spells.

In this way she spoke with passion to Pradyumna who was very intelligent (mahā tmane). He was capable of learning the knowledge. She had more powers than Ś ambara. Thus her knowledge was called Mahā -mā yā. It could destroy all of the illusions known to Ś ambara. Or he had unrestricted

power (mahā tmane). She was bewildered by prema (mā yā vatī ). Though he had all knowledge she gave him knowledge because of her bewilderment in prema.

Text 17

sa ca ś ambaram abhyetya saṁ yugā ya samā hvayat

aviṣ ahyais tam ā kṣ epaiḥ kṣ ipan sañ janayan kalim

Translation

Pradyumna approached Ś ambara and called him to battle, hurling intolerable insults at him to foment a conflict.

Commentary

He called out to him loudly (sam — ā hvayat), criticizing him with abusive words in order to cause (sañ janayan) a quarrel even to death

Text 18

so ’dhikṣ ipto durvā cobhiḥ padā hata ivoragaḥ

niś cakrā ma gadā -pā ṇ ir amarṣ ā t tā mra-locanaḥ

Translation

Offended by these harsh words, Ś ambara became as agitated as a kicked snake. He came out, club in hand, his eyes red with rage.

He became like a kicked snake. Because of anger his eyes were red. Or angry like a kicked snake raising its hood, with red eyes emerging from its hole, he came out of his house.

Text 19

gadā m ā vidhya tarasā pradyumnā ya mahā tmane

prakṣ ipya vyanadan nā daṁ vajra-niṣ peṣ a-niṣ ṭ huram

Translation

Ś ambara whirled his club swiftly about and then hurled it at the wise Pradyumna, producing a sound as sharp as a thunder crack.

Whirling the club he threw it with strength at Pradyumna who had great forbearance (mahā tmane), who was fearless. The club made a great sound like thunder or greater than thunder.

Text 20

tā m ā patantī ṁ bhagavā n pradyumno gadayā gadā m

apā sya ś atrave kruddhaḥ prā hiṇ ot sva-gadā ṁ nṛ pa

Translation

As Ś ambara’s club came flying toward him, Pradyumna knocked it away with his own. Then, O King, Pradyumna angrily threw his club at the enemy.

Commentary

Pradyumna threw (ā pasya) his club at Ś ambara. That club also made a sound (nadan). Instead of nadan sometimes nṛ pa (O king) is seen.

Text 21

sa ca mā yā ṁ samā ś ritya daiteyī ṁ maya-darś itam

mumuce ’ś ma-mayaṁ varṣ aṁ kā rṣ ṇ au vaihā yaso ’suraḥ

Translation

Resorting to the black magic of the Daityas taught to him by Maya Dā nava, Ś ambara suddenly appeared in the sky and released a downpour of rocks upon Kṛ ṣ ṇ a’s son.

The word ca means “but. ” He used magic, revealed by Maya, to counter Pradyumna’s club. Thus it was powerful. He took complete shelter of that magic, even disappearing. Then he appeared in the sky and showered countless rocks. Bhasmī bhute vṛ kṣ avarṣ e ś ilā saṅ ghā n avarṣ ayad: when Pradyumna turned the shower of trees into ashes, he showered down a host of rocks. (Hari-vaṁ ṣ a) The shower of rocks was actually illusory.

Text 22

bā dhyamā no ’ś ma-varṣ eṇ a raukmiṇ eyo mahā -rathaḥ

sattvā tmikā ṁ mahā -vidyā ṁ sarva-mā yopamardinī m

Translation

Harassed by this rain of rocks, Pradyumna, the greatly powerful warrior, made use of the mystic science called Mahā -mā yā, which was created from the mode of goodness and which could defeat all other mystic power.

Pradyumna was the best of great warriors (mahā -rathaḥ ), since he was born from Rukmiṇ ī. Thus he defeated the shower of rocks using magic which defeated all illusion.

Text 23

tato gauhyaka-gā ndharva- paiś ā coraga-rā kṣ asī ḥ

prā yuṅ kta ś ataś o daityaḥ kā rṣ ṇ ir vyadhamayat sa tā ḥ

Translation

The demon then unleashed hundreds of mystic weapons belonging to the Guhyakas, Gandharvas, Piś ā cas, Uragas and Rā kṣ asas, but Pradyumna struck them all down.

