Vaiṣṇava-toṣaṇī 47 страница

The spear was like a meteor because of its speed and lighting up all directions. Or Kṛ ṣ ṇ a broke the spear in the sky like a meteor since he was directly the Lord, appearing in Ś ū ra’s dynasty to reveal his unlimited powers.

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Kṛ ṣ ṇ a destroyed the spear while it was in the sky.

Text 14

taṁ ca ṣ oḍ aś abhir viddhvā bā naiḥ saubhaṁ ca khe bhramat

avidhyac chara-sandohaiḥ khaṁ sū rya iva raś mibhiḥ

Translation

Kṛ ṣ ṇ a then pierced Ś ā lva with sixteen arrows and struck the Saubha airship with a deluge of arrows as it darted about the sky. Firing his arrows, the Lord appeared like the sun flooding the heavens with its rays.

Commentary

Though the vehicle moved in the sky, Kṛ ṣ ṇ a struck it.

Text 15

ś ā lvaḥ ś aures tu doḥ savyaṁ sa-ś ā rṅ gaṁ ś ā rṅ ga-dhanvanaḥ

bibheda nyapatad dhastā c chā rṅ gam ā sī t tad adbhutam

Translation

Ś ā lva then managed to strike Kṛ ṣ ṇ a’s left arm, which held his bow Ś ā rṅ ga, and, amazingly, Ś ā rṅ ga fell from his hand.

As if laughing at other, completely contrary opinions Ś ukadeva speaks in order to demolish this ideas with logic later. Ś ā lva struck Kṛ ṣ ṇ a’s left arm though he held his Sā rṅ ga bow. This is completely wrong since it is impossible to injure the Lord having a form of eternity, knowledge and bliss. Though there is another hidden meaning, that is not explained here, as it would destroy this other opinion. Ś rī dhara Svā mī also does not mention it.

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Doḥ is neuter. Ś ā lva struck Kṛ ṣ ṇ a’s left arm. According to Raghu-kā vya he struck his bow.

Text 16

hā hā -kā ro mahā n ā sī d bhū tā nā ṁ tatra paś yatā m

ninadya saubha-rā ḍ uccair idam ā ha janā rdanam

Translation

Those who witnessed this all cried out in dismay. Then the master of Saubha roared loudly and addressed Janā rdana, destroyer of the wicked.

Though the Lord crushes the evil persons (janardanam), Ś ā lva spoke to him. This indicates his boldness and foolishness.

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The Lord was he who destroyed (ardanam) wicked people (jana) like Ś ā lva. He acted in this way as a pastime only. Ś ā lva spoke to him. This shows Ś ā lva’s arrogance and foolishness.

Texts 17–18

yat tvayā mū ḍ ha naḥ sakhyur bhrā tur bhā ryā hṛ tekṣ atā m

pramattaḥ sa sabhā -madhye tvayā vyā pā ditaḥ sakhā

taṁ tvā dya niś itair bā ṇ air aparā jita-mā ninam

nayā my apunar-ā vṛ ttiṁ yadi tiṣ ṭ her mamā grataḥ

Translation

[Ś ā lva said: ] You fool! Because in our presence you kidnapped the bride of our friend Ś iś upā la, your own cousin, and because you later murdered him in the sacred assembly while he was inattentive, today with my sharp arrows I will send you to the land of no return! Though you think yourself invincible, I will kill you now if you dare stand before me.

He was a brother because he was a friend, or because he was your cousin. He was killed in an assembly, not in battle, and while he was inattentive. Otherwise you could not have killed him. He repeats the word tvayā (by you), to emphasize that Kṛ ṣ ṇ a alone was the killer. This shows his intense hatred for Kṛ ṣ ṇ a. Since he was a friend, I lament for him and must take revenge. If you stand before me I will kill you. Actually you will flee from me in fear.

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Because you stole the bride of your brother (cousin) and our friend, and in the assembly, not the battlefield, you killed him while he was inattentive, I will kill you today. Tvayā is repeated to indicate Ś ā lva’s hatred of Kṛ ṣ ṇ a. Since he is my friend (sakhā ), I must take revenge. I will kill you if you stand before me. By this he indicates that Kṛ ṣ ṇ a should flee in fear. Sarasvatī gives another meaning.

