Vaiṣṇava-toṣaṇī 36 страница

Text 43

ś ravaṇ ā t kī rtanā d dhyā nā t pū yante ’nte-vasā yinaḥ

tava brahma-mayasyeś a kim utekṣ ā bhimarś inaḥ

Translation

O Lord, even outcastes are purified by hearing and chanting your glories and meditating upon you, the Absolute Truth. What then to speak of those who see and touch you?

Even outcastes are purified of faulty birth by thinking of all your limbs (dhyā nā t). This is because of your influence. O Lord (ī ś a)! What to speak of those who see or touch you, or touch you through seeing.

— — — — — — — — — -

Those who are outcastes are purified of the fault of their birth by hearing, chanting and meditating. What to speak of those who see and touch you? Or, what to speak of those who experience you by seeing you?

Text 44

yasyā malaṁ divi yaś aḥ prathitaṁ rasā yā ṁ

bhū mau ca te bhuvana-maṅ gala dig-vitā nam

mandā kinī ti divi bhogavatī ti cā dho

gaṅ geti ceha caraṇ ā mbu punā ti viś vam

Translation

Your purifying, most excellent fame is known throughout the universe, including the higher, middle and lower planetary systems. The water that washes your lotus feet, known in the higher planetary systems as the Mandā kinī River, in the lower planetary systems as the Bhogavatī and in this earthly planetary system as the Gaṅ gā, purifies the entire universe.

What can be said? Those who see or touch you become purified. By your fame the universe becomes purified and auspicious. O Lord, auspicious for the world! By your fame the fourteen worlds become auspicious. Or your fame spreads in all directions to make the world auspicious. What can be said? Your fame purifies. It is similar to the purifying power of water from your lotus feet. The word ca indicates that all the water on the three levels purifies, though of the three Gaṅ gā is most purifying.

— — — — — — — — — — — —

Having described the glories of hearing and chanting, Nā rada describes a unique feature of hearing the Lord’s glories. Your glories which destroy all contamination in the hearers (amalam yaś aḥ ), which are auspicious for the universe, and which are supreme because of creating the greatest auspiciousness (vitā nam), are famous everywhere (prathitam), since you have the most pure reputation. Oh! The water from your feet purifies the universe in the form of Mandā kinī, Bhogavatī and Gaṅ gā. This is astonishing since normally foot water is discarded in a distance place because it is impure.

Text 45

ś rī -ś uka uvā ca

tatra teṣ v ā tma-pakṣ eṣ v a-gṛ ṇ atsu vijigī ṣ ayā

vā caḥ peś aiḥ smayan bhṛ tyam uddhavaṁ prā ha keś avaḥ

Translation

Ś ukadeva Gosvā mī said: When his supporters, the Yā davas, objected to this proposal out of eagerness to defeat Jarā sandha, Keś ava turned to his servant Uddhava and, smiling, addressed him with fine word)

Commentary

The Yā davas were silent. This was a sign that they did not agree to the proposal. Another version has gṛ ṇ atsu instead of agṛ ṇ atsu. Kṛ ṣ ṇ a (keś avaḥ ) turned to Uddhava in order to spread Uddhava’s glories, since he killed Keś ī out of affection for the people of Gokula. In Dvā rakā he had special affection for Uddhava. He spoke to Uddhava deliberately (pra — ā ha), using fine words since Uddhava was the form of joy (uddhavam) for all people. He smiled because of his special intentions which Uddhava would know.

Text 46

ś rī -bhagavā n uvā ca

tvaṁ hi naḥ paramaṁ cakṣ uḥ suhṛ n mantrā rtha-tattva-vit

athā tra brū hy anuṣ ṭ heyaṁ ś raddadhmaḥ karavā ma tat

Translation

The Lord said: You are indeed our best eye and closest friend, for you know perfectly the relative value of various kinds of counsel. Therefore please tell us what should be done in this situation. We trust your judgment and shall do as you say.

