Vaiṣṇava-toṣaṇī 21 страница

ekaikasmin ś arau dvau dvau sandadhe raṇ a-durmadaḥ

Translation

Proud on the battlefield, Bā ṇ a simultaneously pulled taut all the strings of his five hundred bows and fixed two arrows on each string.

He pulled the strings of even (vai) five hundred bows simultaneously because he was very crazy or proud, thinking “I have conquered everybody. ”

Text 19

tā ni ciccheda bhagavā n dhanū ṁ si yugapad dhariḥ

sā rathiṁ ratham aś vā ṁ ś ca hatvā ś aṅ kham apū rayat

Translation

Kṛ ṣ ṇ a split every one of Bā ṇ ā sura’s bows simultaneously, and also struck down his chariot driver, chariot and horses. The Lord then sounded his conch.

Commentary

Bā ṇ a’s bows broke simultaneously on contact with Kṛ ṣ ṇ a’s arrows. This was Kṛ ṣ ṇ a’s pastime since he was endowed with all powers (bhagavā n). He then destroyed the charioteers, chariots and horses. Thus he was called Hari, one who destroys (saṁ harati).

Text 20

tan-mā tā koṭ arā nā ma nagnā makta-ś iroruhā

puro ’vatasthe kṛ ṣ ṇ asya putra-prā ṇ a-rirakṣ ayā

Translation

Just then Bā ṇ ā sura’s mother, Koṭ arā, desiring to save her son’s life, appeared before Kṛ ṣ ṇ a naked and with her hair undone.

Commentary

According to Hari-vaṁ ś a, Bā ṇ a became Ś iva’ṣ son by great austerities. Because the mother was thus considered to be like Pā rvatī she was called Koṭ arā, another form of Pā rvatī. In Hari-vaṁ ś a she is famous as Koṭ arī. Ś iva said, “Please save him, O Pā rvatī. Go quickly to save Bā ṇ a without delay. ”

kṛ ṣ ṇ asyaikasya tad rū paṁ darś ayat pā rś vam ā gatā

antardhā nam upā gamya tyaktvā sā vā sasī punaḥ /

paritrā ṇ ā ya bā ṇ asya vijayā dhiṣ ṭ hitā tataḥ /

pramukhe vā sudevasya digvā sā ḥ koṭ avī sthitā //

She came close to Kṛ ṣ ṇ a in her form. Giving up invisibility, she appeared before him while wearing clothing. In order to protect Bā ṇ a she then stood there facing Kṛ ṣ ṇ a, without clothing.

Koṭ arī is another name of Bā ṇ a’s mother. According to Viṣ ṇ u Purā ṇ a however Koṭ arī is the name of devatā of the demons who possessed powerful mantras. Nā mnā daiteya-vidyā bhū t koḍ arī purato hareḥ: Koṭ arī, who had demonic knowledge, appeared before Kṛ ṣ ṇ a. She is also called Kotavī. Another version has rirakṣ iṣ ayā instead of rī rakṣ ayā.

Text 21

tatas tiryaṅ -mukho nagnā m anirī kṣ an gadā grajaḥ

bā ṇ aś ca tā vad virathaś chinna-dhanvā viś at puram

Translation

Gadā graja turned his face away to avoid seeing the naked woman, and Bā ṇ ā sura — deprived of his chariot, his bow shattered — took the opportunity to flee into his city.

Kṛ ṣ ṇ a appeared in the Yadu dynasty as the son of Vasudeva, before Gada, to manifest all his qualities (gadā grajaḥ ). Thus his actions were suitable.

Text 22

vidrā vite bhū ta-gaṇ e jvaras tu trī -ś irā s trī -pā t

abhyadhā vata dā ś ā rhaṁ dahann iva diś o daś a

Translation

After Ś iva’s followers had been driven away, the Ś iva-jvara, who had three heads and three feet, pressed forward to attack Kṛ ṣ ṇ a. As the Ś iva-jvara approached, he seemed to burn everything in the ten directions.