O wise one (amū ḍ ha)! Ś iś upā la was our friend and brother. You took your own wife, since she is Lakṣ mī, while we watched with indifference. You killed our friend who was acting wildly and using bad words like a drunkard.

Text 19

ś rī -bhagavā n uvā ca

vṛ thā tvaṁ katthase manda na paś yasy antike ’ntakam

paurusaṁ darś ayanti sma ś ū rā na bahu-bhā ṣ iṇ aḥ

Translation

The Supreme Lord said: O dullard, you boast in vain, since you fail to see death standing near you. Real heroes do not talk much but rather show their prowess in action.

Commentary

You boast. That is suitable for you since you are a fool (manda). His foolishness is shown. Because of approaching death, you should not boast. You are certainly not a warrior. The warrior shows prowess. This is well known (vai).

Text 20

ity uktvā bhagavā ñ chā lvaṁ gadayā bhī ma-vegayā

tatā ḍ a jatrau saṁ rabdhaḥ sa cakampe vamann asṛ k

Translation

Having said this, the furious Lord swung his club with frightening power and speed and hit Ś ā lva on the collarbone, making him tremble and vomit blood.

The Lord, having all power (bhagavā n), very angry, hit Ś ā lva with frightening speed with his club, on his collarbone. This also is very contrary, for he should have immediately died.

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Ś ā lva (saḥ ) trembled and vomited blood.

Text 21

gadā yā ṁ sannivṛ ttā yā ṁ ś ā lvas tv antaradhī yata

tato muhū rta ā gatya puruṣ aḥ ś irasā cyutam

devakyā prahito ’smī ti natvā prā ha vaco rudan

Translation

But as soon as Kṛ ṣ ṇ a withdrew his club, Ś ā lva disappeared from sight, and a moment later a man approached the Lord. Bowing his head down to him, he announced, “Devakī has sent me, ” and, sobbing, spoke the following words.

The Lord took his club in his lotus hand, or simply withdrew it from the blow. In a moment some person appeared, who resembled a famous servant of Vasudeva. Bowing his head, he spoke with affection in a choked voice.

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When Kṛ ṣ ṇ a again took the club in his hand Ś ā lva disappeared. Immediately some person, a famous servant of Vasudeva, appeared. His words have another meaning. “I have not been sent by Devakī. ” His words were not at all true.

Text 22

kṛ ṣ ṇ a kṛ ṣ ṇ a mahā -bā ho pitā te pitṛ -vatsala

baddhvā panī taḥ ś ā lvena saunikena yathā paś uḥ

Translation

[The man said: ] O Kṛ ṣ ṇ a, Kṛ ṣ ṇ a, mighty-armed one, who are so affectionate to your parents! Ś ā lva has seized your father and taken him away, as a butcher leads an animal to slaughter.

Commentary

O person famous as Kṛ ṣ ṇ a! He repeats his name to imitate fear. O great warrior (mahā bā ho)! Your father has been tied up and taken away by Ś ā lva. This is most improper. And you are affectionate to your father. He says this to produce lamentation in Kṛ ṣ ṇ a. He has been taken with disrespect or with intent to harm him (apa — nī taḥ ). It is not possible for your father to free himself. He gives an example of an animal led away by the butcher in order to induce more lamentation. The other meaning is as follows. Instead of pitā the word can be taken as apitā. Someone who is not your father, but similar, made by illusion, has been taken away.

Text 23

niś amya vipriyaṁ kṛ ṣ ṇ o mā nusī ṁ prakṛ tiṁ gataḥ

vimanasko ghṛ ṇ ī snehā d babhā ṣ e prā kṛ to yathā

Translation

When he heard this disturbing news, Kṛ ṣ ṇ a, who was playing the role of a mortal man, showed sorrow and compassion, and out of love for his parents he spoke the following words like an ordinary conditioned soul.

Commentary

Though he was Svayam Bhagavā n (kṛ ṣ ṇ aḥ ), he was overcome with grief, with the nature (prakṛ tim) of a human being. He was feeling compassion for his father. Out of affection, like a material person, he spoke to himself.

