Vaiṣṇava-toṣaṇī 34 страница

Or the statement indicates the Lord’s exclusive nature as in the following.

sa vai patiḥ syā d akutobhayaḥ svayaṁ

samantataḥ pā ti bhayā turaṁ janam

sa eka evetarathā mitho bhayaṁ

naivā tmalā bhā d adhi manyate param

Since the Lord by nature has no fear, he protects all persons. He alone should be the husband. Otherwise there is mutual fear. The wise do not accept anything better than attaining you. SB 5. 18. 20

Thus he reveals himself (svayaṁ -jyotiḥ ). As Paramā tmā, since he reveals everything, nothing else reveals him. “But it is said that Saṅ karṣ aṇ a and others are also the Lords. ” Nothing is different from him (ananyam). He alone exists in the form of caturvyū ha as a pastime. These forms are not different from him. Moreover he is full of all ś aktis (avyayam). By his ś akti, Saṅ karṣ aṇ a and others have ś akti. He is endowed with his own extraordinary (sva) form of the highest bliss (saṁ sthayā ). He continually destroys all sorrow of the devotees or destroys suffering continually by appearing directly (saṁ sthayā ) to the devotees (sva). He causes the fame (ā khyam) of Brahmā or of continuous consciousness (brahma). That Brahman arises from him alone, as rays arise from the sun. Or Brahmā arises from his navel. Or the Lord himself is called brahman, since he has eternal knowledge and bliss. Because of that, he destroys all suffering eternally. Moreover he is endowed with mā yā and cit ś aktis, belonging to him or dependent on him (sva), which cause creation, maintenance and destruction of the universe and the variety in Vaikuṇ ṭ ha. And from him arises the bliss of prema in ten bhā vas with symptoms (lakṣ ita). All of this distinguishes the Lord from the jiva. The terms are successively more excellent in nature.

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To instruct the people and as a pleasant feature of his human pastimes he meditated and imitated various activities of humans. Becoming stable in mind by prā ṇ ā yā ma (prasann-karaṇ aḥ ), he mediated on the Supreme Lord (ā tmā nam) beyond prakṛ ti (tamasaḥ param). Verse 5 describes the Supreme Lord. “His energies which cause creation and destruction” refers to the jī vas. “Creation and destruction” include other actions as well.

Or he meditated on his own form (ā tmā nam). His form was pure, beyond prakṛ ti. Ś ruti says tamasaḥ parastā t: the Lord is beyond prakṛ ti. (Mahā -nā rā yaṇ a Upaniṣ ad)His form is not a combination of elements: he is one (ekam). Ś ruti say ekam evā dvtī yaṁ brahma: the Lord is one without a second. (Chā ndogya Upaniṣ ad) Though he is one he has intrinsic energies: he manifests (jyotiḥ ) variety by his own self (svayam). Ś ruti says ā tma-prakā ś am: the Lord is self manifesting. [26] Therefore nothing else exists except him. Ś ruti says neha nā nā sti kiṅ cana: there is no other being at all. (Chā ndogya Upaniṣ ad)

na tasya kā ryaṁ karaṇ aṁ ca vidyate

na tat-samaś cā bhyadhikaś ca dṛ ś yate

parā sya ś aktir vividhaiva ś rū yate

svā bhā vikī jñ ā na-bala-kriyā ca

He has no body and no senses. No one is equal to him or higher. His supreme power is manifold. His actions are naturally revealed with knowledge and strength. Ś vetā ś vatara Upaniṣ ad

His glancing at prakṛ ti is carried out through his energy. Thus, unlike prakṛ ti, he is devoid of change or decay (akṣ ayam). The Lord’s purity has been shown. He has no contamination at all. All contaminations are completely removed by his power (svasaṁ sthayā ). Variety in prakṛ ti is created just by his proximity. Ś ruti says ayam ā tmā apahata-pā pmā: the Lord is free of contamination. (Chā ndogya Upaniṣ ad) He is called Brahman because of he is greater than all others by his intrinsic qualities. Ś ruti says na tasya kā ryam: he has no material actions. (Ś vetā ś vatara Upaniṣ ad) But he is known by his actions.

