Vaiṣṇava-toṣaṇī 30 страница

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Attacked violently (atividdhaḥ ) or attacked out of infamy (apa — viddhaḥ ) Sā mba did not tolerate it. O best of the Kurus! Ś ukadeva pacified Parī kṣ it who was ashamed of the Kurus bad behavior. Sā mba was the joy of the Yadus (yadu-nandanaḥ ). Hari-vaṁ ś a says:

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.

By his nature he was an astounding boy.

Texts 9–10

visphū rjya ruciraṁ cā paṁ sarvā n vivyā dha sā yakaiḥ

karṇ ā dī n ṣ aḍ rathā n vī rans tā vadbhir yugapat pṛ thak

caturbhiś caturo vā hā n ekaikena ca sā rathī n

rathinaś ca maheṣ vā sā ṁ s tasya tat te ’bhyapū jayan

Translation

Twanging his wonderful bow, heroic Sā mba struck with arrows the six warriors headed by Karṇ a. He pierced the six chariots with as many arrows, each team of four horses with four arrows, and each chariot driver with a single arrow, and he similarly struck the great bowmen who commanded the chariots. The enemy warriors congratulated Sā mba for this display of prowess.

He drew his attractive (ruciram) bow fully. This is mentioned twice to indicate its beauty. Or he drew the bow attractively. He pierced the six chariots with six arrows, because he was capable of fighting (vī raḥ ). The bowmen were very courageous (maheṣ vā sā n). They all praised him simultaneously (abhi — apū jayan), saying “Very good! ” since warriors become joyful on seeing the great bravery of another warrior. Another version has mahesvā sā ḥ : even the archers praised him because they could not do as he did, even though they had huge chariots.

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Text 11

taṁ tu te virathaṁ cakruś catvā raś caturo hayā n

ekas tu sā rathiṁ jaghne cicchedaṇ yaḥ ś arā sanam

Translation

But they forced him down from his chariot, and thereupon four of them struck his four horses, one of them struck down his chariot driver, and another broke his bow.

sAme

Two verses explain their actions. Karṇ a (ekaḥ ) struck his chariot and Bhī ṣ ma (anyaḥ ) broke his bow.

Text 12

taṁ baddhvā virathī -kṛ tya kṛ cchreṇ a kuravo yudhi

kumā raṁ svasya kanyā ṁ ca sva-puraṁ jayino ’viś an

Translation

Having deprived Sā mba of his chariot during the fight, the Kuru warriors tied him up with great difficulty and then returned victorious to their city, taking the young boy and their princess.

Commentary

After they had got him off the chariot they bound him. Otherwise it was impossible. Taking (verb understood) the boy and the girl they entered the city. By describing him as a young boy (kumā ram) it is shown that it was unjust for many elder, proud warriors to bind one boy. It was previously said that Sā mba was an astonishing boy (acintyā rbhaḥ ). The victory of the Kurus was by the will of the Lord for particular pastimes, just as Aniruddha was captured only by the will of the Lord.

Text 13

tac chrutvā nā radoktena rā jan sañ jā ta-manyavaḥ

kurū n praty udyamaṁ cakrur ugrasena-pracoditā ḥ

Translation

O King, when the Yā davas heard news of this from Nā rada, they became angry. Urged on by King Ugrasena, they prepared for war against the Kurus.

The Yā davas heard about Sā mba’s capture from Nā rada. They were urged on by Ugrasena, not by Kṛ ṣ ṇ a, since he knew Balarā ma’s intentions, or he wanted to make Ugrasena famous. Balarā ma mentions this later. O king! Ś ukadeva calls out in joy. Or you know the nature of a king.

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The Yā davas heard about this from Nā rada. They were urged on by Ugrasena, not by Kṛ ṣ ṇ a since it was not proper to make such efforts for his son in the midst of elders, relatives and friends, and he also knew the intention of Balarā ma. He also respected that he had given control of the kingdom to Ugrasena.

