Vaiṣṇava-toṣaṇī 8 страница

Text 34

sa eva vā bhaven nū naṁ yo me garbhe dhṛ to ’rbhakaḥ

amuṣ min prī tir adhikā vā maḥ sphurati me bhujaḥ

Translation

Yes, he must be the same child I bore in my womb, since I feel great affection for him and my left arm is quivering.

Vā indicates questioning. Nū nam indicates certainty. Since Rukmiṇ ī is mother of the universe, she has general affection for all her children. But now she felt additional (adhikā ) affection. Moreover her arm was quivering. She speaks these verses in her mind. Otherwise he would have approached her, introduced himself and bowed to her lotus feet. Or though she spoke aloud, because he arrived so suddenly, she was unable to immediately do or say anything because of doubt.

Text 35

evaṁ mī mā ṁ samaṇ ā yā ṁ vaidarbhyā ṁ devakī -sutaḥ

devaky-ā nakadundubhyā m uttamaḥ -ś loka ā gamat

Translation

As Rukmiṇ ī conjectured in this way, Kṛ ṣ ṇ a, the son of Devakī, arrived on the scene with Vasudeva and Devakī.

While she was considering in this way, Kṛ ṣ ṇ a came with Vasudeva and Devakī to give them joy. He is called Uttamaś loka because he is famous for his affection to his friends, or he is praised for driving away ignorance. He arrived to drive away Rukmiṇ ī ’s ignorance on this matter.

Text 36

vijñ ā tā rtho ’pi bhagavā ṁ s tū ṣ ṇ ī m ā sa janā rdanaḥ

nā rado ’kathayat sarvaṁ ś ambarā haraṇ ā dikam

Translation

Although Janā rdana knew perfectly well what had transpired, he remained silent. The sage Nā rada, however, explained everything, beginning with Ś ambara’s kidnapping of the child.

Though knowing the truth about this in detail (vijñ ā ta) by direct perception, because he is bhagavā n. Past tense is used (he knew) though it was happening at present, because he was recollecting previous events or ascertaining the events. He also gives pain to the demons. He arranged for the killing of Ś ambara. He was silent to indicate he did not know anything. Rukmiṇ ī had lamented and would think badly of him if he had known everything without telling her.

Though it is not mentioned that Nā rada has arrived, he had come through the air at that time, being omniscient and dear to Kṛ ṣ ṇ a. Or it can be explained that he was constantly with Kṛ ṣ ṇ a.

govinda-bhuja-guptā yā ṁ dvā ravatyā ṁ kurū dvaha

avā tsī n nā rado 'bhī kṣ ṇ aṁ kṛ ṣ ṇ opā sana-lā lasaḥ

O best of the Kurus! Eager to engage in the worship of Kṛ ṣ ṇ a, Nā rada Muni stayed constantly in Dvā rakā, which was always protected by the arms of Govinda. SB 11. 2. 1

Nā rada explained how Ś ambara had taken the child, or had thrown him in the ocean, and he also told how he was killed and revealed the identity of Mā yā vatī.

Text 37

tac chrutvā mahad ā ś caryaṁ kṛ ṣ ṇ ā ntaḥ -pura-yoṣ itaḥ

abhyanandan bahū n abdā n naṣ ṭ aṁ mṛ tam ivā gatam

Translation

When the women of Lord Kṛ ṣ ṇ a’s palace heard this most amazing account, they joyfully greeted Pradyumna, who had been lost for many years but who had now returned as if from the dead.

All the women of the inner chambers belonging to Kṛ ṣ ṇ a, directly the supreme Lord, including unlimited servant girls and friends, welcomed him, praising his glorious actions. Or having recovered him, they were completely happy (abhyanandan).

Text 38

devakī vasudevaś ca kṛ ṣ ṇ a-rā mau tathā striyaḥ

dampatī tau pariṣ vajya rukmiṇ ī ca yayur mudam

Translation

Devakī, Vasudeva, Kṛ ṣ ṇ a, Balarā ma and all the women of the palace, especially Queen Rukmiṇ ī, embraced the young couple and rejoiced.

Commentary

Devakī is mentioned first since she had most affection as the paternal grandmother. Balarā ma is mentioned last since he arrived last. The queens with Rukmiṇ ī are mentioned at the end because they remained behind in order to embrace him for a long time. Or they arrived late because their great affection made them helpless. Or the women desired to please the couple in front of all the others.

