Vaiṣṇava-toṣaṇī 59 страница

After the gopī s Yudhiṣ ṭ hira and others (te) were thoroughly questioned by the Lord. The main reason was to make them happy since he had first pacified the gopī s. They were worshipped with fragrance and flowers by his mercy (su-sat-kṛ tā ḥ ). Or they were honored by the questions — because he was the protector of the worlds. Or even though Kṛ ṣ ṇ a was the Lord of the universe, he worshipped them and they were happy. The reason for everything was that they saw the feet of the Lord. By that their remaining prā rabdha sins or sufferings were destroyed.

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In order, they were asked thoroughly by the Lord of all the worlds and honored nicely with various gifts. Then they became joyful in mind by his merciful presence. All their sufferings were destroyed by seeing his lotus feet. Yudhiṣ ṭ hira and others then spoke.

Text 3

kuto ’ś ivaṁ tvac-caraṇ ā mbujā savaṁ

mahan-manasto mukha-niḥ sṛ taṁ kvacit

pibanti ye karṇ a-puṭ air alaṁ prabho

dehaṁ -bhṛ tā ṁ deha-kṛ d-asmṛ ti-cchidam

Translation

[Lord Kṛ ṣ ṇ a’s relatives said: ] O master, how can misfortune arise for those who have even once freely drunk the nectar coming from your lotus feet? This intoxicating liquor pours into the drinking cups of their ears, having flowed from the minds of great devotees through their mouths. It destroys the embodied souls’ forgetfulness of the creator of their bodily existence.

Commentary

From where or from what cause can there be inauspiciousness for those you hear about you? At all times, everywhere, they have auspiciousness. Some profusely (alam) drink (hear about with pleasure) the sweetness (ā savam) of your lotus feet — the excellence of your pastimes, qualities and form with devotion using their ears. “How do they attain what is most rare? ” That sweetness has flowed from the minds of great devotees through their mouths. It has appeared by means of the mouth with extreme fullness. The word ā savam indicates that the topics are naturally sweet. By its intoxicating effect it makes one forget all suffering. The destruction of inauspiciousness is shown by kaimutya. It is proper to remember the creator of the body by directly seeing it. These topics destroy forgetfulness of you, the body’s creator.

Or for those who have bodies which give various sufferings at all times, these topics destroy forgetfulness which causes production of bodies (deha-kṛ t). Those topics cause continual remembrance of the Lord. This is possible because of your power. O Lord endowed with all ability (prabho)! If there is no inauspiciousness for others who hear accidentally, now by your mercy we certainly have no inauspiciousness because we hear about you while you personally distribute that sweetness. We see you directly and you ask us questions. Since the Pā ṇ ḍ avas’ previous unlimited inauspiciousness was destroyed, how could it again appear? Thus they always experienced auspiciousness.

Text 4

hitvā tma dhā ma-vidhutā tma-kṛ ta-try-avasthā m

ā nanda-samplavam akhaṇ ḍ am akuṇ ṭ ha-bodham

kā lopasṛ ṣ ṭ a-nigamā vana ā tta-yoga-

mā yā kṛ tiṁ paramahaṁ sa-gatiṁ natā ḥ sma

Translation

The radiance of your personal form dispels the threefold effects of material consciousness, and by your grace we become immersed in total happiness. Your knowledge is indivisible and unrestricted. By your yoga-mā yā potency you have assumed this human form for protecting the Vedas, which had been threatened by time. We bow down to you, the final destination of perfect saints.

We surrender to you alone, ignoring all else. You are the goal of liberated souls (paramahaṁ sa-gatim). This means you are rarely attained. The reason is given. By your yoga-mā yā potency you have assumed this human form for protecting the Vedas, which had been threatened by time.

Another meaning can be understood by taking the phrase ā tma-dhā ma to mean pure svarū pa. This is modified by the four phrases. We surrender to you, having a pure form. Thus the meaning is “We surrender to you, manifested by your yoga-mā yā for protecting the Vedas, while giving up (hitvā ) knowledge of your pure svarū pa which purifies people of the three states of the self, which creates bliss and continuous, unrestricted knowledge, and which is the goal of the paramahaṁ sas. ” Sma indicates accomplishment.

