Vaiṣṇava-toṣaṇī 39 страница

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He makes his point using a negative and kaimutya. No one on earth, no devatā , no king can defeat a person who is inclined to me (mat-param), what to speak of you who are great devotees. Ś riyā means “by beauty. ”

Text 12

ś rī -ś uka uvā ca

niś amya bhagavad-gī taṁ prī taḥ phulla-mukhā mbujaḥ

bhrā tṝ n dig-vijaye ’yuṅ kta viṣ ṇ u-tejopabṛ ṁ hitā n

Translation

Ś ukadeva Gosvā mī said: Upon hearing these words sung by the Supreme Lord, King Yudhiṣ ṭ hira became joyful, and his face blossomed like a lotus. Thus he sent forth his brothers, who were empowered with his potency, to conquer all directions.

Commentary

Hearing the words of the Lord, full of all powers (bhagavad), which were like a song because of his affection, which indicated the success of the sacrifice and increased their enthusiasm, Yudhiṣ ṭ hira became joyful and sent his brothers who were filled with the power of the Lord who pervades the universe (viṣ ṇ u). In order to conquer the directions, at this time Kṛ ṣ ṇ a gave them his own powers, or they had these powers of the Lord at all times.

Text 13

sahadevaṁ dakṣ iṇ asyā m ā diś at saha sṛ ñ jayaiḥ

diś i pratī cyā ṁ nakulam udī cyā ṁ savyasā cinam

prā cyā ṁ vṛ kodaraṁ matsyaiḥ kekayaiḥ saha madrakaiḥ

Translation

He sent Sahadeva to the south with the Sṛ ñ jayas, Nakula to the west with the Matsyas, Arjuna to the north with the Kekayas, and Bhī ma to the east with the Madrakas.

Commentary

This verse describes where he sent them. Out of affection, he sent Sahadeva to the south and Nakula to the west on considering their strength. It was certain they would conquer everyone there and surpass all difficulties, since those places were not difficult to approach and conquer. He sent Arjuna north, because this direction was difficult to cross due to huge mountains, with Gandharvas and devatā s difficult to conquer. Arjuna was famous for begin able to draw his bow with the left hand (savyasā cinam). In this way he is glorified in the verse. He sent Bhī ma to the west, with the expectation that he would defeat Jarā sandha, who was equal to him in strength. In this way he gave orders to them from younger to older, each with successive importance.

Text 14

te vijitya nṛ pā n vī rā ā jahrur digbhya ojasā

ajā ta-ś atrave bhū ri draviṇ aṁ nṛ pa yakṣ yate

Translation

After defeating many kings swiftly, these heroic brothers brought back abundant wealth for Yudhiṣ ṭ hira Mahā rā ja, who was intent on performing the sacrifice, O King.

Commentary

They defeated the kings swiftly (ojasā ) because they were courageous (vī rā ḥ ). Though the kings were defeated, they did not hate Yudhiṣ ṭ hira, who had no enemy. Rather they had devotion to him, since Yudhiṣ ṭ hira had no hatred for any of them, due to his nature. The victory was for performing the rā jasū ya sacrifice. Instead of ā jahruḥ sometimes ā jigyuḥ is seen. Then the meaning is “They conquered the kings and wealth for Yudhiṣ ṭ hira and came back. ” O king! This is more glorious than the acts of previous kings. Please hear carefully. He says this to encourage Parī kṣ it.

Text 15

ś rutvā jitaṁ jarā sandhaṁ nṛ pater dhyā yato hariḥ

ā hopā yaṁ tam evā dya uddhavo yam uvā ca ha

Translation

When King Yudhiṣ ṭ hira heard that Jarā sandha remained undefeated, he set to pondering, and then Kṛ ṣ ṇ a, the source of all avatā ras, told him the means Uddhava had described for defeating Jarā sandha.

Hearing this, the king became to think of a method of killing Jarā sandha or in sorrow he worried. When he did this, Kṛ ṣ ṇ a spoke. Or Kṛ ṣ ṇ a, who removes all worries, who is most excellent (ā dhyaḥ ) because he manifest his nature as bhagavā n, spoke to the king who was thinking about Jarā sandha after hearing he could not be defeated. Or Kṛ ṣ ṇ a spoke what Uddhava, the chief (ā dhyaḥ ) among ministers, spoke.

