Vaiṣṇava-toṣaṇī 53 страница

Texts 12–13

sa evaṁ bhā ryayā vipro bahuś aḥ prā rthito muhuḥ

ayaṁ hi paramo lā bha uttamaḥ ś loka-darś anam

iti sañ cintya manasā gamanā ya matiṁ dadhe

apy asty upā yanaṁ kiñ cid gṛ he kalyā ṇ i dī yatā m

Translation

When his wife thus repeatedly implored him in various ways, the brā hmaṇ a thought to himself, “To see Lord Kṛ ṣ ṇ a is indeed the greatest achievement in life. ” Thus he decided to go, but first he told her, “My good wife, if there is anything in the house I can bring as a gift, please give it to me. ”

Bhā rya or wife means “one whom the husband must support. ” He had to follow her words in order to maintain her. The word vipra hear means “one who fulfills someone’s wish in a particular way (viś eṣ eṇ a pratikā mam pū rayati). ” She implored him with many logical arguments (bahuś aḥ ), and many times (muhuḥ ). Another version has mṛ du. She implored him gently and he decided to go. Or she simply implored him and, after doing so many times, destroying his doubts, he decided to go. “It would be unsuitable for a great devotee to desire wealth from the Lord. ” Seeing the Lord was the greatest attainment.

Or though he did not want to go, he began to reason: directly seeing he alone (hi) who destroys saṁ sā ra by hearing his glories is the greatest attainment. He then determined with his mind to go. O wife who has inspired the auspicious darś ana of the Lord (kalyā ṇ i)! He asks her to give something to take to him because there is a saying “One should not go empty-handed to the king, the Lord or guru. ” Or he made the request because of his natural friendship with Kṛ ṣ ṇ a.

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Bhā rya or wife means “one whom the husband must support. ” He had to follow her words in order to maintain her. The word vipra hear means “one who fulfills someone’s wish in a particular way (viś eṣ eṇ a pratikā mam pū rayati). ” She implored him with many logical arguments (bahuś aḥ ), and many times (muhuḥ ). Another version has mṛ du. She implored him gently. Thinking that seeing the Lord was the greatest attainment, he decided to go. He then said (verb should be supplied), “There must be some gift in the house. Please give it. ” O auspicious wife! You have inspired me with the auspicious act of seeing the lord. To avoid the fault of going empty handed he requests his wife for something to offer to the Lord.

Text 14

yā citvā caturo muṣ ṭ ī n viprā n pṛ thuka-taṇ ḍ ulā n

caila-khaṇ ḍ ena tā n baddhvā bhartre prā dā d upā yanam

Translation

Sudā mā ’s wife begged four handfuls of flat rice from neighboring brā hmaṇ as, tied up the rice in a torn piece of cloth and gave it to her husband as a present for Kṛ ṣ ṇ a.

She begged from neighboring brā hmaṇ as because they were absorbed in the four goals of life for four types of liberation (caturaḥ ). Or they lived in the four directions and she begged a handful of rice from each. She obtained flat rice because that is what the wives of the brā hmaṇ as gave her or because she was too weak from hunger to thresh the rice properly. She bound it up in a worn out piece of cloth. She offered it to her husband as a gift so he would keep it tightly in his cloth.

All this was done out of extreme poverty, not out of intention to display their destitute situation to the Lord.

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She begged chipped rice from brā hmaṇ as. She got four handfuls, since she did not have a goal concerning more or less quantity.