Commentary

Jvara rushed forward to fight (last phrase is understood but not stated in the text). Citsukha says that “Jvara fought” should be added to the verse. The bhū tas were driven away previously when Ś iva fought. Or, because they fled, Jvara came. Hari-vaṁ ś a says:

jvaras tri-padas tri-ś irā ḥ ṣ aḍ -bhujo nava-locanaḥ

bhasma-praharaṇ o raudraḥ kā lā ntaka-yamopamaḥ

nadan megha-sahasrasya tulya-nirghata-nisvanaḥ

niḥ ś vasan jṛ mbhanā ṇ s ca nidrā n vitatanur bhṛ ś am

The terrible Ś iva-jvara had three legs, three heads, six arms and nine eyes. Showering ashes, he resembled Yamarā ja at the time of universal annihilation. He breathed like a hurricane and roared like a thousand clouds. By yawning he spread sleep everywhere.

Text 23

atha nā rā yaṇ aḥ devaḥ taṁ dṛ ṣ ṭ vā vyasṛ jaj jvaram

mā heś varo vaiṣ ṇ avaś ca yuyudhā te jvarā v ubhau

Translation

Seeing this personified weapon approach, Kṛ ṣ ṇ a then released his own personified fever weapon, the Viṣ ṇ u-jvara. The Ś iva-jvara and Viṣ ṇ u-jvara thus battled each other.

Commentary

There is also another slightly different version of the verse. Immediately (atha) Kṛ ṣ ṇ a released his own weapon in a special manner (vi — sṛ jā n) — something more powerful than Ś iva’s weapon. This was for play. The Lord is described as deva — he who plays, since he can even create the universe just by his will in the form of Nā rā yaṇ a.

Text 24

mā heś varaḥ samā krandan vaiṣ ṇ avena balā rditaḥ

alabdhvā bhayam anyatra bhī to mā heś varo jvaraḥ

ś araṇ ā rthī hṛ ṣ ī keś aṁ tuṣ ṭ ā va prayatā ñ jaliḥ

Translation

The Ś iva-jvara, overwhelmed by the strength of the Viṣ ṇ u-jvara, cried out in pain. But finding no refuge, the frightened Ś iva-jvara approached Kṛ ṣ ṇ a, the master of the senses, hoping to attain his shelter. Thus with joined palms he began to praise the Lord.

Commentary

Wailing loudly (samā krandan), the Ś iva-jvara fought. Then he became afflicted by the strength of Viṣ ṇ u-jvara. Not finding fearlessness elsewhere, wherever he went in fear, he was followed by Viṣ ṇ u-jvara, like Durvasā being followed by Sudarś aṇ a. He went everywhere in the mood of surrender, asking “Please protect me” but no one could save him from fear. Then, fearful, desiring protection or shelter (ś araṇ ā rthī ), he folded his hands, being purified by devotion, or enthusiastic with devotion (prayata) and praised the Lord. Another version has praṇ ata: bowing with devotion. Kṛ ṣ ṇ a was master of his senses he thought compassionately of him. “Ś iva-jvara, afflicted by me, is now surrendering to me. ”

Text 25

jvara uvā ca

namā mi tvā nanta-ś aktiṁ pareś am

sarvā tmā naṁ kevalaṁ jñ apti-mā tram

viś votpatti-sthā na-saṁ rodha-hetuṁ

yat tad brahma brahma-liṅ gam praś ā ntam

Translation

The Ś iva-jvara said: I bow down to you of unlimited potencies, the Supreme Lord, the Supersoul of all beings. You possess pure and complete consciousness and are the cause of cosmic creation, maintenance and dissolution. Perfectly peaceful, you are the Absolute Truth to whom the Vedas indirectly refer.

I bow to the one ā tmā (kevalam) of all ā tmā s, present as Paramā tmā in all hearts. You are the jī va-tattva (brahma) since they are your aṁ ś as and you are the aṁ ś ī (non-difference of aṁ ś a and aṁ ś ī ). Moreover you are form of concentrated brahman (brahma-liṅ gam) since you are parabrahman. Thus you’re the source of happiness (praś antam) or the very form of happiness.

Text 26

kā lo daivaṁ karma jī vaḥ svabhā vo

dravyaṁ kṣ etraṁ prā ṇ a ā tmā vikā raḥ

tat-saṅ ghā to bī ja-roha-pravā has

tvan-mā yaiṣ ā tan-niṣ edhaṁ prapadye

Translation

Time, the agitator; fate; action, or cause; the conditioned jī va; impressions; the sense objects; the prakṛ ti; mahat-tattva; false ego; the eleven senses and five gross elements; the body — all this constitutes your material illusory energy, mā yā , an endless cycle like that of seed and plant. I take shelter of you, the negation of this mā yā.

