Vaiṣṇava-toṣaṇī 42 страница

upahū tā s tathā cā nye droṇ a-bhī ṣ ma-kṛ pā dayaḥ

dhṛ tarā ṣ ṭ raḥ saha-suto viduraś ca mahā -matiḥ

brā hmaṇ ā ḥ kṣ atriyā vaiś yā ḥ ś ū drā yajñ a-didṛ kṣ avaḥ

tatreyuḥ sarva-rā jā no rā jñ ā ṁ prakṛ tayo nṛ pa

Translation

O King, others who were invited included Droṇ a, Bhī ṣ ma, Kṛ pa, Dhṛ tarā ṣ ṭ ra with his sons, the wise Vidura, and many other brā hmaṇ as, kṣ atriyas, vaiś yas and ś ū dras, all eager to witness the sacrifice. Indeed, all the kings came there with their entourages.

Sending Nakula to Hastinā pura, as approved by Kṛ ṣ ṇ a, he invited other sages such as Droṇ a. Others invited were Bā hlī ka and Somadatta. The sons of Dhṛ tarā ṣ ṭ ra were Duryodhana and others. The first members listed were most exalted at the sacrifice. Vidura was skilled at accounting for goods dispensed (mahā matiḥ ). Tatra vyavakaraś cā sī d viduraḥ sarva-dharma-vit: Vidura, knower of dharma, was the dispenser of funds. (Mahā bhā rata) sarva-dharma-vit means he

knew all procedures of charity, according to time place and recipient or was fixed in bhakti to the Lord.

Brā hmaṇ as and others from other states gathered to see the sacrifice. They came on their own or were invited by messengers.

ā mantrayadhvaṁ rā jyeṣ u brā hmanā n kṣ atiryā n api

viś aś ca mā nyā n ś ū drā ś ca sarvā n ā nayateti ca

On the order of Yudhiṣ tḥ ira, Sahadeva said to the messengers “Invite brā hmaṇ as and kṣ atriyas also. Bring respectable vaiś yas and ś ū dras. ”

The ordinary kṣ atriyas by birth were there. Kings were special. All their ministers were also there. Ś ukadeva calls to Parī kṣ it in joy or amazement.

Text 12

tatas te deva-yajanaṁ brā hmaṇ ā ḥ svarṇ a-lā ṅ galaiḥ

kṛ ṣ ṭ vā tatra yathā mnā yaṁ dī kṣ ayā ṁ cakrire nṛ pam

Translation

The brā hmaṇ a priests then ploughed the sacrificial ground with golden ploughshares and initiated King Yudhiṣ ṭ hira for the sacrifice in accordance with the traditions set down by standard authorities.

Commentary

According to Vedic rules, the priests ploughed the ground and initiated Yudhiṣ ṭ hira.

Texts 13–15

haimā ḥ kilopakaraṇ ā varuṇ asya yathā purā

indrā dayo loka-pā lā viriñ ci-bhava-saṁ yutā ḥ

sa-gaṇ ā ḥ siddha-gandharvā vidyā dhara-mahoragā ḥ

munayo yakṣ a-rakṣ ā ṁ si khaga-kinnara-cā raṇ ā ḥ

rā jā naś ca samā hū tā rā ja-patnyaś ca sarvaś aḥ

rā jasū yaṁ samī yuḥ sma rā jñ aḥ pā ṇ ḍ u-sutasya vai

menire kṛ ṣ ṇ a-bhaktasya sū papannam avismitā ḥ

Translation

The utensils used in the sacrifice were made of gold, just as in the ancient rā jasū ya performed by Varuṇ a. Indra, Brahmā, Ś iva and many other planetary rulers; the Siddhas and Gandharvas with their entourage; the Vidyā dharas; great serpents; sages; Yakṣ as; Rā kṣ asas; celestial birds; Kinnaras; Cā raṇ as; and earthly kings — all were invited, and they came from every direction to the sacrifice of King Yudhiṣ ṭ hira. They were not in the least astonished to see the splendor of the sacrifice, since it was quite appropriate for a devotee of Kṛ ṣ ṇ a.

