Vaiṣṇava-toṣaṇī 15 страница

Completely conquering (ni-jitya) Indra, he brought the tree to Dvā rakā as his reward (upa — anayat) for helping Indra.

Text 40

sthā pitaḥ satyabhā mā yā gṛ hodyā nopaś obhanaḥ

anvagur bhramarā ḥ svargā t tad-gandhā sava-lampaṭ ā ḥ

Translation

Once planted, the pā rijā ta tree beautified the garden of Queen Satyabhā mā ’s palace. Bees followed the tree all the way from heaven, greedy for its fragrance and sweet sap.

The bees, greedy for the nectar flew here and there, coming from Svarga with the plant. This verse glorifies the pā rijā ta. The bees, greedy for the nectar flew here and there, coming from Svarga with the plant. Viṣ ṇ u Purā ṇ a gives details:

yam abhyetya janaḥ sarvo jā tiṁ smarati paurvikī m /

vā syate yasya puṣ pottha-gandhenorvī tri-yojanam //

tatas te yā davā ḥ sarve dehabandhā na-mā nuṣ ā n /

dadṛ ś uḥ pā dape tasmin kurvanto mukha-darś anam //

The smell of the tree perfumed the earth for three furlongs, and on approaching, it enabled everyone to recollect the events of a prior existence. On beholding their faces in that tree, all the Yбdavas saw themselves in celestial forms.

nana-vidhā ni tū ryā ṇ i geyā ni madhurā ṇ i ca /

ś uś ruvus tasya vṛ kṣ asya nā tidū ragatā narā ḥ //

yo yaṁ saṁ kalpayā m ā sa gandhaṁ hṛ dyaṁ naras tadā /

sa tadaiva tam ā jaghre pā rijā ta-samudbhavam //

People who were not far away could hear various instruments and sweet singing coming from the tree. Whoever had even a slight desire in their heart received that object immediately from the pā rijā ta.

manī ṣ itena sa tarur alpo bhavati bhā rata /

mahā ṁ ś ca vā sudevasya tad adbhutam ivā bhavat //

kadā cid dvā rakā ṁ sarvā ṁ pracchā dayati bhā rata /

kadā cid dhasta-dhā ryas tu bhavaty aṅ guṣ ṭ ha-saṁ nibhaḥ //

By desire, the tree of Kṛ ṣ ṇ a would become small or large. It was most remarkable. Sometime its branches covered the whole of Dvā rakā. Sometimes it could be held in the hand, becoming as small as a thumb.

Varuṇ a’s umbrella was given to Indra. The jeweled mountain was brought to Dvā rakā. Hari-vaṁ ś a describes this. Previously, concerning construction of Dvā rakā, it was said:

sudharmā ṁ pā rijā taṁ ca mahendraḥ prā hiṇ od dhareḥ

yatra cā vasthito martyo martya-dharmair na yujyate

Indra brought Kṛ ṣ ṇ a the Sudharmā assembly hall, standing within which a mortal man is not subject to the laws of mortality. Indra also gave the pā rijā ta tree. SB 10. 50. 54

Ś rī dhara Svā mī explains the contradiction. Indra brought the pā rijā ta tree, or rather gave it up when Kṛ ṣ ṇ a took it. Or after it was established by Indra, the Lord himself forcibly brought it again. Hari-vaṁ ś a mentions this three times showing the difference in strength between Indra and Kṛ ṣ ṇ a. Or the issue is resolved by saying that the Lord performed different pastimes in different kalpas.

Text 41

yayā ca ā namya kirī ṭ a-koṭ ibhiḥ

pā dau spṛ ś ann acyutam artha-sā dhanam

siddhā rtha etena vigṛ hyate mahā n

aho surā ṇ ā ṁ ca tamo dhig ā ḍ hyatā m

Translation

Even after Indra had bowed down to Acyuta, touched his feet with the tips of his crown and begged the Lord to fulfill his desire, that exalted devatā, having achieved his purpose, chose to fight with the Supreme Lord. What ignorance there is among the gods! To hell with their opulence!

