Vaiṣṇava-toṣaṇī 9 страница

Text 23

dvandva-yuddhaṁ su-tumulam ubhayor vijigī ṣ atoḥ

ā yudhā ś ma-drumair dorbhiḥ kravyā rthe ś yenayor iva

Translation

The two fought furiously in single combat, each determined to win. Contending against each other with various weapons and then with stones, tree trunks and finally their bare arms, they struggled like two hawks battling over a piece of flesh.

Commentary

Two verses go together. The fight lasted for twenty-eight days (verb in next verse). The fighting was intense (sutumulam), without cessation of attack because each strongly desired to win — the Lord out of excitement of pastimes and Jā mbavā n out of pride in his great strength. They used each of their two arms.

Text 24

ā sī t tad aṣ ṭ ā -vimś ā ham itaretara-muṣ ṭ ibhiḥ

vajra-niṣ peṣ a-paruṣ air aviś ramam ahar-niś am

Translation

The fight went on without rest for twenty-eight days, the two opponents striking each other with their fists, which fell like the cracking blows of lightning.

Commentary

They also used both fists since, because of fighting many days, all weapons were destroyed. Or they did not have much respect for weapons. They also continued day and night without rest.

Text 25

kṛ ṣ ṇ a-muṣ ṭ i-viniṣ pā ta niṣ piṣ ṭ ā ṅ goru bandhanaḥ

kṣ ī ṇ a-sattvaḥ svinna-gā tras tam ā hā tī va vismitaḥ

Translation

His bulging muscles pummeled by the blows of Kṛ ṣ ṇ a’s fists, his strength faltering and his limbs perspiring, Jā mbavā n, greatly astonished, finally spoke to the Lord.

Kṛ ṣ ṇ a beat him in a special manner: by using two fists without noise, and while using one fist with a huge noise. Jā mbavā n was most astonished because he had not seen such abilities manifested in even Rā ma.

Text 26

jā ne tvā ṁ saṛ va-bhū tā nā ṁ prā ṇ a ojaḥ saho balam

viṣ ṇ uṁ purā ṇ a-puruṣ aṁ prabhaviṣ ṇ um adhī ś varam

Translation

[Jā mbavā n said: ] I know now that you are the life air and the sensory, mental and bodily strength of all living beings. You are Viṣ ṇ u, the original person, the supreme, all-powerful controller.

Realizing Kṛ ṣ ṇ a’s great strength, Jā mbavā n first praised him for his great power. I always know you (jā ne), or have known you continuously as the life air of all jī vas, which maintains their bodies or you are simply their life. I know you as the sensory, mental and bodily strength of all living beings. Since he is the source of all these items, he is considered non-different from them. By your ś akti you spread everywhere (viṣ ṇ um). You exist before Brahmā and others (purā ṇ a-puruṣ am). You are famous as Viṣ ṇ u. Vā mana is excluded. You always have fresh powers (prabhaviṣ ṇ um). You are the original controller. Brahmā and others are excluded. The terms are in order of increasing power.

Text 27

tvaṁ hi viś va-sṛ jā m sraṣ ṭ ā sṛ ṣ ṭ ā nā m api yac ca sat

kā laḥ kalayatā m ī ś aḥ para ā tmā tathā tmanā m

Translation

You are the ultimate creator of all creators of the universe, and of everything created you are the underlying substance. You are the subduer of all subduers, the Supreme Lord and Supreme Soul of all souls.

You alone (hi) are the creator of the universe, of Brahmā or the elements. You are the cause (sat) of all creations. You are time among controllers (kalayatā m). Thus you are the supreme Lord. Tathā means all this. Thus you are the ā tmā or antaryā mī of all jī vas.

Text 28

yasyeṣ ad-utkalita-roṣ a-kaṭ ā kṣ a-mokṣ air

vartmā diś at kṣ ubhita-nakra-timiṅ galo ’bdhiḥ

setuḥ kṛ taḥ sva-yaś a ujjvalitā ca laṅ kā

rakṣ aḥ -ś irā ṁ si bhuvi petur iṣ u-kṣ atā ni

Translation

You are he who impelled the ocean to give way when his sidelong glances, slightly manifesting his anger, disturbed the crocodiles and timiṅ gila fish within the watery depths. You are he who built a great bridge to establish his fame, who burned down the city of Laṅ kā, and whose arrows severed the heads of Rā vaṇ a, which then fell to the ground.

