Vaiṣṇava-toṣaṇī 35 страница

Text 26

loko vikarma-nirataḥ kuś ale pramattaḥ

karmaṇ y ayaṁ tvad-udite bhavad-arcane sve

yas tā vad asya balavā n iha jī vitā ś ā ṁ

sadyaś chinatty animiṣ ā ya namo ’stu tasmai

Translation

People in this world are always engaged in sinful activities and are thus bewildered about their real duty, which is to worship you according to your commandments. This activity would truly bring them good fortune. Let us offer our obeisances unto the all-powerful Lord, who is diligent and suddenly cuts down one’s stubborn hope for a long life in this world.

People are bewildered about activities which are beneficial (kuś ale) for themselves (sve). They should necessarily to these actions for their own benefit. Not doing the actions is disobedience to the Lord and becomes a great offense, since these actions arise from you (tvad-udite). The action is easily performed, gives great results and gives the highest happiness. The action is related to deity forms of you and your devotees (bhavad-arcane). They are bewildered concerning this.

The Lord cuts the strong desire to live, which instigates sinful acts, destroying thoughts of death, and bewilders people about what is actually beneficial for them. Or the Lord cuts the desire to live, by grave diseases, what to speak of destroying life itself. One cannot avoid the Lord. He is all powerful (balavā n). And he is vigilant: he is never inattentive (animiṣ ā ya).

pramattam uccair iti kṛ tya-cintayā

pravṛ ddha-lobhaṁ viṣ ayeṣ u lā lasam

tvam apramattaḥ sahasā bhipadyase

kṣ ul-lelihā no 'hir ivā khum antakaḥ

With great attention, in the form of time, you suddenly seize the greedy person desiring material objects, who is intensely mad with thoughts of all the things he should do, just as a snake, licking its lips, seizes a mouse. SB 4. 24. 66

Or they offer respects to time (animiṣ ā ya). Being afraid of time, since it is the main cause of material existence, they take shelter of the Lord.

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“Why have you not worshipped me all this time? Why have you changed your minds now? ” People like us are absorbed in sinful activities. That which is beneficial for us (kuś ale) is that which gives all beneficial things and destroys all detrimental things. We have not been attentive to our dharma according to varṇ a (sve karmaṇ i)and have not been attentive to worshipping you, which is superior to other dharmas spoke by you and definitely superior to dharmas spoken by others.

The Lord personally says:

sarva-guhyatamaṁ bhū yaḥ ś ṛ ṇ u me paramaṁ vacaḥ
iṣ ṭ o ’si me dṛ ḍ ham iti tato vakṣ yā mi te hitam

Again hear from me the highest words, the supreme secret. Since you are very dear to me, I will speak for your benefit.

man-manā bhava mad-bhakto mad-yā jī mā ṁ namaskuru

mā m evaiṣ yasi satyaṁ te pratijā ne priyo ’si me 65

As a devotee, offer your mind to me. Offer articles to me in worship. Offer respects to me. I promise that you will come to me without doubt, for you are most dear to me. BG 64-65

It is not possible for us to give up this strong desire which blinds us to what is auspicious for us, and which engages us in opposite actions, making us reject surrender to you. You who are strong can cut this desire. We offer respects to he who is unblinking. He is unlike us who are inattentive (pramattaḥ ), distracted by our strong desires. Because of fear, we are now eager to worship you.

martyo mṛ tyu-vyā la-bhī taḥ palā yan

lokā n sarvā n nirbhayaṁ nā dhyagacchat

tvat pā dā bjaṁ prā pya yadṛ cchayā dya

susthaḥ ś ete mṛ tyur asmā d apaiti

No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. SB 10. 3. 27

Text 27

loke bhavā ñ jagad-inaḥ kalayā vatī rṇ aḥ

sad-rakṣ aṇ ā ya khala-nigrahaṇ ā ya cā nyaḥ

kaś cit tvadī yam atiyā ti nideś am ī ś a

kiṁ vā janaḥ sva-kṛ tam ṛ cchati tan na vidmaḥ

Translation

You are the predominating Lord of the universe and have descended into this world with your personal power to protect the saintly and suppress the wicked. We cannot understand, O Lord, how anyone can transgress your law and still continue to enjoy the fruits of his work.

