Vaiṣṇava-toṣaṇī 41 страница

Text 19

diṣ ṭ yā vyavasitaṁ bhū pā bhavanta ṛ ta-bhā ṣ iṇ aḥ

ś rī y-aiś varya-madonnā haṁ paś ya unmā dakaṁ nṛ ṇ ā m

Translation

Fortunately you have come to the proper conclusion, my dear kings, and what you have spoken is true. I can see that human beings’ lack of self-restraint, which arises from their intoxication with opulence and power, simply leads to madness.

Commentary

Praising them to make their bhakti strong, he agrees with what they stated. Your words are true because of wealth and power certainly corrupt men. Ś rī and aiś varya mean wealth and power. Ś rī yaiś varya is used instead of ś ryaisvarya. This is like triyambaka instead of tryambaka.

Text 20

haihayo nahuṣ o veṇ o rā vaṇ o narako ’pare

ś rī -madā d bhraṁ ś itā ḥ sthā nā d deva-daitya-nareś varā ḥ

Translation

Haihaya, Nahuṣ a, Veṇ a, Rā vaṇ a, Naraka and many other rulers of devatā s, men and demons fell from their elevated positions because of infatuation with material opulence.

The order of the persons in the list are increasing intoxicated with wealth and power. These persons were lords of devatā s, demons and men. Or others were lords of devatā s, demons and men. Indra is lord of the devatā s. He was removed from his post by proud Bali. Hiraṇ yakaś ipu (demon) was pierced by Nṛ siṁ ha, because of violence to the Lord and devotees. Pauṇ ḍ raka and Jarā sandha are examples of lords of men, who strayed from the path because of pride. I killed them.

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Others such as devatā s, demons and kings fell.

Text 21

bhavanta etad vijñ ā ya dehā dy utpā dyam anta-vat

mā ṁ yajanto ’dhvarair yuktā ḥ prajā dharmeṇ a rakṣ yatha

Translation

Understanding that this material body and everything connected with it have a beginning and an end, worshipping me by Vedic sacrifices, with clear intelligence you will protect your subjects in accordance with the principles of religion.

Now the Lord teaches the method of remembrance. Understand that there is some beginning (utpā dyam) and end of the body, or understand that the body, sons, wealth etc. accepted as yours has beginning and end. Being absorbed in me (yuktā ḥ ), or being engaged, being successful by dharma which protects my bhakti, accept a kingdom to spread my bhakti while practicing household dharma. Rakṣ atha should be rakṣ antu.

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On their attaining bhakti to him, he instructed them to protect everyone as they would themselves on his order, since he desired that they protect the people and dharma in order to please him, in two and a half verses. Being dedicated to me (yuktā ḥ ), worshiping me with sacrifices in order to teach the people, protect the population by instituting dharma. Ś rī dhara Svā mī ’s commentary gives the form rakṣ ita. This is probably a mistake of the transcriber, or bhavantaḥ can be a vocative, with the rakṣ ata as an imperative, second person plural.

Text 22

santanvantaḥ prajā -tantū n sukhaṁ duḥ khaṁ bhavā bhavau

prā ptaṁ prā ptaṁ ca sevanto mac-cittā vicariṣ yatha

Translation

As you live your lives, begetting generations of progeny and encountering happiness and distress, birth and death, always keep your minds fixed on me.

Commentary

Increasing generations of population nicely, experiencing happiness and distress with wealth or poverty, being equal in all these conditions, with your mind fixed on me, perform the conduct of a householder (vicarisyatha).

Text 23

udā sī nā ś ca dehā dā v ā tmā rā mā dhṛ ta-vratā ḥ

mayy ā veś ya manaḥ samyaṅ mā m ante brahma yā syatha

Translation

Be detached from the body and everything connected to it. Experiencing my pleasant form, steadfastly keep your worship of me, while concentrating your minds fully on me, you will ultimately attain me, the Supreme Brahman.

