Vaiṣṇava-toṣaṇī 51 страница

You have done something similar (yathā ) to killing a brā hmaṇ a. Or he has been rightly killed, since we gave him the seat of brā hmaṇ a. As the supreme Lord (yogeś varasya) you are beyond the rules of scripture. O purifier of the worlds! Even the most sinful are purified just by chanting your name. What is the need of atonement for you? You are not forced by others, since you do not have to do atonement or as supreme Lord you are not directed by others.

— — — — — — — — — -

Though it done without considering all aspects (ajanatā ), it is like killing a brā hmaṇ a. But it is not killing a brā hmaṇ a. But you are not under the control of scriptures since you are the Lord of yoga.

But if your feel inspired, not by others, but by yourself as the Lord, or if you are completely inspired, then you should purify yourself to teach the world, for by maintaining dharma you purify the world (loka-pā vana).

Text 33

ś rī -bhagavā n uvā ca

cariṣ ye vadha-nirveś aṁ lokā nugraha-kā myayā

niyamaḥ prathame kalpe yā vā n sa tu vidhī yatā m

Translation

The Lord said: I will certainly perform the atonement for this killing, since I wish to show compassion to the people in general. Please, therefore, prescribe for me whatever ritual is to be done first.

Commentary

You should prescribe the vow that must be done first. There is no alternative.

Text 34

dī rgham ā yur bataitasya sattvam indriyam eva ca

ā ś ā sitaṁ yat tad brute sā dhaye yoga-mā yayā

Translation

O sages, just say the word, and by my mystic power I shall restore everything you promised him — long life, strength and sensory power.

Even (eva) sensory powers and proper conduct (ca) will be restored. By my special powers (yoga-mā yayā ) I can do everything you asked.

Text 35

ṛ ṣ aya ū cuḥ

astrasya tava vī ryasya mṛ tyor asmā kam eva ca

yathā bhaved vacaḥ satyaṁ tathā rā ma vidhī yatā m

Translation

The sages said: Please see to it, O Rā ma, that your power and that of your kuś a weapon, as well as our promise and Romaharṣ aṇ a’s death, all remain intact.

Commentary

Arrange things so that your weapon and your prowess remain intact, since they belong to you. His death should remain, since it was arranged by you, the Lord. And the truth of our words, concerning the performance of a sacrifice, should remain intact, since it is related to you. By this you will perfect you position as the giver of pleasure to all beings (rā ma).

Text 36

ś rī -bhagavā n uvā ca

ā tmā vai putra utpanna iti vedā nuś ā sanam

tasmā d asya bhaved vaktā ā yur-indriya-sattva-vā n

Translation

The Supreme Lord said: The Vedas instruct us that one’s own self takes birth again as one’s son. Thus let Romaharṣ aṇ a’s son become the speaker of the Purā ṇ as, and let him be endowed with long life, strong senses and stamina.

The soul itself (vai), through the father, takes birth as the son.

— — — — — — — —

Vai means “it is well known. ”

Text 37

kiṁ vaḥ kā mo muni-ś reṣ ṭ hā brū tā haṁ karavā ṇ y atha

ajā natas tv apacitiṁ yathā me cintyatā ṁ budhā ḥ

Translation

Please tell me your desire, O best of sages, and I shall certainly fulfill it. And, O wise souls, please carefully determine my proper atonement, since I do not know what it might be.

I will do as you say since you are the best sages. What is your desire? You have no desire, since you are great ā tmā rā mas (muni-ś reṣ ṭ hā ). Therefore say something to me out of affection. Balarā ma says he is ignorant out of great humility. O intelligent ones! You know this. He says all this to satisfy them.

— — — — — — — -

Balarā ma pretends he is ignorant, since he plays the part of a human in these pastimes. Actually he had no fault in killing Romaharṣ aṇ a.

Text 38

ṛ ṣ aya ū cuḥ

ilvalasya suto ghoro balvalo nā ma dā navaḥ

sa dū ṣ ayati naḥ satram etya parvaṇ i parvaṇ i

Translation

The sages said: A fearsome demon named Balvala, the son of Ilvala, comes here every new-moon day and contaminates our sacrifice.

The demon cannot be killed by others (ghoraḥ ). Parvaṇ i means days like the full and dark moon. Repeitition is used (parvaṇ i parvaṇ i) to indicate that the demon comes definitely on those days without fail.

