Vaiṣṇava-toṣaṇī 25 страница

eṣ ā ṁ ghoṣ a-nivā sinā m uta bhavā n kiṁ deva rā teti naś

ceto viś va-phalā t phalaṁ tvad-aparaṁ kutrā py ayan muhyati

sad-veṣ ā d iva pū tanā pi sa-kulā tvā m eva devā pitā

yad-dhā mā rtha-suhṛ t-priyā tma-tanaya-prā ṇ ā ś ayā s tvat-kṛ te

O Lord! What can you give to the people of Vraja whose houses, possessions, friends, dear ones, bodies, sons, life airs and hearts are dedicated only to you, since there is nothing superior to you or Vraja (which you have already given)? Thinking of this my mind becomes bewildered. You awarded yourself even to Pū tanā and her family members because she wore the disguise of a nurse. SB 10. 14. 35

Previously they had given up everything out of attachment to him. Now in separation they naturally had no taste for their possessions but out of expectation that he would return they kept their possessions. They then heard of his battles with demons. In order to destroy obstacles for him, they gave up household goods (rā dhasaḥ ) to the devatā s and brā hmaṇ as as acts of charity. Now they asked about the health of his assistants in battling the demons. Balarā ṁ a asked them about their health since he was worried about them and was compassionate to them since they had given up everything. Ś ukadeva, on remembering their ensuing difficulties, lost control of his senses.

Text 7

kaccin no bā ndhavā rā ma sarve kuś alam ā sate

kaccit smaratha no rā ma yū yaṁ dā ra-sutā nvitā ḥ

Translation

[The cowherds said: ] O Rā ma, are all our relatives doing well? And Rā ma, do all of you, with your wives and children, still remember us?

Are our relatives the Yadus well? O Balarā ma, giver of enjoyment to friends (rā ma) Twice they call to him because of his affection for friends. Having affection for others like wives and children, you will not remember us. Do you remember us? It is possible, O Rā ma! They do not utter Kṛ ṣ ṇ a’s name but indicate it by the word yū yam (you two). Since Kṛ ṣ ṇ a did not come, they worry whether he forgot them, but they cannot say this. Since the two got married, after they had children Balarā ma came. Before marriage the two had come to Mathurā to kill Kā layavana. After that Kṛ ṣ ṇ a went back to Dvā rakā (and got married) and Balarā ma came to Gokula. This is according to Viṣ ṇ u Purā ṇ a. According to Hari-vaṁ ś a, after the battle at Gomanta, after the killing of Ś ṛ gā la at Karavī rapura, the two came to Mathurā and Balarā ma came to Gokula. But this can be explained as happening in another kalpa.

— — — — — — — — -

Clarifying the questions of the cowherds, the very elderly ask this question. Are the Yā davas well and sometimes do you along with your wives and children remember us? Yuyam (you two) indicates Balarā ṁ a and Kṛ ṣ ṇ a. It is understood that after the two brothers had children, Kṛ ṣ ṇ a still did not come there. However, by the mention of Kaṁ sa being killed it should be understood that when Balarā ma came it was not many years after that incident. Thus the eldest children only had been born. Viṣ ṇ u Purā ṇ a says:

vivā hā t prā g eve kā layavana-vadhā rthaṁ mathurā m ā gatayos tad vadhe

vṛ tte tataḥ ś rī -kṛ ṣ ṇ asya dvā rakā yā ṁ gamanam asya ca gokule

Previous to marriage the two came to Mathurā to kill Kā layavana. After that when Kṛ ṣ ṇ a lived in Dvā rakā Balarā ma went to Gokula.

However in Hari-vaṁ ś a it is said that when Ś ṛ gā la-vā sudeva was killed in a battle at Gomanta near Karavī ra the two came to Mathurā and Balarā ma went to Gokula.

This is understood to be from a different kalpa. He came and met the people of Vraja not long after leaving Vraja.

