Vaiṣṇava-toṣaṇī 31 страница

Translation

“Just see how these puffed-up Kurus are intoxicated with their so-called power, like ordinary drunken men! What actual ruler, with the power to command, would tolerate their foolish, harsh words?

sAme

They have lost all discrimination because of wealth (aiś varya-mattā nā m). They are proud (mā ninā m). They have no respect for rules (sambaddhā ḥ ). Moreover they are rough in choice of words and meaning of the words. A ruler cannot tolerate these words. Otherwise there would be no control.

Text 40

adya niṣ kauravaṁ pṛ thvī ṁ kariṣ yā mī ty amarṣ itaḥ

gṛ hī tvā halam uttasthau dahann iva jagat-trayam

Translation

“Today I shall rid the earth of the Kauravas! ” declared the furious Balarā ma. Thus he took his plow weapon and rose up as if to set the three worlds ablaze.

Commentary

I will rid the earth Kauravas today! He said this out of anger.

Text 41

lā ṅ galā greṇ a nagaram udvidā rya gajā hvayam

vicakarṣ a sa gaṅ gā yā ṁ prahariṣ yann amarṣ itaḥ

Translation

The Lord angrily dug up Hastinā pura with the tip of his plow and began to drag it, intending to cast the entire city into the Gaṅ gā.

Commentary

He began to pull the city to the Gaṅ gā forcibly in order to destroy the city. Or he dragged the city to make if fall into the Gaṅ gā. By his will, his plough became very long.

Texts 42–43

jala-yā nam ivā ghū rṇ aṁ gaṅ gā yā ṁ nagaraṁ patat

ā kṛ ṣ yamā ṇ am ā lokya kauravā ḥ jā ta-sambhramā ḥ

tam eva ś araṇ aṁ jagmuḥ sa-kuṭ umbā jijī viṣ avaḥ

sa-lakṣ maṇ aṁ puras-kṛ tya sā mbaṁ prā ñ jalayaḥ prabhum

Translation

Seeing that their city was tumbling about like a raft at sea as it was being dragged away, and that it was about to fall into the Gaṅ gā, the Kauravas became terrified. To save their lives they approached the Lord for shelter, taking their families with them. Placing Sā mba and Lakṣ maṇ ā in front, they joined their palms in supplication.

sAme

First they saw the city wobbling, and then falling into the Gaṅ gā. Then they saw Balarā ma pulling it. Then they tried save their lives. They lost all pride. They approached Balarā ma, taking shelter of him as the Lord (prabhum). Or, they approached him since he was capable (prabhum) of forgiving their offense. Or prabhum can modify sā mbam. Putting Sā mba in front as capable of stopping the disaster, they approached Balarā ma. If the city fell in the water Sā mba and Lakṣ maṇ ā would be in danger. Thus to please Balarā ma they put Sā mba in front as an offering first. But Balarā ma was not worried about Sā mba falling in the water. He pulled the city only to scare them.

Text 44

rā ma rā mā khilā dhā ra prabhā vaṁ na vidā ma te

mū ḍ hā nā ṁ naḥ ku-buddhī nā ṁ kṣ antum arhasy atikramam

Translation

[The Kauravas said: ] O bliss of the universe, shelter of everything! We know nothing of your power. Please excuse our offense, for we are ignorant and misguided.

Why did they surrender? O Balarā ma who gives happiness to the universe (rā ma)! Out of fear they repeat his name. “I give happiness to devotees only, not to others. ” There is no other shelter for the universe except you. O shelter of everything (akhilā dhā ra)! Instead of atikramam, sometimes adhī ś vara is seen. You are the lord of even Brahmā (adhī ś vara). Therefore please excuse our offense. Or, you should excuse us. “Great offenders like you should not be excused. ” We were ignorant and moreover filled with poor discrimination or false pride (ku-buddī nā m), since we did not know your powers. Therefore you should not consider our offense since you are merciful to the fallen.

Or O para brahman (rā ma)! This is according to the words ramante yogino ‘nante satyā nande cid ā tmani: rā ma means the supreme brahman, full of eternity, knowledge and bliss, in whom the yogis take pleasure. Moreover you are Paramā tmā (akhilā dhā ra) since you are the root of all power of all the senses. Moreover you are the supreme Lord (adhī ś vara). Thus we do not know you. Forgive the offense of the foolish. They praise him as the Lord of the universe out of great fear or because he is non-different from Kṛ ṣ ṇ a as an avatā ra.