Text 39

naṣ ṭ aṁ pradyumnam ā yā tam ā karṇ ya dvā rakaukasaḥ

aho mṛ ta ivā yā to bā lo diṣ ṭ yeti hā bruvan

Translation

Hearing that lost Pradyumna had come home, the residents of Dvā rakā declared, “Ah, providence has allowed this child to return as if from death! ”

All the residents of Dvā rakā became joyful. Aho indicates astonishment. Ha indicates joy. By fate, we are most fortunate. Bā laḥ here means that though he was at the stage of new youth, out of affection they saw him as an infant, or that in infancy, he had been lost.

Text 40

yaṁ vai muhuḥ pitṛ -sarū pa-nijeś a-bhā vā s

tan-mā taro yad abhajan raha-rū ḍ ha-bhā vā ḥ

citraṁ na tat khalu ramā spada-bimba-bimbe

kā me smare ’kṣ a-viṣ aye kim utā nya-nā ryaḥ

Translation

It is not astonishing that the palace women, who should have felt maternal affection for Pradyumna, privately felt ecstatic attraction for him as if he were their own Lord. After all, the son exactly resembled his father. Pradyumna was a perfect reflection of the beauty of Lord Kṛ ṣ ṇ a, the shelter of the goddess of fortune, and appeared before their eyes as Cupid himself. Since those on the level of his mother felt attraction for Kṛ ṣ ṇ a, then what to speak of how other women felt when they saw him?

Yam is in reference to pradyumnam in the previous verse or can be connected with tat in this verse. Other women felt love for he whom the mothers felt love. Vai means well known.

The mothers felt love for him constantly, though repeatedly they extinguished such feelings with doubts, because of his similarity to their husband. Raha (hidden) instead of rahas is poetic license. Previously in verse 29 it was mentioned that they were ashamed and hid (hrī tā ). This indicates that they were ashamed of this feeling. Or it is hinted when it is described that they approached him in joy (verse 38). Or this verse itself is the main evidence.

They became absorbed in seeing the reflection of Kṛ ṣ ṇ a, Pradyumna. But their chastity was not broken, for they still considered him the son of Kṛ ṣ ṇ a (pitṛ ) and that Kṛ ṣ ṇ a was the shelter of Lakṣ mī. This shows their greatness. By his similarity, their bhā va for the Lord arose.

Or the women took Pradyumna as Cupid (smare), but without desire (akā me). Or through glorifying Pradyumna, the queens’ steadiness is glorified. They saw him similar to Kṛ ṣ ṇ a’s form (bimbe bimbe), having desire (kā me) without considering good or bad (asmare), they had love for their Lord, his father.

Or though he was the object of desire for others’ eyes, because of having a bhā va for Kṛ ṣ ṇ a, they did not develop conjugal love for him. That is not surprising at all for they were his mothers. And other women also did not develop such love. That is not surprising also, since they were friends of the mothers.

Chapter Fifty-six

Text 1

ś rī -ś uka uvā ca

satrā jitaḥ sva-tanayā ṁ kṛ ṣ ṇ ā ya kṛ ta-kilbiṣ aḥ

syamantakena maṇ inā svayam udyamya dattavā n

Translation

Ś ukadeva Gosvā mī said: Having offended Kṛ ṣ ṇ a, Satrā jit tried as best he could to atone by presenting him with his daughter and the Syamantaka jewel.

The last chapter ended with a mention of mothers (mā taraḥ ). How were they married to Kṛ ṣ ṇ a? The marriage of Satyabhā mā, most dear is described first. Satrajit alone offered his daughter by his own decision or she was his only child (sva-tanayā m). Kṛ ṣ ṇ a was he who attracts everyone’s heart. Thus she desired to marry him also. Though it is proper to describe the marriage of Jā mbavatī, who was older, and though that marriage was a cause of this marriage, that marriage was accomplished along with the events of this marriage. This will be clear later. Or Kṛ ṣ ṇ a had special prema for Satyabhā mā.

