Vaiṣṇava-toṣaṇī 50 страница

kurvanti hi tvayi ratiṁ kuś alā ḥ sva ā tman

nitya-priye pati-sutā dibhir ā rti-daiḥ kim

tan naḥ prasī da parameś vara mā sma chindyā

ā ś ā ṁ dhṛ tā ṁ tvayi cirā d aravinda-netra

Expert transcendentalists always direct their affection toward you because they recognize you as their true self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controllers grant us your mercy. O lotus-eyed one, please do not cut down our long-cherished hope to have your association.

SB 10. 29. 33

Because of their relationships with their so-called husbands they say:

nā nya samakṣ am añ jaḥ sthā tuṁ tvayā bhiramitā bata pā rayā maḥ

From that time on we will be unable even to stand in the presence of any other man, for we will have been fully satisfied by you. SB 10. 29. 36

What then to speak of the husbands who prevented the gopī s from leaving the house. (SB 10. 29. 9) Therefore the etymological meaning of ramaṇ a cannot be applied in the verse. The word can only be used in the secondary sense of “husband. ” Otherwise ramaṇ a would have the same meaning as jā ra and the fault of redundant words would occur. Two meanings of jā ra should not be used. The word jā ram also cannot have another meaning. By accepting the etymological meaning of the word ramaṇ am the secondary sense becomes nullified. By understanding the word to meaning husband, it negates the condition of being a paramour. These terms are given by the Lord himself in the verse to establish the truth. Though the meaning is completely different if one stubbornly sticks to wrong interpretation, then there would also arise the contemptible position of correlating a paramour with Brahman, the shelter of all the descriptive terms in the verse since it is impossible to consider one element of the apposition in the sentence to be a mere perception and the other to be the truth. Nor can there be a simultaneous appearance of the real and false. Prominence should be given to the desire to express a certain meaning. It is also not true to argue that removing the paramour status and having an absence of opposition will not produce an increase of attraction.

yadyapy asau pā rś va-gato raho-gatas

tathā pi tasyā ṅ ghri-yugaṁ navaṁ navam

Although Lord Sri Kṛ ṣ ṇ a was constantly by the queens’ sides, as well as exclusively alone, his feet appeared to them to be newer and newer. SB 1. 11. 33

What then to speak of the situation the gopī s, who were the highest devotees in prema? It is also not a fact that the highest rati arises only where there are rare meeting of the couple, where the love is hidden and where there are orders to prevent the couple meeting. According to scriptures on rasa, the excellene of rati arise by meeting. In the story of Yayā ti and the dancer Ratnā vatī, love arises in their marriage. Scriptures on rasa take married love as the main rasa.

Because of not being married to him, because of embarrassment, and because he had many women lovers, it becomes most difficult to meet Kṛ ṣ ṇ a at all times. The gopī s became most disturbed:

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, Kṛ ṣ ṇ a, which one should search for by Vedic knowledge. SB 10. 47. 61

The gopī s’ giving up dharma revealed the strength of their love. Being prevented from meeting him did not generate such love, just as an elephant’s strength is not produced by crushing a huge obstacle but it reveals his strength. In this state of parakī ya, this fact should be reiterated. Therefore the verse says that he married them (ramaṇ am). This is what I wanted to say.

They had this determination:

tam eva paramā tmā naṁ jā ra-buddhyā pi saṅ gatā h

jahur guṇ a-mayaṁ dehaṁ sadyaḥ prakṣ ī ṇ a-bandhanā h

Although these girls simply thought of the Supreme Lord as their male lover and associated with him in that intimate mood, their karmic bondage was nullified and they abandoned their gross material bodies. SB 10. 29. 11

yā mayā krī ḍ atā rā tryā ṁ vane ’smin vraja ā sthitā ḥ

alabdha-rā sā ḥ kalyā ṇ yo mā pur mad-vī rya-cintayā

Some of those all-auspicious gopī s could not directly join me in enjoying the rā sa dance on that night in this Vṛ ndā vana forest, yet still they achieved my association by remembering my pastimes. SB 10. 47. 37

By use of the word api in jā ra-buddhyā pi (SB 10. 29. 11), the dislike for this condition is made known. jighā ṁ sayā pi haraye stanaṁ dattvā pa sad-gatim: Pū taṇ ā attained the highest destination by offering her breast to Kṛ ṣ ṇ a, though she came with a desire to kill Kṛ ṣ ṇ a. The word api indicates that desiring to kill him was her nature and indicates criticism of her. Used with expressions of criticism, the api indicates criticism. Used with expressions of praise, it indicates praise, as in the phrase palā ṇ ḍ um api siñ cait tulasī m api siṇ cati: he waters the onion (api used as criticism), and he waters tulasī (api indicating praise). But thinking of him as their husband does not have such connotations.