Commentary

Though Hanumā n burned (ujjvalitā ) Laṅ kā, it was because of Rā ma’s powers. Or Rā ma caused Laṅ kā to be burned. Since you are like this, you are my worshipable Rā ma. Or though Rā ma is merciful to persons like me in the following manner, you only are like this. Your arrows severed the heads of Rā vaṇ a and other Rā kṣ asas.

Texts 29–30

iti vijñ ā ta-vijñ ā nam ṛ kṣ a-rā jā nam acyutaḥ

vyā jahā ra mahā -rā ja bhagavā n devakī -sutaḥ

abhimṛ ś yā ravindā kṣ aḥ pā ṇ inā ś aṁ -kareṇ a tam

kṛ payā parayā bhaktaṁ meghpa-gambhī rayā girā

Translation

[Ś ukadeva Gosvā mī continued: ] O King, Lord Kṛ ṣ ṇ a then addressed the king of the bears, who had understood the truth. The lotus-eyed son of Devakī touched Jā mbavā n with his hand, which bestows all blessings, and spoke to his devotee with sublime compassion, his grave voice deeply resounding like a cloud.

Commentary

Ṛ kṣ a-rā jā nam instead of ṛ kṣ a-rā jam is poetic license. Though involved in fighting in this way, Kṛ ṣ ṇ a remained fixed in his affection (acyutaḥ ) because he was the son of Devakī, Bhagavā n. O king! People like you have also realized this. With the greatest mercy he touched Jā mbavā n on all his limbs since he was a devotee, with his hand which bestowed all happiness (saṁ kareṇ a) while removing the suffering caused by the fight, while looking at him with a joyful, affectionate glance (aravindā kṣ aḥ ). Ś ukadeva describes his voice as resembling rumbling clouds out of longing on remembering the sweetness of the tone of his voice. Jā mbavā n understood what had to be understood — that he had previously been the Lord’s servant, and that he himself had special powers. Or he had understood various things about himself.

Text 31

maṇ i-hetor iha prā ptā vayam ṛ kṣ a-pate bilam

mithyā bhiś ā paṁ pramṛ jann ā tmano maṇ inā munā

Translation

[Lord Kṛ ṣ ṇ a said: ] It is for this jewel, O lord of the bears, that we have come to your cave. I intend to use the jewel to disprove the false accusations against me.

Commentary

I came to the door of your cave for the jewel. With the jewel I will completely remove suspicion. By seeing Prasena killed by the lion doubt is removed, but to completely remove doubt, the jewel should be brought back (pra — mṛ jan). The Lord had considered saying this but for fear of repetition he only hinted at it.

Text 32

ity uktaḥ svā ṁ duhitaraṁ kanyā ṁ jā mbavatī ṁ mudā

arhaṇ ā rtham sa maṇ inā kṛ ṣ ṇ ā yopajahā ra ha

Translation

Thus addressed, Jā mbavā n happily honored Kṛ ṣ ṇ a by offering him his maiden daughter, Jā mbavatī, together with the jewel.

Commentary

His daughter had a human form even though he had an animal form. Yet he considered her his (svā m) daughter. This was possible because as a son of a devatā, he could take various forms. She was unmarried (kanyā m). Because of great affection for her, he named her after himself as Jā mbavatī. The story is told in Mā thura-hari-vaṁ ś a. During the appearance of Rā macandra, this daughter had been born. Jā mbavā n wanted to give her to Rā ma alone. Rā ma said that since in that avatā ra he has only one wife as a vow, it was not possible. It would happen during the appearance of Kṛ ṣ ṇ a. He ordered him to do austerities for this purpose for many days. Remembering that, after a long time he attained his desire after doing his austerities at Govardhana.

Text 33

adṛ ṣ ṭ vā nirgamaṁ ś aureḥ praviṣ ṭ asya bilaṁ janā ḥ

pratī kṣ ya dvā daś ā hā ni duḥ khitā ḥ sva-puraṁ yayuḥ

Translation

After Ś auri had entered the cave, the people of Dvā rakā who had accompanied him had waited twelve days without seeing him come out again. Finally they had given up and returned to their city in great sorrow.

