Vaiṣṇava-toṣaṇī 33 страница

Translation

In one place he was planning battles in consultation with some of his advisers, and in another place he was making peace. Somewhere Keś ava and Balarā ma were together pondering the welfare of the pious.

In some places he was desiring or beginning to start battles or make peace. He did such activities as the supreme Lord (keś avam). In some houses he was about to make war and in some other houses he was about to make peace. Or he did this in one house, with Balarā ma.

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Instead of anyatra sometimes anyaiḥ is seen. He was thinking, “How to create auspiciousness for the Pā ṇ ḍ avas? ”

Text 32

putrā ṇ ā ṁ duhitṝ ṇ ā ṁ ca kā le vidhy-upayā panam

dā rair varais tat-sadṛ ś aiḥ kalpayantaṁ vibhū tibhiḥ

Translation

Nā rada saw Kṛ ṣ ṇ a engaged in getting his sons and daughters married to suitable brides and bridegrooms at the appropriate time, and the marriage ceremonies were being performed with great pomp.

Two verses describe affairs in the family. He arranged brides of similar nature for his sons and similar grooms for his daughters and arranged for gifts along with the daughters’ marriages. In some houses he married his sons and in some houses he married his daughters. Or he did this all in one house along with Balarā ma. Though there was only one daughter in each house, the plural is used. This would indicate daughters of his sons and brother.

Text 33

prasthā panopanayanair apatyā nā ṁ mahotsavā n

vī kṣ ya yogeś vareś asya yeṣ ā ṁ lokā visismire

Translation

Nā rada observed how Kṛ ṣ ṇ a, the master of all yoga masters, arranged to send away his daughters and sons-in-law, and also to receive them home again, at the time of great holiday celebrations. All the citizens were astonished to see these celebrations.

The people were astonished at the marriages as well as the coming and going of the daughters with their husbands, or the coming of the sons with their brides with gifts, since these events were unimaginable. Why? This was all done by the master of all masters of yoga. Or, it was done by the Lord of the Kumā ras. The people of Vaikuṇ ṭ ha such as Garuḍ a were astonished since this did not occur in Vaikuṇ ṭ ha.

Text 34

yajantaṁ sakalā n devā n kvā pi kratubhir ū rjitaiḥ

pū rtayantaṁ kvacid dharmam kū rpā rā ma-maṭ hā dibhiḥ

Translation

Somewhere he was worshiping all the devatā s with elaborate sacrifices, and elsewhere he was fulfilling his religious obligations by doing public welfare work, such as the construction of wells, public parks and monasteries.

He worship the devatā s who were his vibhū tis (sakalā n). Or he worshipped devatā s even though they were his expansion, or he worshipped his Viṣ ṇ u forms (devā n) though they were his expansions (sakalā n), by great sacrifices. He executed public works as part of dharma by making wells, parks and temples. Ā dibhiḥ indicates ponds and lakes. The list is in order of increasing excellence.

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He worshipped his expansions, the devatā s, in deity form and he worshipped the Vaiṣ ṇ avas directly (sakalā n devā n) by elaborate sacrifices and worship. He performed actions of pū rti (piety). Instead of mathā dibhiḥ sometimes ā layā dibhiḥ (temples) is seen.

Text 35

carantaṁ mṛ gayā ṁ kvā pi hayam ā ruhya saindhavam

ghnantaṁ tatra paś ū n medhyā n parī taṁ yadu-puṅ gavaiḥ

Translation

In another place he was on a hunting expedition. Mounted on his Sindhī horse and accompanied by the most heroic of the Yadus, he was killing animals meant for offering in sacrifice.

Commentary

He rode horses from Sind province since they galloped fast. Surrounded by persons like Sā tyaki he killed animals suitable for sacrifice (medhyā n).

Text 36

avyakta-lingaṁ prakṛ tiṣ v antaḥ -pura-gṛ hā diṣ u

kvacic carantaṁ yogeś aṁ tat-tad-bhā va-bubhutsayā

Translation

Somewhere Kṛ ṣ ṇ a, the Lord of mystic power, was moving about in disguise among the homes of ministers and other citizens in order to understand what each of them was thinking.

