Vaiṣṇava-toṣaṇī 55 страница

Text 14

sa cā labdhvā dhanaṁ kṛ ṣ ṇ ā n na tu yā citavā n svayam

sva-gṛ hā n vrī ḍ ito ’gacchan mahad-darś ana-nirvṛ taḥ

Translation

Although he had apparently received no wealth from Kṛ ṣ ṇ a, Sudā mā was too shy to beg for it on his own. He simply returned home, feeling perfectly satisfied to have had the Supreme Lord’s audience.

He did not obtain wealth from his friend. Kṛ ṣ ṇ a did not give by his desire (svayam) or Ś rī dā mā did not personally (svayam) ask, because he was a friend. It was not proper to ask the Lord for wealth. He was ashamed, but, blissful on seeing the Lord, he went home. Or because he was ashamed he did not ask. Without attaining wealth he returned home, because he was blissful on seeing the Lord. Or though blissful, he went home in shame, since he went to the Lord to get some wealth and came back without it.

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Though he had not received anything from his friend he returned home. He had not asked for anything because he was shy. He was blissful because of seeing the Lord.

Text 15

aho brahmaṇ ya-devasya dṛ ṣ ṭ ā brahmaṇ yatā mayā

yad daridratamo lakṣ mī m ā ś liṣ ṭ o bibhratorasi

Translation

Kṛ ṣ ṇ a is known to be devoted to the brā hmaṇ as, and now I have personally seen this devotion. He who carries the goddess of fortune on his chest has embraced the poorest beggar.

Ś rī dhā mā, thinking of the greatness of the Lord while on the path, became blissful with great bhā va. He was not at all suffering. Six verses describe his thoughts. Aho expresses surprise. I have directly experienced (dṛ ṣ ṭ aḥ ) the Lord’s affection for brā hmaṇ as. He was extremely poor, not even wearing two pieces of cloth, which was proper dress. It was astonishing that he was embraced the Lord who holds Lakṣ mī on his chest. He was not worthy of embrace, yet the Lord embraced him.

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Eight and a half verses describe Sudā mā ’s thoughts and then his transformed house. Aho expresses astonishment. The Lord carries Lakṣ mī on his chest in the form of a golden line.

Text 16

kvā haṁ daridraḥ pā pī yā n kva kṛ ṣ ṇ aḥ ś rī -niketanaḥ

brahma-bandhur iti smā haṁ bā hubhyā ṁ parirambhitaḥ

Translation

Who am I? A sinful, poor friend of a brā hmaṇ a. And who is Kṛ ṣ ṇ a? The Supreme Lord, full in six powers. Nonetheless, he has embraced me with his two arms.

Commentary

He expands on the previous verse. Am I some special jī va? Is not Kṛ ṣ ṇ a Svayam Bhagavā n? Moreover I am poverty stricken, sinful, with no good fortune. But he is the abode of Lakṣ mī. By his nature he is full of all wealth. He is full of all ś aktis. Just because I was born in a brā hmaṇ a family, he has embraced me with his two arms. That is amazing (sma). He embraced me because I am a brā hmaṇ as, not because I am a friend. By this, he expresses his extreme lack of qualification. He praises the Lord for being affectionate to brā hmaṇ as, rather than being affectionate to devotees.

Text 17

nivā sitaḥ priyā -juṣ ṭ e paryaṅ ke bhrā taro yathā

mahiṣ yā vī jitaḥ ś rā nto bā la-vyajana-hastayā

Translation

He treated me just like one of his brothers, making me sit on the couch of his beloved consort. And because I was fatigued, his queen personally fanned me with a yak-tail cā mara.

Commentary

Not only did he embrace me but he sat me on Rukmiṇ ī ’s couch, on which she always sat with the Lord. Instead of ś riyā sometimes priyā is seen. Moreover, he did this with great respect and affection, as if I were his younger brother like Gada. Moreover Rukmiṇ ī fanned me with a cā mara since I was tired from travelling so far. This shows their mercy to him.

