Vaiṣṇava-toṣaṇī 38 страница

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Though he was to be known only by words, Kṛ ṣ ṇ a was now visible to the senses (govindam). He was most rare lord of Brahmā and other devatā s (deva-deveś am). Yudhiṣ ṭ hira respected him. Or “Why are you so confused, running here and there? I am dependent on you. Enough of this attempt at worshipping me! Just sit comfortably and let me gaze at you for a long time. ” In this manner, in many ways, he was respected (ā dṛ taḥ ) by Kṛ ṣ ṇ a. As a king (nṛ paḥ ) he possessed all assistance to perform worship properly with all its elements. But he could not remember what to do, since he was overcome with joy.

Text 40

pitṛ -svasur guru-strī ṇ ā ṁ kṛ ṣ ṇ aś cakre ’bhivā danam

svayaṁ ca kṛ ṣ ṇ ayā rā jan bhaginyā cā bhivanditaḥ

Translation

Kṛ ṣ ṇ a bowed down to his aunt and the wives of his elders, O King, and then Draupadī and the Lord’s sister bowed down to him.

Seeing that others, confused out of joy, could not greet each other properly, he also did not observe the rules. He offered respects to the wives of his elders. This did not include Draupadī, but the other wives of Yudhiṣ ṭ hira and Bhī ma. Or it means the wives of the priests. Kṛ ṣ ṇ a who attracted all hearts even in following protocol, greeted them. O Parī kṣ it! It is fortunate that you have been born in such a family. Or Kṛ ṣ ṇ a shone because of his manifest qualities or because he shed tears of prema.

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Thought they could not complete the worship because of confusion due to joy, Kṛ ṣ ṇ a took the worship as complete and then continued with other actions. O Parī kṣ it! It is fortunate that you have been born in such a family.

Texts 41–42

ś vaś ṛ vā sañ coditā kṛ ṣ ṇ ā kṛ ṣ ṇ a-patnī ś ca sarvaś aḥ

ā narca rukmiṇ ī ṁ satyā ṁ bhadrā ṁ jā mbavatī ṁ tathā

kā lindī ṁ mitravindā ṁ ca ś aibyā ṁ nā gnajitī ṁ satī m

anyā ś cā bhyā gatā yā s tu vā saḥ -sraṅ -maṇ ḍ anā dibhiḥ

Translation

Encouraged by her mother-in-law, Draupadī worshiped all of Kṛ ṣ ṇ a’s wives, including Rukmiṇ ī; Satyabhā mā; Bhadrā; Jā mbavatī; Kā lindī; Mitravindā, the descendant of Ś ibi; the chaste Nā gnajitī; and the other queens of the Lord who were present. Draupadī honored them all with such gifts as clothing, flower garlands and jewelry.

Draupadī was encouraged by Kuntī, who supplied her with assistants and appropriate items for worship (sam — coditā ). The word ca indicates that she also worshiped their daughters and the wives of their sons. She worshipped each one, with all methods of worship (sarvaś aḥ ). Bhadrā was worshipped between Satyabhā mā and Jā mbavatī because she was considered equal. Her brothers gave her with devotion as the fathers of Satyabhā mā and Jā mbavatī gave their daughters. Ś aibya refers to Mitrā vinda. The second ca refers to Lakṣ maṇ ā. Or ś aibya can mean auspicious. This word then refers to Lakṣ maṇ ā who had all auspicious qualities. She was worshipped before Nagnajiti because of her great devotion to the Lord. This is clear from the discussion at Kurukṣ etra. As with the eight principal queens, she worshipped other wives along with the wives of their sons and grandsons. She gave other items like food, rooms and beds.

Text 43

sukhaṁ nivā sayā m ā sa dharma-rā jo janā rdanam

sa-sainyaṁ sā nugā matyaṁ sa-bhā ryaṁ ca navaṁ navam

Translation

King Yudhiṣ ṭ hira arranged for Kṛ ṣ ṇ a’s rest and saw to it that all who came along with him — namely his queens, soldiers, ministers and secretaries — were comfortably situated. He arranged that they would experience a new feature of reception every day while staying as guests of the Pā ṇ ḍ avas.

