Vaiṣṇava-toṣaṇī 40 страница

Kṛ ṣ ṇ a knew how to kill the enemy (sañ cintya) because he had unrestricted or true knowledge (amogha-darś iṇ aḥ ). By making a gesture of tearing a twig with his two fists he showed the method.

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Kṛ ṣ ṇ a had true or unobstructed knowledge (amogha-darś anaḥ ). The word iva is only an ornament.

Text 42

tad vijñ ā ya mahā -sattvo bhī maḥ praharatā ṁ varaḥ

gṛ hī tvā pā dayoḥ ś atruṁ pā tayā m ā sa bhū -tale

Translation

Understanding this sign, mighty Bhī ma, the best of fighters, seized his opponent by the feet and threw him to the ground.

Understanding what was shown to him, because he had great intelligence (mahā -sattvaḥ ), Bhī ma, the best in strength and courage (pararatā m varaḥ ), threw Jarā sandha down on the ground. Or because he was very strong (mahā sattvaḥ ) and was expert in fighting (praharatā m varaḥ ) he threw him on the ground.

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Because he was strong (mahā -sattvaḥ ) and skilful at fighting (paraharatā ṁ varaḥ ), he threw Jarā sandha on the ground.

Text 43

ekam pā daṁ padā kramya dorbhyā m anyaṁ pragṛ hya saḥ

gudataḥ pā ṭ ayā m ā sa ā kham iva mahā -gajaḥ

Translation

Bhī ma pressed down on one leg with his foot while grabbing Jarā sandha’s other leg in his hands, and just as a great elephant might break the branch of a tree, Bhī ma tore Jarā sandha apart from the anus upward.

He pressed down one leg with his foot and grasped the other leg with his hands very tightly (pra). The example shows that he tore his body very easily.

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He pressed the foot of his enemy with his foot.

Text 44

eka-pā doru-vṛ ṣ aṇ a- kaṭ i-pṛ ṣ ṭ ha-stanā ṁ sake

eka-bā hv-akṣ i-bhrū -karṇ e ś akale dadṛ ś uḥ prajā ḥ

Translation

The King’s subjects then saw him lying in two separate pieces, each with a single leg, thigh, testicle, hip, shoulder, arm, eye, eyebrow and ear, and with half a back and chest.

The limbs are mentioned from lower to upper body. All the people present saw this. No one could have any doubt. Or they watched in amazement.

Text 45

hā hā -kā ro mahā n ā sī n nihate magadheś vare

pū jayā m ā satur bhī maṁ parirabhya jayā cyatau

Translation

With the death of the lord of Magadha, a great cry of lamentation arose, while Arjuna and Kṛ ṣ ṇ a congratulated Bhī ma by embracing him.

Immediately he died (nihate). The citizens lamented because he was the lord of that province (magadheś vare). Arjuna and Kṛ ṣ ṇ a respected Bhī ma, by words such as “very good” and by fanning him. Arjuna also had the power of defeat Jarā sandha (jayā cyutau). Or out of affection, with the victory of the elder brother, the younger brother is considered to be victorious also. Kṛ ṣ ṇ a could not stop embracing him (acyuta). Out of great affection, he encouraged Arjuna to embrace him first. Thus he is mentioned after Arjuna. Or he had a long desire for lack of restrictions.

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They worshiped him by saying “Very good! ” and fanned him. Arjuna is called Jaya (victory) to indicate his suitability to assist in this endeavor. His name is mentioned first in order to glorify him. Kṛ ṣ ṇ a was fixed (acyutau) on considering him worthy of respect like himself.

Text 46

sahadevaṁ tat-tanayaṁ bhagavā n bhū ta-bhā vanaḥ

abhyaṣ iñ cad ameyā tmā magadhā nā ṁ patiṁ prabhuḥ

mocayā m ā sa rā janyā n saṁ ruddhā mā gadhena ye

Translation

The immeasurable Lord, the sustainer and benefactor of all living beings, coronated Jarā sandha’s son, Sahadeva, as the new ruler of the Magadhas. The Lord then freed all the kings Jarā sandha had imprisoned.

