Vaiṣṇava-toṣaṇī 10 страница

Text 7

satyabhā mā ca pitaraṁ hataṁ vī kṣ ya ś ucā rpitā

vyalapat tā ta tā teti hā hatā smī ti muhyatī

Translation

When Satyabhā mā saw her dead father, she was plunged into grief. Lamenting, “My father, my father! Oh, I am killed! ” she became bewildered out to affection for him.

Commentary

Hearing about the death, Satyabhā mā went there and saw his dead body. She was inundated (arpitā ḥ ) with grief or offered herself to grief. Or she was thrown (arpitā ḥ ) by fate into lamentation. She did not consider the faults of her father out of affection (muhyatī ). Or she finally fainted. The reason is the lī lā -ś akti which creates variety of rasas in the pastimes.

Text 8

taila-droṇ yā ṁ mṛ taṁ prā sya jagā ma gajasā hvayam

kṛ ṣ ṇ ā ya viditā rthā ya taptā cakhyau pitur vadham

Translation

Queen Satyabhā mā put her father’s corpse in a large vat of oil and went to Hastinā pura, where she sorrowfully told Kṛ ṣ ṇ a, who was already aware of the situation, about her father’s murder.

Commentary

Because the necessary rites like ś rā ddhas, after burning the body, could not be done, she put his body in oil. Or she did this because she wanted the Lord bring him to life, or she wanted to show the body to the Lord in order that he grieve and become angry. But the Lord already knew the inevitable future results because the jewel had been possessed by the wrong people such as Prasena.

Text 9

tad ā karṇ yeś varau rā jann anusṛ tya nṛ -lokatā m

aho naḥ paramaṁ kaṣ ṭ am ity asrā kṣ au vilepatuḥ

Translation

When Kṛ ṣ ṇ a and Balarā ma heard this news, O King, They exclaimed, “Alas! This is the greatest tragedy for us! “Thus imitating the ways of human society, they lamented, their eyes brimming with tears.

Though the two Lords were above the material world, they followed the customs of mankind (nṛ -lokatā m) by weeping because of separation from relatives, because of the pastimes. Doing otherwise would have looked extremely unsuitable. Or since they were directly the Lords, though in all cases they are without lamentation, to show their unlimited qualities they appeared in the human world. They showed affection and lamented.

Their lamentation is described. Aho indicates lamentation. We, including Vasudeva and others, have the greatest misfortune since our good friend was killed while sleeping, so that someone could gain wealth by theft. Moreover this is a cause of shame in society. O king! You should not be surprised that such lamentation and pain for friends arises. Or you know that all this was for pleasing Satyabhā mā.

Text 10

ā gatya bhagavā ṁ s tasmā t sa-bhā ryaḥ sā grajaḥ puram

ś atadhanvā nam ā rebhe hantuṁ hartuṁ maṇ iṁ tataḥ

Translation

The Supreme Lord returned to his capital with his wife and elder brother. After arriving in Dvā rakā, he readied himself to kill Ś atadhanvā and retrieve the jewel from him.

Kṛ ṣ ṇ a, the supreme Lord who appeared in the world to kill demons (bhagavā n), went from Hastinapura (tasmā t) to Dvā rakā. He thus gathered his friends in order that they help him (ā rebhe), since Kṛ tavarmā was assisting Ś atadhanvā. He actually announced his efforts to pursue Ś atadhanvā to kill him in a solitary place, and favor Akrū ra. Thus he is called bhagavā n, he who is affectionate to his devotee. Though he did this with Balarā ma, only Kṛ ṣ ṇ a is mentioned since he was the main person making arrangements to kill Ś atadhanvā. He also feared Balarā ma.

Text 11

so ’pi kṛ todyamaṁ jñ ā tvā bhī taḥ prā ṇ a-parī psayā

sā hā yye kṛ tavarmā ṇ am ayā cata sa cā bravī t

Translation

Upon learning that Kṛ ṣ ṇ a was preparing to kill him, Ś atadhanvā was struck with fear. To save his life he approached Kṛ tavarmā and begged him for help, but Kṛ tavarmā replied as follows.

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He desired to save his life only, not his reputation or dharma. He desired to save his life completely (pari), with no injury. He had a desire for life which was almost gone. He went to Kṛ tavarmā first since he was a commander. He doubted Akrū ra would help since he was a great devotee.

