Vaiṣṇava-toṣaṇī 23 страница

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I gave as many cows as the total of all grains of sand, stars and rain drops. The word ca indicates that actually the number of cows cannot be counted. Sma means that it is famous. The numbers cannot be imagined.

Text 13

payasvinī s taruṇ ī ḥ ś ī la-rū pa-

guṇ opapannā ḥ kapilā hema-sṛ ṅ gī ḥ

nyā yā rjitā rū pya-khurā ḥ sa-vatsā

dukū la-mā lā bharaṇ ā dadā v aham

Translation

Young, brown, milk-laden cows, who were well behaved, beautiful and endowed with good qualities, who were all acquired honestly, and who had gilded horns, silver-plated hooves and decorations of fine ornamental cloths and garlands — such were the cows, along with their calves, that I gave in charity.

Commentary‘

After describing the unlimited number of cows he describes their qualities. They all had good natures (ś ī la), being easily controlled by their master. They were beautiful with good nourishment (rū pa). They always gave plentiful milk (guṇ a). There are ten types of kapila cows.

suvarṇ a-kapilā pū rvā dvitī yā gaura-piṅ galā

tṛ tī ya caiva raktā kṣ ī caturthī guḍ a-piṅ galā

pañ camī bahu-varṇ ā syā t ṣ aṣ tḥ ī syā t ś veta-piṅ galā

saptamī ś veta-piṅ gā kṣ i aṣ ṭ amī kṛ ṣ na-piṅ galā

navamī pā talā jñ eyā daś amī pucccha-piṅ galā

etā daś a samā khyā tā ḥ kapilā s te varā nane

sarvā ś caitā mahā bhā gā s tā rayanti na sā ṁ ś ayaḥ

The first is golden brown, the second is pale brown, the third has red eyes, the fourth is deep brown, the fifth is multi-colored, the sixth is white and brown, the seventh has light brown eyes, the eighth is black and brown, the ninth is pink and the tenth has a brown tail. O beautiful woman! These ten are called kapila cows. They are all most auspicious. By donating these cows one crosses saṁ sā ra without doubt.

The order of the list of qualities is with increasing excellence. This will be stated later also. Not only that, but they were well decorated with gold horns and silver hooves, and with cloth on their backs and ornaments. They had garlands made of jewels around their necks and were accompanied by calves. Thus they gave milk. They had been gathered by lawful means. He again states that he gave cows to reinforce his previous statement.

Texts 14–15

sv-alaṅ kṛ tebhyo guṇ a-ś ī lavadbhyaḥ

sī dat-kuṭ umbebhya ṛ ta-vratebhyaḥ

tapaḥ -ś ruta-brahma-vadā nya-sadbhyaḥ

prā dā ṁ yuvabhyo dvija-puṅ gavebhyaḥ

go-bhū -hiraṇ yā yatanā ś va-hastinaḥ

kanyā ḥ sa-dā sī s tila-rū pya-ś ayyā ḥ

vā sā ṁ si ratnā ni paricchadā n rathā n

iṣ ṭ aṁ ca yajñ aiś caritaṁ ca pū rtam

Translation

I first honored the brā hmaṇ as who were recipients of my charity by decorating them with fine ornaments. Those most exalted brā hmaṇ as, whose families were in need, were young and possessed of excellent physical features and mental qualities. They were dedicated to vratas done sincerely, faithful to rituals, vastly learned in the Vedic scriptures, generous and dedicated to proper conduct. I gave them bulls, land, gold and houses, along with horses, elephants and marriageable girls with maidservants, as well as sesame, silver, fine beds, clothing, jewels, utensils and chariots. In addition, I performed Vedic sacrifices and executed various pious welfare activities.

