Vaiṣṇava-toṣaṇī 22 страница

Text 40

yan-mā yā -mohita-dhiyaḥ putra-dā ra-gṛ hā diṣ u

unmajjanti nimajjanti prasaktā vṛ jinā rṇ ave

Translation

Their intelligence bewildered by your mā yā, fully attached to children, wife, home and so on, persons immersed in the ocean of material misery sometimes rise to the surface and sometimes sink down.

You reveal mercy to the devotees only and not the non-devotees. The non-devotees suffer Their intelligence is bewildered by your mā yā.

Text 41

deva-dattam imaṁ labdhvā nṛ -lokam ajitendriyaḥ

yo nā driyeta tvat-pā dau sa ś ocyo hy ā tma-vañ cakaḥ

Translation

One who has attained this human form of life as a gift from God, yet who fails to control his senses and honor your feet, is surely to be pitied, for he is only cheating himself.

The non-devotees are criticized. Having attained a human form, suitable for worshipping you (imam), given by the Lord who should be respected as the greatest benefactor, a person who does not control his senses, who does not serve your feet with respect, is lamentable and condemned because he cheats even himself. Or certainly (hi) he is lamentable. He is completely ungrateful, disrespecting that you are the greatest benefactor. Moreover, he is devoid of happiness in this life and the next (ā tma-vañ cakaḥ ).

Text 42

yas tvā ṁ visṛ jate martya ā tmā naṁ priyam ī ś varam

viparyayendriyā rthā rthaṁ viṣ am atty amṛ taṁ tyajan

Translation

That mortal who rejects you — his true self, dearest friend, and Lord — for the sake of sense objects, whose nature is just the opposite, refuses nectar and instead consumes poison.

This is further explained. The person who is not qualified to give up death (martyaḥ ) rejects you, the greatest benefactor, situated as antaryā mī (ā tmanam), the object of prema for the jī va since you are the supreme ā tmā, and should not be given up, being the necessary object of worship, who punishes a person for not worshipping (ī ś varam). The list of descriptive terms is in order of increasing excellence as reasons for worshipping the Lord. This person is without intelligence, drinking poison and rejecting nectar. Those who enjoy material objects always suffering and are never happy.

Text 43

ahaṁ brahmā tha vibudhā munayaś cā malā ś ayā ḥ

sarvā tmanā prapannā s tvā m ā tmā naṁ preṣ ṭ ham ī ś varam

Translation

I, Lord Brahmā, the other devatā s and the pure-minded sages have all surrendered wholeheartedly unto you, our dearest self and Lord.

Therefore we, the devatā s headed by Indra, and even the sages headed by Sanaka, who all take shelter of you with dedication, worship you, because of which they have pure hearts. Without the surrender they cannot become pure. Or the sages purify their hearts of Advaita contamination. Without surrender, one has the great fault of ungratefulness. Thus they surrender fully to you.

Text 44

taṁ tvā jagat-sthity-udayā nta-hetuṁ

samaṁ prasā ntaṁ suhṛ d-ā tma-daivam

ananyam ekaṁ jagad-ā tma-ketaṁ

bhavā pavargā ya bhajā ma devam

Translation

Let us worship you, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and demise. Equipoised and perfectly at peace, you are the true friend, self and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.

We worship you (tvā ) without whose worship one must suffer in saṁ sā ra or who has inconceivable glories (tam). The glories are shown. You are the cause of creation, maintenance and destruction of the universe. This indicates that he is the supreme Lord. As the Lord you are equal to all (samam). You can be worshipped by all without considering qualification. Or you exist with Lakṣ ṁ ī (samam). You are affectionate to your devotees. If someone commits offense, she forgives. Why do you need assistance? You are devoid anger etc. or are free of all faults (praś ā ṇ tam). Thus you are merciful without conditions (suhṛ t). You are dear (ā tma). You are the controller (daivam). These three indicate that you are to be served and worshipped.

Or you are the worshippable deity (ā tma-daivam) of those with pure hearts (suhṛ t). You are served by the devotees. This is because you are one alone, the root of all, with no one greater or equal to you, without any obstacle: all jī vas and avatā ras attain perfection of worship and all favorable results for worshipping you.