yā ḥ samparyacaran premṇ ā pā da-saṁ vā hanā dibhiḥ

jagad-guruṁ bhartṛ -buddhyā tā sā ṁ kim varṇ yate tapaḥ

And how could one possibly describe the great austerities that had been performed by the women who perfectly served him, the spiritual master of the universe, in pure ecstatic love? Thinking of him as their husband, they rendered such intimate services as massaging his feet. SB 10. 90. 27

Thinking of him as a husband is praised. In the sentence “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” (SB 10. 47. 61) there is no real praise for the condition of love for a paramour but rather praise for their raga or attraction to him which accepts him, even if he is a paramour. He makes this statement out of astonishment.

etā ḥ paraṁ tanu-bhṛ to bhuvi gopa-vadhvo

govinda eva nikhilā tmani rū ḍ ha-bhā vā ḥ

vā ñ chanti yad bhava-bhiyo munayo vayaṁ ca

kiṁ brahma-janmabhir ananta-kathā -rasasya

Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class brā hmaṇ a, or even as Brahmā himself? SB 10. 47. 58

Their love is desired by those desiring liberation, those who are liberated and by the devotees. Thus the mood is not “Marrying other men, we enjoy with him as a paramour. ” Rather seeing such great, irrepressible prema, they prayed for the auspiciousness of the gopī s whodesired Kṛ ṣ ṇ a’s mercy.

“He lit a funeral bed for generous, pleasant Bhī ṣ ma. ” In this example, the descriptive elements are related to the verb. The person finally (with reluctance) lit the funeral pyre in spite of Bhī ṣ ma’s wonderful qualities. Therefore in the verse under discussion the gopī s attained the supreme Brahman, but as their husband (ramaṇ am). No longer knowing him as a paramour (jā ram asvarū pa-vit), they attained him directly as eternal consorts.

aneka-janma-siddhā nā ṁ gopī nā ṁ patir eva vā

nanda-nandana ity uktas trailokyā nanda-vardhanaḥ

Kṛ ṣ ṇ a is the husband of many cowherd women who remained perfected through many births. He who is the son of Nanda, Nanda-nandana, increases the bliss of the three worlds. Gautamī ya-tantra

aneka-janma-siddhā nā ṁ means that the gopī s, like Kṛ ṣ ṇ a, appear countless times as perfect devotees to perform pastimes with him in the material world. Thus the Gī tā says bahū ni me vyatī tā ni janmā ni tava cā rjuna: O Arjuna, you and I have passed many births in this world. (BG 4. 5) This statement refutes the idea that the gopī s consort with a paramour in the prakaṭ a pastimes. The word vā indicates that the two previous explanations of the Kṛ ṣ ṇ a mantra in terms of Brahman and ī ś vara are not to be given much regard. One should not say that he cannot be their husband in Vraja simply because they were well know to have a parakī ya relationship with him. Just as the lī lā -ś akti arranged to have them married to someone else, can the same ś akti not make them unmarried to those men? When the gopī s finally united with Kṛ ṣ ṇ a the apparent husbands also showed no hatred towards him.

nā sū yan khalu kṛ ṣ ṇ ā ya mohitā s tasya mā yayā

manyamā nā ḥ sva-pā rś va-sthā n svā n svā n dā rā n vrajaukasaḥ

The cowherd men, bewildered by Kṛ ṣ ṇ a’s illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against him. SB 10. 33. 37

Mā yā produced some false forms of gopī s for the husbands. When the situation was resolved, with dissolution of false forms of the gopī s made by mā yā, he met with the Yadus in another manifestation (since he also stayed with the people of Vraja). It was said he then entered Dvā rakā with the Vṛ ṣ ṇ is since they all stood outside the city waiting for him when he returned from Vraja. Though he returned after a delay of two months, they did not show alarm that he was so far away, because yoga-mā yā made the time seem like a muhū rta. The verse also says he came alone. They considered it a moment. Later they understood everything from Dā ruka. In this way everything was arranged.

After the people of Gokula entered into aprakaṭ a pastimes, Balarā ma crossed the Yamunā and went on pilgrimage and Kṛ ṣ ṇ a returned from Hastinā pura to Dvā rakā after the Kurukṣ etra war, as described in the First Canto. The commentaries on the five chapters dealing with rā sa-lī lā and the teaching of Uddhava should be studied along with the present commentary.