Text 8

diṣ ṭ yā kaṁ so hataḥ pā po diṣ ṭ yā muktā ḥ suhṛ j-janā ḥ

nihatya nirjitya ripū n diṣ ṭ yā durgaṁ samā ś rī tā ḥ

Translation

It is our great fortune that sinful Kaṁ sa has been killed and our dear relatives freed. And it is also our good fortune that our relatives have killed and defeated their enemies and found complete security in a great fortress.

By bad fortune or various obstacles, he does not remember us. But our good fortune is that you have conquered your enemies and are safe. Kaṁ sa was killed because he was sinful and all our relatives, or servants (suhṛ j-janaḥ ) have been freed. Or our friends the Yadus have been freed from Kaṁ sa’s persecution. Some enemies have been killed and others have been conquered. With friends you have taken shelter of Dvā rakā a place impossible to approach (durgam), since it is surrounded by the sea. That is good fortune. There is no worry that the remaining enemies can go there. Hari-vaṁ ś a describes other details:

tam ū cuḥ sthavirā gopā ḥ priyaṁ madhura-bhā ṣ iṇ aḥ /

rā maṁ ramayatā ṁ ś reṣ ṭ haṁ pravā sā t punar ā gatam //

svā gataṁ te mahā bā ho yadū nā ṁ kula-nandana /

adyā sma nirvṛ tā s tā ta yat tvā ṁ paś yā mahe vayam //

prī tā ś caiva vayaṁ vī ra yat tvaṁ punar ihā gataḥ /

tridaś ā nā ṁ vayaṁ mā nyā dhruvam adyā malā nana /

ye sma dṛ ṣ ṭ ā s tvayā tā ta kā ṅ kṣ amā ṇ ā s tavā gamam //

tava cā gamanaṁ dṛ ṣ ṭ vā sabhā gyā ḥ sma yathā purā /

pratyuvā ca tato rā maḥ sarvā ṁ s tā n abhitaḥ sthitā n /

yā daveṣ v api sarveṣ u bhavanto mama bā ndhavā ḥ

ity ā vayor gataṁ bā lyam ihā caivā vayoratam

bhavadhir varddhitā s caiva yā syā mo vikriyā m kathaṁ //

gṛ heṣ u bhavatā ṁ bhuktaṁ gā vaś ca pari-rakṣ itā ḥ /

asmā kaṁ bā ndhavā ḥ sarve bhavanto baddha-sauhṛ dā ḥ //

The older cowherds said affectionately with sweet words to Balarā ma, the best of those who give pleasure, who had come back after going elsewhere, “O joy to the dynasty of the Yadus! Welcome mighty warrior. We are joyful to see you today. O warrior! We are pleased that you have again come here. O Balarā ma with pure face! We are certainly honored by the gods. O child! We whom you see were anxious for your return. Seeing you come, we are fortunate like before. ”

Balarā ma replied to the people of Vraja, who had surrounded him. “Among all the Yā davas you are my friends. We passed our childhood here and played together here. Nourished by you how can we harm you? We ate in your houses and we herded the cows. You are all our friends, bound in deep friendship to us. ”

— — — — — — — — —

The friends of Nanda ask this question. In thinking of the well-being of their relatives they ignore their own suffering. Now they also gave great respect to the welfare of the Yā davas because they helped Kṛ ṣ ṇ a. How much more regard they gave to Kṛ ṣ ṇ a and Balarā ma! First they spoke of the pastime of killing Kaṁ sa. Then they spoke of their friends being freed, which produced happiness for themselves as well, since then the Yā davas could help the two brothers defeat more demons. They praised the event using the word diṣ ṭ yā (by good fortune. ) It is our good fortune that other demons were defeated or killed and that the Yadus took shelter of a fortress, since it stopped the anxiety that the remaining demons could attack again, though this has made it more difficult for you to return. Even though it was difficult for you to come, we are happy. Hari-vaṁ ś a describes the meeting:

