Vaiṣṇava-toṣaṇī 49 страница

ramya-keli-sukhenaiva gopa-veṣ a-dharo hariḥ

baddha-prema-rasenā tra mā sa-dvayam uvā sa ha

atha tatrasthā nandā dayaḥ sarve janā ḥ putra-dā ra-sahitā ḥ paś u-pakṣ i-mṛ gā dayaś ca vā sudeva-prasā dena divya-rū pa-dharā vimā nam ā rū ḍ hā parama-vaikuṇ ṭ ha-lokam avā pur iti

Dressed as a cowherd, with happiness in his attractive pastimes, he spent two months absorbed in the rasa of prema. Then Nanda and the others, along with their sons and wives, the cows, animals and birds, having even more resplendent forms by the mercy of Kṛ ṣ ṇ a, entered an airplane and went to the supreme Vaikuṇ ṭ ha.

mā sa-dvayam uvā sa ha means that he clearly (ha) stayed two months. Divya-rū pa-dharā means that more that previously their forms became resplendent because of the most intense bliss. As gopa and gopī associates, they were established in their eternal pastimes by going to Vaikuṇ ṭ ha.

This place was previously described. Darś ayā m ā sa lokaṁ svaṁ gopā nā ṁ tamasaḥ param: Kṛ ṣ ṇ a revealed to the cowherd men his abode, which is beyond material darkness. SB 10. 28. 14

nandā dayas tu taṁ dṛ ṣ ṭ vā paramā nanda-nivṛ tā ḥ

kṛ ṣ ṇ aṁ ca tatra cchandobhiḥ stū yamā naṁ su-vismitā ḥ

Nanda Mahā rā ja and the other cowherd men felt the greatest happiness when they saw that Goloka. They were especially amazed to see Kṛ ṣ ṇ a himself there, surrounded by the personified Vedas, who were offering him prayers. SB 10. 28. 17

Thus they were taken by Kṛ ṣ ṇ a to his own planet.

vatsair vatsatarī bhiś ca sadā krī ḍ ati mā dhavaḥ

vṛ ndā vanā ntara-gataḥ sa-rā mo bā lakair vṛ taḥ

Kṛ ṣ ṇ a eternally plays with the calves and cows along with Balarā ma and his friends within Vṛ ndā vana. Skanda Purā ṇ a.

Thus, not only Kṛ ṣ ṇ a resides in Goloka but Balarā ṁ a, Rohiṇ ī and others as well. He previously showed the residents of Vraja this place because it was said na veda svā ṁ gatiṁ bhraman: the people do not know their real destination. (SB 10. 28. 13) Of course this place was present within Vṛ ndā vana. He had them all enter a huge chariot (to go there). After the journey to Kurukṣ etra, the people of Vraja crossed the Yamunā and lived far from Vṛ ndā vana because of grief. Thus it is said that after killing Dantavakra, Kṛ ṣ ṇ a crossed the Yamunā. (One does not have to cross the Yamunā to go from Mathurā to Vṛ ndā vana. ) The chariot and Dvā rakā came from Vaikuṇ ṭ ha. By the wish of the Lord the chariot appeared in this manner in order to show his powers to the devatā s and devotees who have conceptions of the Lord’s greatness. To astonish everyone it appeared without detecting where it came from, because of its speed and brightness. Other explanations are not acceptable.

It is described that they live there eternally. It is useless for them to go far away to Vraja and attain an eternal place like Vaikuṇ ṭ ha according to the logic of “If you have honey in your cupboard, why go to the forest. ” All descriptions of attraction for Gokula and the indications of the longing of the people there for the Lord by Uddhava would be useless. Not only would they be useless but distasteful as well. It is explained that the people of Vraja went to Kurukṣ etra with expectations of directly meeting Kṛ ṣ ṇ a again. The Lord says:

mayi bhaktir hi bhū tā nā m amṛ tatvā ya kalpate

diṣ ṭ yā yad ā sī n mat-sneho bhavatī nā ṁ mad-ā panaḥ

Rendering devotional service to me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward me, by which you have obtained me.

