Vaiṣṇava-toṣaṇī 16 страница

Text 19

teṣ ā ṁ vī rya-madā ndhā nā ṁ dṛ ptā nā ṁ smaya-nuttaye

ā nitā si mayā bhadre tejopaharatā satā m

Translation

It was to dispel the arrogance of these kings that I carried you away, my good woman, for they were blinded by the intoxication of power. My purpose was to curb the strength of the wicked.

Commentary

It is not my fault. They hate me because of their evil natures. They have lost all discrimination because intoxication with their power or strength (vī rya). Thus they have become proud (dṛ ptā nā m). To curb their pride (smaya-nuttaye) I took you away. The real purpose was to curb the strength of the wicked. My goal was to take you away, not to marry you.

Text 20

udā sī nā vayaṁ nū naṁ na stry-apatyā rtha-kā mukā ḥ

ā tma-labdhyā smahe pū rṇ ā gehayor jyotir-akriyā ḥ

Translation

We care nothing for wives, children and wealth. Always satisfied within ourselves, we do not work for body and home, but remain detached like Paramā tmā.

Being defeated by kings, I am afraid of them. That was emphasized. Being wicked they always try to find fault. Nū nam means certainly. In the list the later elements are causes of the previous. I am complete because of realizing my own bliss (ā tma-labdhyā ). The list in the verses gives increasing causes for not being qualified for marriage.

Api me pū rṇ a-kā masya navaṁ navam idaṁ priyam: though I am full in my desire, this person is ever dear to me. (Hari-bhakti-sudhodaya) Since the Lord depends on the devotee and bhakti, the Lord’s statement is not true, but stated as a joke. All his statement have the opposite meaning.

Text 21

ś rī -ś uka uvā ca

etā vad uktvā bhagavā n ā tmā naṁ vallabhā m iva

manyamā nā m aviś leṣ ā t tad-darpa-ghna upā ramat

Translation

Ś ukadeva Gosvā mī said: Rukmiṇ ī had thought herself especially beloved by the Lord because he never left her company. By saying these things to her he vanquished her pride, and then he stopped speaking.

She thought herself as if beloved. Actually she generally considers herself the servant, because of humility arising from the nature of great prema. At Kurukṣ etra she later says:

caidyā ya mā rpayitum udyata-kā rmukeṣ u

rā jasv ajeya-bhaṭ a-ś ekharitā ṅ ghri-reṇ uḥ

ninye mṛ gendra iva bhā gam ajā vi-yū thā t

tac-chrī -niketa-caraṇ o ’stu mamā rcanā ya

When all the kings held their bows at the ready to assure that I would be presented to Ś iś upā la, he who puts the dust of his feet on the heads of invincible warriors took me from their midst, as a lion forcibly takes his prey from the midst of goats and sheep. May I always be allowed to worship those feet of Kṛ ṣ ṇ a, the abode of Lakṣ mī. SB 10. 83. 8

The word iva can also be linked to the later word: manyamā nā m iva. She apparently thought like this. She did not actually think like that and thus her pride being destroyed was also only apparent. She actually had no pride. This happened only because he was teasing her. In verse 20 it is said that she could not understand the full meaning of his teasing. He will also say:

mā mā vaidarbhy asū yethā jā ne tvā ṁ mat-parā yaṇ ā m

tvad-vacaḥ ś rotu-kā mena kṣ velyā caritam aṅ gane

O Vaidarbhī, do not be displeased with me. I know that you are fully devoted to me. I only spoke in jest, dear lady, because I wanted to hear what you would say. SB 10. 60. 29

Text 22

iti trilokeś a-pates tadā tmanaḥ

priyasya devy aś ruta-pū rvam apriyam

ā ś rutya bhī tā hṛ di jā ta-vepathuś

cintā ṁ durantā ṁ rudatī jagā ma ha

Translation

Goddess Rukmiṇ ī had never before heard such unpleasant words from her beloved, the Lord of universal rulers, and she became frightened. A tremor arose in her heart, and in terrible anxiety she began to cry.

