Vaiṣṇava-toṣaṇī 32 страница

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.

“How could Nā rada suddenly enter? ” He was a brā hmaṇ a. This by itself allowed him to enter. Nā rada, who is the guru of scriptures on devotion, saw Kṛ ṣ ṇ a the Lord of the devotees (sā tvata-patim). This indicates that on seeing Kṛ ṣ ṇ a intense bhakti arose in him. Or he saw the Lord of the Yadus. This indicates that Nā rada was surprised to see Kṛ ṣ ṇ a involved in such intimate dealings.

Text 14

taṁ sannirī kṣ ya bhagavā n sahasotthita-ś rī -

paryaṅ kataḥ sakala-dharma-bhṛ tā ṁ variṣ ṭ haḥ

ā namya pā da-yugalaṁ ś irasā kirī ṭ a-

juṣ ṭ ena sā ñ jalir avī viś ad ā sane sve

Translation

The Supreme Lord is the greatest upholder of religious principles. Thus when he noticed Nā rada, he rose at once from Rukmiṇ ī ’s bed, bowed his crowned head at Nā rada’s feet and, joining his palms, had the sage sit in his own seat.

Commentary

Seeing Nā rada suddenly appear close by (sannir — ī kṣ ya), overcome with joy, he immediately rose though he was Bhagavā n. He bowed his head, endowed with a crown, which served him but was attached to touching him, while wearing his distinguishing marks like the Kaustubha gem. He did this since he was absorbed in his pastime of instituting proper dharma. He placed Nā rada in his own seat.

Text 15

tasyā vanijya caraṇ au tad-apaḥ sva-mū rdhnā

bibhraj jagad-gurutamo ’pi satā ṁ patir hi

brahmaṇ ya-deva iti yad guṇ a-nā ma yuktaṁ

tasyaiva yac-caraṇ a-ś aucam aś eṣ a-tī rtham

Translation

The Lord bathed Nā rada’s feet and then put the water on his own head. Although Kṛ ṣ ṇ a was most worthy of worship in the universe and the master of his devotees, and though the water that bathed the Lord’s own feet became the Gaṅ gā, the ultimate holy shrine, it was proper for him to behave in this way, for he favored the brā hmaṇ a.

same

Because (hi) he favored the brā hmaṇ as, he put the water on his head. His foot water was the embodiment of all tī rthas or had within it all tī rthas.

Text 16

sampū jya deva-ṛ ṣ i-varyam ṛ ṣ iḥ purā ṇ o

nā rā yaṇ o nara-sakho vidhinoditena

vā ṇ yā bhibhā ṣ ya mitayā mṛ ta-miṣ ṭ ayā taṁ

prā ha prabho bhagavate karavā ma he kim

Translation

After fully worshiping the great sage of the devatā s according to Vedic injunctions, Kṛ ṣ ṇ a, who is himself the original sage — Nā rā yaṇ a, the friend of Nara — conversed with Nā rada, and the Lord’s measured speech was as sweet as nectar. Finally the Lord asked Nā rada, “What may we do for you, our Lord and master? ”

Kṛ ṣ ṇ a was the original sage (purā ṇ aḥ ṛ ṣ iḥ ) because he was the friend of Nara, Nā rā yaṇ a, eternally engaged in austerities at Badarikā ś rama. This indicates that he was Nā rada’s guru. As an avatā ra, Nā rā yaṇ a was non-different from Kṛ ṣ ṇ a. Or he was the original seer of mantras (ṛ ṣ iḥ ) because he was the shelter of all jī vas as the supreme Lord (nā rā yaṇ aḥ ). He was the friend of all jī vas (nara-sakhaḥ ), Paramā tmā. He was the jī vas’ benefactor by engaging them in pure actions. He thoroughly worshipped Nā rada according to the rules mentioned in scriptures because Nā rada was the best among sages of the devatā s like Devala. Or he, the original bhagavā n (purā ṇ aḥ ), who, according to the mode mentioned in the Fourth Canto, was Nā rā yaṇ a, friend of Nara, worshipped the best among sages of the devatā s.

