Vaiṣṇava-toṣaṇī 56 страница

Text 39

tasya vai deva-devasya harer yajñ a-pateḥ prabhoḥ

brā hmaṇ ā ḥ prabhavo daivaṁ na tebhyo vidyate param

Translation

Kṛ ṣ ṇ a, worshipped by all the devatā s, the giver of results of all sacrifices, and the supreme ruler, accepts brā hmaṇ as as his masters. For him there exists no deity higher than them.

Commentary

It is not surprising that Kṛ ṣ ṇ a is affectionate to brā hmaṇ as since he is Svayam Bhagavā n. That is illustrated in this verse. Or, having spoken of the Kṛ ṣ ṇ a’s great quality of having affection for brā hmaṇ as, the particular qualities of Bhagavā n are now detailed in this verse. He is to be worshipped by Brahmā and others (devadevasya). He gives the results to the brā hmaṇ as and other executors of sacrifice (yajñ a-pateḥ ). He is the controller of the universe (prabhoḥ ). Successively these terms indicate more are more Kṛ ṣ ṇ a’s suitability to serve the brā hmaṇ as. That he serves them (prabhā vaḥ ) is famous (vai). It is not surprising. No other deity than them exists for him. He worships them with devotion. It is impossible to worship other deities since he is attractive to all (hareḥ ).

Text 40

evaṁ sa vipro bhagavat-suhṛ t tadā

dṛ ṣ ṭ vā sva-bhṛ tyair ajitaṁ parā jitam

tad-dhyā na-vegodgrathitā tma-bandhanas

tad-dhā ma lebhe ’cirataḥ satā ṁ gatim

Translation

Thus seeing how the unconquerable Supreme Lord is nonetheless conquered by his own servants, the Lord’s dear brā hmaṇ a friend felt the remaining knots of material attachment within his heart being cut by the force of his constant meditation on the Lord. In a short time he attained Lord Kṛ ṣ ṇ a’s supreme abode, the destination of great saints.

In the manner stated, by the actions he performed (evam), or with that nature, he quickly attained Vaikuṇ ṭ ha or Dvā rakā. He was the friend of Kṛ ṣ ṇ a, full of all powers (bhagavat-suhṛ t). This was the main reason for obtaining the Lord’s mercy. He saw how the unconquered Lord is controlled by his dedicated servants (sva-bhṛ tyaiḥ ). Giving up identity as a brā hmaṇ a, he became fixed in bhakti alone. By meditation, he quickly attained the destination of the pure devotees (satā m).

Or seeing the unconquered Lord as the shelter for the devotees (satā m gatim), since he is controlled by the devotees, he attained Vaikuṇ ṭ ha.

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The brā hmaṇ a concluded that the unconquerable Lord is conquered by his servants. He thought of him with devotion, as the Lord who is controlled by his devotee. By continuous thoughts (dhyā na-vega) in prema, he untied the knots of bondage on the ā tmā , consisting of his consciousness of being a brā hmaṇ a. He quickly attained Dvā rakā. All that was not surprising for him, since he was the friend of the Lord (bhagavat-suhṛ t).

Text 41

etad brahmaṇ ya-devasya ś rutvā brahmaṇ yatā ṁ naraḥ

labdha-bhā vo bhagavati karma-bandhā d vimucyate

Translation

The Lord always shows brā hmaṇ as special favor. Anyone who hears this account of the Supreme Lord’s kindness to brā hmaṇ as will come to develop love for the Lord and thus become freed from the bondage of material work.

Commentary

One should not think it astonishing that the brā hmaṇ a quickly achieved the Lord’s abode. One can achieve that abode even by hearing the story about it. If any human (naraḥ ) — without qualification — hears the story of the Lord’s kindness to the brā hmaṇ a, what to speak of hearing of his friend and his embraces, he attains prema for Kṛ ṣ ṇ a. In that state, he is freed from the bondage of karma completely (vi — mucyate). He will automatically be free of prā rabdha-karmas. This means that, performing bhakti happily by his free will, he attains the Lord’s abode. Or hearing of Kṛ ṣ ṇ a’s (brā hmaṇ ya-devasya) affection for the brā hmaṇ a, one attains prema for the Lord who reveals all powers (bhavagati).