He went in disguise amongst his ministers and in his own palaces though he was omniscient (yogeś am), with a desire to understand their intentions. He also went in the assembly and in the yards. Or in the palaces he went as a spy (carantam) with a desire to see the condition of prema of his queens.

Though in just one house the Lord performed all the household activities, he wanted to show the variety to Nā rada. Thus the activities were different in different houses and Nā rada went to different houses. He wandered among the sixteen thousand hundred and eight palaces. Or among all, Rukmiṇ ī was senior and Satyabhā mā was dearest. Having seen those two houses, later Nā rada saw the houses of Jā mbavatī and others. He became blissful and almost fainted on seeing them with great curiosity.

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He went in disguise amongst his ministers and in his own palaces since he was the master of yoga. Though he was omniscient, he wanted to confirm their loyalty. He wanted to understand the intentions of his ministers and residents of his palaces because sometimes the lī lā -ś akti would appear (causing him to desire to spy) and sometimes would disappear, with a desire for pastimes. Nā rada also went and saw other things but this is not stated because of fear of too many details. Or, Nā rada, completely bewildered, gave up looking further.

Text 37

athovā ca hṛ ṣ ī keś aṁ nā radaḥ prahasann iva

yoga-mā yodayaṁ vī kṣ ya mā nuṣ ī m ī yuṣ o gatim

Translation

Having thus seen this display of the Lord’s yogamā yā, Nā rada mildly smiled and then addressed Hṛ ṣ ī keś a, who was adopting the behavior of a human being.

After that (atha), not immediately able to speak, lacking mental control because of his great joy, he spoke at the last house. He seemed (iva) to smile, because of the natural joy on his face. Or he loudly laughed (pra-hasan), out of control because of bliss. Iva then has no particular meaning. He spoke to Kṛ ṣ ṇ a, the inspiration for all the senses (hṛ ś ī keś am). The Lord acted as antaryā mī to help him regain his control. Though the Lord as antaryā mī always plays in the hearts of all jī vas, inspiring them to act, he manifested play (ratim or gatim) with a human appearance. Thus Nā rada had directly experienced the Lord’s yoga-mā yā.

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In another house, Nā rada spoke to Kṛ ṣ ṇ a. After seeing the Lord’s powers, Nā rada, feeling reserved, did not say anything. However the Lord knew his mind. Thus he is called Hṛ ṣ ī keś a (master of the senses and mind). The word iva is used because Nā rada laughed with a feeling of restriction, covering his mouth. He laughed because of the appearance of favorable actions of the acintya-ś akti (yoga-mā yā )of Kṛ ṣ ṇ a who was completely absorbed in pastimes as human, such as his adopting disguises and spying.

Text 38

vidā ma yoga-mā yā s te durdarś ā api mā yinā m

yogeś varā tman nirbhā tā bhavat-pā da-niṣ evayā

Translation

[Nā rada said: ] Now we understand your mystic potencies, which are difficult to comprehend, even for great mystics, O Supreme Soul, master of all mystic power. Only by serving your feet have I been able to perceive your powers.

This yoga-mā yā is difficult to understand for persons who have attained samā dhi or Brahman (yoginā m instead of mā yinā m). This yoga-mā yā manifests (nirbhā tā ḥ ) in yourself (ā tman). This indicates that it is eternal. This is because you are the Lord of the cit ś akti (yogeś vara), because it is your special ś akti. We understand this by constantly serving your feet. The plural indicates all devotees or it indicates respect for himself on understanding the Lord.

Or this yoga-mā yā cannot be understood by persons practicing yoga (yoginā m). Though it manifests in the mind (ā tmani) of perfected yogī s (yogeś vara), I pray to know it by service to your feet. Why are you absorbed in household dharma, since you are the supreme Lord? Please tell me the truth by giving your mercy in the form of service.