Same’

The vessels were made of gold. One should not doubt this (kila). Brahmā and Ś iva were the chief devatā s present. Sagaṇ ā ḥ refers to Garuḍ a and other Vaikuṇ ṭ ha associates. The sages were ā tmā rā mas like the Kumā ras. The birds were the sons of Garuḍ a. Yudhiṣ ṭ hira is called the son of Pā ṇ ḍ u because as his son he spread Pā ṇ ḍ u’s fame. They did not consider the sacrifice astonishing since Yudhiṣ ṭ hira was a devotee of Svayam Bhagavā n Kṛ ṣ ṇ a.

Text 16

ayā jayan mahā -rā jaṁ yā jakā deva-varcasaḥ

rā jasū yena vidhi-vat pracetasam ivā marā ḥ

Translation

The priests, as powerful as gods, performed the rā jasū ya sacrifice for King Yudhiṣ ṭ hira in accordance with the Vedic injunctions, just as the devatā s had previously performed it for Varuṇ a.

The priests performed the sacrifice for Yudhiṣ ṭ hira, who had attained the kingdom (mahā -rā jam). The priests shone like devatā s because of austerity or because of jewels and ornaments or because of prospering from various worships.

— — — — — — — — — — — — —

The priests such as Vyā sa had more power than the devatā s. They performed it just as the ancient sages among devatā s (amarā ḥ ) performed it for Varuṇ a. Just as it was performed elsewhere, it was performed here. Its main elements are shown in brief.

Text 17

sū tye ’hany avanī -pā lo yā jakā n sadasas-patī n

apū jayan mahā -bhā gā n yathā -vat su-samā hitaḥ

Translation

On the day of extracting the soma juice, King Yudhiṣ ṭ hira properly and very attentively worshiped the priests and the most exalted personalities of the assembly.

With faith he worshipped the best members of the assembly as appropriate to their status because they were very pure (mahā bhā gā n) or were entitled to portions of the donations from the sacrifice, since he was the protector of the earth, having conquered the directions.

Text 18

sadasyā gryā rhaṇ ā rhaṁ vai vimṛ ś antaḥ sabhā -sadaḥ

nā dhyagacchann anaikā ntyā t sahadevas tadā bravī t

Translation

The members of the assembly then pondered over who among them should be worshiped first, but since there were many personalities qualified for this honor, they were unable to decide. Finally Sahadeva spoke up.

Though they were most intelligent and considered carefully, they could not decide on who should be worshipped first, since there were many great persons present. Sahadeva, who always exists with (saha) Kṛ ṣ ṇ a (deva) in his heart, then spoke. This indicates that he was a great devotee.

— — — — — — — — — — — — — — — — — -

Though they were most intelligent and considered carefully they could not decide on who should be worshipped first, since there were many great persons present. The foolish people had many doubts in their minds and could not decide. The wise people had disagreements because of various opinions, with persons like Ś iś upā la in the assembly. Kṛ ṣ ṇ a had the desire to wash everyone’s feet. Sahadeva then spoke. Later it is mentioned that Sahadeva worshipped the guests (SB 10. 75. 4). Thus he spoke up because of qualification, and also because of devotion to Kṛ ṣ ṇ a.

Text 19

arhati hy acyutaḥ ś raiṣ ṭ hyaṁ bhagavā n sā tvatā ṁ patiḥ

eṣ a vai devatā ḥ sarvā deś a-kā la-dhanā dayaḥ

Translation

[Sahadeva said: ] Certainly it is Acyuta, the Supreme Lord and chief of the Yā davas, who deserves the highest position. In truth, he himself comprises all the devatā s worshiped in sacrifice, along with such aspects of the worship as the sacred place, the time and the paraphernalia.

Kṛ ṣ ṇ a alone (eva) deserves the highest position, since he is always full of all qualities (acyutaḥ ). He then shows why. He is the supreme Lord (bhagavā n), and protects the devotees (sā tvatṁ a patiḥ ). Or he achieved excellence by appearing in the Yadu dynasty to reveal his unlimited powers. Vai means certainly. Ā dayah indicates priests and others.