Chapter Eighty-two

Text 1

ś rī -ś uka uvā ca

athaikadā dvā ravatyā ṁ vasato rā ma-kṛ ṣ ṇ ayoḥ

sū ryoparā gaḥ su-mahā n ā sī t kalpa-kṣ aye yathā

Translation

Ś ukadeva Gosvā mī said: Once, while Balarā ma and Kṛ ṣ ṇ a were living in Dvā rakā, there occurred a great eclipse of the sun, just as if the end of Lord Brahmā ’s day had come.

Atha indicates auspiciousness. After a long separation, the people of Vraja went for an auspicious meeting with the Lord. It did not happen immediately after Ś rī dā mā ’s going to Dvā rakā. It happened at some time (ekadā ). Kṛ ṣ ṇ a and Balarā ma were residing (vasatoḥ ) in Dvā rakā happily, after killing of Ś ā lva, after the Rā jasū ya sacrifice of Yudhiṣ ṭ hira. Balarā ma gave pleasure to the inhabitants (rā ma) and Kṛ ṣ na gave them the highest bliss (kṛ ṣ ṇ ayoḥ ). Or Balarā ma was very joyful and Kṛ ṣ ṇ a was full of the highest bliss because of the upcoming meeting with the people of Vraja. The eclipse was greater than any other, like the darkness at the end of the day of Brahmā, and lasted a long time.

— — — — — — — — — — — — — — — —

A new topic is introduced (atha). Or the event took place after Sudā mā went to Dvā rakā. This happened some time before the Rā jasū ya sacrifice. After leaving Mathurā and while residing in Dvā rakā for some time, after Balarā ma had visited Vraja, there was a solar eclipse, which lasted a long time (sumahā n), like the end of Brahmā ’s day.

Text 2

taṁ jñ ā tvā manujā rā jan purastā d eva sarvataḥ

samanta-pañ cakaṁ kṣ etraṁ yayuḥ ś reyo-vidhitsayā

Translation

Knowing of this eclipse in advance, O King, many people went to the holy place known as Samanta-pañ caka in order to earn pious credit.

The people were qualified for dharma (manujā ). O king! You know about this as the best of men! Or manujā indicates that even the people of Vraja would go there, wanting to gain piety from bathing and giving in charity.

— — — — — — — — —

O king! Ś ukadeva calls Parī kṣ it’s attention to this topic, since he is still absorbed in the previous story. This topic has a rasa superior to that of even the last topic. They went with desire to bathe, give charity and perform other pious acts.

Texts 3–6

niḥ kṣ atriyā ṁ mahī ṁ kurvan rā maḥ ś astra-bhṛ tā ṁ varaḥ

nṛ pā ṇ ā ṁ rudhiraugheṇ a yatra cakre mahā -hradā n

ī je ca bhagavā n rā mo yatrā spṛ ṣ ṭ o ’pi karmaṇ ā

lokaṁ saṅ grā hayann ī ś o yathā nyo ’ghā panuttaye

mahatyā ṁ tī rtha-yā trā yā ṁ tatrā gan bhā ratī ḥ prajā ḥ

vṛ ṣ ṇ ayaś ca tathā krū ra- vasudevā hukā dayaḥ

yayur bhā rata tat kṣ etraṁ svam aghaṁ kṣ apayiṣ ṇ avaḥ

gada-pradyumna-sā mbā dyā ḥ sucandra-ś uka-sā raṇ aiḥ

ā ste ’niruddho rakṣ ā yā ṁ kṛ tavarmā ca yū tha-paḥ

Translation

After ridding the earth of kings, Paraś urā ma, the foremost of warriors, created huge lakes from the kings’ blood at Samantaka-pañ caka. Although he is never tainted by karmic reactions, Paraś urā ma performed sacrifices there to instruct people in general; thus he acted like an ordinary person trying to free himself of sins. From all parts of Bhā rata-varṣ a a great number of people now came to that Samanta-pañ caka on pilgrimage. O descendant of Bharata, among those arriving at the holy place were many Vṛ ṣ ṇ is, such as Gada, Pradyumna and Sā mba, hoping to be relieved of their sins; Akrū ra, Vasudeva, Ā huka and other kings also went there with Sucandra, Ś uka and Sā raṇ a. Aniruddha remained in Dvā rakā to guard the city, together with Kṛ tavarmā, the commander of their armed forces.