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The Lord himself explains what has happened later. Nā rada, having seen all the pastimes filled with great pleasures, experienced great pleasure. But seeing the Lord’s pastimes of worshipping devatā s, he was sad. Not revealing this mood out of reservation, he speaks revealing his mind by hints in two verses. I know your acintya-ś akti arising from your svarū pa (yoga-mā yā ḥ ). I desire to know why you revealed these things. Though these powers are hard to see for persons having various powers, O soul of the masters of yoga, by serving your feet, these powers have appeared by themselves in my mind. Or, O master of yoga! These powers appear in you (ā tmani for ā tman), arising from your svarū pa, but I know them by service to your feet.

Text 39

anujā nī hi mā ṁ deva lokā ṁ s te yaś asā plutā n

paryaṭ ā mi tavodgā yan lī lā bhuvana-pā vanī ḥ

Translation

O Lord, please give me your leave. I will wander about the worlds, which are flooded with your fame, loudly singing about your pastimes, which purify the universe.

O Lord performing pastimes in the house (deva)! I will wander in the worlds filled with your fame. This indicates that his fame is the sum of all tī rthas. I will hear everywhere your qualities such as affection for devotees. Moreover, I will loudly sing your household pastimes which I saw. Why? They purify the fourteen worlds of obstacles to bhakti and all faults in bhakti. By hearing your sweet pastimes, pure bhakti for you will naturally arise in all people without any hindrances.

Or permit me to go, to wander in the world, O master (deva)!

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Fearing that the Lord would say, “If you stay here a while, you will understand” Nā rada then asks permission to leave. I cannot tolerate seeing you worshipping others. He then says he will glorify the Lord’s fame. He says this in order to reveal his extreme lack of qualification. You are most worthy of worship (deva)! I will wander the worlds flooded with your glories. The word ā plū ta (flooded) suggests his glories are the greatest tī rtha.

Text 40

ś rī -bhagavā n uvā ca

brahman dharmasya vaktā haṁ kartā tad-anumoditā

tac chikṣ ayan lokam imam ā sthitaḥ putra mā khidaḥ

Translation

The Supreme Lord said: O brā hmaṇ a, I am the speaker of religion, its performer and sanctioner. I observe religious principles to teach them to the world, my child, so do not be disturbed.

I am the sanctioner of dharma (tad-anumoditā ) or therefore I cause joy when persons perform dharma. I instituted dharma by words, by actions and by feelings. O Nā rada, filled with the Vedas (brahman)! You know this. Or by protecting the path of the Vedas, I give happiness to people like you. I perform (ā sthitaḥ ) this dharma to teach people. O son! You are the object of my affection. He says this to pacify him. Or do not become foolishly unhappy by not understanding the truth. By your great bhakti you can understand my intentions. Thus he calls out to him with affection, “O son! ”

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The Lord spoke, understanding what was really on Nā rada’s mind since he was Hṛ ṣ ī keś a. Since I am the speaker of dharma, I must perform dharma. Thus I give joy to others by performing dharma (anumoditā ). Otherwise no one will respect dharma. Therefore I teach this dharma to the people. By words, by actions and by mentality, and by his very self, the Lord establishes dharma. O brā hmaṇ a! You know this since you know the Vedas. To please people like you I protect the path of the Vedas. I remain here for that purpose. Not seeing Nā rada give up his sadness, since he desired to leave and spread the Lord’s bhakti by chanting his glories, he called out with affection, “O son! ” to make him give up his respectful attitude of which he did not approve, by showing mercy with the proper mood of affection.

Text 41

ś rī -ś uka uvā ca

ity ā carantaṁ sad-dharmā n pā vanā n gṛ ha-medhinā m

tam eva sarva-geheṣ u santam ekaṁ dadarś a ha

Translation

Ś ukadeva Gosvā mī said: Thus in every palace Nā rada saw the Lord in his same personal form, executing the proper principles of religion that purify those engaged in household affairs.

