Vaiṣṇava-toṣaṇī 46 страница

vihā rā n sa vimā nā gryā n nipetuḥ ś astra-vṛ ṣ ṭ ayaḥ

ś ilā -drumā ś cā ś anayaḥ sarpā ā sā ra-ś arkarā ḥ

pracaṇ ḍ aś cakravā to ’bhū d rajasā cchā ditā diś aḥ

Translation

Ś ā lva besieged the city with a large army, O best of the Bharatas, decimating the outlying parks and gardens, the mansions along with their observatories, towering gateways and surrounding walls, and also the public recreational areas. From his excellent airship he threw down a torrent of weapons, including stones, tree trunks, thunderbolts, snakes and hailstones. A fierce whirlwind arose and blanketed all directions with dust.

Commentary

Three verses describe his attack. He covered the city completely with troops. Ś ukadeva calls out to Parī kṣ it in amazement. O best of the Bharatas! Or he comforts him as he worries about those dear to him. “As the best of your dynasty, you know the power of the Lord. You should not worry at all. ” Ś ā lva was intent on destroying the city (babhañ ja). The word is used to indicate destruction that was supposed to happen in the near future. (However he could not destroy the city. ) In order to destroy the outer gates and other gates he constantly showered (ni — petuḥ ) weapons. Fierce whirlwinds blew in front of the vehicle. Dust arose because of the whirlwind’s strong, quick revolutions.

Text 12

ity ardyamā nā saubhena kṛ ṣ ṇ asya nagarī bhṛ ś am

nā bhyapadyata ś aṁ rā jaṁ s tri-pureṇ a yathā mahī

Translation

Thus terribly tormented by the airship Saubha, Kṛ ṣ ṇ a’s city had no peace, O King, just like the earth when it was attacked by the three aerial cities of the demons.

The city of Kṛ ṣ ṇ a, who is the highest bliss, tormented terribly by the shower of weapons from the vehicle, had no peace. “This seems impossible. ” The whole earth had no peace because of the attack of Tripura. Just as Ś iva became glorified by the Lord for burning the cities of the demons, so now this incident took place by the will of the Lord. O king, you can understand this. Or just as the earth was afflicted by Tripura, Dvā rakā was also afflicted, but did it not attain peace? Yes, it became peaceful because of it was the city of Kṛ ṣ ṇ a.

— — — — — — — — — —

The city of Kṛ ṣ ṇ a was fiercely attacked. Ś ukadeva calls out to Parī kṣ it in astonishment and grief. This pastime, difficult to understand, was the will of the Lord.

Text 13

pradyumno bhagavā n vī kṣ ya bā dhyamā nā nijā ḥ prajā ḥ

ma bhaiṣ ṭ ety abhyadhā d vī ro rathā rū ḍ ho mahā -yaś ā ḥ

Translation

Seeing his subjects so harassed, the glorious and heroic Pradyumna told them, “Do not fear, ” and mounted his chariot.

Commentary

Beginning to realize that his citizens were afflicted, Pradyumna said “Do not fear” since he was the third expansion in the catur-vyū ha (bhagavā n). In the pastimes in this world he was a warrior, and the best warrior (mahā -rathaḥ ). This was most astonishing. He would have an amusing pastime with insignificant demons.

Texts 14–15

sā tyakiś cā rudeṣ ṇ aś ca sā mbo ’krū raḥ sahā nujaḥ

hā rdikyo bhā nuvindaś ca gadaś ca ś uka-sā raṇ au

apare ca maheṣ v-ā sā ratha-yū thapa-yū thapā ḥ

niryayur daṁ ś itā guptā rathebhā ś va-padā tibhiḥ

Translation

The chief commanders of the chariot warriors — Sā tyaki, Cā rudeṣ ṇ a, Sā mba, Akrū ra and his younger brothers, along with Hā rdikya, Bhā nuvinda, Gada, Ś uka and Sā raṇ a — went out of the city with many other eminent bowmen, all girded in armor and protected by contingents of soldiers riding on chariots, elephants and horses, and also by companies of infantry.