Commentary

Kṛ ṣ ṇ a enthroned Jarā sandha’s son because Kṛ ṣ ṇ a was full of all powers (bhagavā n), was the creator of the universe (bhū ta-bhā vanaḥ ), was spread everywhere (ameyā tmā ) and was the master of everyone (prabhuḥ ). Since he had all powers to create billions of such kingdoms immediately by his great energies, he had no desire for this insignificant kingdom. Or, as the Lord with all powers (bhagavā n), he did not depend on this kingdom, but he was also merciful, being the protector of all beings (bhū ta-bhā vanaḥ ). Moreover he had unlimited intelligence (ameyā tmā ). By personally enthroning Sahadeva, he would assist the Pā ṇ ḍ avas in holding the rā jasū ya sacrifice since Sahadeva would then follow his orders with faith. Moreover he was in possession of all wealth or was Lord of the universe (prabhuḥ ). Therefore enthroning Sahadeva was proper for him. The words describing the Lord are successively greater reasons for Kṛ ṣ ṇ a to enthrone Sahadeva.

Chapter Seventy-three

Texts 1–6

ś rī -ś uka uvā ca

ayute dve ś atā ny aṣ ṭ au niruddhā yudhi nirjitā ḥ

te nirgatā giridroṇ yā ṁ malinā mala-vā sasaḥ

kṣ ut-kṣ ā mā ḥ ś uṣ ka-vadanā ḥ saṁ rodha-parikarś itā ḥ

dadṛ ś us te ghana-ś yā maṁ pī ta-kauś eya-vā sasam

ś rī vatsā ṅ kaṁ catur-bā huṁ padma-garbhā ruṇ ekṣ aṇ am

cā ru-prasanna-vadanaṁ sphuran-makara-kuṇ ḍ alam

padma-hastaṁ gadā -ś aṅ kha rathā ṅ gair upalakṣ itam

kirī ṭ a-hā ra-kaṭ aka- kaṭ i-sū trā ṅ gadā ñ citam

bhrā jad-vara-maṇ i-grī vaṁ nivī taṁ vana-mā layā

pibanta iva cakṣ urbhyā ṁ lihanta iva jihvayā

jighranta iva nā sā bhyā ṁ rambhanta iva bā hubhiḥ

praṇ emur hata-pā pmā no mū rdhabhiḥ pā dayor hareḥ

Translation

Ś ukadeva Gosvā mī said: Jarā sandha had defeated 20, 800 kings in combat and thrown them into prison. As these kings emerged from the Giridroṇ ī fortress, they appeared dirty and shabbily dressed. They were emaciated by hunger, their faces were dried up, and they were greatly weakened by their long imprisonment. The kings then beheld the Lord before them. His complexion was dark blue like the color of a cloud, and he wore a yellow silk garment. He was distinguished by the Ś rī vatsa mark on his chest, his four mighty arms, the pinkish hue of his eyes, which resembled the whorl of a lotus, his lovely, cheerful face, his gleaming makara earrings and the lotus, club, conch and disc in His hands. A helmet, a jeweled necklace, a golden belt, and golden bracelets and armlets decorated his form, and on his neck he wore both the brilliant, precious Kaustubha gem and a garland of forest flowers. The kings seemed to drink his beauty with their eyes, lick him with their tongues, relish his fragrance with their nostrils and embrace him with their arms. Their past sins now eradicated, the kings all bowed down to Kṛ ṣ ṇ a, placing their heads at his feet.

The kings had been conquered, taken from their houses (nirjitā ḥ ). This suggests their shame. They are described in three verses. They had dirt on their bodies from not bathing. Their clothes were soiled. Their faces were dried up from not eating or drinking properly and from worry, since they had been imprisoned (saṁ rodha). They were greatly suffering (te) or desired to see Kṛ ṣ ṇ a for a long time. Or having been imprisons, they had been freed (te). The word te is repeated from the first verse to express breaking of the voice. Kṛ ṣ ṇ a’s complexion and dress are then described.