Commentary

Now he describes the good qualities of the recipients of charity. I first decorated them with gold earrings and other ornaments. They had good physical features (guṇ a) and good internal dispositions (ś ī la) with honesty and gentleness. They had performed vratas carefully for their upliftment.

dharmaś ca satyaṁ ca damas tapaś ca; amā tsaryaṁ hrī s titikṣ ā nasū yā

yajñ aś ca dā naṁ ca dhṛ tiḥ ś rutaṁ ca; mahā vratā dvā daś a brā hmaṇ asya

The twelve vratas of the brā hmaṇ a are dharma, truthfulness, control of the senses, austerity, lack of envy, shyness, tolerance, lack of indignation, sacrifice, charity, fortitude and learning. Mahā bhā rata

These brā hmaṇ as performed vratas without duplicity (ṛ ta-vratebhyaḥ ). Tapa means dedicated to daily rituals like sandhyā –vandana. Satyam means inclined to follow proper behavior (sadbhyaḥ ). They were youthful, in order to perform dharma properly. They were the best among all the brā hmaṇ as. I gave them the cows with devotion (pra — adā m), washing their feet etc.

Not only did I give cows, but many other objects. Go means bulls. Ā yatana means houses. Paricchada means umbrellas, cā maras and other utensils. I gave all of this. (Verb is understood. )

The word ca mentioned twice in the last line indicates the predominance of the charity over the sacrifices, and that these acts were done in the proper way.

Text 16

kasyacid dvija-mukhyasya bhraṣ ṭ ā gaur mama go-dhane

sampṛ ktā viduṣ ā sā ca mayā dattā dvijā taye

Translation

Once a cow belonging to a certain first-class brā hmaṇ a wandered away and entered my herd. Unaware of this, I gave that cow in charity to a different brā hmaṇ a.

Commentary

One cow of the brā hmaṇ a wandered into my herd.

Text 17

tā ṁ nī yamā nā ṁ tat-svā mī dṛ ṣ ṭ rovā ca mameti tam

mameti parigrā hy ā ha nṛ go me dattavā n iti

Translation

When the cow’s first owner saw her being led away, he said, “She is mine! ” The second brā hmaṇ a, who had accepted her as a gift, replied, “No, she’s mine! Nṛ ga gave her to me. ”

He spoke to the brā hmaṇ a (tam) taking the cow. “That was given to me. How can it be yours? ” Nṛ ga gave it. That was the cause of the problem.

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The last iti means “because. ”

Text 18

viprau vivadamā nau mā m ū catuḥ svā rtha-sā dhakau

bhavā n dā tā paharteti tac chrutvā me ’bhavad bhramaḥ

Translation

As the two brā hmaṇ as argued, each trying to fulfill his own purpose, they came to me. One of them said, “You gave me this cow, ” and the other said, “But you stole her from me. ” Hearing this, I was bewildered.

The two spoke, being attached to the same cow (svā rtha-sā dhakau).

Texts 19–20

anunī tā v ubhau viprau dharma-kṛ cchra-gatena vai

gavā ṁ lakṣ aṁ prakṛ ṣ ṭ ā nā ṁ dā syā my eṣ ā pradī yatā m

bhavantā v anugṛ hṇ ī tā ṁ kiṅ karasyā vijā nataḥ

samuddharataṁ mā ṁ kṛ cchrā t patantaṁ niraye ’ś ucau

Translation

Finding myself in a terrible dilemma concerning my duty in the situation, I humbly entreated both the brā hmaṇ as: “I will give one hundred thousand of the best cows in exchange for this one. Please give her back to me. Your good selves should be merciful to me, your servant. I did not know what I was doing. Please save me from this difficult situation, or I’ll surely fall into a filthy hell. ”

Commentary

I have fallen into a painful situation concerning dharma (dharma-kṛ cchreṇ a). Instead of gatena vai

sometimes upā gate is seen. With inner purity, giving up all selfishness, this cow should be given to me (pra — -dī yatā m). You should be merciful to me, who should be delivered from difficulty (kṛ cchrā t). The difficulty is described: falling into hell. Or, you should be merciful to me who have fallen into hell because of my sin (kṛ cchrā t).

Text 21

nā haṁ pratī cche vai rā jann ity uktvā svā my apā kramat

nā nyad gavā m apy ayutam icchā mī ty aparo yayau

Translation

The present owner of the cow said, “I don’t want anything in exchange for this cow, O King, ” and went away. The other brā hmaṇ a declared, “I don’t want even ten thousand more cows [than you are offering], ” and he too went away.