Text 15

sa tā n ā dā ya viprā gryaḥ prayayau dvā rakā ṁ kila

kṛ ṣ ṇ a-sandarś anaṁ mahyaṁ kathaṁ syā d iti cintayan

Translation

Taking the flat rice, the saintly brā hmaṇ a set off for Dvā rakā, all the while wondering “How will I be able to have Kṛ ṣ ṇ a’s audience? ”

He took the rice since there was nothing else. He went with effort (pra), being unable to go property because of his thin body, since he was the devotee of the Lord, the best among brā hmaṇ as (viprā gryaḥ ). This is certain (kila). He did not give up going there because of his inability. Or kila is connected with the next statement to indicate doubt. Or he went definitely went while definitely thinking (kila), “Will I see the Lord, Kṛ ṣ ṇ a, bhagavā n, directly by some method (katham)? ” He was always seeing the Lord in his heart but now it would be direct (sandarś anam), which is very rare.

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He took the rice since there was nothing else. He departed, so it is said (kila).

Texts 16–17

trī ṇ i gulmā ny atī yā ya tisraḥ kakṣ ā ś ca sa-dvijaḥ

vipro ’gamyā ndhaka-vṛ ṣ ṇ ī nā ṁ gṛ heṣ v acyuta-dharmiṇ ā m

gṛ haṁ dvy-aṣ ṭ a-sahasrā ṇ ā ṁ mahiṣ ī ṇ ā ṁ harer dvijaḥ

viveś aikatamaṁ ś rī mad brahmā nandaṁ gato yathā

Translation

The learned brā hmaṇ a, joined by some local brā hmaṇ as, passed three guard stations and went through three gateways, and then he walked by the homes of Kṛ ṣ ṇ a’s faithful devotees, the Andhakas and Vṛ ṣ ṇ is, which ordinarily no one could do. He then entered one of the opulent palaces belonging to Kṛ ṣ ṇ a’s sixteen thousand queens, and when he did so he felt as if he were attaining the bliss of liberation.

Commentary

The description of a gulma, part of an army, is as follows:

nava-dvipaṁ nava-rathaṁ sapta-viṁ ś ati-saptikam

gulmaṁ taj jñ aiḥ smṛ taṁ pañ ca-catvā rī mś at padā tikam

A gulma has forty-five foot soldiers, nine elephants, nine chariots and twenty-seven horses.

However in this case gulma refers to places for housing troops to protect the city. He passed three such barracks. How could he enter the houses which were all well-fortified? They possessed dharma of the Lord who was firmly fixed at all times in his own glories such as being kind to the brā hmaṇ as (acyuta). Or as Vaiṣ ṇ avas (acyuta-dharminā m), they naturally respected brā hmaṇ as and Vaiṣ ṇ avas.

He then entered the palace of Rukmiṇ ī, the best of the palaces. Padma Purā ṇ a says sa tu rukmiṇ yā ntaḥ -pura-dvari kṣ aṇ aṁ tū ṣ ṇ ī ṁ sthitaḥ: he remained silent for a moment at the door of Rukmiṇ ī ’s palace. Later it is said tā vac chrī r jagṛ he hastam: Ś rī or Rukmiṇ ī grabbed his hand. She was the chief queen. It is said rā ghavatve ‘bhavat sī tā rukmiṇ ī krṣ ṇ a-janmani: when Rā ma appeared his consort was Sī tā and when Kṛ ṣ ṇ a appeared she came as Rukmiṇ ī. He felt like he had entered the bliss of Brahman. This example is used only to show that he forgot everything else.

Text 18

taṁ vilokyā cyuto dū rā t priyā -paryaṅ kam ā sthitaḥ

sahasotthā ya cā bhyetya dorbhyā ṁ paryagrahī n mudā

Translation

At that time Acyuta was seated on his consort’s bed. Spotting the brā hmaṇ a at some distance, the Lord immediately stood up, went forward to meet him and with great pleasure embraced him.

Kṛ ṣ ṇ a (acyutaḥ ) did not deviate from friendship however it had originated, because of his proper behavior and qualities, even though he was seated on his consort’s bed. Citsukha’s version has ā sthitaḥ instead of ā ś ritaḥ. The meaning is the same. The Lord saw clearly (vilokya) him from a distance. Even went Ś rī dā ma was far off, seeing him, he rose in confusion quickly, went forward and joyfully firmly embraced him with outstretched arms all over his body (paryagrahī t).