You alone (hi) are the best (paramam) of us Yā davas and better than the well-known eye which can see objects only at close range. You can show future misfortunes by your advice, since you are a relative (suhṛ d). Or thus you are our benefactor (suhṛ t). Or you can give advice because you have a clear mind (suhṛ t). Tell us after investigating carefully (anu). Or say which of the two actions we should do first (anustheyam). Do not think that the Yadus will not follow your advice. We will accept with faith (ś raddadhmaḥ ) and do. Out of great affection the Lord encourages Uddhava to speak.

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You alone (hi) are the eye of the Yā davas since you act for our benefit without personal motives (suhṛ t) and know thoroughly how to give counsel. You are the best eye. More than the eye, you have the ability to see the future and distant places by mantra. For this reason, you should say which of these two actions should be done first. You should not say that your words will not be done. We will accept your decision with faith and carry it out. With great affection he encouraged Uddhava to speak.

Text 47

ity upā mantrito bhartrā sarva-jñ enā pi mugdha-vat

nideś aṁ ś irasā dhā ya uddhavaḥ pratyabhā ṣ ata

Translation

[Ś ukadeva Gosvā mī continued: ] Thus requested by his master, who, though omniscient, acted as if perplexed, Uddhava took this order upon his head and replied as follows.

Commentary

Being instructed with affection (upā mantritaḥ ) by his master, whose order he must necessarily obey, with devotion he took the order on his head. This means he joined his hands and placed them on his head.

Chapter Seventy-one

Text

ś rī -ś uka uvā ca

ity udī ritam ā karṇ ya devaṛ ṣ er uddhavo ’bravī t

sabhyā nā ṁ matam ā jñ ā ya kṛ ṣ ṇ asya ca mahā -matiḥ

Translation

Ś ukadeva Gosvā mī said: Having thus heard the statements of Kṛ ṣ ṇ a, and understanding the opinions of both the assembly and Nā rada, the great-minded Uddhava began to speak.

Having heard what Kṛ ṣ ṇ a said and understanding completely (ā — jñ ā ya) the opinion of Nā rada and the assembly, Uddhava spoke. He is called mahā -matiḥ of out joy because as Kṛ ṣ ṇ a’s favorite devotee, he would bring a solution that would maintain everyone’s propositions.

Text 2

ś rī -uddhava uvā ca

yad uktam ṛ ṣ inā deva sā civyaṁ yakṣ yatas tvayā

kā ryaṁ paitṛ -ṣ vasreyasya rakṣ ā ca ś araṇ aiṣ iṇ ā m

Translation

Ś rī Uddhava said: O Lord, as the sage advised, you should help your cousin fulfill his plan for performing the Rā jasū ya sacrifice, and you should also protect the kings who are begging for your shelter.

Commentary

You should assist what was explained by Nā rada because it is your cousin who wants to do a sacrifice, and since you act in brilliant manner (deva). Or you are engaged in pastimes. You have to follow his words since he is a sage (ṛ ṣ iṇ ā ).

Text 3

yaṣ ṭ avyam rā jasū yena dik-cakra-jayinā vibho

ato jarā -suta-jaya ubhayā rtho mato mama

Translation

Only one who has conquered all opponents in every direction can perform the Rā jasū ya sacrifice, O almighty one. Thus, in my opinion, conquering Jarā sandha will serve both purposes.

Commentary

“But you should first go to save the kings since they have first petitioned you and are about to die. The sacrifice can be done later. ” One who has conquered everywhere can perform the ṛ ā jasū ya sacrifice. Thus defeating Jarā sandha with the desire to perform the sacrifice will serve both purposes. “It will be difficult to conquer him. ” It will be easy since you have power (vibho). The name Jarā -suta indicates that he remembered how Jarā sandha was joined together by Jarā, and could be killed by pulling him apart. Therefore for the sacrifice, first go and kill Jarā sandha.

Text 4

asmā kaṁ ca mahā n artho hy etenaiva bhaviṣ yati

yaś aś ca tava govinda rā jñ o baddhā n vimuñ cataḥ

Translation

By this decision there will be great gain for us, and you will save the kings. Thus, Govinda, you will be glorified.

Not only will this be beneficial for the kings and the Pā ṇ ḍ avas, but for us as well. By defeating him we will gain, since our powerful enemy will have died. Freeing the kings, you will spread your bhakti. Looking at the Yā davas, he made them favor his suggestion. Bandhā t is sometimes seen instead of baddhā n. This is proper for you who have appeared on earth (govinda) to reveal yourself as Bhagavā n. Or just as you showed great powers in Gokula as its king, so now you will show such fame.