Moreover you manifest yourself to the devotees (devam), or play with them. Or you are thus to be worshipped (devam). May we worship you for liberation of Vaikuṇ ṭ ha and the highest good (bhava), for the highest happiness. Or may we worship you for bhakti (apavarga) birth after birth (bhava).

Text 45

ayaṁ mameṣ ṭ o dayito ’nuvartī

mayā bhayaṁ dattam amuṣ ya deva

sampā dyatā ṁ tad bhavataḥ prasā do

yathā hi te daitya-patau prasā daḥ

Translation

This Bā ṇ ā sura is my dear and faithful follower, and I have awarded him freedom from fear. Therefore, my Lord, please grant him your mercy, just as you showed mercy to Prahlā da, the lord of the demons.

Bā ṇ a is a friend (ī ṣ ṭ aḥ ), a dear one (priyaḥ ) and a follower. A friend has affection with conditions, and a dear one has affection with no conditions. Or he is dear (ī ṣ ṭ aḥ ) because he is a friend (dayitaḥ ) and servant. Or he is a dear friend (ī ṣ ṭ aḥ dayitaḥ ) and a dear servant (ī ṣ taḥ anuvartī ).

Therefore I gave him fearlessness. O my Lord (deva)! Whatever is mine is yours. Since he is the devotee of your devotee you should be more merciful to him than to me. Therefore great mercy should be given to him in the form of no fear (tat). Or what mercy should be given? Therefore (tat) mercy similar to that given to Prahlada should be given. Make him the best devotee. Or be merciful because (hi) mercy was similarly given to the lord of the demons, more than to me. Or do not think of me in giving him mercy. Think of Prahlā da. Give mercy just as you gave to Prahlā da.

Text 46

ś rī -bhagavā n uvā ca

yad ā ttha bhagavaṁ s tvaṁ naḥ karavā ma priyaṁ tava

bhavato yad vyavasitaṁ tan me sā dhv anumoditam

Translation

The Supreme Lord said: My dear lord, for your pleasure I must certainly do what you have requested of me. I fully agree with your conclusion.

Commentary

Ś iva, you are omniscient (bhagavan)! You know that I should respect him because of his relationship with Prahlā da. You know it is glorious for me to give mercy to him. You know I took pleasure in fighting with him. You know that I would be fully satisfied in just cutting off his arms. You have ascertained all of this (vyavasitam). I must do what you have requested me, since you have affection for him. I cannot ignore your request. I will fulfill what you have concluded by your intelligence. I have agreed (anumoditam) that it is good, since you have concluded in this way. He uses the past tense to make the statement stronger. The Lord uses the plural (naḥ ) to indicate that Prahlā da and others as well agree. Among us, what you requested to a particular individual (the Lord) will be done by him. Later he uses the singular (me). It is accepted by me personally as well as all others.

Text 47

avadhyo ’yaṁ mamā py eṣ a vairocani-suto ’suraḥ

prahrā dā ya varo datto na vadhyo me tavā nvayaḥ

Translation

I will not kill this demonic son of Vairocani, for I gave Prahlā da Mahā rā ja the benediction that I would not kill any of his descendants.

The Lord speaks to remove the restriction felt by Ś iva’s humility. Though he is a demon, I will not kill him because he is Vairocani’s son. This fact is repeated in the second line but is not redundant since it comes in two separate statements. There is also another version.

Text 48

darpopaś amanā yā sya pravṛ kṇ ā bā havo mayā

sū ditaṁ ca balaṁ bhū ri yac ca bhā rā yitaṁ bhuvaḥ

Translation

It was to subdue Bā ṇ ā sura’s false pride that I severed his arms. And I slew his mighty army because it had become a burden upon the earth.

Commentary

He was proud that you gave him a thousand arms. To take away that pride quickly I cut off those arms. I slaughtered his army (balam).

Text 49

catvā ro ’sya bhujā ḥ ś iṣ ṭ ā bhaviṣ yaty ajarā maraḥ

pā rṣ ada-mukhyo bhavato na kutaś cid-bhayo ’suraḥ

Translation

This demon, who still has four arms, will be immune to old age and death, and he will serve as one of your principal attendants. Thus he will have nothing to fear on any account.