Commentary

“But we will again be devoid of your bhakti because of intoxication with wealth, with attachment to family and attain an unfortunate destination. ” No, you will not. You will experience my pastime forest (ā tmā ā rā mā ḥ ), or you (ā tma) will possess my pleasant form (ā rā mā ḥ ). You will be fixed in the rules for performing my worship (dṛ ḍ ha-vratā ḥ ). Absorbing your mind in me, you will attain me, the supreme Brahman, with closeness, at all times (samyak).

Text 24

ś rī -ś uka uvā ca

ity ā diś ya nṛ pā n kṛ ṣ ṇ o bhagavā n bhuvaneś varaḥ

teṣ ā ṁ nyayuṅ kta puruṣ ā n striyo majjana-karmaṇ i

Translation

Ś ukadeva Gosvā mī said: Having thus instructed the kings, Kṛ ṣ ṇ a, the supreme master of all the worlds, engaged male and female servants in bathing and grooming them.

Kṛ ṣ ṇ a who gives all bliss, and is most merciful (bhagavā n) engaged male and female servants in bathing the kings. “How did some many men and women suddenly manifest? ” Kṛ ṣ ṇ a is the Lord of the fourteen worlds. By his desire everything happens.

— — — — — — — — — — —

Though he was condensed bliss (kṛ ṣ ṇ aḥ ), and endowed with supreme powers rarely understood by Brahmā and others, and was revealing pastimes of power in the world, after instructing the kings, he directly engaged men in cleaning them, with women helping to complete the task.

Text 25

saparyā ṁ kā rayā m ā sa sahadevena bhā rata

naradevocitair vastrair bhū ṣ aṇ aiḥ srag-vilepanaiḥ

Translation

O descendant of Bharata, the Lord then had King Sahadeva honor them with offerings of clothing, jewelry, garlands and sandalwood paste, all suitable for royalty.

Commentary

He had Sahadeva (Jarā sandha’s son) honor them with cloth and other items. O descendent of Bharata! Ś ukadeva addresses Parī kṣ it in joy, maintaining his own hopes concerning the Lord’s affection for the lowly.

Text 26

bhojayitvā varā nnena su-snā tā n samalaṅ kṛ tā n

bhogaiś ca vividhair yuktā ṁ s tā mbū lā dyair nṛ pocitaiḥ

Translation

After they had been properly bathed and adorned, Kṛ ṣ ṇ a saw to it that they dined on excellent food. He also presented them with various items befitting the pleasure of kings, such as betel nut.

Commentary

What did he do before honoring them? They were shaved and rubbed with oil on their limbs, including their heads. They then bathed. They were then ornamented them with clothing, ornaments, garlands and ointments. They were then fed. After that they were offered betel nut, fruits, roots and various drinks.

Text 27

te pū jitā mukundena rā jā no mṛ ṣ ṭ a-kuṇ ḍ alā ḥ

virejur mocitā ḥ kleś ā t prā vṛ ḍ -ante yathā grahā ḥ

Translation

Honored by Mukunda and freed from tribulation, the kings shone splendidly, their earrings gleaming, just as the moon and other celestial bodies shine brilliantly in the sky at the end of the rainy season.

Commentary

Respected or worshiped by the Lord who gives supreme bliss (mukundena), with glittering earrings, they shone even more than before (vi — rejuḥ ). Though all their other ornaments shone, the earrings especially shone because of the beauty of their faces. They were freed from the suffering of imprisonment and from saṁ sā ra. This was the reason they shone with pleasing faces. An example is given to show the beauty arising after freedom from suffering in prison. The monsoon season with clouds is like the imprisonment hiding their beauty.

Text 28

rathā n sad-aś vā n ā ropya maṇ i-kā ñ cana-bhū ṣ itā n

prī ṇ ayya sunṛ tair vā kyaiḥ sva-deś ā n pratyayā payat

Translation

Then the Lord arranged for the kings to be seated on chariots drawn by fine horses and adorned with jewels and gold, and pleasing them with gracious words, he sent them off to their own kingdoms.

Commentary

He put them on the best, fast (sat) horses, with force, in his presence, with pleasing words. “You are mine and I am yours. You should come to the great sacrifice of my dearest devotee Yudhiṣ ṭ hira. ” He sent them off to their states after reviving them.

