Vaiṣṇava-toṣaṇī 60 страница

Mitravindā speak here instead of Bhadrā in Ś rī dhara Svā mī ’s version. Though she was offered by her brothers as stated previously, here she says her father gave her, since the brothers are non-different from the father. Or she was promised by her brothers. With everyone’s consent, my father personally called Kṛ ṣ ṇ a and gave me to him. The cause of calling Kṛ ṣ ṇ a and giving to him is stated. I had dedicated by heart to him (tac-cittā m), because he was the attractor of all hearts (kṛ ṣ ṇ ā ya). She calls out to Draupadī to indicate that her case was special since she was given by her father, by the daughter’s will. May I touch his feet, massaging them, birth after birth as I wander about here and there by karma or as I am born in various bodies. I do not aspire for Vaikuṇ ṭ ha because touching his feet is the highest for me.

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Mitravindā speak here instead of Bhadrā in Ś rī dhara Svā mī ’s version. Though she was offered by her brothers as stated previously, here she says her father gave her. She was promised by her brothers. With everyone’s consent, my father personally called Kṛ ṣ ṇ a and gave me to him since I had given my heart to him, since Kṛ ṣ ṇ a attracts everyone’s heart (kṛ ṣ ṇ ā ya). She mentioned the name of her husband directly (though this is normally not done) because on remembering him and their good fortune, she and the other queens became overcome with unmā da. Because of this they speak without reservation. Or they speak his name with pride. In the material world it is a fault to say the husband’s name without any descriptive terms since it shows disrespect by making him appear insignificant. To say the name of the Lord however is not a fault but a good quality, since it indicates the Lord’s greatness. Therefore saying the Lord’s names directly is a show of respect. Ś ruti says yasya nā ma mahad yaś aḥ : the Lord’s name is full of great qualities. (Ś vetā ś vatara Upaniṣ ad) May I be able to touch his feet, by massaging them and other services, as I wander about by karmas birth after birth. As part of the human pastimes she shows indifference to all other human goals.

Text 17

ś rī -lakṣ maṇ ovā ca

mamā pi rā jñ y acyuta-janma-karma

ś rutvā muhur nā rada-gī tam ā sa ha

cittaṁ mukunde kila padma-hastayā

vṛ taḥ su-sammṛ ś ya vihā ya loka-pā n

Translation

Ś rī Lakṣ maṇ ā said: O Queen, I repeatedly heard Nā rada Muni glorify the appearances and activities of Acyuta, and thus my heart also became attached to that Lord, Mukunda. Even Lakṣ mī chose him as her husband after careful consideration, rejecting the great devatā s who rule various planets.

Commentary

Lakṣ maṇ ā then spoke. She thought that the other queens spoke their stories of their good fortune very briefly because of shyness, though the events were full of the highest bliss. She then thought that perhaps Draupadī ’s‘ and her own wedding were most attractive. Being proud of these two weddings, taking advantage after the senior seven queens, she began speaking of her own wedding in detail without restraint. From Devakī I heard of the birth of Kṛ ṣ ṇ a, full of all powers (acyutasya), and heard of his activities in Gokula, and his form and qualities as well. “Bhadrā became attracted to him because of knowing of his birth, since he was close as a cousin. How did you hear about him? ” I heard constantly about him through Nā rada and became constantly attracted to him. The word ha indicates joy. “But it is not proper to be attracted to someone who has many other lovers. ” On considering this, she says that he alone was her goal. Lakṣ mī, holding the lotus, having many attractive gestures, on considering carefully (su and sam indicate her ability to do so), she rejected Brahmā, Ś iva and others completely, without even looking at them, and chose Mukunda at the time of churning the Milk Ocean. I became attracted to him alone, with a similar consideration. Or, my heart was attracted to Mukunda. Fixed on him alone after careful consideration, with lotus in my hand, giving up all the great kings, I chose him. This is also suggested by taking the second part of the verse as the actions of Lakṣ mī. She speaks the pastime in brief in this verse and then gives details in the following verses.