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Text 45

sthity-utpatty-apyayā nā ṁ tvam eko hetur nirā ś rayaḥ

lokā n krī ḍ anakā n ī ś a krī ḍ atas te vadanti hi

Translation

You alone cause the creation, maintenance and annihilation of the cosmos, and of you there is no prior cause. Indeed, O Lord, authorities say that the worlds are mere playthings for you as you perform your pastimes.

This verse shows him as the Supreme Lord. Maintenance (sthiti) is mentioned first since they wanted Balarā ma to protect them. Everything depends only on you (nijā ś rayaḥ ). And you have no dependence on us. There is no purpose in all of this. Those who know the truth say that the worlds are playthings of you who constantly play (krī ḍ ataḥ ). This is for certain (hi). What is the purpose of the play? O Lord! The purpose of the Lord cannot be understood. How is it possible to understand? Since we are engaged as playthings by you, do as you wish. Thus, you should forgive us for our fault since we are foolish.

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This verse shows how, as the Supreme Lord, he is non-different from the puruṣ a known as Saṅ karṣ aṇ a who manifests the universe. Maintenance (sthiti) is mentioned first since they wanted Balarā ma to protect them. Everything depends only on you (nijā ś rayaḥ ). And you have no dependence on us. The worlds are your playthings. Lokavat tu lī lā -kaivalyam: the Lord has pastimes similar to the activities of this world. (Brahma-sū tra 2. 1. 33) In Nā rā yaṇ ā dhyā tma it is said:

sṛ ṣ tyā dikaṁ harer naiva prayojanam apekṣ ya tu

kurute kevalā nandā t yathā mattasya nartanam

The creation of the Lord does not depend on a goal. He does this simply out of bliss, like the dancing of a madman.

Because everything is caused by your will, you must have all knowledge. Since we are engaged as playthings by you, do as you wish. Thus, you should forgive us for our fault since we are foolish.

Another version has nirā ś rayaḥ. Since you depend only on your devotees, acts like creation are only incidental for you. Thus you engage others in creation etc.

Text 46

tvam eva mū rdhnī dam ananta lī layā

bhū -maṇ ḍ alaṁ bibharṣ i sahasra-mū rdhan

ante ca yaḥ svā tma-niruddha-viś vaḥ

ś eṣ e ’dvitī yaḥ pariś iṣ yamā ṇ aḥ

Translation

O unlimited one of a thousand heads, as your pastime you carry this earthly globe upon one of your heads. At the time of annihilation you withdraw the entire universe within your body and, remaining all alone, lie down to rest.

Protection is your main business because you hold up the earth by your great mercy in your specialized expansion. O unlimited one! Therefore you can have a thousand heads. Therefore with even one of your heads you can support the whole world. “Holding up the earth as Ś eṣ a I am different from the supreme lord. Why do you praise me as being identical? ” At the end you alone remain.

Or even during destruction you do not deviate from maintaining everything. At that time, you protect (niruddha) the universe within your form (ā tmani). You are without a second.

You alone remain and are thus called Ś eṣ a. Or unlimited one (Ananta)! O Lord with unlimited heads! This form is revealed in the puruṣ a-sukta. Therefore you maintain this universe by your unlimited form, as a pastime.

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Protection is your main business because you hold up the earth by your great mercy in your specialized expansion. O unlimited one! Therefore you can have a thousand heads. Therefore with even one of your heads you can support the whole world. Even during destruction you do not deviate from maintaining everything. During the daily destruction after Brahmā ’s day the universe remains protected within your form as Garbhodakaś ā yī. You lie down with no one else except you (advitī yaḥ ) in the three worlds at this time.

Text 47

kopas te ’khila-ś ikṣ ā rthaṁ na dveṣ ā n na ca matsarā t

bibhrato bhagavan sattvaṁ sthiti-pā lana-tatparaḥ

Translation

Your anger is meant for instructing everyone; it is not a manifestation of hatred or envy. O Supreme Lord, you sustain the pure mode of goodness, and you become angry only to maintain and protect this world.