Text 16

evaṁ yogeś varaḥ kṛ ṣ ṇ o bhagavā n jagad-ī ś varaḥ

ī yate paś u-dṛ ṣ ṭ ī nā ṁ nirjito jayatī ti saḥ

Translation

Thus Kṛ ṣ ṇ a, the Supreme Lord, the master all mystic power and Lord of the universe, is ever victorious. Only those of beastly vision think he sometimes suffers defeat.

Having described Kṛ ṣ ṇ a’s victories, Ś ukadeva now criticizes those who think that he was sometimes defeated. Only the foolish, not others, think that he is defeated in his victories (iti). That is possible for others but not for the Lord. His defeat is imaginary since the Lord is the controller of the acintya-ś akti (yogeś varaḥ ), and is thus is also endowed with all powers (bhagavā n), and is consequently the Lord of the universe. And he is most attractive, or attracts all hearts (kṛ ṣ ṇ aḥ ). Or he appeared as Kṛ ṣ ṇ a to manifest unlimited powers as bhagavā n (kṛ ṣ ṇ aḥ ).

After defeating many enemies he went to Gokula and keeping his promise and stayed for two months. Affectionate to the suffering and the pinnacle of rasa, he enjoyed there. This is understood from Padma Purā ṇ a.

kā lindyā ḥ puline ramye puṇ ya-vṛ kṣ a-samā vṛ te

gopa-nā rī bhir aniś aṁ krī ḍ ayā mā sa keś avaḥ

Kṛ ṣ ṇ a constantly played with the gopī s on the bank of the Yamunā covered with pure trees.

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.

This occurred after the meeting at Kurukṣ etra, previous to the gambling match, which was after the Rā jasū ya sacrifice. At Kurukṣ etra all parties gathered together. This will be explained later.

Text 17

ś rutvā yuddhodyamaṁ rā maḥ kurū ṇ ā ṁ saha pā ṇ ḍ avaiḥ

tī rthā bhiṣ eka-vyā jena madhya-sthaḥ prayayau kila

Translation

Balarā ma then heard that the Kurus were preparing for war with the Pā ṇ ḍ avas. Being neutral, he departed on the pretext of going to bathe in holy places.

Having indicated Kṛ ṣ ṇ a prowess and his withdrawal from fighting, Ś ukadeva now beings a related story to describe Balarā ma’s withdrawal. This continues for the rest of the chapter. This occurred after the journey to Kurukṣ etra for the eclipse since Balarā ma was present at the Kuruksetra meeting. All this becomes clear later. Balarā ma gave pleasure to everyone (rā maḥ ). In order to maintain his attraction for the Kurus and Pā ṇ ḍ avas, he left. He was neutral to both parties.

— — — — — — — — -

Balarā ma did not side with either party. He did this for variety in Kṛ ṣ ṇ a’s pastimes. He left Dvā rakā.

Text 18

snā tvā prabhā se santarpya devarṣ i-pitṛ -mā navā n

sarasvatī ṁ prati-srotaṁ yayau brā hmaṇ a-saṁ vṛ taḥ

Translation

After bathing at Prabhā sa and honoring the devatā s, sages, forefathers and prominent human beings, he went in the company of brā hmaṇ as to the portion of the Sarasvatī that flows westward into the sea.

same

— — — — — — — —

According to the rules, with devotion (sam) he offered tarpaṇ as to devatā s, sages, Pitṛ s and mankind. The order is from best to the inferiors (devatā s to humans). He was completely surrounded by priests and other brā hmaṇ as (sam — vṛ taḥ ).

Texts 19–20

pṛ thū dakaṁ bindu-saras tritakū paṁ sudarś anam

viś ā laṁ brahma-tī rthaṁ ca cakraṁ prā cī ṁ sarasvatī m

yamunā m anu yā ny eva gaṅ gā m anu ca bhā rata

jagā ma naimiṣ aṁ yatra ṛ ṣ ayaḥ satram ā sate

Translation

Balarā ma visited Pṛ thū daka, Bindu-saras, Tritakū pa, Sudarś ana, Viś ā la, Brahma-tī rtha, Cakra-tī rtha and the eastward-flowing Sarasvatī. He also went to all the holy places along the Yamunā and the Ganges, O Bhā rata, and then he came to the Naimiṣ a forest, where great sages were performing an elaborate sacrifice.