The list of elements is from most subtle to least subtle. Ś rī dhara Svā mī explains the rest. [24] I take shelter of you in order to achieve cessation of mā yā by your mercy since I am included in the cycle of mā yā. That is expressed in this verse. Daivam means that which takes the form of your wish. Svabhā va revers to peace etc. Kṣ etra is the citta and intelligence. You cause the negation of this mā yā. Thus you should forgive my sins, since I am overpowered by your mā yā.

Text 27

nā nā -bhā vair lī layaivopapannair

devā n sā dhū n loka-setū n bibharṣ i

haṁ sy unmā rgā n hiṁ sayā vartamā nā n

janmaitat te bhā ra-hā rā ya bhū meḥ

Translation

With various intentions, you perform pastimes to maintain the devatā s, the saintly persons and the codes of religion for this world. By these pastimes you also kill those who stray from the right path and live by violence. Your present incarnation is meant to relieve the earth’s burden.

Though you previously gave mercy as Nā rā yaṇ a and various avatā ras, now you have appeared to manifest you unlimited qualities as bhagavā n to benefit the world. You support the devatā s by pastimes and kill the deviants from the correct path, who cause violence to others. Or unmā rgā n refers to demons and wicked kings who violent the scriptural path and live by violence or off other’s lives, like Rā kṣ asas. You have appeared from Devakī (janma) to relieve the burden of the earth by giving mukti and bhakti as suitable to the person.

Or now more the previously you are distributing mercy. You support the devatā s by pastimes such as infant activities (nā nā -bhā vaiḥ ), accepted for playing, not like humans who are forced to accept bodies by karma. You perform your childhood actions to give the highest bliss to the devaṭ as and others, not as the Lord complete in himself. You nourish those of proper conduct (sā dhū n) and devotees (loka-setū n). You create fear (haṁ si) in the demons when they hear about you. They also begin to meditate on you. Or you take those following paths contrary to bhakti and by hearing etc. have them give up the wrong paths and take to the correct path. You take birth to decorate the earth. Since I am most sinful, save me, who have surrendered to you by your mercy at this time, though I should be killed.

Text 28

tapto ’ham te tejasā duḥ sahena

ś ā ntogreṇ ā ty-ulbaṇ ena jvareṇ a

tā vat tā po dehinā ṁ te ’nghri-mū laṁ

no severan yā vad ā ś ā nubaddhā ḥ

Translation

I am tortured by the fierce power of your terrible fever weapon, which is cold yet burning. All embodied souls must suffer as long as they remain bound to material ambitions and thus averse to serving your feet.

First protect me from the heat. “But you are the great Lord? Why would you suffer? ” It is your heat, most intolerable because the heat is ferocious, being both cold and cruel, more than mental pain or the pain of saṁ sā ra. Those who identify with bodies or act according to the body’s nature are qualified for suffering as long as they do not somehow even a little serve a portion of your foot.

Such persons are bound (baddhā ḥ ) slightly (anu) by desire for service which takes away the pain, or even just begin to serve. Now, by surrendering to you, I do not deserve any pain, what to speak of the pain created by the jvā ra.

Text 29

ś rī -bhagavā n uvā ca

tri-ś iras te prasanno ’smi vyetu te maj-jvarā d bhayam

yo nau smarati saṁ vā daṁ tasya tvan na bhaved bhayam

Translation

The Supreme Lord said: O three-headed one, I am pleased with you. May your fear of my fever weapon be dispelled, and may whoever remembers our conversation here have no reason to fear you.

Commentary

Because of his desire, the Lord immediately relieved him of suffering, but not completely. That is expressed in the Lord’s words. Whoever remembers our conversation will be free of fear of you, what to speak of remembering the battle. And what to speak of that person who hears about the battle or glorifies it! Out of mercy for the people, the Lord gives this blessing. Everyone will be free of similar sufferings by remembering the conversation. Or, he who remembers the conversation will be free of fear, but more than that, you, who have surrendered to me, will be free from fear of my jvara.