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Nā rada told him that Jarā sandha remained unconquered. The Lord did not say yet what Uddhava had said. Yudhiṣ ṭ hira thought in his mind how to defeat him. Though Bhī ma was most courageous and filled with the power of the Lord, he returned without defeating Jarā sandha, on a secret instruction from the Lord. The Lord then told him the means with joy (ha). The Lord was the root form of all avatā ras (ā dyaḥ ).

ī ś varaḥ paramaḥ kṛ ṣ ṇ aḥ sac-cid-ā nanda-vigrahaḥ

anā dir ā dir govindaḥ sarva-kā raṇ a-kā raṇ am

Kṛ ṣ ṇ a is the supreme controller. He is the enjoyer of innumerable consorts, and the possessor of an eternal form of knowledge and bliss. Though, he is without origin, he is the source of all other forms of God, and is the cause of all causes. He is Govinda, the boy who cares for the cows. Brahma-saṁ hitā

Text 16

bhī maseno ’rjunaḥ kṛ ṣ ṇ o brahma-linga-dharā s trayaḥ

jagmur girivrajaṁ tā ta bṛ hadratha-suto yataḥ

Translation

Thus Bhī masena, Arjuna and Kṛ ṣ ṇ a disguised themselves as brā hmaṇ as and went to Girivraja, my dear King, where the son of Bṛ hadratha was to be found.

They wore the dress of brā hmaṇ as who had finished their studies.

tapsvinā ṁ brā hmaṇ ā nā ṁ snā takā nā ṁ paricchadā n

ā cchā dya suhṛ dā ṁ vā kyair manojñ air abhinanditā ḥ

Disguising themselves with clothing of austere brā hmaṇ as who had finished their studies, they were blessed by friends with kind words.

This means they did not go on chariots. Instead of trayaḥ sometimes tataḥ (after that) is seen. To kill Jarā sandha, it was necessary that Bhī ma go. The Lord explains the reason Arjuna went:

mayi nī tir balaṁ bhī me rakṣ itā cā vayorjunaḥ

sā dhayiṣ yā ma taṁ rā jan vayaṁ traya ivā gnayaḥ

I will give political counsel, Bhī ma has strength and Arjuna is our protector. We three, like fire, will accomplish the task, O king.

However, this was only a pretext. He took Arjuna because of friendship. Girivraja was Jarā sandha’s city. Ś ukadeva called to Parī kṣ it with extreme joy at the disguise of the three in brā hmaṇ as’ clothing. Jarā sandha was the son of Bṛ hadratha. This indicates his great courage, since his dynasty was famous.

Text 17

te gatvā tithya-velā yā ṁ gṛ heṣ u gṛ ha-medhinam

brahmaṇ yaṁ samayā ceran rā janyā brahma-liṅ ginaḥ

Translation

Disguised as brā hmaṇ as, the royal warriors approached Jarā sandha at home during the appointed hour for receiving guests. They submitted their entreaty to that dutiful householder, who was especially respectful to the brahminicalclass.

Commentary

They entered the inner rooms since Jarā sandha respected brā hmaṇ as. They came at the time of lunch at noon, and made their request (ayā ceran) while reciting praises and scriptures. The irregularity of the verb is according to the rule vyatyaybahulam. (Pā ṇ ini 3. 1. 84) Jarā sandha was attached to household duties (gṛ ha-medhinam) and thus was devoted to brā hmaṇ as. Another version has gṛ ha-medhinā m. This phrase then modifies atithya-velā yā m. They came at the time for receiving householder guests.

Text 18

rā jan viddhy atithī n prā ptā n arthino dū ram ā gatā n

tan naḥ prayaccha bhadraṁ te yad vayaṁ kā mayā mahe

Translation

[Kṛ ṣ ṇ a, Arjuna and Bhī ma said: ] O King, know us to be needy guests who have come to you from afar. We wish all good unto you. Please grant us whatever we desire.