Commentary

Pṛ thū daka is near Kurukṣ etra, where Pṛ thu performed a hundred horse sacrifices. Bindu-saras is the hermitage of Kardama, east of Siddhapura in Gujarat. Tṛ ta was the brother of Eka and Dvita. Cheated by his brothers while they were herding cows, he went first, and, in fear of a wolf, he fell in a well and was lifted out by Soma after worshipping devatā s. Tritakū pa is on the bank of the Sarasvatī River. Viś ā lā refers to Ā vantī or holy place on the Sarasvatī River. Another version has Viś ā lam, also described as a special place on the Sarasvatī River. Brahma-tī rtha is between Kanyā -tī rtha and Soma-tī rtha. It is also called Kalpa-tī rtha in Mahā bhā rata, Ā ranyaka-parva after describing Kanyā -tī rtha:

tato gacchen naravyā ghra brahmaṇ aḥ sthā nam uttamam

tatra varṇ ā varaḥ snā tvā brā hmaṇ yaṁ labhate naraḥ

The tiger among men should go to the best place of Brahmā. The person of lowest varṇ a, bathing there, becomes a brā hmaṇ a.

Soma-tī rtha is also described in that text. He went to Cakra-tī rtha and the east flowing Sarasvatī. The verb yayau is understood from the previous verse. Sometimes he went to the places in order of the path he took. Sometimes, because of the greatness of the place, those places are mentioned out of order. The verses do not list the places in the order that he went, but simply indicate those places to which he went. Ś ukadeva calls out of Parī kṣ it in amazement at Balarā ma’s going to all the holy places so quickly or he addresses him in order alert him to another goal at Naimikṣ etra.

Text 21

tam ā gatam abhipretya munayo dī rgha-satriṇ aḥ

abhinandya yathā -nyā yaṁ praṇ amyotthā ya cā rcayan

Translation

Recognizing the Lord upon his arrival, the sages, who had been engaged in their sacrificial rituals for a long time, greeted him properly by standing up, bowing down and worshiping him.

Commentary

First they rose from their seats, then they offered respects, then they welcomed him (abhinandya). Then they worshipped him according to the rules.

Text 22

so ’rcitaḥ sa-parī vā raḥ kṛ tā sana-parigrahaḥ

romaharṣ aṇ am ā sī naṁ maharṣ eḥ ś iṣ yam aikṣ ata

Translation

After being thus worshiped along with his entourage, the Lord accepted a seat of honor. Then he noticed that Romaharṣ aṇ a, Vyā sadeva’s disciple, had remained seated.

As a disciple of Vyā sa, Romaharṣ aṇ a should have had good conduct. Romaharṣ aṇ a means he who gives joy to the listerners by speaking about the Lord. He was a great devotee. But he remained seated. Therefore he was a great offender.

Text 23

apratyutthā yinaṁ sū tam akṛ ta-prahvaṇ ā ñ jalim

adhyā sī naṁ ca tā n viprā ṁ ś cukopodvī kṣ ya mā dhavaḥ

Translation

Balarā ma became extremely angry at Romaharṣ aṇ a and the brā hmaṇ as upon seeing how this member of the sū ta caste had failed to stand up, bow down or join his palms, and remained seated.

Commentary

First Romaharṣ aṇ a did not rise. Then he did not offer respects or fold his hands. Then he remained seated. Moreover he was of sū ta class. With each of these items, Balarā ma became more and more astonished. Balarā ma saw him by looking upwards (ud — vī kṣ ya) since Romaharṣ ā nā was sitting high above.

Text 24

yasmā d asā v imā n viprā n adhyā ste pratiloma-jaḥ

dharma-pā lā ṁ s tathaivā smā n vadham arhati durmatiḥ

Translation

[Lord Balarā ma said: ] Because this fool born from an improperly mixed marriage sits above all these brā hmaṇ as and even above me, the protector of religion, he deserves to die.

Commentary

Romaharṣ aṇ a was seated higher than the brā hmaṇ as performing sacrifice (imā n) and even Balarā ma, the protector of dharma, since he was foolish (durmatiḥ ). He remained seated whereas all others rose. Thus he was most unintelligent.

Texts 25–26

ṛ ṣ er bhagavato bhū tvā ś iṣ yo ’dhī tya bahū ni ca

setihā sa-purā ṇ ā ni dharma-ś ā strā ṇ i sarvaś aḥ

adā ntasyā vinī tasya vṛ thā paṇ ḍ ita-mā ninaḥ

na guṇ ā ya bhavanti sma naṭ asyevā jitā tmanaḥ

Translation

Although he is a disciple of the divine sage Vyā sa and has thoroughly learned many scriptures from him, including the lawbooks of religious duties and the epic histories and Purā ṇ as, all this study has not produced good qualities in him. Rather, his study of the scriptures is like an actor’s studying his part. Because he has not controlled his mind or senses, his scholarly authority is useless.

Vyā sa was an avatā ra of the Lord and had written many scriptures on dharma. Dharma-sā stras are the smṛ tis. Itihā sa meams Mahā bhā rata.