Cā rudeṣ ṇ a was the younger brother of Pradyumna. The fourteen younger brothers of Akrū ra were Ā saṅ ga, Sā rameya and others. Bhā nuvinda or Bhā nu was the eldest of Satyabhā mā ’s sons. Ś uka was a Yadu warrior. Ś ā raṇ a was the son of Rohiṇ ī. The word ca indicates that these were the chief among all the warriors who left the city. Others also, Kṛ ṣ ṇ a’s sons ad brothers, expert at shooting the bow, went. These were the chief Yadus, who protected the groups of chariots. They were armed and protected by soldiers and chariots. Balarā ma, Vasudeva, Ugrasena and others stayed inside to protect the city. The list of chariots, elephants, horses and foot soldiers is in order of most important to least important.

Text 16

tataḥ pravavṛ te yuddhaṁ ś ā lvā nā ṁ yadubhiḥ saha

yathā surā ṇ ā ṁ vibudhais tumulaṁ loma-harṣ aṇ am

Translation

A tumultuous, hair-raising battle then commenced between Ś ā lva’s forces and the Yadus. It equaled the great battles between the demons and devatā s.

Ś ā lvā nā m refers to persons coming from Ś ā lva’s province or his followers. It was like the famous battle between the devatā s and demons. This shows the large extent of fighting. Or it was even greater in tumultuousness and astonishment.

Text 17

tā ś ca saubha-pater mā yā divyā strai rukmiṇ ī -sutaḥ

kṣ aṇ ena nā ś ayā m ā sa naiś aṁ tama ivoṣ ṇ a-guḥ

Translation

With his divine weapons Pradyumna instantly destroyed all of Ś ā lva’s magic illusions, in the same way that the warm rays of the sun dissipate the darkness of night.

Pradyumna was the eldest son of the best queen Rukmiṇ ī and thus possessed greatness. In an instant, Sā lva’s illusions were destroyed. As soon as the illusions were released, they were easily all destroyed.

Texts 18–19

vivyā dha pañ ca-viṁ ś atyā svarṇ a-puṅ khair ayo-mukhaiḥ

ś ā lvasya dhvajinī -pā laṁ ś araiḥ sannata-parvabhiḥ

ś atenā tā ḍ ayac chā lvam ekaikenā sya sainikā n

daś abhir daś abhir netṝ n vā hanā ni tribhis tribhiḥ

Translation

Pradyumna’s arrows all had gold shafts, iron heads and perfectly smooth joints. With twenty-five of them he struck down Ś ā lva’s commander-in-chief [Dyumā n], and with one hundred he struck Ś ā lva himself. Then he pierced Ś ā lva’s officers with one arrow each, his chariot drivers with ten arrows each, and his horses and other carriers with three arrows each.

Same’

With his arrows having iron heads and gold shafts he was able to deeply pierce the enemies’ bodies. He pierced each of the officers with one arrow each, each driver with ten arrows each and each carrier with three arrows each.

Text 20

tad adbhutaṁ mahat karma pradyumnasya mahā tmanaḥ

dṛ ṣ ṭ vā taṁ pū jayā m ā suḥ sarve sva-para-sainikā ḥ

Translation

When they saw the glorious Pradyumna perform that amazing and mighty feat, all the soldiers on both sides praised him.

Seeing his extraordinary, most excellent (mahat) feat, they all praised Pradyumna. Or it was most astonishing, since in a moment all the illusions were destroyed and since at the same time he shot down Ś alva’s chariot drivers etc. However it was not amazing for him since he had unlimited ś akti (mahā tmanaḥ ).

Text 21

bahu-rū paika-rū paṁ tad dṛ ś yate na ca dṛ ś yate

mā yā -mayaṁ maya-kṛ taṁ durvibhā vyaṁ parair abhū t

Translation

At one moment the magic airship built by Maya Dā nava appeared in many identical forms, and the next moment it was again only one. Sometimes it was visible, and sometimes not. Thus Ś ā lva’s opponents could never be sure where it was.

Out of fear of Pradyumna, the vehicle became invisible and unsteady in form. This is described in two verses. It had many colors or forms but was one form. Or it displayed many forms and then one form. This ship was made by Maya, not by illusion, though it produced illusions. The Yadus (paraiḥ ) could not determine its location.

