Vaiṣṇava-toṣaṇī 11 страница

avyucchinnā makhā s te ’dya vartante rukma-vedayaḥ

Translation

“Nevertheless, the jewel should remain in your care, O trustworthy Akrū ra, because no one else can keep it safely. But please show the jewel just once, since my elder brother does not fully believe what I have told him about it. In this way, O most fortunate one, you will pacify my relatives. [Everyone knows you have the jewel, for] you are now continually performing sacrifices on altars of gold. ”

You are worthy to keep the jewel because you are fixed in brahmacā rya (suvrate) or because you are fixed in keeping your vow. The Lord had the desire from previously that Akrū ra keep the jewel for the benefit of the people. Show it to Balarā ma so he will believe that it is not with me. He thinks it is with me though by its function it is with you, my devotee. Though Balarā ma did not think like this, Kṛ ṣ ṇ a makes this statement so that Akrū ra would give the jewel. It is understood that Balarā ma had by that time returned from Mithilā.

prasā dya tu tato rā mo vṛ ṣ ṇ y-andhaka-mahā -rathaiḥ /

ā nī to dvā rakā m eva kṛ ṣ ṇ ena ca mahā tmanā //

Satisfying Balarā ma, Kṛ ṣ ṇ a had him brought to Dvā rakā by great warriors of the Vṛ ṣ ṇ is and Andhakas.

O Akrū ra, fortunate with devotion to me (mahā bhā ga), or having a portion of devotion to me! ” You are not interested in the jewel. Thus, just show the jewel but do not give it since it will remain with you only. Why? Showing the gem will completely pacify Balarā ma and others, resolving the dissension arising from the jewel.

Text 40

evaṁ sā mabhir ā labdhaḥ ś vaphalka-tanayo maṇ im

ā dā ya vā sasā cchannam dadau sū rya-sama-prabham

Translation

Thus shamed by Kṛ ṣ ṇ a’s conciliatory words, the son of Ś vaphalka brought out the jewel covered by his cloth, and which shone like the son and gave it to the Lord.

Because he was the son of a sage, he was not interested in the jewel. He also understood the intentions of the Lord. He took the jewel covered by a cloth he wore or other cloth in his hands and gave it to Kṛ ṣ ṇ a’s hands. Uncovered, it shone like the sun.

Text 41

syamantakaṁ darś ayitvā jñ ā tibhyo raja ā tmanaḥ

vimṛ jya maṇ inā bhū yas tasmai pratyarpayat prabhuḥ

Translation

After the almighty Lord had shown the Syamantaka jewel to his relatives, thus dispelling the false accusations against him, he returned it to Akrū ra.

He showed the jewel to the Yā davas and cleared the accusations (rajaḥ ) created by the jewel. Because he was the Lord, it was the proper action to teach the population. Akrū ra placed the jewel around his neck and went away. Hari-vaṁ ś a says:

sa kṛ ṣ ṇ a-hastā t saṁ prā pya maṇ i-ratnaṁ syamantakam /

ā badhya gā ndinī -putro virarā jā ṁ ś umā n iva //

Taking the gem from Kṛ ṣ ṇ a’s hand, Akrū ra put it on his neck and it shone like the sun.

In order to show the uselessness of wealth, not only with the Lord but with the best devotees who act for the benefit of the people, Satrā jit and others acted in this way. Otherwise the Yadus would not have acted in this way. Thus the killing of Satrā jit was illusory. The conclusion is discussed in Bhā gavatā mṛ ta.

Text 42

yas tv etad bhagavata ī ś varasya viṣ ṇ or

vī ryā ḍ hyaṁ vṛ jina-haraṁ su-maṅ galaṁ ca

ā khyā naṁ paṭ hati ś ṛ ṇ oty anusmared vā

duṣ kī rtiṁ duritam apohya yā ti ś ā ntim

Translation

Anyone who recites, hears or remembers this narration, rich with descriptions of the prowess of Bhagavā n Kṛ ṣ ṇ a, capable of all actions and spread everywhere by his powers — stories which destroy saṁ sā ra and increase bhakti, destroys his sins and becomes fixed in Kṛ ṣ ṇ a.