Then his special features, such as Ś rī vatsa are described. His eyes were pink like the inner petal of a lotus. His face was constantly smiling, beautiful because of its youth, color and features. His ornaments are described starting from the head. His earrings are described first because they made his face beautiful. The makara earrings shone because of gold and jewels, and because of his two cheeks.

He was recognizable by the cakra, club, lotus and conch. Starting on the right upper hand, right lower hand, left lower hand and left upper hand were the lotus, club, conch and cakra. He was served by a crown. He had bracelets on his wrists and armbands on his arms. He appeared in this manner since according to descriptions given by Nā rada and others, devotes think of the Lord in this way with devotion, even though the Lord has purely spiritual body and ornaments.

The kings had long been suffering from hunger and thirst, but by good fortune they attained sweet nectar. But they became attached to Lord, not completely satisfied with seeing him suddenly. Four knowledge gathering senses became absorbed in him. Skin for touch was experienced by embracing him. The ears are not mentioned since they did not hear him speak yet. Arms is in the plural to indicate the tightness of their embraces. The word iva should be supplied to all the phrases to indicate their absorption, as if they were directly embracing him by their gestures. The order of the senses is with increasing intensity. The cause is mentioned: their sins had been destroyed by surrender, as indicated by sending the messenger previously. They placed their heads at his feet. To please them by his special powers he let each head touch his feet. He took away their sins (hareḥ ) or he attracted their minds at this time.

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Malinā ḥ should be malinaḥ . The Lord whom the kings saw is described in three verses. First his complexion is described, and then related to that, his clothing.

He was recognizable by the cakra, club, lotus and conch. Starting on the right bottom hand, going clockwise were the lotus, club, conch and cakra. These are the markings of Adhokṣ aja according to Siddhā rtha-saṁ hitā. He showed these symbols in order to be known as Kṛ ṣ ṇ a and as the Supreme Lord. Since he appears according to the type of bhakti, and the order of seeing them is not regulated, the crown and ornaments are not described in a particular order.

The kings had long been suffering from hunger and thirst, but by good fortune they attained sweet nectar. But they became attached to Lord, not completely satisfied with seeing him suddenly. The word iva should be supplied to all the phrases to indicate a comparison (as if) and express their great attraction. Their eyes became wide in order to see him, their tongues tasted him by opening their mouths to praise him, their nostrils became wide to smell him, and their arms constantly embraced him. “Arms” is in the plural rather than dual since their arms moved about like currents of water. Among the knowledge gathering senses, their arms were used to obtain the happiness of touching him. The ears are not mentioned since they did not hear him speak yet. Because they were absorbed in the other four senses, the absence of the sense of hearing was not noticed. Most of their sins were destroyed by surrendering on sending the messenger to Kṛ ṣ ṇ a previously. Now all the obstacles to attachment to Kṛ ṣ ṇ a were destroyed. Or their sins were destroyed by hearing about him.

Text 7

kṛ ṣ ṇ a-sandarś anā hlā da dhvasta-saṁ rodhana-klamā ḥ

praś aś aṁ sur hṛ ṣ ī keś aṁ gī rbhiḥ prā ñ jalayo nṛ pā ḥ

Translation

The ecstasy of beholding Kṛ ṣ ṇ a having dispelled the weariness of their imprisonment, the kings stood with joined palms and offered words of praise to that supreme master of the senses.

“It would be impossible for them to have such attachment since they were disturbed by great pain. ” All fatigue vanished by the joy of seeing directly the Lord with a form of the highest bliss (kṛ ṣ ṇ a). They praised him with words endowed with all qualities. They praised the Lord who pleases all the senses or who inspired them to offer praise by his mercy (hṛ ṣ ikeś am) using profuse words in order to indicate his excellence. By praising the Lord they acted as proper kings, protecting all the citizens (nṛ pā ḥ ).

Text 8

rā jā na ū cuḥ

namas te deva-deveś a prapannā rti-harā vyaya

prapannā n pā hi naḥ kṛ ṣ ṇ a nirviṇ ṇ ā n ghora-saṁ sṛ teḥ

Translation

The kings said: Obeisances to you, O Lord of the ruling O destroyer of your surrendered devotees’ distress. Since we have surrendered to you, O inexhaustible Kṛ ṣ ṇ a, please save us from this terrible material life, which has made us so despondent.