Parā ś urā ma, the best of warriors, rid the earth of kṣ atriyas to give bliss to Renukā (his mother). He made five large lakes. This place was called Samanta-pañ caka: the place in which five lakes (pañ caka) spread everywhere (samanta). He is an avatā ra of the Lord. Thus he is called bhagavā n and ī ś vara. Though untouched by duties of karmas, with its rules and prohibitions, he worshipped to destroy all the sins of killing all the kṣ atriyas, in order to teach the people, because he was the Lord of all people (ī ś aḥ ), appearing in order to benefit people by spreading dharma. Or he was fully capable (ī ś aḥ ) and thus like others who are dependent on karmas, he worshipped. He performed worship completely, according to the rules.

The event was special (mahatyā m) because of the eclipse. All those residing in Bhā rata went. They had qualification for that place. Among them the Yadus are mentioned first, because of their high position. The word ca indicates that even Kṛ ṣ ṇ a and Balarā ma went. Unlike the rā jasū ya sacrifice, during which the elders stayed in Dvā rakā, now everyone went. Ā dayā ḥ indicates that the Ś uras and Andhakras also went. Those who are mentioned were elders and had special interest in performing pious acts. Akrū ra is mentioned first, because he had special respect for the acts. Or Akrū ra and other Vṛ ṣ ṇ is desired to destroy their sins at this great event where all the citizens gathered. Gī tā says that whatever the great man does others follow. (BG 3. 21) Like Parā ś urā ma, to teach the people, Krṣ ṇ a and Balarā ma also went. But they also went to meet the people of Vraja, though their names are not mentioned here.

O descendent of Bharata. As a main person in the Bharata dynasty you understand the goal in going on the pilgrimage and reason for the rituals undertaken by the chief persons. Not only the elders, interested in puṇ ya, went. The young people also went. Sicandra was the eighth son of Rukmiṇ ī. He went along with Cā rucandra, Gada and others. Aniruddha stayed to guard the city. Being very young, he was not so interested in the pilgrimage. Or among the four members of the caturvyū ha, one should stay in Dvā rakā and he was the youngest.

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The reason they went to Kurukṣ etra is explained in two verses. It became sacred because of the influence of Parā ś urā ma. He made large lakes from the blood of the slain kṣ atriyas. This place was called Samanta-pañ caka: the place in which five lakes (pañ caka) spread everywhere (samanta). To teach the people by instituting dharma, the Lord of all the worlds (ī ś aḥ ) performed worship there. The place is praised because it would bring bliss to the people of Vraja on meeting Kṛ ṣ ṇ a. Or two verses describe this place because they went there on understanding the great results that could be achieved there. The vow would take place at the time of the eclipse. This pilgrimage was popular because of the occasion of the full eclipse (mahatyā m). Almost all the people of Bhā rata-varṣ a came there. Among the population, the Yā davas are described first since they were accepted as the best. Vṛ ṣ ṇ is means Kṛ ṣ ṇ a, Balarā ma and others. Just as they came, Akrū ra and others came. They are listed in this way because generally they did not come along with Kṛ ṣ ṇ a. Akrū ra is mentioned first, since he was highly respected for his actions. They all desired to be free of sin. For the Vṛ ṣ ṇ is, destroying sins was a pastime, but for others it was real. Not only adults wanting purification came, but the younger members also came. Who stayed to protect Dvā rakā? They are mentioned last. Sucandra, also called Cā rudeṣ ṇ a, was the son of Rukmiṇ ī. Aniruddha also stayed to protect Dvā rakā. Though the protective forces were light, since Aniruddha was young, they had great power because of the presence of strong warriors. The arrangement was suitable because of the presence of older persons. Or Aniruddha can here refer to one of the sons of Kṛ ṣ ṇ a, rather than his grandson.