SB 10. 82. 44

Ś ukadeva says gopī nā ṁ sa gurur gatiḥ: Kṛ ṣ ṇ a was the prominent goal for the gopī s. (SB 10. 83. 1)

The Lord says:

kevalena hi bhā vena gopyo gā vo nagā mṛ gā ḥ

ye ’nye mū ḍ ha-dhiyo nā gā ḥ siddhā mā m ī yur añ jasā

The inhabitants of Vṛ ndā vana, including the gopī s, cows, unmoving creatures such as the twin arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets, and snakes such as Kā liya, all achieved the perfection of life by unalloyed love for me and thus very easily achieved me. SB 11. 12. 8

This refers to gopī s who were sā dhakas not nitya-siddhas. First describing their attainment of him, Kṛ ṣ ṇ a then describes the nitya-siddha gopī s who attained him after great separation. That they overcame that separation is confirmed in two verses:

rā meṇ a sā rdhaṁ mathurā ṁ praṇ ī te

ś vā phalkinā mayy anurakta-cittā ḥ

vigā ḍ ha-bhā vena na me viyoga-

tī vrā dhayo ’nyaṁ dadṛ ś uḥ sukhā ya

The residents of Vṛ ndā vana, headed by the gopī s, were always completely attached to me with deepest love. Therefore, when my uncle Akrū ra brought my brother Balarā ma and me to the city of Mathurā, the residents of Vṛ ndā vana suffered extreme mental distress because of separation from me and could not find any other source of happiness.

tā s tā ḥ kṣ apā ḥ preṣ ṭ hatamena nī tā

mayaiva vṛ ndā vana-gocareṇ a

kṣ aṇ ā rdha-vat tā ḥ punar aṅ ga tā sā ṁ

hī nā mayā kalpa-samā babhū vuḥ

Dear Uddhava, all of those nights that the gopī s spent with me, their most dearly beloved, in the land of Vṛ ndā vana seemed to them to pass in less than a moment. Bereft of my association, however, the gopī s felt that those same nights dragged on forever, as if each night were equal to a day of Brahmā. SB 11. 12. 10-11

Before he came, he said:

mayi tā ḥ preyasā ṁ preṣ ṭ he dū ra-sthe gokula-striyaḥ

smarantyo ’ṅ ga vimuhyanti virahautkaṇ ṭ hya-vihvalā ḥ

My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus when they remember me, who am so far away, they are overwhelmed by the anxiety of separation.

dhā rayanty ati-kṛ cchreṇ a prā yaḥ prā ṇ ā n kathañ cana

pratyā gamana-sandeś air ballavyo me mad-ā tmikā ḥ

Simply because I have promised to return to them, my fully devoted cowherd girlfriends struggle to maintain their lives somehow or other. SB 10. 46. 5-6

He uses the present tense. But now, that condition has been overcome. The verses SB 11. 12. 10-11 means that previously the gopī s could not see any means of happiness but now they see it. Separation no longer exists. Without me, the nights dragged on forever, but now it is not like that because there is no separation. O Uddhava! This is because they possess me eternally since they entered the aprakaṭ a manifestation of Vṛ ndā vana according to the message you gave them.

“According to what was said, the aprakaṭ a manifestation exists in a particular manifestation of Vṛ ndā vana, called Goloka. Do the aprakaṭ a and prakaṭ a pastimes co-exist since they are so similar? ” Because the prakaṭ a pastimes and prakaṭ a manifestation are non-different from the aprakaṭ a pastimes and aprakṛ ṭ a manifestation, the aprakaṭ a pastimes and the aprakaṭ a manifestation are finally achieved from the prakaṭ a pastimes. This is seen in a later verse.

tā nā vidan mayy anuṣ aṅ ga-baddha-

dhiyaḥ svam ā tmā nam adas tathedam

yathā samā dhau munayo ’bdhi-toye

nadyaḥ praviṣ ṭ ā iva nā ma-rū pe

Their minds bound by constant association with me, they were not aware of their bodies, of this world or the next world, just as sages in samā dhi are not aware of the world, and just as rivers, on entering the ocean, lose their names and forms. SB 11. 12. 12

