Vaiṣṇava-toṣaṇī 28 страница

When they recognized the head, they cried out loudly because they were his queens. What did they say? “O king! Our master! We have been killed. ” Out of grief the queens then cried.

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They cried, “We have also been killed! ”

Texts 27–28

sudakṣ iṇ as tasya sutaḥ kṛ tvā saṁ sthā -vidhiṁ pateḥ

nihatya pitṛ -hantā raṁ yā syā my apacitiṁ pituḥ

ity ā tmanā bhisandhā ya sopā dhyā yo maheś varam

su-dakṣ iṇ o ’rcayā m ā sa parameṇ a samā dhinā

Translation

After the King’s son Sudakṣ iṇ a had performed the obligatory funeral rituals for his father, he resolved within his mind: “Only by killing my father’s murderer can I avenge his death. ” Thus the charitable Sudakṣ iṇ a, together with his priests, began worshiping Ś iva with great concentration.

Sudakṣ iṇ a was his name. Along with his priests he began worshipping Ś iva with great concentration. By deciding in this way himself (ā tmanā ), since he was the main person with such bad thoughts, he worshipped Ś iva.

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His son was similarly unintelligent. Along with his priests he began worshipping Ś iva with great concentration.

Text 29

prī to ’vimukte bhagavā ṁ s tasmai varam adā d vibhuḥ

pitṛ -hantṛ -vadhopā yaṁ sa vavre varam ī psitam

Translation

Satisfied by the worship, the powerful Ś iva appeared in the sacred precinct of Avimukta and offered Sudakṣ iṇ a his choice of benedictions. The prince chose as his benediction a means to slay his father’s killer.

Ś iva, also called Avimukta, was the presiding deity at the tī rtha. Thus the place was called Avimukta. Viṣ ṇ u Purā ṇ a says avikute mahā kṣ etre toṣ itas tena ś aṅ karaḥ: at Avimukta, Ś iva became pleased with him. Or another version has avimuktaḥ. The lord called avimukta was pleased with him. Or the lord, being independent (avimuktaḥ ), controlled by his devotee, was pleased with him. Because he was affectionate to his devotee (bhagavā n), he gave a benediction. Or because he was omniscient (bhagavā n), knowing that opposite effect of his boon, Ś iva gave the boon, because he was the best devotee (bhavaḥ instead of vibhuḥ ). Or because he was omniscient he gave a tricky boon acting against persons inimical to brā hmaṇ as. He gave a method of killing only but not the actual killing.

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The son chose the boon of a method of killing him, not the boon of killing him. He had lost his intelligence at that time.

Texts 30–31

dakṣ iṇ ā gniṁ paricara brā hmaṇ aiḥ samam ṛ tvijam

abhicā ra-vidhā nena sa cā gniḥ pramathair vṛ taḥ

sā dhayiṣ yati saṅ kalpam abrahmaṇ ye prayojitaḥ

ity ā diṣ ṭ as tathā cakre kṛ ṣ ṇ ā yā bhicaran vratī

Translation

Ś iva told him, “Accompanied by brā hmaṇ as, serve the Dakṣ iṇ ā gni fire — the original priest — following the injunctions of the abhicā ra ritual. Then the Dakṣ iṇ ā gni fire, together with many Pramathas, will fulfill your desire if you direct it against someone inimical to the brā hmaṇ as. ” So instructed, Sudakṣ iṇ a strictly observed the ritualistic vows and invoked the abhicā ra against Kṛ ṣ ṇ a.

Serve the fire with brā hmaṇ as. The curse would fail since Kṛ ṣ ṇ a was favorable to brā hmaṇ as. Instead of samam sometimes samyak is seen: serve the fire attentively. They then engaged in actions to harm Kṛ ṣ ṇ a, directly the supreme Lord (kṛ ṣ ṇ ā ya abhicaran).