Texts 12–13

nā ham ī svarayoḥ kuryā ṁ helanaṁ rā ma-kṛ ṣ ṇ ayoḥ

ko nu kṣ emā ya kalpeta tayor vṛ jinam ā caran

kaṁ saḥ sahā nugo ’pī to yad-dveṣ ā t tyā jitaḥ ś riyā

jarā sandhaḥ saptadaś a- saṁ yugā d viratho gataḥ

Translation

[Kṛ tavarmā said: ] I dare not offend the Supreme Lords, Kṛ ṣ ṇ a and Balarā ma. How can one who troubles them expect any good fortune? Kaṁ sa and all his followers lost both their wealth and their lives because of enmity toward them, and after battling them seventeen times Jarā sandha was left without even a chariot.

Let others offend them but I cannot. Why? They are full of all powers (ī ś varayoḥ ). Balarā ma enjoys battle (rā ma). Kṛ ṣ ṇ a takes away the life of enemies (kṛ ṣ ṇ ayoḥ ). Who is qualified for benefit by obstructing them? Because of hatred for Kṛ ṣ ṇ a or both of them, Kaṁ sa was rejected by wealth of dharma (ś riyā ). Or he was deprived of wealth by Kṛ ṣ ṇ a. Because of hatred of Kṛ ṣ ṇ a, Jarā sandha was left without a chariot.

Text 14

pratyā khyā taḥ sa cā krū raṁ pā rṣ ṇ i-grā ham ayā cata

so ’py ā ha ko virudhyeta vidvā n ī ś varayor balam

Translation

His appeal refused, Ś atadhanvā went to Akrū ra and begged him for protection. But Akrū ra similarly told him, “Who would oppose the two Lords if he knew their strength?

Commentary

Pā rṣ ṇ i-grā ham means help.

Text 15

ya idaṁ lī layā viś vaṁ sṛ jaty avati hanti ca

ceṣ ṭ ā ṁ viś va-sṛ jo yasya na vidur mohitā jayā

Translation

“It is the Supreme Lord who creates, maintains and destroys this universe without effort. The cosmic creators cannot even understand his purpose, bewildered as they are by his illusory mā yā.

The singular is used instead of the dual since Balarā ma is included in Kṛ ṣ ṇ a. Akrū ra speaks three verses. The Lord creates without effort (lī layā ) this astonishing universe of unlimited variety. What is the purpose? No one can know his (yasya) activities (ceṣ ṭ ā m) being bewildered by his (yasya) mā yā . Even Brahmā and others do not know, what to speak of his goal or intentions? This is because of their continuous (ajayā ) illusion (mohitā ). Why did you have Ś atrā jit killed? Why did you desire to have the jewel kept with me? No one can understand your pastimes.

Text 16

yaḥ sapta-hā yanaḥ ś ailam utpā ṭ yaikena pā ṇ inā

dadhā ra lī layā bā la ucchilī ndhram ivā rbhakaḥ

Translation

“As a child of seven, Kṛ ṣ ṇ a uprooted an entire mountain and held it aloft as easily as a young boy picks up a mushroom.

What to speak of activities of creation? One cannot understand activities like lifting Govardhana, which has been directly witnessed by all at this time. Or “Let him be the Lord. But from accepting to the Yā dava, is this not a contradiction between us and him (being equals)? ” No, he always shows his powers. At the age of seven from his birth pastimes he appeared with the form of a small child (bā laḥ ). But he lifted the mountain made of rocks rather than dirt and which was thus very heavy. The rocks were in separate pieces, making them difficult to hold up. But from its very base he uprooted the mountain and lifted it. He did this only with his left hand. And he did it without effort (lī layā ), just as a child lifts a mushroom.