tam ū cuḥ sthavirā gopā ḥ priyaṁ madhura-bhā ṣ iṇ aḥ /

rā maṁ ramayatā ṁ ś reṣ ṭ haṁ pravā sā t punar ā gatam //

svā gataṁ te mahā bā ho yadū nā ṁ kula-nandana /

adyā sma nirvṛ tā s tā ta yat tvā ṁ paś yā mahe vayam //

prī tā ś caiva vayaṁ vī ra yat tvaṁ punar ihā gataḥ /

tridaś ā nā ṁ vayaṁ mā nyā dhruvam adyā malā nana /

ye sma dṛ ṣ ṭ ā s tvayā tā ta kā ṅ kṣ amā ṇ ā s tavā gamam //

tava cā gamanaṁ dṛ ṣ ṭ vā sabhā gyā ḥ sma yathā purā /

pratyuvā ca tato rā maḥ sarvā ṁ s tā n abhitaḥ sthitā n /

yā daveṣ v api sarveṣ u bhavanto mama bā ndhavā ḥ

ity ā vayor gataṁ bā lyam ihā caivā vayoratam

bhavadhir varddhitā s caiva yā syā mo vikriyā m kathaṁ //

gṛ heṣ u bhavatā ṁ bhuktaṁ gā vaś ca pari-rakṣ itā ḥ /

asmā kaṁ bā ndhavā ḥ sarve bhavanto baddha-sauhṛ dā ḥ //

In saying that he went and returned, they indicate that Vraja is his actual home. O joy to the dynasty of Yadus. That includes the cowherds. Their use of the word tvā m (you) indicates that Balarā ma is affectionate to them. Tava ca “seeing you come we are fortunate” indicates that you are merciful to us, but Kṛ ṣ ṇ a is indifferent. Balarā ma then indicated that he accepted them as Yā davas, showing pure affection to them as his parents. He then emphasized that he and Kṛ ṣ ṇ a were one by saying “the two of us. ” I passed my childhood in Vraja just as he did. Ratam means playing. The plural varddhitā ḥ (we were raised by you) is used instead of the singular to show his respect for them. He did not use the dual number since that would show disrespect for Kṛ ṣ ṇ a. The cause of being friends with the cowherds is their natural affection (baddha-sauhrḍ ā ḥ ). They maintained parental affection in spite of being upset by his leaving. He indicated by his statement that the pain of separation should no longer remain.

Text 9

gopyo hasantyaḥ papracchū rā ma-sandarś anā dṛ tā ḥ

kaccid ā ste sukhaṁ kṛ ṣ ṇ aḥ pura-strī -jana-vallabhaḥ

Translation

Honored to have the personal audience of Balarā ma, the young gopī s, smiled and asked him, “Is Kṛ ṣ ṇ a, the darling of the city women, living happily?

Being respected with direct meeting with Balarā ma, who gave joy to the people of Vraja, in cowherd dress (sandarś ana), they were overjoyed. They smiled or laughed. Or though honored with a meeting with Balarā ma, they did not smile. Because of intense lamentation their faces were unhappy. Kṛ ṣ ṇ a is full of the highest bliss. He must be happy. Or he attracted all our hearts. “But how can he be happy without you gopī s? ” He is the lover of the city women. Or he has city women as lovers. Having obtained city women, distant from country women, he can be happy.

— — — — — — — —

The gopī s mentioned here are those who were dedicated to Kṛ ṣ ṇ a. They would meet secretly together at all times in order to hear news of him. They went to Balarā ma in a group to tell him to bring Kṛ ṣ ṇ a as they had done when meeting Uddhava. Though they were still aggrieved, they laughed. This is a symptom of unmā da. They laughed in order to mock Kṛ ṣ ṇ a. They inquired from his elder brother because of great longing for Kṛ ṣ ṇ a who was also in a state of unmā da. According to Ś rī dhara Svā mī they showed respect (ā dṛ taḥ ) on seeing Balarā ma by offering obeisances. Or they were honored with the direct presence of Balarā ma who was more intimate with Kṛ ṣ ṇ a than Uddhava. This was better than previous internal sphū rtis. Though having full faith that Kṛ ṣ ṇ a would return, they laughed with hatred because he had left them. Still, because of their natural pure prema, they just made the following inquire since he was their only happiness: Is he happy? “How can he be happy without you? ” Having obtained city women, distant from country women, he can be happy. Or does he remember our worship, incidentally (anu), after associating with the city women?

