Vaiṣṇava-toṣaṇī 17 страница

Men and women who do not renounce everything (ratayoḥ ) are suitable to experience happiness which is simply an escape from suffering, and experience suffering. Or those who experience suffering even in their happiness but are absorbed in that pursuit (ratayoḥ ) are not qualified for your association.

Text 39

tvaṁ nyasta-daṇ ḍ a-munibhir gaditā nubhā va

ā tmā tma-daś ca jagatā m iti me vṛ to ’si

hitvā bhavad-bhruva udī rita-kā la-vega-

dhvastā ś iṣ o ’bja-bhava-nā ka-patī n kuto ’nye

Translation

Knowing that great sages who have renounced the sannyā sī ’s daṇ ḍ a proclaim your glories, that you are the Supreme Soul of all the worlds, and that you are so gracious that you give away even your own self, I chose you as my husband, rejecting Brahmā and the rulers of heaven, whose aspirations are all frustrated by the force of time, which is born from your eyebrows. What interest, then, could I have in any other suitors?

Your glories are sung even by sannyā sī s who aspire for liberation (nyasta-daṇ ḍ a), what to speak of Nā rada and others who disregard liberation. What is that glory? You are the ā tmā, the antaryā mī, the Lord. And you give yourself (ā tma-daḥ ). You are chosen by me. The choice is fixed.

As the instigator of time, you are not controlled by time, or limited by time. You exist eternally in Vaikuṇ ṭ ha. The aspirations of Brahmā and others remain only for the time that you move your eyebrow. I reject Brahmā, what to speak of Indra and the other devatā s. Ś iva is not mentioned since he is included in the devatā s.

Text 40

jā ḍ yaṁ vacas tava gadā graja yas tu bhū pā n

vidrā vya ś ā rṅ ga-ninadena jahartha mā ṁ tvam

siṁ ho yathā sva-balim ī ś a paś ū n sva-bhā gaṁ

tebhyo bhayā d yad udadhiṁ ś araṇ aṁ prapannaḥ

Translation

My Lord, as a lion drives away lesser animals to claim his proper tribute, you drove off the assembled kings with the resounding twang of your Ś ā rṅ ga bow and then claimed me, your fair share. Thus it is sheer foolishness, my dear Gadā graja, for you to say you took shelter in the ocean out of fear of those kings.

Tu indicates that the event is contrary to perception. You stole me, because I belonged to you (sva-bhā gam). Otherwise you would lose your fame. This description is given at the end, out of embarrassment. O Gadā graja! Even your younger brother Gada all alone was capable of driving them off. You are even more capable, since you are endowed with unlimited powers (ī ś a).

Text 41

yad-vā ñ chayā nṛ pa-ś ikhā maṇ ayo ’nga-vainya-

jā yanta-nā huṣ a-gayā daya aikya-patyam

rā jyaṁ visṛ jya viviś ur vanam ambujā kṣ a

sī danti te nu padavī ṁ ta ihā sthitā ḥ kim

Translation

Wanting your association, the best of kings — Aṅ ga, Vainya, Jā yanta, Nā huṣ a, Gaya and others — abandoned their absolute sovereignty and entered the forest. How could those kings, fixed at your feet suffer frustration in this world, O lotus-eyed one?

Yad is the correlative of te in the sentence. The best of kings, possessing kingdoms, gave up their kingdoms which they controlled completely (eka-patyam) and entered the forest. Or te distinguishes these kings from Jarā sandha. Ā dayaḥ indicates Priyavrata and others. Nu indicates a question or can be the words anupadavī m. Will they who are situated on your path suffer, even in the forest (iha)? O lotus eyed lord! They wait to see your beauty.

Text 42

kā nyaṁ ś rayeta tava pā da-saroja-gandham

ā ghrā ya san-mukharitaṁ janatā pavargam

lakṣ my-ā layaṁ tv avigaṇ ayya guṇ ā layasya

martyā sadoru-bhayam artha-vivikta-dṛ ṣ ṭ iḥ

Translation

The aroma of your lotus feet, which is glorified by great saints, awards people liberation and is the abode of Lakṣ mī. What woman would disregard that fragrance and take shelter of any other man after savoring that aroma, since you are the abode of unlimited qualities? The fools who concentrate on material wealth are filled with great fear.

