Vaiṣṇava-toṣaṇī 26 страница

He spoke prideless words such as “Therefore please let your own glorious deeds be your compensation. ” (SB 10. 32. 22) Lastly, the words were most attractive because they indicated that Kṛ ṣ ṇ a was eternally united with them in his special manifestation. Saṅ karṣ aṇ a then consoled them by attracting Kṛ ṣ ṇ a with his mind (karṣ aṇ a) and gave some of them realization of Kṛ ṣ ṇ a’s presence. He consoled them completely. Thus it was suitable that he would then have pastimes with his own gopī s, as is described next. He could have pastimes with them because he was omniscient (bhagavā n). He was endowed with all powers of happiness as well as knowledge of their eternal position as his consorts (other gopī s). Any other explanation would result in loss of respect for him in Dvā rakā. Sending Balarā ma with the messages was a manifestation of Kṛ ṣ ṇ a’s friendship with Balarā ma. That was proper since they were the same age and from infancy played together. Kṛ ṣ ṇ a gently hinted at Balarā ma’s separate pastimes. Gopyo ’ntareṇ a bhujayor api yat-spṛ hā ś rī ḥ: you have embraced the young cowherd women between your two arms. (SB 10. 1. 58) Balarā ma also showed his nature as an elder brother when Ś aṅ khacū ḍ a approached. Without trembling he stayed to protect the gopī s who almost died of fright.

Text 17

dvau mā sau tatra cā vā tsī n madhuṁ mā dhavaṁ eva ca

rā maḥ kṣ apā su bhagavā n gopī nā ṁ ratim ā vahan

Translation

Balarā ma resided there for the two months of Madhu and Mā dhava, and during the nights he gave his cowherd girlfriends conjugal pleasure.

Having pacified Kṛ ṣ ṇ a’s gopī s first, which was his main goal, showing that he was fully dedicated to the people of Vraja, he enjoyed in the spring. The word ca means “but, ” indicating a separate topic. He stayed not only for the two months (eva) but also longer (ca). Vṛ ndā vana expected Balarā ma to come at this time. Thus the forest was beautiful with flowers flowing with nectar. In the nights filled with the spring moonlight, he gave conjugal pleasure to the gopī s because he was skillful at love (rā maḥ ) since he was fully knowledgeable of love according to the kā ma scriptures (bhagavā n).

Or though he had this nature, did he pacify the gopī s with such messages? No, he could not pacify them at all, because they were in great pain of separation from Kṛ ṣ ṇ a and wanted to see him. But he stayed two months to give them slightly more happiness even when they slept at night. The word ca indicates slightly more. Now the pain of separation increased at that time. He did this because he was most merciful (bhagavā n), and the giver of happiness (rā maḥ ).