Another version has smaḥ (we are). Then the meaning is “We worship you with determination at all times. ” Why? You are to be worshipped by paramahaṁ sas. The reason is that in order to protect the Vedas destroyed by time, you possess forms like Matsya by the pяay of your cit-ś akti (ā tta-yoga-mā yā ). You are concentrated sweetness, since you are the seed of many sweet avatā ras.

Or you manifest (ā tta) a human form endowed with mercy or various pastimes (mā yā ) and power (yoga). Or we who perform acts stated in the Vedas, attacked by time (kā lopaspṛ ṣ ṭ a-nigamā ḥ ) surrender to you who spread (ā tta) activities (kṛ ti), mercy (mā yā ) and power (yoga) in the forest (vane) of Vṛ ndā vana.

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Ignoring all else we surrender to you. You have revealed your form by your yoga-mā yā.

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam

Kṛ ṣ ṇ a possesses that form suitable for human pastimes to show the full capacity of his yoga-mā yā. SB 3. 2. 12

This is the supreme form, appearing like an ordinary human being, which cannot be understood by others. This form is understood by the paramahaṁ sas. Another meaning can be understood by taking the phrase ā tma-dhā ma to mean pure svarū pa. This is modified by the four phrases. Thus the meaning is “We surrender to you, manifested by your yoga-mā yā for protecting the Vedas, while giving up (hitvā ) knowledge of your pure svarū pa which purifies people of the three states of the self, which creates bliss and continuous, unrestricted knowledge, and which is the goal of the paramahaṁ sas. ” Sma indicates accomplishment. Another version has smaḥ (we are). Then the meaning is “We worship you with determination at all times. ” Why? You are to be worshipped by paramahaṁ sas. The reason is that in order to protect the Vedas destroyed by time, you possess a form which displays all pastimes of your svarū pa –ś akti (ā tta-yoga-mā yā ) or you manifest (ā tta) a form of cit-ś akti whose nature is yoga-mā yā .

Or we surrender to you, endowed with a form of cit-ś akti, called yoga-mā yā , after you gave up Goloka, your eternal abode of pastimes (ā tma-dhā ma), which destroys material consciousness, which has continuous bliss and knowledge, and which is realized by paramahaṁ sas.

Text 5

ś rī -ṛ ṣ ir uvā ca

ity uttamaḥ -ś loka-ś ikhā -maṇ iṁ janeṣ v

abhiṣ ṭ uvatsv andhaka-kaurava-striyaḥ

sametya govinda-kathā mitho ’gṛ naṁ s

tri-loka-gī tā ḥ ś ṛ ṇ u varṇ ayā mi te

Translation

The great sage Ś ukadeva Gosvā mī said: As Yudhiṣ ṭ hira and the others were thus praising Lord Kṛ ṣ ṇ a, the crest jewel of all sublimely glorified personalities, the women of the Andhaka and Kaurava clans met with one another and began discussing topics about Govinda that are sung throughout the three worlds. Please listen as I relate these to you.

Though Yudhiṣ ṭ ḥ ira was superior to all others by being dear to the Lord, he is mentioned along with the other kings, since he was very modest because of his great bhakti. They had praised intently (abhiṣ ṭ uvatsu) Kṛ ṣ ṇ a, the crest jewel of persons like Yudhiṣ ṭ hira, who had pure fame. As they did this, the enthusiasm of the women increased. Thus the wives of the Andhakas, Yadus, Kauravas, and Yudhiṣ ṭ hira gathered together and spoke. Though there were other women, these were the chief ones. Among them those who were involved in questions and answers, Draupadī and the queens of Kṛ ṣ na were most prominent.

They discussed topics of king of Gokula (govinda), or he who protects the earth, appearing there to manifest unlimited qualities. This suggests that the topics were very sweet since the subject of marriage was most prominent among them. Thus the topics are sung in the three worlds. I will describe in detail those topics to you, dear to Govinda. Listen with great faith. Ś ukadeva became blissful because of a special bhā va which developed because of the topics of the Lord’s marriages.