You are directly the Lord of the universe (jagad-inaḥ ) and have appeared with your expansion Baladeva in this world. By what cause can others, the wicked who have not been suppressed, disregard your laws? O Lord, even Jarā sandha is under your control. He is under the control of karma. We do not know how anyone can surpass your law.

Text 28

svapnā yitaṁ nṛ pa-sukhaṁ para-tantram ī ś a

ś aś vad-bhayena mṛ takena dhuraṁ vahā maḥ

hitvā tad ā tmani sukhaṁ tvad-anī ha-labhyaṁ

kliś yā mahe ’ti-kṛ paṇ ā s tava mā yayeha

Translation

O Lord, with this corpselike body, always full of fear, we bear the burden of the relative happiness of kings, which is just like a dream and dependent on others. Thus we have rejected the real happiness of the soul, which is obtained by your devotees. Being so very wretched, we simply suffer in this life under the spell of your illusory energy.

Our happiness is like a dream, temporary and illusory. It is without happiness. The body by which we try to enjoy ends up giving suffering with constant sickness. We carry our burden with constant fear, from sickness etc. (ś aś vat bhayena), ascertaining death, detestable like death. In either case there is suffering in living. O Lord! We belong to you.

Giving up the happiness which is attained by your mercy, the happiness of realizing you in truth, or meditating on you, we suffer in saṁ sā ra (iha). We experience plenty of suffering because we have become most foolish (ati-kṛ paṇ ā ḥ ) by your insurmountable mā yā.

Or we carry the burden of happiness of enjoying as kings. We have given up the indescribable happiness in the heart or our svarū pa, derived from your lotus feet and suffer in this world, which is ornamented by your appearance. Or not only from Jarā sandha, but by your mā yā we always suffering. Or do we make Jarā sandha suffer through our suffering? We always suffer because of our faults.

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Even today we have not completely given up mā yā. Having lost our intelligence (ati-kṛ paṇ ā ḥ ) by your mā yā, we suffer, because we carry the burden of this body which is like an unconscious corpse. Not only do we suffer by carrying this corpse, but we suffer by constant fear of sickness and time, which are like ghosts and spirits haunting us. “Why do you carry this burden? ” It gives the happiness of a king. We do not reject that burden even now because we want to attain the position of a king. This is to be condemned. And this happiness is not real since it is like a dream, not substantial. And it is filled with misery. Having a kingdom is dependent on many factors. That would be alright if there was no other great happiness that could be attained. We have given up the highest happiness which is testified in all the scriptures. This happiness is not dependent on other things since it manifests on its own within the ā tmā. It can be attained from you by your devotees.

Text 29

tan no bhavā n praṇ ata-ś oka-harā ṅ ghri-yugmo

baddhā n viyuṅ kṣ va magadhā hvaya-karma-pā ś ā t

yo bhū -bhujo ’yuta-mataṅ gaja-vī ryam eko

bibhrad rurodha bhavane mṛ ga-rā ḍ ivā vī ḥ

Translation

Therefore, since your feet relieve the sorrow of those who surrender to them, please release us prisoners from the shackles of karma, manifest as the King of Magadha. Wielding alone the prowess of ten thousand maddened elephants, he has locked us up in his house just as a lion captures sheep.

Because of suffering caused by mā yā (tat), free us from the chains of karma, because your feet destroy the suffering of surrendered persons. Or free us who have no auspiciousness (abhavā n), who are suffering intensely from the ropes of our karma personified as Jarā sandha. He is only the pretext for our karmas. Or he could not have such power unless karma was involved.