The meaning is this. These gopī s because of intense longing in separation, experienced distinct mahā bhā va, difficult to bear. They manifested the state called mahā -mohana on attaining me, who came to see them sometimes. Their intelligence became bound by that association. Thus they did not know a sense of possessiveness or ego (svam ā tmā nam), and could not distinguish what were aprakaṭ a pastimes (adaḥ ) and parkaṭ a pastimes (idam). They experienced the two as one. Because of non-difference with the pastimes of the prakaṭ a manifestation with the aprakaṭ a pastimes they did not see them as two. Names and forms entered into the aprakaṭ a manifestation, since actually they are non-different in essence. An example is given to show non-difference of names and forms of the prakaṭ a and aprakaṭ a pastimes. In samā dhi, when the pure ā tmā appears, sages become unaware of distinctions. Just as rivers do not know the difference between their situation on land or in ocean water, but entered into both conditions, following the water of the ocean, the gopī s did not know difference in the situation of the prakaṭ a pastimes but entered into me. This example is used to indicate dissolution of awareness of difference between the two types of pastimes, not complete dissolution of awareness. Lokavat tu lī lā kaivalyam: the Lord becomes absorbed in pastimes as people do in this world. (Brahma-sū tra 2. 1. 33) Entering the aprakaṭ a pastimes, they attained his form. It is said:

mat-kā mā ramaṇ aṁ jā ram asvarū pa-vido ’balā ḥ

brahma mā ṁ paramaṁ prā puḥ saṅ gā c chata-sahasraś aḥ

All those hundreds of thousands of gopī s, desiring me, the supreme Brahman, not knowing my form of power, attained me, a lover who gave them pleasure because of association. SB 11. 12. 13

Ś ruti says ā nando brahma. Thus the brahma mentioned in the above verse is a blissful form. Since the Lord is the shelter of all qualities, all the adjectives modify him, giving meaning in the order mentioned. In an expression like pacyantā ṁ vividhā ḥ pā kā ḥ : cook the various foods, milk products are also included. Thus the verse does not refer to only the last term but the two previous terms (ramaṇ am and jā ram), just as a statement like the following must be taken in context, where an opposite meaning can be taken by taking the literal meaning. (It is exaggerated praise of the utensils for sacrifice). yasya parṇ amayī juhū r bhavati na sa pā paṁ ś lokaṁ ś ṛ ṇ oti: he who takes a ladle of parṇ a wood hears no evil rumors about himself. They attained Brahman. Others also, hundreds of thousands of sā dhana-siddhas, because of association with the nitya-siddhas, who are my aṁ ś as, attained me. The difference between the two types was shown at the beginning of the rā sa dance. They attained the Lord because of association with the nitya-siddhas because of developing similar bhā va. That was mentioned in SB 11. 12. 8 already quoted. It should be understood that there are two types of cows and other living beings also. Advaita-vā dis attain impersonal Brahman according to Viṣ ṇ u Purā ṇ a. The gopī s did not attain a form other than me, though there are many forms. The gopī s attained me (mā m), my form as Svayam bhagavā n, brahman in human form, the basis of Brahman. The gopī s are described as mat-kā mā ḥ : desiring me.

mayi bhaktir hi bhū tā nā m amṛ tatvā ya kalpate

diṣ ṭ yā yad ā sī n mat-sneho bhavatī nā ṁ mad-ā panaḥ

Rendering devotional service to me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward me, by which you have obtained me. SB 10. 82. 44

Rejecting the attainment of impersonal Brahman, he promises that they attain him directly. Darś ayā m ā sa lokaṁ svaṁ gopā nā ṁ tamasaḥ param: Kṛ ṣ ṇ a revealed to the cowherd men his abode, which is beyond material darkness. (SB 10. 28. 14)

The special nature of prema is understood from the fact that it is desired even by persons who desire liberation and those who are liberated. Vā ñ chanti yad bhava-bhiyo munayo vayaṁ ca: their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. (SB 10. 47. 58) Thus all the people of Vraja attained Kṛ ṣ ṇ a’s own planet. This is shown in the Padma Purā ṇ a quotation, where it says that Nanda and all others including wives and children went to Goloka. So what to speak of the gopī s. They must have also gone.