Ś ambara used many of each type of demon’s weapons listed. Or he used their many illusions.

tato mā yā ṁ parā ṁ cakre deva-ś atruḥ pratā pavā n //

siṁ hā n vyā ghrā n varā hā ṁ ś ca tarakṣ ū n ṛ kṣ a-vā narā n

vā raṇ ā n vā rida prakhyā n hayā n uṣ ṭ rā n viś ā ṁ pate

Powerful Ś ambara used his powerful mā yā, creating lions, tigers, boars, hyenas, bears, monkeys, elephants, clouds, horses and camels.

The weapons were in order of ability to accomplish the task using violence (from Guhayak weapons to Rā kṣ asa weapons). Sma means it is well known. Pradyumna countered them all successively because he was the son of Kṛ ṣ ṇ a.

Text 24

niś ā tam asim udyamya sa-kirī ṭ aṁ sa-kuṇ ḍ alam

ś ambarasya ś iraḥ kā yā t tā mra-ś maś rv ojasā harat

Translation

Drawing his sharp-edged sword, Pradyumna forcefully cut off Ś ambara’s head, complete with red mustache, helmet and earrings.

Commentary

He separated his head from the body, throwing it far away. The red moustache indicates Ś ambara’s terrifying nature. Because of the quickness of the action and vehemence, Ś ambara’s helmet and earrings were still in place.

Text 25

ā kī ryamā ṇ o divi-jaiḥ stuvadbhiḥ kusumotkaraiḥ

bhā ryayā mbara-cā riṇ yā puraṁ nī to vihā yasā

Translation

As the residents of the higher planets showered Pradyumna with flowers and chanted his praises, his wife, who could float in the air, transported him through the heavens, back to the city of Dvā rakā.

Commentary

The devatā s covered him with flowers. Mā yā vatī brought him to Dvā rakā on the sky path since she had the power to travel through the sky like a devatā.

Text 26

antaḥ -pura-varaṁ rā jan lalanā -ś ata-saṅ kulam

viveś a patnyā gaganā d vidyuteva balā hakaḥ

Translation

O King, Pradyumna and his wife resembled a cloud accompanied by lightning as they descended from the sky into the inner quarters of Kṛ ṣ ṇ a’s most excellent palace, which were crowded with lovely women.

It was the best among all palaces since it belonged to the Lord or because it was occupied with many women related to the Rukmiṇ ī, the best of all queens. It was filled with other queens or beautiful women, or the friends of Rukmiṇ ī. Pradyumna entered with his wife Rati. O king! Ś ukadeva exclaims in joy. Or Pradyumna was shining (rā jan). Suddenly he appeared with his wife, shining black and gold like lightning in a dark cloud.

Texts 27–28

taṁ dṛ ṣ ṭ vā jalada-ś yā maṁ pī ta-kauś eya-vā sasam

pralamba-bā huṁ tā mrā kṣ aṁ su-smitaṁ rucirā nanam

sv-alaṅ kṛ ta-mukhā mbhojaṁ nī la-vakrā lakā libhiḥ

kṛ ṣ ṇ aṁ matvā striyo hrī tā nililyus tatra tatra ha

Translation

The women of the palace thought he was Kṛ ṣ ṇ a when they saw his dark-blue complexion the color of a rain cloud, his yellow silk garments, his long arms and red-tinged eyes, his charming lotus face adorned with a pleasing smile, his fine ornaments and his thick, curly blue hair. Thus the women became bashful and hid themselves here and there.

Because he was similar to Kṛ ṣ ṇ a, the women thought he was Kṛ ṣ ṇ a. He is described by seven phrases. He was dark like a fresh cloud about to shower rain. His eyes were pink at the edges like lotus petals (tā mrā kṣ am — red eyes). This was previously described. He had a charming face. This indicates that his nose and other features were beautiful. He was approaching new youth, with soft qualities. Dhanyā yā ḥ khalu putro ‘yam’ vartate navayauvanaḥ : this son has reached the age of new youth. (Viṣ ṇ u Purā ṇ a)

His lotus face was decorated with earrings. The earrings were like bees on a lotus. Successively the features reminded the women of Kṛ ṣ ṇ a. Only this much is described to indicate other features of beauty also, since his beauty was extraordinary. Or by that alone they thought he was Kṛ ṣ ṇ a.