Text 17

namas tasmai bhagavate kṛ ṣ ṇ ā yā dbhuta-karmaṇ e

anantā yā di-bhū tā ya kū ṭ a-sthā yā tmane namaḥ

Translation

“I offer my obeisances to the Lord whose actions are amazing, since he is endowed with all powers in full, and is the supreme Brahman in human form, who is thus without end and without beginning, and remains unchanged since he dwells within all beings. I offer respects to him. ”

Commentary

Therefore, I offer respects to the Lord who has astonishing activities. The cause of these astonishing activities is that he is Kṛ ṣ ṇ a, Para-brahman with human form. Furthermore he is Bhagavā n, endowed with all powers in full. Therefore he is unlimited, without end. Furthermore he is without beginning (ā di-bhū tā ya). Furthermore he is without change, even in the midst of creating and destroying since he is the antaryā mī of all beings. I again offer respects to him on the ground with great devotion.

Text 18

pratyā khyā taḥ sa tenā pi ś atadhanvā mahā -maṇ im

tasmin nyasyā ś vam ā ruhya ś ata-yojana-gaṁ yayau

Translation

His appeal thus rejected by Akrū ra also, Ś atadhanvā placed the precious jewel in Akrū ra’s care and fled on a horse that could travel one hundred yojanas [eight hundred miles].

Ś atadhanvā, inclined to sin or inspired by Akrū ra (saḥ ), thought that the gem (mahā -maṇ im) should be possessed by a great person. He therefore deposited it with Akrū ra since he thought he was a great devotee. Akrū ra accepted it by the order of the Lord according to Ś rī dhara Svā mī.

There should be a great result if the jewel is kept with devotion by a great devotee. Otherwise there will be disaster. The Lord thought of the welfare of the people.

Text 19

garuḍ a-dhvajam ā ruhya rathaṁ rā ma-janā rdanau

anvayā tā ṁ mahā -vegair aś vai rā jan guru-druham

Translation

My dear King, Kṛ ṣ ṇ a and Balarā ma, mounting Kṛ ṣ ṇ a’s chariot, with Garuḍ a as the flag, and which was yoked with tremendously swift horses, pursued their elder’s murderer.

The chariot moved with the speed of Garuḍ a. Balarā ma also took pleasure as a friend in the killing of the wicked (rā ma). Kṛ ṣ ṇ a was he who gives sorrow to the wicked or he who acts because of the prayers of his devotees (janā rdanau). Because he had killed an elder it was proper that Kṛ ṣ ṇ a chase him and kill him. O shining king! Ś ukadeva saw Parī kṣ it glowing (rā jan) with joy on hearing this.

personally flew above the chariot. He appeared like a flag to the people watching.

Text 20

mithilā yā m upavane visṛ jya patitaṁ hayam

padbhyā m adhā vat santrastaḥ kṛ ṣ ṇ o ’py anvadravad ruṣ ā

Translation

In a garden on the outskirts of Mithilā, the horse Ś atadhanvā was riding collapsed. Terrified, he abandoned the horse and began to flee on foot, with Kṛ ṣ ṇ a in angry pursuit.

Because the horse fell down, he was terrified. Thus he fled. Kṛ ṣ ṇ a ran after also on foot (api).

The best of warriors will pursue a person who is on foot by going on foot also. “One should not care for person fleeing quickly in fear. One should not pursue him. ” But Kṛ ṣ ṇ a was angry that he had killed a friend.

Text 21

padā ter bhagavā ṁ s tasya padā tis tigma-neminā

cakreṇ a ś ira utkṛ tya vā sasor vyacinon maṇ im

Translation

As Ś atadhanvā fled on foot, the Supreme Lord, also going on foot, cut off his head with his sharp-edged disc. The Lord then searched Ś atadhanvā ’s upper and lower garments for the Syamantaka jewel.

Though he was full of all knowledge (bhagavā n), he searched for the jewel. He cut off his head, throwing it far away. He wanted to show that he heard from the mouth of Ś atadhanvā about the jewel, to fool Balarā ma, or he did this out of anger.

Text 22

alabdha-maṇ ir ā gatya kṛ ṣ ṇ a ā hā grajā ntikam

vṛ thā hataḥ ś atadhanur maṇ is tatra na vidyate

Translation

Not finding the jewel, Lord Kṛ ṣ ṇ a went to his elder brother and said, “We have killed Ś atadhanvā uselessly. The jewel isn’t here. ”

It is improper to fool an elder brother. Speaking to him directly, Balarā ma is only called elder brother with the expression agrajā ntikam. The jewel is not on Ś atyadhanvā (tasmin).