Ssame

Know that we are guest, and moreover we are begging, and have come from afar. They did not say they were brā hmaṇ as because they did not want to lie. It is proper that you give to us, since you are a king. A king must give what a brā hmaṇ a asks. May you have all good fortune! They encourage him by giving blessings like brā hmaṇ as. Actually this blessing indicates he would get liberation. Give what we desire. That will bring you good fortune. Or, give us because we desire something from you so that we can have good fortune.

Text 19

kiṁ durmarṣ aṁ titikṣ ū ṇ ā ṁ kim akā ryam asā dhubhiḥ

kiṁ na deyaṁ vadā nyā nā ṁ kaḥ paraḥ sama-darś inā m

Translation

What can the tolerant not bear? What will the wicked not do? What will the generous not give in charity? And how will those of equal vision see another person as an outsider?

Commentary

Here they indicate that Jarā sandha has tolerance, generosity and equal vision. Therefore you should give us what we desire. And if you do not have these qualities, then you should not give. What cannot be done by you? By asking in this way they were skilful at first praising and then criticizing.

Text 20

yo ’nityena ś arī reṇ a satā ṁ geyaṁ yaś o dhruvam

nā cinoti svayaṁ kalpaḥ sa vā cyaḥ ś ocya eva saḥ

Translation

He indeed is to be censured and pitied who, though able to do so, fails to achieve with his temporary body the lasting fame glorified by great saints.

Commentary

They then criticize. He who fails to achieve lasting fame sung by the saintly, because it is auspicious in this life and the next, is to be pitied. Though he is capable, and can attain fame without other’s help, he does not. He is like a stingy merchant. Or, by himself, without inspiration from others, he does not attain fame. He is to be criticized by those who see faults and pitied by those who do not see faults. The word saḥ is repeated to emphasize his pitiful condition.

Text 21

hariś candro rantideva uñ chavṛ ttiḥ ś ibir baliḥ

vyā dhaḥ kapoto bahavo hy adhruveṇ a dhruvaṁ gatā ḥ

Translation

Hariś candra, Rantideva, Uñ chavṛ tti Mudgala, Ś ibi, Bali, the legendary hunter and pigeon, and many others have attained the permanent by means of the impermanent.

Commentary

They give proof from the behavior of the saintly.

Text 22

ś rī -ś uka uvā ca

svarair ā kṛ tibhis tā ṁ s tu prakoṣ ṭ hair jyā -hatair api

rā janya-bandhū n vijñ ā ya dṛ ṣ ṭ a-pū rvā n acintayat

Translation

Ś ukadeva Gosvā mī said: From the sound of their voices, their physical stature and the marks of bowstrings on their forearms, Jarā sandha could tell that his guests were fallen kṣ atriyas. He began to think he had seen them somewhere before.

Commentary

Their voices were deep. They tried to perfect their disguise but hiding their physical features was beyond their control. Their bodies were beautiful, strong, muscular and erect. As he heard the voice, then saw their forms and then saw the bow marks, successively Jarā sandha became more and more convinced that they were not brā hmaṇ as. He saw them as fallen kṣ atriyas since they were disguising themselves as brā hmaṇ as and begging. This is explained later.

Text 23

rā janya-bandhavo hy ete brahma-liṅ gā ni bibhrati

dadā ni bhikṣ itaṁ tebhya ā tmā nam api dustyajam

Translation

[Jarā sandha thought: ] These are surely members of the royal order dressed as brā hmaṇ as, but still I must grant their request for charity, even if they beg me for my own body.

Commentary

He thought as follows. Another version has rā janya-bandhavo ‘pi and dadā mi instead of dadā ni. Even I should give them my body if they ask.

Texts 24–25

baler nu ś rū yate kī rtir vitatā dikṣ v akalmaṣ ā

aiś varyā d bhraṁ ś itasyā pi vipra-vyā jena viṣ ṇ unā

ś riyaṁ jihī rṣ atendrasya viṣ ṇ ave dvija-rū piṇ e

jā nann api mahī m prā dā d vā ryamā ṇ o ’pi daitya-rā ṭ

Translation

The spotless glories of Bali Mahā rā ja are heard throughout the world. Viṣ ṇ u, wishing to recover Indra’s opulence from Bali, appeared before him in the guise of a brā hmaṇ a and made him fall from his powerful position. Though aware of the ruse and forbidden by his guru, Bali, king of the demons, still gave Viṣ ṇ u the whole earth in charity.