Previously Indra requested the Lord, touching the tip of his crown to his lotus feet and bowing down many times. This shows his great devotion. The Lord never fails to achieve fulfill desires (acyutam). Though he was great, being king of the devatā s and a great devotee (mahā n) he still fought with the Lord. Aho indicates astonishment or lamentation. What ignorance, though they are endowed with pure sattva (surā nā m). This must happen because of intoxication with wealth. To hell with their wealth.

Text 42

atho muhū rta ekasmin nā nā gā reṣ u tā ḥ striyaḥ

yathopayeme bhagavā n tā vad-rū pa-dharo ’vyayaḥ

Translation

Then the imperishable Lord, assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.

Atha indicates auspiciousness or all. Simultaneously he married them because they were women. Because of the nature of women, they would envy each other, being rivals. As many as there were women, he manifested as many forms to marry them: sixteen thousand one hundred forms. All these forms were real and eternal. Or as if having many forms, the one Kṛ ṣ ṇ a married them all simultaneously because he was full of all powers (bhagavā n) and therefore inexhaustible (avyayaḥ ).

Text 43

gṛ heṣ u tā sā m anapā yy atarka-kṛ n

nirasta-sā myā tiś ayeṣ v avasthitaḥ

reme ramā bhir nija-kā ma-sampluto

yathetaro gā rhaka-medhikā ṁ ś caran

Translation

The Lord, performer of the inconceivable, constantly remained in each of his queens’ palaces, which were unequaled and unexcelled by any other residence. There, although fully satisfied within himself, he enjoyed with his pleasing wives, and like an ordinary husband he carried out his household duties.

This is further explained. He was situated always (anapā yī ) in all the houses of all the queens.

This was inconceivable (atarkya-kṛ t) action. In one house he was enjoying, in another house he was also enjoying. His activities with each of them simultaneously was inconceivable. He did this though he was complete in himself with his desires (nija-kā ma-saṁ plū taḥ ). Or being filled with desires he enjoyed. Why? These palaces were unequalled. Even Vaikuṇ ṭ ha could not compare, for in Vaikuṇ ṭ ha there is one Lakṣ mī. Here he enjoyed with many Lakṣ mī s (ramā bhiḥ ). Or they pleased Kṛ ṣ ṇ a more than Lakṣ mī did. Thus he enjoyed with them.

And though he was the supreme Lord, he enjoyed like an ordinary person to taste the sweetness of love. An example is given. He acted like a person without discrimination who enjoys material happiness. Or the Lord was filled with desires concerning his devotees (nija), which were unlimited, a great ocean. The Lord was completely absorbed or had full attachment to those desires. Or he was filled with prema rasa (kā ma) different from material desire, more astonishing than the most astonishing, though for him they were normal desires.

Text 44

itthaṁ ramā -patim avā pya patiṁ striyas tā

brahmā dayo ’pi na viduḥ padavī ṁ yadī yā m

bhejur mudā viratam edhitayā nurā ga

hā sā valoka-nava-saṅ gama-jalpa-lajjā ḥ

Translation

Thus those women obtained as their husband the husband of the goddess of fortune, although even great devatā s like Brahmā do not know how to approach him. With ever-increasing pleasure they experienced loving attraction for him, exchanged smiling glances with him and reciprocated with him in ever-fresh intimacy, replete with joking and feminine shyness.

Kṛ ṣ ṇ a, rare and skillful in love, was the husband of Rukmiṇ ī. These women (tā ) having inconceivable credits attained him as a husband, independently. They were qualified (ś triyaḥ ). Brahma and others do not even know his foot, what to speak of knowing or attaining Kṛ ṣ ṇ a himself. They enjoyed with him constantly because they perceived him as ever fresh (nava-saṅ gama). They exchanged loving glances, associated and then spoke shyly. The pleasure continually increased. This shows it was greater than the bliss of Brahman. Brahman’s bliss does not increase (since it never changes). The love however increased at all times, with special sweetness, being ever new, attaining the highest levels.