Text 18

ś uś rū ṣ ayā paramayā pā da-saṁ vā hanā dibhiḥ

pū jito deva-devena vipra-devena deva-vat

Translation

Although he is the Lord of all devatā s and the object of worship for all brā hmaṇ as, he worshiped me as if I were a devatā myself, massaging my feet and rendering other humble services.

Moreover he served me with devotion by massaging my feet and applying ointments etc. Though he is worshipped by the devatā s (deva-deva) and lord of the brā hmaṇ as. But he worshipped me like a devatā with sandalwood and other items.

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Moreover I was welcomed (pujitaḥ ) by his serving me, in the form of massaging my feet though he is worshipped by the devatā s and brā hmaṇ as. I was worshipped as if I were his family deity.

Text 19

svargā pavargayoḥ puṁ sā ṁ rasā yā ṁ bhuvi sampadā m

sarvā sā m api siddhī nā ṁ mū laṁ tac-caraṇ ā rcanam

Translation

Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth.

Worship of his feet is the cause of all wealth and power on earth or lower planets, for destruction of saṁ sā ra and attainment of Svarga. This suggests that he also is qualified to attain him since he has taken shelter of his feet.

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Worship of his feet is the cause of all wealth and power on earth or lower planets, for destruction of saṁ sā ra and attainment of Svarga. Even if one performs perfectly other methods, there are obstacles, whereas if one just remembers his lotus feet one attains the goal perfectly. “Worship of his feet” means performance of bhakti. But I did not perform bhakti since I only offered him a handful of chipped rice.

Text 20

adhano ’yaṁ dhanaṁ prā pya mā dyann uccair na mā ṁ smaret

iti kā ruṇ iko nū naṁ dhanaṁ me ’bhū ri nā dadā t

Translation

Thinking “If this poor wretch suddenly becomes rich, he will forget me in his intoxicating happiness, ” the compassionate Lord did not grant me even a little wealth.

I will become intoxicated with wealth. Nū nam indicates conjecture. He does not give wealth because that is beneficial for me. This is his natural compassion.

Texts 21–23

iti tac cintayann antaḥ prā pto nija-gṛ hā ntikam

sū ryā nalendu-saṅ kā ś air vimā naiḥ sarvato vṛ tam

vicitropavanodyā naiḥ kū jad-dvija-kulā kulaiḥ

protphulla-kumudā mbhoja- kahlā rotpala-vā ribhiḥ

juṣ ṭ aṁ sv-alaṅ kṛ taiḥ pumbhiḥ strī bhiś ca hariṇ ā kṣ ibhiḥ

kim idaṁ kasya vā sthā naṁ kathaṁ tad idam ity abhū t

Translation

[Ś ukadeva Gosvā mī continued: ] Thinking thus to himself, Sudā mā finally came to the place where his home stood. But that place was now crowded on all sides with towering, celestial palaces rivaling the combined brilliance of the sun, fire and the moon. There were splendorous courtyards and gardens, each filled with flocks of cooing birds and beautified by ponds in which white, blue, pink and fragrant lotuses grew. Finely attired men and doe-eyed women stood in attendance. Sudā mā wondered, “What is all this? Whose property is it? How has this all come about? ”

Commentary

Thinking deeply about the Lord’s glories and him being the cause of wealth (iti), he saw his place surrounded with heavenly houses like airplanes, shining like the sun and fire. Thinking within about Kṛ ṣ ṇ a’s mercy, he thought, “Never have I heard of this secret of his. ” But he did not say anything aloud. His houses were like airplanes. Bṛ hat-sahasranā ma-stotra says ś rī dā ma-raṅ gka-bhaktā rtha-bhū myā nī tendra-vaibhavaḥ : the Lord brought the wealth of Indra to earth for his poor devotee Ś rī dā mā. There were white lotuses (kumuda), blue lotuses (utpala), pink lotuses (ambhoja) and fragrant lotuses (kahlā ra). He had male and female servants. The women were also well ornamented (though the adjective is in the masculine). While he had stayed overnight in Dvā rakā and his wife slept in the house, the house had taken this divine form. In the morning when she woke up on seeing the transformation, she was surprised. Then she understood that it must have happened because of her husband’s association with the Lord in Dvā rakā. She then sent people to various places on the path to await the coming of her husband.