Commentary

“But they are enemies. ” Though I know this for certain, I must accept them as brā hmaṇ as, even though they are enemies disguised as brā hmaṇ as, and grant their request like Bali since this will give fame. Two verses describe his way of thinking. Since the Lord was born to Kaś yapa and Aditi, Vā mana was actually a brā hmaṇ a by birth. But he was also attached to Indra. Hiding kṣ atriya tendencies, he took the form of Vā mana with the desire to assist Indra (thus he is called Upendra). Vā mana actually disguised himself as a brā hmaṇ a. Remembering Vā mana’s expanding himself in the universe, he praises him as Viṣ ṇ u (viṣ ṇ unā, viṣ ṇ ave). Bali gave with faith, even offering himself (pra — adā t) since he was the best of the demons (datya-rā ṭ ), respecting brā hmaṇ as. He gave the earth, even though he knew from the beginning that he was being tricked.

Text 26

jī vatā brā hmaṇ ā rthā ya ko nv arthaḥ kṣ atra-bandhunā

dehena patamā nena nehatā vipulaṁ yaś aḥ

Translation

What is the use of an unqualified kṣ atriya who goes on living but fails to gain everlasting glory by working with his perishable body for the benefit of brā hmaṇ as?

Commentary

“They will ask for your life, not your kingdom. ” This body can become successful by fate. If we do not use it properly it is useless. I should use this body for benefiting brā hmaṇ as even if they have come only in the dress of brā hmaṇ as. What is the use of living as a person born in a kṣ atriya family (kṣ astriya-bandhunā ) who does not endeavor for fame using this temporary body, for serving brā hmaṇ as? Or kṣ atriya-bandhunā can mean “by a kṣ atriya fallen because of not serving brā hmaṇ as. ”

Text 27

ity udā ra-matiḥ prā ha kṛ ṣ ṇ ā rjuna-vṛ kodarā n

he viprā vriyatā ṁ kā mo dadā my ā tma-ś iro ’pi vaḥ

Translation

[Ś ukadeva Gosvā mī continued: ] Thus making up his mind, the generous Jarā sandha addressed Kṛ ṣ ṇ a, Arjuna and Bhī ma: “O learned brā hmaṇ as, choose whatever you wish. I will give it to you, even if it is my own head. ”

Commentary

Having a charitable mind or having a great mind (udā ra-matiḥ ), he spoke excellently (pra-ā ha), with a smiling face. Kṛ ṣ ṇ a, Arjuna and Bhī ma are mentioned in order of cleverness (from greater to lesser), for Yudhiṣ ṭ hira identifies their positions in Mahā bhā rata. Arjunaḥ kṛ ṣ ṇ am anvetu bhī mo anvetu dhanañ jayam: let Arjuna follow Kṛ ṣ ṇ a, and let Bhī ma follow Arjuna. (Mahā bhā rata, Sabhā Parva). He addressed them as brā hmaṇ as, with his previous understanding in mind, and as mockery.

Text 28

ś rī -bhagavā n uvā ca

yuddhaṁ no dehi rā jendra dvandvaś o yadi manyase

yuddhā rthino vayaṁ prā ptā rā janyā nā nya-kā ṅ kṣ iṇ aḥ

Translation

The Supreme Lord said: O exalted King, give us battle in the form of a duel, if you think it fitting. We are princes and have come to beg a fight. We have no other request to make of you.

Commentary

Having obtained his promise, Kṛ ṣ ṇ a speak boldly what they want, but not taking Uddhava’s advice to have Bhī ma fight him. O king of kings! It is proper for you to fight! He also suggests that he can negotiate peace by saying, “If you really wish. ” With cleverness he then emphasizes his request. We desire to fight because we are kṣ atriyas. We do not desire food like brā hmaṇ as. Instead of nā nya-kā ṅ kṣ iṇ aḥ another version has yuddhetara-kā ṅ kṣ iṇ aḥ.

Text 29

asau vṛ kodaraḥ pā rthas tasya bhrā tā rjuno hy ayam

anayor mā tuleyaṁ mā ṁ kṛ ṣ ṇ aṁ jā nī hi te ripum

Translation

Over there is Bhī ma, son of Pṛ thā, and this is his brother Arjuna. Know me to be their maternal cousin, Kṛ ṣ ṇ a, your enemy.