Commentary

I will not accept anything else in exchange. He went away in fear of being forced to exchange the cow.

Text 22

etasminn antare yā mair dū tair nī to yama-kṣ ayam

yamena pṛ ṣ ṭ as tatrā haṁ deva-deva jagat-pate

Translation

O Lord of lords, O master of the universe, the agents of Yamarā ja, taking advantage of the opportunity thus created, later carried me to his abode. There Yamarā ja himself questioned me.

Commentary

At the opportunity provided by his death at the end of my allotted lifespan, he fell to Yama’s abode. As will be stated later, he was a pious person and therefore went to Yama’s abode above Mā nasa in the south (not hell). This place was not located on earth. In that place, Yama personally questioned him out of respect. O Kṛ ṣ ṇ a, you are worshipped by Brahmā, Viṣ ṇ u and Ś iva, since you are the protector of the universe (jagat-pate)! In order to protect the universe you have appointed Yama to be in charge of dharma but none of them can trespass your rules. For this reason Yama questioned the king.

Text 23

pū rvaṁ tvam aś ubhaṁ bhuṅ kṣ a utā ho nṛ pate ś ubham

nā ntaṁ dā nasya dharmasya paś ye lokasya bhā svataḥ

Translation

[Yamarā ja said: ] My dear King, do you wish to experience the results of your sins first, or those of your piety? Indeed, I see no end to your enjoyment in Svarga, shining with happiness and powers, because of your charity and sacrifices.

Will you experience the sin arising from taking the cow or the suffering (aś ubham) first? Though charity is included in dharma it is mentioned separately because of his great endeavors of giving. Or though charity is included in dharma, it is stated because by that he would go to Svarga, shining with unlimited wealth and happiness. His excellent life in higher planets like Dhruva-loka is described.

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Will you experience the sin arising from taking the cow (aś ubham) first? I see no end of your staying in Svarga, shining with wondrous happiness and powers, because of your unlimited performance of sacrifices (dharmasya) and charity.

Text 24

pū rvaṁ devā ś ubhaṁ bhuñ ja iti prā ha pateti saḥ

tā vad adrā kṣ am ā tmā naṁ kṛ kalā saṁ patan prabho

Translation

I replied, “First, my lord, let me suffer my sinful reactions, ” and Yamarā ja said, “Then fall! ” “At once I fell, and while falling I saw myself becoming a lizard, O master.

Commentary

Let me first experience my sin since there is greatest happiness after the end of suffering. Yama spoke while gesturing (pra — ā ha). Immediately I became a lizard. O controller of all karma (prabho)! I must experience the results of action given by you, or this is by your will alone. He received that result for his sin. According to Rā mā yaṇ a and other scriptures he received this result because of the curse of the two brā hmaṇ as. The contradiction to the version presented here is resolved by explaining that two different incidents happened in different kalpas.

Text 25

brahmaṇ yasya vadā nyasya tava dā sasya keś ava

smṛ tir nā dyā pi vidhvastā bhavat-sandarś anā rthinaḥ

Translation

O Keś ava, since I am your servant and am devoted to the brā hmaṇ as and generous to them, I always hankered for your audience. Therefore even till now I have not lost my memory.

I have never lost my memory. However he omits the subject “I” out of humility. In the lizard body and in the body of a great devatā, which is the opposite, my memory was not destroyed. The reasons are given. Because I am your servant I longed to see directly you or others such as Pradyumna etc. The cause of being a servant is mentioned. O Keś ava! You are directly the supreme Lord!

ko brahmeti samakhyā ta ī ś ohaṁ sarvadehinā m

Ā vā n tavā ṅ ga-sambhū tau tasmat keś ava-nā mavā n

Ka means Brahmā. Ī ś a means me, the lord of all souls (Ś iva). We two arise from your limbs. Thus you are called Keś ava, the Lord of Brahmā and Ś iva. Hari-vaṁ ś a

Or Keś ava means he who killed Keś ī. By mentioning the last pastime in Vṛ ndā van, all the pastimes there are indicated. Thus Keś ava indicates he who manifested unlimited qualities as Bhagavā n. By the power of seeing Jagannā tha previously, later he worshipped the lord of Dvā rakā.