tā v imau vai bhagavato harer aṁ ś ā v ihā gatau

bhā ra-vyayā ya ca bhuvaḥ kṛ ṣ ṇ au yadu-kurū dvahau

These two portions of the Lord have entered Kṛ ṣ ṇ a and Arjuna, best of the Yadu and Kuru dynasties for relieving the earth of its burden. SB 4. 1. 59

Speaking to Nā rada sweetly, he then spoke specifically, with words sweeter than nectar, by nature or out of respect. O lord, being a brā hmaṇ a, what can we do for you (bhagavate)? Please order us. Bhagavate indicates respect. Or what can we humans do for you, full of all powers? Nothing at all can be said.

— — — — — — — — —

The Lord was capable of doing proper worship because he was the establisher of all mantras (ṛ ṣ iḥ ). He was always young (purā ṇ aḥ ), remaining in the same condition because of being Svayam Bhagavā n.

yadyapy asau pā rś va-gato raho-gatas

tathā pi tasyā ṅ ghri-yugaṁ navaṁ navam

pade pade kā virameta tat-padā c

calā pi yac chrī r na jahā ti karhicit

Although Kṛ ṣ ṇ a was constantly by their sides, as well as exclusively alone, his feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord’s feet. So what woman can be detached from those feet, having once taken shelter of them? SB 1. 11. 33

Thus the Lord was not old but acted like an ancient sage. The Lord had appeared in the world in the form of Nā rā yaṇ a, friend of Nara, for instituting such rules of dharma. This means that Nā rā yaṇ a Ṛ ṣ i had entered into Kṛ ṣ ṇ a when Kṛ ṣ ṇ a appeared in the world.

tā v imau vai bhagavato harer aṁ ś ā v ihā gatau

bhā ra-vyayā ya ca bhuvaḥ kṛ ṣ ṇ au yadu-kurū dvahau

These two portions of the Lord have entered Kṛ ṣ ṇ a and Arjuna, best of the Yadu and Kuru dynasties for relieving the earth of its burden. SB 4. 1. 59

Kṛ ṣ ṇ a made his appearance to demonstrate that all forms are aṁ ś as or kalā s of Svayam Bhagavā n Kṛ ṣ ṇ a. Nā rada was the bests of sages (ṛ ṣ i-varyam). He appeared, following after the appearance of the Lord who was also a sage (ṛ ṣ iḥ ). “Since Kṛ ṣ ṇ a is Nā rā yaṇ a Ṛ ṣ i, he is Nā rada’s guru. How can he worship Nā rada? ” He did this according to the rules (vidhinoditena). In playing the role of a kṣ atriya, it was proper from him to worship the brā hmaṇ a. Lokavat lī lā -kaivalyam: the Lord performs his pastimes like the play of an ordinary person. (Vedā nta-sū tra 2. 1. 33)

Another meaning is as follows.

nā rā yaṇ as tvaṁ na hi sarva-dehinā m

ā tmā sy adhī ś ā khila-loka-sā kṣ ī

nā rā yaṇ o ’ṅ gaṁ nara-bhū -jalā yanā t

tac cā pi satyaṁ na tavaiva mā yā

O Lord, of whom Mahā viṣ nū is your expansion! Nā rā yaṇ a, Mahā viṣ ṇ u, the source of the other puruṣ as is not you. Nor is the third puruṣ a, dwelling within all beings, nor is the second puruṣ a, the witness of all planets. Mahā viṣ ṇ u, called Nā rā yaṇ a because he is the shelter of the Kā raṇ a Ocean, which gives rise to material creation, is simply your expansion. That expansion of yours is real, not illusory. SB 10. 14. 14

Though you are Bhagavā n (of whom Nā rā yaṇ a is your expansion), you perform human pastimes (nara-sakhaḥ ). There is a smṛ ti rule satyaṁ brū yā t priyaṁ brū yā t: speak truthfully and sweetly. According to this rule(vidhinoditena), the Lord praised him with sweet words (amra-miṣ ṭ ayā ) which were also true according to scriptural authority (mitayā ), and made his request. “O master! You are my master because you are a brā hmaṇ a. What can I do for you? Actually I can do nothing for you. ” For fun he asks him. He covered his powers with his words. Seeing Nā rada thinking of the Lord with reverence on seeing the spectacle of Dvā rakā, the Lord seemed to scold him.