— — — — — — — — — —

The demon comes on days like the dark moon and full moon. They repeat the word parvaṇ i to indicate that he comes on every parva without fail.

Text 39

taṁ pā paṁ jahi dā ś ā rha tan naḥ ś uś rū ṣ aṇ aṁ param

pū ya-ś oṇ ita-vin-mū tra- surā -mā ṁ sā bhivarṣ iṇ am

Translation

O descendant of Daś ā rha, please kill that sinful demon, who pours down pus, blood, feces, urine, wine and meat upon us. This is the best service you can do for us.

You have appeared in the Yadu dynasty to display your powers (dā ś ā rha). They encourage him to kill the demon by indicating his great ability. This is the highest respect (param) to us. Showing his sinful nature, they show how he contaminates the sacrificial arena. He showers pus, blood etc.

— — — — — — — — — — — — — — — — -

You have appeared in the family of Daś ā rha in order to protect persons like us!

Text 40

tataś ca bhā rataṁ varṣ aṁ parī tya su-samā hitaḥ

caritvā dvā daś a-mā sā ṁ s tī rtha-snā yī viś udhyasi

Translation

Thereafter, for twelve months, you should circumambulate the land of Bhā rata in a mood of serious meditation, executing austerities and bathing at various holy pilgrimage sites. In this way you will become purified.

After killing him (tataḥ ), travel for ten months. Another version has dvā daś ā n mā sā n. Balarā ma is by nature always pure. To teach the people you should do this and become completely purified (vī ś udhyasi). Attaining spotless fame, you will shine brilliantly. Or the word can actually have a causative meaning. You will purify the universe greatly by your spotless fame. Concentrating your mind on Kṛ ṣ ṇ a alone (susamā hitaḥ ), wander over Bhā rata.

— — — — — — — -

The sages by their cleverness did not instruct him to do atonement caused by specific holy places. They told him to do pilgrimage to the places in the middle of Bharata-varṣ a. One version has dvā daś ā n mā sā n. Dvā daś a is easy to understand and accepted by Citsukha and Ś rī dhara Svā mī. By doing this your fame will become spotless. By taking the verb in a causative sense however, the meaning is “You will purify the holy places by your spotless fame. ”

Chapter Seventy-nine

Text 1

ś rī -ś uka uvā ca

tataḥ parvaṇ y upā vṛ tte pracaṇ ḍ aḥ pā ṁ ś u-varṣ aṇ aḥ

bhī mo vā yur abhū d rā jan pū ya-gandhas tu sarvaś aḥ

Translation

Ś ukadeva Gosvā mī said: Then, on the new-moon day, O King, a fierce and frightening wind arose, scattering dust all about and spreading the smell of pus everywhere.

Commentary

At that moment, a sharp (pracaṇ ḍ aḥ ), frightful (bhī maḥ ) wind smelling of pus arose. Ś ukadeva calls to Parī kṣ it in amazement.

Text 2

tato ’medhya-mayaṁ varṣ aṁ balvalena vinirmitam

abhavad yajñ a-ś ā lā yā ṁ so ’nvadṛ ś yata ś ū la-dhṛ k

Translation

Next, onto the sacrificial arena came a downpour of abominable things sent by Balvala, after which the demon himself appeared, trident in hand.

Commentary

After the wind came a shower of impure things made by Balvala. Then after that (anu) he was seen by the people there, or became visible.

Texts 3–4

taṁ vilokya bṛ hat-kā yaṁ bhinnā ñ jana-cayopamam

tapta-tā mra-ś ikhā -ś maś ruṁ daṁ ṣ ṭ rogra-bhru-kuṭ ī -mukham

sasmā ra mū ṣ alaṁ rā maḥ para-sainya-vidā raṇ am

halaṁ ca daitya-damanaṁ te tū rṇ am upatasthatuḥ

Translation

The immense demon resembled a mass of black carbon. His topknot and beard were like molten copper and his face had horrible fangs and furrowed eyebrows. Upon seeing him, Balarā ma thought of his club, which tears to pieces his enemies’ armies, and his plow weapon, which punishes the demons. Thus summoned, his two weapons appeared before him at once.