The studying did not produce qualities like control of the mind. Because of an ancient offense, he could not control his mind. Thus he could not control his senses. Therefore his learning was useless. Or after learning the Vedas, because of bad association, all the scriptures he studied did not bear fruit but rather false pride. An example is given. A person studies scriptures on drama to become a skillful actor, but it bears no result. It is useless. Or though an actor puts on the dress of a brā hmaṇ a, this does not bear results. Or though one studies scriptures, one becomes an actor only by association with an actor. Sma indicates famous or certainly.

Text 27

etad-artho hi loke ’sminn avatā ro mayā kṛ taḥ

vadhyā me dharma-dhvajinas te hi pā takino ’dhikā ḥ

Translation

The very purpose of my descent into this world is to kill such hypocrites who pretend to be religious. Indeed, they are the most sinful rascals.

I have descended from Vaikuṇ ṭ ha to this world (asmin) for this purpose alone (hi). The hypocrites should be killed by me because (hi) they are most sinful. Though they are rascals they wear the clothing of the most righteous (dharma-dhvajinaḥ ). Or they are cheaters.

— — — — — — — — — — —

Balarā ma speaks in the singular because he is non-different from Kṛ ṣ ṇ a. Or, thinking that Kṛ ṣ ṇ a was too soft, he spoke only for himself. “I cannot tolerate this. ” Dharma-dhvajinaḥ refers to pretenders who carry signs of being great though they are unqualified.

Text 28

etā vad uktvā bhagavā n nivṛ tto ’sad-vadhā d api

bhā vitvā t taṁ kuś ā greṇ a kara-sthenā hanat prabhuḥ

Translation

[Ś ukadeva Gosvā mī continued: ] Although Balarā ma had stopped killing the impious while on pilgrimage, Romaharṣ aṇ a’s death was inevitable. Thus, having spoken, the Lord killed him by picking up a blade of kuś a grass and touching him with its tip.

Commentary

He acted quickly because the sages might forbid killing Romaharṣ aṇ a. Even though Balarā ma had given up killing while he was on pilgrimage, he killed him since his death was inevitable. He killed him with a piece of kuś a that he held in his hand while he acted as a brahmacā rī during his pilgrimage. How could touching him with a tip of kuś a kill him? Balarā ma was capable of everything (prabhuḥ ).

Text 29

hā heti-vā dinaḥ sarve munayaḥ khinna-mā nasā ḥ

ū cuḥ saṅ karṣ aṇ aṁ devam adharmas te kṛ taḥ prabho

Translation

All the sages cried out, “Alas, alas! ” in great distress. They told Lord Saṅ karṣ aṇ a, “O master, you have committed an irreligious act!

They spoke to Saṅ karṣ aṇ a, the second member of the caturvyuha, directly the Lord, worshipped by the world (devam), or who was non-different from Kṛ ṣ na, being his elder brother. O master (prabho)! — — — — — — — — — — — — — — — -

In distress the sages cried out, not in anger but with politeness. O Lord of all beings (prabho)! You have committed adharma. But this is because you are the second member of Svayam Bhagavā n’s caturvyū ha, Saṅ karṣ aṇ a and worshipped by all (devam). The real meaning of their words is “You have done something beyond which there is no dharma (adharma). It is the highest dharma. ”

Text 30

asya brahmā sanaṁ dattam asmā bhir yadu-nandana

ā yuś cā tmā klamaṁ tā vad yā vat satraṁ samā pyate

Translation

“O favorite of the Yadus, we gave him the seat of the spiritual master and promised him long life and freedom from physical pain for as long as this sacrifice continues.

O joy of the Yadus! You have appeared in the Yadu dynasty to protect dharma. You must maintain what we have promised. Or you must act just as you gave to Ugrasena the kingdom, as a reward, in order to give joy to the Yadus.

— — — — — — — — — — -

You have appeared in the Yadu family to protect true dharma (yadu-nandana). Therefore you must protect what we granted to him.

Texts 31–32

ajā nataivā caritas tvayā brahma-vadho yathā

yogeś varasya bhavato nā mnā yo ’pi niyā makaḥ

yady etad-brahma-hatyā yā ḥ pā vanaṁ loka-pā vana

cariṣ yati bhavā ḷ loka- saṅ graho ’nanya-coditaḥ

Translation

“You have unknowingly killed a brā hmaṇ a. Of course, even the injunctions of revealed scripture cannot dictate to you, the Lord of all mystic power. But if by your own free will you nonetheless carry out the prescribed purification for this slaying of a brā hmaṇ a, O purifier of the whole world, people in general will greatly benefit by your example. ”