Commentary

Thinking of Vasudeva and others, the people thought it was not proper to stay longer. Those close to Satrā jit returned to the city. Though the inhabitants of Dvā rakā were grieved, because they were not intimately associated with Kṛ ṣ ṇ a, they returned to his city rather than stay at the cave he had entered.

Text 34

niś amya devakī devī rukmiṇ y ā nakadundubhiḥ

suhṛ do jñ ā tayo ’ś ocan bilā t kṛ ṣ ṇ am anirgatam

Translation

When Devakī, Rukmiṇ ī -devī, Vasudeva and the Lord’s other relatives and friends heard that he had not come out of the cave, they all lamented.

Commentary

Devī can modify Devakī and Rukmiṇ ī and indicates they were worthy of worship. They are mentioned first because they had great prema and because they represented the highest ś akti. Vasudeva and others are mentioned afterwards because of lesser prema. Suhrḍ aḥ can mean relatives or friends.

Text 35

satrā jitaṁ ś apantas te duḥ khitā dvā rakaukasaḥ

upatasthuś candrabhā gā ṁ durgā ṁ kṛ ṣ ṇ opalabdhaye

Translation

Cursing Satrā jit, the sorrowful residents of Dvā rakā approached the Durgā deity named Candrabhā gā and prayed to her for Kṛ ṣ ṇ a’s return.

Devakī and others (te) or all them taking Kṛ ṣ ṇ a as their very life (te), all people, approached Durgā for attaining Kṛ ṣ ṇ a quickly, the form of bliss. Being a special ś akti of the Lord, she could do this.

Text 36

teṣ ā ṁ tu devy-upasthā nā t pratyā diṣ ṭ ā ś iṣ ā sa ca

prā durbabhū va siddhā rthaḥ sa-dā ro harṣ ayan hariḥ

Translation

When the citizens had finished worshiping her, the blessings came true. Kṛ ṣ ṇ a, who had achieved his purpose, appeared suddenly before them in the company of his new wife, filling them with joy.

Commentary

The word tu indicates an exceptional circumstance. By worshipping devatā s the Lord does not appear to ordinary people. It is said devā n deva-yajo yā nti: worshippers of devatā s attain the devatā s. However, when the people of Dvā rakā worshipped Durgā, Kṛ ṣ ṇ a appeared. In worshipping her, the people had only prema for Kṛ ṣ ṇ a, who himself acted in pastimes with an appearance of ordinary dealings. Durgā attained qualification by the relationship with them. Whatever blessing she gave came true. Kṛ ṣ ṇ a’s goal was to retrieve the jewel, give mercy to Jā mbavā n, win Jā mbavatī as a bride, and refute Satrā jit’s claim. He had attained these goals (siddharthaḥ ). He appeared with his wife suddenly. Thus it is possible that he came on Garuḍ a.

Text 37

upalabhya hṛ ṣ ī keś aṁ mṛ taṁ punar ivā gatam

saha patnyā maṇ i-grī vaṁ sarve jā ta-mahotsavā ḥ

Translation

Seeing Hṛ ṣ ī keś a return as if from death, accompanied by his new wife and wearing the Syamantaka jewel on his neck, all the people were roused to jubilation.

Kṛ ṣ ṇ a was the master of their senses (hṛ ṣ ī keś am). He inspired their jubilation. He wore the jewel around his neck to dispel the gossip. The festival became greater because it pleased Kṛ ṣ ṇ a.

Text 38

satrā jitaṁ samā hū ya sabhā yā ṁ rā ja-sannidhau

prā ptiṁ cā khyā ya bhagavā n maṇ iṁ tasmai nyavedayat

Translation

Lord Kṛ ṣ ṇ a summoned Satrā jit to the royal assembly. There, in the presence of King Ugrasena, Kṛ ṣ ṇ a announced the recovery of the jewel and then formally presented it to Satrā jit.

Commentary

With attention he summoned Satrā jit, and in the presence of the king, Ugrasena, or all the kings, in order to dispel the false rumors and give joy to all people, he explained the events to all the citizens and even though he had previously requested it for Ugrasena, offered the jewel to Satrā jit to show that he had not desire for it, since, as the Lord full of all powers and wealth (bhagavā n), he had no interest in such things.