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According to the principle enunciated by the word tā ḥ in the previous verse, those gopī s were dedicated to Kṛ ṣ ṇ a alone. The gopī s mentioned in the present verse were other gopī s dedicated only to Balarā ma. Words which indicate general qualities should be explained according to context. For instance of one says “Brā hmaṇ as should be respected” this applies to all brā hmaṇ as. But if one says “The brā hmaṇ as should be hidden” this would applies to brā hmaṇ as in a certain situation and not to all brā hmaṇ as or other brā hmaṇ as. Similarly a word with various meanings should take the meaning most suitable to the circumstance. If one says “Bring the saindhava, ” normally this would meaning “Bring the salt” instead of “Bring the king of Sindh. ” Thus the word gopī does not always mean Kṛ ṣ ṇ a’s consorts. Gopyaś cā karṇ ya muditā yaś odā yā ḥ sutodbhavam: the gopī wives of the cowherd men were very pleased to hear that mother Yaś odā had given birth to a son. (SB 101. 59) Gopyas tū rṇ aṁ samabhyetya jagṛ hur jā ta-sambhramā ḥ: gopī s immediately came forward with great jubilation and picked Kṛ ṣ ṇ a up. (SB 10. 6. 18) Ruditam anuniś amya tatra gopyah: Yaś odā ’s friends, the other gopī s, approached mother Yaś odā, hearing her pitiful crying. (SB 10. 7. 25) Kṛ ṣ ṇ asya gopyo ruciraṁ vī kṣ ya kaumā ra-cā palam: all the elder gopī s saw the very attractive childish restlessness of Kṛ ṣ ṇ a. (SB 10. 8. 28) Gopy ā dade tvayi kṛ tā gasi dā ma tā vad: my dear Kṛ ṣ ṇ a, Yaś odā took up a rope to bind you when you committed an offense. (SB 1. 8. 31) Prasā daṁ lebhire gopī: such mercy was received by mother Yaś odā. (SB 10. 9. 20) Pariṣ vaktaś cirotkaṇ ṭ hair gopair gopī bhir eva ca: having long suffered the anxiety of separation, the cowherd men and their wives embraced Balarā ma. (SB 10. 65. 2) They embraced him out of great confusion due to separation. It should not be thought that in the present context the gopī s referred to are Kṛ ṣ ṇ a’s gopī s. Similarly, in the Fifth Canto (5. 11. 12-13), there are contiguous statements (verses 12-13) with the word kṣ etra-jñ a, but the word means jī va in the first instance and God in the second instance. The submersion of the earth during Svayambhū va’s period was different from the submersion of the earth during the killing of Hiraṇ yakṣ a though the two stories are mixed. Thus the gopī s referenced by the word tā ḥ in the previous verse does not refer to the gopī s mentioned in this verse because of the reasons previously mentioned. If they were, it would have created a scandal in Dvā rakā. What more need be said.

Now the present pastime is explained. Having completely consoled Kṛ ṣ ṇ a’s dear gopī s, he enjoyed with other gopī s of Balarā ma’s groupabout whom Kṛ ṣ ṇ a joked during their kaumā ra period, foreseeing their future intimate relationship, by saying “You have embraced the young cowherd women between your two arms. ” (SB 10. 15. 8) These gopī s mingled with Kṛ ṣ ṇ a’s gopī s during the events leading to the killing of Ś aṅ khacū ḍ a and the Holikā pastimes. Previously they maintained their chastity by not associating with him. With the consent of Kṛ ṣ ṇ a, by his request, Balarā ma pacified his own gopī s for two months. The word ca indicates a different subject. It was said in verse 1 that he went to Vraja, desiring to see his friends. That was his principle aim. Secondarily he enjoyed with his own gopī s. He did this at night, in a most secret way, far way, on the bank of the Yamunā, for he was suitable for enjoying (rā maḥ ) and he was Bhagavā n. Thus he enjoyed with many gopī s.

Text 18

pū rṇ a-candra-kalā -mṛ ṣ ṭ e kaumudī -gandha-vā yunā

yamunopavane reme sevite strī -gaṇ air vṛ taḥ

Translation

In the company of numerous women, Balarā ma enjoyed in a garden by the Yamunā River. This garden was bathed in the rays of the full moon and caressed by breezes bearing the fragrance of night-blooming lotuses.

How he gave happiness is described. The full moon shone continually at that time to please Balarā ma or to give beauty to Vṛ nḍ avana. He enjoyed, surrounded by gopī s other than those who had enjoyed with Kṛ ṣ ṇ a. The wind carried fragrance of lotuses or like fragrances during the autumn full moon.

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The details are given. By Balarā ma’s will, the nights always had the full moon.

Text 19

varuṇ a-preṣ itā devī vā ruṇ ī vṛ kṣ a-koṭ arā t

patantī tad vanaṁ sarvaṁ sva-gandhenā dhyavā sayat

Translation

Sent by Varuṇ a, the divine Vā ruṇ ī liquor flowed from a tree hollow and made the entire forest even more fragrant with its sweet aroma.

She was beyond this world (devī ), arising from the churning of the milk ocean, or the presiding deity of liquor. Because she arose from Varuṇ a, she is called Vā ruṇ ī. Samī pam preṣ itā pitrā varuṇ ena tavā nagha: O sinless one, I was sent near to you by my father Varuṇ a. (Hari-vaṁ ś a)

She flowed in the form of streams from the hollow of the kadamba trees of Vṛ ndā vana. The place became even more fragrant (adhi avā sayat) than before because of this. Though previously the place was fragrant, because of her special fragrance, the place was additionally perfumed.