Commentary

It was explained in connection to the rā sa dance that there are two types of prema. Pride and anger (mā na) do not appear in those who have dakṣ ina (compliant) prema. When joking occurs, there is a manifestation of worrying. That is described in this verse. She heard unkind words from the protector of the lords of the three worlds. Since he protects everyone, he should not use such harsh words. And he was her dear lover. And she was the chief among all his dear consorts (devī ). She had never before heard such unkind words. She could not fathom his most intolerable motive.

She heard this intensely, at close quarters (ā — ś rutvā ). She feared so much that he would leave her that her heart trembled continuously. Her intense thoughts generated complete disturbance in her mind which continued for a long time or with dread (durantam). The word ha indicates dismay that he had transgressed proper conduct.

Text 23

padā su-jā tena nakhā ruṇ a-ś rī yā

bhuvaṁ likhanty aś rubhir añ janā sitaiḥ

ā siñ catī kuṅ kuma-rū ṣ itau stanau

tasthā v adho-mukhy ati-duḥ kha-ruddha-vā k

Translation

With her tender foot, effulgent with the reddish glow of her nails, she scratched the ground, and tears darkened by her eye makeup sprinkled her kuṁ kuma-reddened breasts. There she stood, face downward, her voice choked up by extreme sorrow.

Commentary

Because her foot was tender she should not have scratched the ground with her foot. This shows her terrified state of mind. Similarly, her dark tears, in streams, completely (ā -siñ catī ) covering her kuṁ kum powdered breasts, showed this. The redness of her breasts reflected down to redden her toe nails (nakhā ruṇ a-ś rī yā ).

Text 24

tasyā ḥ su-duḥ kha-bhaya-ś oka-vinaṣ ṭ a-buddher

hastā c chlathad-valayato vyajanaṁ papā ta

dehaś ca viklava-dhiyaḥ sahasaiva muhyan

rambheva vā yu-vihato pravikī rya keś ā n

Translation

Rukmiṇ ī ’s mind was overwhelmed with unhappiness, fear and grief. Her bangles slipped from her hand, and her fan fell to the ground. In her bewilderment she suddenly fainted, her hair scattering all about as her body fell to the ground like a plantain tree blown over by the wind.

Commentary

“He did this out of jest since that is his nature. Moreover it was impossible for him to give her up because they had sons and daughters. Why did she not consider this at all? ” She lost all discrimination because she lost intelligence, since she was most compliant (dā kṣ iṇ ya). Her bracelets fell off without her being aware. Not only she lost discrimination, but she lost consciousness (viklava-dhiyaḥ ) and fainted, so that her hair scattered completely. She fell down completely like a banana tree blown down by the wind.

Text 25

tad dṛ ṣ ṭ vā bhagavā n kṛ ṣ ṇ aḥ priyā yā ḥ prema-bandhanam

hā sya-prauḍ him ajā nantyā ḥ karuṇ aḥ so ’nvakampata

Translation

Seeing that his beloved was so bound to him in love that she could not understand the full meaning of his teasing, merciful Kṛ ṣ ṇ a felt compassion for her.

She had the strongest, indescribable bondage of prema but she was unable to consider his joking since she lacked vā mya-prema. Though he was most inclined to joke, he had compassion on her because he was merciful to all beings (karuṇ aḥ ), what to speak of her, because he was Bhagavā n, manifesting unlimited qualities, since he was Kṛ ṣ ṇ a, the great ocean of inconceivable variety and greatness or the attractor of the heart of his beloved. Therefore he was merciful to her. Or being the personification of karuṇ a-rasa for his devotees when they cry, he showed compassion.

Text 26

paryaṅ kā d avaruhyā ś u tā m utthā pya catur-bhujaḥ

keś ā n samuhya tad-vaktraṁ prā mṛ jat padma-pā ṇ inā

Translation

The Lord quickly got down from the bed. Manifesting four arms, he picked her up, gathered her hair and caressed her face with his lotus hand.

Commentary

His compassion is shown in three verses. He raised her from the ground and placed her in his lap. He wiped her face continually (pra — amṛ jat).