Text 24

evaṁ mī mā ṁ samā naṁ taṁ narā nā ryo ’mara-prabhā ḥ

pratyagṛ hṇ an mahā -bhā gaṁ gī ta-vā dyena bhū yasā

Translation

As he continued to ponder in this way, the beautiful men-and maidservants, as effulgent as devatā s, came forward to greet their greatly fortunate master with loud song and instrumental music.

He was most fortunate (mahā -bhā gavam) because of attaining such wealth or being a friend of the Lord. Or at this time he developed a special shining form.

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“How did these persons with divine forms attain such glory though they were serving the brā hmaṇ a who was so poor? ” He was most fortunate. This astonished everyone. His fortune had created their good fortune.

Text 25

patim ā gatam ā karṇ ya patny uddharṣ ā ti-sambhramā

niś cakrā ma gṛ hā t tū rṇ aṁ rū piṇ ī ś rī r ivā layā t

Translation

When she heard that her husband had arrived, the brā hmaṇ a’s wife quickly came out of the house in a jubilant flurry. She resembled the goddess of fortune herself emerging from her divine abode.

sAme

Hearing from the servants sent on the road, she then came to meet him. She was like Lakṣ mī or Rukmiṇ ī in beauty. She came out of the house which was like Vaikuṇ ṭ ha.

Text 26

pati-vratā patiṁ dṛ ṣ ṭ vā premotkaṇ ṭ hā ś ru-locanā

mī litā kṣ y anamad buddhyā manasā pariṣ asvaje

Translation

When the chaste lady saw her husband, her eyes filled with tears of love and eagerness. As she held her eyes closed, she solemnly bowed down to him, and in her heart she embraced him.

Joyful with prema (utkaṇ ṭ hā ), with tears in her eyes, or having tears because of great joy, she closed her eyes because the tears spread over her eyes. Or she closed her eyes out of shyness, or joy, or because should not bow down properly. She offered respects with her intelligence, and embraced him with her mind. The embrace indicates arousal of bhā va.

— — — -

Her eyes were filled with tears of love and longing. She closed them out of shyness. She embraced him in her mind, not directly. With her intelligence she offered respects thinking, “The husband is the one guru for a woman. ” When attraction becomes prominent, one may offer embraces just by a decision of the mind.

Text 27

patnī ṁ vī kṣ ya visphurantī ṁ devī ṁ vaimā nikī m iva

dā sī nā ṁ niṣ ka-kaṇ ṭ hī nā ṁ madhye bhā ntī ṁ sa vismitaḥ

Translation

Sudā mā was amazed to see his wife. Shining forth in the midst of maidservants adorned with jeweled lockets, she looked as effulgent as a devatā in her celestial airplane.

He directly saw his wife who was shining brilliantly (visphurantī m), like a devatā woman in an airplane and was amazed.

Text 28

prī taḥ svayaṁ tayā yuktaḥ praviṣ ṭ o nija-mandiram

maṇ i-stambha-ś atopetaṁ mahendra-bhavanaṁ yathā

Translation

With pleasure he took his wife with him and entered his house, where there were hundreds of gem-studded pillars, just as in the palace of Indra.

Moreover he was pleased. He entered the house using his feet (svayam), not by a vehicle which came there.

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First he was pleased. Then he went with her. Suddenly his body also became beautiful and suitable for the house. He then entered the house with her.