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Just as Yudhiṣ ṭ hira and his people praised Kṛ ṣ ṇ a, other people also praised him. Similarly the wives of the Yā davas and Kauravas gathered together and spoke about Kṛ ṣ ṇ a. I will tell to you these words sung in the three worlds, words filled with mercy. Please listen with complete faith. In the various topics discussed by the women, Ś ukadeva describes the conversations of Rukmiṇ ī and other queens with Draupadī about their marriages to Kṛ ṣ ṇ a, since Ś ukadeva had great respect for Draupadī because of her special bhā va and because she herself was the chief of those possessing great sweetness.

Texts 6–7

ś rī -draupady uvā ca

he vaidarbhy acyuto bhadre he jā mbavati kauś ale

he satyabhā me kā lindi ś aibye rohiṇ i lakṣ maṇ e

he kṛ ṣ ṇ a-patnya etan no brū te vo bhagavā n svayam

upayeme yathā lokam anukurvan sva-mā yayā

Translation

Ś rī Draupadī said: O Vaidarbhī, Bhadrā and Jā mbavatī, Satyā, Satyabhā mā and Kā lindī, Mitravindā, Rohiṇ ī, Lakṣ maṇ ā and other wives of Kṛ ṣ ṇ a, please tell me how the Supreme Lord Acyuta, imitating the ways of this world by his mystic power, came to marry each of you.

Commentary

Drauā padī asked with great curiosity about the marriages because of her friendship with the queens. Kṛ ṣ ṇ a is called Acyuta because he never left the houses of any of them. Though I know you queens of the Lord are eternally so because you are forms of Lakṣ mī, please describe how he married you, while imitating ordinary behavior giving mercy (mā yā ) to all his devotees in his prakaṭ a pastimes. She shows reverence and curiosity. Though it was possible to address the queens in order of seniority, according to when they were married, she calls to them according to the sitting arrangement at that time. She also adds the word he in addressing the three chief queens with respect. Rohiṇ ī was the chief among the sixteen thousand one hundred queens. She is mentioned with the chief eight since she was equal to them. In answering her, the queens speak in order of the time of their marriages. Jā mbavatī was married to Kṛ ṣ ṇ a before Satyabhā mā but when they speak Satyabhā mā speaks first because of her special love for the Lord. Bhadrā and Mitravindā are reversed when speaking verses in Ś rī dhara Svā mī ’s version. This is an error of the copier since it produces a contradiction to the previous descriptions of the marriage given in Chapter 58. In his commentary on Lakṣ ṁ aṇ ā ’s words on verse 17, Bhadrā ’s name should replace Mitravindā ’s.

Text 8

ś rī -rukmiṇ y uvā ca

caidyā ya mā rpayitum udyata-kā rmukeṣ u

rā jasv ajeya-bhaṭ a-ś ekharitā ṅ ghri-reṇ uḥ

ninye mṛ gendra iva bhā gam ajā vi-yū thā t

tac-chrī -niketa-caraṇ o ’stu mamā rcanā ya

Translation

Ś rī Rukmiṇ ī said: When all the kings held their bows at the ready to assure that I would be presented to Ś iś upā la, he who puts the dust of his feet on the heads of invincible warriors took me from their midst, as a lion forcibly takes his prey from the midst of goats and sheep. May I always be allowed to worship those feet of Kṛ ṣ ṇ a, the abode of Lakṣ mī.

I offer respects to the consorts of Kṛ ṣ ṇ a, whose bhā vas are sometimes understood and sometimes hard to understand. I can only proceed to explain the meaning of their words by his mercy.

He who puts the dust of his feet on the heads of invincible warriors of the kings took me to Dvā rakā or took me away. This was done without effort. These warriors were unconquerable. This shows Kṛ ṣ ṇ a’s great courage. An example is given. The lion takes his share from a group of goats or sheep. He took me away. This indicates the marriage but it is not mentioned, out of her shyness or modesty. Though it was not proper for him to take her in this way, she could not contain her joy, and thus related the uncommon incident. Taking her away was his great mercy.

“You are his eternal consort Lakṣ mī, goddess of all wealth, situated on his chest eternally. Why are you not there? ” One of his feet is the shelter of Lakṣ mī, because of its wealth of softness or variety of beauty. Or one foot contains all wealth. By its mercy, I am a queen. May his foot be for my worship. May I worship the foot. It is not my possession.

