Vaiṣṇava-toṣaṇī 24 страница

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O, you are the cause of all beings from Brahmā to plants. You are by your nature the greatest (brahmaṇ e). In terms of powers you have unlimited ś aktis like mā ya-ś akti and your svarū pa-ś akti. Thus you are para-brahman in human form (kṛ ṣ ṇ ā ya) and have appeared as the son of Vasudeva as a birth pastime, since you are the master of doing what is impossible (yogā nā m pataye). He offers repeated respects since what is the use of simply standing there without qualification. He desires service.

Text 30

ity uktvā taṁ parikramya pā dau spṛ ṣ ṭ vā sva-maulinā

anujñ ā to vimā nā gryam ā ruhat paś yatā ṁ nṛ ṇ ā m

Translation

Having spoken thus, Mahā rā ja Nṛ ga circumambulated Kṛ ṣ ṇ a and touched his crown to the Lord’s feet. Granted permission to depart, King Nṛ ga then boarded a wonderful celestial airplane as all the people present looked on.

He mounted the best vehicle, given by the Lord, as people looked on in astonishment. Still, he immediately departed. “He should have delayed at that time. ” He was sent by the Lord.

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He departed while people looked on in astonishment (paś yatā ṁ nṛ ṇ ā m).

Text 31

kṛ ṣ ṇ aḥ parijanaṁ prā ha bhagavā n devakī -sutaḥ

brahmaṇ ya-devo dharmā tmā rā janyā n anuś ikṣ ayan

Kṛ ṣ ṇ a, the son of Devakī — who is especially devoted to the brā hmaṇ as and who embodies the essence of religion, then spoke to his personal associates and thus instructed the royal class in general.

Kṛ ṣ ṇ a spoke to the Yadus, using logic and proofs, in order to teach all kṣ atriyas by his own conduct and to teach by the example of Nṛ ga since he was dharma itself or the cause of dharma, and the best for the brā hmaṇ as and devotees, since he was the son of Devakī, full of all powers (bhagavā n) and attractor of the hearts of even sages.

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Though he is Svayam Bhagavā n he spoke to his close associates to show the result of offending a brā hmaṇ a since he was the son of Devakī, performing human pastimes like birth and accepting them as his associates. He was the best of all (deva) who had appeared to benefit the brā hmaṇ as. Not only was he the establisher of dharma, he was the establisher of all dharmas (dharmā tmā ). “Since they are his followers what is the use of teaching them. It is like grinding what is already ground. ” He spoke to teach other kṣ atriyas who were present.

Text 32

durjaraṁ bata brahma-svaṁ bhuktam agner manā g api

tejī yaso ’pi kim uta rā jñ ā ṁ ī ś vara-mā ninā m

Translation

[Lord Kṛ ṣ ṇ a said: ] How indigestible is the property of a brā hmaṇ a, even when enjoyed just slightly and by one more potent than fire! What then to speak of kings who try to enjoy it, presuming themselves to be lords.

Enjoying (stealing) a brā hmaṇ a’s property produces great grief (durjaram). Bata indicates dismay. By thinking themselves controllers, kings become powerful. A great ascetic or jñ ā nī, more powerful than fire, enjoying a brā hmaṇ a’s property even a little is indigestible. What to speak of kings.

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Enjoying (stealing) a brā hmaṇ a’s property produces great grief (durjaram) even for a person who can destroy sin by the power of his austerity or yoga (tejī yasah). Bata indicates dismay. What to speak of the result for kings who cannot perform austerity or yoga, because of thinking themselves great. They will come to even greater grief. Or even enjoying a small portion of a brā hmaṇ a’s property is indigestible for a person more powerful than fire.

Text 33

nā haṁ hā lā halaṁ manye viṣ aṁ yasya pratikriyā

brahma-svaṁ hi viṣ aṁ proktaṁ nā sya pratividhir bhuvi

Translation

I do not consider hā lā hala to be real poison, because it has an antidote. But a brā hmaṇ a’s property, when stolen, can truly be called poison, for it has no antidote in this world.