This pastime of the Lord, with clearing the false rumors about the Lord, by some method heard, destroys all inauspiciousness and produces all auspiciousness. The word tu indicates a different topic or is an ornament of speech.

The Lord is full of all powers as Kṛ ṣ ṇ a (bhagavataḥ ), able to do everything (ī ś varasya), and spreads everywhere by his powers (viṣ ṇ oh). One who recites, hears or remembers after hearing (anu) or even without reciting or hearing simply remembers this story of Bhagavā n Kṛ ṣ ṇ a, capable of doing everything and spreading everywhere, stories filled with astonishing actions (vī rya), which destroy the suffering of saṁ sā ra, and create the highest auspiciousness by increasing bhakti to the Lord, drives away all infamy and attains happiness of the heart (ś ā ntim) or steadiness in thinking of Kṛ ṣ ṇ a.

Chapter Fifty-eight

Text 1

ś rī -ś uka uvā ca

ekadā pā ṇ ḍ avā n draṣ ṭ uṁ pratī tā n puruṣ ottamaḥ

indraprasthaṁ gataḥ ś ṛ ī mā n yuyudhā nā dibhir vṛ taḥ

Translation

Ś ukadeva Gosvā mī said: Once, glorious in being accompanied by Sā tyaki and others, the best of men went to Indraprastha to visit the Pā ṇ ḍ avas, who had again appeared in public.

Having finished the side story in starting to narrate the various marriages of the Lord, Ś ukadeva continues that narration. He describes the marriage to Kā lindī. Kṛ ṣ ṇ a, who had all qualities of a good person, such as affection for devotees (puruṣ ottamaḥ ), went to Indraprastha when the Pā ṇ ḍ avas were visible there (pratī tā n), to see them. Previously the Pā ṇ ḍ avas lived with Duryodhana in Hastinapura, but after marrying Draupadi at her father’s house, by the order of Bhī ṣ ma, Dhṛ tarā ṣ ṭ ra gave them half the kingdom. This is described in detail in the Ā di-pā rva of Mahā bhā rata.

Kṛ ṣ ṇ a was glorious with great wealth. He went to give them all wealth, since they had suffered for a long time. He went with Sā tyaki because he was a main Yā du and dear to the Pā ṇ ḍ avas. Balarā ma did not go. Being the guru of Duryodhana, he was not particularly friendly with the Pā ṇ ḍ avas. Or his association was not proper when Kṛ ṣ ṇ a was to marry Kā lindī. Or he went to see the Pā ṇ ḍ avas who now lived (itā n) at (prati) Indraprastha.

Text 2

dṛ ṣ ṭ vā tam ā gataṁ pā rthā mukundam akhileś varam

uttasthur yugapad vī rā ḥ prā ṇ ā mukhyam ivā gatam

Translation

When the Pā ṇ ḍ avas saw that Mukunda had arrived, those heroic sons of Pṛ thā all stood up at once, like the senses responding to the return of the life air.

Kṛ ṣ ṇ a was the Lord of all (akhileś varam), but came to their house. He is called Mukunda because just by seeing him they felt the highest bliss. Seeing him, they all rose up at once from their seats. Or after not seeing him for a long time, they came back to life as if from dying. They were sons of his paternal aunt (pā rthā ḥ ) and greatly endowed with bhakti (vī rā ḥ ), capable of attaining the unattainable. An example of rising together is given. The prā ṇ a which has almost departed because of injury, again returns and becomes active as if standing up.

Text 3

pariṣ vajyā cyutaṁ vī rā aṅ ga-saṅ ga-hatainasaḥ

sā nurā ga-smitaṁ vaktraṁ vī kṣ ya tasya mudaṁ yayuḥ

Translation

The heroes embraced Acyuta, and the touch of his body freed them from grief. Looking at his affectionate, smiling face, they were overwhelmed with joy.

They embraced him because they were the best devotees (vī rā ḥ ). He also did not fail to embrace them or to give them the highest bliss (acyutam). Or absorbed in embracing them, he did not have them fall from his chest. They became free of saṁ sā ra or the sorrow caused by it (enasaḥ ).

Seeing his face they became joyful. His face then smiled with great love for them. Seeing his face smiling with affection they became blissful because of his natural beauty or because of considering his mercy upon them.