Text 2

ś rī -rā jovā ca

satrā jitaḥ kim akarod brahman kṛ ṣ ṇ asya kilbiṣ aḥ

syamantakaḥ kutas tasya kasmā d dattā sutā hareḥ

Translation

Mahā rā ja Parī kṣ it inquired: O brā hmaṇ a, what did King Satrā jit do to offend Kṛ ṣ ṇ a? Where did he get the Syamantaka jewel, and why did he give his daughter to the Supreme Lord?

How did he offend Kṛ ṣ ṇ a, the supreme Lord? Why did he give his daughter to Kṛ ṣ ṇ a? Because Kṛ ṣ ṇ a removes previous faults (hareḥ ), no offense remains. O brahman, you know everything.

Text 3

ś rī -ś uka uvā ca

ā sī t satrā jitaḥ sū ryo bhaktasya paramaḥ sakhā

prī tas tasmai maṇ iṁ prā dā t sa ca tuṣ ṭ aḥ syamantakam

Translation

Ś ukadeva Gosvā mī said: Sū rya, the sun-god, felt great affection for his devotee Satrā jit. Acting as his greatest friend, the devatā s gave him the jewel called Syamantaka as a token of his satisfaction.

The sun god was a benefactor (sakhā ) of Satrajit. Thus he gave him the jewel. He was affectionate by nature and become very satisfied by his worship. He gave the gem to him in a significant way, hanging it around his neck (prā dā t). Hari-vaṁ ś a describes how the gem was given:

tasyopatiṣ ṭ hataḥ sū ryaṁ vivasvā n agrataḥ sthitaḥ

aspaṣ ṭ a-mū rtir bhagavā ṁ s tejo-maṇ ḍ alavā n prabhuḥ

atha rā jā vivasvantam uvā ca sthitam agrataḥ

yathaiva vyomni paś yā mi sadā tvā ṁ jyotiṣ ā ṁ pate

tejo-maṇ ḍ alinaṁ devaṁ tathaiva purataḥ sthitam

ko viś eṣ o 'sti me tvattaḥ sakhyenopā gatasya vai

etac chrutvā tu bhagavā n maṇ i-ratnaṁ syamantakam

svakaṇ ṭ hā d avamucyaiva ekā nte nyastavā n vibhuḥ

tato vigrahavantaṁ taṁ dadarś a nṛ patis tadā

prī timā n atha taṁ dṛ ṣ ṭ vā muhū rtaṁ kṛ tavā n kathā m

tam ā ha praś rito bhū yo vivasvantaṁ sa satrajit

lokā n udbhā sayasy etā n yena tvaṁ satataṁ prabho

tad etan maṇ i-ratnaṁ me bhagavan dā tum arhasi

tataḥ syamantaka-maṇ iṁ dattavā ṁ s tasya bhā skaraḥ

When Satrā jit arrived at the sun planet, Vivasvā n, shining bright so that his form could not been clearly, stood before him. The king spoke to Vivasvā n who was in front of him. O lord of light! Just as I see you in the sky, now I see you, shining brightly, in front of me. Having attained your friendship by worship, what is the different between you and me? Hearing this, Vivasvā n took from his neck the Syamantaka jewel and placed it in a separate place. Then Satrā jit was able to see the form of the sun god. With affection he spoke to the sun god for some time. Satrā jit, surrendering to him, spoke. “You should me give the gem, by which you illuminate the planets. ” Then the sun god gave him the Syamantaka jewel.

Text 4

sa taṁ bibhran maṇ iṁ kaṇ ṭ he bhrā jamā no yathā raviḥ

praviṣ ṭ o dvā rakā ṁ rā jan tejasā nopalakṣ itaḥ

Translation

Wearing the jewel on his neck, Satrā jit entered Dvā rakā. He shone as brightly as the sun itself, O King, and thus he went unrecognized because of the jewel’s effulgence.

No one could see Satrā jit. Past tense is used because the event took place before the conversation of Ś ukadeva and Parī kṣ it. Or the event was being stated with certainty. He addresses the king in astonishment.

Text 5

taṁ vilokya janā dū rā t tejasā muṣ ṭ a-dṛ ṣ ṭ ayaḥ

dī vyate ’kṣ air bhagavate ś aś aṁ suḥ sū rya-ś aṅ kitā ḥ

Translation

As the people looked at Satrā jit from a distance, his brilliance blinded them. They presumed he was the sun-god, Sū rya, and went to tell Kṛ ṣ ṇ a, who was at that time playing at dice.