Commentary

The various adjectives describe the demon with increasingly ferocious nature, from having a big body to having fangs and frowning eyebrows. Balarā ma would give joy (rā maḥ ) to the sages by killing him. He thought of his club and plough since they could kill the enemy very easily.

Text 5

tam ā kṛ ṣ ya halā greṇ a balvalaṁ gagane-caram

mū ṣ alenā hanat kruddho mū rdhni brahma-druhaṁ balaḥ

Translation

With the tip of his plow Balarā ma caught hold of the demon Balvala as he flew through the sky, and with his club the Lord angrily struck that harasser of brā hmaṇ as on the head.

Commentary

He caught the demon with his plough since the demon committed violence against brā hmaṇ a families. Balarā ṁ a (balaḥ ) was absorbed in killing him with extra strength.

Text 6

so ’patad bhuvi nirbhinna- lalā ṭ o ’sṛ k samutsṛ jan

muñ cann ā rta-svaraṁ ś ailo yathā vajra-hato ’ruṇ aḥ

Translation

Balvala cried out in agony and fell to the ground, his forehead cracked open and gushing blood. He resembled a red mountain struck by a lightning bolt.

Commentary

Blood flowed from his forehead in streams (sam — utsṛ jan). The example of the lightning is given to indicate that, with just one blow, the demon with a huge body fell over. When a mountain is struck by lightning, red minerals gush from the mountain like blood. The demon fell over with a loud noise.

Text 7

saṁ stutya munayo rā maṁ prayujyā vitathā ś iṣ aḥ

abhyaṣ iñ can mahā -bhā gā vṛ tra-ghnaṁ vibudhā yathā

Translation

The exalted sages honored Balarā ma with sincere prayers and awarded him infallible blessings. Then they performed his ritual bath, just as the devatā s had formally bathed Indra when he killed Vṛ tra.

Commentary

The brā hmaṇ as praised Balarā ma profusely (sam — stutya) because Balarā ma was dear to Kṛ ṣ ṇ a and was the Lord. And the brā hmaṇ as were highly knowledgeable (munayaḥ ). They gave blessings that would give immediate results (avitathā ). “Protect the universe at your will and may all your desires be fulfilled. ” They performed an auspicious bath for him since they were most fortunate, having all wealth (mahā -bhā gā ḥ ). A suitable example is given.

Text 8

vaijayantī ṁ dadur mā lā ṁ ś rī -dhā mā mlā na-paṅ kajā ṁ

rā mā ya vā sasī divye divyā ny ā bharaṇ ā ni ca

Translation

They gave Balarā ma a most attractive Vaijayantī garland of unfading lotuses and they also gave him a set of divine garments and jewelry.

Commentary

The garland was mostly lotuses but had five colors since it was Vaijayantī. It was most attractive (ś rī dhama).

Text 9

atha tair abhyanujñ ā taḥ kauś ikī m etya brā hmaṇ aiḥ

snā tvā sarovaram agā d yataḥ sarayū r ā sravat

Translation

Then, given leave by the sages, the Lord went with a contingent of brā hmaṇ as to the Kauś ikī River, where he bathed. From there he went to the lake from which flows the river Sarayū.

Commentary

After that (atha), he took permission from the sages since he wanted to begin his pilgrimage. He went with priests to the Sarayū River.

Text 10

anu-srotena sarayū ṁ prayā gam upagamya saḥ

snā tvā santarpya devā dī n jagā ma pulahā ś ramam

Translation

The Lord followed the course of the Sarayū until he came to Prayā ga, where he bathed and then performed rituals to propitiate the devatā s and other living beings. Next he went to the ā ś rama of Pulaha.

He went down the Sarayū to Prā yaga. He did tarpanas for devatā s and sages (devā dī n).