Text 4

yudhiṣ ṭ hirasya bhī masya kṛ tvā pā dā bhivandanam

phā lgunaṁ parirabhyā tha yamā bhyā ṁ cā bhivanditaḥ

Translation

After the Lord bowed down at the feet of Yudhiṣ ṭ hira and Bhī ma and firmly embraced Arjuna, He accepted obeisances from the twin brothers, Nakula and Sahadeva.

In the confusion of prema they could only embrace and were unable to give blessings. Or seeing that they did not do the formalities out of shyness, to teach the public, he personally acted according to etiquette. He bowed to the feet of Yudhiṣ ṭ hira. Then he embraced Arjuna, not with the same great affection as previously.

Text 5

paramā sana ā sī naṁ kṛ ṣ ṇ ā kṛ ṣ ṇ am aninditā

navoḍ hā vrī ḍ itā kiñ cic chanair etyā bhyavandata

Translation

Faultless Draupadī, the Pā ṇ ḍ avas’ newly married wife, slowly and somewhat timidly approached Kṛ ṣ ṇ a, who sat on an exalted seat, and offered him her obeisances.

Kṛ ṣ ṇ a was seated in the best seat. By the order of the Lord, the Pā ṇ ḍ avas sat on their individual seats. Because Draupadī had the same name (Kṛ ṣ nā ) as Kṛ ṣ ṇ a, they were friends. Kṛ ṣ ṇ a attracted her heart with love. She approached “somewhat” shyly because she was newly married or because of her chaste nature. She did not have strong shyness since she did not have conjugal feelings for him. She was not able to maintain shyness because of the nature of seeing him or because she lost control. Or because of shyness she slowly greeted him, offering obeisances with five limbs and slightly touching his feet.

Text 6

tathaiva sā tyakiḥ pā rthaiḥ pū jitaś cā bhivanditaḥ

niṣ asā dā sane ’nye ca pū jitā ḥ paryupā sata

Translation

Sā tyaki also accepted a seat of honor after receiving worship and welcome from the Pā ṇ ḍ avas, and the Lord’s other companions, being duly honored, sat down in various places.

In the same manner (though it is not mentioned) Sā tyaki was worshipped. Or as Kṛ ṣ ṇ a was embraced, he was embraced. He was worshipped and welcomed as a guest according to rules, making him comfortable. Or they had him happy with praises. Served by fanning (paryupā sata), others sat down. Or others sat (ā sitā ḥ ) closely (upa) in the four directions (pari).

Text 7

pṛ thā m samā gatya kṛ tā bhivā danas

tayā ti-hā rdā rdra-dṛ ś ā bhirambhitaḥ

ā pṛ ṣ ṭ avā ṁ s tā ṁ kuś alaṁ saha-snuṣ ā ṁ

pitṛ -ṣ vasā ram paripṛ ṣ ṭ a-bā ndhavaḥ

Translation

The Lord then went to see his aunt, Queen Kuntī. He bowed down to her and she embraced him, her eyes moist with great affection. Kṛ ṣ ṇ a inquired from her along with her daughter-in-law, Draupadī, about their welfare, and they in turn questioned him at length about his relatives [in Dvā rakā ].

Commentary

Draupadī lived in a separate part of the palace as the one wife of all the Pā ṇ ḍ avas. When Kṛ ṣ ṇ a suddenly arrived, he met with the Pā ṇ ḍ avas and later met Draupadī. Going within the rooms attached to the palace, he then met Kuntī. He offered respects while announcing his name (abhivadanaḥ ). He asked her in detail (ā pṛ ṣ ṭ avā n) since she was his aunt. They asked him about his relatives such as Balarā ma. Kṛ ṣ ṇ a did not ask Draupadī questions since she was newly married and bashful. He instead asked Kuntī.

Text 8

tam ā ha prema-vaiklavya- ruddha-kaṇ ṭ hā ś ru-locanā

smarantī tā n bahū n kleś ā n kleś ā pā yā tma-darś anam

Translation

So overcome by love that her throat choked up and her eyes filled with tears, Queen Kuntī remembered the many troubles she and her sons had endured. Thus she addressed Kṛ ṣ ṇ a, who appears before his devotees to drive away their distress.