Smelling the fragrance of even one foot — attaining even by hearing from far off even a slight relationship with you, what to speak of directly attaining you — who would take shelter of anything else? Even the fragrance is endowed with all your qualities (guṇ ā layasya). The fragrance awards liberation and is the abode of Lakṣ mī. Therefore it is praised by Nā rada and other sages. Who would disrespect the fragrance of you, the abode of qualities, and take shelter of something else? Everyone should take shelter of you, because those who are subject to death (martyā ḥ ) like Mā rkaṇ ḍ eya are delivered. They see the highest goal.

Others cannot protect one or give the highest benefit. Why take shelter of one who is always in great fear (anyam sadoru-bhayam)? Or that fragrance is glorified even by those who are silent (sat). Or that fragrance causes the devotees (jana) to reject (varga) impersonal realization typified by or generated by austerities (tā pa). That fragrance is the abode of all wealth (lakṣ myā layam). The order of the list is with increasing excellence.

Text 43

taṁ tvā nurū pam abhajaṁ jagatā m adhī ś am

ā tmā nam atra ca paratra ca kā ma-pū ram

syā n me tavā ṅ ghrir araṇ aṁ sṛ tibhir bhramantyā

yo vai bhajantam upayā ty anṛ tā pavargaḥ

Translation

Because you are suitable for me, I have chosen you, the master and Supreme Soul of all the worlds, who fulfill our desires in this life and the next. May your feet, which give freedom from illusion by approaching their worshiper, give shelter to me, who have been wandering from one material situation to another.

I have chosen you, with the glories mentioned, who is thus suitable for me. The suitability is described. You are the lord of lords (adhī ś am). Not only externally do you control but internally as well. You are the antaryā mī (ā tmā nam), the supreme guru and friend, inspiring me to perform proper activities. You fulfill desires in this life and the next. The word ca is repeated to indicate that both are equally important. The three descriptive terms are in order of increasing excellence. Not only in this life do I worship you. I will worship you in future lives as well. She prays with humility out of great prema, thinking that attaining him is very rare. May your lotus feet be my shelter, as I wander about in various births. How the lord fulfills desires is shown. Those feet destroy the suffering of saṁ sā ra (anṛ tā pavargaḥ ). Or those feet cause liberation to be disregarded (anṛ ta).

Text 44

tasyā ḥ syur acyuta nṛ pā bhavatopadiṣ ṭ ā ḥ

strī ṇ ā ṁ gṛ heṣ u khara-go-ś va-viḍ ā la-bhṛ tyā ḥ

yat-karṇ a-mū lam ari-karṣ aṇ a nopayā yā d

yuṣ mat-kathā mṛ ḍ a-viriñ ca-sabhā su gī tā

Translation

O infallible Kṛ ṣ ṇ a, let each of the kings you named become the husband of a woman whose ears have never heard your glories, which are sung in the assemblies of Ś iva and Brahmā. After all, in the households of such women, these kings live like asses, oxen, dogs, cats and slaves.

O Acyuta, you are filled with the sweetness of extraordinary glories! Others are devoid of any good qualities and are wicked. That is shown. They are like animals in houses dependent on women whose ears have not come near topics of you. Plural (yuṣ mat) is used to show respect or to include the devotees.

Text 45

tvak-ś maś ru-roma-nakha-keś a-pinaddham antar

mā ṁ sā sthi-rakta-kṛ mi-viṭ -kapha-pitta-vā tam

jī vac-chavaṁ bhajati kā nta-matir vimū ḍ hā

yā te padā bja-makarandam ajighratī strī

Translation

A woman who fails to relish the fragrance of the honey of your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile and air.