Because the Lord was praised as Jagannā tha, seeing him was possible. Thus he fell into a well in Dvā rakā. And by being a servant of the Lord, there, with a desire to see the Lord, he developed knowledge of Kṛ ṣ ṇ a. He became a lizard to show the fault, even for devotees or the Lord, of taking from brā hmaṇ as, in order to teach people. This is described in Bhā gavatā mṛ ta.

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I have never lost my memory. However he omits the subject “I” out of humility. In the lizard body and in the body of a great devatā, which is the opposite, my memory was not destroyed. The reasons are given. I was a devotee of brā hmaṇ as and moreover satisfied them with sufficient charity. Moreover I was your servant: I attained dā sya-bhakti to you — in the form of offering my actions to you in order to give good quality to those actions. Because of this, understanding your glories, I longed to see you since you are Keś ava.

ko brahmeti samakhyā ta ī ś ohaṁ sarvadehinā m

Ā vā n tavā ṅ ga-sambhū tau tasmat keś ava-nā mavā n

Ka means Brahmā. Ī ś a means me, the lord of all souls (Ś iva). We two arise from your limbs. Thus you are called Keś ava, the Lord of Brahmā and Ś iva. Hari-vaṁ ś a

How could a person reject you and offer one’s actions to someone else?

Or, since you are devoted to brā hmaṇ as as witnessed by Bhṛ gu and you are generous as witnessed by Bali and even me, I offered my actions to you as a servant. In taking the body of a lizard there was a good result. Because of realizing the futility of actions like charity, which he performed because of lack of faith in hearing and because of disinclination to direct bhakti such as hearing about the Lord, he was able to meet the Lord later by the power of his determination. His desire to see the Lord was motivated by desire for some result. It was not niṣ kā ma. One can infer that the cause of his desire was attainment of Svarga. But since the Lord is generous, because he did focus on the Lord, finally he would attain the supreme destination.

satyaṁ diś aty arthitam arthito nṛ ṇ ā ṁ

naivā rthado yat punar arthitā yataḥ

svayaṁ vidhatte bhajatā m anicchatā m

icchā pidhā naṁ nija-pā da-pallavam

The Lord certainly gives desired objects to devotees who request them, but he does not give those objects in such a way that the devotee will ask again after finishing his enjoyment. In other words, he gives his lotus feet, which include all desirables, to those worshippers who do not even desire them. SB 5. 19. 27

On seeing the Lord, those desires were uprooted. Since I was absorbed fully in serving brā hmaṇ as and charity works, I was “like a servant. ” I had the qualities of a servant but not the variety of qualities found in the Lord’s real servants. I did not desire to see the Lord from possessing the qualities of the real servants, but only because of general qualities of being a servant. But because of the power of realizing a portion of your qualities, even now my memory has not been destroyed. Rather it resulted in seeing you. I conclude that my actions of serving brā hmaṇ as and giving charity were only imitations arising from pride, because even today in front of you those qualities boldly appear. Previously I did not have respect for scriptures with rules followed by Ambarī ś a and others. Thus those actions of charity became an obstacle. But by the power of your mercy, I have now been able to see you. Since my pride has now been broken, though I enjoy a heavenly body, because of your mercy, I will become your follower, as stated in the verse satyaṁ diś ati.

Text 26

sa tvaṁ kathaṁ mama vibho ’kṣ i-pathaḥ parā tmā

yogeś varaiḥ ś ruti-dṛ ś ā mala-hṛ d-vibhā vyaḥ

sā kṣ ā d adhokṣ aja uru-vyasanā ndha-buddheḥ

syā n me ’nudṛ ś ya iha yasya bhavā pavargaḥ

Translation

O almighty one, how is it that my eyes see you here before me? You are the Supreme Soul, whom the greatest devotees can fixed within their pure hearts only by employing the spiritual eye of the Vedas. Then how, O transcendental Lord, are you directly visible to me, since my intelligence has been blinded by the severe tribulations of material life? Only one who has finished his material entanglement in this world should be able to see you.