Commentary

The brā hmaṇ a’s property is more poisonous than poison. The poisonous effect is described with increasing intensity in two verses. Poison refers to a nature of continuous violence. A brā hmaṇ a’s property is said to be poison, using examples and logic (pra — uktam). There is no remedy like using gems or mantras, anywhere, by any intelligent person (bhuvi).

Text 34

hinasti viṣ am attā raṁ vahnir adbhiḥ praś ā myati

kulaṁ sa-mū laṁ dahati brahma-svā raṇ i-pā vakaḥ

Translation

Poison kills only the person who ingests it, and an ordinary fire may be extinguished with water. But the fire generated from the kindling wood of a brā hmaṇ a’s property burns the thief’s entire family down to the root.

Commentary

Poison kills only the drinker of it, not his relatives. Fire is extinguished completely (pra — ś amyati) with water. The brā hmaṇ a’s property is like a forest fire. All remedies do not lessen the effect at all. That fire destroys sons and grandsons as well as fathers and grandfathers (sa-mū lam).

Text 35

brahma-svaṁ duranujñ ā taṁ bhuktaṁ hanti tri-pū ruṣ am

prasahya tu balā d bhuktaṁ daś a pū rvā n daś ā parā n

Translation

If a person enjoys a brā hmaṇ a’s property without receiving due permission, that property destroys three generations of his family. But if he takes it by force or gets the government or other outsiders to help him usurp it, then ten generations of his ancestors and ten generations of his descendants are all destroyed.

Commentary

This verse describes how much destruction takes place.

Text 36

rā jā no rā ja-lakṣ myā ndhā nā tma-pā taṁ vicakṣ ate

nirayaṁ ye ’bhimanyante brahma-svaṁ sā dhu bā liś ā ḥ

Translation

Members of the royal order, blinded by royal opulence, foolishlyy hankering to enjoy a brā hmaṇ a’s property, fail to foresee their own downfall to hell.

One should not say that there is no fault if the guardians of a brā hmaṇ a’s property enjoys it.

Those blinded by the wealth of a king or by taking up a king’s post fail to see their downfall.

Those who thoroughly (ṣ adhu) desire to enjoy the brā hmaṇ a’s property fail to see their downfall. Or those who are most foolish (sadhu bā liś ā ḥ ) and desire to enjoy the brā hmaṇ a’s property fail to see their downfall.

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The king, his family, servants and others (rā jā naḥ ), blinded by royal wealth, who are foolish, who strongly (sā dhu) desire the property of a brā hmaṇ a, do not see their fall to hell. Sā dhu can also modify bā liś ā ḥ: they are extremely foolish.

Texts 37–38

gṛ hṇ anti yā vataḥ pā ṁ ś ū n krandatā m aś ru-bindavaḥ

viprā ṇ ā ṁ hṛ ta-vṛ ttī nā m vadā nyā nā ṁ kuṭ umbinā m

rā jā no rā ja-kulyā ś ca tā vato ’bdā n niraṅ kuś ā ḥ

kumbhī -pā keṣ u pacyante brahma-dā yā pahā riṇ aḥ

Translation

For as many years as there are particles of dust touched by the tears of generous brā hmaṇ as who have dependent families and whose property is stolen, uncontrolled kings who usurp a brā hmaṇ a’s property are cooked, along with their royal families, in the hell known as Kumbhī pā ka.

sAme

Kṛ ṣ ṇ a describes hellish life in two verses. These brā hmaṇ as welcomed guests (vadā nyā nā m), had their wealth stolen, and then cried in sorrow because they were unable to maintain their families without that wealth. In order to show the number of years in hell this description is given. However, even if the brā hmaṇ a does not weep, the same hellish result occurs. Kings who are independent and who steal the brā hmaṇ a’s wealth, are cooked by Yama’s servants in each one of the Kumbī pā ka hells for as many years as there are brā hmaṇ a’s tears in the dust.

Text 39

sva-dattā ṁ para-dattā ṁ vā brahma-vṛ ttiṁ harec ca yaḥ

ṣ aṣ ṭ i-varṣ a-sahasrā ṇ i viṣ ṭ hā yā ṁ jā yate kṛ miḥ

Translation

Whether he takes the brā hmaṇ a’s wealth or it is given to him, he will take birth as a worm in feces for sixty thousand years.