Text 17

ś rī -nā rada uvā ca

naivā dbhutaṁ tvayi vibho ’khila-loka-nā the

maitrī janeṣ u sakaleṣ u damaḥ khalā nā m

niḥ ś reyasā ya hi jagat-sthiti-rakṣ aṇ ā bhyā ṁ

svairā vatā ra urugā ya vidā ma suṣ ṭ hu

Translation

Ś rī Nā rada said: O almighty Lord, it is no surprise that you, the ruler of all worlds, show friendship for all people and yet subdue the envious. As we well know, you descend by your sweet will in order to bestow bhakti and mukti to this universe by maintaining and protecting it. O most capable Lord! Thus your glories are widely sung.

It is not surprising for you, the Lord of all planets, that you worship me, since you have affection for people. And you do not depend anything. O Lord, complete in yourself (vibho)! You descend from Vaikuṇ ṭ ha by your own will (svairā varatā raḥ ). Your glory is thus sung in all planets (urugaya).

Or you are the friend of devotees like me and the punisher of non-devotees. This is not surprising for you, who are equal to all, since you are the Lord of all planets. It is quite suitable that you descend by your will for everyone’s benefit. You make steady and nourish the universe by spreading bhakti and showing affection for your devotees and you protect the universe by destroying the demons, since by this you destroy obstacles to bhakti. Though contrary to your nature as being equal to all, it is not surprising in you. Though I am a servant, you, the Lord, worship me. It is not astonishing since you are independent.

— — — — — — — — — — — — — — -

This is not astonishing. The statement is in the neuter to express generality. It is in the singular, with the expectation that he will enlarge his topic. You give proper treatment (maitrī ) though you are the master of all the people. In your form, you are equal to all. These two are not astonishing since you appear in order to give benefit to the world in the form of bhakti and mukti. You bestow these two according to the qualification of the person. This is all possible because you are capable (vibho). Thus you are praised by songs (urugā ya).

Text 18

dṛ ṣ ṭ aṁ tavā ṅ ghri-yugalaṁ janatā pavargaṁ

brahmā dibhir hṛ di vicintyam agā dha-bodhaiḥ

saṁ sā ra-kū pa-patitottaraṇ ā valambaṁ

dhyā yaṁ ś carā my anugṛ hā ṇ a yathā smṛ tiḥ syā t

Translation

Now I have seen your feet, which grant liberation to your devotees, which even Brahmā and other great personalities of unfathomable intelligence can only meditate upon within their hearts, and which those who have fallen into the well of material existence resort to for deliverance. Please favor me so that I may constantly think of you as I travel about.

Brahmā and others meditate on your feet, only with delay (vi-cintya). Some serve your feet with devotion to gain liberation. And even if they are liberated, they cannot see your feet. Persons desiring liberation take shelter of your feet to attain deliverance from the well of saṁ sā ra. Thus your feet are very rare. Nā rada indicates that even he is not a devotee since as a great, humble devotee he does not identify himself as a devotee.

Or his feet destroy (vargam) the pain of separation (tapa) of the devotees (jana), by directly being seen. They are attained by the devotee. I will meditate on those feet. Or I will wander from house to house here, because, having directly seen those feet, they always appear internally. But be merciful so that you will always remember me.

— — — — — — — — — — — -

Your feet are the final result of meditation for your perfected pure devotees (janatā pavargam). Those feet are remembered with the greatest effort by the greatest person like Brahmā in the deepest workings of the heart. What to speak of those feet being suitable as the shelter for deliverance from saṁ sā ra for all those in this world of saṁ sā ra. It is my great fortune to have seen those feet. Thinking that such good fortune is very rare to be permanent, he prays. Meditating on those feet, let me wander about in this world. “That is to be achieved by your mind. Why do you have to pray? ” Be merciful so that I can remember. Only by your mercy can this be achieved and not otherwise. Or, be merciful to me so that I can wander about meditating on your feet. Similarly be merciful so that you will always remember me.