Having shown the supremely excellent qualities because of his supreme form, endowed with bliss as Brahman, his supreme position as a lover is shown. In SB 11. 12. 13, mā m means Svayam Bhagavā n, indicating his most special nature. Having described the Lord’s svarū pa, what was the relationship they attained with him? Their relationship is shown by the adjective describing them. Mat-kā mā ḥ ramaṇ aṁ jā ram asvarū pavidaḥ : desiring me, they attained me as a husband (ramaṇ am) and as an illicit lover (jā ram). This is the meaning of the words by convention. Rū ḍ hir yogam apaharati: conventional usage overrides etymological meaning. Therefore giving other meanings to the words ramaṇ am and jā ram is not suitable.

According to Viś va-prakā ś a, ramaṇ a means priya and according to Amara-koṣ a priya means a husband. Jā ra means upapati by convention. This is also according to Amara-koṣ a. Another word synonymous with jā ra is pā pa-pati according to Trikhā ṇ ḍ a-ṣ eṣ a. Therefore taking the conventional meaning of jā ra (paramour) and the etymological meaning of ramaṇ a (enjoyer) cannot be accepted (since the meaning is the same). The jā ra is not a husband, and the husband is not a jā ra. These two words are used to describe a relationship with the gopī s. Those who desired me did not know their forms (asvarū pa-vidaḥ ). By the lī lā -ś akti, forgetting from birth their positions as eternal consorts, not knowing their true forms, they attained me while thinking of me as a paramour out of extreme attachment.

Desiring me (mat-kā mā ḥ ), how could they think of me as a paramour while I was a husband? For them, seeing me as a paramour dissolved, as in a dream and then they attained me as a husband (ramaṇ am). Thinking of him as a lover other than their husband was an arrangement of vipralambha. Rati becomes excellent in vipralambha. He made this arrangement temporarily for them for those that could tolerate, out of affection.

na vinā vipralambhena sambhogaḥ puṣ ṭ im aś nute

kā ṣ ā yite hi vastrā dau bhū yā n evā bhivardhate

Sambhoga is not strong without vipralambha. It increases in strength just as cloth increase in beauty by repeatedly dying with red color. Quoted in Ujjvala-nī lamaṇ i 15. 3

Union is nourished by separation, just as color in cloth is strengthened by repeated dying. Union is not contradicted by separation. But if this is constantly repeated and heard by even one ear, it will cause disturbance. One becomes exhausted with having to intensely fast in order increase the appetite. In order to quell the disturbance, one attains the Lord as a husband. Otherwise pleasure will be completely destroyed.

nivā rayā maḥ samupetya mā dhavaṁ

kiṁ no ’kariṣ yan kula-vṛ ddha-bā ndhavā ḥ.

Let us directly approach Mā dhava and stop him from going. What can our family elders and other relatives do to us? SB 10. 39. 28

visṛ jya lajjā ṁ ruruduḥ sma su-svaraṁ

govinda dā modara mā dhaveti

They forgot all shame and loudly cried out, “O Govinda! O Dā modara! O Mā dhava! ” SB 10. 39. 31

tā man-manaskā tṛ ṣ ṭ -prā ṇ ā mad-arthe tyakta-daihikā ḥ

The minds of those gopī s are always absorbed in me, and their very lives are ever devoted to me. For my sake they have abandoned everything related to their bodies. SB 10. 46. 4

They gave up bodily considerations and shame on having seen a bee.