Text 29

ta evaṁ mocitā ḥ kṛ cchrā t kṛ ṣ ṇ ena su-mahā tmanā

yayus tam eva dhyā yantaḥ kṛ tā ni ca jagat-pateḥ

Translation

Thus liberated from all difficulty by Kṛ ṣ ṇ a, the greatest of personalities, the kings departed, and as they went, they thought only of him, the Lord of the universe, and of his wonderful deeds.

Commentary

They were released by Kṛ ṣ ṇ a, the form of condensed bliss, who gave them bliss by being visible to them since he was a beautiful (su) and great person (ā tmanā ), having qualities like mercy or since he had a form (ā tmā nā ) excellent with all qualities. Therefore they thought of him and his activities, as the Supreme Lord, or they thought of his auspicious activities like killing Jarā sandha.

Text 30

jagaduḥ prakṛ tibhyas te mahā -puruṣ a-ceṣ ṭ itam

yathā nvaś ā sad bhagavā ṁ s tathā cakrur atandritā ḥ

Translation

The kings told their ministers and other associates what the Lord had done, and then they diligently carried out the orders he had imparted to them.

Commentary

They loudly glorified his extraordinary activities like freeing them and ending with sending them home to their ministers, with joy, with astonishment and prema, out of devotion to the Lord.

With attention and without laziness, out of faith, they did as the Lord, the crest jewel of all qualities (bhagavā n), instructed.

Text 31

jarā sandhaṁ ghā tayitvā bhī masenena keś avaḥ

pā rthā bhyā ṁ saṁ yutaḥ prā yā t sahadevena pū jitaḥ

Translation

Having arranged for Bhī masena to kill Jarā sandha, Keś ava accepted worship from King Sahadeva and then departed with the two sons of Pṛ thā.

Killing Keś ī for the people of Vraja he showed his affection for his devotees (keś avaḥ ). Or he was the supreme Lord (keś avaḥ ). It was proper that he kill Jarā sandha, a non-devotee and give fame to his devotee Bhī ṁ a. He then departed on Jarā sandha’s excellent chariot.

na sa sajjati vṛ kṣ eṣ u ś astraiś cā pi na hī yate

divyo ratha-varo rā jan dṛ ś yate naiva mā nuṣ aiḥ

tam ā sthā ya rathaṁ divyaṁ parjanya-samanisvanam

niryayau puruṣ avyā ghraḥ pā ṇ ḍ avā bhyā ṁ sahā cyutaḥ

The chariot could not be fastened to any tree and could not be destroyed by weapons. Mankind had never seen such an attractive chariot, O king. Mounting the attractive chariot, with the rumbling of clouds, the best of men departed with the two Pā ṇ ḍ avas. Mahā bhā rata

Kṛ ṣ ṇ a was worshipped by Sahadeva with offerings of many jewels as well as the chariot.

— — — — — -

Kṛ ṣ ṇ a again took up his cakra and other weapons (keś avaḥ ), showing himself to be the cause of all avatā ras as Svayam Bhagavā n. He then departed on Jarā sandha’s excellent chariot.

na sa sajjati vṛ kṣ eṣ u ś astraiś cā pi na hī yate

divyo ratha-varo rā jan dṛ ś yate naiva mā nuṣ aiḥ

tam ā sthā ya rathaṁ divyaṁ parjanya-samanisvanam

niryayau puruṣ avyā ghraḥ pā ṇ ḍ avā bhyā ṁ sahā cyutaḥ

Kṛ ṣ ṇ a was worshipped by Sahadeva with offerings of many jewels as well as the chariot.

Text 32

gatvā te khā ṇ ḍ ava-prasthaṁ ś aṅ khā n dadhmur jitā rayaḥ

harṣ ayantaḥ sva-suhṛ do durhṛ dā ṁ cā sukhā vahā ḥ

Translation

When they arrived at Indraprastha, the victorious heroes blew their conchs, bringing joy to their well-wishing friends and sorrow to their enemies.

They blew their conches situated in their chariots or which appeared just by thinking of them. The sound gave sorrow to enemies like Duryodhana.