Text 5

sa vai durviṣ aho rā ja nā gā yuta-samo bale

balinā m api cā nyeṣ ā ṁ bhī maṁ sama-balaṁ vinā

Translation

The invincible Jarā sandha is as strong as ten thousand elephants. Other powerful warriors cannot defeat him. Only Bhī ma is equal to him in strength.

Commentary

“Why can the Pā ṇ ḍ avas not kill Jarā sandha? ” Three verses explain. It is well known (vai). He is equal to ten thousand elephants in strength and cannot be conquered by other powerful warriors.

He also has a huge army (rā jaḥ ).

Text 6

dvai-rathe sa tu jetavyo mā ś atā kṣ auhiṇ ī -yutaḥ

brā hmaṇ yo ’bhyarthito viprair na pratyā khyā ti karhicit

Translation

He will be defeated in a single combat, not when he is with his hundred military divisions. Now, Jarā sandha is so devoted to brahminical culture that he never refuses requests from brā hmaṇ as.

Requested even a little, he cannot refuse because he is devoted to brā hmaṇ as. Or can he not be defeated even if he has a hundred divisions? Yes, he can be. He should be fought in single combat.

— — — — —

He can be conquered in single combat, not when he is with his hundred aukṣ auhiṇ ī s, for otherwise he will kill the kings and destroy the wealth meant for the sacrifice. Uddhava explains the first step. He hates you and the devotees, but he is devoted to brā hmaṇ as. Being in tamas he will agree since he has a desire for fame. If you ask for single combat going as you are, he will refuse, but if you ask him when disguised as a brā hmaṇ a he will not refuse. He will accept.

Text 7

brahma-veṣ a-dharo gatvā taṁ bhikṣ eta vṛ kodaraḥ

haniṣ yati na sandeho dvai-rathe tava sannidhau

Translation

Bhī ma should go to him disguised as a brā hmaṇ a and beg charity. Thus he will obtain single combat with Jarā sandha, and in your presence Bhī ma will no doubt kill him.

Bhī ma, having a thin waist, is very strong, just as a lion with a thin waist is strong. Also he will fight in the presence of the Lord, which will give him the Lord’s strength.

Therefore Bhī ma, with a thin waist, should dress up as brā hmaṇ a. He is strong, being similar to the strong lion with a thin waist. Not only will he defeat him, but he will kill him.

Text 8

nimittaṁ param ī ś asya viś va-sarga-nirodhayoḥ

hiraṇ yagarbhaḥ ś arvaś ca kā lasyā rū piṇ as tava

Translation

Even Brahmā and Ś iva act only as your instruments in cosmic creation and annihilation, which are ultimately done by you, the Supreme Lord, in your invisible aspect of time.

Because you are time, you are said to be invisiable (arū piṇ aḥ ). Time is the main cause of creation and destruction of the universe. Actually, it is created and destroyed by you. One can understand it because it is invisible. That is suitable because you are the Lord (ī ś asya). Just as creation and destruction are done by you to give glory to Brahmā and Ś iva, so the killing will be done by you to give fame to Bhī ma.

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Your form as time is the instrument for creation and destruction. It is without form. Though it does everything, its actions are unseen. Such power is proper since it belongs to you, the Lord (ī ś asya). Just as you perform the actions of creation and destruction invisibly to give fame to Brahmā and Ś iva, so you should arrange this invisibly to give fame to Bhī ma.

Text 9

gā yanti te viś ada-karma gṛ heṣ u devyo

rā jñ ā ṁ sva-ś atru-vadham ā tma-vimokṣ aṇ aṁ ca

gopyaś ca kuñ jara-pater janakā tmajā yā ḥ

pitroś ca labdha-ś araṇ ā munayo vayaṁ ca

Translation

In their homes, the godly wives of the imprisoned kings sing of your noble deeds — about how you will kill their husbands’ enemy and deliver them. The gopī s also sing your glories — how you killed Ś aṅ khacū ḍ a and delivered them from his hands. The surrendered souls sing of your killing the enemy of Gajendra. The sages sing of your killing the enemy of Sī tā. We Yadus sing of your killing the enemies of Vasudeva and Devakī.