You are most rare, or have indescribable glories (saḥ ). O Lord you are spread everywhere (vibho)! Thus you cannot be seen (aksi-pathaḥ ). You are difficult to see directly since you are with the ā tmā (parā tmā ). How can I slightly see you in my (me) life or in this well (iha)?

Or O my lord (mama vibho)! “How can the Lord be seen by the servants? ” You are the supreme ā tmā. You can be really perceived in the pure heart by knowledge of the meaning of the Vedas by the best devotees of bhakti-yoga. O avatari (sā kṣ ā t adhokṣ aja)! Or Kṛ ṣ ṇ a, born again under the axel, son of Yaś odā! Those who have ended material existence can see you in Dvā rakā (iha).

Or, by what method are you visible (katham akṣ i-pathaḥ )? You cannot be attained just by thinking, since you are not the object of jñ ā na (adhokṣ aja). It is not possible that you can be directly present. I am moreover blinded by worldly problems. Therefore you cannot be directly present since you only give a likeness to your presence (anudṛ ś ya) to a person free of material pursuits. It is remarkable that you show yourself to me, though I have attained a heavenly body, since you are beyond everything and unlimited. How has this happened? It is some type of mercy, some type of your ś akti. You only know.

Texts 27–28

deva-deva jagan-nā tha govinda puruṣ ottama

nā rā yaṇ a hṛ ṣ ī keś a puṇ ya-ś lokā cyutā vyaya

anujā nī hi mā ṁ kṛ ṣ ṇ a yā ntaṁ deva-gatiṁ prabho

yatra kvā pi sataś ceto bhū yā n me tvat-padā spadam

Translation

O Devadeva, Jagannā tha, Govinda, Puruṣ ottama, Nā rā yaṇ a, Hṛ ṣ ī keś a, Puṇ yaś loka, Acyuta, Avyaya! O Kṛ ṣ ṇ a, please permit me to depart for the world of the devatā s. Wherever I live, O master, may my mind always take shelter of your feet.

Taking permission to leave, first he praises the Lord by reciting his names since saṅ kī rtana is dear to the Lord. O lord of Brahmā and others devatā s who are worshippable by the world. O lord of Nī lā dri (jagannā tha)! First you were worshipped by Brahmā, and then by the devatā s. You appeared on earth as dā ru-brhaman (govinda), directly the Lord! O supreme person (puruṣ ottama)! You are famous by that name in your kṣ etra. You are the shelter of all jī vas, giving them food remnants rare to the devatā s (nā rā yaṇ a). Not only do you have an external form, but internal also, by which you give all powers to your servants. O stimulator of the senses of your servants (hṛ ṣ ī keś a)! Or it expresses the Lord’s affection for the devotees. You appeared with long hair once to make the words of your devotee true (hṛ ṣ ī keś a). You are excellently glorified by poets or are famous for your excellent affection for devotees (puṇ ya-ś loka). Why? You never fail to keep your word (acyuta). Ahaṁ bhakta-parā dhī naḥ : I am dependent on my devotees. (SB 9. 4. 63) Or you always reside at Nī lā cala (acyuta). Moreover, your supply of mahā prasā da is never exhausted by giving (avyaya) since you are served by Mahā lakṣ mī.

Or you are endowed with supreme powers (deva-deva). That is illustrated. You are the lord of all causes and effects in the universe (jagannā tha). You thus appeared as the king of Gokula (govinda) to reveal your unlimited qualities. Therefore you are beyond the temporary and permanent (jī vas) (puruṣ ottama).

yasmā t kṣ aram atī to ’ham akṣ arā d api cottamaḥ

ato ’smi loke vede ca prathitaḥ puruṣ ottamaḥ

Because I am superior to the conditioned and liberated jī vas, I am celebrated in the Vedas and the smṛ tis as the Supreme Person. BG 15. 18

Or you are supreme among the three (Brahmā, Viṣ ṇ u and Ś iva) because you are the supreme Lord (nā rā yaṇ a). You stimulate the senses of your devotees (hṛ ṣ ī keś a). You reveal excellent qualities (puṇ ya-ś loka), because you are full in all respects (acyuta). Or you never fail in your promise to protect your devotee (sakṛ d eva prapanno yaḥ ). You have unrestricted glories (avyaya). Or you do not decrease in giving yourself.