Text 10

kaccit smarati vā bandhū n pitaraṁ mā taraṁ ca saḥ

apy asau mā taraṁ draṣ ṭ uṁ sakṛ d apy ā gamiṣ yati

api vā smarate ’smā kam anusevā ṁ mahā -bhujaḥ

Translation

“Does he remember his family members, especially his father and mother? Do you think he will ever come back even once to see his mother? And does mighty-armed Kṛ ṣ ṇ a remember the service we always did for him?

Commentary

Though his happiness is our happiness, he should remember those who are dear to him. With this in mind they inquire. Does he remember his friends like Ś rī dhamā? With doubt, this question indicates their lamentation. Does he remember how we constantly worshipped him? Repetition of the word vā indicates their sorrow. Sarcastically they say “that persons with strong arms. ” A great person with such characteristics would definitely remember. Out of longing with intense love, they mention three types of persons of increasing excellence: cowherd friends, father and mother. Let him forget his friends. But how can he forget his father? They mention themselves last, separately, out of humility and feeling lowly.

Texts 11–12

mā taraṁ pitaraṁ bhrā tṝ n patī n putrā n svasṝ n api

yad-arthe jahima dā ś ā rha dustyajā n sva-janā n prabho

tā naḥ sadyaḥ parityajya gataḥ sañ chinna-sauhṛ daḥ

kathaṁ nu tā dṛ ś aṁ strī bhir na ś raddhī yeta bhā ṣ itam

Translation

“For Kṛ ṣ ṇ a’s sake, O descendant of Daś ā rha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up. But now, O Lord, that same Kṛ ṣ ṇ a has suddenly abandoned us and gone away, breaking off all affectionate ties with us. And yet how could any woman fail to trust his promises?

Commentary

“He will always remember his wives. ” By leaving us who had no other shelter, all traces of friendship disappeared in him. Our mothers etc. and friends (svajanā n) were difficult to give up. The order of affection is from strongest in the mother to weakest in friends. Affection for brothers is less than affection for fathers. The gopī s gave no regard to these people, what to speak of having regard for anything else. From what they previously said, it is understood that they had rejected these people:

pati-sutā nvaya-bhrā tṛ -bā ndhavā n

ativilaṅ ghya te ’nty acyutā gatā ḥ

gati-vidas tavodgī ta-mohitā ḥ

kitava yoṣ itaḥ kas tyajen niś i

Who but a cheater like you would abandon young women who come to see you in the middle of the night, enchanted by the loud song of your flute, though you know the nature of your flute, and though we have completely rejected our husbands, children, mothers, fathers, and brothers to come to you, O Acyuta! SB 10. 31. 16

Now, gathering in a group, when he had given them up, they went to live in the forest. That is the meaning of the word jahima (we renounce). Since they were not living in their houses, now they had no brothers. As for husbands and sons, this must be taken in a secondary sense according to what was perceived by the public. Since he is Kṛ ṣ ṇ a’s elder brother, they addressed Balarā ma by saying, “O master of everyone! ” (They did not recognize him as the Lord. ) They gave up shame of informing someone else of Kṛ ṣ ṇ a’s bad conduct and approached him. O Dā ś ā rha! Though you were born in the Yadu dynasty as a kṣ atriya, you have come out of friendship — but the son of the cowherd king did not come.