Text 23

tata ā ha balo nū naṁ sa maṇ iḥ ś atadhanvanā

kasmiṁ ś cit puruṣ e nyastas tam anveṣ a puraṁ vraja

Translation

To this Lord Balarā ma replied, “Indeed, Ś atadhanvā must have placed the jewel in the care of someone. You should return to our city and find that person.

After that (tataḥ ), after a few moments, because he was fooled by the Lord who favored Akrū ra, he spoke with great intelligence. He was internally angry, with strong affection (balaḥ ) for Kṛ ṣ ṇ a.

Probably (nū nam) the jewel was left with some person, some devotee of yours. He speaks out of angry affection.

Text 24

ahaṁ vaideham icchā mi draṣ ṭ uṁ priyatamaṁ mama

ity uktvā mithilā ṁ rā jan viveś a yada-nandanaḥ

Translation

“I wish to visit King Videha, who is most dear to me. ” O King, having said this, Balarā ma, the beloved descendant of Yadu, entered the city of Mithilā.

I will see a person who is most dear to me. You go and see who is most dear to you. Your devotees are dearer than the Yadus. Since the people of Mithilā are generally jñ ā nī s, giving up your devotees, , I will association with jñ ā nī s since I disagree with what you have done. He should have gone to Dvā rakā to give joy to the Yadus (yadu-nandanaḥ ). O king, you understand the affectionate anger of the devotees for the Lord. Or you are shining with internal anger in love.

Text 25

taṁ dṛ ṣ ṭ vā sahasotthā ya maithilaḥ prī ta-mā nasaḥ

arhayā ṁ ā sa vidhi-vad arhaṇ ī yaṁ samarhaṇ aiḥ

Translation

The King of Mithilā immediately rose from his seat when he saw Balarā ma approaching. With great love the King honored the supremely worshipable Lord by offering him elaborate worship, as stipulated by scriptural injunctions.

Commentary

The king rose suddenly because Balarā ma came unexpectedly and alone. He worshipped him with the best articles (samarhaṇ aiḥ ) worthy for honoring someone (arhanī yam). Instead of arhaṇ ī yaṁ sometimes arhaṇ am vai is seen. Vai means famous.

Text 26

uvā sa tasyā ṁ katicin mithilā yā ṁ samā vibhuḥ

mā nitaḥ prī ti-yuktena janakena mahā tmanā

tato ’ś ikṣ ad gadā ṁ kale dhā rtarā ṣ ṭ raḥ suyodhanaḥ

Translation

The almighty Balarā ma stayed in Mithilā for several years, honored by his affectionate devotee Janaka Mahā rā ja. During that time Dhṛ tarā ṣ ṭ ra’s son Duryodhana learned from Balarā ma the art of fighting with a club.

Though he was particularly the elder brother of Kṛ ṣ ṇ a (vibhuḥ ), he stayed in Mithilā (tasyā m), generally devoid of devotees. Or he, the Lord, stayed there, being worshipped in that way (tasyā m). Because of anger, because of living there or after that (tataḥ ) for a long time (kā le), since Duryodhana could not learn quickly, he taught him the club on the opportunity of being separated from Kṛ ṣ ṇ a.

Or at an opportunity suitable for teaching, he did this at the instigation of Dhṛ tarā ṣ tṛ a, who was expert at giving bad advice. Suyodhana means one who happily fights. Balarā ma was respected by Janaka, who had devotion and who was inclined to jñ ā na (mahā tmanā ), seeing everything equally.

He was different from another person of Mithilā who would go to the Lord. Or by the power of Balarā ma’s mercy, Janaka’s devotion increased.

Text 27

keś avo dvā rakā m etya nidhanaṁ ś atadhanvanaḥ

aprā ptiṁ ca maṇ eḥ prā ha priyā yā ḥ priya-kṛ d vibhuḥ

Translation

Keś ava arrived in Dvā rakā and described the demise of Ś atadhanvā and his own failure to find the Syamantaka jewel. He spoke in a way that would please his beloved, Satyabhā mā.