Text 24

kathaṁ rā mam asambhrā ntaṁ jitvā jeyaṁ surā suraiḥ

ś ā lvenā lpī yasā nī taḥ pitā me balavā n vidhiḥ

Translation

[Lord Kṛ ṣ ṇ a said: ] Balarā ma is ever vigilant, and no devatā or demon can defeat him. So how could this insignificant Ś ā lva defeat him and abduct my father? Indeed, fate is all-powerful!

Balarā ma is ever vigilant (asambhrā ntam). How can my father be taken by Ś ā lva who is insignificant (alpī yasā ) in comparison to Balarā ma? Though it is impossible, it has been made possible by the will of the Lord. In lamentation he says “Fate is strong. ” This ignorance is completely contrary to the Lord. Later, this will be clear from the words of Ś ukadeva.

Text 25

iti bruvā ṇ e govinde saubha-rā ṭ pratyupasthitaḥ

vasudevam ivā nī ya kṛ ṣ ṇ aṁ cedam uvā ca saḥ

Translation

After Govinda spoke these words, the master of Saubha again appeared, apparently leading Vasudeva before the Lord. Ś ā lva then spoke as follows.

Govinda, the king of the cows, spoke. This indicates his affection for his devotees. Ś ā lva again approached, bringing a form similar to Vasudeva. He spoke to Kṛ ṣ ṇ a, whose heart was attracted by sorrow. Ś ā lva, full of illusory power (saḥ ), spoke.

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Sā lva again appeared, coming close. What did he do? He brought some form looking like Vasudeva.

Text 26

eṣ a te janitā tā to yad-artham iha jī vasi

vadhiṣ ye vī kṣ atas te ’mum ī ś aś cet pā hi bā liś a

Translation

[Ś ā lva said: ] Here is your dear father, who begot you and for whose sake you are living in this world. I shall now kill him before your very eyes. Save him if you can, weakling!

Commentary

Here is the person who produced you (not the person who fed you). To create great lamentation he explains Kṛ ṣ ṇ a’s relationship with his father: for him you live. As a good son, you should give up your life for him. I will kill him while you watch (te vī kṣ ataḥ ). O fool! You do not know my power.

His words have another meaning. This is not your father (ajā nitā, atā taḥ ) on account of whom you show your strength (artham) to me. While you see my trick with curiosity, I will kill this form, for I am capable (ī ś aḥ ) of doing this. The word cet is used for emphasis. A similar example is found in the following sentence with yadi dhatte padaṁ tvam avitā yadi vighna-mū rdhni: the devotee is able to step over the head of whatever obstacle the devatā s place before him. (SB 11. 4. 10) O lord who can reduce fools like me (bā liś a)! Deliver me from saṁ sā ra since you are completely independent (ī ś a).

Text 27

evaṁ nirbhartsya mā yā vī khaḍ genā nakadundubheḥ

utkṛ tya ś ira ā dā ya kha-sthaṁ saubhaṁ samā viś at

Translation

After he had mocked the Lord in this way, the magician Ś ā lva appeared to cut off Vasudeva’s head with his sword. Taking the head with him, he entered the Saubha vehicle, which was hovering in the sky.

Ś ā lva cut off his head and happily entered his vehicle.

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He cut off the head of the form appearing to be Vasudeva. Instead of utkṛ tya sometimes utpā ṭ ya is seen.

Text 28

tato muhū rtaṁ prakṛ tā v upaplutaḥ

sva-bodha ā ste sva-janā nuṣ aṅ gataḥ

mahā nubhā vas tad abudhyad ā surī ṁ

mā yā ṁ sa ś ā lva-prasṛ tā ṁ mayoditā m

Translation

By nature Kṛ ṣ ṇ a is full in knowledge, and he possesses unlimited powers of perception. Yet for a moment, out of great affection for his loved ones, he remained absorbed in the mood of an ordinary human being. He soon recalled, however, that this was all a demoniac illusion engineered by Maya Dā nava and employed by Ś ā lva.

Commentary

Ś ā lva cut off his head and took it away because it was only an illusion created by Ś ā lva. How did he get this power? It was taught by Maya.

