Vaiṣṇava-toṣaṇī 43 страница

Text 32

yū yaṁ pā tra-vidā ṁ ś reṣ ṭ hā mā mandhvaṁ bā la-bhā ṣ ī tam

sadasas-patayaḥ sarve kṛ ṣ ṇ o yat sammato ’rhaṇ e

Translation

O leaders of the assembly, you know best who is a fit candidate for being honored. Therefore you should not heed the words of a child when he claims that Kṛ ṣ ṇ a deserves to be worshiped.

Commentary

“Who has such intelligence? ” You sages have this intelligence. Do not give regard to the words of Sahadeva, a boy. Now you should reverse the worship since you are the best knowers of who is qualified This boy is not qualified. From his words, Kṛ ṣ ṇ a had been accepted for worship. He uses the name Kṛ ṣ ṇ a directly to criticize him. The real meaning of his words is “The Vedas are true, but do not give regard to my foolish (bā lasya) words since you are knowers of who is qualified for worship, since Kṛ ṣ ṇ a, para-brahman in human form, is accepted for worship. ”

Texts 33–34

tapo-vidyā -vrata-dharā n jñ ā na-vidhvasta-kalmaṣ ā n

paramaṛ ṣ ī n brahma-niṣ ṭ hā ḷ loka-pā laiś ca pū jitā n

sadas-patī n atikramya gopā laḥ kula-pā ṁ sanaḥ

yathā kā kaḥ puroḍ ā ś aṁ saparyā ṁ katham arhati

Translation

How can you pass over the most exalted members of this assembly — topmost sages dedicated to the Absolute Truth endowed with powers of austerity, divine insight and strict adherence to severe vows, sanctified by knowledge and worshiped even by the rulers of the universe? How does this cowherd boy, the disgrace of his family, deserve your worship, any more than a crow deserves to eat the sacred puroḍ ā ś a rice cake?

In the absence of persons qualified for worship, maybe you could do this, but how can you choose him when so many qualified persons are present? In two verses he explains his position. You have overlooked great sages who have performed sva-dharma (tapo), possess knowledge and have done great austerities, such as the fourteen vratas. He has spoiled the name of his family by killing his uncle (kula-pā ṁ sanaḥ ).

The real meaning is as follows. The first part is the same. (He surpasses all the qualified person in the assembly. ) Kṛ ṣ ṇ a is “he who vanquishes those who speak the opposite of the Vedas (kulapa amś am). ” He is without material misery and material happiness (a — ka — akaḥ ). Thus he does not deserve mere cakes but everything. He does not just deserve worship, but full surrender. Gopā lā ḥ means a member of a cowherd family by material vision. But in his words there is a great glorification because those words describe the Lord’s non-material pastimes, since Gopā la is the presiding deity of great mantras mentioned in the Vedic scriptures. From the external viewpoint also he is the protector (pā laḥ )of the Vedas and earth (go). Or gopā laḥ means he who completely (ā ) accepts (la) the cowherds (gopa), not the Yadus as his friends. This is meant as a criticism. But actually it is praise of Kṛ ṣ ṇ a for his great mercy. Kṛ ṣ ṇ a contaminated his family by killing his uncle (kula-pā ṁ sanaḥ ).

Text 35

varṇ ā ś rama-kulā petaḥ sarva-dharma-bahiṣ -kṛ taḥ

svaira-vartī guṇ air hī naḥ saparyā ṁ katham arhati

Translation

How does one who follows no principles of the social and spiritual orders or of family ethics, who has been excluded from all religious duties, who behaves whimsically, and who has no good qualities — how does such a person deserve to be worshiped?

“What is the fault if Kṛ ṣ ṇ a disguised himself as a cowherd in order to fool him and kill him, since Ś iś upā la was evil? ” Though, from the material point of view Kṛ ṣ ṇ a lacked qualities as a true kṣ atriya, the bad words arose from anger, without careful thought.