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Kṛ ṣ ṇ a (acyutaḥ ) did not deviate from friendship however it had originated, because of his proper behavior and qualities. He was seated on his consort’s bed. He embraced Ś rī dā mā.

Text 19

sakhyuḥ priyasya viprarṣ er aṅ ga-saṅ gā ti-nirvṛ taḥ

prī to vyamuñ cad ab-bindū n netrā bhyā ṁ puṣ karekṣ aṇ aḥ

Translation

The lotus-eyed Supreme Lord felt intense ecstasy upon touching the body of his dear friend, the wise brā hmaṇ a, and thus he shed tears of love.

Ś rī dā ma was a friend (sakhyuḥ ) because they had studied together, and moreover he was dear (priya) since he was the greatest devotee. Or he was a dear friend because he was a brā hmaṇ a and a sage, who knew the glories of bhakti to the Lord. Thus the Lord became at ease (nirvṛ taḥ ) and joyful (prī taḥ ), embracing him tightly in all his limbs. Or the Lord was most joyful (nirvṛ taḥ ) and full of prema (prī taḥ ). He shed extraordinary tears (vi-muñ cat) because his eyes were wide like lotus petals, suitable for shedding profuse tears. Or the lotus eyes indicates his beauty.

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Ś rī dā mā was his friend, since they played together under the same teacher. Among all the friends he was dearest (priyasya), the object of special prema. He was a brā hmaṇ a and a sage, who knew the glories of bhakti to the Lord. Kṛ ṣ ṇ a was blissful and most affectionate (prī taḥ ) to him. He shed tears with intensity (vi — amuñ cat). He had most beautiful lotus eyes.

Texts 20–22

athopaveś ya paryaṅ ke svayam sakhyuḥ samarhaṇ am

upahṛ tyā vanijyā sya pā dau pā dā vanejanī ḥ

agrahī c chirasā rā jan bhagavā ḷ loka-pā vanaḥ

vyalimpad divya-gandhena candanā guru-kuṅ kamaiḥ

dhū paiḥ surabhibhir mitraṁ pradī pā valibhir mudā

arcitvā vedya tā mbū laṁ gā ṁ ca svā gatam abravī t

Translation

O king! Kṛ ṣ ṇ a seated his friend Sudā mā upon the bed. Then the Lord, who purifies the whole world, personally offered him various tokens of respect and washed his feet, after which he sprinkled the water on his own head. He anointed him with divinely fragrant sandalwood, aguru and kuṅ kuma pastes and happily worshiped him with aromatic incense and arrays of lamps. After finally offering him betel nut and the gift of a cow, he welcomed him with pleasing words.

Or gathering excellent articles, the worship is described as a respectful greeting. Or he personally gathered the items, washed his feet with water using golden pitchers given by Rukmiṇ ī, and placed the water on his head, because he was directly the Supreme Lord (bhagavā n) who can purify the world just by his glance (loka-pā vanah). Or though he purifies the world he placed the water on his head, since he appears in this world to display unlimited qualities such as affection to brā hmaṇ as (bhagavā n). O king (rā jan), the Lord does this because he is controlled by prema. Or the Lord was shining with affection (rā jan). The scents were attractive (divya) with sandalwood and aguru ground together. Or he painted him with decorations made of sandalwood mixed with attractive fragrances.

He worshipped him with incense etc. because he was a friend. He offered betel and a cow. After having him bathe, he offered a meal. That is explained in SB 10. 81. 12.

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After embracing him a long time, he made him sit on the bed by force, since Sudā mā was afraid to do so. It should be understood in other actions also that Kṛ ṣ ṇ a personally did the services. He brought articles of worship and personally washed his feet. Though he was the Lord he took the water on his head. By sprinkling his head he purified the worlds. Though he was the Lord, and purifier of the worlds, he took the water on his head. These actions show Kṛ ṣ ṇ a’s gentle character. He anointed him with fragrant substances ground together and made special patterns on his limbs (vi — alimpat). He also feed him milk rice and had him bathe. This is understood from later verses.

