Vaiṣṇava-toṣaṇī 57 страница

Commentary

O mother (amba)! He says this out of affection for her as a younger sister. Sometimes iś a-krī dā na-kā tarā n (men who suffer by the will of the Lord) is seen instead of daiva-krī ḍ anakam narā n (men who are playthings of fate). As men (narā n), we have little power compared to devatā s and others.

We are not independent. Do not hate us, because (hi) all (atha) people who perform acts independently or have acts done to them by others are actually engaged in this under the control of the Supreme Lord. We are dependent. He makes even those who act perform their actions in that particular way. Citsukha has roga-jarā -maraṇ ā di dharmiṇ o vā in the first line.

Text 21

kaṁ sa-pratā pitā ḥ sarve vayaṁ yā tā diś aṁ diś am

etarhy eva punaḥ sthā naṁ daivenā sā ditā ḥ svasaḥ

Translation

Harassed by Kaṁ sa, we all fled in various directions, but by the grace of the Lord we have now finally been able to return to our homes, my dear sister.

We are viciously tormented (pra-tā pitā ḥ ) by Kaṁ sa but now (etarhi) have returned home because of the Lord, not by our own powers. We are not independent. O sister (svasaḥ )! As a sister you have heard all of this. Or pacifying her, he gives her joy. The pilgrimage took place after killing Kaṁ sa, after Draupadī ’s marriage and possibly right after Yudhiṣ ṭ ḥ ira attained half the kingdom. It definitely took place after the rā jasū ya sacrifice, for Yudhiṣ ṭ hira was present at the pilgrimage (verse 26) and Jarā sandha and Ś iś upā la were absent. Though it was a long time after the harassment of Kaṁ sa, Vasudeva says “now” to comfort Kuntī. Or out of fear of Kaṁ sa, the Yadus who had gone away, finally gathered now, attaining a complete situation. Or only after the killing of Vidū ratha, at this time, could the Yadus live peacefully.

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From our young days we Yadus were afflicted by evil Kaṁ sa’s strength and later when he made allies with Keś ī, Ariṣ ṭ a, Tṛ ṇ avarta, and Pū tanā we were more afflicted. But after Kaṁ sa heard the message from the sky, he afflicted us even more. When Vasudeva’s sons starting with Kī rtman were born, he afflicted us even more. When Nā rada spoke to Kaṁ sa, the Yadus fled in all directions, but some were imprisoned. When Vasudeva had Kṛ ṣ ṇ a and Balarā ma taken to Gokula, we were terrified of Kaṁ sa’s harassment. Later, we could not go to many places because of the Jarā sandha’s constant obstructions. We then came to Dvā rakā. On understanding that you were burned in the house of lac, we began to grieve privately. But now, when your sons have obtained half of the Kuru kingdom (etarhi) by the favor of the Lord (daivena), we have obtained our homes with no disturbance to our families. O sister! This is known to you who desire to hear of our condition.

Text 22

ś rī -ś uka uvā ca

vasudevograsenā dyair yadubhis te ’rcitā nṛ pā ḥ

ā sann acyuta-sandarś a- paramā nanda-nirvṛ tā ḥ

Translation

Ś ukadeva Gosvā mī said: Vasudeva, Ugrasena and the other Yadus honored the various kings, who became supremely blissful and content upon seeing Kṛ ṣ ṇ a.

Commentary

Though it was suitable that they honor each other, the Yadus honored all the kings since it was proper to respect them since they were the best kings. They were completely filled with bliss which was greater than realizing Brahman because of directly seeing Kṛ ṣ ṇ a, who by his nature was full of all beauty (acyutasya).