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Vā ruṇ ī, the presiding deity of liquor was the daughter of Varuṇ a. She flowed in the form of streams from the hollow of the kadamba trees of Vṛ ndā vana. The deity of liquor and the liquor are considered non-different, like rivers and their deities. In order to forbid distinguishing the difference between the two, the verse states that both were present during the pastimes. Hari-vaṁ ś a also describes this. Samī pam preṣ itā pitrā varuṇ ena tavā nagha: O sinless one, I was sent near to you by my father Varuṇ a. The place became even more fragrant than before because of this.

Text 20

taṁ gandhaṁ madhu-dhā rā yā vā yunopahṛ taṁ balaḥ

ā ghrā yopagatas tatra lalanā bhiḥ samaṁ papau

Translation

The wind carried to Balarā ma the fragrance of that flood of sweet liquor, and when he smelled it he went to the tree. There he and his female companions drank.

Commentary

Because he was very thirsty he went there and drank the liquor. He manifested special power (balā h) and forcibly made the gopī s drink it.

Text 21

upagī yamā no gandharvair vanitā -ś obhi-maṇ ḍ ale

reme kareṇ u-yū theś o mā hendra iva vā raṇ aḥ

Translation

As the Gandharvas sang his glories, Balarā ma enjoyed within the brilliant circle of young women. He appeared just like Indra’s elephant, the lordly Airā vata, enjoying in the company of she-elephants.

Text 22

nedur dundubhayo vyomni vavṛ ṣ uḥ kusumair mudā

gandharvā munayo rā maṁ tad-vī ryair ī ḍ ire tadā

Translation

At that time kettledrums resounded in the sky, the Gandharvas joyfully rained down flowers, and the great sages praised Balarā ma’s heroic deeds. [25]

Text 23

upagī yamā na-carito vanitā bhir halā yudha

vaneṣ u vyacarat kṣ ī vo mada-vihvala-locanaḥ

Translation

As his deeds were sung, Halā yudha wandered as if inebriated among the various forests with his girlfriends. His eyes rolled from the effects of the liquor.

Commentary

He held his plough on his shoulder. The use of the plough will be clear later. His eyes rolled because of intoxication.

Texts 24–25

sragvy eka-kuṇ ḍ alo matto vaijayantyā ca mā layā

bibhrat smita-mukhā mbhojaṁ sveda-prā leya-bhū ṣ itam

sa ā juhā va yamunā ṁ jala-krī ḍ ā rtham ī ś varaḥ

nijaṁ vā kyam anā dṛ tya matta ity ā pagā ṁ balaḥ

anā gatā ṁ halā greṇ a kupito vicakarṣ a ha

Translation

Intoxicated with joy, Balarā ma sported flower garlands, including the famous Vaijayantī. He wore a single earring, and beads of perspiration decorated his smiling lotus face like dew. The Lord then summoned the Yamunā River so that he could play in her waters. She disregarded his command, thinking he was drunk. This angered Balarā ma, and he began dragging the river with the tip of his plow.

Commentary

He wore many garlands including chaplets on his head. The Vaijayantī garland had flowers of five colors. His lotus face had a smile. He shone with these ornaments. Hari-vaṁ ś a describes him as follows:

ś irasā cā rukeś ena kiṁ cid ā vṛ ttamaulinā /

ś ravaṇ aikā valambena kuṇ ḍ alena virā jatā //

candanā garupī tena vana-mā lā valambinā /

vibabhā v urasā rā maḥ kailā seneva mandaraḥ //

nī le vasā no vasane pratyag raja-dala-prabhe /

rarā ja vapuṣ ā ś ubhraḥ ś aś ī va ghana-mā layā //

lā ṅ galenā vasaktena bhujagā bhoga-vartinā /

tathā bhujā gra-ś liṣ ṭ ena musalena ca bhā svatā //

sa matto balinā ṁ ś reṣ ṭ ho rarā jā ghū rṇ itā nanaḥ /

ś aiś irī ṣ v triyā mā su yathā khedā lasaḥ ś aś ī //

His beautiful hair was partially covered by his crown. He had one earring in his ear. He was anointed with sandalwood paste and with a forest garland on his chest. He appeared like Mandara Mountain with Kailā ṣ a. He wore blue cloth, shining like a fresh lotus petal. He was brilliant white like the moon with a huge garland. With his plough he appeared like a snake with a hood. He was holding a shining pestle in his hand. The best of the strong, he was intoxicated, with rolling eyes. He was like the moon after three yamas in the cold season, and was fatigued by his sporting.