Texts 29–32

payaḥ -phena-nibhā ḥ ś ayyā dā ntā rukma-paricchadā ḥ

paryaṅ kā hema-daṇ ḍ ā ni cā mara-vyajanā ni ca

ā sanā ni ca haimā ni mṛ dū pastaraṇ ā ni ca

muktā dā ma-vilambī ni vitā nā ni dyumanti ca

svaccha-sphaṭ ika-kuḍ yeṣ u mahā -mā rakateṣ u ca

ratna-dī pā bhrā jamā nā lalanā ratna-saṁ yutā ḥ

vilokya brā hmaṇ as tatra samṛ ddhī ḥ sarva-sampadā m

tarkayā m ā sa nirvyagraḥ sva-samṛ ddhim ahaitukī m

Translation

In Sudā mā ’s home were beds as soft and white as the foam of milk, with bedsteads made of ivory and ornamented with gold. There were also couches with golden legs, as well as royal cā mara fans, golden thrones, soft cushions and gleaming canopies hung with strings of pearls. Upon the walls of sparkling crystal glass, inlaid with precious emeralds, shone jeweled lamps, and the women in the palace were all adorned with precious gems. As he viewed luxury of all varieties, the brā hmaṇ a calmly reasoned to himself about his unexpected prosperity.

The beds were soft and white like foam. The furniture was made of gold. There were cā maras used as fans or there were cā maras and fans made of tā la leaves. The seats were made of gold and gems (ca). The walls were made of clear crystal. There were huge emeralds in the play rooms. Or the jewel lamps shone in rooms made of huge emeralds. Seeing the increase of wealth in his house (tatra), seeing that he now possessed more wealth than the palace of Indra, he thought, “How has the wealth appeared? Where has this come from? ”

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Four verses describe the house. There were cā maras and fans made of palm leaves. The walls of the recreational rooms were made of clear crystal and rooms were filled with many (mahā ) emeralds. Or there were many gems serving as lamps in rooms made of huge emeralds.

There were women decorated with jeweled ornaments, holding jewel lamps. Seeing the increase of wealth in his house (tatra), seeing that he now possessed more wealth than the palace of Indra, he thought, “How has the wealth appeared? Where has this come from? ”

Text 33

nū naṁ bataitan mama durbhagasya

ś aś vad daridrasya samṛ ddhi-hetuḥ

mahā -vibhū ter avalokato ’nyo

naivopapadyeta yadū ttamasya

Translation

[Sudā mā thought: ] I have always been poor. Certainly the only possible way that such an unfortunate person as myself could become suddenly rich is that Kṛ ṣ ṇ a, the supremely wealthy chief of the Yadu dynasty, has glanced upon me.

Nū nam expresses certainly or conjecture and bata expresses joy. His condition (etat) is described. I am unfortunate, without wealth etc. and always poor. The cause of prosperity is the glance of the Lord who is most excellent, appearing in the Yadu dynasty to manifest unlimited powers (yadū ttamasya), and who has great wealth and power (mahā -vibhū teḥ ). Or the cause of increase of great wealth (mahā -vibhū teḥ ) is his glance. Without that glance, nothing occurs. I am devoid of good fortune without his glance, but suddenly it is possible by his glance.

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Nū nam expresses certainly and bata expresses joy. This has arisen because of the glance of Kṛ ṣ ṇ a. Otherwise (anyat) there is no cause of my wealth, since I am unfortunate and always poor. Instead of anyat sometimes anyaḥ is seen. And Kṛ ṣ ṇ a is always filled with his complete ś akti in the form of Lakṣ mī (mahā -vibhū teḥ ).

Text 34

nanv abruvā ṇ o diś ate samakṣ aṁ

yā ciṣ ṇ ave bhū ry api bhū ri-bhojaḥ

parjanya-vat tat svayam ī kṣ amā ṇ o

dā ś ā rhakā ṇ ā m ṛ ṣ abhaḥ sakhā me

Translation

After all, my friend Kṛ ṣ ṇ a, the most exalted of the Dā ś ā rhas and the enjoyer of unlimited wealth, noticed that I secretly intended to beg from him. Thus, even though he said nothing about it when I stood before him, he actually bestowed upon me the most abundant riches. In this way he acted just like a merciful rain cloud.

Certainly (nanu) the Lord enjoys plentifully (bhū ri-bhojaḥ ) in this world and the next. The cause is that he is inclined to display his unlimited good qualities (dā ś ā rā ṇ ā mṛ ṣ abhaḥ ). Thus he is my friend. Otherwise he would not be friends with a low person like me. Or out of joy he considers himself in a good position. Intoxicated with bhakti, he shows great possessiveness of the Lord, called him “my friend. ” Without speaking in my presence (samakṣ am), or without my seeing (asamakṣ am) he gave this to me, who was going to ask him. He would, while speaking, give directly to me, if I did not intend to ask.