Remembering the many famous sufferings of the relatives (kleś ā n), such as Duryodhana administering poison to Bhī ma, with arousal of a feeling of helplessness, she was overcome with prema and then spoke to Kṛ ṣ ṇ a. He now showed himself, not during the suffering but when they had attained a kingdom, after the destruction of suffering (kleś ā pā yā tma-darś anam). Or by showing himself, now no more suffering would occur in the future. She became joyful.

Text 9

tadaiva kuś alaṁ no ’bhū t sa-nā thā s te kṛ tā vayam

jñ atī n naḥ smaratā kṛ ṣ ṇ a bhrā tā me preṣ itas tvayā

Translation

[Queen Kuntī said: ] My dear Kṛ ṣ ṇ a, our welfare was assured only when you remembered us, your relatives, and gave us your protection by sending my brother to visit us.

These sufferings were overcome by your mercy. We were protected by you who remembers us relatives, though we are not qualified to be relatives (jñ ā tī n naḥ ). You sent the most affectionate person, who acted as my brother (Akrū ra). That was suitable to you since you manifest unlimited qualities like affection for your devotees (kṛ ṣ ṇ a).

Text 10

na te ’sti sva-para-bhrā ntir viś vasya suhṛ d-ā tmanaḥ

tathā pi smaratā ṁ ś aś vat kleś ā n haṁ si hṛ di sthitaḥ

Translation

For you, the well-wishing friend and Supreme Soul of the universe, there is never any illusion of “us” and “them. ” Yet even so, residing within the hearts of all, you eradicate the sufferings of those who remember you constantly.

As the Lord, though you are equal to all, you show mercy to the devotees. You are the soul of the universe (ā tmanaḥ viś vasya) and are thus situated in the hearts at all times of person who even once remember you and again and again you destroy their suffering since the sufferings saṁ sā ra come again and again.

Or though you are the friend and soul of the universe, does your mind not fixed (bhrā ntiḥ ) on your devotee (sva-para)? It is. Though you are situated in the hearts of all beings as antaryā mī, for those who remember you, not the non-devotees, or for those who just remember you, what to speak those who perform nine types of bhakti, you destroy suffering in an extraordinary way, at the root. You do not destroy the suffering for the non-devotees.

Text 11

yudhiṣ ṭ hira uvā ca

kiṁ na ā caritaṁ ś reyo na vedā ham adhī ś vara

yogeś varā ṇ ā ṁ durdarś o yan no dṛ ṣ ṭ aḥ ku-medhasā m

Translation

King Yudhiṣ ṭ hira said: O supreme controller, I do not know what pious deeds we, devoid of bhakti, have done so that we can see you, whom even the masters of bhakti rarely see.

Hearing of the Lord’s affection for his devotee, Yudhiṣ ṭ hira describes the Lord’s affection for the most fallen, taking shelter of humility, while thinking of himself unqualified as a devotee because of his modest nature. I, the son of Dharma, the eldest brother, do not know what pious acts we have done. Or let others know. I do not know. He mocks those who think they are knowledgeable. Why? O supremely independent (adhī ś vara)! You are not seen even in the hearts of experts at samā dhi (yogeś varā nā m). Or O lord of suffering persons like us (adhī ś vara)! O protector! Or O Lord who reveals his additional powers (adhī ś vara)! You are seen by the best of devotees only when they suffer (dur). You become visible only after a long time and great suffering. I do not know the pious acts by which you are seen by us, devoid of bhakti (kumedhasā m). We do not have the piety of great bhakti. We can see you only because you are affectionate to the lowest.

Text 12

iti vai vā rṣ ikā n mā sā n rā jñ ā so ’bhyarthitaḥ sukham

janayan nayanā nandam indraprasthaukasā ṁ vibhuḥ

Translation

Requested by the King to stay with them, the almighty Lord remained happily in Indraprastha during the months of the rainy season, giving joy to the eyes of the city’s residents.

Requested in this way (iti), he produced happiness to the eyes for the monsoon months for all the people of Indraprastha, because they could see his beauty. This was because he was able to give joy to the universe (prabhuḥ ). Or the reason for the request was that he was the king’s lord (prabhuḥ ).