Text 18

jñ ā tvā mama mataṁ sā dhvi pitā duhitṛ -vatsalaḥ

bṛ hatsena iti khyā tas tatropā yam acī karat

Translation

My father, Bṛ hatsena, was by nature compassionate to his daughter, and knowing my decision, O saintly lady, he arranged to fulfill my desire.

Matam means her desire. O chaste lady! You would also have such desires. Just as your father was affectionate to you because you were chaste, so my father was affectionate to him. Thus he arranged to fulfill my desire.

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Matam means her decision.

Text 19

yathā svayaṁ -vare rā jñ i matsyaḥ pā rthepsayā kṛ taḥ

ayaṁ tu bahir ā cchanno dṛ ś yate sa jale param

Translation

Just as a fish was used as a target in your svayaṁ -vara ceremony, O Queen, to assure that you would obtain Arjuna as your husband, so a fish was also used in my ceremony. In my case, however, it was concealed on all sides, and only its reflection could be seen in a pot of water below.

She describes the method. As (yathā ) your father arranged for the test, so my father arranged in a similar way. But there was a great difference. The fish (ayam) was placed along with the bow and arrow so that it was very difficult to pierce. Or what was arranged by your father (ayam) was difficult to detect, visible on top of a pillar above the water. This was arranged by my father. The fish could be seen in the water and not outside.

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She describes the method. As (yathā ) your father arranged for the test, so my father arranged in a similar way. As the fish was pierced Arjuna’s arrow (pā rtheṣ uṇ ā instead of pā rthepṣ ayā ), so the fish was pierced by Kṛ ṣ ṇ a’s arrow. Though the fish could be seen by glancing upwards from the base of the pillar, from far away one had to pierce a covering in order to pierce the fish. It was more difficult to locate the fish because it also rotated. But the task was made even more difficult to pierce by my father. The target could not be directly seen but only by a reflection in the water. The pillar was in the middle of water and one had to approach the column by going through water. One could not determine the whereabouts of the target before looking into the water.

Text 20

ś rutvaitat sarvato bhū -pā ā yayur mat-pituḥ puram

sarvā stra-ś astra-tattva-jñ ā ḥ sopā dhyā yā ḥ sahasraś aḥ

Translation

Hearing of this, thousands of kings expert in shooting arrows and in wielding other weapons converged from all directions on my father’s city, accompanied by their military teachers.

Kings came from all states with their teachers of military arts, since the method of winning was difficult to conceive.

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Hearing about this amazing and enticing challenge, many kings came.

Text 21

pitrā sampū jitā ḥ sarve yathā -vī ryaṁ yathā -vayaḥ

ā daduḥ sa-ś araṁ cā paṁ veddhuṁ parṣ adi mad-dhiyaḥ

Translation

My father properly honored each king according to his strength and seniority. Then those whose minds were fixed on me took up the bow and arrow and one by one tried to pierce the target in the midst of the assembly.

They were all properly honored by my father — according to courage and years. All were satisfied.

With pride they tried to pierce the fish. They made great efforts to pierce the fish in the assembly in order to obtain me (mad-dhiyaḥ ). Or they thought of me in the assembly. Thus they were not qualified because of their impudence.

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The special bow was placed there by my father. With pride they tried to pierce the fish. They made great efforts to pierce the fish in order to obtain me (mad-dhiyaḥ ).

Text 22

ā dā ya vyasṛ jan kecit sajyaṁ kartum anī ś varā ḥ

ā -koṣ ṭ haṁ jyā ṁ samutkṛ ṣ ya petur eke ’munā hatā ḥ

Translation

Some of them picked up the bow but could not string it, and so they threw it aside in frustration. Some managed to pull the bowstring toward the tip of the bow, only to have the bow spring back and knock them to the ground.

Some weak persons picked up the bow, but immediately gave it up because they were incapable. Some strong warriors managed to pull the string from one tip of the bow to the other tip but were struck by the bow since they were unable to string it. The bow recoiled and hit them.

Text 23

sajyaṁ kṛ tvā pare vī rā mā gadhā mbaṣ ṭ ha-cedipā ḥ

bhī mo duryodhanaḥ karṇ o nā vidaṁ s tad-avasthitim

Translation

A few heroes — namely Jarā sandha, Ś iś upā la, Bhī ma, Duryodhana, Karṇ a and the King of Ambaṣ ṭ ha — succeeded in stringing the bow, but none of them could find the target.