Extra: he was capable of calling her or was independent of others (ī ś varaḥ ). He pulled the river, which began to flowing downwards (ā pagam). By pulling strongly and deeply (vi-cakarṣ a), he made the water come in a low trench since he was the strongest (balaḥ ). This is clear (ha). Or he pulled the river which was impossible to make come (ā pagam), since he was intoxicated (mattaḥ ) and angry.

Text 26

pā pe tvaṁ mā m avajñ ā ya yan nā yā si mayā hutā

neṣ ye tvā ṁ lā ṅ galā greṇ a ś atadhā kā ma-cā riṇ ī m

Translation

[Balarā ma said: ] O sinful one disrespecting me, you do not come when I call you but rather move only by your own whim. Therefore with the tip of my plow I shall bring you here in a hundred streams!

Commentary

You move about independently, as you please. But actually you move about in many branches at your will in order to free people from sin.

Text 27

evaṁ nirbhartsitā bhī tā yamunā yadu-nandanam

uvā ca cakitā vā caṁ patitā pā dayor nṛ pa

Translation

[Ś ukadeva Gosvā mī continued: ] Thus scolded by the Lord, O King, the frightened river-goddess Yamunā came and fell at the feet of Balarā ma, the beloved descendant of Yadu. Trembling, she spoke to him the following words.

She spoke plaintive words (vā cā m) or she spoke words of a frightened woman. Since he was the elder brother of Kṛ ṣ ṇ a (yadu-nandanam), it was appropriate to fall at his feet. O king, it is proper to deliver her from fear, as it is proper to deliver the frightened citizens.

Since Lakṣ mī has many expansions who act as the consorts of the Lord according to the particular form of the Lord, this form of the river that appeared was a great vibhū ti of the Lord, a shadow form of Kā lindī and a form who is the wife of the ocean. Hari-vaṁ ś a says pratyuvā cā rṇ ava-vadhū m: the wife of the ocean replied. As well, she is addressed in that scripture as sā garā ṅ ganā: wife of the ocean.

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Uvā ca vā cam is repetitious but is used because she was in the form of a river but still spoke. But she also fell at his feet and spoke in the form of the river deity — a consort of the Lord. Or, vā cam can indicate special words. Since Lakṣ mī has many expansions who act as the consorts of the Lord according to the particular form of the Lord, this form of the river that appeared was a great vibhū ti of the Lord, a shadow form of Kā lindī and a form who is the wife of the ocean. Hari-vaṁ ś a says pratyuvā cā rṇ ava-vadhū m: the wife of the ocean replied. As well, she is addressed in that scripture as sā garā ṅ ganā: wife of the ocean.

Text 28

rā ma rā ma mahā -bā ho na jā ne tava vikramam

yasyaikā ṁ ś ena vidhṛ tā jagatī jagataḥ pate

Translation

[Goddess Yamunā said: ] Rā ma, Rā ma, O mighty-armed one! I cannot know your full prowess. With a single portion of yourself you hold up the earth, O Lord of the universe.

Commentary

O giver of enjoyment to the universe! Because you give enjoyment to the universe, you should not afflict me. She repeated his name out of fear or out of lowness to make him face her, though he was angry. O strongest person! It is not possible to know your full powers since you maintain the whole earth by just one of your expansions, not even one of your limbs. Normally the sentence should read yenaikā ṁ ś ena. Ś rī dhara Svā mī thus says that this refers to Ś eṣ a, Balarā ma’s expansion.

Very easily you hold up (vi — dhṛ tā ḥ ) the earth. You do this to protect the earth (jagat-pate). Since you hold up the earth who supports rivers like me and the ocean by one of your expansions, it is impossible for persons like me to understand your real power.