Texts 11–15

gomatī ṁ gaṇ ḍ akī ṁ snā tvā vipā ś ā ṁ ś oṇ a ā plutaḥ

gayā ṁ gatvā pitṝ n iṣ ṭ vā gaṅ gā -sā gara-saṅ game

upaspṛ ś ya mahendrā drau rā maṁ dṛ ṣ ṭ vā bhivā dya ca

sapta-godā varī ṁ veṇ ā ṁ pampā ṁ bhī marathī ṁ tataḥ

skandaṁ dṛ ṣ ṭ vā yayau rā maḥ ś rī -ś ailaṁ giriś ā layam

draviḍ eṣ u mahā -puṇ yaṁ dṛ ṣ ṭ vā driṁ veṅ kaṭ aṁ prabhuḥ

kā ma-koṣ ṭ ī ṁ purī ṁ kā ñ cī ṁ kā verī ṁ ca sarid-varā m

ś rī -rangā khyaṁ mahā -puṇ yaṁ yatra sannihito hariḥ

ṛ ṣ abhā driṁ hareḥ kṣ etraṁ dakṣ iṇ ā ṁ mathurā ṁ tathā

sā mudraṁ setum agamat mahā -pā taka-nā ś anam

Translation

Balarā ma bathed in the Gomatī, Gaṇ ḍ akī and Vipā ś ā rivers, and also immersed himself in the Ś oṇ a. He went to Gayā, where he worshiped his forefathers, and to the mouth of the Ganges, where he performed purifying ablutions. At Mount Mahendra he saw Paraś urā ma and offered him prayers, and then he bathed in the seven branches of the Godā varī River, and also in the rivers Veṇ ā, Pampā and Bhī marathī. Then Balarā ma met Skanda and visited Ś rī -ś aila, the abode of Lord Giriś a. In the southern provinces known as Draviḍ a-deś a the Supreme Lord saw the sacred Veṅ kaṭ a Hill, as well as the cities of Kā makoṣ ṇ ī and Kā ñ cī, the exalted Kā verī River and the most holy Ś rī -raṅ gam, where Kṛ ṣ ṇ a has manifested himself. From there he went to Ṛ ṣ abha Mountain, where Kṛ ṣ ṇ a also lives, and to the southern Mathurā. Then he came to Setubandha, where the most grievous sins are destroyed.

Commentary

Since his father and grandfather were still living, he offered sacrifice for his elder brothers (who had been killed by Kaṁ sa) at Gā yā on the order of Vasudeva. He bathed (upaspṛ ś ya) at Gaṅ gā -sā gara. Though it was easy to go from there to Puri, he did not go since it was not necessary to worship Jagannā tha since Jagannā tha was non-different from Kṛ ṣ ṇ a who had now appeared in complete form with all the avatā ras. Or there was no particular goal in going there, since he was directly present and the deity there was non-different from him. He would also be embarrassed to worship himself. He then saw Paraś urā ma. He had bhakti for Paraś urā ma. After that he went to Sapta-godavā rī and other places and bathed there. Another version has sapta-godavaram. Venā and Bhī marathī are rivers and Pampā is a lake.

He saw the mountain of Veṅ kaṭ a, very pure (mahā -puṇ yam) because it was the abode of Trimalla-nā tha (Balaji) and an important place of the Ś rī -vaiṣ ṇ avas. He went to Kā ma-koṣ ṭ i and other places (verb should be supplied), since he was capable of all things (prabhuḥ ). In all those places he performed the pilgrimage duties completely. He went to Ś rī -raṅ gam where the Lord who destroys all suffering and attracts all (hariḥ ) resides eternally (sannihitaḥ ). Therefore the place was most pure (mahā -puṇ yam). The word ca means “then. ” He went to Samudra-setu which destroys great sins just by going there. One can atone for killing a brā hmaṇ a there.

Texts 16–17

tatrā yutam adā d dhenū r brā hmaṇ ebhyo halā yudhaḥ

kṛ tamā lā ṁ tā mraparṇ ī ṁ malayaṁ ca kulā calam

tatrā gastyaṁ samā sī naṁ namaskṛ tyā bhivā dya ca

yojitas tena cā ś ī rbhir anujñ ā to gato ’rṇ avam

dakṣ iṇ aṁ tatra kanyā khyā ṁ durgā ṁ devī ṁ dadarś a saḥ

Translation

There at Setubandha [Rā meś varam] Balarā ma gave brā hmaṇ as ten thousand cows in charity. He then visited the Kṛ tamā lā and Tā mraparṇ ī rivers and the great Malaya Mountains. In the Malaya range Balarā ma found Agastya sitting in meditation. After bowing down to the sage, the Lord offered him prayers and then received blessings from him. Taking leave from Agastya, he proceeded to the shore of the southern ocean, where he saw Goddess Durgā in her form of Kanyā -kumā rī.