Commentary

Even after the hellish punishment, his life is miserable. Particulars of the theft are given. For sixty thousand years he will again and again be born as a worm.

Text 40

na me brahma-dhanaṁ bhū yā d yad gṛ dhvā lpā yuṣ o narā ḥ

parā jitā ś cyutā rā jyā d bhavanty udvejino ’hayaḥ

Translation

I do not desire brā hmaṇ as’ wealth obtained by force or trickery and offered to me. Those persons become short-lived and are defeated. They lose their kingdoms and in the next life become snakes, who trouble others.

Not only does the person suffer a low birth, but in both this life and the next he suffers even though he wants to avoid this by his strength or trickery. In order show fear to others, the Lord himself shows fear with extreme disgust. Let this theft not be done for me or related to me, since it is done with violence or devious desires, with a desire that I accept it. In this life he has a short life, is defeated by enemies, loses his kingdom and in the next life becomes a snake, which gives trouble to others in the form of fear.

Or they become like snakes and again and again attain hellish life. Though one can accept offerings made by brā hmaṇ as out of devotion on behalf of the Lord, he should not accept such offerings since they are often taken by force. Or to teach the people, he does not consider his own position as the Lord.

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He experiences suffering for a long time. Instead of nrpā sometimes narā is seen.

Text 41

vipraṁ kṛ tā gasam api naiva druhyata mā makā ḥ

ghnantaṁ bahu ś apantaṁ vā namas-kuruta nityaś aḥ

Translation

My dear followers, never treat a learned brā hmaṇ a harshly, even if he has sinned. Even if he attacks you physically or repeatedly curses you, always continue to offer him obeisances.

Commentary

“If the brā hmaṇ a steals my money or becomes hostile, what should be done? ” Do not desire to kill him or harm (ghanatam) him, at all, at any time (eva). That is rejected. O people who follow me, you should not harm him. Otherwise you are not my followers. You will not be protected by me

Text 42

yathā haṁ praṇ ame viprā n anukā laṁ samā hitaḥ

tathā namata yū yaṁ ca yo ’nyathā me sa daṇ ḍ a-bhā k

Translation

Just as I always carefully bow down to brā hmaṇ as, so all of you should likewise bow down to them. I will punish anyone who acts otherwise.

Commentary

One should not offer obeisances with disrespect or offense but with devotion. Just as I always (anukā lam) offer respects with attention to all brā hmaṇ as, you should offer respects. Anyone who does otherwise will be punished by me — by Yama after death, and directly by me.

Text 43

brā hmaṇ ā rtho hy apahṛ to hartā raṁ pā tayaty adhaḥ

ajā nantam api hy enaṁ nṛ gaṁ brā hmaṇ a-gaur iva

Translation

When a brā hmaṇ a’s property is stolen, it certainly causes the person who takes it to fall down, even if he does so by accident, just as the brā hmaṇ a’s cow did to Nṛ ga.

In all cases one should have devotion to brā hmaṇ as. One should not steal from them at any time, anything by any means. This is the summary. Stolen wealth (arthaḥ ) causes the stealer to fall, even he does so unknowingly, what to speak of doing it in knowledge. That is certain (hi). The example is this person (enam) Nṛ ga. You have directly seen it.

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That the cow was taken from the brā hmaṇ a was not known to Nṛ ga, but was understood by the people listening to the story.

Text 44

evaṁ viś rā vya bhagavā n mukundo dvā rakaukasaḥ

pā vanaḥ sarva-lokā nā ṁ viveś a nija-mandiram

Translation

Having thus instructed the residents of Dvā rakā, Mukunda, who wanted to purify of all the people, entered his palace.

Having made the people hear by example and proof (viś rā vya) in this way, since he was endowed with unlimited good qualities such as respecting brā hmaṇ as, he gave the highest bliss or freed everyone from all suffering by showing the fault of taking a brā hmaṇ a’s property (mukundaḥ ). “The people of Dvā rakā, being followers of the Lord, were naturally respectful to brā hmaṇ as. Why did he make them hear this? ” By instructing all people on the pretext of instructing them, he purified them (pā vaṇ aḥ ), just as he instructed Arjuna, his dear friend, the avatā ra of Nara, to benefit the people.