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The best of the Dā ś ā rhas is my friend. Without saying anything, he gave to me wealth like Vaikuṇ ṭ ha, without my knowing, though I concealed that I was begging. How did he know that I wanted to ask, though I said nothing? He personally sees, since he is the crown jewel of omniscience. He gave abundantly (bhū ri) because he is embarrassed to give a little (bhū ri-bhojaḥ ). This is the reason he gave without saying anything, invisibly. This was in response to my not overtly begging. By his nature he gives unconditionally. This is seen elsewhere also. He is like the cloud. Sometimes without request, when people are sleeping, the cloud without thunder showers rain. On thinking of this quality of the Lord, Sudā mā felt intense love, and thus called him the best of the Dā ś ā rhas. Out of intense bliss he says “He is my friend. ”

Text 35

kiñ cit karoty urv api yat sva-dattaṁ

suhṛ t-kṛ taṁ phalgv api bhū ri-kā rī

mayopaṇ ī taṁ pṛ thukaika-muṣ ṭ iṁ

pratyagrahī t prī ti-yuto mahā tmā

Translation

The Lord considers even his greatest benedictions to be insignificant, while he magnifies even a small service rendered to him by his well-wishing devotee. Thus, with pleasure the Supreme Soul accepted a single palmful of the flat rice I brought him.

One should not think that one must give so much. The Lord treasures the bhakti of the devotees. He considers the worship of the devotees (suhrt-kṛ tam) to be great. He becomes indebted to the devotees. Though he should not find a handful of chipped rice suitable, the supreme brahman (mahā tmā ), the supreme Lord, being pleased, accepted my chipped rice. He directly ate it. Or the cause of accepting is explained. He by nature is full of great mercy (mahā tmā ). Thinking of his insignificant offering, he became ashamed.

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One should not think that one must give so much. Even if the devotee does little, the Lord considers that great. What I offered is the main proof. He responded in this way because he is most worthy of worship (mahā ) and is compassionate (ā tmā ). Thinking of his insignificant offering, he became ashamed.

Text 36

tasyaiva me sauhṛ da-sakhya-maitrī -

dā syaṁ punar janmani janmani syā t

mahā nubhā vena guṇ ā layena

viṣ ajjatas tat-puruṣ a-prasaṅ gaḥ

Translation

Life after life may I attain friendship and service to him and may he be my companion and intimate. May I attain association with his devotees, since he is the reservoir of all qualities and powers.

He prays with intense bhakti. May I attain friendship only (eva) to him. This excludes the avatā ras or devatā s. This should be understood later in the appropriate statements. For sauhṛ d and dā sya he is the agent and Kṛ ṣ ṇ a is the object of his action. For sakhya and maitrī , Kṛ ṣ ṇ a is the agent and Ś rī dā mā is the object of Kṛ ṣ ṇ a’s action. He alone should be my benefactor and he alone should help me. The list is from strongest to weakest relationship. Let this happen life and life and in this life also. May he do this even if I take birth repeatedly (punaḥ ). Or punaḥ can mean “but. ” I may take birth somewhere, but may I be his friend. Liberation is also rejected.

Sauhrḍ a can also mean “helpful concerning bodily activities. ” Sakhya can mean faith. Maitrī can mean affection. They are in order of increasing excellence. Compared to maitrī, dā sya is considered the best, being the final goal of service, with great humility. Dā sya involves direct service as the highest end, even though the Lord gives to the devotee and is full of all wealth. Punaḥ is an ornament of speech in this case.

He has great power (mahā nubhavena) and is the abode of qualities like beauty, mercy and affection (guṇ ā layena). He is Dā modara, the abode of the ropes bound around his waist by Yaś odā. May association be attained closely with his form as a cowherd boy (vi-ṣ ajjataḥ ). Or attaining attachment with prema, I should have devotee association. Otherwise one cannot experience the happiness of the mercy of devotees. This is because the Lord is the abode of qualities, with sweet form, pastimes and mercy. “Attachment with prema is difficult to achieve. ” That is true, but by his power (mahā nubhā vena), it can happen.