Text 45

pratyudgamā sana-varā rhaṇ a-pada-ś auca-

tā mbū la-viś ramaṇ a-vī jana-gandha-mā lyaiḥ

keś a-prasā ra-ś ayana-snapanopahā ryaiḥ

dā sī -ś atā api vibhor vidadhuḥ sma dā syam

Translation

Although the Supreme Lord’s queens each had hundreds of maidservants, they chose to personally serve the Lord by approaching him humbly, offering him a seat, worshiping him with excellent paraphernalia, bathing and massaging his feet, giving him betel nut to chew, fanning him, anointing him with fragrant sandalwood paste, adorning him with flower garlands, dressing his hair, arranging his bed, bathing him, and presenting him with various gifts.

They were without pride, and were never fully satisfied. Rather, because of intense prema, they acted as servants, doing various services. Seeing him from far off, they rose from their seats and came to him (pratyudgama). They respected him with kind words, holding umbrellas. “How fortunate we are. Victory to you! ” Giving up household duties they sought to be close to him.

Or they experienced fear or confusion, as chaste women with a husband, or with a first meeting. Or they offered a seat and betel nut with timidity. They washed his feet and spread his bed (ś ayana). They offered various foods and drinks worthy of presenting (upahā ryaiḥ ). They performed various services for the lord of their life (vibhoḥ ). They did this with great prema, and experienced special bliss. This is well known (sma). One should have no doubt about their ability. Thus in three verses Ś ukadeva describes the good fortune of the queens of the Lord in Dvā rakā because of arousal of their special bhā va. Later he will say at the end:

yā ḥ samparyacaran premṇ ā pā da-saṁ vā hanā dibhiḥ

jagad-guruṁ bhartṛ -buddhyā tā sā ṁ kim varṇ yate tapaḥ

And how could one possibly describe the greatness of the worship performed by other women, who serve the Supreme Lord, thinking of him as their husband, by mentally massaging his feet. SB 10. 90. 27

Chapter Sixty

Text 1

ś rī -bā darā yaṇ ir uvā ca

karhicit sukham ā sī naṁ sva-talpa-sthaṁ jagad-gurum

patiṁ paryacarad bhaiṣ mī vyajanena sakhī -janaiḥ

Translation

Ś rī Bā darā yaṇ i said: Once, in the company of her maidservants, Queen Rukmiṇ ī was personally serving her husband, the spiritual master of the universe, by fanning him as he relaxed on her bed.

Commentary

Ś ukadeva now speaks of the love quarrel between Rukmiṇ ī and Kṛ ṣ ṇ a which are suitable in speaking about the events after Aniruddha’s marriage. This quarrel indicates special rasa in the pastimes with the queens. The whole chapter deals with this. One time, while happily engaging in married life, was serving Kṛ ṣ ṇ a, seated on her bed since he was he was greater than anyone (jagad-gurum) particularly because he was the object of her love since he was her husband. By her friends she served him with various articles, and finally with the fan she personally served him. This is implied because it is proper that one person fans rather than many and verse 7 mentions that she alone took a yak tail fan.

Text 2

yas tv etal lī layā viś vaṁ sṛ jaty atty avatī ś varaḥ

sa hi jā taḥ sva-setū nā ṁ gopī thā ya yaduṣ v ajaḥ

Translation

The unborn Lord, the supreme controller, who creates, maintains and then devours this universe simply as his play, took birth among the Yadus to preserve his own laws.

Having indicated the good fortune of Rukmiṇ ī in serving such a husband, this verse shows how he is jagad-guru. The word tu means it is well known. As the controller of prakṛ ti (ī ś varaḥ ), the puruṣ a avatā ras, he creates this universe with various amazing features (etad). With no dependence on anything, he plays like a child. Or why does he create the world? No one can understand. Or as the protector, he creates the world so that all the jī vas, can reach the supreme abode by enjoying their karmas.

He alone (hi), Svayam Bhagavā n, has appeared for birth pastimes among the Yadus, even though he is unborn, in order to protect the modes of conduct established by the puruṣ a avatā ras. Thus it is suitable that he has more astonishing and sweet pastimes than creating the world.