Text 29

na tatra dū taṁ na pituḥ kalevaraṁ

prabuddha ā jau samapaś yad acyutaḥ

svā pnaṁ yathā cā mbara-cā riṇ aṁ ripuṁ

saubha-stham ā lokya nihantum udyataḥ

Translation

Now alert to the actual situation, the Lord with indestructible knowledge saw before him on the battlefield neither the messenger nor his father’s body. It was as if he had awakened from a dream. Seeing his enemy flying above him in his Saubha plane, the Lord then prepared to kill him.

Commentary

He awakened, and did not see the messenger or his father’s body. He awoke because he possessed indestructible knowledge (acyutaḥ ).

Text 30

evaṁ vadanti rā jarṣ e ṛ ṣ ayaḥ kecanā nvitā ḥ

yat sva-vā co virudhyeta nū naṁ te na smaranty uta

Translation

Such is the account given by some sages, O wise King, but those who speak in this illogical way are contradicting themselves, having forgotten their own previous statements.

They who are sages by reciting mantras or by knowledge alone speak in this way. Or though they are sages, they speak contrary to their own words. They do not consider what they have said. Nū nam indicates conjecture or certainty. Or according to Vaiś ampā yana in Hari-vaṁ ś a, Balarā ma went to the rā jasū ya sacrifice (in contradiction to Bhā gavatam). In Mahā bhā rata and Hari-vaṁ ś a, at the svayamvara of Rukmiṇ ī, Jarā sandha and others describe Kṛ ṣ ṇ a as the supreme Lord. This is also contrary to Bhā gavatam.

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Some sages speak but illogically since their words are contradictory. They do not investigate. Nū nam indicates conjecture or certainty.

Text 31

kva ś oka-mohau sneho vā bhayaṁ vā ye ’jñ a-sambhavā ḥ

kva cā khaṇ ḍ ita-vijñ ā na- jñ ā naiś varyas tv akhaṇ ḍ itaḥ

Translation

How can lamentation, bewilderment, material affection or fear, all born out of ignorance, be ascribed to the infinite Supreme Lord, whose perception, knowledge and power are all similarly infinite?

Moha means ignorance or possessiveness. These emotions arise from ignorance. They actually arise from the special bhakti of the Lord in Kṛ ṣ ṇ a. That is the hint. They are actually beyond the guṇ as. This ignorance arises even in persons with knowledge. Though jñ ā na and vijñ ā na are included in aiś varya (power), they are mentioned separately because they become especially prominent according to the occasion.

Actually the Lord is devoid of lamentation and ignorance and possesses continuous knowledge, since he is the Lord of ś uddha-sattva.

Text 32

yat-pā da-sevorjitayā tma-vidyayā

hinvanty anā dyā tma-viparyaya-graham

labhanta ā tmī yam anantam aiś varaṁ

kuto nu mohaḥ paramasya sad-gateḥ

Translation

By virtue of self-realization fortified by service rendered to his feet, devotees of the Lord dispel the bodily concept of life, which has bewildered the soul for time without beginning. Thus they attain eternal glory in his personal association. How, then, can that Supreme Truth, the destination of all genuine saints, be subject to illusion?

Commentary

By service to his feet and realization of one’s true nature (ā tma-vidyayā ), devotees destroy knowledge which is opposite to their svarū pa. They attain liberation with realization of their svarū pa (ā tmī yam) and Vaikuṇ ṭ ha (aiś varyam) which is unlimited, infinite like the form of the Lord, though it is a planet. How can the Supreme Lord have ignorance (mohaḥ )? It is not possible that he began worrying on seeing bad omens. The Lord is attainable by the devotees, or the devotees not interesting in liberation (sad-gateḥ ). Since he has a body of eternity, knowledge and bliss, it is not possible for Ś ā lva to pierce his arm. Thus there is no contradiction in this episode.

Since Balarā ma took permission from the elder Kurus when he departed, according to the Sabhā -parva, it is not contradictory. Though Baladeva departed for Dvā rakā first, it is possible he arrived at Dvā rakā with Kṛ ṣ ṇ a. If Balarā ma had been present in Dvā rakā, it would seem improper that he let Pradyumna do the main fighting while he was present. Even materialists see no contradiction in this situation. What to speak of Vaiś ampā naya and others being ignorant concerning this.