yā dustyajaṁ sva-janam ā rya-pathaṁ ca hitvā

bhejur mukunda-padavī ṁ ś rutibhir vimṛ gyā m

The gopī s of Vṛ ndā vana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, sought by the Vedas. SB 10. 47. 61

mā taraṁ pitaraṁ bhrā tṝ n patī n putrā n svasṝ n api

yad-arthe jahima dā ś ā rha dustyajā n sva-janā n prabho

For Kṛ ṣ ṇ a’s sake, O descendant of Dā ś ā rha, we abandoned our mothers, fathers, brothers, husbands, children and sisters, even though these family relations are difficult to give up. SB 10. 65. 11

The great devotees of Kṛ ṣ ṇ a bore this heavy burden. Kṛ ṣ ṇ a would be extremely embarrassed in Vraja if he were not cleared of false allegations of enjoying with the wives of other men when he returned to Vraja. This quality is shown in Hari-vaṁ ś a:

yatra hrī ḥ ś rī ḥ sthitā tatra yatra ś rī s tatra saṁ natiḥ /

saṁ natir hrī s tathā ś rī ś ca nityaṁ kṛ ṣ ṇ e mahā tmani //

Lakṣ mī resides where shyness resides. Where Lakṣ mī resides, gentle conduct resides. These three are eternally within Kṛ ṣ ṇ a. Hari-vaṁ ś a 2. 101. 73

Therefore in order to avoid embarrassment and protect himself, he shows himself married to them using his mā yā. In Vraja, which acts according to human affairs, this is done according to local custom, not as in the assembly of Parī kṣ it where he is described by Ś ukadeva as Paramā tmā.

gopī nā ṁ tat-patī nā ṁ ca sarveṣ ā m eva dehinā m

yo ’ntaś carati so ’dhyakṣ aḥ krī ḍ aneneha deha-bhā k

He who lives as the overseeing witness within the gopī s and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes. SB 10. 33. 35

Out of happiness to produce rasa and refute the idea of them being other’s wives, in this verse he say that he is their husband (ramaṇ am).

Durvā sā says the the gopī s in Gopā la-tā paṇ i Upaniṣ ad:

jamna-jarā bhyaṁ bhinnau sthā ṇ ur ayam acchedyo yam ‘sau saurye tiṣ ṭ ati yo ‘sau goṣ u tiṣ thati, yo ‘sau gopā n pā layati yo ‘ṣ au sarveṣ u vedeṣ u tiṣ thati, yo ‘sau sarvair vedair gī yate yo ‘sau sarveṣ u bhū teṣ v ā viṣ ya bhū tā ni vidadhā ti sa vo hi svā mī bhavati

He is without birth and death, is permanent and cannot be cut. He is situated near the Yamunā, in the cows, in all the Vedas, and protects the cowherds. He is glorified in all the Vedas and entering into all beings, supports all beings. He is your husband.

In the Padma Purā ṇ a there is another prose passage:

kṛ ṣ ṇ as tu nanda-gopa-vrajaukasā ṁ sarveṣ ā ṁ nirā mayaṁ sva-padaṁ dattvā divi deva-gaṇ aiḥ saṁ stū yamā no dvā ravatī ṁ viveś a

Kṛ ṣ ṇ a, however, after bestowing on Nanda Gopa and all the other inhabitants of Vraja his own abode, which is free of all faults (including separation), traveled through the sky and returned to Dvā rakā as devatā s chanted his praises.

Nirā mayam means “free of material faults and free of again having pain of separation. ” Sva-padam means “the shelter of eternal pastimes in his form of Gopā la. ”

His role as a paramour (jā ram) is resolved by Ś ukadeva. In order to praise spiritual discrimination brought about by her guru Dattreya, Piṅ galā thought of temporarily enjoying with Kṛ ṣ ṇ a, the husband (ramaṇ am).

santaṁ samī pe ramaṇ aṁ rati-pradaṁ

vitta-pradaṁ nityam imaṁ vihā ya

akā ma-daṁ duḥ kha-bhayā dhi-ś oka-

moha-pradaṁ tuccham ahaṁ bhaje ’jñ ā

Giving up the eternal Lord situated within me, the Lord who accepts love and gives love and wealth, foolishly I serve insignificant men who give dissatisfaction, sorrow, fear, worry, lamentation and illusion. SB 11. 8. 31