Text 29

paraṁ bhā vaṁ bhagavato bhagavan mā m ajā natī m

moktum arhasi viś vā tman prapannā ṁ bhakta-vatsala

Translation

My Lord, please release me. O soul of the universe, I didn’t understand your position as the Supreme Lord, but now I have surrendered unto you, O master, kind to your devotees!

I did not understand your supreme position (param bhā vam) as bhagavā n or your greatness as the Lord full of all powers, other than that you hold up the universe. You know my knowledge since you have full knowledge (bhagavā n), being the soul of the universe (viś vā tman), Paramā tmā. Thus you should free from being pulled. “O angry woman! Why should I free you, since you disobeyed my orders? ” I am surrendered to you. You must be merciful to the surrendered. O Lord affectionate to the devotees!

Or “You know this. Why do you lie and say you do not know? ” You should free me because you are bhagavā n. Being omniscient, you should be merciful. Or O merciful Lord (bhagavan)! “But punishment should be given to the offenders. ” You are most dear (viś vā tman). You should not see offenses. Or you are the inspiration for all acts (viś vā tman).

I do just as I am engaged by you. What is my offense? “Do you want the world to have no rules at all? ” You are affectionate to the devotees. “Are you a devotee if you refuse to follow my order? ” I have surrendered to you. Previously I performed bhakti by giving happiness when you played with Kṛ ṣ ṇ a in the water. Or as a portion of Kā lindī, Kṛ ṣ ṇ a’s queen, I am also your devotee. Or I have come to you in the trench dug by the plough. (This is my surrender. )

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You alone know your form as Mahā -saṅ karṣ aṇ a (paraṁ bhā vam). O omniscient lord (bhagavā n)! You know everything since you are the Paramā tmā (viś vā tman). Therefore you should stop pulling me. “Why should I stop pulling you, since you disobeyed my order? ” I have surrendered to you. You should be merciful to the surrendered. O Lord, affectionate to the devotees (bhakta-vatsala)!

Text 30

tato vyamuñ cad yamunā ṁ yā cito bhagavā n balaḥ

vijagā ha jalaṁ strī bhiḥ kareṇ ubhir ivebha-rā ṭ

Translation

[Ś ukadeva Gosvā mī continued: ] Upon being requested, Balarā ma released the Yamunā and, like the king of the elephants with his entourage of she-elephants, entered the river’s water with his female companions.

Commentary

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He then released her while consoling her (vy — amuñ cat). Ś ā ntiṁ vraja mahā bhā ge gamyatā ṁ ca yathā sukham: O fortunate one, go peacefully as you please. (Hari-vaṁ ś a) It also implies he had pulled her quite far before freeing her. Vṛ ndā vanasya madhye tu sā nī tā yamunā -nā dī : he brought the Yamunā to the middle of Vṛ ndā vana. (Hari-vaṁ ś a) Viṣ ṇ u Purā ṇ a says:

sā kṛ ṣ ṭ ā sahasā tena mā rgaṁ saṁ tyajya nimnagā /

yatrā ste balabhadro 'sau plā vayā m ā sa tadvanam //

He pulled the river suddenly from its path. The river now flows in Vṛ ndā vana where he made it flow.

Balarā ma then entered that portion of the river which he had pulled close.

Text 31

kā maṁ vihṛ tya salilā d uttī rṇ ā yā sī tā mbare

bhū ṣ aṇ ā ni mahā rhā ṇ i dadau kā ntiḥ ś ubhā ṁ srajam

Translation

The Lord played in the water to his full satisfaction, and when he came out Goddess Kā nti presented him with blue garments, precious ornaments and a brilliant necklace.

sAme

Kā nti is an expansion of Lakṣ mī according to Viṣ ṇ u Purā ṇ a. She is the wife of Saṅ karṣ aṇ a of the second vyū ha.

Text 32

vasitvā vā sasī nī le mā lā ṁ ā mucya kā ñ canī m

reye sv-alaṅ kṛ to lipto mā hendra iva vā raṇ aḥ

Translation

Balarā ma dressed himself in the blue garments and put on the gold necklace. Anointed with fragrances and beautifully adorned, he appeared as resplendent as Indra’s royal elephant.