Some were especially capable (vī rā ḥ ). Ambaṣ ṭ ha refers to the king of that region. Cedipaḥ means Ś iś upā la.

Text 24

matsyā bhā saṁ jale vī kṣ ya jñ ā tvā ca tad-avasthitim

pā rtho yatto ’sṛ jad bā ṇ aṁ nā cchinat paspṛ ś e param

Translation

Then Arjuna looked at the reflection of the fish in the water and determined its position. When he carefully shot his arrow at it, however, he did not pierce the target but merely grazed it.

With great concentration (vi), constantly, Arjuna saw (ī kṣ ya) the fish reflected in the water. He just touched the fish. Knowing he was not capable, Arjuna did this in order to spread the glories of the Lord.

Texts 25–26

rā janyeṣ u nivṛ tteṣ u bhagna-mā neṣ u mā niṣ u

bhagavā n dhanur ā dā ya sajyaṁ kṛ tvā tha lī layā

tasmin sandhā ya viś ikhaṁ matsyaṁ vī kṣ ya sakṛ j jale

chittveṣ uṇ ā pā tayat taṁ sū rye cā bhijiti sthite

Translation

After all the arrogant kings had given up, their pride broken, the Supreme Lord picked up the bow, easily strung it and then fixed his arrow upon it. As the sun stood in the constellation Abhijit, he looked at the fish in the water only once and then pierced it with the arrow, knocking it to the ground.

The proud kings (mā niṣ u) had their pride broken. The Lord, possessing all powers (bhagavā n), quickly strung the bow. He looked at the fish playfully (vi — ī kṣ ya). He pierced the fish at noon (abhijiti sthiti). With the sun high in the sky it was harder to aim.

Text 27

divi dundubhayo nedur jaya-ś abda-yutā bhuvi

devā ś ca kusumā sā rā n mumucur harṣ a-vihvalā ḥ

Translation

Kettledrums resounded in the sky, and on the earth people shouted “Jaya! Jaya! ” Overjoyed, devatā s showered flowers.

The devatā s shouted “Jaya jaya” on earth released flowers. Or on earth the drums sounded and people shouted “Jaya jaya. ”

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Simultaneously people on earth shouted “Victory! ” and devatā s in the sky sounded drums.

Text 28

tad raṅ gam ā viś am ahaṁ kala-nū purā bhyā ṁ

padbhyā ṁ pragṛ hya kanakoijvala-ratna-mā lā m

nū tne nivī ya paridhā ya ca kauś ikā grye

sa-vrī ḍ a-hā sa-vadanā kavarī -dhṛ ta-srak

Translation

Just then I walked onto the ceremonial ground, the ankle bells on my feet gently tinkling. I was wearing new garments of the finest silk, tied with a belt, and I carried a brilliant necklace fashioned of gold and jewels. There was a shy smile on my face and a wreath of flowers in my hair.

I held with great respect (pra — gṛ hya) a garland in my hands. I wore new silk cloth for the wedding. She smiled shyly in joy, having attained her desire or because special love for the Lord arose. The flowers in her hair increased her beauty.

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I held with great respect (pra — gṛ hya) a garland in my hands. I wore new silk cloth for the wedding. I was shy in the assembly. A smile appeared on my face because of satisfaction caused by inner bliss. This was the nature of her face, not something created at that moment.

Text 29

unnī ya vaktram uru-kuntala-kuṇ ḍ ala-tviḍ -

gaṇ ḍ a-sthalaṁ ś iś ira-hā sa-kaṭ ā kṣ a-mokṣ aiḥ

rā jñ o nirī kṣ ya paritaḥ ś anakair murā rer

aṁ se ’nurakta-hṛ dayā nidadhe sva-mā lā m

Translation

I lifted my face, which was encircled by my abundant locks and which was effulgent from the glow of my earrings reflected from my cheeks. Smiling coolly, I glanced about. Then, looking around at all the kings, I slowly placed the necklace on the shoulder of Murā ri, who had captured my heart.