Text 23

ku-cailaṁ malinaṁ kṣ ā maṁ dvijaṁ dhamani-santatam

devī paryacarat sā kṣ ā c cā mara-vyajanena vai

Translation

By fanning him with her cā mara, the divine goddess of fortune personally served that poor brā hmaṇ a, whose clothing was torn and dirty and who was so thin that veins were visible all over his body.

It is implied that the brā hmaṇ a with torn clothing (kucailam) was given new cloth. The cause will be clear later. His body was discolored since, being poor, he could not have an oil bath. The description indicates that he was not qualified to be served by Rukmiṇ ī. The words are successively stronger reasons not to serve him. Moreover she was worshipped by the world (devī ), or she shone with beauty and qualities (devī ). She served him because she was obedient to her husband, giving up all relatives (bhaiṣ mī ), since she was a young girl dedicated to the Lord.

Vai means it is well known.

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Since he had worn out clothing, Kṛ ṣ ṇ a also gave him new clothes. The reason is revealed later. His body was discolored (malinam) because of suffering from cold. From the description of his condition it was not proper for Rukmiṇ ī to worship him. The descriptive elements are in order of increasing intensity. Still, she worshipped him though she was directly the queen of Kṛ ṣ ṇ a. This shows her affection for brā hmaṇ as.

Text 24

antaḥ -pura-jano dṛ ṣ ṭ vā kṛ ṣ ṇ enā mala-kī rtinā

vismito ’bhū d ati-prī tyā avadhū taṁ sabhā jitam

Translation

The people in the royal palace were astonished to see Kṛ ṣ ṇ a, the Lord of spotless glory, so lovingly honor this shabbily dressed brā hmaṇ a.

Since the Lord was worshipped by the devotees, he should not have worshipped the renounced brā hmaṇ a (amala-kī rtinā ). He was moreover directly the supreme Lord (kṛ ṣ ṇ eṇ a) and he worshipped with great prema. Seeing the worship, people of all sorts (janaḥ ) were astonished.

Ś rī dā ma’s body was discolored (avadhū tam) or his characteristics could not be seen though he was a household.

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Seeing the renounced person being worshipped by Kṛ ṣ ṇ a, the people were astonished.

Texts 25–26

kim anena kṛ taṁ puṇ yam avadhū tena bhikṣ uṇ ā

ś riyā hī nena loke ’smin garhitenā dhamena ca

yo ’sau tri-loka-guruṇ ā ś rī -nivā sena sambhṛ taḥ

paryaṅ ka-sthā ṁ ś riyaṁ hitvā pariṣ vakto ’gra-jo yathā

Translation

[The residents of the palace said: ] What pious acts has this unkempt, impoverished brā hmaṇ a performed? People regard him as lowly and contemptible, yet the spiritual master of the three worlds, the abode of Lakṣ mī, is serving him reverently. Leaving the goddess of fortune sitting on her bed, the Lord has embraced this brā hmaṇ a as if he were an older brother.

He is a beggar, without wealth, or poor, very low, without puṇ ya, criticized by all. The elements in the description are progressively greater reasons for astonishment. Still he must have done some puṇ ya (anena) in a previous life or in this life (loke ‘smin). But such puṇ ya is impossible (kim). If it is known, we should also do such puṇ ya.

The Lord who is personally present (asau), though worshipped by gurus of the three worlds (such as brā hmaṇ as), who is constantly the residence of Lakṣ mī or who lives with her (ś rī -nivā sena) should not respect someone without wealth. Or he should worship brā hmaṇ as but he should not embrace him, even giving up Lakmṣ mī on her couch and with great affection as if he were an elder brother. He does not worship Gada or Pradyumna like this. Balarā ma desires such worship. Or though accepted by Lakṣ mī, he gives her up as she sits on the couch.