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Since we foolish persons are not free of desires, please free us from this bondage, an obstacle to having you manifest yourself, so that we can achieve the happiness in the ā tmā . Seeing that we have lost our intelligence because of your mā yā (tat), please free us from prison, since your feet can destroy suffering of those who surrender to you. Bhavā n can also be taken as abhavā n: those who do not have auspiciousness, who are suffering greatly. Free us from the bondage of karma in the form of Jarā sandha. If it were not for our karma, he would not have the power to lock us up.

Text 30

yo vai tvayā dvi-nava-kṛ tva udā tta-cakra

bhagno mṛ dhe khalu bhavantam ananta-vī ryam

jitvā nṛ -loka-nirataṁ sakṛ d ū ḍ ha-darpo

yuṣ mat-prajā rujati no ’jita tad vidhehi

Translation

O wielder of the disc! Your strength is unlimited, and thus seventeen times you crushed Jarā sandha in battle. But then, absorbed in human affairs, you allowed him to defeat you once. Now he is so filled with pride that he dares to torment us, your subjects. O unconquerable one, please rectify this situation.

Just by holding up your cakra you can defeat him! It is well known (vai) that even though (khalu) he was defeated by you seventeen times, one time he defeated you, who have unlimited power and play a human role Or he defeated you once, though (khalu) you have unlimited power. Or he defeated you once, though you know that you should protect your citizens (khalu). The plural is used (yuṣ mat) to indicate that the citizens belong to Balarā ma and others as well as Kṛ ṣ ṇ a. Or they indicate that all the devotees should protect them, out of extreme misery. O unconquered one, even now you have not been actually defeated by Jarā sandh. He defeated you once, of unlimited power, though you teach humans how to act (nṛ loka-niratam) and should never flee from other warriors. Or he defeated you once, since you are absorbed in human behavior. Jarā sandha became very proud. Please do something so that he does not torment us.

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Just by holding up your cakra you can defeat him! Absorbed in your human pastimes, you allowed him to defeat you once.

Text 31

dū ta uvā ca

iti mā gadha-saṁ ruddhā bhavad-darś ana-kaṅ kṣ iṇ aḥ

prapannā ḥ pā da-mū laṁ te dī nā nā ṁ ś aṁ vidhī yatā m

Translation

The messenger continued: This is the message of the kings imprisoned by Jarā sandha, who all hanker for your audience, having surrendered to your feet. Please bestow good fortune on these poor souls.

Commentary

After revealing their suffering through their message, the messenger concluded. The kings are suffering greatly and are surrendered to you. Because they are imprisoned in Girivraja, like children, they hanker to see you. Not only should you free them. You should also show yourself to them. Therefore you should bestow good fortune on these suffering kings at this time.

Text 32

ś rī -ś uka uvā ca

rā ja-dū te bruvaty evaṁ devarṣ iḥ parama-dyutiḥ

bibhrat piṅ ga-jaṭ ā -bhā raṁ prā durā sī d yathā raviḥ

Translation

Ś ukadeva Gosvā mī said: When the kings’ messenger had thus spoken, the sage of the devatā s, Nā rada, suddenly appeared. Bearing a mass of golden matted locks on his head, the supremely effulgent sage entered like the brilliant sun.

When the messenger of the kings was speaking in this way (evam), and the Lord did not say anything in response, Nā rada appeared, so that the Lord would first go to Yudhiṣ ṭ hira’s house. Nā rada was shining or had great power and had golden hair. He was like the sun. In this way he appeared in order that, by showing his nature, his words would be accepted. Or he was joyful that his desired rā jasū ya sacrifice would be performed when the Lord came to Yudhiṣ ṭ hira’s house. Or Ś ukadeva describes him in this way because he is filled with bhakti for him since he came there on behalf of Yudhiṣ ṭ hira.

Or Nā rada was radiant with great power of austerity (parama-dyutiḥ ). This indicates his omniscience. Knowing the Lord would go to Yudhiṣ ṭ hira’s house, he came here to hasten the event. The power of his austerity is indicated by his shining hair. He was like the sun: most powerful or most worthy of worship.