To spread your fame you should quickly kill him. The wives sing of your pure activities. The gopī s sing of killing their enemy and freeing them. The sages, who are liberated, and we, devotees, also sing about freeing Gajendra and killing the crocodile, freeing Sī tā and killing Rā vaṇ a, and freeing your parents and killing Kaṁ sa. The reason for singing is that they are surrendered (labdha-ś araṇ ā ḥ ). Hearing of your pure activities, they surrendered to you.

Or the gopī s sing all four topics. Just as you previously killed Ś aṅ khacū ḍ a, and freed us just as you freed Gajendra and Sī tā, and now destroy the sickness of separation from parents, you should free us. In this way they sing. More than liberation of the sages, by surrender the devotees attain bliss. But Uddhava places himself after the sages, out of humility as a devotee.

Or the present indicates the near future. The word ca indicates that the cowherd boys like Ś rī dā mā also will sing. Just as the gopis and cowherds sing we also sing about killing the enemy of Gajendra and freeing him etc.

Or the queens sing about killing Bhaumā sura and freeing them from prison. The gopī s sing about killing Ṣ aṅ khacū ḍ a and freeing them. Similarly the sages will sing about killing the enemy Jarā sandha and freeing the kings and themselves, just as Gajendra and Sī tā were freed. Therefore quickly kill him.

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You destroy the suffering of persons who surrender only to you, whose only hope in life is you.

All the devotees sing at all times about your spotless activities concerned with killing the sinful and protecting the righteous. Understand the present situation. The wives of the kings, situated in their homes, feeling humble before you, offer prayers while singing of freedom for their husbands from the enemy and their own liberation from being separated from the Lord. Giving a general prayer of liberation for their husbands, they announce their own desire of freedom from separation, displaying the gopī s’ mood secretly. Suppressing hopes of destroying the enemy named separation from Kṛ ṣ ṇ a, the gopī s instead sing of the killing of Ś aṅ khacū ḍ a, and then their own liberation from that demon — even though the event has long passed. The protection of the husbands is reinforced by the other examples. We sing of these two subjects (killing demons and protection of selves) in relation to different devotees in your different births in this world. We will sing whenever the queens and the gopī s reveal their desires for having demons killed and being protected by you. Like the queens, the gopī s’ desires should be fulfilled. Similarly the surrendered souls sing of your killing the enemy of Gajendra and saving him, the sages sing of your killing the enemy of Sī tā and saving her, and we Yadus sing of your killing the enemies of Vasudeva and Devakī and saving them. We do not sing of freeing the gopī s, since their desires for you have not been fulfilled. This indicates Uddhava’s increasing anxiety for the gopī s. Though liberated persons are situated beyond this world — pariniṣ ṭ hito ’pi nairguṇ ya (SB 2. 1. 9), they surrender because of the Lord’s glories and become devotees. The Pā ṇ ḍ avas are included. Therefore everyone who takes shelter of you should be protected. That is the conclusion.

The gopī s should be listed at the end, being the highest with the most intimate relationship, but they are mentioned in the middle because they are women and because of the great fervor generated by remembering them. Uddhava suddenly mentioned the gopī s with this intention. Starting from leaving Vraja, but not getting opportunities, on some pretext he wanted Kṛ ṣ ṇ a to remember them. Thus he scolds Kṛ ṣ ṇ a by saying, “You are advised by me to protect everyone. Why do you not remember the gopī s? ” It will be explained later that the Lord decided in his mind, “I will go to Vraja after the Rā jasū ya sacrifice is completed and I kill Dantavakra. ” It should not be considered a fault that Uddhava mentioned the gopī s in the assembly of the Yā davas, since he indicates gopī s in general, which included Yaś odā.

Text 10

jarā sandha-vadhaḥ kṛ ṣ ṇ a bhū ry-arthā yopakalpate

prā yaḥ pā ka-vipā kena tava cā bhimataḥ kratuḥ

Translation

O Kṛ ṣ ṇ a, the killing of Jarā sandha, which is certainly a reaction of his past sins, will bring immense benefit. It will make possible the sacrificial ceremony you desire.

