Vaiṣṇava-toṣaṇī 52 страница

Text 30

taṁ punar naimiṣ aṁ prā ptam ṛ ṣ ayo ’yā jayan mudā

kratv-aṅ gaṁ kratubhiḥ sarvair nivṛ ttā khila-vigraham

Translation

Later Balarā ma returned to Naimiṣ ā raṇ ya, where the sages joyfully engaged him, the embodiment of all sacrifice, in performing various kinds of Vedic sacrifice. Balarā ma was now retired from warfare.

Commentary

Though his pilgrimage was completed, he went to Naimisā ranya with a desire to perform sacrifice. He went there with wealth suitable for sacrifice (pra — aptam), in the best manner with the materials and with his associates. He went without delay (tadā ). Another version has mudā (in joy). One of his portions was sacrifice (kratv-aṅ gam) or he embodied all parts of sacrifice, or by chanting his name all parts of sacrifice were completed. The sages engaged him in sacrifice. At that time he was qualified because he had given up all fighting. Vigraha means fighting according to Viś va.

Text 31

tebhyo viś uddhaṁ vijñ ā naṁ bhagavā n vyatarad vibhuḥ

yenaivā tmany ado viś vam ā tmā naṁ viś va-gaṁ viduḥ

Translation

The all-powerful Balarā ma bestowed upon the sages pure spiritual knowledge, by which they could see the whole universe within him and also see him pervading everything.

Commentary

He gave them realization (vijñ ā nam) devoid of relationship with mā yā (viś uddham). The two prefixes vi in these words indicate specialty (vaiś iṣ ṭ ya), since the purity and knowledge concerned the Supreme Lord. They directly realized the universe within the Lord, since he was non-different from it, and that the Lord was spread everywhere in the universe as antaryā mī. They could realize this since Balarā ma was omniscient (bhagavā n) or most merciful and able to give anything (vibhuḥ ), or able to fulfill the desires of his devotees.

Text 32

sva-patyā vabhṛ tha-snā to jñ ā ti-bandhu-suhṛ d-vṛ taḥ

reje sva-jyotsnayevenduḥ su-vā sā ḥ suṣ ṭ hv alaṅ kṛ taḥ

Translation

After executing the avabhṛ tha ablutions with his wife, the beautifully dressed and ornamented Balarā ma, encircled by his immediate family and other relatives and friends, looked as splendid as the moon surrounded by its constellations.

Commentary

He took bath with his wife Revatī. Surrounded by his relatives the Yadus, others related by marriage (bandhu), friends like the leader of Kausala and other friends (mitra) like the king of Mathila, he shone, wearing splendid cloth and being well ornamented, like the moon with the stars (jyotsnayā ). The stars are compared to Revatī and the Yadus, and Balarā ma is compared to the moon. One should not think that this was his only activity. He did many other actions as well.

Text 33

ī dṛ g-vidhā ny asaṅ khyā ni balasya bala-ś ā linaḥ

anantasyā prameyasya mā yā -martyasya santi hi

Translation

Countless other such pastimes were performed by Balarā ma, since he had great prowess, continuity, inconceivable powers, and a spiritual form of a human endowed with great mercy.

Commentary

Like this, Balarā ṁ a performed unlimited other activities since he was endowed with great prowess (bala-ś ā linaḥ ), he was completely continuous (and therefore could perform unlimited activities), he had inconceivable powers (aprameyasya), which made the activities astonishing, and he had a spiritual form of a human being endowed with great mercy (mā yā ), which made everything extremely sweet. The cause of all of this was that he was the strongest (balaḥ ) of all. The descriptive terms are successively superior. This was certain (hi). Proof was not necessary.

Text 34

yo ’nusmareta rā masya karmā ṇ y adbhuta-karmaṇ aḥ

sā yaṁ prā tar anantasya viṣ ṇ oḥ sa dayito bhavet

Translation

All the activities of the unlimited Balarā ma are amazing. Anyone who regularly remembers them at dawn and dusk will become very dear to the Supreme Lord.