— — — — — — —

“What is the fault if Kṛ ṣ ṇ a disguised himself as a cowherd in order to fool him and kill him, since Ś iś upā la was evil? ” The external meaning is clear. The real meaning is that from the point of view of Brahman or the Lord, these rules would not apply. He is beyond all names and families. Because he is beyond all this, he is free to reject it all and act independently. What use is insignificant worship meant for jī vas? From the point of view of his human pastimes, if he is beyond the rules of varṇ ā ś rama, why should he be worshipped by devatā s and sages?

Text 36

yayā tinaiṣ ā ṁ hi kulaṁ ś aptaṁ sadbhir bahiṣ -kṛ tam

vṛ thā -pā na-rataṁ ś aś vat saparyā ṁ katham arhati

Translation

Yayā ti cursed the dynasty of these Yā davas, and ever since then they have been ostracized by honest men and addicted to liquor. How, then, does Kṛ ṣ ṇ a deserve to be worshiped?

Commentary

In criticizing Kṛ ṣ ṇ a he also criticizes all the Yadus in two verses. Because the family was cursed by Yayā ti they have been ostracized by the righteous. The real meaning is as follows. The family has delivered (bahiṣ kṛ tam) from the curse by sacrifices performed by the great sages. The family is absorbed in protecting the earth (pā na-ratam). Therefore why is worshipping the Yadus useless?

Text 37

brahmarṣ i-sevitā n deś ā n hitvaite ’brahma-varcasam

samudraṁ durgam ā ś ritya bā dhante dasyavaḥ prajā ḥ

Translation

These Yā davas have abandoned the holy lands inhabited by saintly sages and have instead taken shelter of a fortress in the sea, a place where no brahminical principles are observed. There, just like thieves, they harass their subjects.

“By being attached to enjoyment, Yayati cursed Yadu though Yadu was without offense. But then he was given mercy by the Lord in the form of Dattatreya (the avadhū ta brā hmaṇ a instructs Yadu SB 11. 7) and is most worthy of worship. His dynasty is similar. ” To counteract this, he criticizes in another way. The Yadus gave up a holy place, Mathurā, most excellent because it was in the middle of Ā ryā varta. They have taken shelter of a place devoid of the Vedas, the ocean. They loot life itself (dasyavaḥ ).

— — — — — — — — — — -

The Yā davas have taken shelter in the sea, devoid of the Vedas and act like thieves, plundering all properties. The real meaning is as follows. Someone may say, “Taking shelter of the sea, they are like Rā vaṇ a. ” In response, the verse says that Rā vaṇ a and others, not having come from Manu’s line, are thieving descendants (dasyavaḥ prajā ḥ ). Giving up lands served by brahmarṣ is, taking shelter of the sea, Rā vaṇ a and his descendents stop actions of the brā hmaṇ as or the Vedas (brahma-varcasam). But why would the Yā davas stop the actions? They protect such activities.

Text 38

evam-ā dī ny abhadrā ṇ i babhā ṣ e naṣ ṭ a-maṅ galaḥ

novā ca kiñ cid bhagavā n yathā siṁ haḥ ś ivā -rutam

Translation

[Ś ukadeva Gosvā mī continued: ] Bereft of all good fortune, Ś iś upā la spoke these and other insults. But the Supreme Lord said nothing, just as a lion ignores a jackal’s cry.

Ś iś upā la was nearing death (naṣ ṭ a-maṅ galaḥ ). Thus he spoke incoherently since the Yadus were not as he described. Because of that, and to ignore him, the Lord did not speak, since he was endowed with patience and profundity as bhagavā n. He was not internally disturbed. An example is given.