Text 33

tac chrutvā prī ta-manasa indraprastha-nivā sinaḥ

menire mā gadhaṁ ś ā ntaṁ rā jā cā pta-manorathaḥ

Translation

The residents of Indraprastha were very pleased to hear that sound, for they understood that now the King of Magadha had been put to rest. King Yudhiṣ ṭ hira felt that his desires were now fulfilled.

Hearing the sound of the conches, the residents were pleased.

Text 34

abhivandyā tha rā jā naṁ bhī mā rjuna-janā rdanā ḥ

sarvam ā ś rā vayā ṁ cakrur ā tmanā yad anuṣ ṭ hitam

Translation

Bhī ma, Arjuna and Janā rdana offered their respects to the King and informed him fully about what they had done.

After blowing the conch (atha), without much time elapsing, since they arrived quickly they offered respects to the King, since the King came to meet them,. Kṛ ṣ ṇ a offered respects last out of modesty. Out of affection, he sent Arjuna first. Also, he stayed behind because he was very shy to assist in killing Jarā sandha, since he was the crest jewel of good conduct. He was the killer of the wicked (janā rdanaḥ ). They informed him what they had all done (ā tmanā ), since telling what they themselves did was not proper, and because of the bliss arising from their prema. They described the skill of the others.

Text 35

niś amya dharma-rā jas tat keś avenā nukampitam

ā nandā ś ru-kalā ṁ muñ can premṇ ā novā ca kiñ cana

Translation

Upon hearing their account of the great favor Keś ava had mercifully shown him, King Dharmarā ja shed tears of ecstasy. He felt such love that he could not say anything.

He had been shown mercy by Kṛ ṣ ṇ a who stood there with his weapons (keś avena). Yudhiṣ ṭ hira shed blissful tears. Because of his choked throat or because it was not proper, he could not speak since he had prema, since he was the best in terms of offering dharma to the Lord (dharma-rā jaḥ ).

Chapter Seventy-four

Text 1

ś rī -ś uka uvā ca

evaṁ yudhiṣ ṭ hiro rā jā jarā sandha-vadhaṁ vibhoḥ

kṛ ṣ ṇ asya cā nubhā vaṁ taṁ ś rutvā prī tas tam abravī t

Translation

Ś ukadeva Gosvā mī said: Having thus heard of the killing of Jarā sandha, and also of almighty Kṛ ṣ ṇ a’s manifestation of power, King Yudhiṣ ṭ hira addressed the Lord as follows with great pleasure.

On another day, or after recovering, Yudhiṣ ṭ hira spoke to Kṛ ṣ ṇ a. Yudhiṣ ṭ hira is called a king since by the killing of Jarā sandha he could rule without opposition. This is understood later. Yudhiṣ ṭ hira heard of the power (anubhā vam) of Kṛ ṣ ṇ a who attracts the heart, for his killing of Jarā sandha, according to the method described (tat). Or he heard of the indescribable (tat) skill in killing Jarā sandha (anubhā vam) and his greatness in freeing the kings. O master (vibho)! Ś ukadeva addresses Parī kṣ it in this way out of great respect on remembering this mercy of the Lord to Parī kṣ it’s ancestors. Or you are most fortunate for being born in this dynasty. Another version has vibhoḥ: Yudhiṣ ṭ hira heard about the power of Kṛ ṣ ṇ a who was his master or who was Lord of the universe.

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On another day, or after recoving, Yudhiṣ ṭ hira spoke to Kṛ ṣ ṇ a. Yudhiṣ ṭ hira is called a king since by the killing of Jarā sandha he could rule without opposition. This is understood later. Because of satisfaction with Bhī ma on his killing Jarā sandha, Kṛ ṣ ṇ a had manifested four arms (anubhā vam). Yudhiṣ ṭ hira heard of his killing Jarā sandha and Kṛ ṣ ṇ a’s manifestation of four arms at that time. O master (vibho)! Ś ukadeva addresses Parī kṣ it in this way out of great respect on remembering this mercy of the Lord to Parī kṣ it’s ancestors. Another version has vibhoḥ: Yudhiṣ ṭ hira heard about the power of Kṛ ṣ ṇ a who was his master.