Text 19

tato ’nyad ā viś ad gehaṁ kṛ ṣ ṇ a-patnyā ḥ sa nā radaḥ

yogeś vareś varasyā ṅ ga yoga-mā yā -vivitsayā

Translation

Nā rada then entered the palace of another of Kṛ ṣ ṇ a’s wives, my dear King. He was eager to witness the yoga-mā yā possessed by the master of all masters of mystic power.

After that, he entered the house of Satyabhā mā, the wife of Kṛ ṣ ṇ a who attracts the heart with great prema. He desired to know the truth about, or directly experience the greatness (mā yā ) of the Lord’s power (yoga). He was the lord of great persons like Kardama and thus his yoga-mā yā was exceptional, O king (aṅ ga)! Or he wanted to see just one part, a special ś akti of his yoga-mā yā.

— — — — — -

It was previously mentioned that he thought of the Lord’s yogamā yā as most inconceivable (citraṁ bataitat). He wanted to experience that yoga-mā yā by seeing its effects.

Texts 20–22

dī vyantam akṣ ais tatrā pi priyayā coddhavena ca

pū jitaḥ parayā bhaktyā pratyutthā nā sanā dibhiḥ

pṛ ṣ ṭ aś cā viduṣ evā sau kadā yā to bhavā n iti

kriyate kiṁ nu pū rṇ ā nā m apū rṇ air asmad-ā dibhiḥ

athā pi brū hi no brahman janmaitac chobhanaṁ kuru

sa tu vismita utthā ya tū ṣ ṇ ī m anyad agā d gṛ ham

Translation

There he saw the Lord playing at dice with his beloved consort and his friend Uddhava. Kṛ ṣ ṇ a worshiped Nā rada by standing up, offering him a seat, and so on, and then, as if he did not know, asked him, “When did you arrive? What can needy persons like us do for those who are full in themselves? In any case, my dear brā hmaṇ a, please make my life auspicious. ” Thus addressed, Nā rada was astonished. He simply stood up silently and went to another palace.

But (api) there he saw the Lord playing dice. Or even there he saw Kṛ ṣ ṇ a. This sentence should be supplied. Or this verse can be connected with the phrase he saw Govinda in verse 23. The two words ca indicate that both Uddhava and Satyabhā mā were both principal persons in the game. And both Satyabhā mā and Kṛ ṣ ṇ a had affection equal affection for Uddhava. He was worshipped by the Lord and offered foot water etc.

He acted as if he did not know that he had previously spoken similar words. What can we humans or Yā davas, or us Lords (Kṛ ṣ ṇ a and Balarā ma, in plural out of respect for Balarā ma), do for perfect persons? Or he uses the plural (asmat) to indicate respect since he was full of all powers.

Please order me (brū hi). Make our birth auspicious. O personification of the Vedas (brahman)! It is quite suitable that you can do this.

— — — — — — — — — — —

In this house he saw Kṛ ṣ ṇ a also. This phrase from verse 13 should be supplied to verse 20. Or the sentence can be connected with the verb acaṣ ṭ a in verse 23. Uddhava acted as the witness to the game of dice. The two words ca indicate that both Uddhava and Satyabhā mā were both principal persons in the game since the witness acts as an assistant. He was worshiped by the Lord. In one and a half verses, Kṛ ṣ ṇ a asks questions. He asked as if he did not know that Nā rada had come (though just previously Kṛ ṣ ṇ a had welcomed Nā rada in Rukmiṇ ī ’s palace). It should be placed after kuru in verse 22. When did you come? What can we do for you? He uses the plural to include Balarā ma. Give us an order.

Text 23

tatrā py acaṣ ṭ a govindaṁ lā layantaṁ sutā n ś iś ū n

tato ’nyasmin gṛ he ’paś yan majjanā ya kṛ todyamam

Translation

This time Nā rada saw that Kṛ ṣ ṇ a was engaged as an affectionate father petting his small children. From there he entered another palace and saw Kṛ ṣ ṇ a preparing to take his bath.