He saw the Lord performing actions of proper conduct (sad-dharmā n) which purify householders. This is praise for householder dharma. Or he saw the Lord performing the highest dharmas, such as hearing, which purify all people in general by his performing them. He saw one Lord though the Lord was in many forms in all the houses. The one form was situated in many houses, not by expanding into many forms, but by his special ś akti, since the one form was continuously present in time and space. This truth is understood only by the best devotees to the degree of their ability. This is explained in Bhā gavatā mṛ ta. This agrees with the statement at the beginning of the chapter, ekena vapuṣ ā : in one body.

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He saw the Lord performing actions of proper conduct (sad-dharmā n) which purify householders. This is praise for householder dharma. Or he saw the Lord performing the highest dharmas, such as serving the devotees, which purify all people in general by his performing them. He saw one Lord though the Lord was in many forms in all the houses. This one form was the Lord’s supreme form since it is forbidden to see different forms in the Lord. Otherwise Nā rada would not have had a doubt. He would not be astonished if they had been like Saubhari’s expanded yogic forms.

Bhī ṣ ma expressed this idea previously. amī lita-dṛ g vyadhā rayat: he fixed his wide-open eyes upon the Lord. (SB 1. 9. 30) Dṛ ś i-gocara eṣ a ā vir ā tmā : the Lord has become visible to my eyes. SB 1. 9. 41

tam imam aham ajaṁ ś arī ra-bhā jā ṁ

hṛ di hṛ di dhiṣ ṭ hitam ā tma-kalpitā nā m

pratidṛ ś am iva naikadhā rkam ekaṁ

samadhi-gato ’smi vidhū ta-bheda-mohaḥ

Freed of the illusion of difference in the Lord’s various forms, I have attained the Lord who is one though appearing to be many like the sun seen by many people, who is the charioteer, but who is also in my heart, the unborn and is situated in the hearts of all the jī vas, who create their own bodies. SB 1. 9. 42

Just as the sun is distributes light from far away the Lord by his acintya-ś akti appears in various places. The special nature of the example is that one form appears in many places.

Text 42

kṛ ṣ ṇ asyā nanta-vī ryasya yoga-mā yā -mahodayam

muhur dṛ ṣ ṭ vā ṛ ṣ ir abhū d vismito jā ta-kautukaḥ

Translation

Having repeatedly seen the vast mystic display of Kṛ ṣ ṇ a, whose power is unlimited, the sage was amazed and filled with bliss.

The sage, though omniscient, seeing again and again (vī kṣ ya) — to remove doubts, since it was most difficult to understand — the great display of yoga-mā yā of Kṛ ṣ ṇ a, who appeared in the world to display his unlimited powers, who was directly bhagavā n, and had unlimited power, was amazed and became filled with bliss (jā ta-kautukaḥ ).

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Though Nā rada was omniscient (ṛ ṣ iḥ ), seeing constantly the most excellent appearance of yoga-mā yā which was beyond his intelligence, filled with happiness, he was astonished.

Text 43

ity artha-kā ma-dharmeṣ u kṛ ṣ ṇ ena ś raddhitā tmanā

samyak sabhā jitaḥ prī tas tam evā nusmaran yayau

Translation

Kṛ ṣ ṇ a greatly honored Nā rada, faithfully presenting him with gifts related to economic prosperity, sense gratification and religious duties. Thus fully satisfied, the sage departed, constantly remembering the Lord.

Kṛ ṣ ṇ a greatly honoured Nā rada, showing him his special powers, because Kṛ ṣ ṇ a was endowed with faith in artha, kā ma and dharma, in order to teach him. Or the Lord was pleased (ś raddhā tmanā ) with people who had desire (kā ma) for bhakti, which is dharma, the essence of the four puruṣ ā rthas (artha). Nā rada departed, continually remembering the Lord.

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Kṛ ṣ ṇ a worshipped him completely with all fine articles, enjoyments and sacrifices (dharmeṣ u). Whatever he wanted was supplied to please Nā rada or others, since the Lord was filled with faith.

After some days Nā rada departed.