With his pride curbed, he attained a spiritual form. He will become your best devotee. Though a demon he will have no fear. With not fear of saṁ sā ra, he would be a jī vamukta.

Text 50

iti labdhvā bhayaṁ kṛ ṣ ṇ aṁ praṇ amya ś irasā suraḥ

prā dyumniṁ ratham ā ropya sa-vadhvo samupā nayat

Translation

Thus attaining freedom from fear, Bā ṇ ā sura offered obeisances to Kṛ ṣ ṇ a by touching his head to the ground. Bā ṇ a then seated Aniruddha and his bride on their chariot and brought them before the Lord.

Thus or in this way (iti), attaining no fear, the demon, having received Kṛ ṣ ṇ a’s mercy, offered respects with his head to Kṛ ṣ ṇ a, who attracts all hearts, who is bhagavā n, giving mercy to even a demon. He could not offer respects on the ground since blood was flowing from his severed arms.

Or he offered respects to Kṛ ṣ ṇ a, the form of the highest bliss. Just by offering respects all pain disappeared and he became a devotee. Then he brought Aniruddha with his bride near to Kṛ ṣ ṇ a, while bearing many gifts, with his head bowed (ś ī rasā ).

Text 51

akṣ auhiṇ yā parivṛ taṁ su-vā saḥ -samalaṅ kṛ tam

sa-patnī kaṁ puras-kṛ tya yayau rudrā numoditaḥ

Translation

At the front of the party Kṛ ṣ ṇ a then placed Aniruddha and his bride, both beautifully adorned with fine clothes and ornaments, and surrounded them with a full military division. Thus Kṛ ṣ ṇ a took his leave of Ś iva and departed.

Commentary

The word sam (with decorations etc. ) of the previous verse is here described. Kṛ ṣ ṇ a put Pradyumna in front with Ū ṣ ā. Ś iva was now satisfied since his goal of having Bā ṇ a’s arms cut off had been fulfilled. Or, having Ś iva’s sorrow concerning Bā ṇ a dissipated, Kṛ ṣ ṇ a was pleased because Ś iva was loyal to him.

Text 52

sva-rā jadhā nī ṁ samalaṅ kṛ tā ṁ dhvajaiḥ

sa-toraṇ air ukṣ ita-mā rga-catvarā m

viveś a ś aṅ khā naka-dundubhi-svanair

abhyudyataḥ paura-suhṛ d-dvijā tibhiḥ

Translation

The Lord then entered his capital. The city was lavishly decorated with flags and victory arches, and its avenues and crossways were all sprinkled with water. As conchs, ā naka and dundubhi drums resounded, the Lord’s relatives, the brā hmaṇ as and the general populace all came forward to greet him respectfully.

Commentary

Kṛ ṣ ṇ a entered Dvā rakā, which was specially decorated, with streets sprinkled with water.

Text 53

ya evaṁ kṛ ṣ ṇ a-vijayaṁ ś aṅ kareṇ a ca saṁ yugam

saṁ smaret prā tar utthā ya na tasya syā t parā jayaḥ

Translation

Whoever rises early in the morning and remembers Kṛ ṣ ṇ a’s victory in his battle with Ś iva will never experience defeat.

Whoever remembers Kṛ ṣ ṇ a’s victory over Bā ṇ a and his battle with Ś iva will not experience defeat.

Kṛ ṣ ṇ a’s defeat of Bā ṇ a and defeating Ś iva by making him yawning should not be surprising.

One who remembers the detailed victory of svayam bhagavā n, including severing Bā ṇ a’s arms, and the battle with Ś iva, including the yawning, will not experience defeat. The yawning is not specifically mentioned out of respect. The fight with Ś iva was for the benefit of Bā ṇ a.

Or the phrase describes the excellence of Kṛ ṣ ṇ a’s victory: remembering of the fight even (ca) with Ś iva, one will not have defeat. Just by remembrance, without kī rtana, one obtains the result. On rising from bed, even without purification, one obtains the result. One will not be defeated by external or internal causes, or by obstacles to bhakti.