She prays in this way, indicating that she is not qualified to be his servant. How do I then deserve to be his wife? She prays only to be his servant, serving his lotus feet. She speaks out of great devotion. Or he whose feet are the abode of Lakṣ mī accepted me as his share and took me away. The grammatical structure is similar to SB 11. 5. 34

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Kṛ ṣ ṇ a put the dust of his feet upon the heads of the invincible kings. Or, Kṛ ṣ ṇ a put his foot dust on their heads to show his invincibility. He accepted me as his own very easily since he was unconquerable. An example is given to show his great prowess. He was like lion taking his share from the goats and sheep. Giving the details, to show his great compassion, she says that she was taken in that way, though she was unqualified. “You are Lakṣ mī full of all wealth. Should you not be taken by the Lord? ” His feet are the abode of Lakṣ mī. By his mercy I should be the same. Let his feet be there as the object of my worship. She prays in this way, indicating that she is not qualified to be his servant. How do I then deserve to be his wife? She prays only to be his servant, serving his lotus feet. Or he whose feet are the abode of Lakṣ mī accepted me as his share. She speaks out of great devotion. The grammatical structure is similar to SB 11. 5. 34

Text 9

ś rī -satyabhā movā ca

yo me sanā bhi-vadha-tapta-hṛ dā tatena

liptā bhiś ā pam apamā rṣ ṭ um upā jahā ra

jitvarkṣ a-rā jam atha ratnam adā t sa tena

bhī taḥ pitā diś ata mā ṁ prabhave ’pi dattā m

Translation

Ś rī Satyabhā mā said: My father, his heart tormented by his brother’s death, accused Kṛ ṣ ṇ a of killing him. To remove the stain on his reputation, the Lord defeated the king of the bears and took back the Syamantaka jewel, which he then returned to my father. Fearing the consequences of his offense, my father offered me to the Lord, even though I had already been promised to others.

He gave me, though given to others, to the Supreme Lord (prabhave) who is capable of doing anything. Or he gave me to he who is my lord, being king of the Yadus (prabhave). Or he gave me to the lord of my life. For the very beginning she had love for him. Or “It was improper to give her since she had been given to others. ” But he is the supreme Lord. It is proper to give me to him, since by doing so all faults are removed. Thus her father’s offense was annulled. Because my father was insane with grief for his dead brother, he accused the Lord. She does not pray like Rukminī, because of her strong prema or great shyness.

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“That she was given because of fear is not proper. ” He gave me, though given to others, to the Supreme Lord (prabhave). Actually everything belongs to him. It is proper to give everything to him. Giving to others is wrong. Or, my father gave me, promised but not given to others, to Kṛ ṣ ṇ a out of fear of Kṛ ṣ ṇ a so he could protect himself. Her father’s offense was removed. Because my father was insane with grief for his brother, he accused the Lord. This was not intentional. The Lord who took the jewel to remove the accusation, the Lord to whom my father gave me, gave the jewel back to my father. This verse has a grammatical construction similar to the last verse. Or, my father gave me to the Lord who took the jewel and gave it to my father. Like Rukmiṇ ī who prays to be a servant, most of the queens had prominent dā sya attitude, but Satyabhā mā had prominent sakhya because of strong feelings as a lover.

Text 10

ś rī -jā mbavaty uvā ca

prā jñ ā ya deha-kṛ d amuṁ nija-nā tha-daivaṁ

sī tā -patiṁ tri-navahā ny amunā bhyayudhyat

jñ ā tvā parī kṣ ita upā harad arhaṇ aṁ mā ṁ

pā dau pragṛ hya maṇ inā ham amuṣ ya dā sī

Translation

Ś rī Jā mbavatī said: Unaware that Kṛ ṣ ṇ a was none other than his own master and worshipable Deity, the husband of Goddess Sī tā, my father fought with him for twenty-seven days. When my father finally came to his senses and recognized the Lord, he took hold of his feet and presented him with both me and the Syamantaka jewel as tokens of his reverence. I am simply the Lord’s maidservant.