Texts 23–26

bhī ṣ mo droṇ o ’mbikā -putro gā ndhā rī sa-sutā tathā

sa-dā rā ḥ pā ṇ ḍ avā ḥ kuntī sañ jayo viduraḥ kṛ paḥ

kuntī bhojo virā ṭ aś ca bhī ṣ mako nagnajin mahā n

purujid drupadaḥ ś alyo dhṛ ṣ ṭ aketuḥ sa kā ś i-rā ṭ

damaghoṣ o viś ā lā kṣ o maithilo madra-kekayau

yudhā manyuḥ suś armā ca sa-sutā bā hlikā dayaḥ

rā jā no ye ca rā jendra yudhiṣ ṭ hiram anuvratā ḥ

ś rī -niketaṁ vapuḥ ś aureḥ sa-strī kaṁ vī kṣ ya vismitā ḥ

Translation

All the royalty present, including Bhī ṣ ma, Droṇ a, Dhṛ tarā ṣ ṭ ra, Gā ndhā rī and her sons, the Pā ṇ ḍ avas and their wives, Kuntī, Sañ jaya, Vidura, Kṛ pā cā rya, Kuntī bhoja, Virā ṭ a, Bhī ṣ maka, the great Nagnajit, Purujit, Drupada, Ś alya, Dhṛ ṣ ṭ aketu, Kā ś irā ja, Damaghoṣ a, Viś ā lā kṣ a, Maithila, Madra, Kekaya, Yudhā manyu, Suś armā, Bā hlika with his associates and their sons, and the many other kings subservient to Mahā rā ja Yudhiṣ ṭ hira — all of them, O best of kings, along with their wives, were simply amazed to see the form of Kṛ ṣ ṇ a, the abode of all opulence and beauty, standing before them.

Commentary

The names of the Kings are listed to show the excellence of Kṛ ṣ ṇ a as the cause their experiencing great bliss. Ambikā putra indicates Dhṛ tarā ṣ ṭ ra’s blindness (since Ambikā closed her eyes on seeing Vyā sa). Gandharī ’s sons included Duryodhana. Tathā means “all. ” The wives of the Pā ṇ ḍ avas included Draupadī. Nagnajit is called great (mahā n) because he gave his daughter to Kṛ ṣ ṇ a. Thus he was considered the best among the kings. Purujit or Ś aibya was the father of Mitrā vindā. The king of Kā ś ī was the brother of Sudakṣ iṇ a, or another person who lived with him out of great affection. Viś ā lā kṣ a-maithila means Bahulā ś va or another king of that province. The word ā dayaḥ indicates all their followers.

O king of kings! Ś ukadeva speaks out of great amazement. Or the kingdom was suitable, in the presence of Yudhiṣ tḥ ira. You know about ruling. Or the word can be in a compound rajendra-yudhiṣ ṭ hiram. Those who were dedicated to Yudhiṣ ṭ hira, along with their wives, were amazed at directly seeing (vi — ī kṣ ya) Kṛ ṣ ṇ a, the abode of all beauty or Lakṣ mī (ś rī niketam), who had appeared in Sū ra’s dynsasty to reveal unlimited qualities and forms (saureḥ ) The wives were especially amazed because they were naturally soft with prema. Or the women and the men equally were amazed.

Text 27

atha te rā ma-kṛ ṣ ṇ ā bhyā ṁ samyak prā pta-samarhaṇ ā ḥ

praś aś aṁ sur mudā yuktā vṛ ṣ ṇ ī n kṛ ṣ ṇ a-parigrahā n

Translation

After Balarā ma and Kṛ ṣ ṇ a had liberally honored them, with great joy and enthusiasm these kings began to praise the members of the Vṛ ṣ ṇ i clan, Kṛ ṣ ṇ a’s personal associates.

After that (atha), they were honored by Kṛ ṣ ṇ a, who gave them bliss, and Balarā ma who gave them enjoyment. Previously they had been honored by the best of the Yā davas like Vasudeva. Now the chief kings were honored by the two Lords since they were the most important persons there. The kings were worshipped with the best item (sam-arhanā ḥ ) in the best way (samyak) by the supremely excellent Lords. Then completely (ā yuktā ḥ ) joyful (mudā ḥ ), they praised the Yadus because they were the servants (parigrahā n) of svayam bhagavā n, who appeared to display his unlimited powers (kṛ ṣ ṇ a), because they had the root of all wealth and family in the form of Kṛ ṣ na (kṛ ṣ ṇ a-parigrahā n).

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After (atha) Kṛ ṣ ṇ a and Balarā ma personally honored them, the kings praised the Vṛ ṣ ṇ is who had wealth or associates. Parigraha can mean wealth, associates, accepting and root.