— — — — — — — — — -

Ś iś upā la was more or less dead (naṣ ṭ a-maṅ galaḥ ). The phrase can also be taken as anaṣ ṭ a-maṅ galaḥ : he had some profound auspiciousness — he was actually an associate of the Lord. He was now about to be reinstated. In the Seventh Canto Nā rada explains to Yudhiṣ ṭ hira that his sins were destroyed by Kṛ ṣ ṇ a’s cakra (SB 7. 1. 46) His sins were destroyed but he was not destroyed. The Third Canto describes Hiraṇ yakṣ a’s anger at the Lord. (SB 3. 19. 9) But it was explained that he did not have actual anger. His chasing the Lord described in SB 3. 18. 9 is only imitation anger. The Lord acted in order to dispel the devatā s’ fear of the demon’s words. Though it is not mentioned, the Lord had no cause for anger. Therefore the bad words of these two actually indicate another meaning, but to protect the pastime desired by the Lord, he made a show with words that have another meaning. The negative meaning is taken for the words spoken by other demons however (who were not associates of the Lord) because of their demonic nature, but the actual (positive) meaning was created by Sarasvatī (not by their intention). Externally, Ś iś upā la spoke inauspicious words (abhadrā ṇ ī ). But the other meaning is “He spoke words of which nothing could be more auspicious. ” The Lord did not speak. Externally he acted as a great person, like a lion ignoring a jackal. The real meaning is that the Lord was silent because he has a profound nature. Similarly Narasiṁ ha is praised by the Ś iva.

Text 39

bhagavan-nindanaṁ ś rutvā duḥ sahaṁ tat sabhā -sadaḥ

karṇ au pidhā ya nirjagmuḥ ś apantaś cedi-paṁ ruṣ ā

Translation

Upon hearing such intolerable blasphemy of the Lord, several members of the assembly covered their ears and walked out, angrily cursing the King of Cedi.

They could not tolerate criticism of the Lord of the universe, endowed with all good qualities (bhagavat) since they were well behaved. Thus they left.

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— — — — — — — — — — — — — — — — — — — —

Though some knew the real meaning of the words, they went through the motions of intolerance following along with the others. They cursed Ś iś upā la, shouting, “Your prā ṇ as should immediately leave your body” since they, being saintly, could not tolerate the words. Then they left.

Text 40

nindā ṁ bhagavataḥ ś ṛ ṇ vaṁ s tat-parasya janasya vā

tato nā paiti yaḥ so ’pi yā ty adhaḥ sukṛ tā c cyutaḥ

Translation

Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or his faithful devotee will certainly fall down, bereft of his pious credit.

They left in order to avoid a bad future for themselves. The Lord is the best, worthy of worship (parasya). He who does not leave from that place or because of the criticism (tataḥ ) destroys his pious credits. One who hears criticism of the Lord or his devotee falls to the greatest hell. With the destruction of his pious credits or devotion, he can never attain a fortunate destination.

Text 41

tataḥ pā ṇ ḍ u-sutā ḥ kruddhā matsya-kaikaya-sṛ ñ jayā ḥ

udā yudhā ḥ samuttasthuḥ ś iś upā la-jighā ṁ savaḥ

Translation

Then the sons of Pā ṇ ḍ u became furious, and together with the warriors of the Matsya, Kaikaya and Sṛ ñ jaya clans, they rose up from their seats with weapons poised, ready to kill Ś iś upā la.

Unable to act, some persons left according to the following rule:

karṇ au pidhā ya nirayā d yad akalpa ī ś e

dharmā vitary asṛ ṇ ibhir nṛ bhir asyamā ne

chindyā t prasahya ruś atī m asatī ṁ prabhuś cej

jihvā m asū n api tato visṛ jet sa dharmaḥ

If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that one should give up his own life. SB 4. 4. 17

Now the action of those who could act is described. The Matsyas and others were friends of the Pā ṇ ḍ avas jumped up, quickly leaving their seats. The Yā davas, though fully capable, following the Lord, did not rise, nor did they say anything.

Text 42

tataś caidyas tv asambhrā nto jagṛ he khaḍ ga-carmaṇ ī

bhartsayan kṛ ṣ ṇ a-pakṣ ī yā n rā jñ aḥ sadasi bhā rata

Translation

Undaunted, Ś iś upā la then took up his sword and shield in the midst of all the assembled kings, O Bhā rata, and hurled insults at those who sided with Kṛ ṣ ṇ a.

Ś iś upā la also (tu) took up his sword and insulted the followers of the Lord. Ś ukadeva calls to Parī kṣ it in anger or in astonishment at Ś iś upā la’s foolishness. Or he comforted Parī kṣ it, thinking that he may be frightened. Since you come in a great family, give up false worry and be calm.