Text 22

kvacid bhū mau kvacid vyomni giri-mū rdhni jale kvacit

alā ta-cakra-vad bhrā myat saubhaṁ tad duravasthitam

Translation

From one moment to the next, the Saubha airship appeared on the earth, in the sky, on a mountain peak or in the water. Like a whirling, flaming baton, it never remained in any one place.

same

— — — — — — — — — — — -

Sometimes it appeared on top of Raivataka Mountain.

Text 23

yatra yatropalakṣ yeta sa-saubhaḥ saha-sainikaḥ

ś ā lvas tatas tato ’muñ cañ charā n sā tvata-yū thapā ḥ

Translation

Wherever Ś ā lva would appear with his Saubha ship and his army, there the Yadu commanders would shoot their arrows.

When it would seem to be near (upalakṣ yeta) or was inferred to be present, the Yadu warriors (sā tvata-yū thapā ḥ ) would shoot.

— — — — — — — — — —

Wherever they slightly saw (upa — lakṣ yeta) the vehicle, they would shoot.

Text 24

ś arair agny-arka-saṁ sparś air ā ś ī -viṣ a-durā sadaiḥ

pī ḍ yamā na-purā nī kaḥ ś ā lvo ’muhyat pareritaiḥ

Translation

Ś ā lva became bewildered upon seeing his army and aerial city harassed by his enemy’s arrows, which struck like fire and the sun and were as intolerable as snake venom.

The arrows seemed to touch everything at once, like rays of the sun.

— — — — — — -

The arrows were like fire because they burned like fire. They were like the sun because they heated everywhere like the sun’s rays.

Text 25

ś ā lvā nī kapa-ś astraughair vṛ ṣ ṇ i-vī rā bhṛ ś ā rditā ḥ

na tatyajū raṇ aṁ svaṁ svaṁ loka-dvaya-jigī ṣ avaḥ

Translation

Because the heroes of the Vṛ ṣ ṇ i clan were eager for victory in this world and the next, they did not abandon their assigned posts on the battlefield, even though the downpour of weapons hurled by Ś ā lva’s commanders tormented them.

Commentary

The Yadus wanted victory in this life and the next. They acted according to kṣ atriya codes with desire for fame, in order to instruct kṣ atriya dharma and the dharma of fame. Or they desired to control the upper and lower worlds by spreading their fame in order to benefit the universe.

Text 26

ś ā lvā mā tyo dyumā n nā ma pradyumnaṁ prak prapī ḍ itaḥ

ā sā dya gadayā maurvyā vyā hatya vyanadad balī

Translation

Ś ā lva’s minister Dyumā n, previously wounded by Pradyumna, now ran up to him and, roaring loudly, struck him with his club of black steel.

Commentary

Previously seriously afflicted by Pradyumna’s weapons, Dyumā n attacked with vehemence (vy — ā hatya).

Text 27

pradyumnaṁ gadayā sī rṇ a- vakṣ aḥ -sthalam ariṁ -damam

apovā ha raṇ ā t sū to dharma-vid dā rukā tmajaḥ

Translation

Pradyumna’s driver, the son of Dā ruka, thought that his valiant master’s chest had been shattered by the club. Knowing well his religious duty, he removed Pradyumna from the battlefield.

Commentary

He removed him from the field though his chest was not shattered (asī rna-vakṣ aḥ -sthalam), so that he could again defeat his enemy after resting a moment (arindamam). “But was removing him proper? ” He knew the dharma of protecting the warrior on the chariot since he was the son of Dā ruka.

Text 28

labdha-samjñ o muhū rtena kā rṣ ṇ iḥ sā rathim abravī t

aho asā dhv idaṁ sū ta yad raṇ ā n me ’pasarpaṇ am

Translation

Quickly regaining consciousness, Kṛ ṣ ṇ a’s son Pradyumna said to his charioteer, “O driver, this is abominable — for me to have been removed from the battlefield!

Pradyumna was the son of Kṛ ṣ ṇ a, who attracts the heart with his variegated pastimes (kā ṛ ṣ ṇ aḥ ). Pradyumna was the same as Kṛ ṣ ṇ a. Thus the various activities were suitable to him. Or he, being famous among warriors, regained consciousness in an instant and spoke. Aho indicates grief. This removal is most improper for me, the son of the king of the Yadus.

— — — — — — — — — — — — — — -

Therefore his fainting must have been only imitation Aho indicates grief. This is most improper for me, the son of the king of the Yadus.