Texts 13–14

ekadā ratham ā ruhya vijayo vā nara-dhvajam

gā ṇ ḍ ī vaṁ dhanur ā dā ya tū ṇ au cā kṣ aya-sā yak au

sā kaṁ kṛ ṣ ṇ ena sannaddho vihartuṁ vipinaṁ mahat

bahu-vyā la-mṛ gā kī rṇ aṁ prā viś at para-vī ra-hā

Translation

Once Arjuna, the slayer of powerful enemies, donned his armor, mounted his chariot flying the flag of Hanumā n, took up his bow and his two inexhaustible quivers, and went to sport with Kṛ ṣ ṇ a in a large forest filled with fierce animals.

This event took place after the burning of the Khā ṇ ḍ ava forest since Arjuna now had Gā ṇ ḍ ī va bow, which he obtained from that incident. They entered the forest to sport in joy. His name indicates that he conquered all completely (vijayaḥ ). He was victorious even over chariots. This is indicated by his flag of Hanumā n. He held his bow which was made the earth roar (gā nḍ ī va). He wore armor (sannaddhaḥ ). He entered the forest which was huge or thick. He went with Kṛ ṣ ṇ a, who attracted the heart by his friendship. Mounting one chariot, the two entered the forest. He had no fear or showed his power to kill other great warriors (para-vī ra-hā ). Thus he was a conqueror (vijayaḥ ).

Text 15

tatrā vidhyac charair vyā ghrā n ś ū karā n mahiṣ ā n rurū n

ś arabhā n gavayā n khaḍ gā n hariṇ ā n ś aś a-ś allakā n

Translation

With his arrows Arjuna shot tigers, boars and buffalo in that forest, along with rurus, ś arabhas, gavayas, rhinoceroses, black deer, rabbits and porcupines.

Commentary

Ruru is a type of deer. Ś arabha has eight feet. Gavaya is similar to a cow. Khaḍ ga is a rhinoceros.

Text 16

tā n ninyuḥ kiṅ karā rā jñ e medhyā n parvaṇ y upā gate

tṛ ṭ -parī taḥ pariś rā nto bibhatsur yamunā m agā t

Translation

A crew of servants carried to King Yudhiṣ ṭ hira the slain animals fit to be offered in sacrifice on some special occasion. Then, feeling thirsty and tired, Arjuna went to the bank of the Yamunā.

The servants of Arjuna or the king offered the pure animals to the king, who followed the rules of a king. This excludes tigers etc. They did not kill to eat the animals, but to offer at the special ś rā ddhā rites. Completely thirsty because of being completely fatigued, he who rejects bad acts (bī bhatsuḥ ) went to the Yamunā. This indicates he had no desire for Kā lindī.

Text 17

tatropaspṛ ś ya viś adaṁ pī tvā vā ri mahā -rathau

kṛ ṣ ṇ au dadṛ ś atuḥ kanyā ṁ carantī ṁ cā ru-darś anā m

Translation

After the two Kṛ ṣ ṇ as bathed there, they drank the river’s clear water. The great warriors then saw an attractive young girl walking nearby.

Commentary

The two were standing in a high chariot (mahā -rathau) so that they could see a great distance. They saw an attractive girl moving about (carantī m), trying to hide herself on hearing the sound of the chariot, or they saw a girl performing (carantī m) austerities in order to concentrate her mind on Kṛ ṣ ṇ a. In either case it is not said they saw her and she saw them. They saw her only. Arjuna and Kṛ ṣ ṇ a are called two Kṛ sṇ as because of they were attracted to each other by mutual friendship. The girl had a most beautiful form (cā ru-darś aṇ ā m).

Text 18

tā m ā sā dya varā rohā ṁ su-dvijā ṁ rucirā nanā m

papraccha preṣ itaḥ sakhyā phā lgunaḥ pramadottamā m

Translation

Sent by his friend, Arjuna approached the exceptional young woman, who possessed beautiful hips, fine teeth and a lovely face, and inquired from her as follows.

Commentary

She is described. Her great beauty (pramadottamā m) is indicated without describing everything. Arjuna was sent by Kṛ ṣ ṇ a. He did not approach her out of desire on his own. Because he was a friend of Arjuna he acted without reservation. Arjuna got off the chariot and approached her. Kṛ ṣ ṇ a sent Arjuna because he had a desire to have her as his wife. In any other circumstance, he would have approached her personally.