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Others who sided with Ś iś upā la however became confused. This is indicated by the word tu.

Text 43

tā vad utthā ya bhagavā n svā n nivā rya svayaṁ ruṣ ā

ś iraḥ kṣ urā nta-cakreṇ a jahā ra patato ripoḥ

Translation

At that point the Supreme Lord stood up and checked his devotees. He then angrily sent forth his razor-sharp disc and severed the head of his enemy as he was attacking.

The Lord restrained the Pā ṇ ḍ avas (svā n). He rushed towards Ś iś upā la in anger and cut off his head with the sharp edge of his cakra, quickly and easily. At this time (tā vat), after three births, freeing Ś iś upā la from the curse of the sages, the Lord found it now suitable to kill him with his own hand as he had done in previously births, in order that the demon could attain his form as an associate in Vaikuṇ ṭ ha. The Pā ṇ ḍ avas had risen first to kill Ś iś upā la because Kṛ ṣ ṇ a was Bhagavā n, full of unlimited qualities such as affection for his devotees and knowledge. Or tā vat means “before the others rose. ” He rose before the others because he was endowed with all extraordinary powers (bhagavā n).

— — — — — — — — — — — — — — — —

At this time (tā vat), after three births, freeing Ś iś upā la from the curse of the sages, the Lord found it now suitable to kill him with his own hand as he had done in previously births in order that the demon could attain his form as an associate in Vaikuṇ ṭ ha. The Pā ṇ ḍ avas had risen first to kill Ś iś upā la because Kṛ ṣ ṇ a was Bhagavā n, full of unlimited qualities such as affection for his devotees and knowledge. Ś iś upā la had suddenly come face to face with him.

Text 44

ś abdaḥ kolā halo ’thā sī c chiś upā le hate mahā n

tasyā nuyā yino bhū pā dudruvur jī vitaiṣ iṇ aḥ

Translation

When Ś iś upā la was thus killed, a great roar arose from the crowd. Taking advantage of that disturbance, the few kings who were supporters of Ś iś upā la quickly left the assembly out of fear for their lives.

There was a huge uproar. Some lamented. Some said, “Very good! ” Some shouted loudly “Victory! Victory! ” Or there was an uproar because some lamented and some were joyful. Kolahala imitates the sound made. Ś iś upā la’s followers left, interested in their lives, not dharma. They quickly left the festival of the sacrifice, fearing death.

— — — — — — — — — — —

There was a huge uproar. Instead of atha sometimes api is seen, indicating the whole. Some shouted loudly “Victory! Victory! ”

Text 45

caidya-dehotthitaṁ jyotir vā sudevam upā viś at

paś yatā ṁ sarva-bhū tā nā m ulkeva bhuvi khā c cyutā

Translation

An effulgent light rose from Ś iś upā la’s body and, as everyone watched, entered Kṛ ṣ ṇ a just like a meteor falling from the sky to the earth.

A light immediately entered into Kṛ ṣ ṇ a, son of Vasudeva, who was nearby (upa). He again became an associate and met the Lord. The light was like a meteor. Thus, with astonishment all beings looked on. Though it was impossible for him to be a light, since he had a form as an associate, he entered the Lord in this manner in order to give joy to the devotees who knew the truth, understanding that he attained a body again as an associate.

— — — — — — — —

There was a light. This was merged with his form (which could thus not be seen), since his form as an associate is actually indestructible.

Text 46

janma-trayā nuguṇ ita- vaira-saṁ rabdhayā dhiyā

dhyā yaṁ s tan-mayatā ṁ yā to bhā vo hi bhava-kā raṇ am

Translation

Obsessed with hatred of Kṛ ṣ ṇ a throughout three lifetimes, Ś iś upā la attained the Lord’s nature for one’s consciousness determines one’s future birth.

Because there is little difference between the associate and the Lord or to indicate that the body was eternity, knowledge and bliss, the words tan-mā yā tā m (becoming one with) are used. Or meditating on the Lord he attained a similar nature. “Since he meditated with hatred, he should not become an associate again. ” This was because (hi) his previous bhakti as an associate (bhā vaḥ ) was the cause of the best result (bhava-kā raṇ am), being an associate. By the will of the Lord, by the curse of the brā hmaṇ as, there was an imitation of hatred but actually he meditated as a devotee.