He gave up completely those who gave up countless friends, or those who were devoted solely to him (tā ḥ ) and went away. “But he went to kill evil Kaṁ ṣ a. After finishing up some necessary duties at this time, soon he will come back. ” That is not likely. He complete cut the ties of affection he had for us (sañ chinna-sauhrḍ aḥ ). Otherwise how could he give us up? He spoke sweet, gently and vowed to us, “I cannot repay you. ” How could such words not be believed by women who were soft and innocent? Or, “How could you have friendship for him, which gives you such pain? ” They answer by saying, “How could innocent women not believe his sweet words? ”

Text 13

kathaṁ nu gṛ hṇ anty anavasthitā tmano

vacaḥ kṛ ta-ghnasya budhā ḥ pura-striyaḥ

gṛ hṇ anti vai citra-kathasya sundara-

smitā valokocchvasita-smarā turā ḥ

Translation

“How can intelligent city women possibly trust the words of one whose heart is so unsteady and who is so ungrateful? They must believe him because he speaks so wonderfully and also because his beautiful smiling glances arouse their desire.

Commentary

Being unintelligent we believed his words. But city women are intelligent. How could they believe him? Wounded internally by the pain arising from their prema, they speak. Nu indicates amazement. How could city women accept or believe his words? They should not. Why? His heart is not steady and he destroys (ghna) the friendship made with us and others. Because they are city women they are intelligent. Still it has happened. Ah, we can understand after remembering (vai). Even without hearing his words they become bewildered — by his smile and his glance. That we remember. Or when he speaks on various attractive topics and they become afflicted with desire by his beautiful smile and glances, they lose their power of discrimination.

Text 14

kiṁ nas tat-kathayā gopyaḥ kathā ḥ kathayatā parā ḥ

yā ty asmā bhir vinā kā lo yadi tasya tathaiva naḥ

Translation

“Why bother talking about him, dear gopī s? Please talk of something else. If he passes his time without us, then we shall similarly pass ours without him. ”

Commentary

Afflicted by intense grief, they speak to each other. There is no use in speaking about him. We will just suffer by doing so. O gopī s, with soft, innocent natures! “But it is a fact that we cannot give him up. Ah! We are afflicted with grief. What should we do? ” Speak about something else. According to the principle of “the best medicine for relieving great lamentation is not thinking of it” it is possible to overcome grief by covering that subject with a different topic. We should not think that without him we cannot pass our time. Just as he can pass his time without us, we can pass time without him (tathaiva). From the time of separation till now, not one of us has died. Or, just as he is happily passing his time, we can also pass our time happily. Showing lack of grief in spite of great grief indicates even greater inner grief because of tolerating it.

Text 15

iti prahasitaṁ ś aurer jalpitaṁ cā ru-vī kṣ itam

gatiṁ prema-pariṣ vaṅ gaṁ smarantyo ruruduḥ striyaḥ

Translation

While speaking these words, the young cowherd women remembered Kṛ ṣ ṇ a’s laughter, his pleasing conversations with them, his attractive glances, his style of walking and his loving embraces. Thus they began to cry.

Commentary

Thus (iti) they remembered his smile. The affix pra indicates the start of a smile. The word cā ru (beautiful) should be understood with all his features they remembered. They remembered his embrace of all their limbs with his prema. Or, prema can indicate “soft with affection. ” The list is in order of features that will make them cry more intensely. They call him a member of the kṣ atriya clan (ś aureḥ ) out of anger since now he ignores the cowherd women. The word striyaḥ indicates that they had lost all discrimination.

Text 16

saṅ karṣ aṇ as tā ḥ kṛ ṣ ṇ asya sandeś air hṛ dayaṁ -gamaiḥ

sā ntvayā m ā sa bhagavā n nā nā nunaya-kovidaḥ

Translation

The Supreme Lord Balarā ma, the attractor of all, being expert at various kinds of conciliation, consoled the gopī s by relaying to them the confidential messages Kṛ ṣ ṇ a had sent with him. These messages deeply touched the gopī s’ hearts.

Balarā ma consoled the gopī s by heart-rending (hṛ dayaṁ gamaiḥ ) messages of Kṛ ṣ ṇ a who attracts everyone’s heart. Kaccid bhī taṁ na bhajate: do not at all be afraid. (Uddhava-sandeś a)

Viṣ ṇ u Purā ṇ a describes his heart-rending message:

saṁ deś aiḥ sā ma-madhuraiḥ prema-garbhair agarvitaiḥ

rā meṇ ā ś vā sitā gopyaḥ kṛ ṣ ṇ asyā timanoharaiḥ

Balarā ma appeased the gopī s with Kṛ ṣ ṇ a’s sweet, consoling attractive messages filled with prema and devoid of pride.