The Lord was playing dice. He was doing this without much thought, since he is the Lord, or out of great fun. Though playing among his friends, he knew everything. The people informed him. Thinking it was the sun god, they told Kṛ ṣ ṇ a.

Text 6

nā rā yaṇ a namas te ’stu ś aṅ kha-cakra-gadā -dhara

dā modarā ravindā kṣ a govinda yadu-nandana

Translation

[The residents of Dvā rakā said: ] Obeisances unto you, O Nā rā yaṇ a, shelter of the jī vas! O holder of the conch, disc and club, O lotus-eyed Dā modara, O Govinda, O giver of joy to the Yadu!

O shelter of all jī vas (nā rā yaṇ a)! Holder of weapons to kill the demons! O Dā modara, who accepted rope around the waist, controlled by your devotee! Having described his qualities, his form is described. O lotus-eyed Kṛ ṣ ṇ a, most beautiful! Though rarely attained, now by great mercy you are easy to attain. O Govinda, you have appeared on earth (go). You give joy to the Yadus. You always sit in their assembly. Or you are most rare, as king of Gokula (govinda). No one else resides there. But now you are available as the joy of the Yadus in Dvā rakā.

Text 7

eṣ a ā yā ti savitā tvā ṁ didṛ kṣ ur jagat-pate

muṣ ṇ an gabhasti-cakreṇ a nṛ ṇ ā ṁ cakṣ ū ṁ ṣ i tigma-guḥ

Translation

The sun god has come to see you, O Lord of the universe. He is blinding everyone’s eyes with his intensely effulgent rays.

The sun god desires to see you. “But he cannot give up his job of lighting up the world and come here. ” O lord of the universe! You protect the universe by your light. What use is he? Or his main goal is to see his master. Or only by the mercy of the master, his desires will be fulfilled. Thus he desires to see you. “But he is not the sun god. ” He dazzles our eyes because his rays are intense (tigma-guh).

Text 8

nanv anvicchanti te mā rgaṁ trī -lokyā ṁ vibudharṣ abhā ḥ

jñ ā tvā dya gū ḍ haṁ yaduṣ u draṣ ṭ uṁ tvā ṁ yā ty ajaḥ prabho

Translation

The most exalted devatā s in the three worlds are certainly anxious to seek you out, O Lord, now that you have hidden yourself among the Yadu dynasty. Thus the unborn sun-god has come to see you here.

The best of the devatā s in the three worlds like Brahmā search for the process to attain you (mā rgam), but are far from that attainment. Nanu indicates certainty. Or they search continually for you without interest in material happiness. This indicates the rarity of attaining the Lord.

They have found out by some good fortune that you, though secretive, are presently living among the Yadus. His qualification for coming to the world is indicated. You eternally appear in the world (ajaḥ ). You are the best of the devas because you are eternal. O our lord (prabho)! We are fortunate to be your servants.

Text 9

ś rī -ś uka uvā ca

niś amya bā la-vacanaṁ prahasyā mbuja-locanaḥ

prā ha nā sau ravir devaḥ satrā jin maṇ inā jvalan

Translation

Ś ukadeva Gosvā mī continued: Hearing these innocent words, the lotus-eyed Lord smiled broadly and said, “This is not the sun-god, but rather Satrā jit, who is glowing because of his jewel. ”

Kṛ ṣ ṇ a smiled in the beginning (pra — hasya). Then with an intention of somewhat spreading the correct view, spoke distinctly (pra — aha) with a smiling glance (ambuja-locanaḥ ). He is not a devatā but only a human. At that, he is only Satrā jit. “Why was Satrā jit appearing in this manner? ” He shines because of the jewel, given by the sun god. These were the words of children (bā la-vacanam). The other inhabitants of Dvā rakā could not have such ignorance.

Text 10

satrā jit sva-gṛ haṁ ś rī mat kṛ ta-kautuka-maṅ galam

praviś ya deva-sadane maṇ iṁ viprair nyaveś ayat

Translation

King Satrā jit entered his opulent home, endowed with auspiciousness. He had qualified brā hmaṇ as install the Syamantaka jewel in the house’s temple room.