Text 28

aho bhoja-pate yū yaṁ janma-bhā jo nṛ ṇ ā m iha

yat paś yathā sakṛ t kṛ ṣ ṇ aṁ durdarś am api yoginā m

Translation

[The kings said: ] O King of the Bhojas, you alone among men have achieved a truly exalted birth, for you continually behold Kṛ ṣ ṇ a, who is rarely visible even to great yogī s.

Commentary

The kings address Ugrasena since he was recognized as the leader, being the king of the Yadus, or because they treated him with respect as a king, equal to themselves. Aho indicates respect or amazement. It is rare that yogī s like the Kumā ras can see Kṛ ṣ ṇ a directly even once, and only after great difficulties.

Texts 29–30

yad-viś rutiḥ ś ruti-nutedam alaṁ punā ti

pā dā vanejana-payaś ca vacaś ca ś ā stram

bhū ḥ kā la-bharjita-bhagā pi yad-aṅ ghri-padma-

sparś ottha-ś aktir abhivarṣ ati no ’khilā rthā n

tad-darś ana-sparś anā nupatha-prajalpa-

ś ayyā sanā ś ana-sayauna-sapiṇ ḍ a-bandhaḥ

yeṣ ā ṁ gṛ he niraya-vartmani vartatā ṁ vaḥ

svargā pavarga-viramaḥ svayam ā sa viṣ ṇ uḥ

Translation

His fame, as broadcast by the Vedas, the water that has washed his feet, and the words he speaks in the form of the revealed scriptures — these thoroughly purify this universe. Although the earth’s good fortune was ravaged by time, the touch of his lotus feet has revitalized her, and thus she is raining down on us the fulfillment of all our desires. The same Lord who pervades everything, who makes one forget the goals of heaven and liberation has now entered into marital and blood relationships with you, who otherwise travel on the hellish path of family life. Indeed, in these relationships you see and touch him directly, walk beside him, converse with him, and together with him lie down to rest, sit at ease and take your meals.

His fame, his foot water and his words (successively more powerful) purify the universe. Having stated ancient, standard glories of the Lord, they give particulars. The earth’s good fortune was ravaged by Kali, which had entered at that time. Since Kṛ ṣ ṇ a’s feet are soft like the lotus, he should not touch the earth with his feet. But by the touch of his feet the earth has become most fortunate and developed the power of giving all things. It now showers us with all things continuously.

He is related to you through marriage or he is your relative. Otherwise you would go to hell. This is a statement made from the commoner’s viewpoint. (The Vṛ ṣ ṇ is never go to hell. ) He has made you give up the taste for the happiness of Brahman realization and material enjoyment of Svarga by giving special happiness in seeing him without your having to endeavor (svayam) or directly.

He is directly pervading everything as Bhagavā n (viṣ ṇ uḥ ) by spreading his powers. Or though he is lord of the lords of the universe, he remains as your relative (ā sa) in your house (gṛ he).

In each of his houses, he causes detachment from Svarga and liberation by seeing him. He separates these things from the devotees by showing them to be insignificant.

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Or he is related to you who are on the path of escape from saṁ sā ra (nirayam). He is directly pervading everything as Bhagavā n (viṣ ṇ uḥ ).

Text 31

ś rī -ś uka uvā ca

nandas tatra yadū n prā ptā n jñ ā tvā kṛ ṣ ṇ a-purogamā n

tatrā gamad vṛ to gopair anaḥ -sthā rthair didṛ kṣ ayā

Translation

Ś ukadeva Gosvā mī said: When Nanda Mahā rā ja learned that the Yadus had arrived, led by Kṛ ṣ ṇ a, he immediately went to see them. The cowherds accompanied him, their various possessions loaded on their wagons.

Commentary

After describing the conversations between Kuntī and Vasudeva and others briefly in the beginning, there is now a detailed description of the Lord on his arrival with Nanda and others who had arrived previous to the eclipse, since that was their main goal in going there, but had difficulty meeting him because of many reasons stated previously. The description continues till the end of the chapter. Understanding that the Yadus had arrived, along with all their families (pra-ā ptā n), headed by Kṛ ṣ ṇ a, his son, who attracts everyone’s heart, Nanda came to Kurukṣ etra, surrounded by Ś rī dā mā and other cowherds, with their wives and others, in order to see him. Forget about others going for worldly or otherworldly benefits. They came there just with a desire to see Kṛ ṣ ṇ a. This indicates their condition in separation from Kṛ ṣ ṇ a. They came with carts loaded with goods or with articles dear to Kṛ ṣ ṇ a, with his beloved gopī s sitting in carts.