Chapter Sixty-four

Text 1

ś rī -bā darā yaṇ ir uvā ca

ekadopavanaṁ rā jan jagmur yadu-kumā rakā ḥ

vihartuṁ sā mba-pradyumna cā ru-bhā nu-gadā dayaḥ

Translation

Ś ukadeva said: O King, one day Sā mba, Pradyumna, Cā ru, Bhā nu, Gada and other young boys of the Yadu dynasty went to a small forest to play.

Commentary

Having shown the power of Kṛ ṣ ṇ a in defeating Ś iva, Ś ukadeva now relates a story somewhat related. This event happened at some time (ekadā ), not in the order it is narrated. This event happened before the birth of Aniruddha since Pradyumna would have to be in his yauvana age to have Aniruddha as his son. They are also described in this verse as kumā ra and because they were attached to playing they must have been in the middle of their kumā ra period. Since Sā mba and others are also mentioned he was in Dvā rakā, not Rukmī ’s city, where Aniruddha was born. This incident must have happened just after he returned from Ś ambara’s city. Ś ukadeva addresses Parī kṣ it in amazement that a small sin of king Nṛ ga could have such effects or he calls to him to forget the details of the previous pastime and concentrate on the present pastime.

Text 2

krī ḍ itvā su-ciraṁ tatra vicinvantaḥ pipā sitā ḥ

jalaṁ nirudake kū pe dadṛ ś uḥ sattvam adbhutam

Translation

After playing for a long time, they became thirsty. As they searched for water, they looked inside a dry well and saw a peculiar creature.

Commentary

After playing in that forest (tatra) for a long time, looking for water because of thirst, they saw a creature, astonishing because of its huge body and its living in the well. With such a big body, it would have been well known for living in the well for a long time. That they only saw the lizard at this time was the will of the Lord. But it could only be seen with difficulty because the water of the ancient well was deep, because the well was covered with creepers, and because one had to search in the water for it.

Text 3

kṛ kalā saṁ giri-nibhaṁ vī kṣ ya vismita-mā nasā ḥ

tasya coddharaṇ e yatnaṁ cakrus te kṛ payā nvitā ḥ

Translation

The boys were astonished to behold this creature, a lizard who looked like a hill. They felt sorry for it and tried to lift it out of the well.

Commentary

Because it had been living in that manner for a very long time, it was as huge as a mountain. This means the well was also very large. Seeing it directly, they were astonished. They became compassionate. Instead of vismita-mā naṣ aḥ sometimes vismsita-cetasaḥ is seen.

Text 4

carma-jais tā ntavaiḥ pā ś air baddhvā patitam arbhakā ḥ

nā ś aknuran samuddhartuṁ kṛ ṣ ṇ ā yā cakhyur utsukā ḥ

Translation

They caught on to the trapped lizard with leather thongs and then with woven ropes, but still they could not lift it out. So they went to Kṛ ṣ ṇ a and excitedly told him about the creature.

This verse describes their actions. Being compassionate, they first tried surrounding it with leather ropes. Being children they thought the lizard had fallen into the well or that the lizard had come and purposely fallen in the well so that they could deliver it, or that it had fallen from Svarga with a lizard form (patitam). They could not lift it out since they were boys. They had not yet developed boldness, as part of their childhood pastimes.

— — — — — -

This verse describes their actions. The lizard was fallen (patitam) because it attained a lizard body by sin. They could not take it out since they were boys. Since they were children they did not yet have bold natures. Sometimes tam uddartum is seen instead of samuddartum.

Text 5

tatrā gatyā ravindā kṣ o bhagavā n viś va-bhā vanaḥ

vī kṣ yojjahā ra vā mena taṁ kareṇ a sa lī layā

Translation

The lotus-eyed Supreme Lord, maintainer of the universe, went to the well and saw the lizard. Then with his left hand he easily lifted it out.

Kṛ ṣ ṇ a easily lifted the lizard since he by his will he creates the universe, since he manifests unlimited qualities like compassion (bhagavā n). His eyes were like lotuses, opening wide and glancing with mercy. Or just by his glance he gave relief from all suffering. He used his left hand directly or grasped a rope with his left hand.