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At this time he was manifesting more effulgence that ever (parama-dyutiḥ ). This was arranged by the Lord so that people would listen to his words.

Text 33

taṁ dṛ ṣ ṭ vā bhagavā n kṛ ṣ ṇ aḥ sarva-lokeś vareś varaḥ

vavanda utthitaḥ ś ī rṣ ṇ ā sa-sabhyaḥ sā nugo mudā

Translation

Kṛ ṣ ṇ a is the worshipable master of even planetary rulers like Brahmā and Ś iva, yet as soon as he saw that Nā rada had arrived, he joyfully stood up along with his priest and ministers and retinue to receive the great sage and offer his respectful obeisances by bowing his head.

Commentary

Though he was the Lord of controllers of the planets like Brahmā, in joy he rose from his seat. He offered respects with his head since he always revealed qualities like respecting brā hmaṇ as and having unlimited good reputation (bhagavā n). Sasabhyaḥ refers to Ugrasena and others. His retinue consisted of persons like Uddhava.

Text 34

sabhā jayitvā vidhi-vat kṛ tā sana-parigraham

babhā ṣ e sunṛ tair vā kyaiḥ ś raddhayā tarpayan munim

Translation

After Nā rada had accepted the seat offered to him, Kṛ ṣ ṇ a honored the sage according to scriptural injunctions and, gratifying him with his affection, spoke the following truthful and pleasing words.

Commentary

He worshipped him according to the rules, staring with welcome (svagatam) and ending with nirā jana (ā ratrika). He spoke affectionately (ś raddhayā ) with truthful words. Or he satisfied him with his faith since he was most worthy of worship (munim). Or, he satisfied the sage who was silent (munim) because of great surprise that Kṛ ṣ ṇ a worshipped him in this way.

Text 35

api svid adya lokā nā ṁ trayā ṇ ā m akuto-bhayam

nanu bhū yā n bhagavato lokā n paryaṭ ato guṇ aḥ

Translation

[Kṛ ṣ ṇ a said: ] It is certain that today the three worlds have attained freedom from all fear, for that is the influence of such a great personality as you, who travel at will throughout all the worlds.

Commentary

Api svit indicates a question. Everyone in the universe is free of fear. You wander about to benefit us since you are the Lord (ī ś vara-karṭ riṣ u). This is stated in the next verse. Nanu indicates conjecture or certainty. He calls Nā rada bhagavā n out of great respect. This quality of fearlessness should arise from you who wander throughout the universe. Or, “How do I know about this? ” Your influence (guṇ aḥ ) is everywhere since you wander in all places.

Text 36

na hi te ’viditaṁ kiñ cil lokeṣ v ī ś vara-kartṛ ṣ u

atha pṛ cchā ma he yuṣ mā n pā ṇ ḍ avā nā ṁ cikī rṣ itam

Translation

There is nothing unknown to you within God’s creation. Therefore please tell us what the Pā ṇ ḍ avas intend to do.

There is nothing at all (hi) that you do not know in all the worlds — everything created by the Lord. Or you even know the intentions of the Lord what to speak of what he has created. You know everything. For this reason (atha), O worshippable Nā rada, we ask you about the Pā ṇ davas’ intentions. Plural is used (yuṣ mā n) to indicate respect. The question indicates the desire of the Lord to first go to Yudhiṣ ṭ hira’s house, in order to kill Jarā sandha.

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What is this? Nothing is unknown to you since all the planets are created by you, the Lord. Kṛ ṣ ṇ a makes this statement because he acts as a human in his pastimes. For this reason (atha) I ask you about the activities of the Pā ṇ ḍ avas. The word he means “O person most worthy of worship! ” This indicates Kṛ ṣ ṇ a’s personal interest in the Pā ṇ ḍ avas among everything in creation.