— — — — — — — — -

Kṛ ṣ ṇ a alone (eva) deserves the highest position, since he is always full of all qualities (acyutaḥ ). He then shows why. He is full of all powers innately and moreover is the master of the devotees who are also most worthy of worship. Or, he is the Lord of the Yā davas, Svayam Bhagavā n. He who is most famous (eṣ aḥ ) is the total of all devatā s, place, time and articles in sacrifices by his ś akti. Bhī ṣ ma and others also designated Kṛ ṣ ṇ a as the first to be worshipped. This is mentioned in Sabhā -parva of Mahā bhā rata. Bhī ṣ ma also explains the procedure for selection in other circumstances:

ā cā ryam ṛ tvijaṁ caiva saṁ yuktaṁ ca yudhiṣ ṭ hira

snā takaṁ ca priyaṁ cā huḥ ṣ aḍ arghyā rhā n nṛ paṁ tathā

Listen, O Yudhiṣ ṭ hra, the preceptor, the sacrificial priest, the relative, the snataka, the friend, and the king, are the six that deserve arghya.

When Svayam Bhagavā n is personally present, these considerations are not taken first. (Later Bhī ṣ ma says that Kṛ ṣ ṇ a is most worthy of worship. )

Texts 20–21

yad-ā tmakam idaṁ viś vaṁ kratavaś ca yad-ā tmakā ḥ

agnir ā hutayo mantra sā ṅ khyaṁ yogaś ca yat-paraḥ

eka evā dvitī yo ’sā v aitad-ā tmyam idaṁ jagat

ā tmanā tmā ś rayaḥ sabhyā ḥ sṛ jaty avati hanty ajaḥ

Translation

This entire universe is founded upon him, as are the great sacrificial performances, with their sacred fires, oblations and mantras. Sā ṅ khya and yoga have him as their goal. He is one without a second. O assembly members, that unborn Lord, relying solely on himself, creates, maintains and destroys this cosmos by his personal energies, and thus the existence of this universe depends on him alone.

The reason for Kṛ ṣ ṇ a being everything is given. The source of unlimited universes is Kṛ ṣ ṇ a (yad ā tmakam). The universe is non-different from him being his aṁ ś a. He is the source of sacrifice and its limbs — fire, oblations and mantras. The procedures for liberation, Sā ṅ khya and yoga are for attaining him. Or yoga means samā dhi or merging in Brahman.

He is one alone (eva), without internal difference (of same forms) as the caturvyū ha etc. and without external difference, as jī vas etc. Kṛ ṣ ṇ a (asau) creates the universe by himself (ā tmanā ). There is no other cause. He is the shelter of himself. He is non-different from all means. He is not created like the universe (ajah), but manifests by himself. This indicates that he is the supreme Lord. O members of the assembly (sabhyā ḥ )! All this is known to you qualified people. Or in the absence of all else, even jñ ā ṇ a and liberation are also dependent on him.

— — — — — — — — — — — — — — —

The reason for Kṛ ṣ ṇ a being everything is given. The source of unlimited universes is Kṛ ṣ ṇ a (yad ā tmakam), just as the sun is source of rays. He is the source of sacrifice and its limbs — fire, oblations and mantras. The procedures for liberation, Sā ṅ khya and yoga are for attaining him. He gives shelter to these processes (yat-paraḥ ). The word ekaḥ indicates rejection of anything equal to him and the word advitī yaḥ indicates rejection of anything other than him. The word eva indicates anything else is impossible. Thus everything is one with him (etad-ā tmyam). That is illustrated in the last line. He creates, maintains and destroys by ś aktis derived from his svarū pa (ā tmanā ). Therefore he is not dependent on anything else (ajaḥ ). The word ekaḥ can also describe his oneness with the universe.

Text 22

vividhā nī ha karmā ṇ i janayan yad-avekṣ ayā

ī hate yad ayaṁ sarvaḥ ś reyo dharmā di-lakṣ aṇ am

Translation

He creates the many activities of this world, and thus by his grace the whole world endeavors for the ideals of religiosity, economic development, sense gratification and liberation.

By his mercy alone, all activities of everyone and their results are undertaken and achieved. Therefore he should be worshipped first. He creates various actions in this world (iha). Ā di indicates artha, kā ma and mokṣ a. By his mercy, the world endeavors form artha, dharma, kā ma, and mokṣ a. Or by his mercy one attains bhakti, most excellent and rare. He manifests many activities of bhakti in this world. By his mercy people at present (ayam) perform bhakti (dharma), attaining prema and Vaikuṇ ṭ ha (ā di). Bhakti accomplishes all karmas.