Commentary

He entered his house which was naturally endowed with wealth since it was within Dvā rakā and had brā hmaṇ as establish the gem on a special altar in his temple room where he used to worship the sun god (deva-sadane).

Text 11

dine dine svarṇ a-bhā rā n aṣ ṭ au sa sṛ jati prabho

durbhikṣ a-mā ry-ariṣ ṭ ā ni sarpā dhi-vyā dhayo ’ś ubhā ḥ

na santi mā yinas tatra yatrā ste ’bhyarcito maṇ iḥ

Translation

O master! Each day the gem would produce eight bhā ras of gold and the place in which it was kept and properly worshiped would be free of calamities such as famine or untimely death, and also of evils like snake bites, mental and physical disorders and the presence of deceitful persons.

Commentary

O Parī kṣ it, you are a great devotee (prabho)! Therefore you do not care for such wealth! If by chance you obtain wealth, you offer it to the Lord. Mā rī is a pestilence which causes daily death in cities and towns with dense population. Mā yinaḥ refers to all cheaters. The gem must be worshipped properly. Otherwise it causes great calamity. This will be explained later.

Text 12

sa yā cito maṇ iṁ kvā pi yadu-rā jā ya ś auriṇ ā

naivā rtha-kā mukaḥ prā dā d yā cñ ā -bhaṅ gam atarkayan

Translation

On one occasion Kṛ ṣ ṇ a requested Satrā jit to give the jewel to the Yadu king, Ugrasena, but Satrā jit was so greedy that he refused. He gave no thought to the seriousness of the offense he committed by denying the Lord’s request.

Commentary

Kṛ ṣ ṇ a asked him to give the jewel to Ugrasena, because it was only suitable for a king. Kṛ ṣ ṇ a did not want it for himself since he was indifferent to it. He only requested, without any attempt at forcefully taking it by violence, since Kṛ ṣ ṇ a was a person who spread the fame of heroes (ś aurinā ). Satrā jit however was greedy for wealth (artha), not dharma. Therefore he did not consider it a fault when he ignored the Lord’s request. Since the gem was an excellent article, Satrā jit should have previous offered it on his own. But even when the Lord requested he did not give it. Satrā jit did not see that it would produce a great disaster for himself. The word eva indicates that repeatedly he was requested but did not give. The verb prā dā t (really give) indicates that when requested, he deceived him by pretending he would give it, with such words as “Yes, let him use it. ”

Text 13

tam ekadā maṇ iṁ kaṇ ṭ he pratimucya mahā -prabham

praseno hayam ā ruhya mṛ gā yā ṁ vyacarad vane

Translation

Once Satrā jit’s brother, Prasena, having hung the brilliant jewel about his neck, mounted a horse and went hunting in the forest.

Commentary

He gave the gem to Prasena to fool the Lord. Viṣ ṇ u Purā ṇ a explains that Satrā jit understood that Kṛ ṣ ṇ a would ask for the jewel and therefore, because of greed for the jewel, gave it to Prasena, his brother. Prasena covered it with a gold case in order to protect it and hide it from others, and hung it around his neck. Once he went hunting, wandering about in a special manner — alone and without much ability (vy — carat).

Text 14

prasenaṁ sa-hayaṁ hatvā maṇ im ā cchidya keś arī

giriṁ viś an jā mbavatā nihato maṇ im icchatā

Translation

A lion killed Prasena and his horse and took the jewel. But when the lion entered a mountain cave he was killed by Jā mbavā n, who wanted the jewel.

The lion killed Prasena because it was very strong and amazing. Jambavā n killed the lion, tearing him apart with his nails (nihataḥ ).

Text 15

so ’pi cakre kumā rasya maṇ iṁ krī ḍ anakaṁ bile

apaś yan bhrā taraṁ bhrā tā satrā jit paryatapyata

Translation

Within the cave Jā mbavā n let his young son have the Syamantaka jewel as a toy to play with. Meanwhile Satrā jit, not seeing his brother return, became deeply troubled.

Commentary

The gem served as a toy for Jā mbavā n’s son, who was in the cave.

Text 16

prā yaḥ kṛ ṣ ṇ ena nihato maṇ i-grī vo vanaṁ gataḥ

bhrā tā mameti tac chrutvā karṇ e karṇ e ’japan janā ḥ

Translation

He said, “Kṛ ṣ ṇ a probably killed my brother, who went to the forest wearing the jewel on his neck. ” Satrā jit’s supporters heard this accusation and began whispering it in one another’s ears.