Texts 14–15

sā ntvayitvā tu tā n rā maḥ sannaddhā n vṛ ṣ ṇ i-puṅ gavā n

naicchat kurū ṇ ā ṁ vṛ ṣ ṇ ī nā ṁ kaliṁ kali-malā pahaḥ

jagā ma hā stina-puraṁ rathenā ditya-varcasā

brā hmaṇ aiḥ kula-vṛ ddhaiś ca vṛ taś candra iva grahaiḥ

Translation

Balarā ma, however, cooled the tempers of the Vṛ ṣ ṇ i heroes, who had already put on their armor. He who purifies the age of quarrel did not want a quarrel between the Kurus and Vṛ ṣ ṇ is. Thus, accompanied by brā hmaṇ as and family elders, he went to Hastinā pura on his chariot, which was as effulgent as the sun. As he went, he appeared like the moon surrounded by the ruling planets.

He pacified Ugrasena and others, best of the Vṛ ṣ ṇ is. He did not want a quarrel because he was the destroyer of quarrels and other faults in Kali-yuga. He discouraged them from going out of affection for his pupil Duryodhana. He gave pleasure to the Kurus and the Vṛ ṣ ṇ is. Balarā ma’s chariot moved fast like the sun. He arrived immediately. He was surrounded by brā hmaṇ as, who would make the fools come to their senses. This also indicates that he did not desire to fight.

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The Kurus and the Vṛ ṣ ṇ is were related through the marriage of Kuntī (a Vṛ ṣ ṇ i married to a Kuru) and Rohiṇ ī (a Kuru married to a Vṛ ṣ ṇ i). Balarā ma did not want a quarrel between them since he was the remover of quarrel prominent in Kali-yuga. Or he was the destroyer of Duryodhana’s (Kali personified) pride (mala). But he did not want to kill him because of his merciful nature.

This showed the difficulty in uprooting the fault of hatred towards the Lord and his devotees, even by the Lord himself.

Text 16

gatvā gajā hvayaṁ rā mo bā hyopavanam ā sthitaḥ

uddhavaṁ preṣ ayā m ā sa dhṛ tarā ṣ ṭ raṁ bubhutsayā

Translation

Upon arriving at Hastinā pura, Balarā ma remained in a garden outside the city and sent Uddhava ahead to probe King Dhṛ tarā ṣ ṭ ra’s intentions.

He sent Uddhava to Dhṛ tarā ṣ ṭ ra because he was the root of Duryodhana’s foolishness.

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Dhṛ tarā ṣ ṭ ra means “having a kingdom. ” His desire for the kingdom was the cause of the foolishness of Duryodhana and others.

Text 17

so ’bhivandyā mbikā -putraṁ bhī ṣ maṁ droṇ aṁ ca bā hlikam

duryodhanaṁ ca vidhi-vad rā mam ā gataṁ abravī t

Translation

After he had offered proper respects to Dhṛ tarā ṣ ṭ ra and to Bhī ṣ ma, Droṇ a, Bā hlika and Duryodhana, Uddhava informed them that Balarā ma had arrived.

He greeted Bhī ṣ ma first since he was the chief Kuru. The Pā ṇ ḍ avas are not mentioned since they were now living in Indraprastha. They had not assisted in capturing Sā mba.

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The Pā ṇ ḍ avas are not mentioned since they were now living in Indraprastha. The word ca after mentioning Duryodhana indicates that actually he should not have respected Duryodhana, but according to custom, he also externally offered him respect. Ultimately Uddhava also saw that Paramā tmā was present in all the rulers present there.

Text 18

te ’ti-prī tā s tam ā karṇ ya prā ptaṁ rā maṁ suhṛ t-tamam

tam arcayitvā bhiyayuḥ sarve maṅ gala-pā ṇ ayaḥ

Translation

Overjoyed to hear that Balarā ma, their dearest friend, had come, they first honored Uddhava and then went forth to meet the Lord, carrying auspicious offerings in their hands.

Commentary

The Yā davas were their friends, Vasudeva was a better friend, and Balarā ma was the best friend (suhṛ t-tamam) since he was the son of Rohiṇ ī, belonging to the Puru dynasty. Or because Balarā ma had taught Duryodhana fighting with the club since Duryodhana was obedient to him, they were most affectionate to him. Or, they were most affectionate to him because he had personally come to pacify them in order to free Sā mba.