Text 29

na yadū nā ṁ kule jā taḥ ś rū yate raṇ a-vicyutaḥ

vinā mat klī ba-cittena sū tena prā pta-kilbiṣ ā t

Translation

“Except for me, no one born in the Yadu dynasty has ever been known to abandon the battlefield since I have attained sin because of a driver with a coward’s heart.

No one has ever fled from the battlefield. I have become sinful because of a cowardly driver. Or because of having committed offence, only I have fled.

— — — — — — — — — — —

I have attained sin by a driver whose heart is without valor (klī ba-cittena).

Text 30

kiṁ nu vakṣ ye ’bhisaṅ gamya pitarau rā ma-keś avau

yuddhā t samyag apakrā ntaḥ pṛ ṣ ṭ as tatrā tmanaḥ kṣ amam

Translation

“What will I say to my fathers, Balarā ma and Keś ava, when I return to them after having simply fled the battle? What can I tell them that will befit my honor?

Rā ma means “he who gives joy to his relatives by killing the enemy. ” Keś ava means “he who killed Keś ī as play. ” Thus rā ma-keś avau indicates their great prowess. I have completely strayed from my duty (dharmā t instead of yuddhā t), or from what is auspicious action, arising from piety. What activity will I say is suitable for me (kṣ amam)? Nothing is suitable. Or when asked about what is beneficial (kṣ amam), protecting my sva-dharma, what will I say? I am ashamed.

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

How will I speak about one’s proper action (kṣ amam) — what must be done according to dharma — when asked?

Text 31

vyaktaṁ me kathayiṣ yanti hasantyo bhrā tṛ -jā mayaḥ

klaibyaṁ kathaṁ kathaṁ vī ra tavā nyaiḥ kathyatā ṁ mṛ dhe

Translation

“Certainly my sisters-in-law will laugh at me and say, ‘O hero, tell us how in the world your enemies turned you into such a coward in battle. ’ ”

Commentary

Having fallen from my great dharma, I will be mocked. The wives of my elder cousins will speak. “Tell us how you became impotent because of the enemies (anyaiḥ ). O hero! ” They will joke in saying this. Or, will this weakness be described by others? It will not be spoken by anyone. The meaning they will convey is, “You should not be embarrassed. ” He says this to scold his charioteer. Such wounding words would not actually be said by his relatives.

Text 32

sā rathir uvā ca

dharmaṁ vijā natā yuṣ man kṛ tam etan mayā vibho

sū taḥ kṛ cchra-gataṁ rakṣ ed rathinaṁ sā rathiṁ rathī

Translation

The driver replied: O long-lived one, I have done this knowing full well my prescribed duty. O my Lord, the chariot driver must protect the master of the chariot when he is in danger, and the master must also protect his driver.

Commentary

The affix mat is used to indicate an eternal condition. O person spread over all time (ayuṣ man)! O person spread over all places (vibho)! Why do your worry about your position? Do not do so. I have done this, knowing in detail (vi — janatā ) about dharma. The charioteer will protect the fighter in danger and the fighter will protect the charioteer.

Text 33

etad viditvā tu bhavā n mayā povā hito raṇ ā t

upasṛ ṣ ṭ aḥ pareṇ eti mū rcchito gadayā hataḥ

Translation

With this rule in mind, I removed you from the battlefield, since you had been struck by your enemy’s club, were injured and became unconscious.

He denies his fault, emphasizing it again. Knowing this for certain (tu), I removed you from the field. You will in great difficulty, struck by his club. Or though struck by his club, you increased in strength (mū rcchitaḥ ). That is the quality of the warrior. You were moreover touched by the Lord (pareṇ a). Thinking you were reborn, I removed you from the field for a rest.

— — — — — — — — — — — — -

I knew that you were afflicted by the enemy, injured by the club and had fainted. Apovā hitaḥ instead of apavā hitaḥ is poetic license.