— — — — — — — — —

Kṛ ṣ ṇ a’s eyes opened wide with astonishment, like a blossoming lotus (aravindā kṣ aḥ ). He came there and saw the lizard. With his left hand, very easily he lifted it out, in a manner which attracted all (uj — jahā ra), since he was the protector of all beings (viś va-bhā vanaḥ ) and he was all powerful (bhagavā n).

Text 6

sa uttamaḥ -ś loka-karā bhimṛ ṣ ṭ o

vihā ya sadyaḥ kṛ kalā sa-rū pam

santapta-cā mī kara-cā ru-varṇ aḥ

svargy adbhutā laṅ karaṇ ā mbara-srak

Translation

Touched by the hand of the glorious Supreme Lord, the being at once gave up its lizard form and assumed that of a resident of heaven. His complexion was beautifully colored like molten gold, and he was adorned with wonderful ornaments, clothes and garlands.

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Immediately he was freed of all sin and achieved an auspicious place. Kṛ ṣ ṇ a is he who delivers one from saṁ sā ra (uttama) just by hearing his glories (ś loka). Or Kṛ ṣ ṇ a is he who is praised (ś loka) wonderfully (uttama) because he delivers the universe even by nā mā bhā sa and other means.

The lizard was touched by his hand and immediately gave up the lizard body. Other reasons are rejected. He did not need to enjoy his prā rabdha-karmas. This is indicated by describing heavenly qualities in him. Or, he is described in order to indicate his qualities as an inhabitant of Svarga in two lines by describing his golden complexion, his beauty and his ornaments.

Text 7

papraccha vidvā n api tan-nidā naṁ

janeṣ u vikhyā payituṁ mukundaḥ

kas tvaṁ mahā -bhā ga vareṇ ya-rū po

devottamaṁ tvā ṁ gaṇ ayā mi nū nam

Translation

Kṛ ṣ ṇ a understood the situation, but to inform people in general he inquired as follows: “Who are you, O greatly fortunate one? Seeing your excellent form, I think you must surely be an exalted devatā.

Commentary

Kṛ ṣ ṇ a had freed him from the lizard body (mukundaḥ ). O greatly fortunate one! His good fortune is described: you have a fine form with great beauty. I think you must be the best of devatā s. Nū nam indicates conjecture.

Text 8

daś ā m imā ṁ vā katamena karmaṇ ā

samprā pito ’sy atad-arhaḥ su-bhadra

ā tmā nam ā khyā hi vivitsatā ṁ no

yan manyase naḥ kṣ amam atra vaktum

Translation

“By what past activity were you brought to this condition? It seems you did not deserve such a fate, O good soul. We are eager to know about you, so please inform us about yourself — if, that is, you think this the proper time and place to tell us. ”

Commentary

The word vā indicates lamentation. What action brought you to this condition? Such a condition is not proper for you. Instead of asi sometimes hi (certainly) is seen. The reason is given. O most auspicious one (subhadra)! We wish to know about you. The plural possessive is used (naḥ vivitsatā m) to indicate all the Yā davas who had quickly come there in great wonder. Please tell us if you wish to reveal it. The Lord spoke politely since he was the ocean of good qualities. The plural naḥ is also used a second time out of politeness.

Text 9

ś rī -ś uka uvā ca

iti sma rā jā sampṛ ṣ ṭ aḥ kṛ ṣ ṇ enā nanta-mū rtinā

mā dhavaṁ praṇ ipatyā ha kirī ṭ enā rka-varcasā

Translation

Ś ukadeva Gosvā mī said: Thus questioned by Kṛ ṣ ṇ a, whose forms are unlimited, the King, his helmet as dazzling as the sun, bowed down to Mā dhava and replied as follows.

The word sma means well known. He was questioned by Kṛ ṣ ṇ a, directly the Lord, the form of bliss. The word “king” is used because he was a kṣ atriya, or had on royal dress. By being questioned and seeing the Lord, he because blissful. He bowed to the Lord, who appeared in the Madhu dynasty to display unlimited qualities (mā dhavam), using only his crown, since he wanted to see the Lord’s beauty. As he bent his head, the crown glittered, dazzling as the sun. Or he bowed down on the ground, with his crown which glittered. Or he bowed down far away, so that rays of his crown touched the Lord’s lust feet.