Text 30

ity ukto ’cyutam ā namya gato mā heś varo jvaraḥ

bā ṇ as tu ratham ā rū ḍ haḥ prā gā d yotsyan janā rdanam

Translation

Thus addressed, the Mā heś vara-jvara bowed down to the infallible Lord and went away. But Bā ṇ ā sura then appeared, riding forth on his chariot to fight Kṛ ṣ ṇ a.

Pay respects on the ground the jvā ra left. The Lord did not waver from his good qualities such as forgiving everyone’s faults (acyutam), even by recitation of praises, or by momentary humility and bestowing fearlessness, if a great offender simply surrenders with words out of fear.

Sakṛ d eva prapanno yas tavā smī ti ca yā cate

Abhayaṁ sarvaḍ tasmi dadamy atad vraṁ mama

I give fearlessness to he who surrenders to me once, saying “I am yours. ” That is my promise. Rā mā yaṇ a

“Is such mercy suitable to give a person who torments the world? ” He is the devotee (mā heś vara) of Ś iva, and Ś iva is dear to me. Thus by the mercy of the Lord, all the faults were destroyed at that moment. The word tu indicates that though powerful, jvara went away, Bā ṇ a came, out of great foolishness. Bā ṇ a used Ś iva’s chariot and his driver Nandī ś vara also. Bā ṇ a came, fighting with the Lord who afflicts the evil people (janardanam). Thus Bā ṇ a came in order to cause himself suffering.

Text 31

tato bā hu-sahasreṇ a nā nā yudha-dharo ’suraḥ

mumoca parama-kruddho bā ṇ ā ṁ ś cakrā yudhe nṛ pa

Translation

Carrying numerous weapons in his thousand hands, O King, the terribly infuriated demon shot many arrows at Kṛ ṣ ṇ a, the carrier of the disc weapon.

Commentary

Though Bā ṇ a carried many weapons, though he was king (if word is nṛ paḥ instead of nṛ pa) of the demonic troops, being most furious, first he personally released arrows from far off. But Kṛ ṣ ṇ a was the wielder of the cakra. Thus all his arrows were useless against Kṛ ṣ ṇ a. Or because he was furious, out of loss of intelligence, he shot arrows at the holder of the cakra. If the version with nṛ pa is accepted, then Ś ukadeva laughs, saying, “O king Parī kṣ it, he was so foolish to do this. ”

Text 32

tasyā syato ’strā ṇ y asakṛ c cakreṇ a kṣ ura-neminā

ciccheda bhagavā n bā hū n ś ā khā iva vanaspateḥ

Translation

As Bā ṇ a continued hurling weapons at him, the Supreme Lord began using his sharp-edged cakra to cut off Bā ṇ ā sura’s arms as if they were tree branches.

Commentary

Later, when Bā ṇ a began hurling various weapons at Kṛ ṣ ṇ a, as soon as the weapons were released, Kṛ ṣ ṇ a cut off his arms since he was endowed with all powers (bhagavā n), using his sharp-edged cakra. He did this quickly and easily. Hari-vaṁ ś a describes this:

alā ta-cakravat tū rṇ aṁ bhramyac cakraṁ sadā bhavat /

kṣ iptaṁ tu vā sudevena bā ṇ asya raṇ a-mū rdhani

viṣ ṇ u-cakraṁ bhramaty ā ś u ś aighryā d rū pam na dṛ ś yate //

tasya bā hu-sahasrasya paryā yeṇ a punaḥ punaḥ /

bā ṇ asya chedanaṁ cakre tac cakraṁ raṇ a-mū rdhani //

In front of the battle with Bā ṇ a, the cakra thrown by the Lord revolved quickly and constantly, like a fire brand moving in a circle. It moved so fast its form could not be seen. The cakra cut off Bā ṇ a’s thousand arms one at a time on the battlefield.

Text 33

bā huṣ u chidyamā neṣ u bā ṇ asya bhagavā n bhavaḥ

bhaktā nakampy upavrajya cakrā yudham abhā ṣ ata

Translation

Ś iva felt compassion for his devotee Bā ṇ ā sura, whose arms were being cut off, and thus he approached Kṛ ṣ ṇ a and spoke to him as follows.