Text 2

ś rī -yudhiṣ ṭ hira uvā ca

ye syus trai-lokya-guravaḥ sarve lokā maheś varā ḥ

vahanti durlabhaṁ labdvā ś irasaivā nuś ā sanam

Translation

Ś rī Yudhiṣ ṭ hira said: All the exalted spiritual masters of the three worlds, together with the inhabitants and rulers of the various planets, accept your command, which is rarely obtained, which comes from your mouth directly or through the Vedas.

Commentary

You control all of them. Having obtained your rare order, they accept it with devotion directly through your mouth, or through the Vedas (ś irasā ).

Text 3

sa bhavā n aravindā kṣ o dī nā nā m ī ś a-mā ninā m

dhatte ’nuś ā sanaṁ bhū maṁ s tad atyanta-viḍ ambanam

Translation

That you, the lotus-eyed Supreme Lord, accept the orders of wretched fools who presume themselves rulers is a great pretence on your part, O all-pervading one.

Commentary

You protect or accept with reverence the orders of us who are worthless or suffer greatly and consider ourselves controllers. O lotus-eyed Lord! He calls out with prema on realizing Kṛ ṣ ṇ a’s compassion, beauty and sweetness. O Lord with continual powers (bhumā n)! He calls out to nourish his praise of Kṛ ṣ ṇ a. We consider your accepting our orders to be an imitation, the laughing stock of the people, since you should not do this. Or, it is not proper to do at all.

Text 4

na hy ekasyā dvitī yasya brahmaṇ aḥ paramā tmanaḥ

karmabhir vardhate tejo hrasate ca yathā raveḥ

Translation

But of course the power of the Absolute Truth, the Supreme Soul, the primeval one without a second, is neither increased nor diminished by his activities, any more than the sun’s power is by its movements.

This is because (hi) your power never increases or decreases, since you are everything — nothing is separate from you (brahmaṇ asya), since no one is equal to you of the same time (ekasya), to order you, and nothing is different from you (advitī yasya), to give orders to.

Or being paramā tmā (brahmaṇ aḥ ), does satisfaction by your activities not increase? Yes, it does. Your devotees attained the highest bliss, singing your glories for the benefit of the world. Does your satisfaction decrease by lack of activities? Yes, it decreases. The devotee’s happiness is not nourished. An example is given. In the summer, by distribution of rays, the heat of the sun increases. In winder the heat decreases with restriction of rays. Since you are most merciful, it is proper that we meditate on your instructions.

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These actions do not affect you. Giving orders or receiving orders does not manifest or make your powers invisible. This statement is suitable for you. That is explained in the verse. Because there is no one except the Lord, it is impossible for the Lord as Brahman to take others’ orders. Because there is nothing except the Lord’s expansions and ś aktis, it is impossible for him to give orders to anyone else. There is no necessity of his ordering his expansions or ś aktis since they operate simply by his desire. Thus giving orders and taking orders is impossible for Brahman. This is what mā yā means in Ś rī dhara Svā mī ’s commentary. This is because you are Paramā tmā, the soul of all beings. Since it is not proper to be deceptive with devotees, you are most merciful, making the impossible possible, by your will alone. You powers do not increase or decrease, but simply appear or disappear. This is like the rising and setting of the sun.

Text 5

na vai te ’jita bhaktā nā ṁ mamā ham iti mā dhava

tvaṁ taveti ca nā nā -dhī ḥ paś ū nā m iva vaikṛ tī

Translation

O unconquerable Mā dhava, even your devotees make no distinctions of “I” and “mine, ” “you” and “yours, ” for this is the perverted mentality of animals.