Text 19

taṁ saṅ gamya yathā -nyā yaṁ gā m arghyaṁ ca nyavedayan

teṣ ā ṁ ye tat-prabhā va-jñ ā ḥ praṇ emuḥ ś irasā balam

Translation

They approached Balarā ma and worshiped him with gifts of cows and arghya, as was fitting. Those among the Kurus who understood his true power bowed down to him, touching their heads to the ground.

Dhṛ taraṣ ṭ ra gave blessings and embraces. Duryodhana offered respects. Those who understood Balarā ma’s power, Bhī ṣ ma and others, touched their heads to the ground. This showed their great devotion to him.

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Bhī ṣ ma and others worshipped him.

Text 20

bandhū n kuś alinaḥ ś rutvā pṛ ṣ ṭ vā ś ivam anā mayam

parasparam atho rā mo babhā ṣ e ’viklavaṁ vacaḥ

Translation

After both parties had heard that their relatives were doing well and both had inquired into each other’s welfare and health, Balarā ma without fear spoke to the Kurus as follows.

Commentary

They mutually asked and then heard about their relatives’ welfare and health. After that, without fear (aviklava) Balarā ma spoke

Text 21

ugrasenaḥ kṣ iteś eś o yad va ā jñ ā payat prabhuḥ

tad avyagra-dhiyaḥ ś rutvā kurudhvam avilambitam

Translation

[Balarā ma said: ] King Ugrasena is our master and the ruler of kings. With undivided attention you should hear what he has ordered you to do, and then you should do it at once.

His order should be followed because he is the lord of kings (kṣ iteś eṣ aḥ ) since he is the lord of us Yadus (prabhuḥ ). Or he is the lord of all people (prabhuḥ ). You should carefully hear his order.

Balarā ma speaks in this way to destroy their pride as kings and make them angry and to show his own bravery. And out of compassion he wanted to make the foolish persons intelligent. That is revealed later.

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Since Ugrasena is the lord of the earth, you should obey his order. He is also the giver of orders to great kings (prabhuḥ ). He was not called a king because Yayati had forbidden the Yadus to be kings (since Yadu refused to give Yayati his youth). That you should obey him is also reasonable since you are careful people (avyagra-dhiyaḥ ). Or he says this to put them at ease. Be peaceful (avyagra-dhihaḥ ). Do not be fearful, worrying about what will happen.

Text 22

yad yū yaṁ bahavas tv ekaṁ jitvā dharmeṇ a dhā rmikam

abadhnī tā tha tan mṛ ṣ ye bandhū nā m aikya-kā myayā

Translation

[King Ugrasena has said: ] Even though by irreligious means many of you defeated and tied up a single opponent who follows the religious codes, still I am tolerating this for the sake of unity among family members.

Many persons fighting a single person is adharma. It is dharma for a kṣ atriya to abduct a bride at a svayaṁ vara. Or when many persons fight a single person, sometimes the person can flee. Otherwise he should fight. Atha indicates auspiciousness.

Text 23

vī rya-ś aurya-balonnaddham ā tma-ś akti-samaṁ vacaḥ

kuravo baladevasya niś amyocuḥ prakopitā ḥ

Translation

Upon hearing Balarā ma’s words, which were full of potency, courage and strength and were appropriate to his power, the Kauravas became furious and spoke as follows.

His words were bound strongly with ś akti of mind, senses and body (vī yra-ś aurya-bala) because the words were equivalent to his actual power (ā tma-ś akti-samam).

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As soon as they heard his words, they became intensely angry because of those words, since they were inclined to use bad words.

Text 24

aho mahac citram idaṁ kā la-gatyā duratyayā

ā rurukṣ aty upā nad vai ś iro mukuṭ a-sevitam

Translation

[The Kuru nobles said: ] Oh, how amazing this is! The force of time is indeed insurmountable: a lowly shoe now wants to climb on the head that bears the royal crown.