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This brā hmaṇ a is a beggar, without wealth (ś riyā ), and criticized in this world (garhitena) and low (adhamena). He does not have a pious birth. The word asau indicates that this person was directly present. He was served by the Lord who is worshipped by Brahmā and others (trikoka-guruṇ ā ), within whom wealth resides constantly (ni — vā sena). This indicates that the Lord should not have respected him since he was devoid of wealth. Of course the Lord should respect brā hmaṇ as, but at least he should not embrace this brā hmaṇ a. And the Lord even gave up Lakṣ mī (priyam) on the couch. Sometimes ś riyam is seen instead of priyam. Moreover he embraced the brā hmaṇ a with the greatest affection as if he were an elder brother. This verse conveys the words of the residents of the palace. It would not be improper for the Lord to treat others in this manner however.

Text 27

kathayā ṁ cakratur gā thā ḥ pū rvā guru-kule satoḥ

ā tmanor lalitā rā jan karau gṛ hya parasparam

Translation

Taking each other’s hands, O King, Kṛ ṣ ṇ a and Sudā mā talked pleasantly about how they once lived together in the school of their guru.

To extinguish the surprise of the palace inhabitants, to show his great affection out of real happiness, the Lord took his hands and conversed with him about their previous school days. Or he did this out of natural friendship.

They spoke words famous in the world (gā thā ḥ ) or recorded as songs by poets with great astonishment concerning themselves when they lived in the house of the guru. Kulam means a group of people or a house according to Viś va. The talks were attractive (lalitā ). They held each other’s hands. Kṛ ṣ ṇ a predominantly spoke, out of affection as a friend, thought the dual form is used. Ś rī dā ma replies later.

Or the Lord spoke to him and when Ś rī dā ma said nothing he forcibly made him speak in order that they both enjoy. So that they both would grasp hands, the Lord eagerly grasped his hands. Or out of control because of affection the Lord did this. Ś ukadeva calls to Parī kṣ it out of great prema.

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As if to relieve the palace residents of astonishment, but actually to produce happiness of friends in mutual exchange, the Lord revealed his great affection. Taking Sudā mā ’s hand, they talked of their previous lives in the guru’s house. Kula means house. This talk was most attractive to all the world (lalitā ḥ ). Because the Lord showed friendliness by taking his hand, Sudā ma also expressed friendship by taking his hand (parasparam).

Text 28

ś rī -bhagavā n uvā ca

api brahman guru-kulā d bhavatā labdha-dakṣ iṇ ā t

samā vṛ ttena dharma-jñ a bhā ryoḍ hā sadṛ ś ī na vā

Translation

The Supreme Lord said: My dear brā hmaṇ a, you know well the ways of dharma. After you offered the gift of remuneration to our guru and returned home from his school, did you marry a compatible wife or not?

Commentary

Api indicates a question, and applies to later verses also. If you graduated, in order to avoid the fault of having no ā ś rama, you must have accepted a wife since you are a knower of dharma.

Text 29

prā yo gṛ heṣ u te cittam akā ma-vihitaṁ tathā

naivā ti-prī yase vidvan dhaneṣ u viditaṁ hi me

Translation

Even though you are mostly involved in household affairs, your mind is not affected by material desires. Nor, O learned one, do you take much pleasure in the pursuit of material wealth. This I am well aware of.

With all doubts resolved, why ask questions? I know well that you do not like wealth. Generally you are not affection by desire. You do not like wealth too much (atipriyase) and are generally without desire (akā ma-vihitam). Sometimes though you have desire and have some attraction to wealth. Thus the questions are asked. Being without desire completely, there would be no fault in not marrying at all after graduation.