Texts 7–8

te rathair deva-dhiṣ ṇ yā bhair hayaiś ca tarala-plavaiḥ

gajair nadadbhir abhrā bhair nṛ bhir vidyā dhara-dyubhiḥ

vyarocanta mahā -tejā ḥ pathi kā ñ cana-mā linaḥ

divya-srag-vastra-sannā hā ḥ kalatraiḥ khe-carā iva

Translation

The mighty Yā davas passed with great majesty along the road. They were attended by their soldiers, who rode on chariots rivaling the airplanes of heaven, on horses moving with a rhythmic gait, and on bellowing elephants as huge as clouds. Also with them were many infantrymen as effulgent as celestial Vidyā dharas. The Yā davas were so divinely dressed — being adorned with gold necklaces and flower garlands and wearing fine armor — that as they proceeded along the road with their wives they seemed to be luminaries of the sky.

The Vṛ ṣ ṇ is (te) with chariots and four parts of the army, accompanied by their families, shone (ś obhata) on the road, especially (vi) because they hoped to meet Nanda. The elephants trumpeted because they were full of mada. They were like heavy clouds. Foot soldiers also accompanied them. They had garlands made of gold flowers or their crowns, earrings and other ornaments appeared like garlands. They had attractive armor, flower garlands and clothing. They were like siddhas in the sky because of the speed of their travel in celestial chariots.

— — — — -

The Vṛ ṣ ṇ is (te) shone with their chariots etc. Nṛ bhiḥ means “with foot soldiers. ” The four parts of the army were the chariots, horses, elephants and foot soldiers. They went with their wives. They were like planets in the sky because they were astonishing. Kṛ ṣ ṇ a was like the moon.

Text 9

tatra snā tvā mahā -bhā gā upoṣ ya su-samā hitā ḥ

brā hmaṇ ebhyo dadur dhenū r vā saḥ -srag-rukma-mā linī ḥ

Translation

At Samanta-pañ caka, the saintly Yā davas bathed and then observed a fast with careful attention. Afterward they presented brā hmaṇ as with cows bedecked with garments, flower garlands and gold necklaces.

At those lakes they fasted. They were greatly fortunate because they were related to the Lord or they had prema-bhakti. Internally and externally they were endowed with wealth and were dedicated to dharma. They fasted because of the eclipse of the sun, not because of being in the tī rtha. Smṛ ti says muṇ ḍ anaṁ copavā saś ca varjayitvā kurukṣ etram: at Kurukṣ etra one does not shave or fast. Giving up playing they concentrated on their acts.

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At those lakes (tatra), they fasted because of the eclipse of the sun, not because of being in the tī rtha. Smṛ ti says muṇ ḍ anaṁ copavā saś ca varjayitvā kurukṣ etram: at Kurukṣ etra one does not shave or fast.

Text 10

rā ma-hradeṣ u vidhi-vat punar ā plutya vṛ ṣ ṇ ayaḥ

dadaḥ sv-annaṁ dvijā gryebhyaḥ kṛ ṣ ṇ e no bhaktir astv iti

Translation

In accordance with scriptural injunctions, the descendants of Vṛ ṣ ṇ i then bathed once more in Paraś urā ma’s lakes and fed first-class brā hmaṇ as with sumptuous food. All the while, they prayed, “May we be granted devotion to Kṛ ṣ ṇ a. ”

They fed the best of the twice born, brā hmaṇ as or the best brā hmaṇ as, who were also devotees, the best rice. Showing their good fortune, their vow is described with giving charity: may we have bhakti for Kṛ ṣ ṇ a, the son of Devakī, the supreme Lord. Each person prayed for himself and his family (naḥ ).

— — — — — — — — -

They fed brā hmaṇ as the best rice. To express their great good fortune, in bathing and giving in charity, they prayed for devotion to Kṛ ṣ ṇ a. Each prayed for prema for their families since they all had natural greed for the Lord.

Text 11

svayaṁ ca tad-anujñ ā tā vṛ ṣ ṇ ayaḥ kṛ ṣ ṇ a-devatā ḥ

bhuktvopaviviś uḥ kā maṁ snigdha-cchā yā ṅ ghripā ṅ ghriṣ u

Translation

Then, with the permission of Kṛ ṣ ṇ a, their sole object of worship, the Vṛ ṣ ṇ is ate breakfast and sat down at their leisure beneath trees that gave cooling shade.