Commentary

Even your anger is for protecting the universe. Instead of khalu (certainly) sometimes akhila is seen. Your anger is for the purpose of teaching everyone. It is for everyone’s benefit since you are inclined to protect everyone during the time the universe remains (shtiti-pā lana-tatparaḥ ). Your anger is not because of hatred or envy since you nourish sattva-guna in the form of Viṣ ṇ u. It is not just a favor you do. O Lord revealing natural power, pastimes and wealth (bhagavā n)! You maintain the worlds because of your natural compassion for its people.

Text 48

namas te sarva-bhū tā tman sarva-ś akti-dharā vyaya

viś va-karman namas te ’stu tvā ṁ vayaṁ ś araṇ aṁ gatā ḥ

Translation

We bow down to You, O Soul of all beings, O wielder of all potencies, O tireless maker of the universe! Offering you obeisances, we take shelter of you.

Commentary

Seeing that he did not stop pulling the city, they became terrified. They began chanting his dear names and bowing down in surrender. We offer respects because you are the soul of all beings, Paramā tmā. Thus you have all powers because you alone arrange for the senses to function (sarva-ś aktidhara) and you are endowed with all powers (avyaya). Therefore you create the universe (viś va-karman). Let us offer obeisance. Let that remain eternally (astu). Because of the qualities listed, you are worthy of being our shelter. You are the supremely powerful because you possess all ś aktis. You are inexhaustible in those powers. Therefore you create the universe.

Text 49

ś rī -ś uka uvā ca

evaṁ prapannaiḥ saṁ vignair vepamā nā yanair balaḥ

prasā ditaḥ su-prasanno mā bhaiṣ ṭ ety abhayaṁ dadau

Translation

Ś ukadeva Gosvā mī said: Thus propitiated by the Kurus, whose city was trembling and who were surrendering to him in great distress, Balarā ma gave up his anger and was pleased with them, He said, “Do not be afraid. ” He thus took away their fear.

They were completely distressed (saṁ bignaiḥ ) because the city was shaking and moving. Balarā ma gave up his anger (suprannaḥ ), because he was by nature very merciful (balaḥ ). He withdrew his plough from the base of the wall and restored the city.

Texts 50–51

duryodhanaḥ pā ribarhaṁ kuñ jarā n ṣ aṣ ṭ i-hā yanā n

dadau ca dvā daś a-ś atā ny ayutā ni turaṅ gamā n

rathā nā ṁ ṣ aṭ -sahasrā ṇ i raukmā ṇ ā ṁ sū rya-varcasā m

dā sī nā ṁ niṣ ka-kaṇ ṭ hī nā ṁ sahasraṁ duhitṛ -vatsalaḥ

Translation

Duryodhana, being very affectionate to his daughter, gave as her dowry 1, 200 sixty-year-old elephants, 120, 000 horses, 6, 000 golden chariots shining like the sun, and 1, 000 maidservants with jeweled lockets on their necks.

The elephants were young. The chariot shone like the sun because gold and inlaid jewels.

Duryodhana gave this wealth because of affection for his daughter. All this was to please Balarā ma.

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He thought, “If Balarā ma and the people here are not pleased, my daughter will not be respected. ”

Text 52

pratigṛ hya tu tat sarvaṁ bhagavā n sā tvatarṣ abhaḥ

sa-sutaḥ sa-snuṣ aḥ prā yā t suhṛ dbhir abhinanditaḥ

Translation

The Supreme Lord, chief of the Yā davas, accepted all these gifts and then took permission to leave with his son and daughter-in-law after giving his devotees bliss.

Commentary

Though he was already endowed with all wealth (bhagavā n), he accepted all of this since he was excellent towards his devotees (sā tvatarṣ abhaḥ ), having affection for his devotees like Bhī ṣ ma. Or, he was the best of Yadus. He did this to please them. Giving his friends bliss he was permitted to leave (abhinanditaḥ ).