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He instructed the inhabitants of Dvā rakā and other also. The purpose of the story is explained. He wanted to purify the people (pā vanaḥ ) by instructions concerning correct behavior.

Chapter Sixty-five

Text 1

ś rī -ś uka uvā ca

balabhadraḥ kuru-ś reṣ ṭ ha bhagavā n ratham ā sthitaḥ

suhṛ d-didṛ kṣ ur utkaṇ ṭ haḥ prayayau nanda-gokulam

Translation

Ś ukadeva Gosvā mī said: O best of the Kurus, once Balarā ma, eager to visit his well-wishing friends, mounted his chariot and traveled to Nanda Gokula.

Having stated that Kṛ ṣ ṇ a was affectionate to the miserable, related to this, Balarā ma’s affection is now described till the end of the chapter. He desired to see Nanda, Yaś odā and others (suhṛ t) because he was anxious to see them after long separation. To go quickly, he mounted his accustomed chariot and went wearing cowherd dress (pra-yayau) to the cowherd village of Nanda.

Hari-vaṁ ś a describes this:

sa praviṣ ṭ aḥ tu vegena taṁ vrajaṁ kṛ ṣ ṇ a-pū rvajaḥ /

vanyena ramaṇ ī yena veṣ eṇ ā laṁ kṛ taḥ prabhuḥ //

Balarā ma quickly entered Vraja, ornamented with attractive, rustic clothing.

He did this because he was most merciful (bhagavā n) or knew the desires of Kṛ ṣ ṇ a.

kasyacid atha kā lasya smṛ tvā gopeṣ u sauhṛ dam

jagā maiko vrajaṁ rā maḥ kṛ ṣ ṇ asyā numate sthitaḥ

Remembering the deep friendship he once enjoyed with the cowherd folk, Balarā ma went alone to Vraja, having taken Kṛ ṣ ṇ a’s permission. Viṣ ṇ u Purā ṇ a

Later it is said that he pacified them with Kṛ ṣ nā ’s messages. (SB 10. 65. 16) He had strong intelligence (balabhadraḥ ). Thus he could pacify the great devotees. O best of the Kurus! Ś ukadeva is joyful because of Balarā ma’s departure for this purpose. Or like you, Balarā ma was also the best of the Kurus, being the elder brother of Kṛ ṣ ṇ a. He should go to make Kṛ ṣ na’s promise of returning soon come true.

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Understanding that Parī kṣ it, though blissful because of Kṛ ṣ ṇ a’s various pastimes, was disturbed on remembering the pain experienced by Gokula’s inhabitants produced by Kṛ ṣ ṇ a’s sudden departure from Gokula, Ś ukadeva tells a story to console him, leaving other stories aside. He praises Parī kṣ it with “O best of the Kurus! ” Balarā ma, the Supreme Lord, desired to see his friends Nanda and others, for whom he had more pure affection as his father and relatives than Vasudeva and other Yadus. Suhrḍ aḥ means “those in whose hearts (hṛ d) there was splendor (su) because of affection with identification as Kṛ ṣ ṇ a’s father, mother etc. ” Desiring to see them he went to Gokula. Previously he longed to go see them with feelings of separation for a long time, but now he got permission from Kṛ ṣ ṇ a. Hari-vaṁ ś a says:

kasyacid atha kā lasya smṛ tvā gopeṣ u sauhṛ dam

jagā maiko vrajaṁ rā maḥ kṛ ṣ ṇ asyā numate sthitaḥ

Remembering the deep friendship he once enjoyed with the cowherd folk, Balarā ma went alone to Vraja, having taken Kṛ ṣ ṇ a’s permission.