I lifted my face, with glances of cool smiles and looked the kings gathered there with distain. Slowly I placed the garland on the Lord, which she held in her hand to present to him (sva-mā lā m), because my heart was attracted to him. She was absorbed in the Lord out of intense prema. Kṛ ṣ ṇ a was the killer of the powerful demon Mura. Thus the garland was suitable for him, since he was courageous. Her cheeks glowed from her two earrings and plentiful locks of hair. Her smile was soft (ś iś ira). Or she went (ayā ) to Murā rī whose heart was attracted to her (anurakta-hṛ t). They had mutual prema.

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Her locks fell over the edges of her cheeks since her locks were tied in a special way near her ears. I looked at the kings present with distain, and then looked at Kṛ ṣ ṇ a with cooling, smiling glances. With attached heart, I placed a garland that I had made with my own hands (sva-mā lā m) for him on the shoulders of Murā rī, killer of Mura, qualified as the greatest hero. My face had abundant locks around them and its cheeks shone with earrings. Or, the face had cheeks shining with earrings and abundant locks. Ś iś ira means cool or faint. Going (ayā ) with attracted heart (hṛ d) to Murā ri, I placed the garland on his shoulder. This indicates their mutual love.

Text 30

tā van mṛ daṅ ga-paṭ ahā ḥ ś aṅ kha-bhery-ā nakā dayaḥ

ninedur naṭ a-nartakyo nanṛ tur gā yakā jaguḥ

Translation

Just then there were loud sounds of conchs and mṛ daṅ ga, paṭ aha, bherī and ā naka drums, as well as other instruments. Men and women began to dance, and singers began to sing.

At that moment (tā vat) drums sounded. Mṛ daṅ gas and paṭ ahā s are famous. Bheris are wind instruments. Ā nakas are drums. Ā dayaḥ indicates cymbals and other instruments. The sequence of instruments is in order of increasing loudness of sound. The instruments sounded better than celestial instruments, spontaneously.

Text 31

evaṁ vṛ te bhagavati mayeś e nṛ pa-yū thapā ḥ

na sehire yā jñ aseni spardhanto hṛ c-chayā turā ḥ

Translation

The leading kings there could not tolerate my having chosen the Supreme Lord, O Draupadī. Burning with lust, they became quarrelsome.

Commentary

When I chose Kṛ ṣ ṇ a endowed with all powers (bhagavati) since he was directly the Supreme Lord (ī ś e), in this manner (evam vṛ te), at that moment also, the best of the kings such as Jarā sandha could not tolerate the situation. O Yā jñ aseni, Draupadī, daughter of Drupada! As the daughter to Drupada devoted to sacrifice, just see the great arrogance of these kings.

Text 32

mā ṁ tā vad ratham ā ropya haya-ratna-catuṣ ṭ ayam

ś ā rṅ gam udyamya sannaddhas tasthā v ā jau catur-bhujaḥ

Translation

The Lord then placed me on his chariot, drawn by four most excellent horses. Holding his bow Ś ā rṅ ga, ready for combat, he stood on the chariot, and manifested his four arms.

Commentary

With four excellent horses the chariot could travel at great speed. Ready (sannaddhaḥ ) to fight (ā jau), he stood on the chariot, remaining in a high position.

Text 33

dā rukaś codayā m ā sa kā ñ canopaskaraṁ ratham

miṣ atā ṁ bhū -bhujā ṁ rā jñ i mṛ gā ṇ ā ṁ mṛ ga-rā ḍ iva

Translation

Dā ruka drove the Lord’s gold-trimmed chariot as the kings looked on, O Queen, like small animals helplessly watching a lion.

sAme

Dā ruka drove the gold-plated chariot, which could thus be seen from far away, while the kings looked on. Possessive case (miṣ atā ṁ bhū -bhujā ṁ ) is used to should disrespect for the kings. They were like animals watching a lion. This indicates Dā ruka’s fearlessness. She called out to Draupadī “O queen! ” in great enthusiasm.