Texts 3–6

tasmin antar-gṛ he bhrā jan- muktā -dā ma-vilambinā

virā jite vitā nena dī pair maṇ i-mayair api

mallikā -dā mabhiḥ puṣ pair dvirepha-kula-nā dite

jā la-randhra-praviṣ ṭ aiś ca gobhiś candramaso ’malaiḥ

pā rijā ta-vanā moda- vā yunodyā na-ś ā linā

dhū pair aguru-jai rā jan jā la-randhra-vinirgataiḥ

payaḥ -phena-nibhe ś ubhre paryaṅ ke kaś ipū ttame

upatasthe sukhā sī naṁ jagatā m ī ś varaṁ patim

Translation

Rukmiṇ ī ’s quarters were extremely beautiful, boasting a canopy hung with brilliant strings of pearls, as well as effulgent jewels serving as lamps. Garlands of jasmine and other flowers hung here and there, attracting swarms of humming bees, and the spotless rays of the moon shone through the holes of the lattice windows. As aguru incense drifted out of the window holes, my dear King, the breeze wafting the scent of the pā rijā ta grove carried the mood of a garden into the room. There the Queen served her husband, the Supreme Lord of all the worlds, as he reclined upon an opulent pillow on her bed, which was as soft and white as the foam of milk.

The place where the pastime took place is now described in seven lines. To describe their prema, first the articles acting as uddī panas for Kṛ ṣ ṇ a and Rukmiṇ ī are described. Three and a half verses include the description of house and the bed. The room was lit naturally by jewels (rā jite), and particularly bright (vi — rā jite) by the canopies and jeweled lamps. Strings of jasmines decorated the doorways and other flowers were sprinkled here and there. The proper setting is thus described.

The pastime began in the evening. Pā rijā ta plants had been established in each of the queens’ houses by Indra previously for pleasing all the queens. Not only was there the fragrance of the pā rijā ta but the fragrance of many other flowers in the garden (udyana). The breeze was cool because of the cool garden. Not only was it cool but very gentle. Aguru incense streamed out everywhere (vi — nirgataḥ ) through the lattice holes. Seeing Parī kṣ it shining with joy on hearing this, Ś ukadeva calls to him. O shining king (rā jan)!

Out of joy the method of serving the Lord is described in two lines. In the room, there was a bed with an excellent pillow. The description of her serving is repeated to indicate her pleasure in serving.

Text 7

vā la-vyajanam ā dā ya ratna-daṇ ḍ aṁ sakhī -karā t

tena vī jayatī devī upā sā ṁ cakra ī ś varam

Translation

From her maidservant’s hand Goddess Rukmiṇ ī took a yak-hair fan with a jeweled handle, and then she began to worship her master by fanning Him.

This verse describes how she served him with the cā mara or a small fan made of feathers. This was very soft. The word devī indicates her great beauty by serving in this manner. Or it means she was a queen.

Text 8

sopā cyutaṁ kvaṇ ayatī maṇ i-nū purā bhyā ṁ

reje ’ṅ gulī ya-valaya-vyajanā gra-hastā

vastrā nta-gū ḍ ha-kuca-kuṅ kuma-ś oṇ a-hā ra-

bhā sā nitamba-dhṛ tayā ca parā rdhya-kā ñ cyā

Translation

Her hand adorned with rings, bangles and the cā mara fan, Rukmiṇ ī looked resplendent standing near Kṛ ṣ ṇ a. Her jeweled ankle-bells tinkled, and her necklace glittered, reddened by the kuṁ kuma from her breasts, which were covered by the end of her sā ri. On her hips she wore a priceless belt.

Having shown how she served him, she is described, to show the cause of his affection for her. Her feet, hands, chest, and waist were all most beautiful. Or by fanning him, by moving all her limbs, the ornaments sounded.

Text 9

tā ṁ rū piṇ ī ṁ ś rī yam ananya-gatiṁ nirī kṣ ya

yā lī layā dhṛ ta-tanor anurū pa-rū pā

prī taḥ smayann alaka-kuṇ ḍ ala-niṣ ka-kaṇ ṭ ha-

vaktrollasat-smita-sudhā ṁ harir ā babhā ṣ e

Translation

As he contemplated her, the actual goddess of fortune, who desires only him, Kṛ ṣ ṇ a smiled. The Lord assumes various forms to enact his pastimes, and he was pleased with her form as it was just suitable for her to serve him. Her charming face was adorned with curling hair, earrings, a locket on her neck, and the nectar of her bright, happy smile. The Lord then spoke to her as follows.