He saw Bhagavā n, who had appeared on earth to show his powers (govindam). As previously Nā rada was worshipped with devotion and asked questions here also and in all houses, since in all places the Lord shows proper conduct. Or the worship was not carried out completely in all places since Nā rada disregarded it or was in a hurry, wandering from house to house with an intense desire to see, being astonished by the display of the Lord’s powers. He saw Kṛ ṣ ṇ a taking his noon bath (majjanā ya).

— — — — — — — — — — — —

He saw Bhagavā n, who had appeared on earth for having fun in various pastimes (govindam). As previously Nā rada was worshipped with devotion. This is understood from the words tatrā pi. Here he was involved in artha, dharma and kā ma as mentioned in verse 29. The order of the words sutā n ś iś ū n is reversed in some versions. Though Nā rada came in the evening, and though Nā rada could travel from one palace to another at the speed of the mind by his powers of yoga, he saw pastimes taking place at various times of the day. By the powers of yogamā yā, simultaneously various times of day were presented. Otherwise he would not have been so amazed. Since Kṛ ṣ ṇ a was preparing for his bath, it was early morning.

Text 24

juhvantaṁ ca vitā nā gnī n yajantaṁ pañ cabhir makhaiḥ

bhojayantaṁ dvijā n kvā pi bhuñ jā nam avaś eṣ itam

Translation

In one place the Lord was offering oblations into the sacrificial fires, worshiping through the five mahā -yajñ as; in another, feeding brā hmaṇ as; and in yet another, eating the remnants of food left by brā hmaṇ as.

The five mahā -yajñ as are pā ṭ ho homaś cā tithī nā ṁ saparyā tarpaṇ aṁ baliḥ : reciting the Vedas, offering oblations into the sacrificial fire, waiting on guests, making offerings to the forefathers, and offering food to living entities in general. He performed worship through these five sacrifices. These are actions of midday. Thus Nā rada arrived at noon. Or in talking to Kṛ ṣ ṇ a, noon passed.

— — — — — — — — — — — — — — -

He ate food remnants. The last are actions performed at noon.

Text 25

kvā pi sandhyā m upā sī naṁ japantaṁ brahma vā g-yatam

ekatra cā si-carmā bhyā ṁ carantam asi-vartmasu

Translation

Somewhere Kṛ ṣ ṇ a was observing the rituals for worship at sunset by refraining from speech and quietly chanting the Gā yatrī mantra, and elsewhere he was moving about with sword and shield in the areas set aside for sword practice.

Performing sandhyā rites was a midday or evening action. Because the Lord revealed his great powers, everything was adjusted. Kṛ ṣ ṇ a chanted the gā yatrī mantra (brahma) silently (vā g-yatam). Elsewhere he moved about with sword in areas for learning the art of sword fighting.

— — — — — — — — — — — -

In some places he chanted the gā yatrī silently. This is done at three times of the day. In other places he was practicing the sword.

Text 26

aś vair gajai rathaiḥ kvā pi vicarantaṁ gadā grajam

kvacic chayā naṁ paryaṅ ke stū yamā naṁ ca vandibhiḥ

Translation

In one place with Gadā graja he was moving with horses, elephants and chariots, and in another place he was resting on his bed while bards recited his glories.

In one house, with Gadā giraja, he was moving in various ways with horses since the yard of the house was very broad or he went to the garden outside the house. That is understood in later houses also. In one house with Gadā graja he was moving with horses, then elephants and then chariots. Or sometimes he moved with horses, sometimes with elephants and sometimes with chariots. In one house he was lying on a bed, after his noon meal or at the end of night, praised by bards and others. Balarā ma was also praised (ca).

— — — — — — -

In some places he was moving about in various ways on horses, elephants and chariots. These are generally activities of the forenoon. He was accompanied by Gada. In other places he was resting on his bed. This is an activity at the end of the night since he was being praised by bards.