Vai means well known or is used for emphasis. Devotees do not think possessively (mama) “My son is the best” or “I am the best” or “You are inferior” and “Your children are inferior. ” Making distinctions is like the animals and is perverted. Thoughts should not be related to the body or mā yā. One should think, “These are devotees are mine. I am theirs” or “The Lord is mine and I am the Lord’s. ” “You are not a devotee and your children are not devotees. ” Or “You are the Lord and I am your devotee. ” Thus spiritually there are also differences. The reasons is this: O

Lord, not controlled by mā yā (ajita)! You have appeared in the Madhu dynasty (mā dhva) to reveal your unlimited powers, negating mā yā at this time especially.

atraiva mā yā -dhamanā vatā re

hy asya prapañ casya bahiḥ sphuṭ asya

kṛ tsnasya cā ntar jaṭ hare jananyā

mā yā tvam eva prakaṭ ī -kṛ taṁ te

O subduer of mā yā ! Appearing in this incarnation, you manifested the whole universe, in your abdomen to your mother, even though it was clearly visible externally as well. SB 10. 14. 16

Thus the devotees like you are beyond mā yā. Or because you appeared in the Madhu dynasty, you are called Mā dhava, not Kaurava. Or you are the husband of Lakṣ mī (mā dhava), not the husband of Ś aci. Thus devotees distinguish between the Lord and the servant. They are dependent on the Lord, who gives them special mercy and prema-bhakti.

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Your devotees make no distinctions because of their gentle natures. Animals have intelligence which is a distortion from the qualities of the pure svarū pa. This produces the material body. Another version has vaikṛ tā . These qualities are certain not present in the Lord. O Lord, you are not controlled by the power of mā yā (ajita). O husband of the supreme svarū pa-ś akti (mā dhava)!

Or, this action is not for yourself, the enjoyer of sacrifice since you never lack anything and your devotees have no false identity. Then this verse explains. Therefore the cause of your actions is mercy alone and our bhakti.

Text 6

ś rī -ś uka uvā ca

ity uktvā yajñ iye kale vavre yuktā n sa ṛ tvijaḥ

kṛ ṣ ṇ ā numoditaḥ pā rtho brā hmaṇ ā n brahma-vā dinaḥ

Translation

Ś ukadeva Gosvā mī said: Having said this, King Yudhiṣ ṭ hira waited until the proper time for the sacrifice was at hand. Then with Lord Kṛ ṣ ṇ a’s permission he selected suitable priests, all expert authorities on the Vedas, to execute the sacrifice.

After praising the Lord and completely other duties, when the proper time arrived for the sacrifice, he selected priests, after gaining permission from Kṛ ṣ ṇ a who was requested to appear in this world as bhagavā n (krṣ ṇ a), in order to please him, and to perfect all actions done, and to increase the enthusiasm of brā hmaṇ as, since he was the son of Prthā, a great devotee of Kṛ ṣ ṇ a. This indicates that Yudhiṣ ṭ hira was knowledgeable and skillful in all actions. Brahma-vā dinaḥ means “dedicated to studying the Vedas. ”

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Determining the auspicious time for the sacrifice, having made his request, he selected priests. Brahma-vā dinaḥ means “dedicated to studying the Vedas. ”

Texts 7–9

dvaipā yano bharadvā jaḥ sumantur gotamo ’sitaḥ

vasiṣ ṭ haś cyavanaḥ kaṇ vo maitreyaḥ kavaṣ as tritaḥ

viś vā mitro vā madevaḥ sumatir jaiminiḥ kratuḥ

pailaḥ parā ś aro gargo vaiś ampā yana eva ca

atharvā kaś yapo dhaumyo rā mo bhā rgava ā suriḥ

vī tihotro madhucchandā vī raseno ’kṛ tavraṇ aḥ

Translation

He selected Kṛ ṣ ṇ a-dvaipā yana, Bharadvā ja, Sumantu, Gotama and Asita, along with Vasiṣ ṭ ha, Cyavana, Kaṇ va, Maitreya, Kavaṣ a and Trita. He also selected Viś vā mitra, Vā madeva, Sumati, Jaimini, Kratu, Paila and Parā ś ara, as well as Garga, Vaiś ampā yana, Atharvā, Kaś yapa, Dhaumya, Rā ma of the Bhā rgavas, Ā suri, Vī tihotra, Madhucchandā, Vī rasena and Akṛ tavraṇ a.

Commentary

He chose these sages because they were the most prominent. He chose no others (eva). The word ca indicates the whole group. Dvaipā yana (Vyā sa) was selected as the brahmā [28] according to Mahā bhā rata. Brahmatvam akarot tatra satyavatī -sutaḥ: Vyā sa was made the brahmā priest.

Texts 10–11