— — — — — — — — — -

By his mercy alone, all activities of everyone and their results are undertaken and achieved. Therefore he should be worshipped first. He creates various actions in this world (iha). Ā di indicates artha, kā ma and mokṣ a. By his mercy, the world endeavors form artha, dharma, kā ma, and mokṣ a. Or, ultimately for him (avekṣ ayā ), the world endeavors for these goals. Tam etam ā tmā naṁ vedā nuvacanena brā hmaṇ ā vividiṣ anti yajñ ena dā nena tapasā nā ś akena: they desire to know him by the words of the Vedas, by sacrifice, charity, austerity and fasting. (Bṛ had-ā raṇ yaka Upaniṣ ad)

Text 23

tasmā t kṛ ṣ ṇ ā ya mahate dī yatā ṁ paramā rhaṇ am

evaṁ cet sarva-bhū tā nā m ā tmanaś cā rhaṇ aṁ bhavet

Translation

Therefore we should give the highest honor to Kṛ ṣ ṇ a, the Supreme Lord. If we do so, we will be honoring all living beings and also our own selves.

The highest worship should be given to him, because he is the best (mahate), as described, because he is directly the supreme Lord (kṛ ṣ ṇ ā ya). If everyone worships him, worship of all beings is accomplished, even of oneself. Therefore no one should oppose this.

— — — — — — -

He concludes in this verse. He is all beings or the best of all (mahate). No one will have any objection.

Text 24

sarva-bhū tā tma-bhū tā ya kṛ ṣ ṇ ā yā nanya-darś ine

deyaṁ ś ā ntā ya pū rṇ ā ya dattasyā nantyam icchatā

Translation

Anyone who wishes the honor he gives to be reciprocated infinitely should honor Kṛ ṣ ṇ a, the perfectly peaceful and perfectly complete soul of all beings, the Supreme Lord, who views nothing as separate from himself.

As the soul of all beings he is non-different from the jī vas, since they are his aṁ ś as. Thus he sees all equally (ananya-darś iṇ e). And he is always happy (ś ā ntā ya) because he is full of all powers (pū rṇ ā ya), because he is directly the supreme Lord (kṛ ṣ ṇ ā ya). Or since he has appeared as Kṛ ṣ ṇ a to reveal his unlimited powers, all great results will arise by from giving (dattasya) to the proper object of worship.

Or he should be worshipped first on seeing the philosophical truth. Moreover, by seeing externally, he should be worshipped, since he is most qualified. He is dearest as Paramā tmā (ā tma-bhū tā ya). He attracts all hearts by his good qualities (krṣ ṇ ā ya). Moreover he is equal to all (ananya-darś iṇ e). Or he sees with mercy the devotee with no material desires (ananya). Out of affection for his devotees, he is a householder in many palaces. Moreover he is devoid of greed and other faults. In this list of qualities, the order is with increasing excellence of qualification.

Bhī ṣ ma says:

ā cā ryam ṛ tvijaṁ caiva saṁ yuktaṁ ca yudhiṣ ṭ hira

snā takaṁ ca priyaṁ cā huḥ ṣ aḍ arghyā rhā n nṛ paṁ tathā

Listen, O Yudhiṣ ṭ hra, the preceptor, the sacrificial priest, the relative, the snataka, the friend, and the king, are the six that deserve arghya. Mahā bhā rata

One should worship first one of these six.

— — — — — — — — — —

“Then what happens? ” With longing he then speaks further. He is the soul of all beings. By his nature he is seen as one alone. By knowledge he is peaceful. He is perfect because of no transformations in his self. The quality of his being the object of giving is shown. Or though he is the soul of all beings, he is attached to seeing his devotees (ananya-darś inaḥ ). He is without material desires (ś ā ntā ya) and perfect. In this way his very astonishing qualities are shown. One who desires unlimited reciprocation should honor him.