Commentary

Though Ś iva had great power and knowledge (bhagavā n) he approached Kṛ ṣ ṇ a, taking shelter of him in surrender. “But Ś iva should ignore such a great offender. ” But Ś iva had great compassion for his followers. He actually fought with Kṛ ṣ ṇ a to show the Lord’s glories. Ś iva offered respects to get relief for his offense to the omniscient Lord, but now it was proper that he made an effort to remove the offense of his devotee even though it had begun previously. Kṛ ṣ ṇ a was wielder of the cakra. After cutting off Bā ṇ a’s arms Ś iva had fear that the cakra would also kill Bā ṇ a. Though Ś iva should have praised Kṛ ṣ ṇ a, he merely spoke to him since he could not utter praises, being only able to describe the Lord’s form. He had been afflicted by yawning previously but now he had recovered.

Text 34

ś rī -rudra uvā ca

tvaṁ hi brahma paraṁ jyotir gū ḍ haṁ brahmaṇ i vā ṅ -maye

yaṁ paś yanty amalā tmā na ā kā ś am iva kevalam

Translation

Ś rī Rudra said: You alone are the Absolute Truth, self-revealing, the mystery hidden within the Vedas. Those whose hearts are spotless can see you, for you are uncontaminated, like the sky.

Those who are purified by bhakti (amalā tmā naḥ ) can see you or those whose hearts are fixed in you, who destroy all faults, can see you, who are spread everywhere like the ether, though actually only one (kevalam). Or you are the supreme L: ord and I am a portion of your portion. Thus I am not ashamed to be defeated by you. It take this as mercy. Thus first he describes Kṛ ṣ ṇ a as the supreme Lord. You alone (eva) are the supreme Brahman. You are not like me, having false conceptions. The reason for this is that you reveal even Brahman (param jyotiḥ ). Athā gneḥ kṣ udrā visphliṅ gā vyuccaranty evā smā d ā tmanaḥ sarva evā tmā no vyuccaranti: just as small sparks emanate from the fire, all the jī vas emanate from the supreme ā tmā. (Bṛ had-ā raṇ yaka Upaniṣ ad) Jī vas are manifested from the supreme Lord. Thus your best devotees see you in truth, but not me. You are hidden (gū ḍ ham). They see your beauty form of dark complexion, like the spotless sky. I see you as the supreme Lord, not as the form of beauty, since I do not dedicate myself to completely, lacking special bhakti.

Texts 35–36

nā bhir nabho ’gnir mukham ambu reto

dyauḥ ś ī rṣ am ā ś ā ḥ ś rutir aṅ ghrir urvī

candro mano yasya dṛ g arka ā tmā

ahaṁ samudro jaṭ haraṁ bhujendraḥ

romā ṇ i yasyauṣ adhayo ’mbu-vā hā ḥ

keś ā viriñ co dhiṣ aṇ ā visargaḥ

prajā -patir hṛ dayaṁ yasya dharmaḥ

sa vai bhavā n puruṣ o loka-kalpaḥ

Translation

The sky is your navel, fire your mouth, water your semen, and heaven your head. The cardinal directions are your sense of hearing, herbal plants the hairs on your body, and water-bearing clouds the hair on your head. The earth is your foot, the moon your mind, and the sun your vision, while I am your ego. The ocean is your abdomen, Indra your arm, Brahmā in your intelligence, the progenitor of mankind is your genitals, and religion is your heart. You are the original puruṣ a, the creator of the worlds.

Every other cause and effect is a portion of portion you. They are limbs of the universal form with their presiding deities. This is explained in two verses. The puruṣ a is a form of cause and effect consisting of the worlds because he is non-different from that universal form. Vai means famous. The list is not in order. The order does not depend on the higher or lower nature of the limbs.

You are accomplished by the worlds, by the cause and effect present in the fourteen worlds (loka-kalpaḥ ). Or the Lord is composed of the fourteen worlds, which is non-different from its controller.

Text 37

tavā vatā ro ’yam akuṇ ṭ ha-dhā man dharmasya guptyai jagato hitā ya

vayaṁ ca sarve bhavatā nubhā vitā vibhā vayā mo bhuvanā ni sapta

Translation

Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefiting the entire universe. We devatā s, each depending on your grace and authority, protect the seven planetary systems.