Text 34

te ’nvasajjanta rā janyā niṣ eddhuṁ pathi kecana

saṁ yattā uddhṛ teṣ v-ā sā grā ma-siṁ hā yathā harim

Translation

Some kings pursued the Lord to stop him. Left behind, some kings, with raised bows, gathered on the road. They were like village dogs with a lion.

sAme

The kings with raised bows were like dogs with raised tails. Another meaning is as follows. Because of the chariot’s speed, some of the kings could not even raise their bows and remained far behind. Some foolish kings on swift chariots chased him to stop him on the path. They were eager for battle and thus raised their bows.

Text 35

te ś ā rṅ ga-cyuta-bā ṇ aughaiḥ kṛ tta-bā hv-aṅ ghri-kandharā ḥ

nipetuḥ pradhane kecid eke santyajya dudruvuḥ

Translation

These warriors were deluged by arrows shot from the Lord’s bow, Ś ā rṅ ga. Some of the kings fell on the battlefield with severed arms, legs and necks; the rest gave up the fight and fled.

Commentary

By the mass of arrows emanating as if by themselves from his bow, some kings had their arms severed, some had their feet severed and some had their heads severed. Or, simultaneously they had their arms, legs and heads severed. First he cut off their arms which held weapons for fighting and then cut off their legs to make them fall down. To make them die swiftly he cut off their heads. This indicates the swiftness of his arrows. They fell down permanently (ni — petuḥ ) on the battlefield — dead. Giving up the battlefield completely (sam — tyajya), going far away, some swiftly fled.

Text 36

tataḥ purī ṁ yadu-patir aty-alaṅ kṛ tā ṁ

ravi-cchada-dhvaja-paṭ a-citra-toraṇ ā m

kuś asthalī ṁ divi bhuvi cā bhisaṁ stutā ṁ

samā viś at taraṇ ir iva sva-ketanam

Translation

The Lord of the Yadus then entered his capital city, Kuś asthalī [Dvā rakā ], which is glorified in heaven and on earth. The city was elaborately decorated with flagpoles carrying banners that blocked the sun, and also with splendid archways. As Kṛ ṣ ṇ a entered, he appeared like the sun-god entering his abode.

Commentary

After this (tataḥ ), not without first defeating the kings, he entered Dvā rakā, since he was the best of the great warriors (yadu-patiḥ ). Or, he was the husband (patiḥ ) among the Yadus, since he had now attained a wife. The details of the city decorated at that time for his entrance indicate the joy that had arisen in the Yadus. That city was praised profusely (abhi — saṁ stutā m) in heaven and on earth as the greatest. It was an extraordinary city even without the present decorations. He entered the city just like the sun, which shines independently and illuminates its surroundings when entering its area in the sky (sva-ketanam). He entered with the accompaniment of music (sam) and with bliss (ā ). Taruṇ i is also a name of Viṣ ṇ u. He entered Dvā rakā just as Viṣ ṇ u enters Vaikuṇ ṭ ha.

Text 37

pitā me pū jayā m ā sa suhṛ t-sambandhi-bā ndhavā n

mahā rha-vā so-’laṅ kā raiḥ ś ayyā sana-paricchadaiḥ

Translation

My father honored his friends, family and in-laws with priceless clothing and jewelry and with royal beds, thrones and other furnishings.

The king honored his own or the Lord’s friends (suhṛ t), relations through that marriage (sambandhi) and other relatives as well (bā ndhavā n). He honored them with priceless clothing etc. which were sent with them Or later the king himself came to Dvā rakā.

Text 38

dā sī bhiḥ sarva-sampadbhir bhaṭ ebha-ratha-vā jibhiḥ

ā yudhā ni mahā rhā ṇ i dadau pū rṇ asya bhaktitaḥ

Translation

With devotion he presented the perfectly complete Lord with a number of maidservants bedecked with precious ornaments. Accompanying these maidservants were guards walking on foot and others riding elephants, chariots and horses. He also gave the Lord extremely valuable weapons.