Text 25

ity uktvā sahadevo ’bhū t tū ṣ ṇ ī ṁ kṛ ṣ ṇ ā nubhā va-vit

tac chrutvā tuṣ ṭ uvuḥ sarve sā dhu sā dhv iti sattamā ḥ

Translation

[Ś ukadeva Gosvā mī continued: ] Having said this, Sahadeva, who understood Kṛ ṣ ṇ a’s powers, fell silent. And having heard his words, all the saintly persons present congratulated him, exclaiming “Excellent! Excellent! ”

He became silent because he experienced continuous prema (anubhā va) for Kṛ ṣ ṇ a, who attracts the hearts of the universe. By describing Kṛ ṣ ṇ a he was overcome with prema. Or he knew the qualities of Kṛ ṣ ṇ a, the ocean of good qualities, such as his shyness. Kṛ ṣ ṇ a would become embarrassed on hearing himself glorified in the assembly. Everyone praised Sahadeva because they were supreme in intelligence, birth etc. (sattamā ḥ ). Others who were not intelligent did not praise him. This is understood later.

— — — — — — — — — — — — — — —

He became silent since he understood Kṛ ṣ ṇ a’s powers. Because of Sahadeva’s great devotion, and waiting for some cause for talking, they had remained silent previously. The brā hmaṇ as (sattamaḥ ) then praised him. This is understood from the next verse

Text 26

ś rutvā dvijeritaṁ raja jñ ā tvā hā rdaṁ sabhā -sadā m

samarhayad dhṛ ṣ ī keś aṁ prī taḥ praṇ aya-vihvalaḥ

Translation

The King was delighted to hear this pronouncement of the brā hmaṇ as, from which he understood the mood of the entire assembly. Overwhelmed with love, he fully worshiped Kṛ ṣ ṇ a, the master of the senses.

Hearing what the brā hmaṇ as or the three upper classes (dvija) said, the king understood the agreement (hā rdam) of the others in the assembly. Or he understood the affection (hā rdam) for Kṛ ṣ ṇ a. He was pleased since his desires were fulfilled. Overwhelmed with love, he worshipped Kṛ ṣ ṇ a completely. Kṛ ṣ ṇ a as antaryā mī (hṛ ś ī keś am) had inspired the dvijas in order to please the king. Or though overcome with prema, he worshipped Kṛ ṣ ṇ a, because he was able to control his senses by the mercy of Kṛ ṣ ṇ a (hṛ ś ī keś am).

— — — — — — — —

Kṛ ṣ ṇ a had inspired the others as antaryā mī (hṛ ś ikeṣ am) in order to please the king. Or even though overcome with prema, he worshipped Kṛ ṣ ṇ a properly since Kṛ ṣ ṇ a mercifully made his senses operate properly.

Texts 27–28

tat-pā dā v avanijyā paḥ ś irasā loka-pā vanī ḥ

sa-bhā ryaḥ sā nujā mā tyaḥ sa-kuṭ umbo vahan mudā

vā sobhiḥ pī ta-kauṣ eyair bhū ṣ aṇ aiś ca mahā -dhanaiḥ

arhayitvā ś ru-pū rṇ ā kṣ o nā ś akat samavekṣ itum

Translation

After bathing Kṛ ṣ ṇ a’s feet, Mahā rā ja Yudhiṣ ṭ hira joyfully sprinkled the water upon his own head, and then upon the heads of his wife, brothers, other family members and ministers. That water purifies the whole world. As he honored the Lord with presentations of yellow silken garments and precious jeweled ornaments, the King’s tear-filled eyes prevented him from looking directly at the Lord.

The worship is described in two verses. Putting the water on his head shows his great devotion. The water, the form of the Gaṅ gā, purified the three worlds. Or it purified all the ancestors, citizens and servants of the city, just by putting it on their heads. He put it on the heads of Draupadī, his younger brothers and sons (kuṭ umbaḥ ), from those closest to those further away. His wife was closest since she poured the water for washing his feet. He did this with joy and offered gifts with joy (mudā ) along with his wife and brothers.

He worshipped Kṛ ṣ ṇ a with priceless cloth, priceless silk and priceless ornaments (mahā -dhanaiḥ ). Or mahā -dhanaiḥ can mean priceless jewels. He was not able to see Kṛ ṣ ṇ a clearly because his eyes were filled with tears of bliss. But since he desired to see him, because of lack of control from prema, he only slightly saw him.