Commentary

One should not think that glorifying his activities is exaggeration, for they give great results directly. The person who constantly remembers in his mind Balarā ma’s activities in the morning and evening becomes the object of mercy of Kṛ ṣ ṇ a, who pervades the universe by his appearance in unlimited spiritual forms (viṣ ṇ oḥ ), or who entered Balarā ma out of great affection. The mercy arises because Balarā ma gives great pleasure to his devotees (rā masya). It is said that Balarā ma had some opposition to Kṛ ṣ ṇ a because he gave mercy to Duryodhana, the enemy of the Pā ṇ ḍ avas, who were dear to Kṛ ṣ ṇ a. Balarā ma’s actions are astonishing (adbhū ta-karmanaḥ ). He increased Duryodhana’s pride, which was the cause of his death. When the Pā ṇ ḍ avas killed him, they attained great fame. This is because Balarā ma’s heart was most profound and inscrutable (anantasya). Or, on remembering the pastimes of Balarā ma, one becomes at all times the object of mercy of Kṛ ṣ ṇ a who appears throughout the universe unlimitedly (viṣ ṇ oḥ anantasya) by manifesting unlimited forms.

Chapter Eighty

Text 1

ś rī -rā jovā ca

bhagavan yā ni cā nyā ni mukundasya mahā tmanaḥ

vī ryā ṇ y ananta-vī ryasya ś rotum icchā mi he prabho

Translation

King Parī kṣ it said: My lord, O master, I wish to hear about other valorous deeds performed by Kṛ ṣ ṇ a, who frees one from suffering, who possesses noble character, and whose valor is unlimited.

Thinking of the story concerning Balarā ma just related, Parī kṣ it now says, “But (ca) I wish to hear other deeds of Kṛ ṣ ṇ a. ” Or I have heard about Baladeva, and also I desire to hear about Kṛ ṣ ṇ a. The implication is that he desires to hear about Kṛ ṣ ṇ a more than Balarā ma. Or I desire to hear all the other astonishing deed of Kṛ ṣ ṇ a. Or may we have a desire to hear by your mercy. Another version has “we desire to hear. ” The plural is used out of politeness, indicating all the listeners.

You know all of this, O omniscient one (bhagavā n)! Or O devotee endowed with great mercy (bhagavā n), by your mercy may we hear these topics.

We desire to hear because he gives the highest bliss (mukundasya). Moreover, he has unlimited intelligence and unlimited prowess or ability (ananta-vī ryasya). Having unlimited prowess in his exploits (vī ryasya), he must give the highest bliss, have unlimited nature, possess all ś aktis and be worthy of service in prema. The later descriptive elements are successive greater causes of wanting to hear.

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Thinking the story was finished, Parī kṣ it asked in longing to hear more. The last verse of the previous chapter mentioned that one becomes the object of the Lord’s mercy. That mercy is developing taste. Having attained a special taste from hearing the story, Parī kṣ it asks for more. O omniscient Ś ukadeva (bhagavā n)! I desire to hear other powerful stories of the Lord who frees one from all suffering (mukundasya) and who has the best nature (mahā tmanaḥ ). The prayer expresses the imperative mood. This will not happen from hearing the glories of other persons, since Kṛ ṣ ṇ a alone has unlimited powers. I desire to hear only these topics since they have such power. These stories are unlimited. Please tell all of them. “You will live only two or three more days. How is it possible to fulfill that desire? ” You can give enough lifespan to me, since you are capable (prabho)! He desires more satisfaction from the topics.

Text 2

ko nu ś rutvā sakṛ d brahmann uttamaḥ ś loka-sat-kathā ḥ

virameta viś eṣ a-jñ o viṣ aṇ ṇ aḥ kā ma-mā rgaṇ aiḥ

Translation

O brā hmaṇ a, how could anyone who experiences the sweetness of the topics and is disgusted with endeavoring for sense gratification give up the best topics of the Lord with excellent glories after hearing them repeatedly?