Chapter Seventy-seven

Text 1

ś rī -ś uka uvā ca

sa upaspṛ ś ya salilaṁ daṁ ś ito dhṛ ta-kā rmukaḥ

naya mā ṁ dyumataḥ pā rś vaṁ vī rasyety ā ha sā rathim

Translation

Ś ukadeva Gosvā mī said: After refreshing himself with water, putting on his armor and picking up his bow, Pradyumna told his driver, “Take me back to where the hero Dyumā n is standing. ”

Commentary

— — — — — -

One version has tu upaspṛ ś ya. The word tu indicates a change of topic. The charioteer had taken off his armor in order to revive him. Now he put on his armor (daṁ ś itaḥ ) and took up his bow. This shows his great enthusiasm to fight. The reason for going back was that there was a hero there (vī rasya) waiting to fight.

Text 2

vidhamantaṁ sva-sainyā ni dyumantaṁ rukmiṇ ī -sutaḥ

pratihatya pratyavidhyā n nā rā cair aṣ ṭ abhiḥ smayan

Translation

In Pradyumna’s absence, Dyumā n had been devastating his army, but now Pradyumna counterattacked Dyumā n and, smiling, pierced him with eight nā rā ca arrows.

He attacked Dyumā n who had penetrated his army and pierced him in response to his attacks, or on each limb (prati) with special arrows. He smiled as a sign of his perseverance as a warrior or to indicate that it was easy.

— — — — — — — — — — — -

He was not angry. Thus his smiling is praised.

Text 3

caturbhiś caturo vā hā n sū tam ekena cā hanat

dvā bhyaṁ dhanuś ca ketuṁ ca ś areṇ ā nyena vai ś iraḥ

Translation

With four of these arrows he struck Dyumā n’s four horses, with one arrow, his driver, with two more arrows, his bow and chariot flag, and with the last arrow, Dyumā n’s head.

The word vai indicates everything including his head. The words ca indicate that he struck simultaneously the various targets.

Text 4

gada-sā tyaki-sā mbā dyā jaghnuḥ saubha-pater balam

petuḥ samudre saubheyā ḥ sarve sañ chinna-kandharā ḥ

Translation

Gada, Sā tyaki, Sā mba and others began killing Ś ā lva’s army, and thus all the soldiers inside the airship began falling into the ocean, their necks severed.

Commentary

Not only did he show prowess. Others inspired by him the Yadu warriors, began decimating Ś ā lva’s army. Almost all had their heads severed.

Text 5

evaṁ yadū nā ṁ ś ā lvā nā ṁ nighnatā m itaretaram

yuddhaṁ tri-nava-rā traṁ tad abhū t tumulam ulbaṇ am

Translation

As the Yadus and Ś ā lva’s followers thus went on attacking one another, the tumultuous, fearsome battle continued for twenty-seven days and nights.

\same

The fight lasted twenty-seven days.

Texts 6–7

indraprasthaṁ gataḥ kṛ ṣ ṇ a ā hū to dharma-sū nunā

rā jasū ye ’tha nivṛ tte ś iś upā le ca saṁ sthite

kuru-vṛ ddhā n anujñ ā pya munī ṁ ś ca sa-sutā ṁ pṛ thā m

nimittā ny ati-ghorā ṇ i paś yan dvā ravatī ṁ yayau

Translation

Invited by Yudhiṣ ṭ hira, the son of Dharma, Kṛ ṣ ṇ a had gone to Indraprastha. Now that the rā jasū ya sacrifice had been completed and Ś iś upā la killed, he took leave of the Kuru elders and the great sages, and also of Pṛ thā and her sons. He returned to Dvā rakā, while seeing inauspicious omens on the way.

He had been called to Indraprastha by a messenger, according to Mahā bhā rata (by Yudhiṣ ṭ hira according to the prevent verse). According to Ś ukadeva he went by the advice of Uddhava, because of Nā rada’s words. This was previously described. There are contrary statements later in the text also. These will be shown in the appropriate places. Yudhiṣ ṭ hira was dedicated to dharma (dharma-sutena). Kṛ ṣ ṇ a had been attracted by Yudhiṣ ṭ hira’s calling. After going there, the sacrifice was comp leted and Ś iś upā la had been killed. The goal in going there had been accomplished. He took permission to leave from elders like Bhī ṣ ma and sages like Vyā sa as well was Kuntī and her sons. He saw omens on the way.

— — — — — — — — — —

Kṛ ṣ ṇ a actually went because Nā rada had given information. He had gone to Indraprastha for the rā jasū ya sacrifice. That was now completed. Instead of atha sometimes ca is seen. On the way back he saw omens.