He was directly the Lord (keś avaḥ ), pervading everywhere (vibhuḥ ) with his unlimited powers. He showed more affection for Satyabhā mā than to Rukmiṇ ī and Jā mbavatī. He spoke to her about the death of Ś atadhanvā, running after him etc. Or though he was most affectionate to her (priya-kṛ t), he spoke about not attaining the jewel, since he particularly loved the devotees more than his beloveds (vibhuḥ ). He was favoring Akrū ra. Or he spread the universe with his mā yā (vibhuḥ ), fooling even his beloved. Ś ukadeva with special bhā va speaks with envy.

Text 28

tataḥ sa kā rayā m ā sa kriyā bandhor hatasya vai

sā kaṁ suhṛ dbhir bhagavā n yā yā ḥ syuḥ sā mparā yikī ḥ

Translation

Kṛ ṣ ṇ a then had the various funeral rites performed for his deceased relative, Satrā jit, along with well-wishers of the family.

After that (tataḥ ) he had all (yā yā ḥ ) the funeral rites performed by Satyabhā mā or a priest for his relative killed (hatasya) by a weapon by a thief. Vai indicates it was well known, because he was most merciful (bhagavā n) or the supreme Lord appearing in the world to spread dharma, to teach people. Or he did these rites even though he is bhagavā n (and does not need to), because he is affectionate to his friends (bandhoḥ ).

Text 29

akrū raḥ kṛ tavarmā ca ś rutvā ś atadhanor vadham

vyū ṣ atur bhaya-vitrastau dvā rakā yā ḥ prayojakau

Translation

When Akrū ra and Kṛ tavarmā, who had originally incited Ś atadhanvā to commit his crime, heard that he had been killed, they fled Dvā rakā in terror and took up residence elsewhere.

Commentary

The two previously believed that Ś atadhanvā would not be killed since he was known as a Yā dava. Now, hearing that he had been killed, they were even more terrified (vi — trastau).

Text 30

akrū re proṣ ite ’riṣ ṭ ā ny ā san vai dvā rakaukasā m

ś ā rī rā mā nasā s tā pā muhur daivika-bhautikā ḥ

Translation

In Akrū ra’s absence ill omens arose in Dvā rakā, and the citizens began to suffer continually from physical and mental distresses, as well as from disturbances caused by higher powers and by creatures of the earth.

Commentary

Ariṣ ṭ ā ni refers to calamities like earthquakes. Another version has ariṣ ṭ ā. In that case the masculine form is poetic license. There were various sufferings (verb is understood) of the body and mind which were ā dhyā mika suffering, caused by one’s own body. There were also daivikā sufferings (caused by nature) and bhautika (caused by other living entities) sufferings.

Text 31

ity aṅ gopadiś anty eke vismṛ tya prā g udā hṛ tam

muni-vā sa-nivā se kiṁ ghaṭ etā riṣ ṭ a-darś anam

Translation

Some men proposed that the troubles were due to Akrū ra’s absence, but they had forgotten the glories of the Supreme Lord, which they themselves had so often described. Indeed, how can calamities occur in a place where the Lord, the residence of all the sages, resides?

Commentary

Some like Vaiś ampā yana, forgetting what they had previously said in praise of the Lord, not remembering this, attributed the calamities to Akrū ra’s absence. How could calamities happen in the continual residence of the Lord (nivā se), who gives shelter (vā sa) to all sages? Even if one sage lived there, such calamities could not happen. Even one calamity should not happen, what to speak of many varieties. It should be understood that this was the will of the Lord. He produced these calamities in order to provide a pretext for bringing back Akrū ra.

Text 32

deve ’varṣ ati kā ś ī ś aḥ ś vaphalkā yā gatā ya vai

sva-sutā ṁ gā ṇ dinī ṁ prā dā t tato ’varṣ at sma kā ś iṣ u

Translation

[The elders said: ] Previously, when Indra had withheld rain from Kā sī [Benares], the king of that city gave his daughter Gā ndinī to Ś vaphalka, who was then visiting him. It soon rained in the kingdom of Kā ś ī.

Commentary

Two verses describe what people said. The king of Kā sī gave his excellent daughter along with ornaments and other goods to Akrū ra’s father, Ś vaphalka. The king brought Ś vaphalka to Kā sī to marry his daughter. That daughter was famous for coming out the womb after a long time on the condition that she could perform a daily donation of a cow. Akrū ra went to Kā sī since it was the home of his maternal grandfather.