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This was not a real sacrifice since they hated the Lord. The brā hmaṇ as were not real brā hmaṇ as. The fire will act against someone who is inimical to brā hmaṇ as, and will not at all harm a person who serves brā hmaṇ as. However it was directed towards Kṛ ṣ ṇ a, who serves brā hmaṇ as. He is called brahmaṇ ya-deva. Thus it would act against or destroy those who sent the fire, who were disrespectful to brā hmaṇ as (abrahmaṇ ye prayojitaḥ ). This was Ś iva’s intention. Sudakṣ iṇ a thought that Kṛ ṣ ṇ a was not devoted to brā hmaṇ as (abrahmaṇ ye), since those persons devoted to brā hmaṇ as offered Kṛ ṣ ṇ a respect.

However the following should be understood. The Lord, worthy of all worship, sometimes produces pastimes which cause others to worship him. The intention of the Lord was to have both parties develop prema for himself (sā dhayisyati saṅ kalpam). Kuntī said:

tathā paramahaṁ sā nā ṁ munī nā m amalā tmanā m

bhakti-yoga-vidhā nā rthaṁ kathaṁ paś yema hi striyaḥ

You descend to propagate bhakti-yoga unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know you perfectly? SB 1. 8. 20

Kṛ ṣ ṇ a comes to give bhakti-yoga. This prema is the main motive of the Lord, with hundreds of scriptural statements to prove it such as sā lokya-sā rṣ ṭ i…. (SB 3. 39. 13). He gives benefit to brā hmaṇ as and others (brā hmaṇ a-hitā ya) by having them worship him while overcoming the fault of excessive awe and veneration for him. Since the great devotees like Nā rada never deviate, it is said that such a nature develops just by a sphū rti of the Lord, what to speak of by developing prema. Worship of the Lord by the individual produces bhakti in the form of prema, but filled with realization of the Lord’s powers. By worship inspired by the Lord himself however, the Lord gives the person pure prema with absorption in his qualities like gentleness, even though he is also great. He even sometimes hides his manifestation of powers. That pure prema is considered the best.

nemaṁ viriñ co labhate prasā daṁ

na ś rī r na ś arvaḥ kim utā pare ’nye

yan no ’surā ṇ ā m asi durga-pā lo

viś vā bhivandyair abhivanditā ṅ ghriḥ

We have attained mercy that Brahmā, Lakṣ mī or Ś iva, what to speak of others, have not attained. You, whose lotus feet are worshiped by the most respected person in the universe, are the protector of us demons in all respects. SB 7. 23. 6

itthaṁ satā ṁ brahma-sukhā nubhū tyā

dā syaṁ gatā nā ṁ para-daivatena

mā yā ś ritā nā ṁ nara-dā rakeṇ a

sā kaṁ vijahruḥ kṛ ta-puṇ ya-puñ jā ḥ

In this way with an abundance of splendor caused by Kṛ ṣ ṇ a, they played with him, though he is pure consciousness or happiness known as Brahman for the jñ ā nī s, the Supreme Lord for the devotees with dā sya-bhā va and an ordinary human child for those covered by material illusion.

SB 10. 12. 11

nā yaṁ ś riyo ’ṅ ga u nitā nta-rateḥ prasā daḥ

svar-yoṣ itā ṁ nalina-gandha-rucā ṁ kuto ’nyā ḥ

rā sotsave ’sya bhuja-daṇ ḍ a-gṛ hī ta-kaṇ ṭ ha-

labdhā ś iṣ ā ṁ ya udagā d vraja-vallabhī nā m

When Kṛ ṣ ṇ a was dancing with the gopī s in the rā sa-lī lā, the gopī s were embraced by the arms of the Lord. This favor was never bestowed upon the goddess of fortune, though she was intensely attracted to him, or to other consorts in the spiritual world whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women? SB 10. 47. 60

Thus the Lord makes his appearance to give benefit to brā hmaṇ as and others by giving such pure prema to them, by inspiring them to worship and by being worthy of such worship. This is not a deviation from his respecting brā hmaṇ as. His quality of being the best respecter of brā hmaṇ as (brā hmaṇ ya-deva)is accomplished by this (sankalpam sadhayisyati), since others cannot give them any benefit. Instead of samam sometimes samyak (completely) is seen. The other meaning is “By directing the fire against those who do not respect brā hmaṇ as, your desires will be fulfilled. ” They then engaged in actions to harm Kṛ ṣ ṇ a (abhicaran).