Commentary

He gave cows to the brā hmaṇ as at Sā gara-setu. He is called the holder of the plow because after killing Balvala, he continued to carry the plough in order to protect the brā hmaṇ a families wherever he went. He was also Saṅ karṣ aṇ a, able to do anything because of being directly the Supreme Lord. He went to the southernmost point of Bhā rata-varṣ a, with the Malaya mountain range (kulā calam) and met Agastya who dwelled there constantly. Receiving his blessings and permission to leave, he went to the southern ocean, and saw Durgā who was worshipped by the universe or shone in her glory (devī m).

Text 18

tataḥ phā lgunam ā sā dya pañ cā psarasam uttamam

viṣ ṇ uḥ sannihito yatra snā tvā sparś ad gavā yutam

Translation

Next he went to Phā lguna-tī rtha and bathed in the sacred Pañ cā psarā Lake, where Viṣ ṇ u had directly manifested himself. At this place he gave away another ten thousand cows.

Commentary

He went to Pañ cā psarasa, seeing it is as most exalted (uttamam), where the Lord who spreads throughout the universe (viṣ ṇ uḥ ) was present. Bathing there he gave (asparś at) ten thousand cows.

Texts 19–21

tato ’bhivrajya bhagavā n keralā ṁ s tu trigartakā n

gokarṇ ā khyaṁ ś iva-kṣ etraṁ sā nnidhyaṁ yatra dhū rjaṭ eḥ

ā ryā ṁ dvaipā yanī ṁ dṛ ṣ ṭ vā ś ū rpā rakam agā d balaḥ

tā pī ṁ payoṣ ṇ ī ṁ nirvindhyā m upaspṛ ś yā tha daṇ ḍ akam

praviś ya revā m agamad yatra mā hiṣ matī purī

manu-tī rtham upaspṛ ś ya prabhā saṁ punar ā gamat

Translation

The Supreme Lord then traveled through the kingdoms of Kerala and Trigarta, visiting Ś iva’s sacred city of Gokarṇ a, where Ś iva directly manifests himself. After also visiting Goddess Pā rvatī, who dwells on an island, Balarā ma went to the holy district of Ś ū rpā raka and bathed in the Tā pī, Payoṣ ṇ ī and Nirvindhyā rivers. He next entered the Daṇ ḍ aka forest and went to the river Revā, along which the city of Mā hiṣ matī is found. Then he bathed at Manu-tī rtha and finally returned to Prabhā sa.

Commentary

Going through Kerala, Trigarta he came to Gokarṇ a since he was full of all powers (bhagavā n). At all these places he performed bathing and other rites. He went to these places quickly (balaḥ ) without fatigue. He quickly came to Dandaka.

Text 22

ś rutvā dvijaiḥ kathyamā naṁ kuru-pā ṇ ḍ ava-saṁ yuge

sarva-rā janya-nidhanaṁ bhā raṁ mene hṛ taṁ bhuvaḥ

Translation

The Lord heard from some brā hmaṇ as how all the kings involved in the battle between the Kurus and Pā ṇ ḍ avas had been killed. From this he concluded that the earth was now relieved of her burden.

Commentary

At Prabhā sa he heard that all the kings had been destroyed from the local brā hmaṇ as or from brā hmaṇ as who had come on pilgrimage there. He considered that the earth had now been relieved of her burden by Kṛ ṣ ṇ a.

Text 23

sa bhī ma-duryodhanayor gadā bhyā ṁ yudhyator mṛ dhe

vā rayiṣ yan vinaś anaṁ jagā ma yadu-nandanaḥ

Translation

Wanting to stop the club fight then raging between Bhī ma and Duryodhana on the battlefield, Balarā ma went to Kurukṣ etra.

While Bhī ma and Duryodhana were fighting with clubs in the arena (mṛ dhe), he wanted to stop them or he wanted to stop the two fighting (mṛ dhe), because the two were equally related to the Yadus. Or he wanted to stop the fighting (yudhayoḥ ) in the arena. Balarā ma was a joy of the Kurus (kuru-nandanaḥ ) because he gave them joy by coming from Prabhā sa. Or having been absent a long time he should have gone to Dvā rakā, to give them joy, but he came to Kurukṣ etera.