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Entering the Lord, Ś iś upā la attained a form like the Lord’s. The example of the insect trapped by the wasp should be remembered. By what type of intelligence did this happen? He was absorbed in hatred for three lifetimes. The impressions of his situation as an associate of the Lord (bhā vaḥ ) gave this result. This remained deep within him, since the external consciousness as a demon was a superimposition. The details of Dantavakra are given by Ś rī dhara Svā mī. Though he entered the Lord — since the Lord’s associates merge with him when he appears in this world — he would attain his spiritual body at the proper time. At the end of the prakaṭ a pastimes, the aṁ ś as depart for their abodes. He had attained an external form in order to become the Lord’s associate.

vairā nubandha-tī vreṇ a dhyā nenā cyuta-sā tmatā m

nī tau punar hareḥ pā rś vaṁ jagmatur viṣ ṇ u-pā rṣ adau

These two associates of Lord Viṣ ṇ u — Jaya and Vijaya — maintained a feeling of enmity for a very long time. Because of always thinking of Kṛ ṣ ṇ a in this way, they regained the shelter of the Lord. SB 7. 1. 47

Text 47

ṛ tvigbhyaḥ sa-sadasyebhyo dakṣ inā ṁ vipulā m adā t

sarvā n sampū jya vidhi-vac cakre ’vabhṛ tham eka-rā ṭ

Translation

Emperor Yudhiṣ ṭ hira gave generous gifts to the sacrificial priests and the members of the assembly, properly honoring them all in the manner prescribed by the Vedas. He then took the avabhṛ tha bath.

Commentary

With the destruction of all obstacles the sacrifice was completed nicely. The king took the avabhṛ tha bath, a concluding act for the sacrifice. Yudhiṣ ṭ hira had now attained his kingdom. He was the sole ruler (eka-rā ṭ ).

Text 48

sā dhayitvā kratuḥ rā jñ aḥ kṛ ṣ ṇ o yogeś vareś varaḥ

uvā sa katicin mā sā n suhṛ dbhir abhiyā citaḥ

Translation

Thus Kṛ ṣ ṇ a, the Lord of all masters of mystic yoga, saw to the successful execution of this great sacrifice on behalf of King Yudhiṣ ṭ hira. Afterwards, the Lord stayed with his intimate friends for a few months at their earnest request.

Kṛ ṣ ṇ a was the lord of devotees like the Kumā ras and Nā rada (masters of yoga), because he was directly bhagavā n (kṛ ṣ ṇ aḥ ). He had the sacrifice accomplished easily, by his methods and ś aktis (sam-sā dhayitvā ). Or he was the lord of the devotees, who control other yogas. Thus he was affectionate to his devotees. Requested repeatedly (abhi) or in that place, by Yudhiṣ ṭ hira and others, he stayed.

— — — — — — — — — —

Though Kṛ ṣ ṇ a was the controller of the lords of devatā s, requested by his friends and controlled by their prayer, he stayed. Or because he is the master of all masters of yoga, able to expand himself unlimitedly (SB 10. 69. 2), he gave bliss by his personal form to all types of friends.

Text 49

tato ’nujñ ā pya rā jā nam anicchantam apī ś varaḥ

yayau sa-bhā ryaḥ sā mā tyaḥ sva-puraṁ devakī -sutaḥ

Translation

Then the Lord, the son of Devakī, took the reluctant permission of the King and returned to his capital with his wives and ministers.

Though he was supremely independent (ī ś varaḥ ), he took permission to leave. He went to his city because he appeared as the son of Devakī to manifest qualities like affection for his devotees (devakī -sutaḥ ). Or he went to give pleasure to his parents. He was requested by his friends. Because he stayed a long time there, the other relatives had returned to Dvā rakā. That is made clear in the next chapter (SB 10. 75. 29).