Texts 32–33

tato ’gnir utthitaḥ kuṇ ḍ ā n mū rtimā n ati-bhī ṣ aṇ aḥ

tapta-tā mra-ś ikhā -ś maś rur aṅ gā rodgā ri-locanaḥ

daṁ ṣ ṭ rogra-bhru-kuṭ ī -daṇ ḍ a- kaṭ horā syaḥ sva-jihvayā

ā lihan sṛ kvaṇ ī nagno vidhunvaṁ s tri-ś ikhaṁ jvalat

Translation

Thereupon the fire rose up out of the altar pit, assuming the form of an extremely fearsome, naked person. The fiery creature’s beard and tuft of hair were like molten copper, and his eyes emitted blazing hot cinders. His face looked most frightful with its fangs and terrible arched and furrowed brows. As he licked the corners of his mouth with his tongue, the demon shook his flaming trident.

Commentary

After doing this worship for a long time, finally the fire appeared. The frightful nature of the fire is described. With his wide tongue, he licked completely (ā — lihan) the two corners of his mouth.

Text 34

padbhyā ṁ tā la-pramā ṇ ā bhyā ṁ kampayann avanī -talam

so ’bhyadhā vad vṛ to bhū tair dvā rakā ṁ pradahan diś aḥ

Translation

On legs as tall as palm trees, the monster raced toward Dvā rakā in the company of ghostly spirits, shaking the ground and burning the world in all directions.

sAme

He was accompanied by Pramathas (bhū taiḥ ).

Text 35

tam ā bhicā ra-dahanam ā yā ntaṁ dvā rakaukasaḥ

vilokya tatrasuḥ sarve vana-dā he mṛ gā yathā

Translation

Seeing the approach of the fiery demon created by the abhicā ra ritual, the residents of Dvā rakā were all struck with fear, like animals terrified by a forest fire.

Commentary

The people had great terror because they had no place to flee, like animals in a forest fire.

Text 36

akṣ aiḥ sabhā yā ṁ krī ḍ antaṁ bhagavantaṁ bhayā turā ḥ

trā hi trā hi tri-lokeś a vahneḥ pradahataḥ puram

Translation

Distraught with fear, the people cried out to the Lord, who was then playing at dice in the royal court: “Save us! Save us, O Lord of the three worlds, from this fire burning up the city! ”

Commentary

They narrate what was previously described. Save us from the fire completely burning the city. They repeat the word trā hi because of extreme fear. This is easy for you since you protect the three worlds (tri-lokeś a).

Text 37

ś rutvā taj jana-vaiklavyaṁ dṛ ṣ ṭ vā svā nā ṁ ca sā dhvasam

ś araṇ yaḥ samprahasyā ha mā bhaiṣ ṭ ety avitā smy aham

Translation

When Kṛ ṣ ṇ a heard the people’s agitation and saw that even his own men were disturbed, that most worthy giver of shelter simply laughed and told them, “Do not fear; I shall protect you. ”

Commentary

Hearing the citizens’ words of fear and pain, and seeing the Yā davas worried about a disaster, he laughed loudly (sam), with disregard (pra), with hidden intentions. He indicated that the incident was trivial in order to alleviate their fears, since he was the protector of his devotees (ś araṇ yaḥ ). He spoke to indicate his powers, to pacify them.

Text 38

sarvasyā ntar-bahiḥ -sā kṣ ī kṛ tyā ṁ mā heś varī ṁ vibhuḥ

vijñ ā ya tad-vighā tā rthaṁ pā rś va-sthaṁ cakram ā diś at

Translation

The almighty Lord, the internal and external witness of all, understood that the monster had been produced by Ś iva from the sacrificial fire. To defeat the demon, Kṛ ṣ ṇ a dispatched his disc weapon, who was waiting at his side.