“You have heard many stories. Why do you want to hear more? ” After repeatedly hearing about the Lord, who could give up those topics? No one could. The reason is given. They are stories concerning the Lord whose fame (ś loka) uproots saṁ sā ra or ignorance (uttama), or is most excellent (uttama). Will one not become satisfied by hearing constantly, drinking plentifully the sweetness? No, the desire constantly increases because of the ever fresh quality for persons with special taste (viś eṣ a-jñ a). He is never fully satisfied. Ś aunaka says:

vayaṁ tu na vitṛ pyā ma uttama ś loka vikrame

yac chṛ ṇ vatā ṁ rasa jñ ā nā ṁ svā du svā du pade pade

We are not fully satisfied with the exploits of the Lord whose fame is the highest, because at every moment those exploits become more relishable for the hearers who have knowledge of rasa. SB 1. 1. 19

“Being without taste, we will give up these topics, since we do not experience any rasa. ” In order to destroy the constant suffering of life, one should not give up these topics. One should have disgust for arrows of lust (viṣ aṇ ṇ aḥ kā ma-mā rganaiḥ ). Lust represents other anarthas also. Anger and other anarthas follow from lust. Gī tā says kā ma eṣ a krodha eṣ aḥ : the cause is lust later transformed into anger. (BG3. 39)

Or one should be disgusted with the pursuit of enjoyment of sense objects (kā ma-mā rganaiḥ ). They are in the plural because the pursuits are many. Or the phrase can be taken as aviṣ aṇ ṇ aḥ kā ma-mā rganaiḥ : even though one is an ā tmā rā ma, not disturbed by the arrows of lust, if one has special taste (viś eṣ a-jñ aḥ ), one should not give up the topics of the Lord. You know this in truth (brahman).

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“You have heard many stories. Why do you want to hear more? ” After repeatedly hearing about the Lord, who could give up those topics? No one could. This is because the Lord’s glory is most excellent (uttama) or is beyond ignorance and suffering (ut — tama). These topics are the best (sat) among all topics of the Lord since they are about Kṛ ṣ ṇ a. “But we see many people give up the topics. ” The person who realizes the special sweetness and powers of Kṛ ṣ ṇ a (viś eṣ a-jñ aḥ ) does not give up those topics. Let that be. Having realization, one does not give up the topics but also in order to destroy suffering which is experienced at all times, one does not give up the topics. That person is disgusted with searching for material enjoyment, or is suffering from the arrows of material enjoyment.

Text 3

sā vā g yayā tasya guṇ ā n gṛ ṇ ī te

karau ca tat-karma-karau manaś ca

smared vasantaṁ sthira-jaṅ gameṣ u

ś ṛ ṇ oti tat-puṇ ya-kathā ḥ sa karṇ aḥ

Translation

Actual speech is that which describes the qualities of the Lord, real hands are those that work for Him, a true mind is that which always remembers him dwelling within everything moving and nonmoving, and actual ears are those that listen to sanctifying topics about him.

That is speech by which a person describes the qualities of the Lord like mercy, beauty and sweetness. Otherwise speech is unaccomplished, like the croaking of a frog or it is criticized. The same goes for action of the hands, mind or ears.

Words attain their function by chanting the Lord’s names with great care. Generally words are of great variety and cause disturbance to all the senses, and thus one must with great care to engage them in chanting the Lord’s names. This extinguishes agitation of all the senses and gives bliss, and thus it is the best means of attaining the highest goal. It aids other engagements in their perfection.

Many qualities (guṇ ā n) are chanted, as this is the nature of the Lord’s qualities or many qualities drives out material topics. The words are for one’s own benefit as well as benefiting the listeners. One engages the hands in actions such as serving the deity (karma). One engages the mind in the Lord living in all moving and nonmoving beings. Thus one can think of the Lord all the time and everywhere. Moving beings are mentioned later since they are more plentiful. Or one should remember the Lord residing intimately in the nonmoving kadamba trees and moving beings like cows.

The sense of the ear, or the two ears (karṇ aḥ ) listens to the Lord’s topics which are purifying or are the very form of purity or most attractive (puṇ ya-kathā ḥ ). One ear can also indicate both ears. The same should be understood in relation to the eyes. The word puṇ ya indicates the very form of the topics, purity being their nature or indicateing the descriptions of the sweet pastimes.