Killing Jarā sandha will fulfill many of our or your goals. It will make possible very soon (upa) relieving the earth of its burden, by causing the Kurukṣ etra war. The sacrifice is generally favored by you. It is slightly unfavorable, since it will cause the Paṇ ḍ avas’ suffering in the forest. O Kṛ ṣ ṇ a, attracted to the devotee by affection! By your mercy I understand your intentions.

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Uddhava concludes in this verse. Killing Jarā sandha will be most beneficial. It will allow the rā jasū ya sacrifice to take place. In a sacrifice the raw rice (pā ka) is cooked (vipā ka). Similarly the Pā ṇ ḍ avas will develop by having enough wealth without obstructions. Then the sacrifice can be performed. Or by the transformation (vipakena) of the sins (pā ka) of Ś iś upā la and Duryodhana — by their destruction — the Pā ṇ ḍ avas will be able to hold the sacrifice. Therefore, in order to perform the sacrifice, after pacifying Yudhiṣ ṭ hira, with his permission, have Bhī ma kill Jarā sandha and free the kings. Then the sacrifice can be performed. O Kṛ ṣ ṇ a, most worthy of worship, you are the supreme controller, you are cause of all beings, and you possess all glories. Ś ruti says yasya nā ma-mahaḍ yaś aḥ : his name is greatly glorified. (Ś vetā ś vatara Upaniṣ ad) Uddhava’s dā sya-bhā va is not hidden in this statement.

Text 11

ś rī -ś uka uvā ca

ity uddhava-vaco rā jan sarvato-bhadram acyutam

devarṣ ir yadu-vṛ ddhā ś ca kṛ ṣ ṇ aś ca pratyapū jayan

Translation

Ś ukadeva Gosvā mī said: O King, Devarṣ i Nā rada, the Yadu elders and Kṛ ṣ ṇ a all welcomed Uddhava’s proposal, which was entirely auspicious and infallible.

Ś ukadeva calls out in joy at the agreement with Uddhava’s words. Or Nā rada was shining (rā jan) with joy. Their worship was a reflection of the actions which Uddhava recommended (pratipū jayan). Or they respected every word of what he said (prati). They uttered praise with affection. This avoids the possibility meaning that others returned a salutation, which is the usual meaning of pratyapū jayan. This showing special mercy to a person.

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They responded to his wise words in a similar way (pratyapū jayan). Or they worshipped him at every moment. Respecting him they praised him saying, “Very good! Very good! ” Nā rada is mentioned first. He agreed, since his plan would be achieved. Kṛ ṣ ṇ a is mentioned at the end, for whatever Uddhava said, he was made to say by Kṛ ṣ ṇ a. This was Kṛ ṣ ṇ a’s proposal also. The elders are mentioned because of their importance.

Text 12

athā diś at prayā ṇ ā ya bhagavā n devakī -sutaḥ

bhṛ tyā n dā ruka-jaitrā dī n anujñ ā pya gurū n vibhuḥ

Translation

The almighty Lord, the son of Devakī, begged his superiors for permission to leave. Then he ordered his servants, headed by Dā ruka and Jaitra, to prepare for departure.

Immediately (atah) he took permission. He was directly the supreme Lord (bhagavā n), and the son of Devakī, born to her to manifest his unlimited powers. He gave orders for his departure, with his associates, and all powers, for his various pastimes, showing his powers in the Pā ṇ ḍ ava’s house. Other servants were Prablā and Arhaṇ a. First he took permission from the elders because he was capable of acting properly (prabhuḥ instead of vibhuḥ ). Or though he was independent (prabhuḥ ), he took permission.

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Immediately (atah) he took permission. Out of eagerness to meet the Pā ṇ ḍ avas he did not even wait for an auspicious muhū rta for departure. He was not lacking a particle of his full powers (bhagavā n) but he was outstanding as the son of Devakī. He was Svayam Bhagavā n Kṛ ṣ ṇ a.