Text 44

evaṁ manuṣ ya-padavī m anuvartamā no

nā rā yaṇ o ’khila-bhavā ya gṛ hī ta-ś aktiḥ

reme ’ṇ ga ṣ oḍ aś a-sahasra-varā ṅ ganā nā ṁ

sa-vrī ḍ a-sauhṛ da-nirī kṣ aṇ a-hā sa-juṣ ṭ aḥ

Translation

In this way the source of Nā rā yaṇ a imitated the ways of ordinary humans, manifesting his divine potencies for the benefit of all beings. Thus he enjoyed, dear King, in the company of his sixteen thousand exalted consorts. He was served by their shy, affectionate glances and laughter.

He manifested his powers for the benefit of all beings. For this purpose he appeared as avatā ra, since he was directly bhagavā n (nā rā yaṇ aḥ ) and acting as a human being in the way described, he enjoyed. Or though performing human pastimes, he manifested powers for the benefit of all peopяe — showing household dharma, by manifesting many forms capable of household dharma in the houses of many queens. Or he manifested powers for benefiting all the houses (akhila-bhavā ya), by having one form appear separately in all houses, since he is the shelter of all jī vas (nā rā yaṇ aḥ ). The reason for his enjoyment is given: he was served by the shy, affectionate glances and laughter of the queens whose limbs were beautiful or most pleasing like the Lord’s (aṅ ga). Or O king (aṅ ga)! Or he was served by or pleased with the shy glances and laughter in prema (sauhṛ da).

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This verse describes the mutual love between the Lord and his consorts. He followed the conduct of a human being. He was the form who expands into all Nā rā yaṇ a forms. He was the chief Nā rā yaṇ a, Svayam Bhagavā n Kṛ ṣ ṇ a, for the benefit of all his expansions since they were all within him. Accepting his ś akti, he enjoyed, attaining pleasure by the smiles and glances filled with friendship and shyness of sixteen thousand women.

Text 45

yā nī ha viś va-vilayodbhava-vṛ tti-hetuḥ

karmā ṇ y ananya-viṣ ayā ṇ i harī ś cakā ra

yas tv aṅ ga gā yati ś ṛ ṇ oty anumodate vā

bhaktir bhaved bhagavati hy apavarga-mā rge

Translation

Kṛ ṣ ṇ a is the ultimate cause of universal creation, maintenance and destruction but in this avatā ra, he performed activities which are non-different from himself. My dear King, anyone who chants about, hears about or simply appreciates the extraordinary activities will surely develop devotion for the Supreme Lord, the bestower of bhakti.

The chief goal of the household pastimes is described. He is the cause of destruction, creation and maintenance in this world (iha). The sequence is in order of increasing excellence. But his activities are greater than this. The Lord who has attractive activities (hariḥ ) performed incomparable actions. Anyone who (yaḥ eva), even without qualification, sings, hears or even enjoys the activities which the Lord, who is the cause of destruction etc., performed will develop bhakti. Of singing, hearing and enjoying, the order is from most effective. Singing gives bhakti, but even enjoying the actions does. Ś ukadeva calls out to Parī kṣ it to engage in singing, hearing and enjoying the topics. Certainly (hi) bhakti for Kṛ ṣ ṇ a, who manifests all powers (bhagavati) will develop. Rareness of the Lord is indicated. He possesses the method of attaining liberation. Destruction of suffering from saṁ sā ra is attained by perfection of pure bhakti. Or the Lord possesses the path of bhakti (apavarga). Or the Lord is sought by devotees who reject the four puruṣ ā rthas.

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The results of chanting, hearing or appreciating the pastimes of Kṛ ṣ ṇ a are described using kaimutya. He is the cause of destruction, creation and maintenance, but in his complete avatā ra (iha), he performed pastimes which are part of his svarū pa, or which are meant for his devotees, not for creation and destruction of the universe. Anyone who hears those activities attains bhakti for Svayam Bhagavā n. This form is difficult to attain. Even after destroying saṁ sā ra a person can only attain the Lord by unobstructed bhakti (apavarga-marge).

brahma-bhū taḥ prasannā tmā na ś ocati na kā ṅ kṣ ati
samaḥ sarveṣ u bhū teṣ u mad-bhaktiṁ labhate parā m

Having attained the state of Brahman, being a pure soul, he does not lament at the loss of what he has attained nor does he desire what he has not attained, and looks upon all beings as equal. He then manifests pure bhakti and even prema-bhakti. BG 18. 54

Or the Lord is endowed with the path of bhakti-yoga (apavarga-mā rge). Or he is sought (mā rge) by the devotees who reject the four vargas (artha, dharma, kā ma and mokṣ a).