Commentary

The king gave servants endowed with all wealth of ornaments and new youth and a similarly endowed army with four parts. Or he gave, along with all wealth and servants, brave foot soldiers etc. He gave so generously because of his devotion (bhaktitaḥ ). It was already said that the Lord accepts even leaves if given with devotion. (SB 10. 81. 4) The example of the sun and lamp should be considered. Raver dī pam ivā dṛ tā ḥ: these presentations were like the offering of a lamp to the sun. (SB 1. 11. 4)

Text 39

ā tmā rā masya tasyemā vayaṁ vai gṛ ha-dā sikā ḥ

sarva-saṅ ga-nivṛ ttyā ddhā tapasā ca babhū vima

Translation

Thus, by renouncing all material association and practicing austere penances, we queens have all become personal maidservants of the self-satisfied Supreme Lord.

She now in embarrassment satisfies all the elder queens and concludes. We have become maidservants of the Lord, though he is detached from his (ā tmā rā masya). This is stated out of humility, with special bhakti. We are household servants, cleaning the house. The suffix kā ḥ indicates their inferior status. We are low servants, not wives. Being indifferent to all attachments (saṅ ga) to wealth and sons, and doing the austerity of servant’s work as a svadharma, we have become his maid servants. This includes the elder queens, and indicates their mutual affection. Or she uses the plural to show reverence for her own position as a household servant.

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Having described herself profusely out of enthusiasm, she now in embarrassment satisfies all the elder queens and concludes. Because of being complete in himself, he is qualified to perform pastimes only with himself. Still, we have become his household servants. The cause is only his mercy. She hides the boldness she showed in telling her story by indicating her humility as a servant, which indicates her bhakti.

Text 40

mahiṣ ya ū cuḥ

bhaumaṁ nihatya sa-gaṇ aṁ yudhi tena ruddhā

jñ ā tvā tha naḥ kṣ iti-jaye jita-rā ja-kanyā ḥ

nirmucya saṁ sṛ ti-vimokṣ am anusmarantī ḥ

pā dā mbujaṁ pariṇ inā ya ya ā pta-kā maḥ

Translation

Rohiṇ ī -devi, speaking for the other queens, said: After killing Bhaumā sura and his followers, the Lord found us in the demon’s prison and could understand that we were the daughters of the kings whom Bhauma had defeated during his conquest of the earth. The Lord set us free, and because we had been constantly meditating upon his lotus feet, the source of liberation from material entanglement, he agreed to marry us, though his every desire is already fulfilled.

Since he was the son of the earth, Bhauma could not normally be killed. However Kṛ ṣ ṇ a killed him decisively (ni — hatya) in battle, since he also killed his followers. Or the prefix ni indicates that he was killed and did not take birth again. He attained liberation. His sequence of deaths was terminated. He was killed in order to deliver us. That was the reason he was killed. Or after killing Bhauma, immediately we were released completely (nir-mucya), being sent to Dvā rakā.

The reason for releasing them or for recognizing them is given. We continually remembered his lotus feet, which completely free one from the suffering of saṁ sā ra, rather than just delaying it. Though he is self-satisfied, he married us. This indicates his great mercy. Or though he who is self-satisfied married us, he liberated Bhauma. Thus we do not desire any wealth.

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Three verses are grammatically related. We desire the dust of lotus feet of he (etasya, verse 42) who married us (verse 40). Since he was the son of the earth, Bhauma could not normally be killed. However Kṛ ṣ ṇ a killed him decisively (ni — hatya) in battle, since he also killed his followers. “Why did he kill the son of the earth? ” He understood that we were imprisoned by him. This means that other reasons were secondary. After killing Bhauma he then freed us completely from bondage (nirmucya), taking us to Dvā rakā. They indicate their superiority to those who have knowledge of the Lord as a cause of being freed: we constantly remembered his lotus feet which cause liberation from saṁ sā ra. Thus we were liberated from its suffering (vi — moksā ṇ am), what to speak of delivering us from imprisonment. Though he has all his desires fulfilled, he married us. They indicated his great mercy by this. Or, though he is full in his desires he married us to free us from saṁ sā ra, what to speak of delivering us from material happiness in this life and the next. Remembering his lotus feet we have no desire at all for material wealth.