Balarā ma was nicely ornamented (sv-alaṅ kṛ taḥ ), with earrings etc. Anointed with musk and other unguents he was beautiful (reje).

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The meaning is clear.

Text 33

adyā pi dṛ ś yate rā jan yamunā kṛ ṣ ṭ a-vartmanā

balasyā nanta-vī ryasya vī ryaṁ sū cayatī va hi

Translation

Even today, O King, one can see how the Yamunā flows through the many channels created when it was dragged by the unlimitedly powerful Balarā ma. This demonstrates his prowess.

By the mercy of Balarā ma the river flows there even today. The river is seen in the trough made by dragging of the plough (vartamanā ). Or by this to some degree (iva) Balarā ma’s power is indicated. Actually by pulling deeply the flow of the river became crooked. Or the river could go nowhere else since he desired that it wander in Vṛ ndā vana. Or this is just the local saying, without too much meaning. Hi means certainly. “By showing his power, would did he not become less in power? ” He is unlimited (anantasya), because he has the greatest strength (balasya). By describing his prowess his glorious position is indicated. Or the cause of his prowess is his unlimited power. No one can refuse to follow his order.

Hari-vaṁ ś a describes his order:

lā ṅ galā kṛ ṣ ṭ a-mā rgā s tv imaṁ me priya-darś ane /

deś am ambu-pradā nena plā vayasvā khilaṁ ś ubham //

lokā hi yā vat sthā syanti tā vat sthā syati me yaś aḥ //

This path made by my plough should flood the beautiful place by spreading water. My fame shall remain as long as people remain.

— — — — — — — — — -

by the path (vartmanā ) made by pulling the plough, since he actually has unlimited powers (ananta-vī ryasya). The word hi indicates that this is well known. Hari-vaṁ ś a describes his order:

lā ṅ galā kṛ ṣ ṭ a-mā rgā s tv imaṁ me priya-darś ane /

deś am ambu-pradā nena plā vayasvā khilaṁ ś ubham //

lokā hi yā vat sthā syanti tā vat sthā syati me yaś aḥ //

This path made by my plough should flood the beautiful place by spreading water. My fame shall remain as long as people remain.

O king! Ś ukadeva calls out in great joy that Balarā ma’s power in this pastime with her lasted a long time.

Text 34

evaṁ sarvā niś ā yā tā ekeva ramato vraje

rā masyā kṣ ipta-cittasya mā dhuryair vraja-yoṣ itā m

Translation

Thus for Balarā ma all the nights passed like a single night as he enjoyed in Vraja, his mind enchanted by the exquisite charm and beauty of Vraja’s young ladies.

In the manner described (evam), drinking vā runī and dressing colorfully, Balarā ma enjoyed. The many nights of over two months passed as if it was one night. He enjoyed with the women of Vraja. Belonging to Vraja, they were qualified for him. His mind was attracted by their great beauty and skill (mā dhuryaiḥ ). Though it seemed one night, it was actually many nights, as in the case of Kaṇ ḍ u thinking that a few hundred years of enjoyment with Pramlocā was only one day.

He had more bliss here than in Dvā rakā with Revatī. Kṛ ṣ ṇ a send him to Vraja out of affection to experience this unprecedented happiness. On the strength of Kṛ ṣ ṇ a’s word, he enjoyed with the gopī s in Vraja.

Then he went to Dvā rakā. Nothing else is said, though expected. By leaving Vraja again, the people experienced double pain. Because of Ś ukadeva’s and Parī kṣ it’s pain, Ś ukadeva could not say anything.

Viṣ ṇ u Purā ṇ a merely says mā sa-dvayena yā taś ca punaḥ sa dvā rakā ṁ purī m: staying two months, Balarā ma returned to Dvā rakā. Hari-vaṁ ś a describes Kṛ ṣ ṇ a’s meeting with Balarā ma:

tathaivā dhvanyaveṣ eṇ a sopaś liṣ ṭ o janā rdanam

pratyagra-vana-mā lena vakṣ asā bhivirā jatā

sa dṛ ṣ ṭ vā tū rṇ am ā yā ntaṁ rā maṁ lā ṅ gala-dhā riṇ am