Viś vakarmā previous made the palace of large size for this purpose, with interior and external portions. He made arrangements for them because he was the king of dharma. Kṛ ṣ ṇ a is called Janā rdana because the devotees always request to see him (janā rdanam). It was suitable for Yudhisṭ hira to make these arrangements for Kṛ ṣ ṇ a since Yudhiṣ ṭ hira was the best of devotees wanting to see him. Anuga refers to Kṛ ṣ ṇ a’s sons, grandsons, Uddhava and others. Amā tya refers to Kṛ tavarma and others.

Texts 44–45

tarpayitvā khā ṇ ḍ avena vahniṁ phā lguna-saṁ yutaḥ

mocayitvā mayaṁ yena rā jñ e divyā sabhā kṛ tā

uvā sa katicin mā sā n rā jñ aḥ priya-cikī rṣ ayā

viharan ratham ā ruhya phā lgunena bhaṭ air vṛ taḥ

Translation

During his stay, he and Arjuna satisfied the fire-god by offering him the Khā ṇ ḍ ava forest, and they saved Maya Dā nava, who then built King Yudhiṣ ṭ hira a celestial assembly hall. Desiring to do other pleasing actions for the king, the Lord resided at Indraprastha for several months. The Lord also took the opportunity to go riding in his chariot in the company of Arjuna, surrounded by a retinue of soldiers.

Kṛ ṣ ṇ a stayed a long time, to assist more than he had done previously. His assistance is described first. He had the assemble house built. He stayed to do other pleasing works. Desiring to do other pleasing actions (priya-cikī rṣ ayā ) for the king, Kṛ ṣ ṇ a stayed several months. With Arjuna and troops including Sā tyaki, he went riding on his chariot. In this way he pleased the king.

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Yudhiṣ ṭ hira did not expect any payment for this. Instead of kṛ tā sometimes hṛ tā (offered) is seen. Desiring to do other pleasing actions (priya-cikī rṣ ayā ) for the king, Kṛ ṣ ṇ a stayed several months. With Arjuna and troops including Sā tyaki, he went riding on his chariot. In this way he pleased the king.

Chapter Seventy-two

Texts 1–2

ś rī -ś uka uvā ca

ekadā tu sabhā -madhya ā sthito munibhir vṛ taḥ

brā hmaṇ aiḥ kṣ atriyair vaiś yair bhrā tṛ bhiś ca yudhiṣ ṭ hiraḥ

ā cā ryaiḥ kula-vṛ ddhaiś ca jñ ā ti-sambandhi-bā ndhavaiḥ

ś ṛ ṇ vatā m eva caiteṣ ā m ā bhā ṣ yedam uvā ca ha

Translation

Ś ukadeva Gosvā mī said: One day, as King Yudhiṣ ṭ hira sat in the royal assembly surrounded by eminent sages, brā hmaṇ as, kṣ atriyas and vaiś yas, and also by his brothers, spiritual masters, family elders, blood relations, in-laws and friends, he addressed Kṛ ṣ ṇ a as everyone listened.

Not finding the opportunity to inform Kṛ ṣ ṇ a because of great respect for him, at some moment which was proper, he spoke in the assembly. He was surrounded by sages like Vyā sa, brā hmaṇ as like Daumya, other kings like Drupada, vaiś yas who were maternal uncles who desired to fight, brothers like Bhī ma and sons and others, teachers like Droṇ a, and elders like Bhī ṣ ma and relatives on the men’s side, those related by marriage. All of these people had gathered. They had been called by Yudhiṣ ṭ hira to invite them to the sacrifice. Or they came because they wanted to see Kṛ ṣ ṇ a with his entourage. Even servants heard (ca).

Or in order to make the announcement he descended from his throne, and was situated on the ground (ā sthitaḥ ) with folded hands. He spoke while others listened to approve. Or while others listened he wanted the Lord to approve of the sacrifice which was necessary to establish Yudhiṣ ṭ hira. Ha indicates joy.

