Vaiṣṇava-toṣaṇī 29 страница

Translation

Just as a wasp imprisons smaller insects, he arrogantly threw both men and women into caves and mountain vallies and sealed the caves shut with boulders.

Proud of his strength or very strong (dṛ ptaḥ ), he imprisoned men and women. Kī takam is in the singular to express a class of insects. Because they were afraid they could do nothing to escape. The example of insects imprisoned by the wasp suggests this.

Text 8

evaṁ deś ā n viprakurvan dū ṣ ayaṁ ś ca kula-striyaḥ

ś rutvā su-lalitaṁ gī taṁ giriṁ raivatakaṁ yayau

Translation

Once, while Dvivida was thus engaged in harassing the neighboring kingdoms and polluting women of respectable families, hearing very sweet singing coming from Raivataka Mountain, he went there.

Commentary

He ravaged the places, doing more and more atrocious acts. Viṣ ṇ u purā ṇ a says:

kā ma-rū pī mahā -rū pam kṛ tvā sasyā ny aś eṣ ataḥ

luṭ han bhramaṇ a-sammardaiḥ sañ cū rṇ ayati vā narah

Dvivida, taking a huge form at will, looted and destroyed all the crops by going around and smashing them.

Texts 9–10

tatrā paś yad yadu-patiṁ rā maṁ puṣ kara-mā linam

sudarś anī ya-sarvā ṅ gaṁ lalanā -yū tha-madhya-gam

gā yantaṁ vā ruṇ ī ṁ pī tvā mada-vihvala-locanam

vibhrā jamā naṁ vapuṣ ā prabhinnam iva vā raṇ am

Translation

There he saw Balarā ma, the Lord of the Yadus, adorned with a garland of lotuses and appearing most attractive in every limb. He was singing amidst a crowd of young women, and since he had drunk vā ruṇ ī liquor, his eyes rolled as if he were intoxicated. His body shone brilliantly as he behaved like an elephant in rut.

To show how Balarā ma was a cause of the women singing, his pastimes are described. But as a cause of the pastimes, his dress and appearance are described in two verses. As the Lord of the Yadus he was full of all powers and the highest happiness. Among the Yadus, it was impossible to harm him. He enjoyed with Revatī and others at this place (rā mam). Describing his dress, his beauty is indicated. He was in the midst of a group of women including Revatī. His sweetness is described. His eyes rolled with intoxication. His power is described. He shone brighter than the sun with his bodily effulgence, strength, and jeweled ornaments.

— — — — — — — — — — — — — -

As Lord of the Yadus, Balarā ma was endowed with all powers and was full of bliss. He was by nature the relisher of enjoyment (rā mam). He was adorned skillfully with clothing of the forest, including a garland and by nature possessed the highest beauty (sudarś anī yasarvā ṅ gam). He was glorious amongst his consorts. He sang, displaying his cleverness and playfulness. He showed intoxicated eyes as a pastime. He continually drank liquor. He shone brightly. A comparison with elephants is given for materialistic listeners so that gradually they can realize his special sweetness.

Text 11

duṣ ṭ aḥ ś ā khā -mṛ gaḥ ś ā khā m ā rū ḍ haḥ kampayan drumā n

cakre kilakilā -ś abdam ā tmā naṁ sampradarś ayan

Translation

The mischievous ape climbed a tree branch and then revealed his presence by shaking the trees and making an indistinct sound.

He made sounds like a monkey. He revealed (darś ayan) himself by stretching his limbs (sam) and by coming close (pra).

— — — — — — — — — — —

Though he climbed one branch he made many trees shake because of the dense growth. He made an indistinct sound (kilakila). He showed off his huge size (pra) and his boldness (sam).

Text 12

tasya dhā rṣ ṭ yaṁ kaper vī kṣ ya taruṇ yo jā ti-cā palā ḥ

hā sya-priyā vijahasur baladeva-parigrahā ḥ

Translation

When Baladeva’s consorts saw the ape’s impudence, they began to laugh. They were, after all, young girls who were fond of joking and prone to silliness.

Commentary

They laughed loudly, conspicuously (vi — jahasuḥ ), because they were fond of laughing, since by nature and youthfulness they were fickle. They did not laugh with bad intentions. Nor did they laugh out of fear since they were Balarā ma’s consorts.