Text 37

ś rī -nā rada uvā ca

dṛ ṣ ṭ ā mayā te bahuś o duratyayā

mā yā vibho viś va-sṛ jaś ca mā yinaḥ

bhū teṣ u bhū maṁ ś carataḥ sva-ś aktibhir

vahner iva cchanna-ruco na me ’dbhutam

Translation

Ś rī Nā rada said: I have seen many times the insurmountable power of your mā yā, the creators of the universes and the possessors of mā yā, O almighty one. O all-encompassing Lord, it does not surprise me that you disguise yourself by your own energies while moving among the created beings, as a fire covers its own light with smoke.

O Lord spread everywhere (vibho)! I have seen mā yā, which you pervade, belonging to you who create illusions (mā yinaḥ ). You can bewilder even Brahmā. Though the mā yā is inconceivable, I have seen it many times. You exist not only externally but internally as well. O unlimited Lord (bhū man)! As the antaryā mī of all jī vas, inspiring the functioning of all their senses, you move within all beings by your ś aktis. This is not astonishing since you are the controller of mā yā.

Or O all-pervading Lord (bhū man)! Like fire in wood or blazing like fire, you move in all beings

Or your question is not surprising to me, since you hide your powers by ś aktis such as avidyā -ś akti, a portion of mā yā. It is not surprising because I have seen your mā yā. The question also arises by your mā yā.

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Nā rada does not answer the proposition of the Lord that Nā rada has made the three worlds fearless and in response to the Lord’s statement that Nā rada sees everything, he accepts that he has seen everything represented by the ś aktis of the Lord. I have seen the effects of mā yā — the various universes, the creators within them such as Brahmā and Viṣ ṇ u, and the possessors of the mā yā -ś akti (mā yinaḥ ). It does not surprise me that you wander among the living beings hidden like all-pervading fire, by your ś aktis or your ś akti filled with bhakti. Vyā sa has stated:

tvaṁ paryaṭ ann arka iva tri-lokī m

antaś -caro vā yur ivā tma-sā kṣ ī

You wander like the sun throughout the three worlds seeing everything and wander like the life air throughout the body as the witness of everyone’s intelligence. SB 1. 5. 7

Text 38

tavehitaṁ ko ’rhati sā dhu vedituṁ

sva-mā yayedaṁ sṛ jato niyacchataḥ

yad vidyamā nā tmatayā vabhā sate

tasmai namas te sva-vilakṣ aṇ ā tmane

Translation

Who can properly understand your purpose since you expand and control this whole creation by your mā yā. I offer respects you, who manifests this universe in its present form, and are completely different from everything.

“What is my purpose in using mā yā? ” No one can understand this. Or this question is not only because of mā yā but without any purpose. It cannot be understood by anyone.

No one can understand well (ṣ adhu) your intention. Why? You create and destroy this world by your mā yā. Creation and destruction themselves are a contradiction. And sometimes even the mā yā is real. Therefore I offer respects to your nature which is completely different from everything else. Or, though your actions are seen by everyone through direct perception (vidyamā nā tmatayā ), who can understand them?

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Though you desired to say that I have all knowledge by your question, what person like me, or even a great soul, can really understand your activities, since you either directly or indirectly create and control this whole universe, which was the topic of your question. Therefore I offer respects only to you, who manifest this universe in its present form — like a crystal marble shining in the palm of your hand. You should not deny this statement, since you are completely different from me (sva-vilakṣ aṇ ā tmane).

Text 39

jī vasya yaḥ saṁ sarato vimokṣ aṇ aṁ

na jā nato ’nartha-vahā c charī rataḥ

lī lā vatā raiḥ sva-yaś aḥ pradī pakaṁ

prā jvā layat tvā tam ahaṁ prapadye

Translation

Therefore I surrender unto you, who light the lamp of your fame though various the pastimes of various avatā ras for the benefit of the jī vas who do not know the method of becoming free from saṁ sā ra and the material body, which brings them grief.