Commentary

Rukmiṇ ī (rū pinī m) had beauty and qualities superior to Lakṣ mī and others in Vaikuṇ ṭ ha. The ending on the word (rū p — inī m) indicates praise. The reason for her beauty is explained. She had a form suitable for his form that he uses in his pastimes. It is said of Kṛ ṣ ṇ a:

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam

vismā panaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhū ṣ aṇ a-bhū ṣ aṇ ā ṅ gam

Kṛ ṣ ṇ a possesses that form suitable for human pastimes to show the full capacity of his yoga-mā yā. That form astonishes even the lord of Vaikuṇ ṭ ha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3. 2. 12

Similarly she appeared with the most exceptional beauty among all the Lord’s consorts. He was pleased with her with intense emotions (prī taḥ ). He smiled because of her joking words and, since she was dedicated only to him (ananya-gatim), spoke to her with special play on words (ā -babhā ṣ e), because he steals the composure of his dear devotees by his jokes (hariḥ ). Or, he spoke so that every word she lamented (ā — babhā ṣ e). He should not have spoken in that way since such words were unsuitable for her.

Text 10

ś rī -bhagavā n uvā ca

rā ja-putrī psitā bhū pair loka-pā la-vibhū tibhiḥ

mahā nubhā vaiḥ ś rī madbhī rū paudā rya-balorjitaiḥ

Translation

The Supreme Lord said: My dear princess, you were sought after by many kings as powerful as the rulers of planets. They were all abundantly endowed with political influence, wealth, beauty, generosity and physical strength.

Commentary

He speaks of the reason she choose him, as if he were ignorant, in three verses. O daughter of a king, endowed with a wealth of beauty and qualities! You were desired by many kings at the svayaṁ vara ceremony long before. This is described in Hari-vaṁ ś a. They had great influence (mahā nubhā vaiḥ ) and wealth (ś rī madbhiḥ ) (or wealth and glory).

Text 11

tā n prā ptā n arthino hitvā caidyā dī n smara-durmadā n

dattā bhrā trā sva-pitrā ca kasmā n no vavṛ ṣ e ’samā n

Translation

Since your brother and father offered you to them, why did you reject the King of Cedi and all those other suitors, who stood before you, maddened by Cupid? Why, instead, did you choose me, though I am not at all your equal?

Commentary

Why did you reject those who personally came (prā ptā n) and requested you (arthinaḥ ) and who were moreover completely maddened by love? The word ca indicates this was most ridiculous. You were even given by your brother and father to Ś iś upā la, though he is an object of laughter. The word sva indicates that the daughter was dependent on her father. Therefore you should not have rejected the kings. Why did you choose me, who cannot compare with them? The plural naḥ is used to indicate the singular. (Pā ṇ ini 1. 2. 51) Or why did you choose persons like us, the Yā davas, as a husband. Perfect tense is used to indicate a completed action. If you had not yet chosen, I would have stopped you from this choice.

Text 12

rā jabhyo bibhyataḥ su-bhru samudraṁ ś araṇ aṁ gatā n

balavadbhiḥ kṛ ta-dveṣ ā n prā yas tyakta-nṛ pā sanā n

Translation

Terrified of these kings, O lovely-browed one, I took shelter in the ocean. I have become enemies of powerful men, and I practically abandoned the royal throne.

I am not suitable as your husband since I have faults like fear. Out of fear of kings I have taken shelter of the ocean. “Why be afraid of the kings? ” I have made enemies of powerful kings. “But you are also strong. ” I have given up the throne because I have no kingdom and no army. Or I am without the accoutrements of a king. Or a princess should marry a prince. I am not suitable since I have given up the throne. This is general, since sometimes I accept the accoutrements of a king. The word general should be applied to whole statement. O beautiful woman (subhru)! You have beauty. Why consider this marriage at all?