Knowing thoroughly — that the boon had a loophole (vi-jñ ā ya) because he was the direct witness of the whole universe inside and outside, because he was full of all powers (vibhuḥ ), Kṛ ṣ ṇ a sent his cakra. Or “By counteracting Ś iva’s devotee by measures against the boon of Ś iva, the Lord would disrespect Ś iva. ” The Lord is the direct witness internally of Ś iva’s real desire to kill the demon and the witness externally of Ś iva’s words. The cakra, at the Lord’s side in personified form, was always ready to follow his order.

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He understood particularly (vi — jñ ā ya) the intentions of his devotee Ś iva. He dispatched the cakra which was always at his side, waiting to carry out his order.

Text 39

tat sū rya-koṭ i-pratimaṁ sudarś anaṁ

jā jvalyamā naṁ pralayā nala-prabham

sva-tejasā khaṁ kakubho ’tha rodasī

cakraṁ mukundā straṁ athā gnim ā rdayat

Translation

That Sudarś ana, the disc weapon of Mukunda, blazed forth like millions of suns. His effulgence blazed like the fire of universal annihilation, and with his heat he pained the sky, all the directions, heaven and earth, and also the fiery demon.

After getting the order (atha), the cakra afflicted the fire demon because it was the weapon of the Lord, who gives joy to his devotees such as Ś iva (mukunda). Thus it is shown as more powerful than just capable of burning the fire demon. It blazed like million suns. Though the cakra was sharp and hot, it was seen as pleasant to look at by the devotees (sudarś anam). With his extraordinary (sva) heat (tejasā ) the cakra burned even heaven and earth (rodasī ).

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After getting the order, the cakra afflicted the fire demon. Though the cakra was sharp and hot, it was seen as pleasant to look at by the devotees (sudarś anam). Still the Lord was willing to give such persons liberation (mukundasya).

Text 40

kṛ tyā nalaḥ pratihataḥ sa rathā nga-pā ṇ er

astraujasā sa nṛ pa bhagna-mukho nivṛ ttaḥ

vā rā ṇ asī ṁ parisametya sudakṣ iṇ aṁ taṁ

sartvig-janaṁ samadahat sva-kṛ to ’bhicā raḥ.

Translation

Frustrated by the power of Kṛ ṣ ṇ a’s weapon, O King, the fiery creature produced by black magic turned his face away and retreated. Created for violence, the demon then returned to Vā rā ṇ asī, where he surrounded the city and then burned Sudakṣ iṇ a and his priests to death, even though Sudakṣ iṇ a was his creator.

Commentary

Kṛ ṣ ṇ a was the holder of the cakra (rathā ṅ a-paneḥ ). This shows that it was always in his hand. The cakra is thus glorified. The fire turned around and went back to Vā rā nasī and burned up completely (sam — adahat)Sudakṣ iṇ a along with the Pramathas, till they were only ashes. The fire was Sudakṣ iṇ a’s creation (sva-kṛ taḥ ). This phrase produces astonishment and bliss.

Text 41

cakraṁ ca viṣ ṇ os tad-anupraviṣ ṭ aṁ

vā rā nasī ṁ sā ṭ ṭ a-sabhā layā paṇ ā m

sa-gopurā ṭ ṭ ā laka-koṣ ṭ ha-saṅ kulā ṁ

sa-koś a-hasty-aś va-rathā nna-ś ā linī m

Translation

The Lord’s cakra also entered Vā rā ṇ asī, in pursuit of the fiery demon, and proceeded to burn the city to the ground, including all its assembly halls and residential palaces with raised porches, its numerous marketplaces, gateways, watchtowers, warehouses and treasuries, and all the buildings housing elephants, horses, chariots and grains.

The cakra burned down the city. The cakra entered the city after the demon has performed his actions (tad-anu). Since the Lord pervaded the universe (viṣ ṇ oḥ ) his cakra had similar power of pervasion. Thus the cakra burned the gates, towers and storehouses. Instead of ś ā linī m sometimes ś ā lā m is seen.

— — — — —

The cakra burned down the city. The verb is understood from the previous verse. Instead of ś ā linī m sometimes ś ā lā m is seen.