— — — — — — — — — — — — — — — — — —

The worship is described in two verses. Carrying the water on his head shows his intense devotion. He did this because the water was purifying for the worlds in the form of Gaṅ gā. Moreover, the water was capable of purifying previous persons and the citizens as well. His wife Draupadī and sons and other family members also took the water on their heads. The list is from closest situated to furthest situated: wife, brothers, ministers, other family members. The wife was closest since she offered the water for washing Kṛ ṣ ṇ a’s feet. In joy he offered water on their heads and with his wife he joyfully offered Kṛ ṣ ṇ a cloth and other items. He worshipped him with priceless cloth, priceless silk and priceless ornaments (mahā -dhanaiḥ ). Or mahā -dhanaiḥ can mean priceless jewels. He was not able to see Kṛ ṣ ṇ a clearly because his eyes were filled with tears of bliss. But because he desired to see him, he was able to see him slightly due to his prema.

Text 29

itthaṁ sabhā jitaṁ vī kṣ ya sarve prā ñ jalayo janā ḥ

namo jayeti nemus taṁ nipetuḥ puṣ pa-vṛ ṣ ṭ ayaḥ

Translation

When they saw Kṛ ṣ ṇ a thus honored, nearly all who were present joined their palms reverentially, exclaiming “Obeisances to you! All victory to you! ” and then bowed down to him. Flowers rained down from above.

same

This verse indicates that all who saw this loving worship also developed prema. Some said, “I offer respects” and some said “Victory! ” Or everyone in joy said “I offer respects. Victory! ” From the sky flowers fell, spreading everywhere in the assembly.

Text 30

itthaṁ niś amya damaghoṣ a-sutaḥ sva-pī ṭ hā d

utthā ya kṛ ṣ ṇ a-guṇ a-varṇ ana-jā ta-manyuḥ

utkṣ ipya bā hum idam ā ha sadasy amarṣ ī

saṁ ś rā vayan bhagavate paruṣ ā ṇ y abhī taḥ

Translation

The intolerant son of Damaghoṣ a became infuriated upon hearing the glorification of Kṛ ṣ ṇ a’s qualities. He stood up from his seat and, angrily waving his arms, fearlessly spoke to the entire assembly the following harsh words against the Supreme Lord.

Commentary

Though Ś iś upā la and Dantavakra did not have demonic natures internally, since they were Jaya and Vijaya, externally they imitated demons. That is shown in Ś rī dhara Svā mī ’s commentary on the killing of Hiraṇ yakṣ a. That is sensible, since otherwise this pastime would be contrary to the Lord’s intention of giving happiness to the devotees and the Lord. Since they worshipped the Lord internally their inimical words actually had another meaning when they spoke (by their intention). When other demons speak about the Lord, however, by the inspiration of Sarasvatī (not by their intention) their words have another meaning. Here Ś iś upā la speaks clearly in order to nourish the fighting rasa.

After hearing Sahadeva speak, and hearing all the words until the final offering of respects and cries of victory for Kṛ ṣ ṇ a, Ś iś upā la became angry. He was more evil than his father (damaghoṣ a-sutaḥ ). In Hari-vaṁ ś a this is made clear in the episode of his advice to burn Gomanta mountain (when Jarā sandha was pursuing Kṛ ṣ ṇ a and Balarā ma and they took shelter of the mountain). He was angry at the words praising Kṛ ṣ ṇ a, what to speak of the worship of Kṛ ṣ ṇ a, since he was intolerant due to his envy (amarṣ ī ). Or he began to lament (manyuḥ ) and then became angry (amarṣ ī ). He rose from his seat, and raising his right arm, made everyone listen to his loud words at close range (sam — ś ravayan), since he was very impudent (abhī taḥ ).

Text 31

ī ś o duratyayaḥ kā la iti satyavatī srutiḥ

vṛ ddhā nā m api yad buddhir bā la-vā kyair vibhidyate

Translation

[Ś iś upā la said: ] The statement of the Vedas that time is the unavoidable controller of all has indeed been proven true, since the intelligence of wise elders has now become diverted by the words of a mere boy.

Commentary

To conciliate the assembly he first spoke in order to give his own interpretation to Sahadeva’s words and in order to scold. Time is capable of doing the impossible (ī ś aḥ ) and it is not possible to avoid (duratyayaḥ ). The Vedas or tradition speaks the truth. Why? Something astonishing has happened: because of time, the intelligence of elders has been diverted by a child’s words.