His svarū pa (bhā va) and bliss which is one with his svarū pa (nirvṛ tim) are observable because of his ś aktis. Unconscious prakṛ ti was considered faulty and his ś aktis which create and destroy prakṛ ti are also faulty. But this is his external energy. Thus he is not affected by it. His other ś akti, innate to his svarū pa, which gives life to the interior ś akti, is referred to in this verse. His svarū pa of bliss is revealed by his internal ś akti. Because he is the basis of all ā tmā s, he is the highest bliss and the highest form.

Or there is another meaning.

sa vai patiḥ syā d akutobhayaḥ svayaṁ

samantataḥ pā ti bhayā turaṁ janam

sa eka evetarathā mitho bhayaṁ

naivā tmalā bhā d adhi manyate param

Since the Lord by nature has no fear, he protects all persons. He alone should be the husband. Otherwise there is mutual fear. The wise do not accept anything better than attaining you. SB 5. 18. 20

Since it is logical there is one Lord, he reveals himself. “But it is also said that Saṅ karṣ aṇ a is the Lord. ” No expansion is different from him (ananyam). As a pastime he expands in the catur-vyū ha but they are not different from him. Though he manifests these forms, he is not perishable or exhaustible like a lake (avayam). Therefore by being permanently situated in his extraordinary form (saṁ sthayā ), his form never decreases (nirasta-kalmaṣ am). From him arises what is known as Brahman.

madī yaṁ mahimā naṁ ca paraṁ brahmeti ś abditam

vetsyasy anugṛ hī taṁ me sampraś nair vivṛ taṁ hṛ di

By my mercy, you will realize my power known as the impersonal Brahman, which will be disclosed in your heart through questions and answers. SB 8. 24. 38

Viṣ ṇ u Purā ṇ a says ś ubhā ś rayasya cittasya sarva-gasya tathā tmanaḥ: Viṣ ṇ u is the shelter of all auspiciousness and the Brahman. And Gī tā says brahmaṇ o hi pratisṭ ḥ ā ham: I am the basis of Brahman. (BG 14. 27) The rest of the verse has the same meaning.

Text 6

athā pluto ’mbhasy amale yathā -vidhi

kriyā -kalā paṁ paridhā ya vā sasī

cakā ra sandhyopagamā di sattamo

hutā nalo brahma jajā pa vā g-yataḥ

Translation

That most saintly of personalities would then bathe in sanctified water, dress himself in lower and upper garments and perform the entire sequence of prescribed rituals, beginning with worship at dawn. After offering oblations into the sacred fire, Kṛ ṣ ṇ a would silently chant the gā yatrī mantra.

Commentary

He would bath in tī rtha water since that is prescribed for the early morning bath. With great care he would go outside the city. He was the best of the saintly in order to show proper dharma (sattamaḥ ). Or, he was most expert in the activities of dharma like sandhya rites.

Texts 7–9

upasthā yā rkam udyantaṁ tarpayitvā tmanaḥ kalā ḥ

devā n ṛ ṣ ī n pitṝ n vṛ ddhā n viprā n abhyarcya cā tmavā n

dhenū nā ṁ rukma-ś ṛ ṅ gī nā ṁ sā dhvī nā ṁ mauktika-srajā m

payasvinī nā ṁ gṛ ṣ ṭ ī nā ṁ sa-vatsā nā ṁ su-vā sasā m

dadau rū pya-khurā grā ṇ ā ṁ kṣ aumā jina-tilaiḥ saha

alaṅ kṛ tebhyo viprebhyo badvaṁ badvaṁ dine dine

Translation

Each day with attention the Lord worshiped the rising sun and propitiated the devatā s, sages, forefathers, elders, brā hmaṇ as and avatā ra forms with worship. To those well-attired brā hmaṇ as he would offer herds of tame and peaceful cows with gold-plated horns and pearl necklaces. These cows were also dressed in fine cloth, and the fronts of their hooves were plated with silver. Providers of abundant milk, they had each given birth only once and were accompanied by their calves. Daily the Lord gave many groups of 210, 757, 072 cows to the learned brā hmaṇ as, together with linen, deerskins and sesame seeds.