Text 42

dagdhvā vā rā ṇ asī ṁ sarvā ṁ viṣ ṇ oś cakraṁ sudarś anam

bhū yaḥ pā rś vam upā tiṣ ṭ hat kṛ ṣ ṇ asyā kliṣ ṭ a-karmaṇ aḥ

Translation

After burning down the entire city of Vā rā ṇ asī, the Lord’s cakra returned to the side of Kṛ ṣ ṇ a, whose actions are effortless.

The phrase “burning down” is repeated to emphasize how the cakra completely burned everything. Thus it is called the cakra of the pervading Lord (viṣ ṇ oḥ ). Or the description is given to indicate the cakra’s complete dedication to the Lord and its exceptional power. Therefore the cakra again stood by the Lord as his devotee (upa). It was most beautiful (sudarś aṇ am) since it belonged to Kṛ ṣ ṇ a, endowed with all qualities, whose actions produce happiness for all, or easily destroy all suffering (akliṣ ṭ ā karmaṇ aḥ ).

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The cakra was always beautiful to behold (sudarś anam). This pastime is not astonishing since the Lord’s actions take place without effort (akliṣ ṭ a-karmaṇ aḥ ).

Text 43

ya enaṁ ś rā vayen martya uttamaḥ -ś loka-vikramam

samā hito vā ś ṛ ṇ uyā t sarva-pā paiḥ pramucyate

Translation

Any mortal who recounts this heroic pastime of the praiseworthy Lord, or who simply hears it attentively, will become freed from all sins.

What more can be said? “It was improper to burn all the inhabitants of the great holy place Kā ś ī. ” By hearing about the glories of the Lord, who punishes even those who associate with the wicked, one becomes free of all suffering. A person who hears this story (enam or etat) of the exploits of Uttama-ś loka, becomes free of all sin. The person who is subject to death (martyaḥ ), not considering his qualified to recite or hear, is freed of all sin, but he should have faith (samā hitaḥ ). Other persons would be nā stikas.

Or the person whose heart is offered to Kṛ ṣ ṇ a (samā hitaḥ ), or endowed with Lakṣ mī (samā hitaḥ ), being the object of her affection because of bhakti to the Lord, becomes free of all sins at their root and with effects about to fructify, with qualification for going to Vaikuṇ ṭ ha (pra — mucyate). Thus the Lord is described as being endowed with praiseworthy qualities (uttama-ś loka). What more can be said? A person who makes others hear, giving benefit to himself and others, is freed from all sins. Thus the hearer is benefited. This gives much more result than individual endeavors for one’s own benefit. That is the meaning of the word vā.

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One who recounts this exploit of the Lord in which he punished the people of Kā ś ī who were opposed to the Lord, or hears it with attention and faith (samā hitaḥ ) will be freed from all sins. Not only the reciter, who speaks for his own and other’s benefit, but also (vā ) the listener, who hears for his own benefit, is freed of all sins.

Chapter Sixty-seven

Text 1

ś rī -rā jovā ca

bhuyo ’haṁ ś rotum icchā mi rā masyā dbhuta-karmaṇ aḥ

anantasyā prameyasya yad anyat kṛ tavā n prabhuḥ

Translation

King Parī kṣ it said: I wish to hear further about Balarā ma, the unlimited and immeasurable Supreme Lord, whose activities are all astounding. What else did he do?

Tell me Balarā ma’s other activities since he is full of all powers (vibhuḥ or prabhuḥ ). I desire to hear other activities of Balarā ma, who gave enjoyment to the people of Vraja, after pulling Kā lindī. His activities such as pulling the Yamunā are astonishing.

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Previously Parī kṣ it had heard about Balarā ma pulling the Yamunā with his plough. In the midst of discussing Balarā ma’s pastimes the killing of Pauṇ ḍ raka was related, since this happened when Balarā ma was in Vraja. Fearing interruption, Parī kṣ it praises Balarā ma and inquires from Ś ukadeva. Tell me Balarā ma’s other activities since he is full of all powers (vibhuḥ or prabhuḥ ).