Chapter Seventy

Text 1

ś rī -ś uka uvā ca

athoṣ asy upavṛ ttā yā ṁ kukkuṭ ā n kū jato ’ś apan

gṛ hī ta-kaṇ ṭ hyaḥ patibhir mā dhavyo virahā turā ḥ

Translation

Ś ukadeva Gosvā mī said: As dawn approached, the wives of Mā dhava, each embraced around the neck by her husband, cursed the crowing roosters. The ladies were disturbed that now they would be separated from him.

Commentary

Related to Kṛ ṣ ṇ a’s performance of duties that Nā rada saw, his daily activities are now described until verse 22. Sleeping on the lap of Kṛ ṣ ṇ a, they used his left arm as a pillow. This indicates their great happiness. They were filled with pain when the morning came because of separation.

They cursed the pet cocks when they crowed, because by the crowing of the cocks they knew it was morning. They said to the birds, “You should die. You should become mute. ” Their husband would now get up and take a bath. “Husbands” is in the plural since he manifested many forms.

Text 2

vayā ṁ sy aroruvan kṛ ṣ ṇ aṁ bodhayantī va vandinaḥ

gā yatsv aliṣ v anidrā ṇ i mandā ra-vana-vā yubhiḥ

Translation

The bees’ buzzing, caused by the fragrant breeze from the garden of mandā ra trees, roused the birds from sleep. And when the birds began to sing loudly, they woke Kṛ ṣ ṇ a like court poets reciting his glories.

Commentary

The birds woke up Kṛ ṣ ṇ a like bards because they chirped loudly in a large group. How did they wake up? The bees hummed. In the early morning first the cool breeze blew. The branches of large trees began to sway. The bees in the flowers on the trees began to hum. The birds then woke up. This is a summary of the early morning.

Text 3

muhū rtaṁ taṁ tu vaidarbhī nā mṛ ṣ yad ati-ś obhanam

parirambhaṇ a-viś leṣ ā t priya-bā hv-antaraṁ gatā

Translation

Lying in her beloved’s arms, Rukmiṇ ī did not like this most auspicious hour, for it meant she would lose his embrace.

This time was an obstacle (viś leṣ ā t) to Kṛ ṣ ṇ a embracing her.

Texts 4–5

brā hme muhū rta utthā ya vā ry upaspṛ ś ya mā dhavaḥ

dadhyau prasanna-karaṇ a ā tmā naṁ tamasaḥ param

ekaṁ svayaṁ -jyotir ananyam avyayaṁ

sva-saṁ sthayā nitya-nirasta-kalmaṣ am

brahmā khyam asyodbhava-nā ś a-hetubhiḥ

sva-ś aktibhir lakṣ ita-bhā va-nirvṛ tim

Translation

Mā dhava would rise during the brahma-muhū rta period and touch water. With a clear mind he would then meditate upon himself, the single, self-luminous, unequaled and infallible Supreme Truth, known as Brahman (the greatest of all), who by his very nature ever dispels all contamination, and who through his personal energies, which cause the creation and destruction of this universe, manifests his own pure and blissful existence.

At the moment sacred to Brahmā, at the end of night before the sandhya, the Lord, appearing in the Madhu dynasty to institute dharma (mā dhavaḥ ), meditated. Rā treś caturdaś o bhā go muhū rto brā hma ucyate: the fourteen part of the night is called brā hma-muhū rta. He followed proper conduct. All his senses were naturally peaceful (prasanna-karaṇ aḥ ). Or being steady minded by doing prā ṇ ā yā ma to teach the people, he meditated. He meditated on the supreme Lord, beyond matter (ā tmā nam tamasaḥ param). The Lord is described. He is distinguished from the jī va by causing creation and destruction through his ś akti.