One should not say that a woman does not approach you because you are invisible. You are glorified everywhere by all people. The living corpse is shown in two ways: internally and externally. It is covered (pinaddham) by skin, body hairs like eyelashes (roma) etc. Otherwise it would be covered with millions of insects and flies attracted by the bad smell. The coverings over the flesh are mentioned from superior to inferior. Flesh and the rest are objects of greater and greater disgust.

The women who does not smell the honey of the lotus feet of you who are endowed with eternity knowledge and bliss is completely without intelligence (vimū ḍ hā ḥ ). You are completely different from the kings. You are excellent and they are disgusting. The women, thinking the man is beautiful (kā nta-matiḥ ), is actually foolish, being devoid of the fragrance of your lotus feet.

Text 46

astv ambujā kṣ a mama te caraṇ ā nurā ga

ā tman ratasya mayi cā natirikta-dṛ ṣ ṭ eḥ

yarhy asya vṛ ddhaya upā tta-rajo-’ti-mā tro

mā m ī kṣ ase tad u ha naḥ paramā nukampā

Translation

O lotus-eyed one, though you are satisfied within yourself and thus rarely turn your attention toward me, please bless me with steady love for your feet. It is when you assume a predominance of passion in order to manifest the universe that you glance upon me, showing me what is indeed your greatest mercy.

Most beautiful lord (ambujakṣ a)! May I have attraction for your lotus feet! You do not pay much attention to me, your wife, since you are absorbed in yourself (ratasya). When you assume prominent passion to increase your devotees, you glance at me, Lakṣ mī, in the form of prakṛ ti. Prakṛ ti is Lakṣ mī ’s aṁ ś a. Or you depend on me, for manifesting the main vibhū tis. “Since I am absorbed in myself, this glance will not take place. ” You assume the mode of rajas.

Or you do this to increase the Yadu dynasty (asya vṛ ddhayaḥ ). Since the Lord is beyond the guṇ as, the increase in rajas mentioned is spiritual, included the qualities of eternity, knowledge and bliss. That is explained in Bhā gavatā mṛ ta.

This is your great mercy to us, me and my friends. That mercy is very rare (parama).

Or O lotus eyed Lord! Seeing your beauty is a great attainment, by having attachment to your feet. Or when you wear your peacock feather, guñ ja necklace, garland and cloth (mā trā ), and are covered by dust (rajo) raised by the cows when accepting cowherd pastimes for increasing attraction, you glance at me. Mā trā can mean clothing according to Viś va. Or covered with dust when accepting to herd cows (upā tta-rajo atimā trā ) you glance at me.

Text 47

naivā lī kam ahaṁ manye vacas te madhusū dana

ambā yā eva hi prā yaḥ kanyā yā ḥ syā d ratiḥ kvacit

Translation

Actually, I don’t consider your words false, Madhū sudana. Quite often an unmarried girl is attracted to a man, as in the case of Ambā.

O Lord, keeping your word in giving a boon to the great demon Madhu (madhusū dana)! Madhusū dana also means a bee. Like the bee, the Lord takes the nectar. Therefore I do not think your words are displeasing. The mind of a young girl like Ambā is very fixed, for generally she is attracted to a certain man. Another girl is attracted to another man.

Text 48

vyū ḍ hā yā ś cā pi puṁ ś calyā mano ’bhyeti navaṁ navam

budho ’satī ṁ na bibhṛ yā t tā ṁ bibhrad ubhaya-cyutaḥ

Translation

The mind of a promiscuous woman always hankers for new lovers, even if she is married. An intelligent man should not keep such an unchaste wife, for if he does, he will lose his good fortune both in this life and the next.

The mind of a prostitute, of evil nature, even if married, is attracted (abhiyā ti) or goes without fear to newer lovers. She gives up the old lover and accepts another man. The intelligent person should not keep her in his house. He should reject her, if he is intelligent. Or “How should one know the nature of the woman? ” He should be intelligent.