Commentary

Have no doubt (hi). There is Bhī ma and this is Arjuna. Know me to be Kṛ ṣ ṇ a, who takes away (karṣ aṇ a) the life of people like you since I am your enemy (te ripum). To kill you, I have brought these two.

Text 30

evam ā vedito rā ja jahā soccaiḥ sma mā gadhaḥ

ā ha cā marṣ ito mandā yuddhaṁ tarhi dadā mi vaḥ

Translation

[Ś ukadeva Gosvā mī continued: ] Thus challenged, Magadharā ja laughed out loud and contemptuously said, “All right, you weaklings, I’ll give you a fight!

sAme

Jarā sandha laughed loudly since, though they had pretended to be humble brā hmaṇ as. in the end he was satisfied on knowing the truth and also wanted to mock them. He was proud and without reserve, showing himself as a king (rā ja). The people of Magadha had angry natures. Thus it was appropriate that the king of Magadha showed anger (amarṣ itaḥ ). O cowards (mandā ḥ )! He says this because they came disguised as brā hmaṇ as. Another meaning is amarṣ itaḥ amandā ḥ . This means “O intelligent ones or most excellent ones! ”

Text 31

na tvayā bhī ruṇ ā yotsye yudhi viklava-tejasā

mathurā ṁ sva-purī ṁ tyaktvā samudraṁ ś araṇ aṁ gataḥ

Translation

“But I will not fight with you, Kṛ ṣ ṇ a, for you are a coward. Your strength abandoned you in the midst of battle, and you fled your own capital of Mathurā to take shelter in the sea.

I will not fight with you, whose heart was disturbed with fear in battle. Thus you gave up Mathurā and took shelter of the sea. The other meaning is this. You were not afraid (abhī runā ).

Without fighting you became agitated. You gave up your city in order to play without worry, by conquering everyone. Thus you made your house in the sea.

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The phrase tvayā bhī ruṇ ā can be taken as tvayā abhī ruṇ ā : you are not a coward. Therefore you gave up your city, and built a house in the sea for performing pastimes.

Text 32

ayaṁ tu vayasā tulyo nā ti-sattvo na me samaḥ

arjuno na bhaved yoddhā bhī mas tulya-balo mama

Translation

“As for this one, Arjuna, he is not as old as I, though he is very strong. Since he is no match for me, he should not be the contender. Bhī ma, however, is as strong as I am. ”

Commentary

Though Arjuna is very strong he is not equal in age (vayasā tulyo na).

Text 33

ity uktvā bhī masenā ya prā dā ya mahatī ṁ gadā m

dvitī yā ṁ svayam ā dā ya nirjagā ma purā d bahiḥ

Translation

Having said this, Jarā sandha offered Bhī masena a huge club, took up another himself and went outside the city.

Commentary

Jarā sandha gave (dā ya) a large club to Bhī ma with a smiling face (pra), offering it with his own hand (ā ). He considered the large club to be good for Bhī ma, since it could not be lifted. Or he gave a large club out of respect for his strength. He went outside the city in order to make the arena and so that the citizens could see his strength and sporting.

Text 34

tataḥ samekhale vī rau saṁ yuktā v itaretaram

jaghnatur vajra-kalpā bhyā ṁ gadā bhyā ṁ raṇ a-durmadau

Translation

The two heroes thus began battling each other on the level fighting grounds outside the city. Maddened with the fury of combat, they struck each other with their lightning-bolt-like clubs.

Commentary

Absorbed in fighting (saṁ yuktau), they hit each other with the clubs since they were intoxicated with the fight.

Text 35

maṇ ḍ alā ni vicitrā ṇ i savyaṁ dakṣ iṇ am eva ca

caratoḥ ś uś ubhe yuddhaṁ naṭ ayor iva raṅ giṇ oḥ

Translation

As they skillfully circled left and right, like actors dancing on a stage, the fight presented a magnificent spectacle.

Sometimes they even circled to the right (eva). And they also faced each other (ca). They moved about since they were in the arena (raṅ giṇ oh). The fight appeared beautiful (ś uś ubhe).