Text 53

tataḥ praviṣ ṭ aḥ sva-puraṁ halā yudhaḥ

sametya bandhū n anurakta-cetasaḥ

ś aś aṁ sa sarvaṁ yadu-puṅ gavā nā ṁ

madhye sabhā yā ṁ kuruṣ u sva-ceṣ ṭ itam

Translation

Then Halā yudha entered Dvā rakā and met his relatives, whose hearts were all bound to him in loving attachment. In the assembly hall he reported to the Yadu leaders everything about his dealings with the Kurus.

Commentary

He entered his own city magnificently (pra — viṣ ṭ aḥ ), with singing and auspicious music and met his friends Kṛ ṣ ṇ a, Vasudeva and others. Because of anurā ga they always watched the road for his return (anurakta-cetasaḥ ). Among the leaders of the Yadus like Ugrasena, he told them all his actions in the assembly in order to give them joy. However, he told only a little about the Kurus’ bad words.

Text 54

adyā pi ca puraṁ hy etat sū cayad rā ma-vikramam

samunnataṁ dakṣ iṇ ato gaṅ gā yā m anudṛ ś yate

Translation

Even today the city of Hastinā pura is visibly elevated on its southern side along the Gaṅ gā, thus showing the signs of Balarā ma’s prowess.

Commentary

The great strength of Baladeva is described with joy. Even today that city (pointing it out) is seen continually (anudṛ ś yate) to be raised on its southern side on the river. May the devotees see with astonishment my boldness and rashness as a commentator. Where Ś rī dhara Svā mī is silent (writing a sparse commentary for this chapter), I have been talkative.

Chapter Sixty-nine

Texts 1–6

ś rī -ś uka uvā ca

narakaṁ nihataṁ ś rutvā tathodvā haṁ ca yoṣ itā m

kṛ ṣ ṇ enaikena bahvī nā ṁ tad-didṛ kṣ uḥ sma nā radaḥ

citraṁ bataitad ekena vapuṣ ā yugapat pṛ thak

gṛ heṣ u dvy-aṣ ṭ a-sā hasraṁ striya eka udā vahat

ity utsuko dvā ravatī ṁ devarṣ ir draṣ ṭ um ā gamat

puṣ pitopavanā rā ma- dvijā li-kula-nā ditā m

utphullendī varā mbhoja- kahlā ra-kumudotpalaiḥ

churiteṣ u saraḥ sū ccaiḥ kū jitā ṁ haṁ sa-sā rasaiḥ

prā sā da-lakṣ air navabhir juṣ ṭ ā ṁ sphā ṭ ika-rā jataiḥ

mahā -marakata-prakhyaiḥ svarṇ a-ratna-paricchadaiḥ

vibhakta-rathyā -patha-catvarā paṇ aiḥ

ś ā lā -sabhā bhī rucirā ṁ surā layaiḥ

saṁ sikta-mā rgā ṅ gana-vī thi-dehalī ṁ

patat-patā ka-dhvaja-vā ritā tapā m

Translation

Ś ukadeva Gosvā mī said: Hearing that Kṛ ṣ ṇ a had killed Narakā sura and had alone married many brides, Nā rada Muni desired to see the Lord in this situation. He thought, “It is quite amazing that in a single body Lord Kṛ ṣ ṇ a simultaneously married sixteen thousand women, each in a separate palace. ” Thus the sage of the devatā s eagerly went to Dvā rakā. The city was filled with the sounds of birds and bees flying about the parks and pleasure gardens, while its lakes, crowded with blooming indī vara, ambhoja, kahlā ra, kumuda and utpala lotuses, resounded with the calls of swans and cranes. Dvā rakā boasted nine hundred thousand royal palaces, all constructed with crystal and silver and decorated with huge emeralds. Inside these palaces, the furnishings were bedecked with gold and jewels. Traffic moved along a well laid-out system of boulevards, roads, intersections and marketplaces, and many assembly houses and temples graced the charming city. The roads, courtyards, yards and threshold altars were all sprinkled with water and shaded from the sun’s heat by banners waving from flagpoles.

After killing Naraka, Kṛ ṣ ṇ a brought all the captive girls to Dvā rakā and married them. Nā rada wanted to see this. Since Nā rada went there, Ś ukadeva settled on a new story suitable for narration since it was filled with rasa. Concentrating, he begins to praise Dvā rakā. Hearing that Naraka had been killed along with his troops (ni — hatam) by Kṛ ṣ ṇ a and being joyful, Nā rada wanted to see how he had married so many women.