Text 49

ś rī -bhagavā n uvā ca

sā dhvy etac-chrotu-kā mais tvaṁ rā ja-putrī pralambhitā

mayoditaṁ yad anvā ttha sarvaṁ tat satyam eva hi

Translation

The Supreme Lord said: O saintly lady, O princess, I deceived you only because I wanted to hear you speak like this. Indeed, everything you said in reply to my words is most certainly true.

O excellent woman (sā dhvi)! The answers you give should be excellent. That is suitable since you are a princess. Therefore, I (asmā bhiḥ ) desired to hear these worlds. He speaks in the plural to indicate respect for himself as he respectfully desires to hear. Hi indicates certainty. There is no doubt that what you have said is true.

Text 50

yā n yā n kā mayase kā mā n mayy akā mā ya bhā mini

santi hy ekā nta-bhaktā yā s tava kalyā ṇ i nityada

Translation

Whatever qualities you hope for in order to become free of material desires are eternally present in you, O angry woman, for you are my unalloyed devotee.

Commentary

Since I am most pleased with you, what benediction should I give you? Whatever qualities and wealth you desire for pastimes of prema (akā mā ya) are yours. This is understood from akā maḥ sarva-kā mo vā: one should worship the Lord whether having no desires or all desires. (SB 2. 3. 10)

O kā mini (alternative to bhā mini)! You have most excellent young girl qualified for my service since you have prema for me. Or, you are most dear to me because of your equal love for me, who have love for you. If the version is bhā mini (O angry woman! ) then he describes her condition to appease her anger. These qualities exist in you as your nature (eva). They are eternally present. You desire qualities for pastimes of prema because you are endowed with niṣ kā ma-bhakti (ekā nta-bhaktā yā ḥ ). Therefore you are eternally auspicious. O most auspicious woman (kalyā ni)!

Text 51

upalabdhaṁ pati-prema pā ti-vratyaṁ ca te ’naghe

yad vā kyaiś cā lyamā nā yā na dhī r mayy apakarṣ itā

Translation

O sinless one, I have now seen firsthand the pure love and chaste attachment you have for your husband. Even though shaken by my words, your prema for me did not decrease.

The prema that you have for your husband was attained with skill or close to me, quickly and easily (upalabdham). Or “Let that be. Give your acceptance with your mouth. ” I have directly realized your prema. What is the use of accepting it, because by my faultless qualities, which were not true, though you were disturbed, your mind did not decrease its prema. Rather that prema became most excellent. O Rukmiṇ ī! You do not consider offenses of the devotees (anagha). Therefore you should forgive my offense.

Text 52

ye mā ṁ bhajanti dā mpatye tapasā vrata-caryayā

kā mā tmā no ’pavargeś aṁ mohitā mama mā yayā

Translation

Although I have the power to award prema, lusty couples worship me with penance and vows in order to get material enjoyment. Such persons are bewildered by my illusory energy.

Commentary

Having praised her devotion filled with love for him as a husband, in order to emphasize this, he criticizes materialists who worship him for their love in the material world. He criticizes the purpose of household life of both husband and wife. Couples who worship me by repeatedly performing vratas and austerities according to their sva-dharma with great attachment, with hearts absorbed in material enjoyment (kā mā tmā naḥ ), are completely bewildered by my mā yā , though I am the giver of prema (apavarga ī ś am). This refers to what was said about the Lord in his special manifestation in Ketumā la-varṣ a:

striyo vratais tvā hṛ ṣ ī keś varaṁ svato

hy ā rā dhya loke patim ā ś ā sate ’nyam

tā sā ṁ na te vai paripā nty apatyaṁ

priyaṁ dhanā yū ṁ ṣ i yato ’sva-tantrā ḥ

Worshipping you, Hṛ ṣ ī keś a, the natural controller of the senses, by performing vows, women in this world ask for a husband other than you. The husbands cannot protect their children, wealth or duration of life because they are dependent.

sa vai patiḥ syā d akutobhayaḥ svayaṁ

samantataḥ pā ti bhayā turaṁ janam

sa eka evetarathā mitho bhayaṁ

naivā tmalā bhā d adhi manyate param

Since the Lord by nature has no fear, he protects all persons. He alone should be the husband. Otherwise there is mutual fear. The wise do not accept anything better than attaining you.