Text 27

mantrayantaṁ ca kasmiṁ ś cin mantribhiś coddhavā dibhiḥ

jala-krī ḍ ā -rataṁ kvā pi vā ramukhyā balā vṛ tam

Translation

Somewhere he was consulting with royal ministers like Uddhava, and somewhere else he was enjoying in the water, surrounded by many society girls and other young women.

Commentary

He consulted with ministers like Uddhava and Vikadru. The word ca means Balarā ma also (who was not a minister). It is also mentioned that Uddhava and others were also situated in all the palaces. In other places he was surrounded by queens (abalā ) and the best courtesans.

Text 28

kutracid dvija-mukhyebhyo dadataṁ gā ḥ sv-alaṅ kṛ tā ḥ

itihā sa-purā ṇ ā ni ś ṛ ṇ vantaṁ maṅ galā ni ca

Translation

Somewhere he was giving well-decorated cows to exalted brā hmaṇ as, and elsewhere he was listening to the auspicious narration of epic histories and Purā ṇ as.

The cows had gold horns. Itihā sa refers to Mahā bhā rata and other histories. Maṅ galā ni refers to Vedic sū ktas expressing peace or to pure songs.

— — — — — — — — -

The cows had gold horns. Giving cows in charity is generally an activity carried out at noon. Maṅ galā ni refers to Vedic sū ktas expressing peace or pure songs. These are activities of the afternoon. It is said itihā sa-purā ṇ abhyaṁ ṣ ā ṣ ṭ a-saptamakau nayet: recitation of histories and Purā nā s takes place in the sixth and seventh parts of the day (afternoon).

Text 29

hasantaṁ hā sa-kathayā kadā cit priyayā gṛ he

kvā pi dharmaṁ sevamā nam artha-kā mau ca kutracit

Translation

Somewhere Kṛ ṣ ṇ a was found enjoying the company of a particular wife by exchanging joking words with her. Somewhere else he was found engaged, along with his wife, in religious ritualistic functions. Somewhere Kṛ ṣ ṇ a was found engaged in matters of economic development, and somewhere else he was found enjoying.

sAme

In some house he was engaged in dharma with devotion (sevanā man). Elsewhere he was enjoying (kamau) and elsewhere he was undertaking actions for attaining wealth (artha).

Text 30

dhyā yantam ekam ā sī naṁ puruṣ aṁ prakṛ teḥ param

ś uś rū ṣ antaṁ gurū n kvā pi kā mair bhogaiḥ saparyayā

Translation

Somewhere he was sitting alone, meditating on the Lord, who is transcendental to material nature, and somewhere he was rendering menial service to gurus, offering them desirable things and reverential worship.

Having described engagement in artha, dharma and kā ma now engagement in liberation is described. He meditated on himself (ā tmā nam in one version), with the form of human (puruṣ am), full of eternity, knowledge and bliss (prakṛ teḥ param). Because it was shelter of all auspiciousness, the sole object of meditation, he could enter samā dhi. Or he meditated on the person beyond prakṛ ti who was the very form of the ā tmā.

His devotion is shown. He worshipped himself and was being worshipped through sā lagrama and he worshipped gurus such as Sā ndī pani, Garga and Vasudeva. And he was worshipped by them, by singing and dancing (kā maiḥ ), by enjoyable articles, and by services (saparyayā ). The order of the items is with increasing excellence in accomplishing worship.

— — — — — — — —

Having described engagement in artha, dharma and kā ma now engagement in liberation is described. Since he was engaged in pastimes of imitating human behavior, his actions for liberation are not a contradiction to Vaiṣ ṇ ava philosophy. Two necessary aṅ gas (serving gurus and meditating) are described. He served gurus like Sā ndī pani and Garga as well as Vasudeva by offering all necessary requirements that they desired along with service. These activities as well as those mentioned later such as worshipping devatā s were performed at noon.

Text 31

kurvantaṁ vigrahaṁ kaiś cit sandhiṁ cā nyatra keś avam

kutrā pi saha rā meṇ a cintayantaṁ satā ṁ ś ivam