Text 39

sa cā ti-vrī ḍ ito ratnaṁ gṛ hī tvā vā ṅ -mukhas tataḥ

anutapyamā no bhavanam agamat svena pā pmanā

Translation

Hanging his head in great shame, Satrā jit took the gem and returned home from the assembly, all the while feeling remorse for his sinful behavior, which the Lord took as his own sin.

Commentary

The word ca means “but. ” This distinguishes him from the other people who were excellent. He, unlike the others, felt remorse. He then left the assembly (tataḥ ) and went to his house. The Lord, because of his affection, did not disrespect Satrā jit, but accepted the sin as his own (svena).

Texts 40–42

so ’nudhyā yaṁ s tad evā ghaṁ balavad-vigrahā kulaḥ

kathaṁ mṛ jā my ā tma-rajaḥ prasī ded vā cyutaḥ katham

kim kṛ tvā sā dhu mahyaṁ syā n na ś aped vā jano yathā

adī rgha-darś anaṁ kṣ udraṁ mū ḍ haṁ draviṇ a-lolupam

dā sye duhitaraṁ tasmai strī -ratnaṁ ratnam eva ca

upā yo ’yaṁ samī cī nas tasya ś ā ntir na cā nyathā

Translation

Pondering over his grievous offense and worried about the possibility of conflict with the Lord’s mighty devotees, King Satrā jit thought, “How can I cleanse myself of my contamination, and how may Acyuta become satisfied with me? What can I do to regain my good fortune and avoid being cursed by the populace for being so short-sighted, miserly, foolish and avaricious? I shall give my daughter, the jewel of all women, to the Lord, together with the Syamantaka jewel. That, indeed, is the only proper way to pacify him. ”

Commentary

He thought continually (anu-dhyā yan) about his sin, and because it was a great sin, he thought of only that (eva) and nothing else. He was overcome with anxiety about conflict with the powerful Lord (balavat) or his devotees, because of spreading the rumor. His thoughts are then described.

Kṛ ṣ ṇ a does not deviate from his nature (acyutaḥ ). How can I please him? All the people (janaḥ ) should not curse me because my bad qualities such as being short-sighted. Thus, this jewel is not suitable for mortals like me. I am low. Therefore though I have obtained it, I should offer the jewel to the Lord. Though he asked for it, I was foolish (mū ḍ haḥ ) and stooped to defaming him. All these qualities have arisen because I was greedy for wealth.

“How will he be satisfied with your daughter and become peaceful? ” His peace, his (tasya) dissipation of sorrow, or the atonement for my offense (tasya), will result from giving the jewel of my daughter and the Syamantaka jewel. No other means, such as killing myself, will produce this atonement.

Text 43

evaṁ vyavasito buddhyā satrā jit sva-sutā ṁ ś ubhā m

maṇ iṁ ca svayam udyamya kṛ ṣ ṇ ā yopajahā ra ha

Translation

Having thus intelligently made up his mind, King Satrā jit personally arranged to present Kṛ ṣ ṇ a with his fair daughter and the Syamantaka jewel.

He determined that he would give his daughter, most excellent (ś ubhā m), to Kṛ ṣ ṇ a. He went personally (svayam) to Vasudeva and others and made the request humbly since he was related to them, or because he had the jewel. Because he did not make the request of her marriage to Kṛ ṣ ṇ a, he was a great offender.

Text 44

tā ṁ satyabhā mā ṁ bhagavā n upayeme yathā -vidhi

bahubhir yā citā ṁ ś ī la- rū paudā rya-guṇ ā nvitā m

Translation

The Lord married Satyabhā mā in proper religious fashion. Possessed of excellent behavior, along with beauty, broad-mindedness and all other good qualities, she had been sought by many men.

Commentary

Kṛ ṣ ṇ a had also brought home Jā mbavatī and married her but the arrangement did not take place in the same way, according to all the rules (yathā vidhi), since Jā mbavā n’s family was not present. Because she was endowed with great character and beauty, and other accompanying qualities, Satyabhā mā was sought by many others. It will be explained that she had been promised in marriage to Kṛ tavarmā and others.