— — — — — — — —

The word sma means well known. The word “king” is used in deference to his previous position since his lizard condition was no longer visible. Kṛ ṣ ṇ a had a form of complete happiness (ā nanda-mū rtiṇ ā ). Just by seeing the Lord and then by being questioned by him, the king experienced bliss. Instead of ā nanda (form with eternal powers) sometimes ananta is seen. By such an appearance of the Lord the king became astonished. First, attaining his heavenly form, he became stunned. He did not understand it was the Lord. Then, by mercy, the Lord spoke to him. Then he realized the bliss from the Lord’s form. Then, realizing the Lord’s bliss and powers, he offered respects. According to what the Lord requested, he spoke. He realized the Lord as the husband of Lakṣ mī (mā dhavam). Bowing down with his crown especially shining (as well as other ornaments), he spoke.

Text 10

nṛ ga uvā ca

nṛ go nā ma narendro ’ham ikṣ vā ku-tanayaḥ prabho

dā niṣ v ā khyā yamā neṣ u yadi te karṇ am aspṛ ś am

Translation

King Nṛ ga said: I am a king known as Nṛ ga, the son of Ikṣ vā ku. Perhaps, Lord, you have heard of me when lists of charitable men were recited.

He was a king, not a devatā. This answers the question, “Who are you? ” I am named Nṛ ga. O Lord endowed with all powers (prabho)! You are qualified to hear. He uses the word yadi (if) to indicate humility and the possibility of not hearing about him. He was a charitable person but he indicates this indirectly by the way he speaks. The Lord wanted to show the people that by a small sin he received this destination.

— — — — — — — — — — — — — —

Nṛ ga is described as the brother of Ikṣ vā ku and the son of Ś rā ddhadeva (Vaivasvata Manu) in the Ninth Canto. Nṛ ga mentioned here was a different person, the son of Ikṣ vā ku. By saying he was a king, he denies that he was the best of the devatā s. By saying his name, he answers the question “Who are you? ” O lord of all kings (prabho)! You may have heard my name when groups of bards sing ancient histories. The word yadi expresses some doubt. Or the doubt is a manifestation of his politeness arising from his inner humility. Because he did not consider himself worthy of renown, he said, “Perhaps it has touched your ears. ” This means “Perhaps you have slightly heard of me. ” Since you are the Lord of all lords, it is impossible that you would have heard about insignificant persons. In mentioning charitable persons, he hints at his giving of charity (which caused his problem). That such a small fault would cause such a serious reaction was for informing the general public. This intention of the Lord will be explained later.

Text 11

kiṁ nu te ’viditaṁ nā tha sarva-bhū tā tma-sā kṣ iṇ aḥ

kā lenā vyā hata-dṛ ś o vakṣ ye ’thā pi tavā jñ ayā

Translation

What could possibly be unknown to you, O master? With vision undisturbed by time, you witness the minds of all living beings. Nevertheless, on your order I will speak.

Commentary

“Yes, I have heard about you, but I do not know the cause of your condition. ” Nṛ ga answers with this verse. O Supreme Lord (nā tha)! Since you are the witness of the minds of all beings, you know everything. If you know everything inside, you know everything outside as well. And you cannot say that with time you also forget. Your knowledge is not disturbed by time.

Text 12

yā vatyaḥ sikatā bhū mer yā vatyo divi tā rakā ḥ

yā vatyo varṣ a-dhā rā ś ca tā vatī r adadaṁ sma gā ḥ

Translation

I gave in charity as many cows as there are grains of sand on the earth, stars in the heavens, or drops in a rain shower.

The example of sand indicates the cows were unlimited in number. The example of stars indicates that the cows were heavenly. The example of rain drops indicates that his giving was incessant. Or all the examples simply show unlimited cows. Sikatā is sand of a river bank. The examples are in order of increasing numbers. Sma indicates that it is well known, and not impossible to give that many cows.