Since the temporary nature of the paramour condition had been thus shown and will be shown later, it is not the final goal. Therefore the verse says that they attained him as ramaṇ a (husband) which was the human form of Brahman, which had appeared to be the form of a paramour previously. Having stated the previous perception, his position as husband is described. Having stated what was concluded, he then states the ideal situation, just as one says, “That brā hmaṇ a is a learned man. ” The state of being a paramour has been completed. It cannot be reversed. Or, it is said that on attaining scriptures one becomes knowledgeable of the truth. It is said, “He completes the sacrifice using yogurt. ” Ramaṇ a can be used like the word yogurt. (They attained him as a husband. ) Kṛ ṣ ṇ a as Brahman does not attain a previous state as a paramour. This Brahman is the Brahman mentioned in ś ruti. The impersonalists say Bhagavā n is the product of illusion and its final form (paramam) is not revealed as Bhagavā n Kṛ ṣ ṇ a. The word mā m they say also refers to Brahman. For them, Bhagavā n is a dependent entity.

If the word ramaṇ am were not mentioned then the word would be seen as jā ram or paramour. If the word jā ram were not mentioned then the word ramaṇ am would be taken to mean jā ram. But to refute this idea the Lord says “accordingly as they surrender I respond to them. ” (BG 4. 11) The Lord responds according to the worshipper’s bhā va. That bhā va is revealed by Rā dhā.

api bata madhu-puryā m ā rya-putro’dhunā ste

smarati sa pitṛ -gehā n saumya bandhū ṁ ś ca gopā n

kvacid api sa kathā ṁ naḥ kiṅ karī ṇ ā ṁ gṛ ṇ ī te

bhujam aguru-sugandhaṁ mū rdhny adhā syat kadā nu

O Uddhava! It is indeed regrettable that Kṛ ṣ ṇ a resides in Mathurā. Does he remember his father’s household affairs and his friends, the cowherd boys? O great soul! Does he ever talk about us, his maidservants? When will he lay on our heads his aguru-scented hand? SB 10. 47. 21

The word ā rya-putra (respected son) is used in the above verse to mean a husband. This is the usage by poets to indicate the internal feeling that he belongs to her. Kiṅ karī nā m indicates her humble position with some indecision. But the questions “When will he lay on our heads his aguru-scented hand? ” It is clear she considers him a husband and prays that he accept her. He also says that he desires this:

dhā rayanty ati-kṛ cchreṇ a prā yaḥ prā ṇ ā n kathañ cana

pratyā gamana-sandeś air ballavyo me mad-ā tmikā ḥ

Simply because I have promised to return to them, my fully devoted cowherd girlfriends struggle to maintain their lives somehow or other. SB 10. 46. 6

At that time they had not attained him as their husband. Instead of using the words pati and upapati he uses the words jā ram and ramaṇ am. By taking the etymological meaning, clearly its excellence is indicated. Attaining him as a husband is suggested to be the proper fulfillment. Ś rī dhara Svā mī in his commentary on SB 11. 12. 13 says that the gopī s attained him, the supreme Brahman, as a husband, though he was known as a paramour. The reason for his mercy is that they were innocent women (abalā ḥ ), without jñ ā na or kriya ś akti.

But though this is so, in assessing and judging the situation, it should not be said that only the ramaṇ a or husband generates attraction, for without attraction, a woman would not even take shelter of a material paramour. That is the meaning of a paramour, what to speak of the paramour who is the supreme hero, indicating by the word paramam and mā m. The sthā yi-bhā va is not directly mentioned but is shown by indirect means with these words. Indirect expression is a rule in the rasa scriptures.

Since the purpose is playful pastimes, these pastimes are attained because of the previous reason. “If the word ramaṇ a was used, then the false husbands of the gopī s would not suffer because of the gopī s’ relationship with Kṛ ṣ ṇ a. Why did the gopī s then hide their feelings? ” The gopī s who were related with these so-called husbands experienced the most intense suffering by a relationship with anyone except Kṛ ṣ ṇ a.