Text 13

tā helayā m ā sa kapir bhrū -kṣ epair sammukhā dibhiḥ

darś ayan sva-gudaṁ tā sā ṁ rā masya ca nirī kṣ itaḥ

Translation

Even as Balarā ma looked on, Dvivida insulted the girls by making odd gestures with his eyebrows, coming right in front of them, and showing them his anus.

He insulted them by coming close, making faces, or showing his face, while make various gestures (sammukhā dibhiḥ ). Ā dibhiḥ indicates showing his teeth and making noises, while Balarā ma looked on.

— — — — — — — — -

He insulted them with various expressions on his face and by moving his eyebrows.

Texts 14–15

taṁ grā vṇ ā prā harat kruddho balaḥ praharatā ṁ varaḥ

sa vañ cayitvā grā vā ṇ aṁ madirā -kalaś aṁ kapiḥ

gṛ hī tvā helayā m ā sa dhū rtas taṁ kopayan hasan

nirbhidya kalaś aṁ duṣ ṭ o vā sā ṁ sy ā sphā layad balam

kadarthī -kṛ tya balavā n vipracakre madoddhataḥ

Translation

Angered, Balarā ma, the best of fighters, hurled a rock at him, but the cunning ape dodged the rock and grabbed the Lord’s pot of liquor. Further infuriating Balarā ma by laughing and by ridiculing him, wicked Dvivida then broke the pot and offended the Lord even more by pulling at the girls’ clothing. Thus the powerful ape, puffed up with false pride, continued to insult Balarā ma.

Though Balarā m was the best among fighters because of his strength, and though angry, he struck the ape with a rock, not his club, because of the ape’s previous bhakti. The ape’s bad behavior is described. Quickly the ape avoided the rock and attacked. The rascal made Balarā ma angry and laughed at him. The ape was wicked because he pulled the clothing of the women. He insulted Balarā ma who had the greatest strength (balam) since he was completely overcome by pride. This was because he was strong.

— — — — — — — — — — —

He made Balarā ma angry by laughing at him. Or he made Balarā ma angry, and on seeing his anger, he laughed. He further offended Balarā ma, though Balarā ma had more strength. He continually harassed the women because he was ill-behaved (uddhata) from pride. He behaved improperly because he was strong (balavā n). Another meaning of uddhata as a pun is “extremely defeated. ”

Text 16

taṁ tasyā vinayaṁ dṛ ṣ ṭ vā deś ā ṁ ś ca tad-upadrutā n

kruddho muṣ alam ā datta halaṁ cā ri-jighā ṁ sayā

Translation

Balarā ma saw the ape’s rude behavior and thought of the disruptions he had created in the surrounding kingdoms. Thus the Lord angrily took up his club and his plow weapon, having decided to put his enemy to death.

“Balarā ma should have tolerated his bad behavior, since previously he was a devotee. ” The ape had disrupted the kingdoms. Thus Balarā ma became angry. He took up his club with a desire to kill the ape who was inimical to him.

— — — — — — — — — — -

Balarā ma considered his rudeness and his disturbance to the country. This verse again mentioned that he was angry. He was even angrier.

Text 17

dvivido ’pi mahā -vī ryaḥ ś ā lam udyamya pā ṇ inā

abhyetya tarasā tena balaṁ mū rdhany atā ḍ ayat

Translation

Mighty Dvivida also came forward to do battle. Uprooting a ś ā la tree with one hand, he rushed toward Balarā ma and struck him on the head with the tree trunk.

Dvivida was also angry, and showed his prowess. With one hand he uprooted a tree because he was most powerful (mahā vī ryaḥ ). He rushed at Balarā ma and struck him on the head with the tree.

— — — — — — -

Uprooting a tree with one hand, Dvivida approached Balarā ma face to face.

Text 18

taṁ tu saṅ karṣ aṇ o mū rdhni patantam acalo yathā

pratijagrā ha balavā n sunandenā hanac ca tam

Translation

But Saṅ karṣ aṇ a remained as motionless as a mountain and simply grabbed the log as it fell upon his head. He then struck Dvivida with his club, named Sunanda.