As a brother, Satrā jit had great affection for Prasena. Not seeing him he lamented. He assumed Kṛ ṣ ṇ a took it because he was the Lord or because he had asked for it. He must have killed him by cutting off his head (nihataḥ ). His followers in the city began to speak rumors.

Text 17

bhagavā ṁ s tad upaś rutya duryaś o liptam ā tmani

mā rṣ ṭ uṁ prasena-padavī m anvapadyata nā garaiḥ

Translation

When Kṛ ṣ ṇ a heard this rumor, he wanted to remove the stain on his reputation. So he took some of Dvā rakā ’s citizens with him and set out to retrace Prasena’s path.

Commentary

When Kṛ ṣ ṇ a with all the assembly heard this second hand (upa — ś rutya), through Uddhava and others, he followed Prasena’s path with the citizens.

Text 18

hataṁ prasenaṁ aś vaṁ ca vī kṣ ya keś ariṇ ā vane

taṁ cā dri-pṛ ṣ ṭ he nihatam ṛ kṣ eṇ a dadṛ ś ur janā ḥ

Translation

In the forest they found Prasena and his horse, both killed by the lion. Further on they found the lion dead on a mountainside, slain by Jā mbavā n.

Commentary

They concluded a lion had killed Prasena and his horse by examining the evidence (vi — ikṣ ya).

The people then saw on top of the mountain inhabited by Jā mbavā n the lion (tam) killed by Jā mbavā n. Thus Kṛ ṣ ṇ a was cleared of the accusations.

Text 19

ṛ kṣ a-rā ja-bilaṁ bhī mam andhena tamasā vṛ tam

eko viveś a bhagavā n avasthā pya bahiḥ prajā ḥ

Translation

The Lord stationed his subjects outside the terrifying, pitch-dark cave of the king of the apes, and then he entered alone.

Commentary

In order to retrieve the jewel so that he could summon Satrā jit and give it back, he followed the tracks of Jā mbavā n to the cave. The cave was terrifying because of the darkness (andhena) and because it was related to Jā mbavā n, an ape. Because of this he stationed the people of Dvā rakā at the mouth of the cave since he is an ocean of mercy (bhagavā n).

Text 20

tatra dṛ ṣ ṭ vā maṇ i-preṣ ṭ haṁ bā la-krī ḍ anakaṁ kṛ tam

hartuṁ kṛ ta-matis tasminn avatasthe ’rbhakā ntike

Translation

There Kṛ ṣ ṇ a saw that the most precious of jewels had been made into a child’s plaything. He waited for an opportunity to take the gem, situated near the child.

Commentary

Within the cave (tatra), seeing the jewel made into a toy, he decided to wait for an opportunity to take it, since searching for it was finished.

Text 21

tam apū rvaṁ naraṁ dṛ ṣ ṭ vā dhā trī cukroś a bhī ta-vat

tac chrutvā bhyadravat kruddho jā mbavā n balinā ṁ varaḥ

Translation

The child’s nurse cried out in fear upon seeing that extraordinary person standing before them. Jā mbavā n, strongest of the strong, heard her cries and angrily ran toward the Lord.

Seeing the astonishing or unique person — completely different from anyone else, the nurse cried out as if afraid. She actually had no fear, by the influence of Jā mbavā n. Or the word iva is just a manner of expression with no particular meaning. She was afraid. Jā mbavā n was angry and ran towards Kṛ ṣ ṇ a since he was the best of strong persons.

Text 22

sa vai bhagavatā tena yuyudhe svā mī nā tmanaḥ

puruṣ am prā kṛ taṁ matvā kupito nā nubhā va-vit

Translation

Unaware of his true position and thinking him an ordinary man, Jā mbavā n angrily began fighting with the Supreme Lord, his master.

He fought with Kṛ ṣ ṇ a, endowed with all powers (bhagavatā ), and his own master. During Rā ma’s

Appearance, he served Rā ma because he was by nature a devotee. He took him as an ordinary human because he was angry, because he did not know Kṛ ṣ ṇ a’s power (na anubhā va-vit). Or fought because he lost his intelligence because of anger.