Commentary

Protect us from samsā ra, fearful because it makes us inimical to you. Why? We are surrendered to you. “Offering the happiness of material enjoyment to me is somewhat a cause of bhakti. ” We are disgusted with material life (nirviṇ ṇ ā n). We have become detached from enjoyment because of experiencing suffering. “For that purpose you should pray to some devatā. ” You are the master of the lords of the devatā s (devadevī ś a). As the Supreme Lord this is suitable for you to do, not others. “If I am supreme, then why should I be attentive to persons like you? ” You destroy the distress of the surrendered. “But if I am like that, there will then be unlimited surrendered souls. ” You powers are inexhaustible (avyaya). And you are Kṛ ṣ ṇ a. You are famous for delivering Pū tanā. What harm is there if there are unlimited surrendered souls. It will add to your fame if you deliver them all.

Text 9

nainaṁ nā thā nusū yā mo mā gadhaṁ madhusū dana

anugraho yad bhavato rā jñ ā ṁ rā jya-cyutir vibho

Translation

O master, Madhusū dana, we do not blame this King of Magadha, since it is actually by your mercy that kings fall from their royal position, O almighty Lord.

O master, we have taken you as our master. It is your mercy that we lost our kingdoms. You killed the first demon (madhusū dana), a low rascal. Killing him was your glory. Your glory is giving mercy to the suffering people. Or you destroy all trifling material happiness which is like honey. Losing our kingdoms was proper. There is nothing else. You can do anything (vibho)!

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This verse is said in a joking manner. They speak of Jarā sandha with disrespect, pointing him out (enam) in front of them. We do not hate him though he is designated constantly as the object of hatred. Anu sū yamaḥ instead of anv asū yamaḥ is poetic license. We do not see it as a fault that we lost our kingdoms. Nothing else should have happened. O master, we have taken you as our master. You killed the first demon (madhusū dana), a low rascal. Killing him was your glory. Your glory is giving mercy to the suffering people. You can do anything (vibho)! They confirm what they have said.

Text 10

rā jyaiś varya-madonnaddho na ś reyo vindate nṛ paḥ

tvan-mā yā -mohito ’nityā manyate sampado ’calā ḥ

Translation

Infatuated with his opulence and ruling power, a king loses all self-restraint and cannot obtain his true welfare. Thus bewildered by your illusory energy, he imagines his temporary assets to be permanent.

Commentary

The king does not attain the best result, bhakti, but others do. Or even the best man (nṛ paḥ ) does not attain bhakti because he imagines temporary material kingdom to be real wealth. “Why does he think impermanent things are permanent? ” By the power of your mā yā he is bewildered.

Text 11

mṛ ga-tṛ ṣ ṇ ā ṁ yathā bā lā manyanta udakā ś ayam

evaṁ vaikā rikī ṁ mā yā m ayuktā vastu cakṣ ate

Translation

Just as deer consider a mirage to be a pond of water, so those who are irrational look upon the sense objects to be useful.

Commentary

Unintelligent beings like deer consider a mirage to be water. The unintelligent person considers sense objects, transformations of mā yā, which are not really useful (vastu), to be useful. The example of the deer and the mirage is used to explain the useless aspect of enjoying material objects (rather than to explain that matter is unreal).

Texts 12–13

vayaṁ purā ś rī -mada-naṣ ṭ a-dṛ ṣ ṭ ayo

jigī ṣ ayā syā itaretara-spṛ dhaḥ

ghnantaḥ prajā ḥ svā ati-nirghṛ ṇ ā ḥ prabho

mṛ tyuṁ puras tvā vigaṇ ayya durmadā ḥ

ta eva kṛ ṣ ṇ ā dya gabhī ra-raṁ hasā

duranta-vī ryeṇ a vicā litā ḥ ś riyaḥ

kā lena tanvā bhavato ’nukampayā

vinaṣ ṭ a-darpā ś caraṇ au smarā ma te

Translation

Previously, blinded by the intoxication of riches, we wanted to conquer this earth, and thus we fought one another to achieve victory, mercilessly harassing our own subjects. We arrogantly disregarded you, O Lord, who stood before us as death. But now, O Kṛ ṣ ṇ a, that powerful form of yours called time, moving mysteriously and irresistibly, has deprived us of our wealth. Now that you have mercifully destroyed our pride, we beg simply to remember your lotus feet.