This is most astonishing (citram bataitad). He was surprised on hearing about this, even though he was omniscient and could know all of this by his nature. The events were always being glorified by everyone with the greatest astonishment. He wanted to see Kṛ ṣ ṇ a’s powers. Sma indicates that this was well known. Having shown Nā rada’s astonishment, and related his going to Dvā rakā to see the powers of Kṛ ṣ ṇ a, Ś ukadeva then describes Dvā rakā in five verses in order to nourish the story.

His astonishment on seeing and his going there are described in one and a half verses. Ah! This is amazing, filled with his acintya-ś akti. What was astonishing? One person had married sixteen thousand women. “One sees persons marrying even more than that number of women. ” But he did this simultaneously. “Like Ṣ aubhari, Nā rada and others could expand their bodies. They could simultaneously do this. Why is it amazing for him? ” He did this with one body. “One body can be expanded into many. It is not astonishing that these many bodies could marry the women at once, since he is more powerful than Saubhari. ” He appeared in each of the houses. He married them all fully (ud-ā -vahat). Thinking in this way (iti), he thus went to Dvā rakā wanting to see Kṛ ṣ ṇ a’s powers.

In describing Dvā rakā, first the exterior portion is described. There were pleasant gardens filled with the chirping of birds. Lakes inside and outside of the groves were decorated with blossoming blue, white and pink lotuses as well as fragrant ones (kahlā ra). Swans warbled loudly because of intoxication from drinking the nectar. The interiors of the buildings are then described. The palaces were made of crystal and silver. Verse 6 is in a longer meter to express bliss in describing the interior of the city.

The main roads (rathyā ) and various other roads (patha) were constructed spaciously (vibhakta).

The city was attractive with various buildings for horses etc., assembly halls, all placed in locations according to use, as well as temples. The buildings are in order of increasing attractiveness. The roads, public squares, private yards (vī thi) and altars in the doorways (dehalī m) were all completely soaked with perfumed water. The order of the list is from public areas to private dwellings. The beauty above is then described: flying flags created shade.

Texts 7–8

tasyā m antaḥ -puraṁ ś rī mad arcitaṁ sarva-dhiṣ ṇ ya-paiḥ

hareḥ sva-kauś alaṁ yatra tvaṣ ṭ rā kā rtsnyena darś itam

tatra ṣ oḍ aś abhiḥ sadma- sahasraiḥ samalaṅ kṛ tam

viveś aikatomaṁ ś aureḥ patnī nā ṁ bhavanaṁ mahat

Translation

In the city of Dvā rakā was a beautiful private quarter worshiped by the planetary rulers. This district, where Viś vakarmā had shown all his divine skill, was the residential area of Kṛ ṣ ṇ a, and thus it was gorgeously decorated by the sixteen thousand palaces of Kṛ ṣ ṇ a’s queens. Nā rada Muni entered an immense palace.

sAme

The palaces are described in six verses. The place was endowed with all beauty and wealth (ś rī mat). In this area, Viś vakarmā ’s extraordinary (sva) architectural skill was continually revealed. These sixteen thousand palaces were more attractive than the buildings previously described, being completely ornamented (sam — alaṅ kṛ tam). Nā rada entered a great palace — the oldest and best (mahat) belonging to Rukmiṇ ī. This is also mentioned in verse 14. This was the reason he entered this palace first. The phrase hareḥ sva-kauś alaṁ yatra tvaṣ ṭ rā kā rtsnyena darś itam can also mean “The palaces were manifested by Viś vakarmā through the instructions of the Lord, not by his own powers. ”