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Since he responds in this way, may he be my friend life after life. Because of his relationship with me, he chewed that tasteless rice as if it were delicious. May I be his friend and servant (suhṛ da, dā syam). May he be my companion (sakha) and intimate (maitrī ). May I have prema for him and service to him. And may he assist me as a friend, giving me benefit. May he do this even if I take birth repeatedly (punaḥ ). Or punaḥ can mean “but. ” I may take birth somewhere, but may I be his friend. Sauhrḍ a can also mean helpful concerning bodily activities. Sakhya can mean faith. Maitrī can mean affection. Dā syam can mean humility. Or sauhrḍ a can mean unconditional, mutual rendering of benefit. Sakhya can mean love while playing as a companion. Maitrī can mean affection and dā syam can mean doing service. Punaḥ can be taken as an ornament (no meaning). Someone may say, “The phrase tasya eva (with him only) excludes Sudā mā ’s friendship with his devotees. ” That is not so. Attaining contact with friendship, companionship, etc. by the Lord’s great powers (mahā nubhavena) and his reservoir of qualities like form, youthfulness, compassion and affection, I will have association in prema (prasaṅ gaḥ ) with his devotees and friends. This is because of his power and his qualities.

Text 37

bhaktā ya citrā bhagavā n hi sampado

rā jyaṁ vibhū tī r na samarthayaty ajaḥ

adī rgha-bodhā ya vicakṣ aṇ aḥ svayaṁ

paś yan nipā taṁ dhaninā ṁ madodbhavam

Translation

To a devotee who lacks spiritual insight, the Supreme Lord will not grant the wonderful powers of this world — kingly power and material assets. In his infinite wisdom the unborn Lord knows how the intoxication of pride can cause the downfall of the wealthy.

Since the Lord is full of all powers (bhagavā n) and is always perfect in himself (ajaḥ ), he is independent in bestowing benedictions. He does not give wealth, kingdom and power, because of the variety of mentalities (citrā )in the devotees. The Lord sees that intoxication with wealth, kingdom and power cause downfall from one’s position or makes one fall from one’s dharma to hell, since the Lord is omniscient (vicakṣ aṇ aḥ ). “Then why did he give to Dhruva, Prahlā da and Ambarī ṣ a? ” They had good intelligence. They had good qualities because of the strength of their intelligence. But the Lord does not give to those with meager intelligence because he sees it will create obstacles for them to attain him. Thus he did not give to me previously because I had no desire. Now, by insistence of my wife, I developed a desire, and the Lord has given. Or because (hi) wealth produces lack of discrimination (adī rgha-bodhā ya), the Lord does not grant wealth to devotees. The Lord does not bestow to the devotee but by the desire of the devotee, he gives a little.

Or the Lord does not give wealth to the devotee who has great knowledge (dī rgha-bodhā ya) of the Lord (a). I did not have great knowledge, so the Lord has given me wealth. This shows the devotee’s humility and gentleness, natural to bhakti.

Text 38

itthaṁ vyavasito buddhyā bhakto ’tī va janā rdane

viṣ ayā n jā yayā tyakṣ yan bubhuje nā ti-lampaṭ aḥ

Translation

Thus firmly fixing his determination by means of his spiritual intelligence, Sudā mā remained absolutely devoted to Kṛ ṣ ṇ a. Free from attachment to enjoyment, he enjoyed, together with his wife, while giving up the sense objects.

Commentary

By careful consideration (buddhyā ) he was fixed in determination to Kṛ ṣ ṇ a, who was most affectionate to the devotees, who asked (ardana) his devotee (jana) “What have you brought me? ” The devotee with intense (atī va) love of the Lord, one having prema, enjoyed while giving up sense objects, in order to please his wife. Doing otherwise would be a fault in dharma. He enjoyed while being unattached to those objects (nā ti-lampataḥ ).