This was because he was endowed with all powers (bhagavā n). He was expert at various types of conciliation, making promises and wiping away there tears, such as “My brother will come very soon and please you. By hearing about your suffering and crying he will suffer greatly. ” He could do this because he was non-different from Kṛ ṣ ṇ a (saṅ karṣ aṇ aḥ ).

— — — — — — — — — — — — — —

Balarā ma was completely capable (bhagavā n) to console them by means of Kṛ ṣ ṇ a’s messages. As his elder brother (saṅ karṣ aṇ aḥ ) he was the object of respect. He was learned in methods of conciliation using various techniques. He began to console them with his conciliatory techniques. Since Kṛ ṣ ṇ a attracts everyone’s heart by his nature, why would his messages not attract their hearts? He consoled them with Kṛ ṣ ṇ a’s messages because they entered into those messages which melted their hearts. Though they were controlled by unmā da, in verse 9 they asked, “Is he happy with the city women. ” They considered happiness to be the happiness of his well-wishers and his happiness. In verse 10 they asked “Does he remember our service? ” They felt themselves successful just by his remembrance of their previous service. Now, they had given up mothers and fathers for him and showed their pure devotion for him by imploring his elder brother (verse 11). They revealed their unflinching friendship with him in verse 12. They proved their completely devotion to him by showing that any women would believe him. They then showed his unsteadiness and ungratefulness (verse 13) and confirmed their unwavering devotion to him. They then indicated that their hearts were stolen by showing how even the city women would be attracted to his smile and glance. In verse 14, because of intolerable grief, they decided to give up talking about him. But the Ś ukadeva explains that, by absorption in an ocean of affection for him, they then began crying.

This is the significance of the word tā ḥ in the verse. From the evening of killing of Dhenuka till they went to Kurukṣ etra, they are described as being dedicated to Kṛ ṣ ṇ a alone. Kṛ ṣ ṇ a himself describes their great anurā ga for him alone:

rā meṇ a sā rdhaṁ mathurā ṁ praṇ ī te

ś vā phalkinā mayy anurakta-cittā ḥ

vigā ḍ ha-bhā vena na me viyoga-

tī vrā dhayo ’nyaṁ dadṛ ś uḥ sukhā ya

The residents of Vṛ ndā vana, headed by the gopī s, were always completely attached to me with deepest love. Therefore, when my uncle Akrū ra brought my brother Balarā ma and me to the city of Mathurā, the residents of Vṛ ndā vana suffered extreme mental distress because of separation from me and could not find any other source of happiness. SB 11. 12. 10

It should be understood therefore that the gopī s mentioned in the next verse are different from the ones just described.

According to Ś rī dhara Svā mī, Balarā ma first consoled them with scriptural teachings. Then he praised them to remove their despondency. Then he described Kṛ ṣ ṇ a’s mercy directed to them. Then he described with regret various events which delayed Kṛ ṣ ṇ a from returning. Then he promised to bring Kṛ ṣ ṇ a back with a believable oath. Then he frightened them by saying that Kṛ ṣ ṇ a, who held them dearer than a million of his lives, would suffer intense grief on hearing of their crying. Viṣ ṇ u Purā ṇ a describes his heart-rending message:

saṁ deś aiḥ sā ma-madhuraiḥ prema-garbhair agarvitaiḥ

rā meṇ ā ś vā sitā gopyaḥ kṛ ṣ ṇ asyā timanoharaiḥ

Balarā ma appeased the gopī s with Kṛ ṣ ṇ a’s sweet, consoling attractive messages filled with prema and devoid of pride.

These sweet words of consolation (sā ma) were praises of the gopī s. He gave praises such as “I cannot repay your debt. ” He gave consolation such as “I will quickly return. ” He spoke words of prema such as “But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon me and thus draw your minds closer to me. ” SB 10. 47. 34