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After several days relaxing, at an appropriate time Yudhiṣ ṭ hira spoke. The word tu indicates another time. It is understood that the Lord had not come to the assembly previously. The word ca indicates that the sons of Yudhiṣ ṭ hira’s brothers were also present. The second ca indicates other elders. He was surrounded by friends also (bā ndhavaiḥ ). They all gathered at once, because of the nature of the king, because they were constantly attracted to see the Lord who had come with his followers, and because some had been called by the king for advice. He spoke while everyone listened. Or he came down from his throne in order to make an announcement, since it was suitable for his intended praise, and he remained standing there with folded hands (ā — sthitaḥ ). He spoke so that others would listen, giving them permission, and to get their assent to his proposal. He spoke with joy (ha).

Text 3

ś rī -yudhiṣ ṭ hira uvā ca

kratu-rā jena govinda rā jasū yena pā vanī ḥ

yakṣ ye vibhū tī r bhavatas tat sampā daya naḥ prabho

Translation

Ś rī Yudhiṣ ṭ hira said: O Govinda, I desire to worship your auspicious expansions by the Rā jasū ya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord.

Commentary

The rā jasū ya is called the king of sacrifices since it is difficult to perform. In worshipping devatā s during the sacrifice, Yudhiṣ ṭ hira understood that they were the Lord’s vibhū tis. This indicates the full devotion of Yudhiṣ ṭ hira to Kṛ ṣ ṇ a. Though Nā rada had indicated that Yudhiṣ ṭ hira desired the sacrifice to get wealth for worshiping Kṛ ṣ ṇ a, with humility Yudhiṣ ṭ hira indicated another reason for the sacrifice. The sacrifice will destroy obstacles to bhakti. Being dissatisfied, he said, “Govinda, this desire is proper for us devotees since you have appeared on earth to reveal your unlimited glories. ”

The singular verb is used though Yudhiṣ ṭ hira was not the principal person in the sacrifice. It depended on many persons such as his brothers and sages. But by your ś akti this can be accomplished. O capable one (prabho), endowed with all powers! I will accomplish this sacrifice because of you. Or you are our master (prabho) and we are surrendered to you. Therefore this sacrifice is suitable.

Text 4

tvat-pā duke avirataṁ pari ye caranti

dhyā yanty abhadra-naś ane ś ucayo gṛ ṇ anti

vindanti te kamala-nā bha bhavā pavargam

ā ś ā sate yadi ta ā ś iṣ a ī ś a nā nye

Translation

Purified persons who constantly serve, meditate upon and glorify your shoes, which destroy everything inauspicious, are sure to obtain freedom from material existence, O lotus-naveled Lord! Even if they desire something in this world, they obtain it, whereas others — those who do not take shelter of you — are never satisfied, O Lord.

Persons who constantly serve your shoes obtain liberation what to speak of those who serve your lotus feet directly. Kunti states that the feet give mercy to the earth:

neyaṁ ś obhiṣ yate tatra yathedā nī ṁ gadā dhara

tvat-padair aṅ kitā bhā ti sva-lakṣ aṇ a-vilakṣ itaiḥ

O holder of the club! When you go, this land, marked with the special signs on your feet, will not glow as it does now. SB 1. 8. 39

Though one generally thinks of the Lord’s feet without shoes, the statement is made considering offering royal items to the Lord. Or it is stated out of great humility. Or he accepts when some devotees insist on offering them. Or since the shoes exist among the Lord’s wardrobe, they constantly serve, meditate on and glorify those shoes. This is the tendency of devotees when they develop rasa or pious persons situated here and there in order to make their bodies, minds and words successful. Or they constantly hear (gṛ ṇ anti) about the shoes which destroy unlimited suffering at the root at all times. By doing one of the actions, all three are accomplished.

Those who have pure hearts by performing pure actions will do this (ś ucayaḥ ). It accomplishes all dharmas. Or those who purify the world or who shine like fire (ś ucayaḥ ) attain cessation of material life. Among serving, meditating and glorifying, glorifying is easiest. But any of them give effects. In the list glorifying requires less effort than meditating with prā nā yā ma.