Commentary

Losing our kingdoms has been the cause of obtaining your mercy. Though the citizens should be protected like relatives (sva) we afflicted them by our fighting with each other since we were most cruel (ati-nirghṛ ṇ ā ḥ ). Though death was always present before us, and we would necessarily die, since we could experience it by seeing fathers die, death was directly in front of us. You were the destroyer, death, in the form of time. Time is most powerful since it is your form (prabho)! No one can protect himself from your form of time. We did not respect you (avigaṇ ayya). Ś rī dhara Svā mī explains how the kings are burdened with a kingdom, and without the kingdom they are no longer burdened.

No one has the power to overcome time. Time acts quickly without being noticed. Because of its subtlety, death approaches unnoticed. Its power cannot be counteracted (duranta-vī ryena) since it is your body. What time does is done by you. Agitated by this time, we have lost all pride because of your mercy. Thus we remember you, since you attract all the senses of the ā tmā rā mas (kṛ ṣ ṇ a)! That has been testified by the great souls (SB 1. 7. 10). Why is it necessary for us to speak about this?

Text 14

atho na rā jyam mṛ ga-tṛ ṣ ṇ i-rū pitaṁ

dehena ś aś vat patatā rujā ṁ bhuvā

upā sitavyaṁ spṛ hayā mahe vibho

kriyā -phalaṁ pretya ca karṇ a-rocanam

Translation

Never again will we hanker for a mirage-like kingdom — a kingdom that must be slavishly served by this mortal body, which is simply a source of disease and suffering and which is declining at every moment. Nor, O almighty Lord, will we hanker to enjoy the heavenly fruits of pious work in the next life, since the promise of such rewards is simply an empty enticement for the ears.

same

Mṛ ga-tṛ ṣ ṇ i means mṛ ga-tṛ ṣ ṇ ā. Vopadeva’s version has mṛ ga-tṛ ḍ. We should not desire a kingdom since its enjoyment is like a mirage (useless), and since we enjoy it with a body afflicted by sickness. Master (vibho)! On attaining you, how can this be attractive?

Text 15

taṁ naḥ samā diś opā yaṁ yena te caraṇ ā bjayoḥ

smṛ tir yathā na viramed api saṁ saratā m iha

Translation

Please tell us how we may constantly remember your lotus feet, though we continue in the cycle of birth and death in this world.

Commentary

“What do you want? ” In concluding, they make their request with great longing and feeling, but out of humility they do not state their desire directly. Please instruct us a method that is understandable and possible (sam — ā diś a) so that we do not give up remembrance of your feet. Or, or instruct us a method, according to your wish (yathā ), by which we do not give up remembrance of your feet but constantly remember them. Previously we prayed for protection from frightful saṁ sā ra since it is an obstacle to remembering you. Now, if we remember you, we will be free of saṁ sā ra even if we are born in various bodies (iha). They pray for remembrance, not for protection. They do not even pray for that protection as a result of remembrance, out of great humility or great respect for the Lord. Or while desiring to be completely fixed in remembrance, even though they know the process, they express themselves in complete lowness as previously.

Text 16

kṛ ṣ ṇ ā ya vā sudevā ya haraye paramā tmane

praṇ ata-kleś a-nā ś ā ya govindā ya namo namaḥ

Translation

Again and again we offer our obeisances unto Kṛ ṣ ṇ a, attractor of all beings, the son of Vasudeva. That supreme form of prema vanquishes the suffering of all who surrender to him and appears as a cowherd boy.