This verse describes other activities on the day of the eclipse. The word ca means “but” to describe other details. Taking permission from Kṛ ṣ ṇ a, or going to their individual places, they ate, for Kṛ ṣ ṇ a was their deity. And with his permission they relaxed in the shade of trees, while friends came and went.

— — — — — — — — — — — — — — — — -

After describing activities on the day of the eclipse, now Ś ukadeva describes activities on the next day. They asked for permission to end the vrata and received it from Kṛ ṣ ṇ a, since Kṛ ṣ ṇ a was their object of worship.

Texts 12–13

tatrā gatā ṁ s te dadṛ ś uḥ suhṛ t-sambandhino nṛ pā n

matsyoś ī nara-kauś alya- vidarbha-kuru-sṛ ñ jayā n

kā mboja-kaikayā n madrā n kuntī n ā narta-keralā n

anyā ṁ ś caivā tma-pakṣ ī yā n parā ṁ ś ca ś ataś o nṛ pa

nandā dī n suhṛ do gopā n gopī ś cotkaṇ ṭ hitā ś ciram

Translation

The Yā davas saw that many of the kings who had arrived were old friends and relatives — the Matsyas, Uś ī naras, Kauś alyas, Vidarbhas, Kurus, Sṛ ñ jayas, Kā mbojas, Kaikayas, Madras, Kuntī s and the kings of Ā narta and Kerala. They also saw many hundreds of other kings, both allies and adversaries. In addition, my dear King Parī kṣ it, they saw their dear friends Nanda Mahā rā ja and the cowherd men and women, who had been suffering in anxiety for so long.

Uś ī inara means the people of Avantī. Kā mbhojas were from across the ocean. These families were favorable to the Yadus. The word ca indicates those who were neutral. Or the word eva means iva. Others were seemingly favorable. Parā n indicates those who were opposing. In going on pilgrimage they gave up their animosity. There were hundreds on both sides. Though the word suhṛ d was mentioned in verse 12, it is again mentioned in relation to the people of Vraja since they were very special friends. Even (ca) the gopī s who were longing to see the Lord for a long time (utkaṇ ṭ hitā ś ciram) came. Though many other women came from Vraja they are mentioned because they were the best. Or being eager to see Kṛ ṣ ṇ a they came in first and were seen first. They are mentioned last in the list because they were the rarest to be seen. The word ca also indicates this. Ś ukadeva calls to Parī kṣ ti in great prema. O king!

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Some had come before the Vṛ ṣ ṇ is and some had come after. Some they saw before the eclipse and some they saw after the eclipse. Uś ī nara means people from Avantī. Kā mbhojas were from across the ocean. They also saw Nanda and others who had come there from Vraja. Previous to going to Dvā rakā from Mathurā, Kṛ ṣ ṇ a had said, “We desire to see our relatives. ” Having taken this opportunity as an excuse, they came with great longing to see him. Thought the word suhṛ d was mentioned in verse 12, it is again mentioned in relation to the people of Vraja since they were very special friends. The gopī s who were longing to see the Lord for a long time (utkaṇ ṭ hitā ś ciram) also came. Here and in Vraja they are described in this condition always. This shows their greatness. Ś ukadeva calls to Parī kṣ it with intense bliss, “O king! ”

Text 14

anyonya-sandarś ana-harṣ a-raṁ hasā

protphulla-hṛ d-vaktra-saroruha-ś riyaḥ

ā ś liṣ ya gā ḍ haṁ nayanaiḥ sravaj-jalā

hṛ ṣ yat-tvaco ruddha-giro yayur mudam

Translation

As the great joy of seeing one another made the lotuses of their hearts and faces bloom with fresh beauty, the men embraced one another enthusiastically. With tears pouring from their eyes, the hair on their bodies standing on end and their voices choked up, they all felt intense bliss.

Commentary

First, a general description of the happiness of all the male devotees meeting is given. Because of the power of joy on directly meeting each other, their hearts, hands, faces and forms became beautiful like fully blooming lotuses and they embraced each other firmly. They felt great joy. Their bliss was manifest in more and more intense degrees — first in tears, then in hairs standing on end and finally by choked voices.