Svayam means that he was astonishing on consideration of his unrestricted powers. He was completely independent (vibhuḥ ). The word ā dī n refers to others like Prabala and Arhaṇ a. [27]

Text 13

nirgamayyā varodhā n svā n sa-sutā n sa-paricchadā n

saṅ karṣ aṇ am anujñ ā pya yadu-rā jaṁ ca ś atru-han

sū topanī taṁ sva-ratham ā ruhad garuḍ a-dhvajam

Translation

O slayer of enemies, after he had arranged for the departure of his wives, children and baggage and taken leave of Saṅ karṣ aṇ a and King Ugrasena, Kṛ ṣ ṇ a mounted his chariot, which had been brought by his driver. It flew a flag marked with the emblem of Garuḍ a.

He arranged for the going of the members of the inner palace — his sons, grandsons, their wives and daughters — since they could not leave each other because of the strong affection, along with furnishings like palanquins, servants and retinue (paricchadā n). Balarā ma is called Saṅ karṣ aṇ a because he was the second member of the caturvyū ha. Thus he was capable of protecting the city. With the idea of leaving him in the city, he took permission. Actually, he did this so that Yudhiṣ ṭ hira would not be hesitant to select Kṛ ṣ ṇ a for the first worship. Kṛ ṣ ṇ a took permission from Ugrasena.

Kṛ ṣ ṇ a kṛ ṣ ṇ a mahā bā ho yadū nā ṁ nandivardhana

Ś ruyatā ṁ yad aham tv ā dya vakṣ yā mī ripusū dana

Tvayā vihī nā ḥ sarve sma na ś aktā ḥ sukham ā situm

Puro ‘smin viṣ ayā nte ca parihī nā yathā striyaḥ

Tvat samā thā vayaṁ tā ta tad bā hubalam ā ś ritā ḥ

Bibhī mo na narendrā ṇ ā ṁ sarveṣ ā m api mā nada

Vijayā ya yaduś reṣ ṭ ha yatra yatra gamiṣ yasi

Tatra tvaṁ sahito smā bhir gaccehthā yā davarṣ abha

O mighty armed Kṛ ṣ ṇ a! Increaser of joy of the Yadus! O killer of enemies, hear what I say today. Al of us in your absence cannot be happy in this city, like a wife without her husband. We depend on you. We have taken shelter of your arms. We do not fear all the kings. O best of the Yadus! Wherever you go for victory, you should go with us. O best of the Yadus! Viṣ ṇ u Purā ṇ a

Kṛ ṣ ṇ a placed him in charge of protecting the city, in order to give him respect, though Ugrasena also wanted to go. Or he took permission from all of the elder members in order to be unrestricted in his pastimes on the way and in Yudhiṣ ṭ hira’s house.

After the queens and others had departed, he asked permission from Balarā ma and Ugrasena, since they accompanied him for quite a distance. O slayer of enemies! This was a proper way for Kṛ ṣ ṇ a to kill his enemy Jarā sandha. You know since you also kill your enemies. The uniqueness of Kṛ ṣ ṇ a’s chariot is described. It was decorated with Garuḍ a. This suggests it would go fast and instill fear in the enemies.

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Kṛ ṣ ṇ a took permission from Ugrasena, who as king should protect the city. He established respect for him by doing this. After the queens and others had departed he asked permission from Balarā ma and Ugrasena, since they accompanied him for quite a distance. O slayer of enemies! This was a proper way for Kṛ ṣ ṇ a to kill his enemy Jarā sandha. You know since you also kill your enemies. The uniqueness of Kṛ ṣ ṇ a’s chariot is described. It was decorated with Garuḍ a. This suggests it would go fast and instill fear in the enemies.

Text 14

tato ratha-dvipa-bhaṭ a-sā di-nā yakaiḥ

karā layā parivṛ ta ā tma-senayā

mṛ daṅ ga-bhery-ā naka-ś aṅ kha-gomukhaiḥ

praghoṣ a-ghoṣ ita-kakubho nirakramat

Translation

As the vibrations resounding from mṛ daṅ gas, bherī s, kettledrums, conchs and gomukhas filled the sky in all directions, Kṛ ṣ ṇ a set out on his journey. He was accompanied by the chief officers of his corps of chariots, elephants, infantry and cavalry and surrounded on all sides by his fierce personal guards.