Aho indicates astonishment. By the force of insurmountable time something astonishing as happened. What is impossible has happened! Even (vai) the shoe wants to climb on the head, served by the crown.

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How amazing (aho)! But this is not surprising. Time cannot be overcome. This pride is impossible to avoid.

Text 25

ete yaunena sambaddhā ḥ saha-ś ayyā sanā ś anā ḥ

vṛ ṣ ṇ ayas tulyatā ṁ nī tā asmad-datta-nṛ pā sanā ḥ

Translation

It is because these Vṛ ṣ ṇ is are bound to us by marital ties that we have granted them equality, allowing them to share our beds, seats and meals. Indeed, it is we who have given them their royal thrones.

These miserable Vṛ ṣ ṇ is (ete) or these who are related to Balarā ma standing here have a relationship by marriage, thus sharing beds, seats and meals. Moreover they have thrones given by us. They do not have these things, being without a kingdom. Thus they have become equal to us.

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The Vṛ ṣ ṇ is are bound to us by marriage. This is directed at Balarā ma. His mother Rohiṇ ī was married to Vasudeva, a Vṛ ṣ ṇ i. Therefore they sit, sleep and eat together with us.

Text 26

cā mara-vyajane ś aṅ kham ā tapatraṁ ca pā ṇ ḍ uram

kirī ṭ am ā sanaṁ ś ayyā ṁ bhuñ jate ’smad-upekṣ ayā

Translation

Only because we looked the other way could they enjoy the pair of yak-tail fans and the conch, white umbrella, throne, and royal bed.

They enjoy royal services. Since they are unqualified, they cannot enjoy them, unless we allow exceptions.

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They enjoy fanning by two cā maras.

Text 27

alaṁ yadū nā ṁ naradeva-lā ñ chanair

dā tuḥ pratī paiḥ phaṇ inā m ivā mṛ tam

ye ’smat-prasā dopacitā hi yā davā

ā jñ ā payanty adya gata-trapā bata

Translation

No longer should the Yadus be allowed to use these royal symbols, which now cause trouble for those who gave them, like milk fed to poisonous snakes. Having prospered by our grace, these Yā davas have now lost all shame and are daring to command us!

The symbols now act unfavorably for us, the givers, though when excellent things are given, they should give benefit. An example is given to show the unfavorable results. It is like giving milk (amṛ tam) to snakes. They became prosperous by our giving, even though they are Yā davas. Previously they did not give orders. Now, they have lost all shame and give orders to persons whom they should not order. Bata expresses lamentation. Thus they speak in this way (ā jñ ā tapayanti).

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The symbols now act unfavorably for us, the givers. They are like milk given to a serpent. The instrumental case is not used in amṛ ta for metrical reasons. By our mercy they have prospered. That is well known (hi).

Text 28

katham indro ’pi kurubhir bhī ṣ ma-droṇ ā rjunā dibhiḥ

adattam avarundhī ta siṁ ha-grastam ivoraṇ aḥ

Translation

How would even Indra dare usurp anything that Bhī ṣ ma, Droṇ a, Arjuna or the other Kurus have not given him? It would be like a lamb claiming the lion’s kill.

“Why should they become so inimical, since the daughter, who should anyway be married was taken by kṣ atriya custom? ” Since she was taken by force without our approval, our pride is injured. Or they cannot enjoy anything which is not given by us. That is the meaning of the verse. The word ā dibhiḥ indicates Karṇ a and others. Arjuna who was not present is mentioned because as a relative they are all considered one. Or they elevate their position by identifying with him.

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They speak out of pride. How could they get their kingdom without the help of Arjuna and others?

Text 29

ś rī -bā darā yaṇ ir uvā ca

janma-bandhu-ś rī yonnaddha- madā s te bharatarṣ abha

ā ś rā vya rā maṁ durvā cyam asabhyā ḥ puram ā viś an

Translation

Ś rī Bā darā yaṇ i said: O best of the Bhā ratas, after the arrogant Kurus, thoroughly puffed up by the opulence of their high birth and relations, had spoken these harsh words to Balarā ma, they turned and went back to their city.