Text 45

bhagavā n ā ha na maṇ iṁ pratī cchā mo vayaṁ nṛ pa

tavā stā ṁ deva-bhaktasya vayaṁ ca phala-bhā ginaḥ

Translation

The Supreme Lord told Satrā jit: We do not care to take this jewel back, O King. You are the sun-god’s devotee, so let it stay in your possession. Thus we will also enjoy its benefits.

Commentary

None of us, including Balarā ma will accept this gem. O king (nṛ pa — protector of people), please protect your people! Kṛ ṣ ṇ a utters this sarcastically. Whatever good results, seen and unseen, come from this jewel should come to us, since the jewel is my great devotee. Ś rī dhara Svā mī explains that because Satrā jit had no sons, the jewel would ultimately come to Kṛ ṣ ṇ a anyway.

Chapter Fifty-seven

Text 1

ś rī -bā darā yaṇ ir uvā ca

vijñ ā tā rtho ’pi govindo dagdhā n ā karṇ ya pā ṇ ḍ avā n

kuntī ṁ ca kulya-karaṇ e saha-rā mo yayau kurū n

Translation

Ś rī Bā darā yaṇ i said: Although Govinda was fully aware of what had actually occurred, when he heard reports that the Pā ṇ ḍ avas and Queen Kuntī had burned to death, he went with Balarā ma to the kingdom of the Kurus to fulfill the family obligations expected of him.

Kṛ ṣ ṇ a understood the facts since he is the controller of the senses (govindaḥ ). He is the antaryā mī of all beings. He went because of family obligations. The word rā maḥ suggests they actually went to please the devotees. Govinda also means that he protects the cows. This suggests he is affectionate to his devotees. Thus he went for protecting the Pā ṇ ḍ avas.

Text 2

bhī ṣ maṁ kṛ paṁ sa viduraṁ gā ndhā rī ṁ droṇ am eva ca

tulya-duḥ khau ca saṅ gamya hā kaṣ ṭ am iti hocatuḥ

Translation

The two Lords met with Bhī ṣ ma, Kṛ pa, Vidura, Gā ndhā rī and Droṇ a. Showing sorrow equal to theirs, they cried out, “Alas, how painful this is! ”

By showing conviction that the Pā ṇ ḍ avas were burned, evil Duryodhana hoped that attempts to find news of the Pā ṇ ḍ avas living would cease. The word ca indicates all the persons mentioned and Dhṛ tarā ṣ ṭ ra and others. Even Kṛ ṣ ṇ a and Balarā ma (ca) lamented. Vidura is mentioned with Bhī ṣ ma and Kṛ pa because he wanted to comfort them. Or he is mentioned as a secondary figure because he was a devotee in that group. Kṛ ṣ ṇ a and Balarā ma are mentioned at the end to show that they showed equal sorrow with Bhī ṣ ma and others. Gathering with them they cried out loudly (hā ). The elders such as Bhī ṣ ma are mentioned first. Gā ndhā rī was superior to Droṇ a. Because he came later, Kṛ pa is considered inferior.

Text 3

labdhvaitad antaraṁ rā jan ś atadhanvā nam ū catuḥ

akrū ra-kṛ tavarmā ṇ au maniḥ kasmā n na gṛ hyate

Translation

Taking advantage of this opportunity, O King, Akrū ra and Kṛ tavarmā went to Ś atadhanvā and said, “The Syamantaka jewel cannot be taken by an unqualified person. ”

They took advantage of Kṛ ṣ ṇ a’s absence (etat). They went to Ś atadhanvā because of his wicked nature or to arouse hatred for Satrā jit because he gave his daughter who had been promised to him. A person with bad character cannot take the jewel. Therefore you should not take it.

Text 4

yo ’smabhyaṁ sampratiś rutya kanyā -ratnaṁ vigarhya naḥ

kṛ ṣ ṇ ā yā dā n na satrā jit kasmā d bhrā taram anviyā t

Translation

“Satrā jit promised his jewel-like daughter to us but then gave her to Kṛ ṣ ṇ a instead, contemptuously neglecting us. Satrā jit should follow his brother’s path, since he has no heirs. ”