Text 13

aspaṣ ṭ a-vartmanā m puṁ sā m aloka-patham ī yuṣ ā m

ā sthitā ḥ padavī ṁ su-bhru prā yaḥ sī danti yoṣ itaḥ

Translation

O fine-browed lady, women are usually destined to suffer when they stay with men whose behavior is uncertain and who pursue a path not approved by society.

I am not suitable for marriage because I am so different from others. Women suffer at all times, in all ways, greatly (prā yaḥ ) from such men. Or those who take shelter of unsteady men only slightly without marrying them do not suffer. By taking shelter of me with attachment you will suffer.

Text 14

niṣ kiñ canā vayaṁ ś aś van niṣ kiñ cana-jana-priyā ḥ

tasmā t prā yeṇ a na hy ā ḍ hyā mā ṁ bhajanti su-madhyame

I have no material possessions, and I am dear to those who similarly have nothing. Therefore, O slender one, the wealthy hardly ever worship me.

Since I have no wealth, I should not have married you. Or since I am poor, I am dear to poor people, not wealthy kings. “You may not have wealth, but you can become wealthy by making friends with people who have wealth. ” I am friendly with the poor or the poor are friendly to me. This is constant in both cases. The wealth do not worship me to increase their wealth by offering wealth. Thus you should not worship me if you expect increase of wealth by offering your wealth.

Text 15

yayor ā tma-samaṁ vittaṁ janmaiś varyā kṛ tir bhavaḥ

tayor vivā ho maitrī ca nottamā dhamayoḥ kvacit

Translation

Marriage and friendship are proper between two people who are equal in terms of their wealth, birth, influence, physical appearance and capacity for good progeny, but never between a superior and an inferior.

I am not suitable for marriage because of great difference which is contrary to custom, and because of embarrassment. The couple should have the same form and same age (bhavaḥ ). This is also true of friends (maitrī ). Or not only should they marry but they also (ca) will be friends. Otherwise they cannot be friends because they are contrary to each other. This is confirmed by stating the opposite. One party has wealth. The other party is poor. They should never at any time or place get married.

Text 16

vaidarbhy etad avijñ ā ya tvayā dī rgha-samī kṣ ayā

vṛ tā vayaṁ guṇ air hī nā bhikṣ ubhiḥ ś lā ghitā mudhā

Translation

O Vaidarbhī, not being farsighted, you didn’t realize this, and therefore you chose me as your husband, even though I have no good qualities and, being a fool, am glorified only by people desiring money.

Commentary

He summarizes his point. Not considering carefully all that I have said (etat) you chose me. “You are endowed with all good qualities by your nature. Hearing that (SB 10. 52. 37), I understood all about you. ” I was praised by persons simply because they were greedy for money. O princess from Vidarbha, you heard from a great distance away. It should not be said that in giving them money I showed the quality of generosity, because I, being a fool (mū ḍ hā h), made people praise me out of greed for you, though not having a desire for money.

Text 17

athā tmano ’nurū paṁ vai bhajasva kṣ atriyarṣ abham

yena tvam ā ś iṣ aḥ satyā ihā mutra ca lapsyase

Translation

Now you should definitely accept a more suitable husband, a first-class man of the royal order who can help you achieve everything you want, both in this life and the next.

You should serve only a person of similar qualities, a great kṣ atriya like Arjuna, born in the dynasty of Puru. By him you will attain your fixed or highest (satyā ḥ ) desires.

Text 18

caidya-ś ā lva-jarā sandha dantavakrā dayo nṛ pā ḥ

mama dviṣ anti vā moru rukmī cā pi tavā grajaḥ

Translation

Kings like Ś iś upā la, Ś ā lva, Jarā sandha and Dantavakra all hate me, O beautiful-thighed one, and so does your elder brother Rukmī.

The order of hatred is from the most intense (Ś iś upā la) to the least intense. The elder brother of you, my devotee, also hates me. Kṛ ṣ ṇ a uses the singular (mama) here though in other places he uses the plural. That is because in showing their hatred, he is not prominent.