The persons attain destruction of saṁ sā ra, or liberation in the form of Vaikuṇ ṭ ha. Having a lotus navel indicates that the Lord is supreme, giving rise to the lotus which produces Brahmā, and that he consists of all the worlds. Serving the shoes of this Lord is the cause of attaining cessation of material life. Or kamala-nabha means that his navel is shaped like a lotus. Thus he is most beautiful as the supreme Lord.

If these persons desire anything, they attain it. However they do not desire anything, since they have bhakti-rasa. If for some reason, at some time, they were to desire, they would attain those desires. O Lord (ī ś a)! All those desired attainments are dependent on you. Or without serving you, even kings have no power to attain these items. Or they attain liberation (bhavā pavargam). If they desire something for assisting their service to you, they attain it. Or if others, devoid of serve, desire items, they do not attain them by yoga, sacrifices etc.

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Persons who constantly serve your shoes obtain liberation what to speak of those who serve your lotus feet directly. What to speak of those who without effort meditate on them or without effort glorify them. They glorify your shoes as the object of devotion, for they destroy all inauspiciousness at once. They become free of all inauspicious obstacles to bhakti internally and externally (sucayaḥ ). If these people do not fully engage in bhakti, they still obtain all material and non-material enjoyment and destruction of saṁ sā ra. The Lord himself says this and it is not available to others:

sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñ jasā

svargā pavargaṁ mad-dhā ma kathañ cid yadi vā ñ chati

If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11. 20. 33

It is also said:

svargā pavargayoḥ puṁ sā ṁ rasā yā ṁ bhuvi sampadā m

sarvā sā m api siddhī nā ṁ mū laṁ tac-caraṇ ā rcanam

Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10. 81. 20

The reason is given. You have a lotus navel (as Garbhodakaś ā yī ): you are the shelter of all the worlds just by your expansion. You are the controller of all beings (ī ś a). Or joining the last statement with aviratam the meaning is “They enjoy blessings constantly. ”

Text 5

tad deva-deva bhavataś caraṇ ā ravinda-

sevā nubhā vam iha paś yatu loka eṣ aḥ

ye tvā ṁ bhajanti na bhajanty uta vobhayeṣ ā ṁ

niṣ ṭ hā ṁ pradarś aya vibho kuru-sṛ ñ jayā nā m

Translation

Therefore, O Lord of lords, let the people of this world see the power of devotional service rendered to your lotus feet. Please show them, O almighty one, the position of those Kurus and Sṛ ñ jayas who worship you, and the position of those who do not.

“If you know the glories of bhakti to me, why do you give up bhakti for performing a rā jasū ya sacrifice? ” Because bhakti yields all results (tat), let all the people having various impressions or living in this world or all the present people (eṣ aḥ ) see in my house or in this world (iha) the power of bhakti. O Lord of all devatā s like Brahmā or Lord most worshippable in the universe! The experience of serving you is extraordinary. Show the position of Kurus and Sṛ ñ jayas who worship you and do not worship you with or without devotion (ubhayeṣ ā m). The devotees attain everything and are always happy. The non-devotees are the opposite. Show this directly (pra) to the people. You are capable of doing this, O supreme Lord (vibho)! By showing this even those dedicated to karmas will take shelter of your bhakti. I want to perform the sacrifice to spread your bhakti.

Or show the position of devotees and non-devotees (ubhayeṣ ā m) to the Kurus and Sṛ ñ jayas. Yudhiṣ ṭ hira does not speak directly of the sacrifice out of humility. Or since most of those present were devotees, he wanted to produce bliss by having the Lord show the different results. Or O lord of the Kurus (vibho)! Do this to please all your devotees.