Texts 27–28

pramṛ jyā ś ru-kale netre stanau copahatau ś ucā

ā ś liṣ ya bā hunā rā jan ananya-viṣ ayā ṁ satī m

sā ntvayā m ā sa sā ntva-jñ aḥ kṛ payā kṛ paṇ ā ṁ prabhuḥ

hā sya-prauḍ hi-bhramac-cittā m atad-arhā ṁ satā ṁ gatiḥ

Translation

Wiping her tear-filled eyes and her breasts, which were stained by tears of grief, the Supreme Lord, the goal of his devotees, embraced his chaste wife, who desired nothing but him, O King. Expert in the art of pacification, Kṛ ṣ ṇ a tenderly consoled pitiable Rukmiṇ ī, whose mind was bewildered by his proud joking and who did not deserve to suffer so.

Her eyes flowed with tears. Hearing this, Parī kṣ it became filled with sorrow. Ś ukadeva comforts him. O king! Or rā jan stands for arā jan: Rukmiṇ ī was faded in complexion because of pain, because she had no other shelter (ananya-viṣ ayā m), since she was dedicated to her husband (satī m). He used one arm to put her on his lap in alarm. He wiped her eyes with one hand, and her breasts with the other. Or it means two arms. He embraced her tightly. He was capable of pacifying her (prabhuḥ ) because he knew sweet speech (sā ntva-jñ aḥ ). Her heart was disturbed by worry. He should not have joked with her so seriously since he was the goal of the devotees (satā ṁ gatiḥ ).

Text 29

ś rī -bhagavā n uvā ca

mā mā vaidarbhy asū yethā jā ne tvā ṁ mat-parā yaṇ ā m

tvad-vacaḥ ś rotu-kā mena kṣ velyā caritam aṅ gane

Translation

The Supreme Lord said: O Vaidarbhī, do not be displeased with me. I know that you are fully devoted to me. I only spoke in jest, dear lady, because I wanted to hear what you would say.

Commentary

Do not find fault with me, Rukmiṇ ī. “You want to give me up, though I am fully dedicated to you. Why should I not feel hatred? ” I know that you are devoted to me. Therefore never, under any circumstance, can I give you up. “Why did you speak like that? ” I wanted to hear your words. “Since you are said to be truthful, you should not have spoken lies. ” I only wanted to have some fun. O Rukmiṇ ī, possessing beautiful limbs (aṅ gane). He praises her.

Text 30

mukhaṁ ca prema-saṁ rambha- sphuritā dharam ī kṣ itum

kaṭ ā -kṣ epā ruṇ ā pā ṅ gaṁ sundara-bhru-kuṭ ī -taṭ am

Translation

I also wanted to see your face with lips trembling in loving anger, the reddish corners of your eyes throwing sidelong glances and the line of your beautiful eyebrows knit in a frown.

It is not proper to say such words which cause suffering. That is true, but I wanted to see your special physical beauty. Though the words prema-sambrambha (anger in love) are in a compound they should also be joined with the next two phrases. The list is in order of increasing excellence of beauty or anger. If he did not speak in this way, she would not have become angry, and her beauty would not have manifested.

Text 31

ayaṁ hi paramo lā bho gṛ heṣ u gṛ ha-medhinā m

yan narmair ī yate yā maḥ priyayā bhī ru bhā mini

Translation

The greatest pleasure worldly householders can enjoy at home is to spend time joking with their beloved wives, my dear timid and temperamental one.

This certainly is the greatest happiness (lā bhaḥ ) in the houses for householders initiated into the dharma of the house with five sacrifices etc. This happens in the house. If the husband is away, the happiness would depend on other factors. Or it should happen privately in the house not in an assembly. One cannot derive such happiness immediately from other types of enjoyment. One can enjoy one prahara (yā maḥ ) in this way. You are dearer to me than anyone else (priyayā ). Therefore it is proper to joke with you in this way. O timid one! You become alarmed because a chaste woman has a timid nature. The quality does not manifest by thinking. It is appropriate that you show anger in love, O angry woman (bhā mini), but should not show suffering.