Balarā ma was motionless like a mountain. This indicates that he was very heavy. He countered the tree with his hand or plough because he was a member of the caturvyū ha (saṅ kā rṇ saṇ aḥ ) and directly the Lord (bhagavā n). Thus he struck Dvivida. Or Balarā ma was qualified to grab and strike at the same time. He was full of all powers (bhagavā n) and was non-different from Kṛ ṣ ṇ a (saṅ karṣ aṇ aḥ ).

— — — — — — — — — — — — — — — — — —

Balarā ma accepted the log and remained without moving like a mountain. He did not move at all. The tree was insignificant. Balarā ma again and again tolerated his offenses since he remembered that previously Dvivida had served Rā ma.

Texts 19–21

mū ṣ alā hata-mastiṣ ko vireje rakta-dhā rayā

girir yathā gairikayā prahā raṁ nā nucintayan

punar anyaṁ samutkṣ ipya kṛ tvā niṣ patram ojasā

tenā hanat su-saṅ kruddhas taṁ balaḥ ś atadhā cchinat

tato ’nyena ruṣ ā jaghne taṁ cā pi ś atadhā cchinat

Translation

Struck on the skull by the Lord’s club, Dvivida became brilliantly decorated by an outpour of blood, like a mountain beautified by red oxide. Ignoring the wound, Dvivida uprooted another tree, stripped it of leaves by brute force and struck the Lord again. Now enraged, Balarā ma shattered the tree into hundreds of pieces, upon which Dvivida grabbed yet another tree and furiously hit the Lord again. This tree, too, the Lord smashed into hundreds of pieces.

Dvivida now shone more than previously, because of the blood. This shows his courage, and another reason for him shining more than before. Or the sentence continues from verse 19 to 20. Ignoring his wound, Dvivida then uprooted another tree with great strength (ojasā ) and with great anger threw it to hit Balarā ma (ahanat). His anger made his attempt to kill Balarā ma stronger. Dvivida grabbed another tree. Balarā ma, though he was the Lord, avoided being struck, but did not kill Dvivida, since he was affectionate to the devotees.

Text 22

evaṁ yudhyan bhagavatā bhagne bhagne punaḥ punaḥ

ā kṛ ṣ ya sarvato vṛ kṣ ā n nirvṛ kṣ am akarod vanam

Translation

Thus fighting the Lord, who again and again demolished the trees he was attacked with, Dvivida kept on uprooting trees from all sides until the forest was left treeless.

None

Balarā ma countered all his attacks but did not kill him since he had a purpose in his pastime.

Text 23

tato ’muñ cac chilā -varṣ aṁ balasyopary amarṣ itaḥ

tat sarvaṁ cū rṇ ayā ṁ ā sa lī layā muṣ alā yudhaḥ

Translation

The angry ape then released a rain of stones upon Balarā ma, but the wielder of the club easily pulverized them all.

When he ran out of trees (tataḥ ), Dvivida threw stones in an incessant shower. Easily (lī layā ) Balarā ma crushed them with his club.

Text 24

sa bā hū tā la-saṅ kā ś au muṣ ṭ ī -kṛ tya kapī ś varaḥ

ā sā dya rohiṇ ī -putraṁ tā bhyā ṁ vakṣ asy arū rujat

Translation

Dvivida, the most powerful of apes, now clenched his fists at the end of his palm-tree-sized arms, came before the son of Rohiṇ ī and beat his fists against the Lord’s chest.

When the stones were exhausted, he clenched his fists, on his arms which were like tā la trees. This indicates his fists were strong and heavy since he was the best of the apes. He approached the son of Rohiṇ ī. Ś ukadeva, with great bhakti, laments Dvivida’s action. He should not have attacked the son of Rohiṇ ī. Or just as Kṛ ṣ ṇ a was born to Devakī to show his strength, Balarā ma was born to Rohiṇ ī to show strength. He possessed all powers.

— — — — — — — — — — — — — — — -

When he ran out of stones he attacked with his fists. Ś ukadeva, remembering Rohiṇ ī ’s love for him, calls Balarā ma the son of Rohiṇ ī.

Text 25

yā davendro ’pi taṁ dorbhyā ṁ tyaktvā muṣ ala-lā ṅ gale

jatrā v abhyardayat kruddhaḥ so ’patad rudhiraṁ vaman

Translation

The furious Lord of the Yā davas then threw aside his club and plow and with his bare hands hammered a blow upon Dvivida’s collarbone. The ape collapsed, vomiting blood.