Commentary

Many of his activities are now described in three verses. Or now the word ā di (other actions ) in the previous verse is explained. Kalā ḥ refers to his vibhū tis or expansions and the deity of Vā mana and others. Vṛ ddha refers to the elders of the clan. He performed the worship with attention to the rules, with steady mind (ā tmavā n). The cows were the best in qualities and behavior (sā dhvī nā m). First decorating brā hmaṇ as with gold earrings, he would then donate cows to them. One badva is 210, 757, 072. Daily he would give this many cows. This was his nitya-karma or daily duty (dine dine). Badvam is repeated to emphasize the fact that he gave this amount daily or to indicate that he gave more than a badva.

Text 10

go-vipra-devatā -vṛ ddha- gurū n bhū tā ni sarvaś aḥ

namaskṛ tyā tma-sambhū tī r maṅ galā ni samaspṛ ś at

Translation

Kṛ ṣ ṇ a would offer obeisances to the cows, brā hmaṇ as and devatā s, his elders and respected masters, and all living beings — all of whom are his expansions. Then he would touch auspicious things.

Devatā here means forms of ś ā lagrā ma. He offered obeisances to each one, directly. Moreover he addressed them with “gobhyo namaḥ, viprebhyo namaḥ. ” He did this in order to inspire others to show respect for them since they were his expansions (saṁ bhū tī ḥ ). Or he touched directly with his hand auspicious items and these expansions.

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The cows were brought there so he could offer respects. The brā hmaṇ as came there to give blessings. Gurū n refers to Vasudeva and others. He met them on the streets near their houses. He offered respects to all beings in his mind. He offered respects because they were his expansions (ā tma-sambhū tī ḥ ). He did this in order that others would also respect them. Or he offered respects as part of his human pastimes.

Text 11

ā tmā naṁ bhū ṣ ayā m ā sa nara-loka-vibhū ṣ aṇ am

vā sobhir bhū ṣ aṇ aiḥ svī yair divya-srag-anulepanaiḥ

Translation

He would decorate his body, the very ornament of human society, with his own special clothes and jewelry and with unfading flower garlands and ointments.

He would decorate himself, though he was the ornament of human beings. Or he decorated all the jī vas of the fourteen worlds in a special manner. The word divya indicates that the items were suitable for him or combined with svī yaiḥ, it indicates that their very nature was attractiveness, being eternally related to the Lord.

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He was the special ornament of all the jī vas (nara-loka-vibhū ṣ aṇ am). He wore many cloths as was befitting royalty. But everything — clothes, ornaments and unguents — were part of himself, eternally perfect (svī yaiḥ ). The garlands would not fade (divya), what to speak of withering.

Text 12

avekṣ yā jyaṁ tathā darś aṁ go-vṛ ṣ a-dvija-devatā ḥ

kā mā ṁ ś ca sarva-varṇ ā nā ṁ paurā ntaḥ -pura-cā riṇ ā m

pradā pya prakṛ tī ḥ kā maiḥ pratoṣ ya pratyanandata

Translation

He would then look at ghee, a mirror, the cows and bulls, the brā hmaṇ as and the devatā s and see to it that the members of all the social classes living in the palace and throughout the city were satisfied with gifts. After this he would satisfy ministers by fulfilling all their desires. By this he became pleased.

Tathā indicates everything. Go-vṛ ṣ a refers to untrained bulls or the best of the cows. He would look at the best of cows, brā hmaṇ as, and the family deity (devatā ḥ ). First he would worship them. He had full opportunity to see them at that time, but again he would look at them since that was auspicious. He gave orders to give gifts to the dwarfs and servants in the palaces and city, sending them to each house, satisfying everyone completely. By satisfying them he became more satisfied. Or he gave joy to each person (pratyanandata).