Text 32

ś rī -ś uka uvā ca

saivaṁ bhagavatā rā jan vaidarbhī parisā ntvitā

jñ ā tvā tat-parihā soktiṁ priya-tyā ga-bhayaṁ jahau

Translation

Ś ukadeva Gosvā mī said: O King, Queen Vaidarbhī was fully pacified by the Lord and understood that his words had been spoken in jest. Thus she gave up her fear that her beloved would reject her.

She was pacified by the Lord endowed with all powers (bhagavatā ). She became completely peaceful because she, though a young girl, had given up everything for him. Or she was capable of understanding the truth, since she was most intelligent (vaidarbhī ). She understood his statements were jokes. She gave up fear that he would give her up. But he was bhagavā n.

Or the reason she gave up fear was that she was Vaidarbhī, not a person of Mithilā. It was possible for a person of her birth. “She should not trust him. ” As Rā ma he showed proper dharma and now it was not possible to go against his word, since he manifested all good qualities such as affection for the devotee. O king! She developed fear because his words. Why have trust in the words of anyone else?

Text 33

babhā ṣ a ṛ ṣ abhaṁ puṁ sā ṁ vī kṣ antī bhagavan-mukham

sa-vrī ḍ a-hā sa-rucira- snigdhā pā ṅ gena bhā rata

Translation

Smiling bashfully as she cast charming, affectionate glances upon the face of the Lord, the best of males, Rukmiṇ ī spoke the following, O descendant of Bharata.

Commentary

She glanced at the face of Kṛ ṣ ṇ a exhibiting the height of beauty and cleverness (puṁ sā m ṛ ṣ abham). He was Bhagavā n, endowed with beauty because of his affectionate smile and drops of perspiration. She glanced at him in special way (vi — ī kṣ ya), with glances moist with prema, attractive with smiles along with shyness. Her smile was mixed with shyness because she had to make effort to show a proud smile. O Bhā rata! Pay attention to this. You should understand this since the conversation between the two greatest persons spreads the glory of your great dynasty.

Text 34

ś rī -rukmiṇ y uvā ca

nanv evam etad aravinda-vilocanā ha

yad vai bhavā n bhagavato ’sadṛ ś ī vibhū mnaḥ

kva sve mahimny abhirato bhagavā ṁ s try-adhī ś aḥ

kvā haṁ guṇ a-prakṛ tir ajñ a-gṛ hī ta-pā dā

Translation

Ś rī Rukmiṇ ī said: Actually, what you have said is true, O lotus-eyed one. I am indeed unsuitable for the almighty Lord. What comparison is there between that Supreme Lord, who is master of the three primal deities and who delights in his own glory, and myself, a woman of mundane qualities whose feet are grasped by fools?

I am not suitable for you. What you say is true. But you are Bhagavā n, filled with respect. This is certain (vai). “Why is it certain? ” You are filled with unlimited powers, (vibhū mnaḥ ). You have lotus eyes. I cannot compare in beauty to even one of your limbs, what to speak of having similar beauty in all limbs.

This is further explained. You are completely absorbed (abhirataḥ ) in your own uncommon greatness, your bliss, because you are the supreme Lord (bhagavā n) and the ruler (adhī ś aḥ ) of the three deities. I am just a woman, dependent, interested in material happiness. These three terms sve mahimne abhirataḥ, bhagavā n and tryā dhī ś aḥ should be explained as contrary to her: aham, guṇ a-prakrtiḥ and ajñ a-gṛ hī ta-pā dā . Or bhagavā n can refer to bhavā n. Thus sve mahimne abhirataḥ and tryadhī ś aḥ are paired with guṇ a-prakṛ tiḥ and ajñ a-gṛ hī ta-pā dā. Or you manifest glory by combining power and astonishment simultaneously in one action (sve mahimni). Brahmā says:

bhū meḥ suretara-varū tha-vimarditā yā ḥ

kleś a-vyayā ya kalayā sita-kṛ ṣ ṇ a-keś aḥ

jā taḥ kariṣ yati janā nupalakṣ ya-mā rgaḥ

karmā ṇ i cā tma-mahimopanibandhanā ni

Kṛ ṣ ṇ a, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of the suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities whose sweetness will hide his powers. SB 2. 7. 26