Text 15

striyaś ca saṁ vī kṣ ya mitho ’ti-sauhṛ da-

smitā malā pā ṅ ga-dṛ ś o ’bhirebhire

stanaiḥ stanā n kuṅ kuma-paṅ ka-rū ṣ itā n

nihatya dorbhiḥ praṇ ayā ś ru-locanā ḥ

Translation

The women glanced at one another with pure smiles of loving friendship. And when they embraced, their breasts, smeared with saffron paste, pressed against one another as their eyes filled with tears of affection.

Now the women devotees are described. They looked at each other directly (saṁ -vī kṣ ya). The word saṁ (completely) is then illustrated. They embraced each other with spread arms. Breasts crushed breasts. Because of the tight embraces their full, raised breasts crushed each other. They shed tears out of affection (praṇ aya). The word ca indicates that their words became choked up with joy. That is the nature of affection.

— — — — — — — — — — — — -

Now the women devotees are described. The word mutually (mithaḥ ) should be understood with all the verbs. Because of the tight embraces they crushed each other (nihatya).

Text 16

tato ’bhivā dya te vṛ ddhā n yaviṣ ṭ hair abhivā ditā ḥ

sv-ā gataṁ kuś alaṁ pṛ ṣ ṭ vā cakruḥ kṛ ṣ ṇ a-kathā mithaḥ

Translation

They all then offered obeisances to their elders and received respect in turn from their younger relatives. After inquiring from one another about the comfort of their trip and their well-being, they proceeded to talk about Kṛ ṣ ṇ a.

The general description of the meetings was given. Details are given in this verse. All the Vṛ ṣ ṇ is (te) or the kings or all the people, offered respects to the elders and were offered respects by juniors. They asked questions about each other, and talks about Kṛ ṣ ṇ a, privately, somewhat far from others, or close to others because of uncontrolled prema.

— — — — — — — — — — — — — — — -

The general description of the meetings was given. Details are given in this verse. They offered respects to those who were older and received respects from those who were younger. They asked each other health and mutually talked about Kṛ ṣ ṇ a.

Text 17

pṛ thā bhrā tṝ n svasṝ r vī kṣ ya tat-putrā n pitarā v api

bhrā tṛ -patnī r mukundaṁ ca jahau saṅ kathayā ś ucaḥ

Translation

Queen Kuntī met with her brothers and sisters and their children, and also with her parents, her brothers’ wives and Mukunda. While talking with them, she forgot her sorrow.

Commentary

The relationship between Kuntī and Vasudeva is described in five verses. Brothers were Vasudeva and others. Sisters were Ś rutadevī and others. Vasudeva’s sons were Balarā ma, Gada, Santardana and others. Parents were Ś ura and his wife Bhojyā. Brothers’ wives were Ś rī devī and others. She gave up the sorrow of not seeing them for so long. Or it can mean she shed tears (sucaḥ jahau).

Text 18

kunty uvā ca

ā rya bhrā tar ahaṁ manye ā tmā nam akṛ tā ś iṣ am

yad vā ā patsu mad-vā rtā ṁ nā nusmaratha sattamā ḥ

Translation

Queen Kuntī said: My dear, respectable brother, I feel that my desires have been frustrated, because although all of you are most saintly, you forgot me during my calamities.

sAme

She addresses Vasudeva since he is superior to others. O elder (ā rya)! Since he is elder he should have protected her. She addresses him as a brother to produce affection in him. Or ā rya-bhrā tar can be taken together. O elder brother! I am unfortunate since you did not remember me during my calamities though you are most respectable. Because of being respectable, he should have been affectionate to friends in a suffering condition.

Text 19

suhṛ do jñ ā tayaḥ putrā bhrā taraḥ pitarā v api

nā nusmaranti sva-janaṁ yasya daivam adakṣ iṇ am

Translation

Friends and family members — even children, brothers and parents — forget a dear one whom fate no longer favors.

Commentary

Friends, family members, children, brothers and parents should remember a person with affection. The order is according to increasing affection.

Text 20

ś rī -vasudeva uvā ca

amba mā smā n asū yethā daiva-krī ḍ anakā n narā n

ī ś asya hi vaś e lokaḥ kurute kā ryate ’tha vā

Translation

Ś rī Vasudeva said: Dear sister, please do not be angry with us — who are ordinary men, playthings of fate. Whether a person acts on his own or is forced by others, he is always under the Supreme Lord’s control.