Or the description indicates his beauty. Yellow cloth shows the skill in ornamentation. His long arms indicate the symmetry of his limbs. His red eyes indicate his beauty. His smile indicates his sweetness. His attractive face indicates the natural beauty of his face and its elements as well as his age. The special beauty of his face is indicated by his locks and earrings. The queens hid themselves here and there, because they were bashful. Ha indicates surprise, or “clearly. ”

Text 29

avadhā rya ś anair ī ṣ ad vailakṣ aṇ yena yoṣ itaḥ

upajagmuḥ pramuditā ḥ sa-strī ratnaṁ su-vismitā ḥ

Translation

Gradually, from the slight differences between his appearance and Kṛ ṣ ṇ a’s, the ladies realized he was not the Lord. Delighted and astonished, they approached Pradyumna and his consort, who was a jewel among women.

He was slightly different since his color and other features of beauty were slightly less than Kṛ ṣ ṇ a’s, since he as a son was like a reflection. Or he did not have the same loving glance. He glanced them with politeness, with bowed head. Gradually, since the two had similar form, they understood he was not Kṛ ṣ ṇ a because he did not immediately manifest bhā va for the wives. Or they could not immediately realize the difference by intelligence because of their natural affection and shyness. They then approached, with great joy because of arousal of parental affection or seeing similarity to Kṛ ṣ ṇ a’s form. They were astonished since he arrived suddenly and had similarity to their husband. They did not know that the woman was his wife. Thus she is called a jewel among women.

Text 30

atha tatrā sitā pā ṅ gī vaidarbhī valgu-bhā ṣ iṇ ī

asmarat sva-sutaṁ naṣ ṭ aṁ sneha-snuta-payodharā

Translation

Seeing Pradyumna, sweet-voiced, dark-eyed Rukmiṇ ī remembered her lost son, and her breasts became moist out of affection.

While the women were looking at him after he arrived, Rukmiṇ ī, who possessed beautiful glances and spoke in the most pleasing manner, remembered her son, because of the similarity of form. The word sva indicates her extreme affection for him. Though a long time had passed since he was born, milk still flowed from her breasts. Though the milk flowed on remembering her son, the two events happened simultaneously. Thus it is said that the milk flowed and she remembered her son. This indicates her great affection. Or just on seeing him, her milk flowed. Or she remembered him and her milk flowed.

Text 31

ko nv ayam nara-vaidū ryaḥ kasya vā kamalekṣ aṇ aḥ

dhṛ taḥ kayā vā jaṭ hare keyaṁ labdhā tv anena vā

Translation

[Ś rī matī Rukmiṇ ī -devī said: ] Who is this lotus-eyed jewel among men? What man’s son is he, and what woman carried him in her womb? And who is this woman he has taken as his wife?

Nu indicates questioning. His gem-like nature is described. He has lotus eyes. This is an indication of a mahā puruṣ a. What man’s son is he, and what woman carried him in her womb? This shows the greater affection of the mother.

Text 32

mama cā py ā tmajo naṣ ṭ o nī to yaḥ sū tikā -gṛ hā t

etat-tulya-vayo-rū po yadi jī vati kutracit

Translation

If my lost son, who was kidnapped from the maternity room, were still alive somewhere, he would be of the same age and appearance as this young man.

By remembrance of her son by the similarity, her heart becomes attracted with affection to her son who cannot be seen (nā ṣ ṭ aḥ ). Nothing is known about who took him. She then wonders. If he were alive, he would be this age with this form.

Text 33

kathaṁ tv anena samprā ptaṁ sā rū pyaṁ ś ā rṅ ga-dhanvanaḥ

ā kṛ tyā vayavair gatyā svara-hā sā valokanaiḥ

Translation

But how is it that this young man so much resembles my own Lord, Kṛ ṣ ṇ a, the wielder of Ś ā rṅ ga, in his bodily form and his limbs, in his gait and the tone of his voice, and in his smiling glance?

The word tu indicates astonishment. She shows how he is exactly like Kṛ ṣ ṇ a. All of his limbs were similar, with similar height, bodily development and beauty in the body. After Pradyumna came down from the sky, he moved his feet slight so his gait could be seen. The tone of his voice was understood from his questions to each of the mothers about their identities when he came close. He was also holding the Ś ā rṅ ga bow in his hand, or the phrase simply indicates his great courage, and thus his great strength.