Or in requesting to leave, thinking himself qualified with humility, thinking of his qualification he describes the Lord by glorifying him. Entering the universe (jaganā tha), you are the Lord of us low people, though you are lord of lords (deva-deva), since you revealed unlimited qualities such as compassion by protecting the cows (govinda). Therefore you are best person (puruṣ ottama) served by great persons with unlimited qualities like skillfulness. Moreover, you are the shelter of all jī vas (nā rā yaṇ a), delivering even plants. You are moreover most beautiful (hṛ ṣ ī keś a), but not only in form, but qualities. You distribute fame which produces purity in the universe (puṇ ya-ś loka) by performing childhood pastimes. You do not fall from your powers even when performing childhood pastimes (acyuta).

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By seeing the Lord, he developed faith in pure bhakti. Though he lacked previous acts of pure bhakti like hearing and chanting, he got to see the Lord. Preparing to request permission to depart, while praising the Lord’s mercy, in two verses he first prayed to the Lord by calling out his names in praise, since nā ma-kī rtana is dearest to the Lord. O Lord of the devatā s! “In saying this, you who are insignificant pray with great rashness. Why are you not more restrained? ” O Lord of the universe! I should pray to you since I have fallen in this material universe. “Among the people of this world, Brahmā and others are situated on Brahmaloka and have high positions. Why do you not go there? ” O Govinda! By mercy you perform pastimes on earth (go). Now I should like to receive your mercy. “Even here on earth there are great souls. ” O best person! Taking support of your mercy to the fallen, I pray for mercy. I do not take shelter of my own qualities. Moreover you are the shelter of all jī vas (nā rā yaṇ a). You are the person who inspires my prayers (hṛ ṣ ī keṣ a). You are the moon glorified for such mercy (puṇ yaś loka). You never fail to protect the miserable who have surrendered to you (acyuta). Although you always bestow what the devotees unlimited devotees desire, you are always complete (avyaya). Thus my prayer is correct. “But I am indifferent, and as Bhagavā n I cannot show favor to you. ” You are Svayam Bhagavā n (Kṛ ṣ ṇ a), kṛ ṣ ṇ as tu bhagavā n svayam. Therefore you are complete (vibho, another version instead of prabho).

Text 29

namas te sarva-bhā vā ya brahmaṇ e ’nanta-ś aktaye

kṛ ṣ ṇ ā ya vā sudevā ya yogā nā ṁ pataye namaḥ

Translation

I offer my repeated obeisances unto you, Kṛ ṣ ṇ a, the son of Vasudeva. You are the source of all beings, the Supreme Absolute Truth, the possessor of unlimited potencies, the master of all spiritual disciplines.

“In that case, stay here. ” I offer respects to you. You are the source of everything, but without change, since you have unlimited powers of mā yā. You are the shelter of all beings, the material source of everything. You have an eternal form of bliss (kṛ ṣ ṇ ā ya). You give the results for all actions (yogā nā m pataye). Or, I can go only by being inspired by you. What can I do by my own powers? Showing how Kṛ ṣ ṇ a is the inspirer of all beings, he describes his powers. You cause everyone’s actions since you are spread internally and externally (brahmane). “But the jī vas move by their own will. That is clearly seen. ” You are the source of their powers (ananta-ś aktaye) since you preside over their citta (vā sudevā ya). Therefore you cause the actions of karma and jñ ā na etc. (yogā nā m pataye). Therefore I offer respects to you, Kṛ ṣ ṇ a. With intense devotion he says namaḥ twice. I constantly offer respects.

O, you are the cause of all beings from Brahmā to plants (sarva-bhā vā ya). You appeared in the house of Vasudeva to give prema of your lotus feet. You are all-pervading (brahmaṇ e) since you have infinite ś aktis (ananta-ś aktaye). You are the protector of bhakti-yoga, the method of producing bhā va. Plural (yogā nā m) is used to show respect. You reveal your confidential powers (kṛ ṣ ṇ ā ya). I offer respects to you. I am not able to remain in this place on this occasion. Speculating about the cause of his pastimes, he is bewildered.