“Without knowing about my activities and thus not perfecting bhakti, how can people become liberated? ” The jī va does not know about special liberation from birth (vimokṣ aṇ am) because of his body, carrying anarthas. Or the jī va does not know because of anarthas. I surrender to you, illuminating brightly (prajvā layat) the lamp of your fame, which destroys the darkness of ignorance. Though I do not know your intentions, I can become easily free from mā yā by hearing about your fame.

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Let your activities be! I surrender to you who, out of great mercy, light the lamp of your fame, which reveals everything for the jī va who does not know the method of his liberation from samsā ra and the body. Since I am bewildered by your manifestations of ignorance, I surrender to you.

Text 40

athā py ā ś rā vaye brahma nara-loka-viḍ ambanam

rā jñ aḥ paitṛ -ṣ vasreyasya bhaktasya ca cikī rṣ itam

Translation

Nonetheless, O Supreme Truth playing the part of a human being, I shall tell you what your devotee Yudhiṣ ṭ hira Mahā rā ja, the son of your father’s sister, intends to do.

I will tell you, because by your human pastimes you make steady the earth, or all humans or all jī vas. And he is a king, your cousin and a devotee. Or I will tell you about Yudhiṣ ṭ hira’s intentions which support human beings or resemble human actions.

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Though you are omniscient, I will tell you everything (ā — ś rā vaye) since you are playing as a human being. Your question is suitable since Yudhiṣ ṭ hira is the son of Kuntī who has great affectionate for you. He is also your great devotee.

Text 41

yakṣ yati tvā ṁ makhendreṇ a rā jasū yena pā ṇ ḍ avaḥ

pā rameṣ ṭ hya-kā mo nṛ patis tad bhavā n anumodatā m

Translation

Desiring unrivaled sovereignty, Yudhiṣ ṭ hira intends to worship you with the greatest fire sacrifice, the Rā jasū ya. Please bless his endeavor.

The ṛ ajasū ya is called the king of sacrifices because it makes one the king of the world. He will worship you alone by this sacrifice because, as a son of Pā ṇ ḍ u, he is your exclusive devotee. “I belong to the devotee. What is the use of a sacrifice? ” He desires sovereignty. By that he can easily spread bhakti to you everywhere. Or he desires prema-bhakti (pā rameṣ ṭ hya). Or he desires Vaikuṇ ṭ ha, nearness to you. “But he will attain that anyway. ” He is lord of the people (nṛ patiḥ ): he desires to go there with all the people.

Desiring the wealth befitting you, Yudhiṣ ṭ hira desires to serve you, who always come to his house, by the rā jasū ya sacrifice, the best of all sacrifices, which brings under control all kings and devatā s. All that wealth is nothing for him, without you.

kiṁ te kā mā ḥ sura-spā rhā mukunda-manaso dvijā ḥ

adhijahrur mudaṁ rā jñ aḥ kṣ udhitasya yathetare

Did these things give joy to the King, whose mind was only fixed on Mukunda without deviation and nothing else? SB 1. 12. 6

ā sī naḥ kā ñ cane sā kṣ ā d ā sane maghavā n iva

pā rameṣ ṭ hya-ś rī yā juṣ ṭ aḥ stū yamā naś ca vandibhiḥ

Yudhiṣ ṭ hira, the son of Dharma, was sitting just like Indra on a golden throne in the assembly hall built by Maya Dā nava. Displaying the majesty of Brahma himself, King Yudhiṣ ṭ hira was being praised by the court poets. SB 10. 75. 35

Text 42

tasmin deva kratu-vare bhavantaṁ vai surā dayaḥ

didṛ kṣ avaḥ sameṣ yanti rā jā naś ca yaś asvinaḥ

Translation

O Lord, exalted devatā s and virtuous kings, eager to see you, will all come to that best of sacrifices.

Even devatā s (vai) as well as humans (ā dayaḥ ), who are well behaved (yaś asvinaḥ ) will come, desiring to see only you.

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Yaś asvinaḥ means “having good conduct. ”