Text 50

varṇ itaṁ tad upā khyā naṁ mayā te bahu-vistaram

vaikuṇ ṭ ha-vā sinor janma vipra-ś ā pā t punaḥ punaḥ

Translation

I have already described to you in detail the history of the two residents of Vaikuṇ ṭ ha who had to undergo repeated births in the material world because of being cursed by brā hmaṇ as.

Commentary

This verse concludes the story while indicating that Vaiṣ ṇ avas should not disrespect brā hmaṇ as. In the Seventh Canto Ś ukadeva told this story in detail (bahu-vistaram modifies upā khā yanam or varṇ itam) when Parī kṣ it asked. Even though they were inhabitants of Vaikuṇ ṭ ha, they had to undergo repeated births in the material world.

Text 51

rā jasū yā vabhṛ thyena snā to rā jā yudhiṣ ṭ hiraḥ

brahma-kṣ atra-sabhā -madhye ś uś ubhe sura-rā ḍ iva

Translation

Purified in the avabhṛ thyaritual, which marked the successful completion of the rā jasū ya sacrifice, King Yudhiṣ ṭ hira shone among the assembled brā hmaṇ as and kṣ atriyas like the King of the devatā s himself.

Commentary

Out of enthusiasm the bath is again praised. One should see the Mahā bhā rata for details of the bathing and hair dressing of Yudhiṣ ṭ hira and Draupadī performed by the Lord.

Text 52

rā jñ ā sabhā jitā ḥ sarve sura-mā nava-khecarā ḥ

kṛ ṣ ṇ aṁ kratuṁ ca ś aṁ santaḥ sva-dhā mā ni yayur mudā

Translation

The devatā s, humans and residents of intermediate heavens, all properly honored by the King, happily set off for their respective domains while singing the praises of Kṛ ṣ ṇ a and the great sacrifice.

The devatā s like Brahmā, the humans, such as the kings, and the khecaras or siddhas after being honored, returned to their abodes. They praised Kṛ ṣ ṇ a, who attracte everyone’s heart because of his affection for his devotees. Because of the sacrifice, he revealed in a special manner his form, qualities and pastimes, for the sacrifice was greater in qualities than that performed by Varuṇ a and other devatā s (mentioned in verse 13).

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The devatā s like Brahmā, the humans, such as the kings, and the khecaras or siddhas after being honored, returned to their abodes. They sang the praised of Kṛ ṣ ṇ a:

yad dharma-sū nor bata rā jasū ye

nirī kṣ ya dṛ k-svastyayanaṁ tri-lokaḥ

kā rtsnyena cā dyeha gataṁ vidhā tur

arvā k-sṛ tau kauś alam ity amanyata

At the rā jasū ya sacrifice of Yudhiṣ ṭ hira, all the people of the universe, seeing the form of the Lord which created auspiciousness in all directions, considered that the skill of the creator in making the most beautiful objects in the recent universe was nullified completely at that time. SB 3. 2. 13

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam

vismā panaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhū ṣ aṇ a-bhū ṣ aṇ ā ṅ gam

Kṛ ṣ ṇ a possesses that form suitable for human pastimes to show the full capacity of his yoga-mā yā. That form astonishes even the lord of Vaikuṇ ṭ ha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3. 2. 12

They also praised the sacrifice because it became most remarkable by the presence of the Lord. All the righteous people were pleased whereas the wicked became agitated because of their sins.

Text 53

duryodhanam ṛ te pā paṁ kaliṁ kuru-kulā mayam

yo na sehe ś rī yaṁ sphī tā ṁ dṛ ṣ ṭ vā pā ṇ ḍ u-sutasya tā m

Translation

[All were satisfied] except sinful Duryodhana, the personification of the age of quarrel and the disease of the Kuru dynasty. He could not bear to see the flourishing prosperity of the son of Pā ṇ ḍ u.

Commentary

Among the wicked the chief person Duryodhana is described. He did not praise Kṛ ṣ ṇ a or the sacrifice. Nor did he go home in bliss. Rather he was overcome with lamentation since he was sinful and since he could not tolerate the prosperity of Yudhiṣ ṭ hira. Envy appeared because of competition with a brother and because Yudhiṣ ṭ hira was fixed in dharma.