It will be said later that at this time he gave permission so that Balarā ma could console them with messages from Kṛ ṣ ṇ a. Kṛ ṣ ṇ a also had a desire to go with Balarā ma but Vasudeva would not permit him to go since he feared Kṛ ṣ ṇ a would stay there since Kṛ ṣ ṇ a was bound to Nanda and others with prema. He thus sent Balarā ma alone in order to hide his message to Nanda that he would also come there. Understanding their feelings, Balarā ma went (pra — yayau), wearing cowherd dress. Hari-vaṁ ś a describes this:

sa praviṣ ṭ aḥ tu vegena taṁ vrajaṁ kṛ ṣ ṇ a-pū rvajaḥ /

vanyena ramaṇ ī yena veṣ eṇ ā laṁ kṛ taḥ prabhuḥ //

Balarā ma quickly entered Vraja, ornamented with attractive rustic clothing.

He went on his chariot since, because of his intense longing, he wanted to go quickly.

Text 2

pariṣ vaktaś cirotkaṇ ṭ hair gopair gopī bhir eva ca

rā mo ’bhivā dya pitarā v ā ś ī rbhir abhinanditaḥ

Translation

Having long suffered the anxiety of separation, the cowherd men and their wives embraced Balarā ma. The Lord then offered respects to his parents, and they joyfully greeted him with blessings.

He was embraced tightly (pari), even by the gopī s (eva), and by servants and priests (ca), because they suffered for a long time. Because of long separation and confusion they all embraced him. Then the proper behavior is described. He greeted his parents, since they thought of him as their son and he also thought of them as his parents.

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This verse describes their exchange of feelings. They embraced deeply with all their limbs, with tears and hairs standing on end because of their longing held for an extended period. First he responded to his parents love appropriately. Within Vraja he met with the various cowherds, cowherd women, friends, elders, and also the priests. First meeting his parents, he greeted them, and was embraced by them and received their blessings.

Text 3

ciraṁ naḥ pā hi dā ś ā rha sā nujo jagad-ī ś varaḥ

ity ā ropyā ṅ kam ā liṅ gya netraiḥ siṣ icatur jalaiḥ

Translation

[Nanda and Yaś odā prayed, ] “O descendant of Daś ā rha, O Lord of the universe, may you and your younger brother Kṛ ṣ ṇ a ever protect us. ” Saying this, they raised Balarā ma onto their laps, embraced him and moistened him with tears from their eyes.

“Protect us, all the people of Vraja, for a long time” indicates that they blessed Balarā ma with long life and strength. Calling him Lord of the universe is also a blessing. They considered that Kṛ ṣ ṇ a was not merciful to them since he did not come. Yet they pray to him also. Even though he protected them, without his presence they were unprotected. O descendent of the Yadu dynasty! With resentment and pain they call out to him because he protected the Yadus and gave up the people of Vraja. They moistened him with water from their eyes.

Or “You should have long live with unobstructed strength. O excellent child, you should have sons, and grandsons, wealth and power. ” First they gave blessings in affection and then out of misery prayed “Protect us! ” O lord of the Yadus (dā ś ā rha)! Though you are occupied with protecting them, as the Lord of the universe, protect us, who reside within the universe.
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“Protect us for a long time” indicates that they blessed Balarā ma with long life and strength. Calling him Lord of the universe is also a blessing. Though they were also Dā ś ā rhas, they describe him as such to indicate him as the son of Vasudeva since he was the chief of the Yadus, distinguishing him from Kauravas and Pā ṇ ḍ avas. Though Nanda had more affection for Kṛ ṣ ṇ a as his own son, he protected Balarā ma as his own son also, since he regarded his brother’s son as his own. This showed Nanda’s intense affection for Vasudeva, thinking of Vasudeva as himself. Thus he regarded Balarā ma has his own son. By saying “with your younger brother (sā nujaḥ )” he indicated again that he regarded Balarā ma as his son. He took Balarā ma as the main son and Kṛ ṣ ṇ a as secondary by saying “along with your younger brother. ” In saying “please protect us” he indicated without distinction “all of us Yā davas. ” Or in embracing him out of longing, at this moment he thought it inappropriate to disregard the others in Dvā rakā and to think only of the people of Vraja. Protect the Yā davas and protect us.