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“If you know the glories of bhakti to me, why do you give up bhakti for performing a rā jasū ya sacrifice? ” Because of what I just said, you should let the world see your power. You are to be worshipped by all persons worthy of worship (devadeva). Even though we know that by service to you all the devatā s are satisfied, still, let the world know. In your present avatā ra, full of mercy for all the people (iha), let these people (eṣ a lokaḥ ), materialists generally, who are astonished only by wealth, see the power of serving your lotus feet. He then illustrates this. The Kurus and Sṛ ñ jayas worship you whereas Duryodhana and others do not worship you. Show the position of each. I am doing this in order to show to the materialists the glory of bhakti rendered to you. You can do anything (vibho). Therefore this is nothing for you. The accompanying purpose mentioned by Nā rada, the desire to gain of wealth to serve Kṛ ṣ ṇ a, he did not reveal out of shyness.

Text 6

na brahmaṇ aḥ sva-para-bheda-matis tava syā t

sarvā tmanaḥ sama-dṛ ś aḥ sva-sukhā nubhū teḥ

saṁ sevatā ṁ sura-taror iva te prasā daḥ

sevā nurū pam udayo na viparyayo ’tra

Translation

Within your mind there can be no such differentiation as “This one is mine, and that is another’s, ” because you are the Supreme Absolute Truth, the Soul of all beings, always equipoised and enjoying happiness within yourself. Just like the heavenly desire tree, you bless all who properly worship you, granting their desired fruits in proportion to the service they render you. There is nothing wrong in this.

Therefore be merciful to us, by giving results desired and even beyond our desires. The deep meaning is: destroy Jarā sandha. According to different services there are different results. By a little service there is a little result. There is a response to everyone doing service without being unfair. Thus it is said in the verse for those who are absorbed in your service (saṁ sevatā m) you show mercy. This also glorifies service.

Or one should not say that equally the Lord gives mercy since he is Lord of the universe, and that he should not punish anyone. This verse answers. Though the Lord is the cause of everything, the ā tmā of everyone and antaryā mī, and equal to all, is he inclined to the devotee or is there no difference in treatment of the non-devotee? Yes there is a difference. Why? He is affectionate to his devotee, since he experiences happiness from his devotees (sva-sukhā nubhū teḥ ). He will be merciful to those who serve him (saṁ sevatā m). By its nature, there is absorption in the service (sam). It does not mean that he will be merciful only to those who serve him in full surrender. An example is given. It is like a desire tree. The mercy yields results, not according to the amount of service but the opposite. A little service gives great results. But the results given by the Lord are greater than that given by the desire tree since he is the supreme Lord. That is proper.

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The desire tree gives results to those who worship even they do not have strong attraction. Or, there is no distinctions that one person can worship because he is qualified and another cannot worship because he is unqualified. It is merciful to anyone who serves it with respect (sam — sevatā ṁ ). But in worshipping you, the result is not just according to the service. The result is more. Even if there is irregularity in the worship, the opposite, no result (viparyayaḥ ), does not take place.

tulasī -dala-mā treṇ a jalasya culukena vā

vikrī ṇ ī te svam ā tmā naṁ bhaktebhyo bhakta-vatsalaḥ.

Kṛ ṣ ṇ a, who is very affectionate toward his devotees, sells himself to a devotee who offers merely a tulasī leaf and a palmful of water. Viṣ ṇ u-dharma

According to the bhā va of the devotee there will be various degrees of result. Faith is the cause.

tyaktvā sva-dharmaṁ caraṇ ā mbujaṁ harer

bhajann apakvo ’tha patet tato yadi

yatra kva vā bhadram abhū d amuṣ ya kiṁ

ko vā rtha ā pto ’bhajatā ṁ sva-dharmataḥ

If a person having given up his duties in varṇ ā ś rama, begins the worship of the Lord’s lotus feet, and happens to deviate or not reach perfection, there is no misfortune for him at all in the future. But what does the person who follows all duties of varṇ ā ś rama but does not worship the Lord gain? 1. 5. 17

Text 7

ś rī -bhagavā n uvā ca

samyag vyavasitaṁ rā jan bhavatā ś atru-karś ana

kalyā ṇ ī yena te kī rtir lokā n anubhaviṣ yati

Translation

The Lord said: Your decision is perfect, O King, and thus your noble fame will spread to all the worlds, O tormentor of your enemies.