Balarā ma would kill Dvivida for the benefit of the Yadus (yā davendraḥ ). Angry, he gave up his weapons because it was proper to fight a person with no weapons by not using weapons. Making it a just battle, he gave great pain to Dvivida with his arms and fists. Dvivida (saḥ ) collapsed.

— — — — — — — — — — — -

Balarā ma gave up his pestle and plough since Dvivida had no weapons to fight with. This was the proper code. Using his fists, he put Dvivida in complete pain (abhy — ardayat). The form ardayat instead of ā rdayat is poetic license. Dvivida (saḥ ) then fell down, vomiting blood.

Text 26

cakampe tena patatā sa-ṭ aṅ kaḥ sa-vanaspatiḥ

parvataḥ kuru-ś ā rdū la vā yunā naur ivā mbhasi

Translation

When he fell, O tiger among the Kurus, Raivataka Mountain shook, along with its cliffs and trees, like a wind-tossed about at sea.

The mountain shook at its very roots. The example indicates this. O tiger of the Kurus! Even in the Mahā bhā rata war this did not happen. He speaks in astonishment.

— — — — — —

When he fell, the cliffs shook. Taṅ ka means a hole with water. This indicates there were floods of water. It means the wall of a mountain according to Tri-kā ṇ da-ś eṣ a. The walls enclosed water.

Text 27

jaya-ś abdo namaḥ -ś abdaḥ sā dhu sā dhv iti cā mbare

sura-siddha-munī ndrā ṇ ā m ā sī t kusuma-varṣ iṇ ā m

Translation

In the heavens the devatā s, jī vanmuktas and great sages cried out, “Victory to you! Obeisances to you! Excellent! Well done! ” and showered flowers upon the Lord.

There was great joy among the Yadus or all mankind. But even the best (indrā nā m) among sages, siddhas and devatā s rejoiced.

— — — — — — — — — — — — — —

The best of the devatā s like Indra shouted “Very good! ” Each of them shouted these words because of bliss, devotion and astonishment. Or, according to their bhā va, devatā s shouted “Victory! ” jī vanmuktas shouted “Obeisances to you! ” and sages shouted, “Very good! ”

Text 28

evaṁ nihatya dvividaṁ jagad-vyatikarā vaham

saṁ stū yamā no bhagavā n janaiḥ sva-puram ā viś at

Translation

Having thus killed Dvivida, who had disturbed the whole world, the Supreme Lord returned to his capital as the people along the way chanted his glories.

He was praised by his relatives or by all people (janaiḥ ), with devotion, indicating him as the Lord (sam). Or being praised in this way by the best of devatā s and sages, he entered the city with Revatī and others (janaiḥ ), while people celebrated with songs (ā -viś at). He was the benefactor of all people (bhagavā n). That was the reason for killing Dvivida and being praised. It is understood that he freed the people imprisoned by Dvivida in the valleys and caves. Though Dvivida caused great disturbance, he was subdued and the city was continuously peaceful. That is suggested by the word sva (his).

— — — — — — — — — — —

People, including the devatā s and sages praised him. Balarā ma was endowed with omniscience and mercy (bhagavā n). Thus it is understood that he freed the people who had confined in caves by Dvivida. When he entered the city, his people (sva) gathered and celebrated.

Chapter Sixty-eight

Text 1

ś rī -ś uka uvā ca

duryodhana-sutā ṁ rā jan lakṣ maṇ ā ṁ samitiṁ -jayaḥ

svayaṁ vara-sthā m aharat sā mbo jā mbavatī -sutaḥ

Translation

Ś ukadeva Gosvā mī said: O King, Jā mbavatī ’s son Sā mba, ever victorious in battle, kidnapped Duryodhana’s daughter Lakṣ maṇ ā from her svayaṁ -vara ceremony.

Hari-vaṁ ś a says:

hṛ to yadaiva pradyumnaḥ ś ambareṇ ā tma-ghā tinā /

tam eva mā saṁ sā mbas tu jā mbavatyā m ajā yata //

When Pradyumna was taken by the abductor Ś ambara, Sā mba was born to Jā mbavatī.