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The ears are useless without hearing those topics. In order to show this, Parī kṣ it gives examples of other senses. When one develops bhakti for the Lord one seeks out many qualities of the Lord (guṇ ā n). By speech one glorifies the qualities of the Lord. Dissatisfied with one example he says that all senses should be engaged. By the hands one should engage in work such as deity worship and services. By the mind one should remember the Lord who is situated everywhere at all times. The ear should listen to the Lord’s topics which purify or are attractive (puṇ ya). Since the ear is a knowledge gathering sense, and one can gain knowledge using one ear (unlike the hand), karṇ aḥ is in the singular. The eye also is singular for this reason (next verse).

Text 4

ś iras tu tasyobhaya-liṅ gam ā namet

tad eva yat paś yati tad dhi cakṣ uḥ

aṅ gā ni viṣ ṇ or atha taj-janā nā ṁ

pā dodakaṁ yā ni bhajanti nityam

Translation

An actual head is one that bows down to the Lord in his manifestations among the moving and nonmoving creatures, real eyes are those that see only the Lord, and actual limbs are those which regularly honor the water that has bathed the Lord’s feet or those of his devotees.

One should bow the head to the ś ā ligrā ma and the devotees (ubhaya-liṅ gam), or the moving and nonmoving mū rtis, touching the head to the ground (ā namet). The eye has a tendency to see many forms. That eye alone (hi) is an eye which sees only (eva) the forms of the Lord. Or eva can mean certainly and can be applied to all statements in the verse.

The word viṣ ṇ oḥ implies that the Lord spreads throughout the universe in various forms like ś ā lagrā ma. Thus his foot water is easy to obtain. And the limbs should accept with faith (bhajanti) even (atha) the foot water of his devotees. The word nityam (constantly) at the end should be applied to all the statements. The water should be placed on limbs above the navel since placing the holy water lower than that is forbidden.

It is stated that there is complete perfection of words by chanting the Lord’s names etc.

Ś rī dhara Svā ṁ ī explains that all the other engagements are given as examples in order show to perfection of words.

Or there is success of words etc. by directing them to the Lord. But being unfortunate, everything is useless since I do not have those engagements. Let my sense of hearing be successful by your mercy. This is a statement of humility and misery made in devotion.

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One should bow the head completely (ā — namet), touching the ground, to the deity forms of the Lord and to his devotee. The eyes are only (eva) those that see the forms of the Lord and devotees. They should see nothing else. The word eva should be understood with all the limbs.

Then the limbs should with faith always (nityam) honor the water from the forms of the Lord and the devotee. Nityam is placed last to indicate it should be added to all statements in the two verses. The water should be placed on limbs above the navel since placing the holy water lower than that is forbidden. One can gain perfection by engaging each sense or limb in devotional acts.

By producing perfection, the limbs become completely useful. Without doing that, all my limbs are useless. By your mercy only, my ear has become successful.

Text 5

sū ta uvā ca

viṣ ṇ u-rā tena sampṛ ṣ ṭ o bhagavā n bā darā yaṇ iḥ

vā sudeve bhagavati nimagna-hṛ dayo ’bravī t

Translation

Sū ta Gosvā mī said: Thus questioned by Parī kṣ it, the omniscient son of Vyā sa replied, his heart fully absorbed in meditation on Vasudeva’s son, who was full of all sweetness and powers.

Parī kṣ it was given to the Pā ṇ ḍ avas (viṣ ṇ u-rā tena) after being protected by the Lord in Uttarā ’s womb from the brahmā stra. It was the Lord’s object of great mercy. Ś ukadeva was questioned by Parī kṣ it with humility and propriety (sampṛ ṣ ṭ aḥ ). By the special rasa of the listener, the speaker also develops such rasa. Ś ukadeva was completely absorbed in the son of Vasudeva, the Lord who showed his greatness to Ś rī dā ma by giving him mercy (bhagavati). His mind was completely submerged in an ocean of sweetness (nimagna), because he had a wealth of prema for Kṛ ṣ ṇ a (bhagavati), because he was the son of Vyā sa (bā darayaniḥ ), who was the result of great penance at Badarikā ś rama. Thus Ś ukadeva was full of knowledge (bhagavā n). He knew the sweet topics corresponding to the arousal of bhā va in the listener. These topics do not depend on a particular time. According to the mood of the questioner and arousal of rasa, the speaker narrates.