Text 19

kā tvaṁ kasyā si su-ś roṇ i kuto vā kiṁ cikī rṣ asi

manye tvā ṁ patim icchantī ṁ sarvaṁ kathaya ś obhane

Translation

[Arjuna said: ] Who are you, O fine-waisted lady? Whose daughter are you, and where do you come from? What are you doing here? I think you must be looking for a husband. Please explain everything, O beautiful one.

Commentary

Who are you — are you a devatā or human being and what is your name? Whose daughter are you? From which place (kutaḥ ) have you come — where do you live? Or, for what purpose (kutaḥ ) are you here? What do you desire to do? You are unmarried. I think that you desire to have a husband. You are most beautiful (suś roṇ ī )! You have the best qualities (suś obhane). You desire a husband with similar qualities. Arjuna saw her as a sister. When she is described as having fine hips (varā rohā m) in the previous verse, it is only with that intention. Please reply to all my questions. Instead of sarvam sometimes kanyā m is seen. Another meaning of suś obhane is “You should speak in a beautiful manner. ”

Text 20

ś rī -kā lindy uvā ca

ahaṁ devasya savitur duhitā patim icchatī

viṣ ṇ uṁ vareṇ yaṁ vara-daṁ tapaḥ paramam ā sthitaḥ

Translation

Ś rī Kā lindī said: I am the daughter of the sun-god. I desire to get as my husband the most excellent and munificent person who spreads himself everywhere, and to that end I am performing severe penances.

Commentary

She reveals her desire immediately, worrying that he would suggest someone other than her desired man. Out of respect she describes her father as devasya. This indicates she is also a devatā . I desire as a husband only he who spreads himself everywhere (viṣ ṇ um), who is the best, and who bestows all desires.

Text 21

nā nyaṁ patiṁ vṛ ṇ e vī ra tam ṛ te ś rī -niketanam

tuṣ yatā ṁ me sa bhagavā n mukundo ’nā tha-saṁ ś rayaḥ

Translation

I will accept no husband other than him, the abode of the goddess of fortune. May that Mukunda, the Supreme Lord, the shelter of the helpless, be pleased with me.

Commentary

Lakṣ mī always remains on his chest out of prema. Or he gives shelter to even Lakṣ mī who shelters wealth. Who would not accept him? Or he is the shelter of all wealth. This excluded others such as Brahmā and Ś iva. O hero of dharma! I do not desire anyone else. “But he is rarely achieved. ” But he will accept me because he is affectionate to the miserable. May he be pleased with me since he is endowed with all qualities like compassion (bhagavā n) and delivers everyone from suffering (mukundaḥ ). Moreover he is the shelter for those with no other master. Or even though he is the Supreme Lord (bhagavā n), may he be pleased with me since he is the shelter of those with no master. “Why do you have such determination for him? ” He will free me from misery by freeing me from other desires (mukundaḥ ). Or, he is Kṛ ṣ ṇ a, manifesting directly all unlimited powers (bhagavā n). Being the shelter of those with no master, he alone gives the best results even to the demons, giving them liberation (mukundaḥ ). He is thus better than the Lords of Vaikuṇ ṭ ha.

The conversation between Yamarā ja and Yamunā is also rejected as contradictory. [22]

evaṁ vadanti rā jarṣ e ṛ ṣ ayaḥ ke ca nā nvitā ḥ

yat sva-vā co virudhyeta nū naṁ te na smaranty uta

Such is the account given by some sages, O wise King, but those who speak in this illogical way are contradicting themselves, having forgotten their own previous statements. SB 10. 77. 30

There are two forms of Yamunā. One is the direct form who is the consort of the Lord and the other is the shadow form who is the wife of the ocean. The consort form stays in Dvā rakā. The shadow form was pulled by Balarā ma and then praised him. If this had been Kṛ ṣ ṇ a’s eternal consort, it would mean a frightful afterlife for the Lord who appears to protect dharma.

Text 22

kā lindī ti samā khyā tā vasā mi yamunā -jale

nirmite bhavane pitrā yā vad acyuta-darś anam

Translation

I am known as Kā lindī, and I live in a mansion my father built for me within the water of the Yamunā. There I will stay until I meet Acyuta.