Dhṛ tarā ṣ ṭ ra and others (te) spoke to Balarā ma (rā mam) who had come there to give them happiness, using words which were very unsuitable or to be condemned (durvā cyam). After making Balarā ma hear, with anger and loud voices (ā — ś rā vya), those who were without politeness (ā sbhyā h) entered the city, quickly, turning their backs to him (ā -viś an). Bhī ṣ ma and some others remained however.

Text 30

dṛ ṣ ṭ vā kurū nā ṁ dauḥ ś ī lyaṁ ś rutvā vā cyā ni cā cyutaḥ

avocat kopa-saṁ rabdho duṣ prekṣ yaḥ prahasan muhuḥ

Translation

Seeing the bad character of the Kurus and hearing their nasty words, the infallible Balarā ma became filled with rage. His countenance frightful to behold, he laughed repeatedly and spoke as follows.

Hearing and seeing their anger (dauḥ ś ī lyam), Balarā ma, full of all powers (acyutaḥ ), overcome with anger, hard to look at because of his increasing frown (duṣ prekṣ yaḥ ), laughed continuously from anger (pra — hasan) and spoke.

Text 31

nū naṁ nā nā -madonnaddhā ḥ ś ā ntiṁ necchanty asā dhavaḥ

teṣ ā ṁ hi praś amo daṇ ḍ aḥ paś ū nā ṁ laguḍ o yathā

Translation

[Lord Balarā ma said: ] “Clearly the many passions of these scoundrels have made them so proud that they do not want peace. Then let them be pacified by physical punishment, as animals are with a stick.

It is true (nū nam). They are proud because of various types of power. Only (hi) punishing them will work, not pacifying words.

Texts 32–33

aho yadū n su-saṁ rabdhā n kṛ ṣ ṇ aṁ ca kupitaṁ ś anaiḥ

sā ntvayitvā ham eteṣ ā ṁ ś amam icchann ihā gataḥ

ta ime manda-matayaḥ kalahā bhiratā ḥ khalā ḥ

taṁ mā m avajñ ā ya muhur durbhā ṣ ā n mā nino ’bruvan

Translation

“Ah, only gradually was I able to calm the furious Yadus and Kṛ ṣ ṇ a, who was also enraged. Desiring peace for these Kauravas, I came here. But they are so dull-headed, fond of quarrel and mischievous by nature that they have repeatedly disrespected me. Out of conceit they dared to address me with harsh words!

Aho expresses lamentation. The Yadus were ready to come to fight or were very angry (su-saṁ rabdhā n). Having pacified them gradually, I came here, wanting to avoid a conflict. Those with whom I tried to make peace (te) are foolish (ime manda-matayaḥ ) since they are absorbed in quarrelling, since they are wicked (khalā ḥ ). Instead tam mā m sometimes ye mā m is seen. Their wickedness is shown. Being proud, they insulted me. Or those who insulted me are foolish and wicked.

Text 34

nograsenaḥ kila vibhur bhoja-vṛ ṣ ṇ y-andhakeś varaḥ

ś akrā dayo loka-pā lā yasyā deś ā nuvartinaḥ

Translation

“Is not King Ugrasena, the lord of the Bhojas, Vṛ ṣ ṇ is and Andhakas, fit to command, when Indra and other planetary rulers obey his orders?

“But you have not spoken correctly. ” Is not Ugrasena capable? Or he is certainly capable is he not? This is said in anger. He is the lord of the all the Yā davas — Bhojas, Vṛ ṣ ṇ is and Andhakas. Moreover Indra and others obey his order.

Text 35

sudharmā kramyate yena pā rijā to ’marā ṅ ghripaḥ

ā nī ya bhujyate so ’sau na kilā dhyā sanā rhaṇ aḥ

Translation

“That same Kṛ ṣ ṇ a who occupies the Sudharmā assembly hall and for his enjoyment took the pā rijā ta tree from the immortal devatā s — that very Kṛ ṣ ṇ a is not fit to sit on a royal throne?