Text 32

taṁ dṛ ṣ ṭ vā vṛ ṣ ṇ ayo hṛ ṣ ṭ ā s tanvaḥ prā ṇ am ivotthitā ḥ

pariṣ asvajire gā ḍ haṁ cira-darś ana-kā tarā ḥ

Translation

Seeing Nanda, the Vṛ ṣ ṇ is were delighted and stood up like dead bodies coming back to life. Having felt much distress at not seeing him for so long, they held him in a tight embrace.

Seated in an assembly when Kṛ ṣ ṇ a was not present, the Vṛ ṣ ṇ is, joyful, stood up as if their hands, feet and other limbs had regained their chief life air after fainting. In immediately standing up at the same time, they showed that they were all dependent for life upon Nanda. This act also showed Nanda’s great qualities. They were overcome with seeing him after a long time. Or they were overjoyed in seeing him after a long time. Thus they embraced him intensely.

Text 33

vasudevaḥ pariṣ vajya samprī taḥ prema-vihvalaḥ

smaran kaṁ sa-kṛ tā n kleś ā n putra-nyā saṁ ca gokule

Translation

Vasudeva embraced Nanda Mahā rā ja with great joy. Beside himself with ecstatic love, Vasudeva remembered the troubles Kaṁ sa had caused him, forcing him to leave his sons in Gokula for their safety.

Commentary

Having described the Vṛ ṣ ṇ is’ reaction in general, now Vasudeva’s detailed reaction is described. More than the others, Vasudeva was completely overjoyed and then overcome with prema — with ecstatic symptoms like goose bumps and trembling. He remembered how Kaṁ sa had imprisoned him and killed his other sons and how he had put his son or his two sons in Gokula. He remembered the previous incidents on seeing Nanda, because of recalling the great help Nanda had been in freeing him from suffering.

‘

Text 34

kṛ ṣ ṇ a-rā mau pariṣ vajya pitarā v abhivā dya ca

na kiñ canocatuḥ premṇ ā sā ś ru-kaṇ ṭ hau kurū dvaha

Translation

O hero of the Kurus, Kṛ ṣ ṇ a and Balarā ma embraced their parents and bowed down to them, but their throats were so choked up with tears of love that the two Lords could say nothing.

Commentary

Kṛ ṣ ṇ a and Balarā ma were with Vasudeva. Upananda and other cowherds were also there. Yaś odā ’s heart had almost stopped functioning and on the way, she had almost not eaten. Her face became filled with tears. She had to be held up by the arms by friends on either side. Hearing that she had come in a cloth-covered cart and was not far away, immediately Vasudeva along with intimate associates took her and Nanda inside his residence. This verse describes what happened when they met Kṛ ṣ ṇ a and Balarā ma who had been called. Though Nanda and Yaś odā, coming from Vraja, met with Vasudeva and others who were seated in an outer room, and would have gone into an inner room where Devakī and other women were seated, which was proper behavior in front of many men, the descriptions of their meeting the men and women are made at once in order to show that both groups had equal prema for Nanda and Yaś odā and to make the description brief. One should understand that Devakī and Yaś odā also embraced and talked together. Kṛ ṣ ṇ a who was attracted (kṛ ṣ means being attracted) to the great affection of his parents and Rā ma who took pleasure (ṛ ā ma means pleased) in the affection of his parents, simultaneously embraced their two parents. Recovering after a long time, they then addressed them. On seeing their parents they approached them, embraced them, and could not free themselves from their embrace, nor could their parents free themselves from the embrace. Somehow they managed to sit down but could not speak — Kṛ ṣ ṇ a and Balarā ṁ a could not inquire about their health since tears blocked their throats, which happened because of prema. They were filled with affection for their parents and their parents were filled with affection for them. This should be understood in all the descriptions. It should also be understood that they trembled and their hairs stood on end. Kṛ ṣ ṇ a is mentioned first because he desired to go first, out of his great attraction to their affection. Or out of great affection for him, Balarā ma placed Kṛ ṣ ṇ a in front of him. Kṛ ṣ ṇ a and Balarā ma always regarded them as their parents (pitarau). Out of intense prema Ś ukadeva calls to Parī kṣ it “O best of the Kurus! ” Such nature and conduct is suitable for those coming in a great family of which you are a similar member.