Texts 9–12

viṣ ṭ abdhaṁ vidruma-stambhair vaidū rya-phalakottamaiḥ

indranī la-mayaiḥ kuḍ yair jagatyā cā hata-tviṣ ā

vitā nair nirmitais tvaṣ ṭ rā muktā -dā ma-vilambibhiḥ

dā ntair ā sana-paryaṅ kair maṇ y-uttama-pariṣ kṛ taiḥ

dā sī bhir niṣ ka-kaṇ ṭ hī bhiḥ su-vā sobhir alaṅ kṛ tam

pumbhiḥ sa-kañ cukoṣ ṇ ī ṣ a su-vastra-maṇ i-kuṇ ḍ alaiḥ

ratna-pradī pa-nikara-dyutibhir nirasta-

dhvā ntaṁ vicitra-valabhī ṣ u ś ikhaṇ ḍ ino ’ṅ ga

nṛ tyanti yatra vihitā guru-dhū pam akṣ air

niryā ntam ī kṣ ya ghana-buddhaya unnadantaḥ

Translation

Supporting the palace were coral pillars decoratively inlaid with vaidū rya gems. Sapphires bedecked the walls, and the floors glowed with perpetual brilliance. In that palace Tvaṣ ṭ ā had arranged canopies with hanging strands of pearls; there were also seats and beds fashioned of ivory and precious jewels. In attendance were many well-dressed maidservants bearing lockets on their necks, and also armor-clad guards with turbans, fine uniforms and jeweled earrings. The glow of numerous jewel-studded lamps dispelled all darkness in the palace. My dear King, on the ornate ridges of the roof danced loudly crying peacocks, who saw the fragrant aguru incense escaping through the holes of the latticed windows and mistook it for a cloud.

The main elements are described. The floors were always shining and not broken even though walked on by many people, or because of the sunlight, they continually shone. The chief furnishings are described. Since they were made by Viś vakarmā they were most attractive and celestial. “Made by Viś vakā rmā ” can be applied to all the elements mentioned. The palace had chairs and beds made of ivory.

The main attendants are described. Niṣ kā s are mentioned among all the ornaments since they were the best. It was expected that the women would wear many other ornaments as well. The servant boys were also ornamented. They wore splendid lower garments, vests and turbans. The articles mentioned are in order of size from larger to smaller.

Though it was night and incense filled the air, the peacocks could be seen. The darkness within the rooms was destroyed at all times by jeweled lamps. The items previously described are causes of the peacocks dancing. Ś ukadeva calls to Parī kṣ it in joy (aṅ ga)! On the house the peacocks danced and cried out loudly, thinking the incenses smoke was a cloud. This first house is representative of all the queens’ houses.

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Taking one palace, the main elements are first described. Ā hata-tviṣ ā means that the place never got dirty. It was always brilliant. The main furnishings are described. Viś vakarmā produced the couches and seats. The attendants are then described. There were female servants and young boys dressed in fine lower and upper cloths (su-vastra). The beauty above is described. The lamps were situated in the rooms. From this it is understood that Nā rada had arrived at night. Though he saw activities of different parts of the day, he actually went simultaneously to each palace to examine the Lord’s activities. When he saw the Lord sitting on the couch it was evening. The peacocks could see the aguru incense smoke though it was night, because of the presence of jeweled lamps. The palaces of the other queens were similar.

Text 13

tasmin samā na-guṇ a-rū pa-vayaḥ -su-veṣ a-

dā sī -sahasra-yutayā nusavaṁ gṛ hiṇ yā

vipro dadarś a camara-vyajanena rukma-

daṇ ḍ ena sā tvata-patiṁ parivī jayantyā

Translation

In that palace the learned brā hmaṇ a saw the Lord of the Sā tvatas, Kṛ ṣ ṇ a, together with his wife, who fanned him with a gold-handled yak-tail fan. She personally served him in this way, even though she was constantly attended by a thousand maidservants equal to her in personal character, beauty, youth and fine dress.

In that house Nā rada saw Kṛ ṣ ṇ a with Rukmiṇ ī, the mistress of the house, fanning him with a cā mara, using her whole body, out of great devotion, along with thousands of maid servants. A cā mara is a type of deer. The tail was used for fanning. “How could Nā rada suddenly enter? ” He was a brā hmaṇ a. This by itself allowed him to enter. He saw the lord of the Yadus, who appeared in their family to show his unlimited qualities like affection for brā hmaṇ as. Or now more than before he was served by beautiful form and qualities since he appeared with unlimited qualities of bhagavā n. Or he was lord of the devotees (sā tvata-patim). This it was proper for the Lord to allow the best of devotees and a brā hmaṇ a to enter. And he attained great bliss on seeing Nā rada.

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