Because of a curse of previous excellent persons, the Yā davas cannot sit on the throne. Kṛ ṣ ṇ a who is directly bhagavā n is also not qualified for the throne. In this way they speak of him. In anger Balarā ma speaks two verses. Humans are not qualified for the pā rijā ta tree but Kṛ ṣ ṇ a brought it for them by defeating Indra and the devatā s. Having all powers, he is qualified for the throne.

Kila expresses mockery or means “certainly. ”

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In criticizing the Yadus they also criticized Kṛ ṣ ṇ a. For the pleasure of humans, Kṛ ṣ ṇ a defeated the devatā s for the pā rijā ta flower. Is he not worthy to sit on the throne? Kila expresses mockery or shaking the head. Certainly he is worthy. Or certainly he is worthy but others who are insignificant are not.

Text 36

yasya pā da-yugaṁ sā kṣ ā c chrī r upā ste ’khileś varī

sa nā rhati kila ś rī ś o naradeva-paricchadā n

Translation

“The goddess of fortune herself, ruler of the entire universe, worships his feet. And does not the master of the goddess of fortune deserve the paraphernalia of a mortal king?

Lakṣ mī, served by Brahmā and others, directly serves Kṛ ṣ ṇ a. Or as Rukmiṇ ī, Lakṣ mī serves him directly. Being the lord of Lakṣ mī or able to give all wealth to the devotees, is he not qualified for royal symbols like the cā mara?

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He has greatness because Lakṣ mī, his svarū pa-ś akti, queen of Vaikuṇ ṭ ha, directly worships his feet. Or Rukmiṇ ī, his full manifestation, who controls even me, worships his feet. What to speak of low Mā yā devī, who gives wealth to Svarga. The word ś rī ś aḥ again makes the same point.

Text 37

yasyā ṅ ghri-paṅ kaja-rajo ’khila-loka-pā lair

mauly-uttamair dhṛ tam upā sita-tī rtha-tī rtham

brahmā bhavo ’ham api yasya kalā ḥ kalā yā ḥ

ś rī ś codvahema ciram asya nṛ pā sanaṁ kva

Translation

The devatā s with the best crowns take the dust of Kṛ ṣ ṇ a’s lotus feet, which is the source of holiness for all places of pilgrimage, on their heads. Great devatā s like Brahmā and Ś iva, and even the goddess of fortune and I, are simply parts of his spiritual identity, and we also carefully carry that dust on our heads. And still Kṛ ṣ ṇ a is not fit to use the royal insignia or even sit on the royal throne?

Balarā ma repeats what he has said out of great anger. One particle of dust from his lotus feet is attained by Indra and others devatā s. Having stating that he bestows powers, it is then stated that he bestows liberation. The particle of dust is the source of purity for all places of pilgrimage.

He also bestows bhakti. Brahmā and even I, who have appeared as his elder brother at this time, carry the dust on our heads. “Why would you, being his sons etc. being equal to him, carry his dust? ” We are portions of his cit ś akti, his eternal servants. Is he not qualified for the royal throne? He laughs in anger.

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He is worshipped by the wealth of all beings. The singular rajaḥ is used to express a type, and to indicate that even on particle of dust from his feet is worshipped. Is such a person not fit for the throne? He laughs in anger. Kva expresses the lowest position.

Text 38

bhuñ jate kurubhir dattaṁ bhū -khaṇ ḍ aṁ vṛ ṣ ṇ ayaḥ kila

upā nahaḥ kila vayaṁ svayaṁ tu kuravaḥ ś iraḥ

Translation

“We Vṛ ṣ ṇ is enjoy only whatever small parcel of land the Kurus allow us? And we are indeed shoes, whereas the Kurus are the head?

“The criticism was directed to the Yā davas, not to the Lord. ” He laughs. Do we enjoy only a small piece of land given by them? Because we are Yā davas, they also criticize us. Even angrier he says “Are we the shoes? ” Their criticisms are successively more severe. Thus his anger is more intense. Or his words follow as replies to their statements.

Text 39

aho aiś varya-mattā nā ṁ attā nā m iva mā ninā m

asambaddhā giṛ o rukṣ ā ḥ kaḥ sahetā nuś ā sī tā