Text 35

tā v ā tmā sanam ā ropya bā hubhyā ṁ parirabhya ca

yaś odā ca mahā -bhā gā sutau vijahatuḥ ś ucaḥ

Translation

Raising their two sons onto their seats and holding them in their arms, Nanda and fortunate mother Yaś odā forgot their sorrow.

same

Vasudeva, according to the rules for welcoming guests, and seeing that everyone might fall down because of being overcome with affection at that time, made them all sit. Then their parents immediately put the two boys on the seats in which the parents sat. Ś ukadeva indicates that the name Yaś odā was suitable since she gave (dā ) such good fortune (yaś o) to Ś ukadeva because he could describe her prema at this time. She herself was most fortunate (mahā -bhā gā ḥ ). Ca indicates Nanda. He also, most fortunate, was there. She however is specifically named to indicate her extreme affection. “How could the two parents place Kṛ ṣ ṇ a and Balarā ma on their seats without fear since the two showed such evident powers and were fully grown up? ” They always regarded Kṛ ṣ ṇ a and Balarā ma with affection as their sons (sutau). They could not give their sons up at all.

Text 36

rohiṇ ī devakī cā tha pariṣ vajya vrajeś varī m

smarantyau tat-kṛ tā ṁ maitrī ṁ bā ṣ pa-kaṇ ṭ hyau samū catuḥ

Translation

Then Rohiṇ ī and Devakī both embraced the Queen of Vraja, remembering the faithful friendship she had shown them. Their throats choking with tears, they addressed her as follows.

Commentary

After Kṛ ṣ ṇ a and Balarā ma had come and their parents had recovered somewhat, Kṛ ṣ ṇ a and Balarā ma went outside with Nanda and Vasudeva to meet with thousands of other residents of Vraja. Then Rohiṇ ī and Devakī embraced Yaś odā. Rohiṇ ī is mentioned before Devakī because Devakī was delayed when Kṛ ṣ ṇ a lost consciousness from bliss at the meeting and because Rohiṇ ī had special affection for Yaś odā from living with Yaś odā in Vraja for a long time. Ś ukadeva calls Yaś odā the queen of Vraja out of his great bhā va, showing greater respect for her than the other two women there. Maitrī m means that she performed actions for their benefit.

Text 37

kā vismareta vā ṁ maitrī m anivṛ ttā ṁ vrajeś vari

avā pyā py aindram aiś varyaṁ yasyā neha pratikriyā

Translation

[Rohiṇ ī and Devakī said: ] What woman could forget the unceasing friendship you and Nanda have shown us, dear Queen of Vraja? There is no way to repay you in this world, even with the wealth of Indra.

How could I not always remember the friendship of you two? Why? That friendship was unceasing. Though we left you and went away, you always served us by sending servants to take news about our well-being and always sending presents like ghee and milk gathered personally by you, dear to the two brothers, even though you were far away and now, though you still live there, you have come here to stay with us. The reason is that you are the queen of Vraja. By nature you have a soft heart full of affection. Or O queen of Vraja! You are remarkable for your friendship. Or you have more power that Indra or ourselves. O “Why did you not bring my son to my side for so many days? ” You are protector of Vraja. If you were to go elsewhere immediately there would be destruction in Vraja.

“But do queens remember the suffering people? ” Even (api) with more wealth than Indra, you remember. She indicated that the wealth of Indra is even greater than that of Dvā rakā because of her forgetfulness. “How can the debt be repaid by offering the two sons to you? ” There can be no repayment in this life or in this world by offering your sons or yourselves. We remember your friendship at all times, unable to pay the debt.