Seeing omens and other actions were just pastimes. It is not contradictory. Since the Lord has his internal intentions it is difficult for others to understand such contradictions. That was expressed in the previous verse by Ś ukadeva. By saying the Lord has infallible knowledge and is also subject to lamentation, the words would be self-contradictory and would arise only from ignorance. By understanding the details, some persons obtain knowledge. Those who were previously controlled by mā yā later become controlled by the sweetness of the supreme being. They are then among those who have crossed saṁ sā ra. (These are the persons mentioned in the verse. Still they apparently show material emotions. )

An example of such a person is Prahlā da. On seeing the suffering of the materialists, he revealed his sorrow to Nṛ siṁ hadeva. At the beginning of the story of Brahmā ’s bewilderment, Ś ukadeva was bewildered. Bharata became merciful and affectionate to King Rahugaṇ a, who knew nothing of the Lord. The Kumā ras described their fear caused by the curse of the door keepers to the Lord of Vaikuṇ ṭ ha. The Lord himself in the Dā modara pastime established these contrary displays (such as being controlled by his mother though he is the controller) by showing that his nature is to be merciful to the devotees. Ś ukadeva also describes elsewhere:

tā n vī kṣ ya kṛ ṣ ṇ aḥ sakalā bhaya-prado

hy ananya-nā thā n sva-karā d avacyutā n

dī nā ṁ ś ca mṛ tyor jaṭ harā gni-ghā sā n

ghṛ ṇ ā rdito diṣ ṭ a-kṛ tena vismitaḥ

Kṛ ṣ ṇ a, giver of fearlessness to all beings, saw that all the cowherd boys, who did not know anyone but him as their shelter, had now escaped from his hand and were helpless, where now suffering, like straws to be burned by the fire of the abdomen of Aghā sura, who was death personified. Bewildered by his affection, he was astonished by what been arranged by his appointed ś akti. SB 10. 12. 27

Similarly in order to protect the Yadus, he fought with Ś ā lva and showed various emotions. Though he appears to be bewildered by the mā yā of demons, one should not think that he can be subject to lamentation and ignorance. There are verses of course like the following:

tato vatsā n adṛ ṣ ṭ vaitya puline ’pi ca vatsapā n

ubhā v api vane kṛ ṣ ṇ o vicikā ya samantataḥ

Thereafter, when Kṛ ṣ ṇ a was unable to find the calves, he returned to the bank of the river, but there he was also unable to see the cowherd boys. Thus he began to search for both the calves and the boys everywhere in the forest. SB 10. 13. 16

This is a description of Brahmā ’s mā yā. It should be understood that the Lord, by his own desire, accepted this position of bewilderment in order to have pleasing pastimes with his great devotee Brahmā. Because of the Lord’s infallible position, this verse says hinvanty anā dyā tma-viparyaya-graham: they destroy knowledge opposite to their svarū pa by serving the Lord’s feet.

Thus verses 28 and 29 have another meaning. For some time Kṛ ṣ ṇ a became absorbed in remembrance (anusaṅ gataḥ ) of Vasudeva (svajana) because of that imitation (tataḥ ), while he remained omniscient (svabodhaḥ ) in his svarū pa (prakṛ tau). He remained aloof from illusion because he had great powers of perception (mahā nubhā vaḥ ). He did not see the illusion after that (verse 29). An example is given. A person of discrimination even while sleeping thinks, “This is a dream. ” Thus he does not accept things related to dreams.

Text 33

taṁ ś astra-pū gaiḥ praharantam ojasā

ś ā lvaṁ ś araiḥ ś aurir amogha-vikramaḥ

viddhvā cchinad varma dhanuḥ ś iro-maṇ iṁ

saubhaṁ ca ś atror gadayā ruroja ha

Translation

While Ś ā lva continued to hurl torrents of weapons at him with great force, Kṛ ṣ ṇ a, whose prowess never fails, shot his arrows at Ś ā lva, wounding him and shattering his armor, bow and crest jewel. Then, with his club the Lord smashed his enemy’s Saubha airship.