The Lord announces that he is pleased with what Yudhiṣ ṭ hira said and gives his consent. What you have decided to do or what you want to do is proper. It is suitable to you. O king! This should be done by a king or because you are king upholding dharma, or because you shine with all good qualities. Your superior fame or fame auspicious for the world (kalyā ṇ ī ) will spread to the people.

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The Lord’s mercy, which is more profuse than that of the desire tree, is shown by his words. What you decided is very good. The reasons will be explained. O king! Because this is the duty of the king, it is auspicious for the whole world or will produce bhakti to me in all the people. It will spread to all the people (anu lokā n).

Text 8

ṛ ṣ ī ṇ ā ṁ pitṛ -devā nā ṁ suhṛ dā m api naḥ prabho

sarveṣ ā m api bhū tā nā m ī psitaḥ kratu-rā ḍ ayam

Translation

Indeed, my lord, for the great sages, the forefathers and the devatā s, for our well-wishing friends and for all living beings, the performance of this king of Vedic sacrifices is desirable.

Commentary

Not only by gaining fame do you make everyone happy but by you everyone will become happy.

For Pitṛ s, devatā s, and us, your friends, this sacrifice will increase our appreciation of the Lord and thus increase our affection for him. Or this sacrifice is desired by all because of your humble nature. You are capable (prabho)!

Text 9

vijitya nṛ patī n sarvā n kṛ tvā ca jagatī ṁ vaś e

sambhṛ tya sarva-sambhā rā n ā harasva mahā -kratum

Translation

First conquer all kings, bring the earth under your control and collect all the required paraphernalia; then execute this great sacrifice.

Commentary

Having shown this, he encourages the king in two verses. Conquering Jarā sandha and others completely (vi — jitya), making them subservient and taking their wealth at your will, and bringing the world under your control, collect the ingredients and perform (ā harasva) the sacrifice. Or, bring the sacrifice under your control (ā harasva).

Text 10

ete te bhrā taro rā jaḷ loka-pā lā ṁ ś a-sambhavā ḥ

jito ’smy ā tmavatā te ’haṁ durjayo yo ’kṛ tā tmabhiḥ

Translation

These brothers of yours, O King, have taken birth as partial expansions of the devatā s ruling various planets. And you have me under control, you have conquered even me, who am unconquerable for those who cannot control their senses.

Commentary

Pointing with his hand, Kṛ ṣ ṇ a shows the glories of the Pā ṇ ḍ avas to encourage them. According to rumor they are said to expansions of the devatā s. Actually the devatā s are their expansions, since they are intimate associates of the Lord.

yū yaṁ nṛ -loke bata bhū ri-bhā gā

lokaṁ punā nā munayo ’bhiyanti

yeṣ ā ṁ gṛ hā n ā vasatī ti sā kṣ ā d

gū ḍ haṁ paraṁ brahma manuṣ ya-liṅ gam

Mahā rā ja Yudhiṣ ṭ hira, all of you [the Pā ṇ ḍ avas] are extremely fortunate, for the Supreme Lord, Kṛ ṣ ṇ a, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house. SB 7. 10. 48

He addresses the king, indicating he is better than the others. He encourages him particularly. Even I am dependent on you. He indicates that the king is the best among all. I have been conquered by you. I am eternally under your control, since you have made me dedicated solely to you (ā tmavatā ). Others do not have control of me. I am not conquered by those who have not offered their hearts to me (akṛ tā tmabhiḥ ).

Text 11

na kaś cin mat-paraṁ loke tejasā yaś asā ś riyā

vibhū tibhir vā bhibhaved devo ’pi kim u pā rthivaḥ

Translation

No one in this world, even a devatā — what to speak of an earthly king — can defeat my devotee with his strength, beauty, fame or riches.

No one, on any planet (loke), can defeat my devotee. Or no person, even existing on this planet, what to speak of other places, can defeat my devotee, by his beauty (ś riyā ) etc.