Previously it was said that Satyabhā mā had been desired by many. That is explained in this verse. Previously they had requested her as a bride but she was not given. If she cannot be given now and we cannot accept her, we should take the jewel out of spite. The plural asmabhyam is used to indicate that she was even promised to Ś atadhanvā. She was promised in marriage many times (sam) because she was the best of young women. We all desired her. But Satrajit criticized us, finding fault in us. He gave her to Kṛ ṣ ṇ a. Saying Kṛ ṣ ṇ a’s name directly here is to show disrespect. He was devious because he promised each one of us. Not obtaining that great jewel, we have suffered greatly. Why should Satrajit not follow his brother? This suggests a curse. This man’s brother has died. Being without help, Satrā jit will die. If he dies, he had no heir since he had no son (kasmā t). The jewel will then be yours. Therefore you should kill him. Akrū ra, a great devotee of the Lord, spoke in this way because of the anger of the people of Gokula upon him. As a member of the Bhoja dynasty Kṛ tavarmā shared his fault by association.

Or Akrura actually made no offense to the gopī s, since he was a secondary cause of the Lord’s leaving Vraja. Kṛ ṣ ṇ a went by his own will in order to benefit his devotees, the Yadus, by killing Kaṁ sa. Akrū ra had special bhā va for the gopī s as expressed in the following:

yad arcitaṁ brahma-bhavā dibhiḥ suraiḥ

ś riyā ca devyā munibhiḥ sa-sā tvataiḥ

go-cā raṇ ā yā nucaraiś carad vane

yad gopikā nā ṁ kuca-kuṅ kumā ṅ kitam

Those lotus feet are worshiped by Brahmā, Ś iva and all the other devatā s, by Lakṣ mī and her associates and by devotees in this world, as well as the followers of Pañ carā tra. Upon those lotus feet the Lord walks about the forest while herding the cows 8with his companions, and those feet are smeared with the kuṁ kuma from the gopī s’ breasts. SB 10. 38. 8

samarhaṇ aṁ yatra nidhā ya kauś ikas

tathā baliś cā pa jagat-trayendratā m

yad vā vihā re vraja-yoṣ itā ṁ ś ramaṁ

sparś ena saugandhika-gandhy apā nudat

By offering water to that lotus hand, Purandara and Bali earned the status of Indra, and during the pastimes of the rā sa dance, the Lord relieved the gopī s’ fatigue instantly by the touch of his fragrant hand. SB 10. 38. 17

The following should be understood. When Satrā jit spread false rumors about the Lord, the great devotees Akrū ra and Kṛ tavarmā became very angry. They thus provoked Ś atandhanva to kill him, in order to gain his daughter, making Ś atadhanvā believed the rumors though Satrā jit was a friend, and even wanting Ś atadhanvā dead. Akrū ra had no desire to possess the jewel. That is clear later.

Text 5

evaṁ bhinna-matis tā bhyā ṁ satrā jitam asattamaḥ

ś ayā nam avadhī l lobhā t sa pā paḥ kṣ ī ṇ a jī vitaḥ

Translation

His mind thus influenced by their advice, wicked Ś atadhanvā murdered Satrā jit in his sleep simply out of greed. In this way the sinful Ś atadhanvā shortened his own life span.

With his mind deviated from the correct path (bhinna-matiḥ ) because he was of the demonic nature (asattmaḥ ), because he has a cruel heart or was inclined to sin (pā paḥ ), because his lifespan was short, though born in the Yadu dynasty, he murdered Satrajit.

Or because of his deviated mind, he became wicked (asattamaḥ ) and sinful (pā paḥ ). Or he was naturally wicked and because of that he became sinful and was influenced by the two. Moreover his life span was short. Thus he killed Satrā jit in his sleep.

Text 6

strī ṇ ā ṁ vikroś amā nā nā ṁ krandantī nā m anā tha-vat

hatvā paś ū n saunika-van maṇ im ā dā ya jagmivā n

Translation

As the women of Satrā jit’s palace screamed and helplessly wept, Ś atadhanvā took the jewel and left, like a butcher after he has killed some animals.

His wicked nature is described. The possessive case of strī ṇ ā ṁ vikroś amā nā nā ṁ krandantī nā m indicates that he was indifferent to their crying and screaming. Or it has a locative meaning, “even though they screamed. ” Though they appeared to be without a master (anā thavat), they had Kṛ ṣ ṇ a as their master. The example of killing animals suggests his great sin.