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He gave orders to give them gifts and then satisfied ministers. By this he became pleased (pratyanandata).

Text 13

saṁ vibhajyā grato viprā n srak-tā mbū lā nulepanaiḥ

suhṛ daḥ prakṛ tī r dā rā n upā yuṅ kta tataḥ svayam

Translation

After first distributing flower garlands, betel and sandalwood paste to the brā hmaṇ as, he would give these gifts to his friends, ministers and wives, and finally he would partake of them himself.

Commentary

Afterwards (tataḥ ), he would enjoy last, since that was the decorum for the householder.

Text 14

tā vat sū ta upā nī ya syandanaṁ paramā dbhutam

sugrī vā dyair hayair yuktaṁ praṇ amyā vasthito ’grataḥ

Translation

By then the Lord’s driver would have brought his supremely wonderful chariot, yoked with Sugrī va and his other horses. His charioteer would bow down to the Lord and then stand before the city gate.

The driver would bring the amazing chariot, indescribable in form and qualities, as an offering (upā nī ya). He would offer respects to the Lord and stand in front of him. The other horses were Ś aibya, Meghapuṣ pa and Balā haka.

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After discharging the brā hmaṇ as and others, he would go out in his chariot. The charioteer would remain in front (agrataḥ ) of the gopuram (gate) which was at the end of all the roads leading from the palace.

Text 15

gṛ hī tvā pā ṇ inā pā ṇ ī sā rathes tam athā ruhat

sā tyaky-uddhava-saṁ yuktaḥ pū rvā drim iva bhā skaraḥ

Translation

Holding on to his charioteer’s hands, Kṛ ṣ ṇ a would mount the chariot, together with Sā tyaki and Uddhava, just like the sun rising over the easternmost mountain.

Atha indicates auspiciousness. Sā tyaki and Uddhava were the dearest servants, and thus stood by his side holding umbrella and cā mara. The chariot was huge like a mountain. The Lord was shining like the sun because of his ornaments. The example indicates the magnificence of the chariot.

Text 16

ī kṣ ito ’ntaḥ -pura-strī ṇ ā ṁ sa-vrī ḍ a-prema-vī kṣ itaiḥ

kṛ cchrā d visṛ ṣ ṭ o niragā j jā ta-hā so haran manaḥ

Translation

The palace women would look upon Kṛ ṣ ṇ a with shy, loving glances, and thus he would get free from them only with difficulty. He would then set off, his smiling face captivating their minds.

A smile would manifest because his heart was always pleased. Or he produced another rasa by smiling to lighten the pain of separation. Thus he attracted their minds. He would free himself with difficult and depart or depart with auspicious calls from others such as “Be victorious! ” (visṛ ṣ ṭ aḥ ).

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His verse shows the situation before he mounted the chariot. This verse describes the prema of the women who were holding articles for the auspiciousness of the journey inside and outside the palace, for Kṛ ṣ ṇ a, the object of auspiciousness in performing daily duties, who came out alone, after all the people who had come from outside the city had left. The palace women glanced at him with prema, trying to stop him from leaving with their glances. Then by slightly lowering their glances they would allow him to depart (visṛ sṭ aḥ ). After that he would smile, signifying, “O woman, your intelligence has been covered by prema. Why do you tremble? I will come for a meal at noon. ” He desired to pacify them with his smile.

Text 17

sudharmā khyā ṁ sabhā ṁ sarvair vṛ ṣ ṇ ibhiḥ parivā ritaḥ

prā viś ad yan-niviṣ ṭ ā nā ṁ na santy aṅ ga ṣ aḍ ū rmayaḥ

Translation

The Lord, attended by all the Vṛ ṣ ṇ is, would enter the Sudharmā assembly hall, which protects those who enter it from the six waves of material life, dear King.

No one would enter the assembly hall if Kṛ ṣ ṇ a did not enter. He entered with music and songs (pra — aviś at). Its attractive nature is shown. The six waves are lamentation, illusion, old age death, hunger and thirst. O king (aṅ ga)!