Commentary

Thinking themselves unqualified to pray to the Lord, they conclude by chanting his dear names sweetly in order to attain their goal. They offer respects with eight limbs on the ground. We offer respects to you, Svayam Bhagavā n (kṛ ṣ ṇ ā ya), who appeared to Vasudeva to show mercy to all people (vā sudevā ya), and then destroyed the suffering of even the demons (haraye), not looking for their qualification, and showed yourself as attractive to all (haraye). And you are the supreme soul by your nature, the shelter of pure prema for all beings (paramā tmane). Moreover you destroy the obstacles to bhakti for your devotees (praṇ ata). You are most affectionate to your devotees and promote bhakti. This is shown by becoming a cowherd who walks in the forest (govindā ya). They offer respects repeatedly (namo namaḥ ).

Text 17

ś rī -ś uka uvā ca

saṁ stū yamā no bhagavā n rā jabhir mukta-bandhanaiḥ

tā n ā ha karuṇ as tā ta ś araṇ yaḥ ś lakṣ ṇ ayā girā

Translation

Ś ukadeva Gosvā mī said: Thus the kings, now freed from bondage, glorified the Supreme Lord. Then, my dear Parī kṣ it, that merciful bestower of shelter spoke to them with sweet words.

Being praised with dependence on his lotus feet (sam), giving up material enjoyment, because they were freed from bondage, or giving up all material desires, developing the highest bhakti by the Lord’s direct assistance, the Lord spoke with sweet words, because he was the supreme Lord, appearing personally to manifest his unlimited good qualities. He was merciful, or was directly the form of karuṇ a-rasa, with affection. Moreover he was worthy of surrender, affectionate to the surrendered. O dear one (tā ta)! Ś ukadeva is filled with prema on seeing how the Lord is merciful to the miserable.

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Kṛ ṣ ṇ a was praised perfectly, with only bhakti (sam — stū yamā naḥ ), since they had been freed from prison: they had developed great bhakti on realizing his mercy directly. The Lord spoke sweet words since he was merciful and moreover compassionate to the surrendered (ś araṇ yaḥ ).

Text 18

ś rī -bhagavā n uvā ca

adya prabhṛ ti vo bhū pā mayy ā tmany akhileś vare

su-dṛ ḍ hā jā yate bhaktir bā ḍ ham ā ś aṁ sitaṁ tathā

Translation

The Supreme Lord said: From now on, my dear kings, you will have firm devotion to me, the Supreme Self and the Lord of all that be. I assure you this will come to pass, just as you desire.

You will have firm bhakti to me, son of Devakī, the antaryā mī of all (ā tmani), the Lord of all (akhileś vare). He considers himself the lord of the Yadus. They had bhakti but now it becomes very firm. O kings! By bhakti to me, you can protect the earth. Ś rī dhara Svā mī accepts yathā instead of tathā.

Or from now, you kings alone will protect the earth because you have developed bhakti to me.

Or “Please act according to our prayers. ” Bhakti will automatically manifest. Why do I have to supply it? The blessing has been given by his words. The symptom of bhakti’s birth is indicated. Just as you desired it will be done. They had prayed for instructions on a method of remembrance of the Lord.

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The Lord then states that from this time onwards they will have the highest, sweetest, indestructible bhakti with remembrance of him. You will have devotion to me, the supreme soul, suitable for prema (ā tmani), with great reverence to me as the Lord of all beings. Their bhakti would be mixed with prema and reverence. Pañ carā tra says:

mā hā ṭ mya-jñ ā na-pū rvas tu sudṛ ḍ haḥ sarvato ‘dhikaḥ

sneho bhaktir iti proktaḥ tayā sā rṣ ṭ yā di nā nyathā

Strong bhakti with awareness of the Lord’s greatness is called sneha-bhakti (dā sya bhakti). One certainly attains sā ṛ sṭ i and other benedictions.

Their bhakti would become definitely (bā ḍ ham) strong now, since from this time obstacles were destroyed. The present tense is used to denote the near future. They would attain strong bhakti now. Just as you desired, that bhakti will appear. Ś rī dhara Svā mī accepts yathā instead of tathā, though tathā is generally accepted.