Text 2

ś rī -ś uka uvā ca

narakasya sakhā kaś cid dvivido nā ma vā naraḥ

sugrī va-sacivaḥ so ’tha bhrā tā maindasya vī ryavā n

Translation

Ś rī Ś ukadeva Gosvā mī said: There was an ape named Dvivida who was a friend of Narakā sura’s. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugrī va.

One friend of Naraka or a friend most astonishing in courage (kaś cit) was the ape named Dvivida. He was the brother of Maindra, and famous everywhere and moreover a most courageous ape. This implies that he had activities like a human.

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Though he associated with Sugrī va, the cause of his present foolishness was his friendship with Naraka. As a result, he became extremely evil-minded. The cause of this bad association was pride in his strength by which he did not respect Lakṣ maṇ a. Mainda and Dvivida are two forms worshipped as ā varaṇ a deities when worshipping Rā ma. They are situated in Vaikuṇ ṭ ḥ a. The Mainda and Dvivida mentioned in this verse are different persons endowed with their ś akti. Because they did not respect Lakṣ ṁ aṇ a, like Jaya and Vijaya, they appeared as demons in order to show the result of committing offenses. Or the word atha indicates that next to Dvivida was his brother, who was very similar.

Text 3

sakhyuḥ so ’pacitiṁ kurvan vā naro rā ṣ ṭ ra-viplavam

pura-grā mā karā n ghoṣ ā n adahad vahnim utsṛ jan

Translation

To avenge the death of his friend [Naraka], the ape Dvivida ravaged the land, setting fires that burned cities, villages, mines and cowherd dwellings.

His activities are described. He set fire to the towns of Saurā ṣ ṭ ra near Dvā rakā. This list is in order from larger to smaller places. If he destroyed the cities, what to speak of the other places?

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Paying debt to his friend out of respect, he set fire to the cities, caused damage to the lands around Dvā rakā such as Saurā ṣ ṭ ra. Or rā ṣ ṭ ra-viplavam can modify apacitim: he paid his debt to his friend in the form of causing havoc in the country. The word vā naraḥ (monkey) is repeated in this verse from the last verse to emphasize his fickle and evil nature. The order is from greater to lesser: cities, villages, mines and cowherd villages. If he destroyed the larger cities, he definitely destroyed the rest.

Text 4

kvacit sa ś ailā n utpā ṭ ya tair deś ā n samacū rṇ ayat

ā nartā n sutarā m eva yatrā ste mitra-hā hariḥ

Translation

Once, Dvivida tore up a number of mountains and used them to devastate all the neighboring kingdoms, especially the province of Ā narta, wherein dwelt his friend’s killer, Kṛ ṣ ṇ a.

Throwing the mountains around, he crushed the provinces, completely destroying permanent structures (sam). Kṛ ṣ ṇ a (hariḥ ) had taken the life of his friend.

— — — — — — — —

Text 5

kvacit samudra-madhya-stho dorbhyā m utkṣ ipya taj-jalam

deś ā n nā gā yuta-prā ṇ o velā -kū le nyamajjayat

Translation

Another time he entered the ocean and, with the strength of ten thousand elephants, churned up its water with his arms and thus submerged the coastal regions.

None

Having the strength (prā ṇ aḥ ) of ten thousand elephants, he submerged whatever was present on the shore. Instead of velā -kū le sometimes kū lā n is seen. Use of the word prā ṇ aḥ to denote “possessing strength” follows the rule ara ā dibhyo ‘c (Pā ṇ ini 5. 2. 127)

Text 6

ā ś ramā n ṛ ṣ i-mukhyā nā ṁ kṛ tvā bhagna-vanaspatī n

adū ṣ ayac chakṛ n-mū trair agnī n vaitā nikā n khalaḥ

Translation

The wicked ape tore down the trees in the hermitages of exalted sages and contaminated their sacrificial fires with his feces and urine.

None

The chief sages were devotees of the Lord.

Text 7

puruṣ ā n yoṣ ito dṛ ptaḥ kṣ mā bhṛ d-dronī -guhā su saḥ

nikṣ ipya cā pyadhā c chailaiḥ peś aṣ kā rī va kī ṭ akam