My actual father (deha-kṛ t) did not at all know (prā jñ ā ya) that Kṛ ṣ ṇ a was the Lord because he was intent on fighting. Otherwise he would not have fought with Kṛ ṣ ṇ a. He was directly her father (deha-kṛ t). In order to negate the impossibility that a bear was her father, he had taken a suitable form at will, since he was the son of a devatā . My father did not know that Kṛ ṣ ṇ a was also the husband of Sī tā. In order to deliver Sī tā, Rā ma did special service because of her excellent bhakti. Or Rā ma illustrates the affection of the Lord for his devotee. Previously it was said they fought for twenty-eight days. Here it says twenty-seven days. In this case the last day is not counted.

They fought intently (abhy ayudhyat). That was mentioned previously. He gave Kṛ ṣ ṇ a the gem and me.

dvandva-yuddhaṁ su-tumulam ubhayor vijigī ṣ atoḥ

ā yudhā ś ma-drumair dorbhiḥ kravyā rthe ś yenayor iva

The two fought furiously in single combat, each determined to win. Contending against each other with various weapons and then with stones, tree trunks and finally their bare arms, they struggled like two hawks battling over a piece of flesh. SB 10. 56. 23

The Lord looked at him with mercy (pari — ī kṣ itaḥ ) on all his limbs, touching him with his hands.

Abhimṛ ś yā ravindā kṣ aḥ pā ṇ inā ś aṁ -kareṇ a tam: Kṛ ṣ ṇ a touched Jā mbavā n with his hand, which bestows all blessings. (SB 10. 56. 30)

Or recognizing him he gave the gem. Or not recognizing the Lord he fought with him. Later understanding completely (prā jñ ā ya), and knowing how to give respect (arhaṇ am) he gave the gem.

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My actual father (deha-kṛ t) did not at all know (prā jñ eā ya) that Kṛ ṣ ṇ a was the Lord because he was intent on fighting. In order to negate the impossibility that a bear was her father, he had taken a suitable form at will, since he was the son of a devatā . My father did not know that Kṛ ṣ ṇ a was also the husband of Sī tā. In order to deliver Sī tā, Rā ma did special service because of her excellent bhakti. Or Rā ma illustrates the affection of the Lord for his devotee. Previously it was said they fought for twenty-eight days. Here it says twenty-seven days. In this case the last day is not counted.

The Lord looked at him with mercy (pari — ī kṣ itaḥ ) on all his limbs, touching him with his hands.

Abhimṛ ś yā ravindā kṣ aḥ pā ṇ inā ś aṁ -kareṇ a tam: Kṛ ṣ ṇ a touched Jā mbavā n with his hand, which bestows all blessings. (SB 10. 56. 30)

Text 11

ś rī -kā lindy uvā ca

tapaś carantī m ā jñ ā ya sva-pā da-sparś anā ś ayā

sakhyopetyā grahī t pā ṇ iṁ yo ’haṁ tad-gṛ ha-mā rjanī

Translation

Ś rī Kā lindī said: The Lord knew I was performing severe austerities and penances with the hope of one day touching his lotus feet. So he came to me in the company of his friend and took my hand in marriage. Now I am engaged as a sweeper in his palace.

He came with a friend. “Having performed austerities you were qualified to be his wife. ” That is not so. I am his low servant, cleaning his house. I am not qualified as his wife.

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Kṛ ṣ ṇ a came with his friend Arjuna (sakhyā ).

Text 12

ś rī -mitravindovā ca

yo mā ṁ svayaṁ -vara upetya vijitya bhū -pā n

ninye ś va-yū tha-gaṁ ivā tma-baliṁ dvipā riḥ

bhrā tṝ ṁ ś ca me ’pakurutaḥ sva-puraṁ ś riyaukas

tasyā stu me ’nu-bhavam aṅ ghry-avanejanatvam

Translation

Ś rī Mitravindā said: At my svayaṁ -vara ceremony he came forward, defeated all the kings present — including my brothers, who dared insult him — and took me away just as a lion removes his prey from amidst a pack of dogs. Thus Kṛ ṣ ṇ a, the shelter of the goddess of fortune, brought me to his capital city. May I be allowed to serve him by washing his feet, life after life.