Text 8

ā ha cā ham ihā yā ta ā rya-miś rā bhisaṅ gataḥ

rā janyā ś caidya-pakṣ ī yā nū naṁ hanyuḥ purī ṁ mama

Translation

The Lord said to himself: Because I have come here with my respected elder brother, kings partial to Ś iś upā la may well be attacking my capital city.

I have come to Indraprastha (iha). Perhaps (nū nam) kings have attacked Dvā rakā.

— — — — — — — — — — -

I have come here with my honorable (miś ra) elder (ā rya) Balarā ma. Or I have come with (miś ra) elders.

Text 9

vī kṣ ya tat kadanaṁ svā nā ṁ nirū pya pura-rakṣ aṇ am

saubhaṁ ca ś ā lva-rā jaṁ ca dā rukaṁ prā ha keś avaḥ

Translation

Seeing the omen he arrived at Dvā rakā and saw his people defending the city and also saw Ś ā lva and his Saubha airship. Keś ava then addressed Dā ruka as follows.

Kṛ ṣ ṇ a spoke to Dā ruka with affection, or with logic (pra ā ha) because he was the supreme Lord and Dā ruka’s master (keś avaḥ ).

— — — — — — — — — — — -

Seeing the bad omens (kadaman) he returned.

Text 10

rathaṁ prā paya me sū ta ś ā lvasyā ntikam ā ś u vai

sambhramas te na kartavyo mā yā vī saubha-rā ḍ ayam

Translation

[Lord Kṛ ṣ ṇ a said: ] O driver, quickly take my chariot near Ś ā lva. This lord of Saubha is a powerful magician; don’t let him bewilder you.

Take me there quickly (ā ś u vai). Do not be alarmed or confused (sambhramaḥ ), but be attentive, since Ś ā lva possesses illusory powers (mā yā vī ), because he is on the vehicle full of illusions, made by Maya. Or be attentive since Ś ā lva has illusory powers and is master of the Saubha vehicle.

— — — — — — — — — — — — — — — —

Vai means certainly (eva). Do not be alarmed or confused (sambhramaḥ ) since Ś ā lva uses illusion. He is not by nature a warrior. He was called a controller (raṭ ) because of the Saubha vehicle made of mā yā.

Text 11

ity uktaś codayā m ā sa ratham ā sthā ya dā rukaḥ

viś antaṁ dadṛ ś uḥ sarve sve pare cā ruṇ ā nujam

Translation

Thus ordered, Dā ruka took command of the Lord’s chariot and drove forth. As the chariot entered the battlefield, everyone there, both friend and foe, caught sight of the emblem of Garuḍ a.

The Yadus and the enemy saw the chariot enter the city or battlefield, with the emblem of Garuḍ a from far off, since the flag was above the chariot.

— — — — — — — — — — — — -

Everyone saw the chariot with the Garuḍ a emblem enter the battle.

Text 12

ś ā lvaś ca kṛ ṣ ṇ am ā lokya hata-prā ya-baleś varaḥ

prā harat kṛ ṣ ṇ a-sū taya ś aktiṁ bhī ma-ravā ṁ mṛ dhe

Translation

When Ś ā lva, the master of a decimated army, saw Kṛ ṣ ṇ a approaching, he hurled his spear at the Lord’s charioteer. The spear roared in a frightening way as it flew across the battlefield.

Though the Yadus were filled with bliss on seeing the Garuḍ a flag, Ś ā lva was not (ca). He was filled with anger because of his evil nature. When he saw Kṛ ṣ ṇ a, who had pulled out the life of his friends Ś iś upā la, he threw his spear, though his army had been decimated.

— — — — — — — — — —

— — — — — — — —

Though he was the lord of a decimated army, Ś ā lva in the battlefield hurled a spear in order to strike Kṛ ṣ ṇ a (pra — ā harat).

Text 13

tā m ā patantī ṁ nabhasi maholkā m iva raṁ hasā

bhā sayantī ṁ diś aḥ ś auriḥ sā yakaiḥ ś atadhā cchinat

Translation

Ś ā lva’s hurtling spear lit up the whole sky like a mighty meteor, but Kṛ ṣ ṇ a tore the approaching weapon into hundreds of pieces with his arrows.