Though Ś ā lva with great force attacked, the Lord very easily shot his arrows and wounded him, because he was the Lord appearing a warrior in Ś ura’s dynasty (ś auriḥ ) and moreover, endowed with unfailing prowess. In succession Kṛ ṣ ṇ a destroyed his armor, bow and crest jewel in order to destroy his pride and courage. Ha expresses joy. The Lord did this after leaving Indraprastha and just arriving at Dvā rakā.

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After purifying the ignorant misconceptions of the previous verses, Ś ukadeva continues the description with the proper view. Kṛ ṣ ṇ a shattered Ś alva’s armor, bow and then his crest jewel to step by step shatter his pride since Ś ā lva was an enemy. Ha expresses joy.

Text 34

tat kṛ ṣ ṇ a-hasteritayā vicū rṇ itaṁ

papā ta toye gadayā sahasradhā

visṛ jya tad bhū -talam ā sthito gadā m

udyamya ś ā lvo ’cyutam abhyagā d drutam

Translation

Shattered into thousands of pieces by Kṛ ṣ ṇ a’s club, the Saubha airship plummeted into the water. Ś ā lva abandoned it, stationed himself on the ground, took up his club and rushed toward Acyuta.

Tat refers to the vehicle. It was completely smashed by the club guided by the hand of the supreme Lord and fell in the ocean. Ś ā lva rushed at Kṛ ṣ ṇ a who stood there firmly (acyutam). It was easy for him to approach.

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Toye means “in the ocean. ”

Text 35

ā dhā vataḥ sa-gadaṁ tasya bā huṁ

bhallena chittvā tha rathā ṅ gam adbhutam

vadhā ya ś ā lvasya layā rka-sannibhaṁ

bibhrad babhau sā rka ivodayā calaḥ

Translation

As Ś ā lva rushed at him, the Lord shot a dart and cut off his arm that held the club. Having finally decided to kill Ś ā lva, Kṛ ṣ ṇ a then raised his Sudarś ana disc weapon, which resembled the sun at the time of universal annihilation. The brilliantly shining Lord appeared like the easternmost mountain bearing the rising sun.

Immediately after that (atha), the Lord cut off his arm and raised his cakra, astonishing like the sun at dissolution of the universe. Kṛ ṣ ṇ a took up (bibhrat) the cakra to kill Ś ā lva. To kill a demon the cakra took on great effulgence. Kṛ ṣ ṇ a was like the Eastern Mountain, which is also dark, holding the sun. Even while fighting, the Lord appeared most beautiful.

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The astonishing cakra is described. It was like the sun at the time of devastation. Kṛ ṣ ṇ a took up (bibhrat) the cakra to kill Ś ā lva. To kill a demon the cakra took on great effulgence. Even while fighting, the Lord appeared most beautiful.

Text 36

jahā ra tenaiva ś iraḥ sa-kuṇ ḍ alaṁ

kirī ṭ a-yuktaṁ puru-mā yino hariḥ

vajreṇ a vṛ trasya yathā purandaro

babhū va hā heti vacas tadā nṛ ṇ ā m

Translation

Employing his disc, the Lord removed that great magician’s head with its earrings and crown, just as Purandara had used his thunderbolt to cut off Vṛ tra’s head. Seeing this, people shouted in amazement.

The Lord cut off the head of the demon though he was endowed with great illusions (puru-mā yinaḥ ). The earrings and crown were intact. This suggests the quickness and ease with which the Lord did this with a sharp blade. Thus the Lord is called hariḥ : he who takes away. The example is given to show that though he had a huge body, cutting his head off was easy. Hā hā indicates great astonishment.

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— — — — — — — — — — — -

The Lord cut off the head of the demon endowed with great illusions (puru-mā yinaḥ ), dragging the head in front of his troops. The Lord did this with the head’s crown and earrings intact, to show his skill. People shouted out of great amazement.

Text 37

tasmin nipatite pā pe saubhe ca gadayā hate

nedur dundubhayo rā jan divi deva-gaṇ eritā ḥ

sakhī nā m apacitiṁ kurvan dantavakro ruṣ ā bhyagā t