This is possible because you are endowed with unlimited astonishing powers (bhagavā n). And you are the Lord of the three worlds. I am one princess from the southern province of Vidarbha. I am a piece of matter with material qualities. Why then do kings of the three worlds seek you? They are fools. I control fools. I am most foolish. The contrast can be seen in opposite order. (You are lord of the three worlds whereas I am just a small princess; you are bhagavā n, beyond the guṇ as, and I am in the guṇ as; you are absorbed in your astonishing actions and I am a fool, worshipped by fools. )

Or his two qualities are contrasted with her two qualities in order. You are absorbed in your bliss. I am made of matter with material qualities. You are the Lord of the three worlds. I am served by the ignorant and am ignorant.

Text 35

satyaṁ bhayā d iva guṇ ebhya urukramā ntaḥ

ś ete samudra upalambhana-mā tra ā tmā

nityaṁ kad-indriya-gaṇ aiḥ kṛ ta-vigrahas tvaṁ

tvat-sevakair nṛ pa-padaṁ vidhutaṁ tamo ’ndham

Translation

Yes, my Lord Urukrama, you lay down within the ocean as if afraid of the material modes, and thus in pure consciousness you appear within the heart as the Supersoul. You are always battling against the foolish material senses, and even your servants reject the privilege of royal dominion, which leads to the blindness of ignorance.

It is true. You rest internally. Why? Because of fear of the guṇ as. Why? You fear being touched by the faults of matter, situated outside. But this is only apparent (iva). Actually you are not afraid of being touched by the guṇ as. You have great prowess (urukrama). Guṇ ebhyaḥ also refers to kings, since the kings use six guṇ as or strategies in ruling.

You oppose the material senses which are strong. Thus you (ā tmā ) situate yourself internally as the perceiver only, the form of pure knowledge (upalambhana-mā trah). Ā tmā is used to show respect.

Or bhavā n can be implied from the previous verse. In this case ā tmā means yourself or the antaryā mī. The word satyam (it is true) is understood the later statements as well. You oppose with the material senses or persons like Narakā sura, absorbed in sense enjoyments since they cause suffering. Or they oppose you, since they do not respect you. In verse 12 Kṛ ṣ ṇ a mentioned that he made enemies with the strong.

Kingdoms are rejected by your servants, those engaged in serving you with devotion, since they also are situated internally and oppose the material senses, because great evil arises by lack of internal vision, with focus on external enjoyment. They reject kingdoms because the kingdoms create enjoyment for the senses.

Text 36

tvat-pā da-padma-makaranda-juṣ ā ṁ munī nā ṁ

vartmā sphuṭ aṁ nr-paś ubhir nanu durvibhā vyam

yasmā d alaukikam ivehitam ī ś varasya

bhū maṁ s tavehitam atho anu ye bhavantam

Translation

Your movements, inscrutable even for sages who relish the honey of your lotus feet, are certainly incomprehensible for human beings who behave like animals. And just as your activities are transcendental, O all-powerful Lord, so too are those of your followers.

Jñ ā nī s (munī nā m) also by association with devotees relish the honey or bhakti-rasa from your lotus feet. The devotees of course relish this and more so your close associates. Nanu is an exclamation in prema or means certainly. Your conduct is independent (asphutam) of them, just as persons intoxicated with liquor fail to act according to normal rules, not thinking clearly. Your conduct cannot be understood by persons who are like animals. It can be understood by persons having proper intelligence, since they are not qualified for regular duties.

tā vat karmā ṇ i kurvī ta na nirvidyeta yā vatā

mat-kathā -ś ravaṇ ā dau vā ś raddhā yā van na jā yate

As long as one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about me, one must perform one’s prescribed duties of varṇ ā ś rama. SB 11. 20. 9

One may speculate about their intentions. Though it is said that one should know karma and vikarma (BG 4. 17), some devotee may even engage in vikarma. This verse answers the statement in verse 13 aloka-patham ī yuṣ ā m: women suffer from men whose behavior is uncertain and who pursue a path not approved by society. Alaukikam ī hitam mean conduct which is beyond the material world. But this is only apparent (iva) since you generally act properly, so that people can follow such conduct. Or alaukikam can means “not in excess of what is commonly said or done. ” This is cause you are have unlimited greatness (bhū man). Bound the rules of the world you would be limited. You are qualified for activities beyond this world.