Text 33

tat-sutas tat-prabhā vo ’sā v akrū ro yatra yatra ha

devo ’bhivarṣ ate tatra nopatā pā na mā rī kā ḥ

Translation

Wherever his equally powerful son Akrū ra stays, Indra will provide sufficient rain. Indeed, that place will be free of miseries and untimely deaths.

Wherever that (asau) son who had his powers (tat-prabhā vaḥ ), famous for acts to benefit the whole world, is present, in those places Indra showers rain everywhere.

Text 34

iti vṛ ddha-vacaḥ ś rutvā naitā vad iha kā raṇ am

iti matvā samā nā yya prā hā krū raṁ janā rdanaḥ

Translation

Hearing these words from the elders, Janā rdana, though aware that the absence of Akrū ra was not the only cause of the evil omens, had him summoned back to Dvā rakā and spoke to him.

He then called him back with great respect (sam-ā nā ya) to the assembly. Another version has samā hū ya. The Lord who is always requested by the devotees so they can see him or who appears because of their prayers (janā rdanaḥ ) called him. This means that Akrū ra also was eager to see the Lord. The Lord spoke to him with joy (prā ha) because Akrū ra did not have inner duplicity. That is revealed later.

Texts 35–36

pū jayitvā bhibhā ṣ yainaṁ kathayitvā priyā ḥ kathā ḥ

vijñ atā khila-citta jñ aḥ smayamā na uvā ca ha

nanu dā na-pate nyastas tvayy ā ste ś atadhanvanā

syamantako maniḥ ś rī mā n viditaḥ pū rvam eva naḥ

Translation

Kṛ ṣ ṇ a honored Akrū ra, greeted him confidentially and spoke pleasant words with him. Then the Lord, who was fully aware of Akrū ra’s heart by virtue of his being the knower of everything, smiled and addressed him: “O master of charity, surely the opulent Syamantaka jewel was left in your care by Ś atadhanvā and is still with you. Indeed, we have known this all along.

What he said is now described. He spoke asking polite questions. He spoke dear topics (priya-kathā ḥ ) concerning the glories of devotion and devotees. He spoke with joy (ha), comforting Akrū a so that he would give the jewel or happy that he had come. He smiled with deep intention, to show that he knew Akrū ra had the jewel. His smile arose slightly because he spoke for Akrū ra’s benefit, though he had arranged the events himself.

Nanu indicates affection or certainty. O lord of wealth! This is uttered with respect. Or we understand the jewel is with you because of your piles of wealth. This will be clarified later. What has been left with me? Out of embarrassment, Kṛ ṣ ṇ a does not mention the jewel in the beginning. By naming it Syamantaka, no other jewel is meant. Or is Syamantaka a person’s name? No, it is a gem (maniḥ ). I know this jewel which gives wealth (ś rī mā n) or which shines is with you. Because of this, it cannot be hidden for long. It is not possible to hide it now also, since I have known you have it from long before the death of Ś atadhanvā. All of us know this. Kṛ ṣ ṇ a was skillful at covering his favoritism towards Akrū ra.

Text 37

satrā jito ’napatyatvā d gṛ hṇ ī yur duhituḥ sutā ḥ

dā yaṁ ninī yā paḥ piṇ ḍ ā n vimucyarṇ aṁ ca ś eṣ itam

Translation

“Since Satrā jit had no sons, his daughter’s sons should receive his inheritance. They should pay for memorial offerings of water and piṇ ḍ a, clear their grandfather’s outstanding debts and keep the remainder of the inheritance for themselves.

Commentary

Kṛ ṣ ṇ a now resolves the hostility between Akrū ra and all others. Satrā jit had no sons and no other daughter. Though scriptures say that in the absence of a son or wife, the daughter takes the inheritance rather than the daughter’s sons, here Kṛ ṣ ṇ a says her sons should take the inheritance, not Satyabhā mā. It is understood that Satrā jit’s wife died along with him.

Texts 38–39

tathā pi durdharas tv anyais tvayy ā stā ṁ su-vrate maṇ iḥ

kintu mā m agrajaḥ samyaṅ na pratyeti maṇ iṁ prati

darś ayasva mahā -bhā ga bandhū nā ṁ ś ā ntim ā vaha