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Parī kṣ it is here called Viṣ ṇ u-rā ta, he who was given life by the Lord, since his prema increased on realizing the Lord’s mercy to him. Ś ukadeva was questioned by him with great longing (sam — pṛ ṣ ṭ aḥ ). Ś ukadeva knew the truth about the pastimes of the Lord and was the crest jewel of all knowledge (bhagavā n). He was the son of Vyā sa who knew the essence of the Vedā nta. On being questioned, his heart became completely absorbed in the son of Vasudeva, full of all powers and mercy. He then spoke, remembering the particular mercy of the Lord in the stories.

Text 6

ś rī -ś uka uvā ca

kṛ ṣ ṇ asyā sī t sakhā kaś cid brā hmaṇ o brahma-vittamaḥ

virakta indriyā rtheṣ u praś ā ntā tmā jitendriyaḥ

Translation

Ś ukadeva Gosvā mī said: Kṛ ṣ ṇ a had a certain brā hmaṇ a friend [named Sudā mā ] who was most learned in Vedic knowledge and detached from all sense enjoyment. Furthermore, his mind was peaceful and his senses subdued.

Commentary

There was a brā hmaṇ a named Ś rī dā mā, a friend of Kṛ ṣ ṇ a who is an ocean of good qualities and mercy, attractive to all minds. Bṛ hat-sahasra-nā ma says ś ṛ idā maraṅ ka-bhaktā rthaṁ bhū myā nī tendra-vaibhavaḥ: Kṛ ṣ ṇ a gave the wealth of Indra to earth for his starving devotee Ś rī dā mā. He was not only a brā hmaṇ a but the best knower of the meaning of the Vedas (vittamaḥ ). Since he was fixed in bhakti to the Lord, he was detached from sense enjoyment. Why? He was most peaceful because his mind was devoid of lust and lamentation. Why? His senses were controlled.

Text 7

yadṛ cchayopapannena vartamā no gṛ hā ś ramī

tasya bhā ryā ku-cailasya kṣ ut-kṣ ā mā ca tathā -vidhā

Translation

Living as a householder, he maintained himself with whatever came of its own accord. The wife of that poorly dressed brā hmaṇ a suffered along with him and was emaciated from hunger.

Commentary

Though a householder, he subsisted on whatever arrived near him without effort. He had a wife who was dressed in badly colored, worn out, soiled cloth. The verb ā sī t is understood from the previous sentence. She had qualities similar to his.

Text 8

pati-vratā patiṁ prā ha mlā yatā vadanena sā

daridraṁ sī damā nā vai vepamā nā bhigamya ca

Translation

The chaste wife of the poverty-stricken brā hmaṇ a once approached him, her face dried up because of her distress. Trembling with fear, she spoke as follows.

Though (vai) she was trembling with fear she came in front of him and offered respects (ca). She spoke with affection (pra ā ha) or while thinking of the Lord’s friendship, her face withered out of fear. Why? She was his wife and he was suffering with poverty.

Or because of hunger she was weakened by hunger (sī danā mā ḥ ) and thus trembled and her face was withered, because she was a wife. She was similar to him. All this indicates poverty as the reason. Thus she spoke. Vai means it is well known.

She was afraid of her husband because she thought it was not proper to ask the Lord for anything except devotion. But she was constantly hunger, since her husband was unable to supply necessities. Thus her face was faded. She became depressed and was trembling.

Text 9

nanu brahman bhagavataḥ sakhā sā kṣ ā c chriyaḥ patiḥ

brahmaṇ yaś ca ś araṇ yaś ca bhagavā n sā tvatarṣ abhaḥ

Translation

[Sudā mā ’s wife said: ] O brā hmaṇ a, isn’t it true that the Lord of all wealth is the personal friend of your exalted self? That greatest of Yā davas, the Supreme Lord Kṛ ṣ ṇ a, is compassionate to brā hmaṇ as and very affectionate to the surrendered.

O brahmaṇ! You are the personification of the Vedas. You know everything. Thus she speaks.