Since Pradyumna and Sā mba were thus of almost the same age, the incident concerning Sā mba’s marriage told now actually happened previously. The story is now mentioned in relation to Balarā ma’s prowess. Sā mba was a great warrior (samitiñ jayaḥ ). Thus he took Duryodhana’s daughter. Or at the svayaṁ vara he defeated all the gathered kings in battle (samitiñ jayaḥ ). O king, this is the dharma of kṣ atriyas. Or Sā mba, radiant with courage, because he was the son of Jā mbavatī, took Lakṣ maṇ ā. She prayed for a son as beautiful as Pradyumna. When Kṛ ṣ ṇ a performed austerities to glorify his great devotee Ś iva, Sā mba was born. He was called Sā mba because he always stayed with his mother out of affection for her according to Dā na-dharma (Mahā bhā rata). His name is therefore Sā mba (with his mother) not Ś ā mba.

— — — — — — — — — — — — -

Hari-vaṁ ś a says:

hṛ to yadaiva pradyumnaḥ ś ambareṇ ā tma-ghā tinā /

tam eva mā saṁ sā mbas tu jā mbavatyā m ajā yata //

When Pradyumna was taken by the abductor Ś ambara, Sā mba was born to Jā mbavatī.

Since Pradyumna and Sā mba were thus of almost the same age, the incident told now actually happened previously. The story is now mentioned in relation to Balarā ma’s prowess. According to previous comments, the birth of Pradyumna and the marriage of Kṛ ṣ ṇ a with Jā mbavatī are narrated in Bhā gavatam in reverse order. Thus the order presented in the text is only the order in which Parī kṣ it heard the events. Because Jā mbavatī was dear to Kṛ ṣ ṇ a, Kṛ ṣ ṇ a was very affectionate to her son Sā mba. She prayed for a son as beautiful as Pradyumna. When Kṛ ṣ ṇ a performed austerities to glorify his great devotee Ś iva, Sā mba was born. He was called Sā mba because he always stayed with his mother out of affection for her according to Dā na-dharma (Mahā bhā rata). His name is therefore Sā mba (with his mother) not Ś ā mba.

Text 2

kauravā ḥ kupitā ū cur durvinī to ’yam arbhakaḥ

kadarthī -kṛ tya naḥ kanyā m akā mā m aharad balā t

Translation

The angry Kurus said: This ill-behaved boy has offended us, forcibly kidnapping our unmarried daughter against her will.

Duryodhana and others, called Sā mba untrained (durvinī taḥ ) because he was a child. Or even though he was a child he was untrained and proud. “Is it not proper for kṣ atriya to abduct his bride? ” This was done against her will (akā mā m).

— — — — — — — — — —

— — — — — — — — — — — — — -

Duryodhana and others, called Sā mba a child since he was disrespectful and proud. Or they insulted him by calling him a boy protected by his father since he has insulted them and also had taken her against her will.

Text 3

badhnī temaṁ durvinī taṁ kiṁ kariṣ yanti vṛ ṣ ṇ ayaḥ

ye ’smat-prasā dopacitā ṁ dattā ṁ no bhuñ jate mahī m

Translation

Arrest this ill-behaved Sā mba! What will the Vṛ ṣ ṇ is do? By our grace they are ruling land that we have granted them.

Arrest him but do not kill him since he is the son of the Lord and our brother-in-law. Therefore capture him. Do this to teach him since he is ill mannered. That is why the word durvinī ta is repeated. They enjoy land not earned by given, and given by us. Though they fear the accusation of taking back what was given, they cannot ignore the act of Sā mba. It is actually our land since they are without a kingdom. They have no power. They simply enjoy the land, and do not rule it properly.

— — — — — — — -

They forbad killing him. They only wanted to arrest him since it was the opinion of Bhī ṣ ma and Vidura that he was now the groom, since it was not possible for her to choose another groom, since he had touched her. Thus it is explained later that they were determined to capture him.

The reason was his bad behavior (durvinī tam). Otherwise others would see them as defeated.

Text 4

nigṛ hī taṁ sutaṁ ś rutvā yady eṣ yantī ha vṛ ṣ ṇ ayaḥ

bhagna-darpā ḥ ś amaṁ yā nti prā ṇ ā iva su-saṁ yatā ḥ

Translation

If the Vṛ ṣ ṇ is come here when they learn that their son has been captured, we will break their pride. Thus they’ll become subdued, like bodily senses brought under strict control.