There were actually two brothers Vinda and Anuvinda but here many brothers are mentioned. They were the chief persons to oppose her marriage to the Lord, and were thus mentioned. However there were many others present who opposed the marriage also. Ś riyaukaḥ instead of sriyah okaḥ (abode Lakṣ mī ) is poetic license. He is the abode of Lakṣ mī. I am thus not qualified. Therefore let me wash his feet in every birth. Or he brought me to his city, the abode of Lakṣ mī, though I was unqualified to go there. He brought me there by his mercy.

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In place of Mitravindā, Bhadṛ ā is described here in Ś rī dhara Svā mī ’s version. In the Madhva line also, this verse occurs here. There were actually two brothers Vinda and Anuvinda but here many brothers are mentioned. But the meaning is the same. Ś riyaukaḥ instead of sriyah okaḥ (abode Lakṣ mī ) is poetic license. It indicates Kṛ ṣ ṇ a or can modify “his city. ”

Texts 13–14

ś rī -satyovā ca

saptokṣ aṇ o ’ti-bala-vī rya-su-tī kṣ ṇ a-ś ṛ ṅ gā n

pitrā kṛ tā n kṣ itipa-vī rya-parī kṣ aṇ ā ya

tā n vī ra-durmada-hanas tarasā nigṛ hya

krī ḍ an babandha ha yathā ś iś avo ’ja-tokā n

ya itthaṁ vī rya-ś ulkā ṁ mā ṁ

dā sī bhiś catur-angiṇ ī m

pathi nirjitya rā janyā n

ninye tad-dā syam astu me

Translation

Ś rī Satyā said: My father arranged for seven extremely powerful and vigorous bulls with deadly sharp horns to test the prowess of the kings who desired my hand in marriage. Although these bulls destroyed the false pride of many heroes, Kṛ ṣ ṇ a subdued them effortlessly, tying them up in the same way that children playfully tie up a goat’s kids. He thus purchased me with his valor. Then he took me away with my maidservants and a full army of four divisions, defeating all the kings who opposed him along the road. May I be granted the privilege of serving that Lord.

They were powerful and vigorous bulls with deadly sharp horns. The characteristics are listed in order of stronger reasons for difficulty in restraining them. Though it is said her father wanted to test the strength of kings, actually he arranged the test in order to give his daughter to Kṛ ṣ ṇ a. This has been stated previously. Babandha ha means “he tied up all the bulls immediately. ” He did this as play, just as children tie up baby goats. The plural is used (children) since he expanded himself in seven forms to tie up seven bulls. Or it is the nature of all children to play in this manner. Though with Rukmiṇ ī as well as Mitravinda the Lord defeated other kings and took the bride at the price of his valor, there it is particularly mentioned because at this time Kṛ ṣ ṇ a observed the conditions for marriage made by her father. I am not the queen but am simply a servant. But I desire to serve his feet eternally.

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Ukṣ aṇ aḥ (bulls) should be ukṣ ṇ aḥ. Though it is said her father wanted to test the strength of kings actually he arranged the test in order to give his daughter to Kṛ ṣ ṇ a. This has been stated previously. Babandha ha means “he tied up all the bulls immediately. ” He did this as play, just as children tie up baby goats. The plural is used (children) since he expanded himself in seven forms to tie up seven bulls. Kṛ ṣ ṇ a paid the price of valor in that he observed the conditions for marriage made by her father.

Texts 15–16

ś rī -bhadrovā ca

pitā me mā tuleyā ya svayam ā hū ya dattavā n

kṛ ṣ ṇ e kṛ ṣ ṇ ā ya tac-cittā m akṣ auhiṇ yā sakhī -janaiḥ

asya me pā da-saṁ sparś o bhavej janmani janmani

karmabhir bhrā myamā ṇ ā yā yena tac chreya ā tmanaḥ

Translation

Ś rī Bhadrā said: My dear Draupadī, of his own free will my father invited his nephew Kṛ ṣ ṇ a, to whom I had already dedicated my heart, and offered me to him as his bride. My father presented me to the Lord with an akṣ auhiṇ i military guard and a retinue of my female companions. My ultimate perfection is this: to always be allowed to touch Kṛ ṣ ṇ a’s lotus feet as I wander from life to life, bound by my karma.