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Sometimes they went left or right and sometimes faced each other (eva ca).

Text 36

tataś caṭ a-caṭ ā -ś abdo vajra-niṣ pesa-sannibhaḥ

gadayoḥ kṣ iptayo rā jan dantayor iva dantinoḥ

Translation

When Jarā sandha’s and Bhī masena’s clubs loudly collided, O King, the sound was like the impact of the big tusks of two fighting elephants, or the crash of thunderbolts.

Commentary

The clashing of their clubs as they beat each other (kṣ iptayaḥ ) was like the sound of thunder bolts striking.

Text 37

te vai gade bhuja-javena nipā tyamā ne

anyonyato ’ṁ sa-kaṭ i-pā da-karoru-jatrum

cū rṇ ī -babhū vatur upetya yathā rka-ś ā khe

saṁ yudhyator dviradayor iva dī pta-manvyoḥ

Translation

They swung their clubs at each other with such speed and force that as the clubs struck their shoulders, hips, feet, hands, thighs and collarbones, the weapons were crushed and broken like branches of arka trees with which two enraged elephants furiously attack each other.

Two verses are in a longer meter as if to be sung. They describe the fight. Though they were hard as thunderbolts (vai), their clubs constantly (ni) fell and struck (upetya) each other’s various limbs. Not using neuter in jatrum is poetic license. Just as branches are crushed the weapons were crushed. This indicates they were insignificant for the fighters. The comparison is called adbhū topamā. Or it expresses how they indescribably engaged other for fighting.

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Though the compound consists of limbs of a living being, the lack of neuter (jatrum) is poetic license. Just as arka trees are crushed, the weapons were crushed. The simile is an example of adbhutopama (a comparison causing wonder).??

Text 38

itthaṁ tayoḥ prahatayor gadayor nṛ -vī rau

kruddhau sva-muṣ ṭ ibhir ayaḥ -sparś air apiṣ ṭ ā m

ś abdas tayoḥ praharator ibhayor ivā sī n

nirghā ta-vajra-paruṣ as tala-tā ḍ anotthaḥ

Translation

Their clubs thus ruined, those great heroes among men angrily pummeled each other with their iron-hard fists. As they struck each other, the sound resembled the crash of elephants colliding or harsh thunderclaps.

When their clubs were destroyed, they struck each other’s limbs with their iron fists. The sound of striking or injuring with their hands was harsh like thunder in a cloudless sky (nirghā ta).

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When the clubs were destroyed, they beat each other’s limbs (apiṣ ṭ ā m) with fists like the touch of iron. They then hit each other with the palms of their hands with a harsh sound like thunder in a cloudless sky (nirghā ta).

Text 39

tayor evaṁ praharatoḥ sama-ś ikṣ ā -balaujasoḥ

nirviś eṣ am abhū d yuddham akṣ ī ṇ a-javayor nṛ pa

Translation

As they thus fought, this contest between opponents of equal training, strength and stamina reached no conclusion. And so they kept on fighting, O King, without becoming tired.

Commentary

They fought without becoming tired (akṣ ī ṇ a-javayoḥ ). They did not stop fighting.

Text 40

ś atror janma-mṛ tī vidvā ñ jī vitaṁ ca jarā -kṛ tam

pā rtham ā pyā yayan svena tejasā cintayad dhariḥ

Translation

Kṛ ṣ ṇ a knew the secret of his enemy Jarā sandha’s birth and death, and also how he had been given life by the demoness Jarā. Considering all this, Kṛ ṣ ṇ a imparted his special power to Bhī ma.

Jarā sandha had been produced when the demoness Jarā joined two halves of his body together. Bhī ma was the object of Kṛ ṣ ṇ a’s affection because he was the son of Kuntī (pā rtham). The Lord filled Bhī ma with his power or with his intelligence. The Lord was intent on taking way the life of the enemy (hariḥ ).

Text 41

sañ cintyā rī -vadhopā yaṁ bhī masyā mogha-darś anaḥ

darś ayā m ā sa viṭ apaṁ pā ṭ ayann iva saṁ jñ ayā

Translation

Having determined how to kill the enemy, that Lord of infallible vision made a sign to Bhī ma by tearing in half a small branch of a tree.