Text 18

tatropavistaḥ paramā sane vibhur

babhau sva-bhā sā kakubho ’vabhā sayan

vṛ to nṛ -siṁ hair yadubhir yadū ttamo

yathoḍ u-rā jo divi tā rakā -gaṇ aiḥ

Translation

As the almighty Supreme Lord would seat himself upon his exalted throne there in the assembly hall, he shone with his unique effulgence, illuminating all the quarters of space. Surrounded by the Yadus, lions among men, that best of the Yadus appeared like the moon amidst many stars.

There, sitting on the most excellent throne, the Lord, full of all auspicious qualities (vibhuḥ ), shone because of his beauty (bhā sā ), but was especially beautiful among his people, because they were the very best, with special bhakti (nṛ sī mhaiḥ ). Or they were similar to Nṛ siṁ hadeva, having great courage and possessiveness. The Lord was especially beautiful in the company of his devotees since he is affectionate to his devotees. The reasons is that the Lord appeared with excellence in the Yadu dynasty to manifest unlimited qualities like affection for his devotees (yadū ttamaḥ ). By his nature he manifested all beauty since he was the best of Yadus. An example is given to illustrate how the great beauty manifested in the special place, with his devotees. The moon is beautiful in the sky with the stars.

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His throne also shone as the best among all the thrones including those of Ugrasena and others, even though these had been made most excellent. And he, as the supreme (vibhuḥ ), shone in the Sudharmā hall, the best hall, endowed with the qualities of all best halls. He shone by his own effulgence, and illuminated all directions completely. He shone surrounded by the Yā davas since they, as his associates, were the best of all men, and since he was the best of the Yadus, displaying his special powers among the best of similar people. Thus the example of the moon and stars is apt.

Text 19

tatropamantriṇ o rā jan nā nā -hā sya-rasair vibhum

upatasthur naṭ ā cā ryā nartakyas tā ṇ ḍ avaiḥ pṛ thak

Translation

And there, O King, jesters would entertain the Lord by displaying various comic moods, expert entertainers would perform for him, and female dancers would dance energetically.

Jesters entertained the Lord, full of all rasas (vibhum). Ś ukadeva addresses Parī kṣ it in joy, “O king! ” Or the performers shining with various rasas (rā jan) served him by dancing.

Text 20

mṛ daṅ ga-vī ṇ ā -muraja- veṇ u-tā la-dara-svanaiḥ

nanṛ tur jagus tuṣ ṭ uvuś ca sū ta-mā gadha-vandinaḥ

Translation

These performers would dance and sing to the sounds of mṛ daṅ gas, vī ṇ ā s, murajas, flutes, cymbals and conchs, while professional poets, chroniclers and panegyrists would recite the Lord’s glories.

The description is further enhanced. They sang and danced with drums etc. Or the chief performers (natā cā ryā ḥ ) would serve by dramatic gestures (tā ṇ ḍ avaih) and the female dancers would dance and sing with instrumental accompaniment. Muraja is a type of drum.

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The singing and dancing of the bards was more exceptional than the previous singing and dancing.

Text 21

tatrā hur brā hmaṇ ā ḥ kecid ā sī nā brahma-vā dinaḥ

pū rveṣ ā ṁ puṇ ya-yaś asā ṁ rā jñ ā ṁ cā kathayan kathā ḥ

Translation

Some brā hmaṇ as sitting in that assembly hall would fluently chant Vedic mantras, while other persons recounted stories of past kings of pious renown.

Brā hmaṇ as who knew the meaning of the Vedas, or discussed the Vedas, chanted the Vedas. Other persons recited stories from the itihā sas and Purā ṇ as.

Text 22

tatraikaḥ puruṣ o rā jann ā gato ’pū rva-darś anaḥ

vijñ ā pito bhagavate pratī hā raiḥ praveś itaḥ

Translation

Once a certain person arrived in the assembly, O King, who had never been seen there before. The doorkeepers announced him to the Lord and then escorted him inside.