Text 24

yudhiṣ ṭ hiras tu taṁ dṛ ṣ ṭ vā yamau kṛ ṣ ṇ ā rjunā v api

abhivā dyā bhavaṁ s tuṣ ṇ ī ṁ kiṁ vivakṣ ur ihā gataḥ

Translation

When Yudhiṣ ṭ hira, Kṛ ṣ ṇ a, Arjuna and the twin brothers Nakula and Sahadeva saw Balarā ma, they offered him respectful obeisances but said nothing, thinking “What has he come here to tell us? ”

Commentary

Kṛ ṣ ṇ a and Arjuna welcomed Balarā ma last, as mentioned in the verse, since they were ashamed because of being the two main kṣ atriyas left when all the other kṣ atriyas and friends were killed in the war. They wondered, “What has Balarā ma come and what does he want to say? Does he want to point out faults or good points? ” They were silent, unable to say anything.

Text 25

gadā -pā ṇ ī ubhau dṛ ṣ ṭ vā saṁ rabdhau vijayaiṣ iṇ au

maṇ ḍ alā ni vicitrā ṇ i carantā v idam abravī t

Translation

Balarā ma saw Duryodhana and Bhī ma with clubs in their hands, each angrily striving for victory over the other as they circled about skillfully. The Lord addressed them as follows.

Commentary

He saw them, both angry (saṁ rabdhau), each desiring victory, moving about in various ways with their clubs. Because of this he spoke. Or in spite of this he spoke.

Text 26

yuvā ṁ tulya-balau vī rau he rā jan he vṛ kodara

ekaṁ prā ṇ ā dhikaṁ manye utaikaṁ ś ikṣ ayā dhikam

Translation

[Lord Balarā ma said: ] King Duryodhana! And Bhī ma! Listen! You two warriors are equal in fighting prowess. I know that one of you has greater physical power, while the other is better trained in technique.

Commentary

Both of you are equal in ability to fight and have great determination (vī rau). O king! He addresses Duryodhana with great respect out of affection for him as a disciple. Therefore he addresses him first. Or, in giving up fighting you save your life and can enjoy the kingdom. Or, he describes Duryodhana’s evil nature of desiring to be king, in order to make him accept his words. I think Bhī ma has greater strength than you but (uta) you have greater knowledge in using the club since I personally taught you. Or Bhī ma is more than my life. I have most affection for him, though I have given greater instruction to Duryodhana. Seeing the two now, I realize this more than before.

Text 27

tasmā d ekatarasyeha yuvayoḥ sama-vī ryayoḥ

na lakṣ yate jayo ’nyo vā viramatv aphalo raṇ aḥ

Translation

Since you are so evenly matched in fighting prowess, I do not see how either of you can win or lose this duel. Therefore please stop this useless battle.

Commentary

Since you are equal in ability to fight, I do not see victory in this arena for one of you. Therefore the fight is useless. You should give it up without victory.

Text 28

na tad-vā kyaṁ jagṛ hatur baddha-vairau nṛ pā rthavat

anusmarantā v anyonyaṁ duruktaṁ duṣ kṛ tā ni ca

Translation

[Ś ukadeva Gosvā mī continued: ] They did not accept Balarā ma’s request, O King, although it was for a good purpose, for their enmity was deep and long standing. Each of them constantly remembered the insults and injuries he had suffered from the other.

Commentary

Thought Balarā ma’s words were with purpose or with good cause, they did not accept them. Being deeply inimical for a long time, they constantly remembered mutual insults and injuries.

Text 29

diṣ ṭ aṁ tad anumanvā no rā mo dvā ravatī ṁ yayau

ugrasenā dibhiḥ prī tair jñ ā tibhiḥ samupā gataḥ

Translation

Concluding that the battle was the arrangement of Kṛ ṣ ṇ a, Balarā ma went back to Dvā rakā. There he was greeted by Ugrasena and his other relatives, who were all delighted to see him.

Commentary

The war had been arranged by Kṛ ṣ ṇ a, the Supreme Lord (diṣ ṭ am). The war took place by his desire. Since neither of them accepted his words which were with good intentions, he went to give pleasure (rā maḥ ) to Ugrasena, Vasudeva, Pradyumna and others. He met very closely (upagataḥ ) with Ugrasena and others, with exchanges of auspicious greetings (sam), near Dvā rakā.