“Out of affection for their son they will try to find him. ” Since he is a son they have great affection for him. Thus the Vṛ ṣ ṇ is, headed by Kṛ ṣ ṇ a will come. They will be under our control (ś amaṁ yā nti). An example of controlling what is difficult to control is given: even senses can be brought under control.

Text 5

iti karṇ aḥ ś alo bhū rir yajñ aketuḥ suyodhanaḥ

sā mbam ā rebhire yoddhuṁ kuru-vṛ ddhā numoditā ḥ

Translation

After saying this and having their plan sanctioned by the senior member of the Kuru dynasty, Karṇ a, Ś ala, Bhū ri, Yajñ aketu and Duryodhana set out to attack Sā mba.

Ś ala, Bhū ir and Yañ aketu (Bhuriś ravā ) were sons of Somadatta. It was approved by the elders, because there was shame to the best of the family, by the shame to their relatives. The enthusiasm to fight is indicated. The real meaning is this. Proud Duryodhana and others boasted. Desiring to show them the greatness of the Yadus, after hearing the boasting, Bhī sma, the best of devotees, and knower of the truth, took this opportunity.

— — — — — — — — — — —

Ś ala, Bhū ir and Yañ aketu (Bhuriś ravā ) were sons of Somadatta. The elders approved to give them enthusiasm but actually they approved of the act in order to reveal the false pride of their juniors.

Text 6

dṛ ṣ ṭ vā nudhā vataḥ sā mbo dhā rtarā ṣ ṭ rā n mahā -rathaḥ

pragṛ hya ruciraṁ cā paṁ tasthau siṁ ha ivaikalaḥ

Translation

Seeing Duryodhana and his companions rushing toward him, Sā mba, the great chariot-fighter, took up his splendid bow and stood alone like a lion.

Seeing Duryodhana and others rushing after him, Sā mba took up his bow attractive since derived from the Sā rṅ ga, stringing it. This illustrates his firmness in battle. He stood alone because he was the best of warriors (mahā rathaḥ ), like a lion, fearless.

— — — — — — — — —

Sā mba took up his bow diligently (pra — gṛ hya), stringing it.

Text 7

taṁ te jighṛ kṣ avaḥ kruddhā s tiṣ ṭ ha tiṣ ṭ heti bhā ṣ iṇ aḥ

ā sā dya dhanvino bā ṇ aiḥ karṇ ā graṇ yaḥ samā kiran

Translation

Determined to capture him, the angry bowmen led by Karṇ a shouted at Sā mba, “Stand and fight! Stand and fight! ” They came straight for him and showered him with arrows.

Skilled at the bow (dhavinaḥ ), they approached him (ā sā dhya). They covered him completely with arrows (samā kiran).

Text 8

so ’paviddhaḥ kuru-ś reṣ ṭ ha kurubhir yadu-nandanaḥ

nā mṛ ṣ yat tad acintyā rbhaḥ siṁ ha kṣ udra-mṛ gair iva

Translation

O best of the Kurus, as Kṛ ṣ ṇ a’s astonishing son Sā mba was being unjustly harassed by the Kurus, that darling of the Yadu dynasty did not tolerate their attack, any more than a lion would tolerate an attack by puny animals.

Ś ukadeva calls to Parī kṣ it in lamentation at Sā mba’s being attacked or he is joyful at Samba’s anger. Or he pacifies Parī kṣ it who was ashamed of Sā mba’s bad behavior. As the best of the Yadus, Sā mba was superior to the Kurus, or he was the very best. Hari-vaṁ ś a indicates his power:

bā lyā t prabhṛ ti rā meṇ a so ‘streṣ u viniyojitaḥ

rā mā d anantaraṁ caiva mā nitaḥ sarva-vṛ ṣ ṇ abhiḥ

From childhood Sā mba had been trained by Balarā ma. He was respected by Balarā ma and all the Vṛ ṣ ṇ is.

Or he was the joy of the Yadus (yadu-nandanaḥ ). Though he was a boy, he was not inferior to the Kuru warriors. He was an astonishing boy (acintyaḥ ). He was like a lion who does not tolerate the attack of small animals but kills them.