A description of Kṛ ṣ na’s typical forenoon activities has been given. One day, at that time, a king’s messenger arrived. An incident is related out of similarity to previous events described. The person had not been seen previously. O king! Ś ukadeva calls to the king, out of special rasa, concerning a different incident. He existed (rā jan) as the messenger sent by the kings. Or he did not shine, had pale complexion (arā jan), because of the great suffering of his masters.

It was suitable that he was announced (vijñ ā pitaḥ ) to the Lord by the door keepers, because the Lord was revealing all his powers. Or he was announced to the Lord even though the Lord was omniscient (bhagavati). Or later by the Lord’s order (vijñ ā pitaḥ ), he was made to enter.

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A person they had never seen before (apū rva-darś anaḥ ) arrived. The door keepers announced him and brought him in.

Text 23

sa namaskṛ tya kṛ ṣ ṇ ā ya pareś ā ya kṛ tā ñ jaliḥ

rā jñ ā m ā vedayad duḥ khaṁ jarā sandha-nirodha-jam

Translation

That person bowed down to Kṛ ṣ ṇ a, the Supreme Lord, and with joined palms he described to the Lord how a number of kings were suffering because Jarā sandha had imprisoned them.

The person bowed to Kṛ ṣ na, who gives all happiness because he was directly the supreme Lord. Or he bowed to svayam bhagavā n, who was endowed with all powers (pareś ā ya). Thus he informed the Lord of the suffering of the kings, as a messenger who had been given a letter by the kings secretly.

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The messenger saw Kṛ ṣ ṇ a as the Supreme Lord. He described the suffering of kings to Kṛ ṣ ṇ a after offering respects. Or he spoke with sorrowful words about the kings.

Text 24

ye ca dig-vijaye tasya sannatiṁ na yayur nṛ pā ḥ

prasahya ruddhā s tenā sann ayute dve girivraje

Translation

Twenty thousand kings who had refused to submit absolutely to Jarā sandha during his world conquest had been forcibly imprisoned by him in the fortress named Girivraja.

The kings, because they did not become submissive (sannatim) to Jarā sandha, had been imprisoned by him. Or “Who were the kings? ” They were those who had did not submit.

The reason is described by the Lord to Yudhiṣ ṭ hira:

sa hi rā jā jarā sandho yiyakṣ ur vasudhā dhipaih

Mahā devaṁ mahā tmā nam umā patim arindama

Jarā sandha wanted to perform a sacrifice to Ś iva, using all the kings. Mahā bhā rata

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The kings are described. They did not become very submissive (sannatim) to him and were thus imprisoned by Jarā sandha. The reason is described by the Lord to Yudhiṣ ṭ hira:

sa hi rā jā jarā sandho yiyakṣ ur vasudhā dhipaih

Mahā devaṁ mahā tmā nam umā patim arindama

Jarā sandha wanted to perform a sacrifice to Ś iva, using all the kings. Mahā bhā rata

Text 25

rā jā na ū cuḥ

kṛ ṣ ṇ a kṛ ṣ ṇ ā prameyā tman prapanna-bhaya-bhañ jana

vayaṁ tvā ṁ ś araṇ aṁ yā mo bhava-bhī tā ḥ pṛ thag-dhiyaḥ

Translation

The kings said [as related through their messenger]: O Kṛ ṣ ṇ a, Kṛ ṣ ṇ a, O immeasurable Soul, destroyer of fear for those surrendered to you! Despite our separatist attitude, we have come to you for shelter out of fear of material existence.

The words of the kings are in six verses. O Svayam Bhagavā n (kṛ ṣ ṇ a)! Repetition of his name indicates their miserable condition. Because you are Svayam Bhagavā n, you have unsurpassable powers (aprameyā tman). Because you are supreme, we surrender to you, since we fear saṁ sā ra. You can deliver us. Why are we afraid? Our intelligence is separated from you. We see differences between friend and enemy, though actually jī vas have oneness. Or we have independent intelligence, though we are dependent on you, and are your aṁ ś as (pṛ thadhiyaḥ ). Or we think we are separate from you: we are devoid of bhakti.