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Kṛ ṣ ṇ a makes this statement in order to hint at his destitute condition. The prefixes vi and ati and the word prā yaḥ indicate a condition of being overcome by desires. Sudā mā was not like that. His intention is to say, “I will give you what you desire. ”

Text 30

kecit kurvanti karmā ṇ i kā mair ahata-cetasaḥ

tyajantaḥ prakṛ tī r daivī r yathā haṁ loka-saṅ graham

Translation

Some people execute worldly duties with their minds undisturbed by mundane desires. Some renounce all material propensities, which spring from the Lord’s illusory energy. They act as I do, to instruct the general populace.

Though not completely overcome by desire, some, with discrimination (kecit), get married and follow conduct of a householder (karmā ṇ i) to destroy the attraction for enjoying.

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Some do their household duties without attachment. But some give up material life completely. “Some may take the latter option, but the first option is not possible. ” But I act in this way to teach the people.

Text 31

kaccid guru-kule vā saṁ brahman smarasi nau yataḥ

dvijo vijñ ā ya vijñ eyaṁ tamasaḥ pā ram aś nute

Translation

My dear brā hmaṇ a, do you remember how we lived together in our spiritual master’s school? When a twice-born student has learned from his guru all that is to be learned, he can enjoy Vaikuṇ ṭ ha, which lies beyond all ignorance.

O brahman! He is qualified to remember. Do you remember our living in the house of the guru? Understanding with faith and realization (vi-jñ ā ya) what is to be known about the Lord (vi-jñ eyam), very easily as a secondary result one crosses saṁ sā ra or attains Vaikuṇ ṭ ha which destroys all suffering completely.

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Maunam sammati-lakṣ aṇ am: silence is a sign of consent. Seeing that Sudā mā agreed by silence, Kṛ ṣ ṇ a begins to relate a story to show the cause of their friendship. In order destroy criticizing the fault of enduring great hardships, which he will now relate, and show that this life was a cause of happiness, he glorifies service to guru in four verses. Do you remember our residence? Realizing that knowledge, one surpasses ignorance with all its suffering, and attains Vaikuṇ ṭ ha (param). The prefix vi in vijñ ā nā ṁ indicates knowledge of the Lord.

Text 32

sa vai sat-karmaṇ ā ṁ sā kṣ ā d dvijā ter iha sambhavaḥ

ā dyo ’ṅ ga yatrā ś ramiṇ ā ṁ yathā haṁ jñ ā na-do guruḥ

Translation

My dear friend, he who gives a person his physical birth is his first spiritual master, and he who initiates him as a twice-born brā hmaṇ a and engages him in religious duties is indeed more directly his spiritual master. But the person who bestows spiritual knowledge upon the members of all the spiritual orders of society is one’s ultimate spiritual master. He is as good as my own self.

Vai means that alone or what is famous.

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Sa vai should be repeated with each statement. He is the first guru who gives one birth (sambhavaḥ ) in this world (iha). He is the second guru who gives birth as a second born. He who gives knowledge of the Lord is the highest guru. Still, all these gurus should be taken as equal, for in verse 34 he concludes by saying that service to guru is the most satisfying to him.

Text 33

nanv artha-kovidā brahman varṇ ā ś rama-vatā m iha

ye mayā guruṇ ā vā cā taranty añ jo bhavā rṇ avam

Translation

Certainly, O brā hmaṇ a, of all the followers of the varṇ ā ś rama system, those who take advantage of the words I speak in my form as the guru and thus easily cross over the ocean of material existence best understand their own true welfare.

Commentary

Nanu means certainly. By this knowledge (vijñ anā m), by bhakti, one attains the happiness of crossing the material ocean, as a by-product of bhakti.

Text 34

nā ham ijyā -prajā tibhyā ṁ tapasopaś amena vā

tuṣ yeyaṁ sarva-bhū tā tmā guru-ś uś rū ṣ ayā yathā

Translation

I, the Soul of all beings, am not as satisfied by ritual worship, brahminical initiation, penances or self-discipline as I am by faithful service rendered to one’s guru.