yā tasya te pā da-saroruhā rhaṇ aṁ

nikā mayet sā khila-kā ma-lampaṭ ā

tad eva rā sī psitam ī psito ’rcito

yad-bhagna-yā cñ ā bhagavan pratapyate

O Lord! The woman who desires to worship your lotus feet has all her desires fulfilled. You also give the result to a woman who worships with a material desire, because when the result is finished, she will suffer. SB 5. 18. 19-21

Or special love with me, endowed with a wealth of prema as a husband, by a person who takes herself as a wife, is the best. Those who worship me for pleasure of married life with me because of prema for me (kā mā tmanaḥ ) are not affected (mā – ū hitā ḥ ) by my mā yā, though it is difficult to overcome.

Text 53

mā ṁ prā pya mā niny apavarga-sampadaṁ

vā ñ chanti ye sampada eva tat-patim

te manda-bhā gā niraye ’pi ye nṛ ṇ ā ṁ

mā trā tmakatvā t nirayaḥ su-saṅ gamaḥ

Translation

O supreme reservoir of love, unfortunate are persons who even after obtaining me, the Lord of both liberation and material riches, hanker only for material treasures. These worldly gains can be found even in hell. Since such persons are obsessed with sense gratification, hell is a fitting place for them.

Some, attaining me, who can give the treasure of liberation or prema, who am their master, (tat-patim), since all the wealth is dependent on my desire, still desire wealth, and not me. They are unfortunate. I remove all faults and bestow all good qualities. Their wealth has no relationship with me. You are most fortunate to display anger with a desire to please me (mā nini).

Or those who desire only material wealth are unfortunate. Or the verse condemns persons who desire liberation. Those who desire the wealth of liberation (apavarga-sampadam) are unfortunate because they do not have a wealth of prema (asampadaḥ ) though they attain me, the giver of prema (tat-patim). Those who desire in this way and will go to hell are suited to hell. Or those who attain me as a husband have reached the highest goal. Those who desire the wealth of liberation (apavarga-sampadam) for attaining prema (sampade) are most fortunate (amanda-bhā gyā ḥ ).

Text 54

diṣ ṭ yā gṛ heś vary asakṛ n mayi tvayā

kṛ tā nuvṛ ttir bhava-mocanī khalaiḥ

su-duṣ karā sau sutarā ṁ durā ś iṣ o

hy asuṁ bharā yā nikṛ tiṁ juṣ aḥ striyā ḥ

Translation

Fortunately, O mistress of the house, you have always rendered me faithful devotional service, which liberates one from material existence. This service is very difficult for the envious to perform, especially for a woman whose intentions are wicked, who lives only to gratify her bodily demands, and who indulges in duplicity.

By good fortune, you constantly serve me. This service liberates you from the fire of saṁ sā ra which obstructs bhakti. This indicates the svarū pa of such service. Or the service frees one from the material world. One becomes free of suffering by hearing and chanting. Those who find fault in others (khalaiḥ ) cannot do this service. Those who desire material enjoyment (durā ś iś aḥ ) find it even more difficult. And those who cheat find it most difficult. By removing those faults one becomes the best, pure woman. This strengthens his praise of her service (anuvṛ ttiḥ ). O queen of the house! By your example, you are the queen of all houses, because you inspire service in all houses. Or, you are the ruler of the house and I am dependent on you.

Text 55

na tvā dṛ ś ī m praṇ ayinī ṁ gṛ hiṇ ī ṁ gṛ heṣ u

paś yā mi mā nini yayā sva-vivā ha-kā le

prā ptā n nṛ pā n na vigaṇ ayya raho-haro me

prasthā pito dvija upaś ruta-sat-kathasya

Translation

In all my palaces I can find no other wife as loving as you, O most respectful one. When you were to be married, you disregarded all the kings who had assembled to seek your hand, and simply because you had heard authentic accounts concerning me, you sent a brā hmaṇ a to me with your confidential message.