The Lord is the actual (sā kṣ ā t) husband of Lakṣ mī directly. Or that is directly perceived (sā kṣ ā t). He is your friend. She uses the word bhagavataḥ instead of bhavataḥ out of respect. As the husband of Lakṣ mī, Kṛ ṣ ṇ a is able to bestow all wealth. “If he is in that position why would he be friends with poor person like me? ” He is the benefactor of brā hmaṇ as (brahmaṇ yaḥ ) and is affectionate to the surrendered (ś araṇ yaḥ ). “I do not have qualities of surrender. ” The Lord is most merciful (bhagavā n). Why? He is the king of the Yadus (sā tvarṣ asbhaḥ ). He appeared in the Yadu dynasty by his mercy. Or he is merciful and moreover, attained excellence by appearing in the Yadu dynasty to manifest unlimited mercy.

Or “Why will he be merciful to me? ” He protected the Yadus (sā tvatā rṣ abhaḥ ) who were suffering greatly because of Kaṁ sa. He is affection to those who suffer. Or because he is born in the Yadu dynasty he is naturally merciful. Therefore his merciful nature is the cause of mercy. One need not seek any other reason.

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The Lord whom you worship is your friend. He is the Lord of all visible wealth. “Why would he be friends with me, such a low person? ” He is the benefactor of brā hmaṇ as. “Why would he be kind to me? ” He is affectionate to those who have surrendered (ś araṇ yaḥ ). Who is he? He is Bhagavā n but has descended as the best of the Yadus.

Text 10

tam upaihi mahā -bhā ga sā dhū nā ṁ ca parā yaṇ am

dā syati draviṇ aṁ bhū ri sī date te kuṭ umbine

Translation

O fortunate one, please approach him, the real shelter of all saints. He will certainly give abundant wealth to such a suffering householder as you.

Commentary

Therefore you should approach him. “Since it is not proper, I am afraid and ashamed. ” He is the shelter of saintly persons like you. Since he is the only shelter, it is not proper not to surrender to him because you are fearful. “He may give shelter to the saintly, but I am not saintly. ” But you have great fortune, otherwise how could you be friends with him? Therefore he will give you plenty of wealth when you ask him. Moreover, you are suffering from poverty and hunger and you have a family. Thus you are a proper object of his charity.

Text 11

ā ste ’dhunā dvā ravatyā ṁ bhoja-vṛ ṣ ṇ y-andhakeś varaḥ

smarataḥ pā da-kamalam ā tmā nam api yacchati

kiṁ nv artha-kā mā n bhajato nā ty-abhī ṣ ṭ ā n jagad-guruḥ

Translation

Kṛ ṣ ṇ a is now the ruler of the Bhojas, Vṛ ṣ ṇ is and Andhakas and is staying at Dvā rakā. Since he gives even his own self to anyone who simply remembers his lotus feet, what doubt is there that he, the spiritual master of the universe, will bestow upon his sincere worshiper prosperity and material enjoyment, which are not even very desirable?

Commentary

“To satisfy his friends sometimes he goes to Indraprastha, sometimes to Vṛ ndā vana, and sometimes to other places to fight demons. How will I meet him, since I cannot go so far away? ” Go to Dvā rakā which is not far from here. He has stopped fighting and is staying there only in order to enjoy with the Yadus. Or, he had produced all the wealth of the Bhojas, Vṛ ṣ ṇ is and Andhakas. Just by going there you will gain all wealth. Or, not too much time had passed after hearing that he was in Dvā rakā. “But he will not give much to such an unqualified person as me. ” He gives to one who remembers his lotus feet. Possessive case (smarataḥ ) is used for the dative case. He gives himself, the Supreme Lord, to one who remembers even one of his feet, just by his beginning to think of that foot. He becomes controlled by that person. He gives whatever is desired to one who worships him according to the rules, doing bhakti by hearing and other processes. What more need be said? How much more he will give to one who is fortunate to be his friend! The reason he does not give much to them is because they do not want much. “Ignoring them, he will not give to them. ” He is the instructor of all dharma (jagad-guruḥ ). Will he not fulfill the desires of the devotee? Or, he is the father of the universe. Just as the father gives to the child out of affection what the child wants, even though the child asks for some insignificant toy when he plays, later he gives all desired wealth such as jewels and ornaments to him. Similarly the Lord finally gives his supreme abode.