Or your conduct is independent because your actions are certainly (iva) beyond this world. Iva here means eva. Even the devotees’ actions are beyond the world. Thus the answer has been given to aloka-patham ī yū ṣ am in verse 13. Or aspaṣ ṭ ha-vartmanā m is answered with alaukikam ī hitam. This is certain (nanu).

Text 37

niṣ kiñ cano nanu bhavā n na yato ’sti kiñ cid

yasmai baliṁ bali-bhujo ’pi haranty ajā dyā ḥ

na tvā vidanty asu-tṛ po ’ntakam ā ḍ hyatā ndhā ḥ

preṣ ṭ ho bhavā n bali-bhujā m api te ’pi tubhyam

Translation

You possess nothing because there is nothing beyond you. Even the great enjoyers of tribute — Brahmā and other demigods — pay tribute to you. Those who are blinded by their wealth and absorbed in gratifying their senses do not recognize you in the form of death. But to the gods, the enjoyers of tribute, you are the most dear, as they are to you.

Certainly (nanu) you are “without anything” since there is nothing except you. “But niskiñ cana means poor. ” Even Brahmā pays you tribute. Understanding one’s future death, one should know you as death also. But the blind do not know this. Or they do not know you from whom there is happiness (ka) even in death, by remembering you. They are absorbed in enjoying their senses, because they are blinded by wealth, without knowledge. But you are dear to the devatā s like Brahmā, who have all wealth, since they are the best of beings, or are without ahaṅ kā ra. The word api in both cases indicates the prominence of the devatā s.

Or what to speak of the devatā s offering you homage. Those who have given up everything for you, offer you homage and are dear to you. Though Brahmā has wealth, he does not enjoy his senses, since he is not blinded by his wealth. Thus by knowledge he worships you. Praise of the Lord being dear comes at the end of the verse (generally answering verse 14), but refers to verse 13 concerning woman attached to Kṛ ṣ ṇ a’s feet. Thus the answers are not always in order since she speaks with agitation.

Those blinded by wealth do not know you, who are worshipped by the devatā s. That is suitable since you are dear to the devatā s and not dear to those blinded by wealth.

Text 38

tvaṁ vai samasta-puruṣ ā rtha-mayaḥ phalā tmā

yad-vā ñ chayā su-matayo visṛ janti kṛ tsnam

teṣ ā ṁ vibho samucito bhavataḥ samā jaḥ

puṁ saḥ striyā ś ca ratayoḥ sukha-duḥ khinor na

Translation

You are the embodiment of all human goals and are yourself the final aim of life. Desiring to attain You, O all-powerful Lord, intelligent persons abandon everything else. It is they who are worthy of your association, not men and women absorbed in the pleasure and grief resulting from their mutual lust.

It is well known that you are deeply endowed with all the puruṣ arthas and also with bhakti, because you are the end result, bliss (phalā tmā ). You are the cause of bliss for some, and the very form of direct bliss for some. They all obtain bliss from you. Or you give results. You are the means to the result and the result. Thus the intelligent (sumatayaḥ ) give up all other means.

Or the result of the four vargas is bhakti or prema. You are the soul of prema.

Just by desiring you, they give up everything. What to speak of giving up everything on attaining you. They become indifferent to everything related to the body, to the body, to wealth, to life in this world and the next, and to liberation, since it is all trifling, giving suffering. They have everything since you are dear to them.

She answers verse 15: 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.

O Kṛ ṣ ṇ a, pervading everywhere (vibho)! O Lord of the universe! You are suitable for them since you have no desire for wealth. You are similar to them. Or O complete Lord (vibho)! You have no need for wealth. Though they have given up everything, in worshipping with various desires, you respond by giving them results. Thus you are suitable for them completely (samucitaḥ ).