Commentary

I cannot see such an affectionate wife in any house, or among all my palaces. When the time came for your marriage, you sent to me a messenger, one who bears a secret (rahoharah). Another version has raho aho. The meaning is the same. This indicates that she disregarded her father and brother. You became attached from simply hearing about me within your room, without realizing my glories. Now, with direct realization you are even more attached. O woman worthy of worship (mā nini) or having an elevated mind! In this manner you are most qualified. Others are not.

Text 56

bhrā tur virū pa-karaṇ aṁ yudhi nirjitasya

prodvā ha-parvaṇ i ca tad-vadham akṣ a-goṣ ṭ hyā m

duḥ khaṁ samuttham asaho ’smad-ayoga-bhī tyā

naivā bravī ḥ kim api tena vayaṁ jitā s te

Translation

When your brother, who had been defeated in battle and then disfigured, was later killed during a gambling match on Aniruddha’s wedding day, you felt unbearable grief, yet out of fear of losing me you spoke not a word. By this silence you have conquered me.

Commentary

Because he was your brother you had affection for him. His disfigurement was thus intolerable for you. He was defeated in battle. Since he was your brother I should not have defeated him, even in battle. And having him killed on Aniruddha’s wedding day was not proper, since you felt the most intolerable grief. But you did not speak out of worry that your master (asmad) should never be inattentive to you. Asmad (we) is used in the plural to indicate his associates as well. Separation from him would be complete if all his associates also left. We, not just myself, but all my associates, have been controlled by you, what to speak of being conquered by you. We do not have such power.

Text 57

dū tas tvayā tma-labhane su-vivikta-mantraḥ

prasthā pito mayi cirā yati ś ū nyam etat

matvā jihā sa idaṁ aṅ gam ananya-yogyaṁ

tiṣ ṭ heta tat tvayi vayaṁ pratinandayā maḥ

Translation

When you sent the messenger with your most confidential plan and yet I delayed going to you, you began to see the whole world as void and wanted to quit your body, which could never have been given to anyone but me. May this greatness of yours remain with you always; I can do nothing to reciprocate except joyfully thank you for your devotion.

The messenger had a secret or very colorful message (suvivikta-mantraḥ ). Its secret nature indicates special prema. You considered the world (etat), containing father, mother and friends, to be empty and wanted to give up your body because it should not be given to another person. I try to be happy with a reflection of the great bliss created by you.

I offer respects the skillful couple whose exchange of words of prema are understood only by the couple themselves and which cannot be understood by others without bhakti.

Many other pastimes are indicated by this as well.

Text 58

ś rī -ś uka uvā ca

evaṁ saurata-saṁ lā pair bhagavā n jagad-ī ś varaḥ

sva-rato ramayā reme nara-lokaṁ viḍ ambayan

Translation

Ś ukadeva Gosvā mī said: And so the self-satisfied Supreme Lord, son of Devakī, enjoyed with the goddess of fortune, engaging her in lovers’ talks, which resembled the ways of human society.

Though enjoying in himself, he enjoyed with Rukmiṇ ī (ramayā ) because he was directly the supreme Lord (bhagavā n), who appeared as the son of Devakī (devakī -suta instead of jagad-ī ś varaḥ ) to play he imitated or confirmed his human pastimes. Or he derided the human world devoid of the happiness in experiencing in his pastimes. Or he fooled the human world, which saw his pastimes as only material love. The word bhagavā n indicates his power. The combination of power with humanlike actions produces the greatest sweetness. This is because he was the son of Devakī.

Text 59

tathā nyā sā m api vibhur gṛ hesu gṛ havā n iva

ā sthito gṛ ha-medhī yā n dharmā n loka-gurur hariḥ

Translation

The almighty Lord, preceptor of all the worlds, similarly behaved like a conventional householder in the palaces of his other queens, performing the religious duties of a family man.

Atha indicates auspiciousness or means after enjoying with Rukmiṇ ī, the topmost consort.