Texts 4–6

gopa-vṛ ddhā ṁ ś ca vidhi-vad yaviṣ ṭ hair abhivanditaḥ

yathā -vayo yathā -sakhyaṁ yathā -sambandham ā tmanaḥ

samupetyā tha gopā lā n hā sya-hasta-grahā dibhiḥ

viś rā ntam sukham ā sī naṁ papracchuḥ paryupā gatā ḥ

pṛ ṣ ṭ ā ś cā nā mayaṁ sveṣ u prema-gadgadayā girā

kṛ ṣ ṇ e kamala-patrā kṣ e sannyastā khila-rā dhasaḥ

Translation

Balarā ma then paid proper respects to the elder cowherd men, and the younger ones all greeted him respectfully. He met them all with smiles, handshakes and so on, dealing personally with each one according to age, degree of friendship, and family relationship. Then, after resting, the Lord accepted a comfortable seat, and they all gathered around him. With voices faltering out of love for him, those cowherds, who had dedicated everything to lotus-eyed Kṛ ṣ ṇ a, asked about the health of their dear ones [in Dvā rakā ], and Balarā ma in turn asked about the cowherds’ welfare.

He met with the cowherds, according to age, with smiles etc. They questioned him after he was relieved of fatigue from his journey and was sitting comfortably or after the smiles had finished. Or he was not tired from the long journey and thus sat comfortably. They also exchanged affectionate words (ā dibhiḥ ). They came close to him according to the relationship. Nanda and Yaś odā called brothers and other relatives.

sa tā n abhaṣ ā ta prī tyā yathā pū rvaṁ arindama /

gopā ns tenaiva vidhinā yathā nyā yaṁ yathā vayaḥ //

tathaiva prā ha tā n sarvā n tathaiva pariharṣ ayan /

tathaiva saha gopī bhī yojayan madhurā ḥ kathā ḥ //

He spoke to them with affection he had done as previously, correctly according to rules and age. Then he spoke to them, giving them all joy. Then he met with the gopī s and spoke sweet topics.

Hari-vaṁ ś a

They asked him with choked voices about Kṛ ṣ ṇ a, who attracted their hearts, because he was most beautiful (kamala-patrā kṣ e), who could relieve distress just by his glance, and were asked by Balarā ma about their well-being. They wanted to see him. They had given up everything for him. Previous to Uddhava’s coming, the people had not given up everything, hoping he would return. After Uddhava came, losing hope that Kṛ ṣ na would come or agitated by his long absence, they lost interest in maintaining their bodies. Or with their words choked because of his prema for them, they asked him about Kṛ ṣ ṇ a in the following verse.

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The verse describes his meeting with Nanda’s associates (elders). Then the next day (atha) he met closely (upetya) with his cowherd friends with affection and respect (sam), going personally to their houses with laughing and holding hands, according to age. After eating he sat comfortably while they all rested after their services. They all sat around him and asked about the health of the Yadus, according to their age and friendship with Balarā ma. Others also, according to relationship as sons of his uncle etc., according to age and friendship (yathā -vayo yathā -sakhyaṁ yathā -sambandham ā tmanaḥ ), came and asked questions. “Laughing and holding hands” refers to his friends. They showed mutual joy because they constantly had sphū rtis of his presence in secret, as explained when Uddhava had come. The word ā di indicates bowing to elders and other courtesies.

sa tā n abhaṣ ā ta prī tyā yathā pū rvaṁ arindama /

gopā ns tenaiva vidhinā yathā nyā yaṁ yathā vayaḥ //

tathaiva prā ha tā n sarvā n tathaiva pariharṣ ayan /

tathaiva saha gopī bhī yojayan madhurā ḥ kathā ḥ //

He spoke to them with affection he had done as previously, correctly according to rules and age. Then he spoke to them, giving them all joy. Then he met with the gopī s and spoke sweet topics.

Hari-vaṁ ś a

Then he asked them about the people of Vraja. They asked him and then he asked them, both with choked words, out of prema. They had given up everything for Kṛ ṣ ṇ a, who attracted everyone with his beauty, including his lotus eyes. He first attracted them with his blissful form and then attracted away all their miseries (kṛ ṣ ṇ e).