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— — — — — — —

Rohiṇ ī speaks. How could I not always remember the friendship of you two? Why? That friendship was unceasing. Though we left you and went away, you always served us by sending servants to take news about our well being and always sending presents like ghee and milk gathered personally by you, even though you were far away and now, on the pretext of the pilgrimage, you have come here to see us. In this way your friendship is unceasing. She addressed Yaś odā as queen of Vraja out of respect and prema. She indicated that the wealth of Indra is even greater than that of Dvā rakā because of her forgetfulness. Though one can repay other friends, one cannot forget you since it is impossible to repay you.

Text 38

etā v adṛ ṣ ṭ a-pitarau yuvayoḥ sma pitroḥ

samprī ṇ anā bhyudaya-poṣ aṇ a-pā lanā ni

prā pyoṣ atur bhavati pakṣ ma ha yadvad akṣ ṇ or

nyastā v akutra ca bhayau na satā ṁ paraḥ svaḥ

Translation

Before these two boys had ever seen their real parents, you acted as their parents and gave them all affectionate care, training, nourishment and protection. They were never afraid, good lady, because you protected them just as eyelids protect the eyes. Saintly persons like you never discriminate between outsiders and their own kin.

Even though the boys had not seen their parents, what to speak of being cared for by them, from their very birth, you cared for them. You became their parents. Sma indicates that it is well known or indicates surprise. They explain how they are parents. You satisfied them with favorite items (sam-prī ṇ ana) performed the jā ta-karma or made them grow (abhyudaya). You made them princes of Vraja and had the demons killed. You nourished them with butter and milk (poṣ ana) and cared for them, putting them to sleep etc. You did this in an excellent manner (prā pya).

Or taking care of the two boys you two, who became creators of their remarkable childhood pastimes (adṛ ṣ ṭ a-pitarau), lived there. O respected woman (bhavati)! They say this in respect or in joy. Or it means “This is clear (bhavati). They are our children, not yours. ”

Or how could the two boys be happy in separation from their parents? That is true, good people treat their own and other’s children as their own. O O queen of Vraja! The two boys will definitely suffer without similar pampering. But you do not need to worry. The two boy, not seeing you two parents, being pampered by us just as by you, have lived here somehow without fear. As eyelids are near the eye, they are within our sight. At all times we gaze at them with affection. We cannot leave seeing them for a moment for there is no sense of mine or yours in us, who are your great friends. Your sons are our sons.

— — — — — — — — — — — — — — — — -

Devakī speaks this verse. The two boys had not seen their real parents, what to speak of the experience of being cared for by them. The parents only gave birth to them. It is well known (sma) that you became their parents since you satisfied them by giving things that greatly pleased them (samprī ṇ ana), created auspiciousness for them by doing saṁ skā ras or by making them grow (abhyudaya), nourished them with milk from your breast (poṣ aṇ a) and protected them by having them rest. Sometimes lā lana is seen instead of poṣ ana. You were able to do these actions for them in the most excellent way (pra — ā pya). “This is fine, since she thought that Kṛ ṣ ṇ a was her own child, but what about Balarā ma, whom she knew as Rohiṇ ī ’s child? ” Elevated people do not think of “mine” and “others. ”

This was Devakī ’s meaning of the words. She thought, “Yaś odā knows very well that Kṛ ṣ ṇ a is my son. Therefore such consolation is proper. ” But Yaś odā was unaware of anything else because of relishing strong impressions of Kṛ ṣ ṇ a as her son. She only remembered Kṛ ṣ ṇ a with great intensity with his promise, “I will come to see my relatives after giving happiness to friends in Mathurā. ” (SB 10. 45. 23) Thus, to her, there was another meaning to Devakī ’s words. The two boys were offered by you two parents to us Yadus. You experienced their birth which gives happiness to all beings and protected and cared for them, like the eyelid protects the eye, and then, after having attained you, they accepted to live with us without seeing their parents. But there should be no difference. Why would she say this? Still, for the elevated, there is no difference between what is one’s own and belongs to others. , Or, for the elevated, there is no difference between those who are not parents (paraḥ ) those who are parents (svaḥ ). Since even Balarā ma was born in her house the birth of both is referred to in the discussion.