We become qualified by being your servants. Especially now we have your mercy. Descending from Vaikuṇ ṭ ha, you protect bhakti (dharmasya) and benefit of all jī vas in this life and the next. O unrestricted form! You can do this because you are directly bhagavā n. Recognized by you, we

protect the worlds more than previously (vi), by distributing your bhakti.

Text 38

tvam eka ā dyaḥ puruṣ o ’dvitī yas

turyaḥ sva-dṛ g dhetur ahetur ī ś aḥ

pratī yase ’thā pi yathā -vikā raṁ

sva-mā yayā sarva-guṇ a-prasiddhyai

Translation

You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and you are the ultimate controller. You are nonetheless perceived in terms of the transformations of matter effected by inconceivable energy — transformations you sanction so that the various material objects can fully manifest.

You alone are the Lord (ī ś aḥ ), and are one (ekaḥ ). Or you are the Lord, with no one equal to you and no one other than you. Thus you are Brahman. You are perceived as various forms, in transformations according to various bodies, with various levels of consciousness, by your mā yā. Actually, the Lord does not become a jī va. That will be clear.

Or “Some forms are my guṇ a avatā ras and some are vibhū tis. You are not different from me. ” In answer to this Ś iva says, you alone are the one lord (ekaḥ ī ś aḥ ), whereas we are servants. Why? You are the original puruṣ a, superior to Brahmā and others. You are the fourth entity (tū ryaḥ ), different from Brahmā, Viṣ ṇ u and Ś iva. Also one should not say that you are the same as each member of the catur-vyū ḥ a, for then your position as the supreme Lord would vanish. You are one without a second (advitī yaḥ ), because you are their cause. From you they arise. Or you are naturally the cause, since you are self-manifesting (sva-dṛ k). You manifest the devotees in many eternal forms. By mercy to the devotees (sva-mā yayā ) or by absence of mā yā in the devotees, you are perceived according to the devotees’ bhā va (yathā -vikā ram), for perfecting their qualities like fixed devotion or publicizing to the world their qualities. To the individual devotees you manifest with eternal existence, among the caturvyū ḥ a and other forms, because the devotees are fixed in particular services.

Text 39

yathaiva sū ryaḥ pihitaś chā yayā svayā

chā yā ṁ ca rū pā ṇ i ca sañ cakā sti

evaṁ guṇ enā pihito guṇ ā ṁ s tvam

ā tma-pradī po guṇ inaś ca bhū man

Translation

O almighty one, just as the sun, though hidden by a cloud, illuminates the cloud and all other visible forms as well, so you, although hidden by the material qualities, remain self-luminous and thus reveal all those qualities, along with the living entities who possess them.

The sun, though (eva) covered, illuminates equally clouds and objects. It reveals objects located at a distance, just as it illuminates clouds which are close. The affix saṁ in the verb indicates that though the sun is covered by a cloud it still spreads its light to make objects completely visible. That applies to the Lord as well, the object of comparison. The Lord, though covered by ahaṅ kā ra, is ahaṅ kā ra’s cause and reveals clearly qualities and the possessor of qualities. Apihitaḥ means covered.

Though the jī va is covered by ahaṅ kā ra and Paramā tmā is not covered, the jī va cannot realize you because of his covering. You reveal everything and you are self-manifesting (ā tma-pradī paḥ ). Thus you are not covered by ahaṅ kā ra. You are always in a manifested state. The reason is that you are unlimited (bhū man). Nothing can cover you.

Or spreading great mercy, you, the crest jewel of the well behaved, do not reveal yourself because of natural shyness. But you do this indirectly through guru and others. Thus you are the storehouse of the best qualities. That is illustrated in the verse. The sun reveals things completely. You are covered by guru, a jī va who is like a semblance of the sun, who is your aṁ ś a (guṇ ena). You then reveals the gurus, the givers of mercy (guṇ inaḥ ), in order to reveal the qualities like mercy (guṇ ā n). One should not say there is some other reason for this revelation, not mercy. He reveals things by himself (ā tma-pradī paḥ ). He reveals by his mercy, because he has unlimited greatness (bhū man).