Vaiṣṇava-toṣaṇī 61 страница

Texts 41–42

na vayaṁ sā dhvi sā mrā jyaṁ svā rā jyaṁ bhaujyam apy uta

vairā jyaṁ pā rameṣ ṭ hyaṁ ca ā nantyaṁ vā hareḥ padam

kā mayā maha etasya ś rī mat-pā da-rajaḥ ś riyaḥ

kuca-kuṅ kuma-gandhā ḍ hyaṁ mū rdhnā voḍ huṁ gadā -bhṛ taḥ

Translation

O saintly lady, we do not desire enjoyment form dominion over the earth, the sovereignty of the King of heaven, mystic power, the position of Brahmā, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Kṛ ṣ ṇ a’s feet, enriched by the fragrance of kuṅ kuma from his consort’s bosom.

We simply desire to be his servants. This is expressed in two verses. O Draupadī, fixed in vows to your husbands (sā dhvi)! You will understand this. We do not even (uta api) desire liberation (vairā jyam) or the abode of the Lord, who is most attractive (hareḥ ). His feet are even more attractive. The list of items is in order of increasing excellence.

He is called gadā -bhrtaḥ because he used his club to kill Nā raka. Gadayā nirbibhedā drī n: with his club the Lord broke through the rock fortifications. (SB 10. 59. 4) Prā kā raṁ gadayā gurvyā nirbibheda gadā dharaḥ : with his heavy club he demolished the surrounding earthen ramparts. (SB 10. 59. 6) Or he protects his younger brotherGada completely (gada ā -bhṛ taḥ ). This indicates his affection for his friends.

We desire only one particle of dust from one of his feet. The foot is endowed with all wealth (ś rī ). Or the particle of dust is endowed with all wealth. By attaining that particle all wealth is attained. What else can we desire? They give proof. The foot is enhanced by the fragrance of kuṁ kuma from Lakṣ mī ’ breast. Because of the special rasa, it then becomes greater. When it is attained by the devotees it becomes even greater. We desire to put that foot on our heads. This shows their great devotion as maid servants.

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We simply desire to be his servants. This is expressed in two verses. O Draupadī, fixed in vows to your husbands (sā dhvi)! You will understand this. Bhaujyam means material enjoyment. This sequence of enjoyment follows the list in the Bahvṛ ca-brā hmaṇ a. We do not desire enjoyment nor great mystic powers (vairā jyam). The order of enjoyment is with increasing excellence. He is called gadā -bhrtaḥ because he used his club to kill Nā raka. Gadayā nirbibhedā drī n: with his club the Lord broke through the rock fortifications. (SB 10. 59. 4) Prā kā raṁ gadayā gurvyā nirbibheda gadā dharaḥ : with his heavy club he demolished the surrounding earthen ramparts. (SB 10. 59. 6)

We desire the dust of even one of his feet which holds all wealth (ś rimat). Or ś rimā t can modify the dust. Those feet are enriched with the fragrance of kuṁ kuma from the breast of Lakṣ mī (Rā dhā ). The queens indicate by this Kṛ ṣ ṇ a’s supreme position.

Text 43

vraja-striyo yad vā ñ chanti pulindyas tṛ ṇ a-vī rudhaḥ

gā vaś cā rayato gopā ḥ pada-sparś aṁ mahā tmanaḥ

Translation

We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire — the touch of the dust he leaves on the plants and grass as he tends his cows.

It has previously been said that the Pulinda women had their desires fulfilled. (SB 10. 21. 17) Similarly the grass and bushes, the creepers and trees growing in Vṛ ndā vana had their desires fulfilled. (SB 10. 35. 9) The list starts with the most excellent of those who desired the dust with prema, the women of Vraja. The women of Vraja desired that dust, what to speak of the Pulinda women. The grass is superior to the bushes since the grass more readily receives that dust while Kṛ ṣ ṇ a herds the cows. What can be said? They all (female gender) desire that touch. The cowherds (males) desire the touch of his feet in order to massage them. By prema they can attain that dust. The cause of their desire is explained. He has sweet pastimes. Though he is full of powers (mahā tmanaḥ ) he herds the cows (gā va’c cā rantaḥ ). Or he herds cows because he is the great lord (mahā tmanaḥ ).

“Since you household women enjoy all wealth, why do you desire him? ” They have desire for nothing but him. Or one should see their statement “We do not desire any wealth at all. ” We desire only this. They explain the reason in this verse. The repetition of statements is resolved.

Or though the foot dust is endowed with fragrance of kuṁ kuṁ a from the breast of Ṛ ukmiṇ ī or Lakṣ mī, we desire the dust, though we compete with her. This verse gives the reason. The gopī s also desire that dust. The gopī s attained greater mercy than Lakṣ mī:

nā yaṁ ś riyo ’ṅ ga u nitā nta-rateḥ prasā daḥ

svar-yoṣ itā ṁ nalina-gandha-rucā ṁ kuto ’nyā ḥ

rā sotsave ’sya bhuja-daṇ ḍ a-gṛ hī ta-kaṇ ṭ ha-

labdhā ś iṣ ā ṁ ya udagā d vraja-sundarī ṇ ā m

The gopī s received benedictions from the Lord that neither Lakṣ mī nor the most beautiful dancers in the heavenly planets could attain. In the rā sa dance, the Lord showed his favor to the most fortunate gopī s by placing his arms on their shoulders and dancing with each of them individually. No one can compare with the gopī s, who received the causeless mercy of the Lord. SB 10. 47. 60

That the gopī s desired that dust shows its special greatness. “The gopī s were qualified because they had special sweet prema which was most intense. How can you desire that dust when you are not qualified? ” They answer, “Even the Pulinda women and cow herd boys desire it. ” By his mercy we can also attain it. That mercy is described. He has eternal qualities (mahā tmanaḥ ) like compassion. Thus he herds the cows (gā ś cā rantaḥ ). Or he reveals everything of his nature as bhagavā n to you (mahā tmanaḥ ). Draupadī and others were finally satisfied.

Or we do not desire a kingdom or liberation because (yat) the women of Vraja, though superior to Lakṣ mī in good fortune, desired only his foot dust. Thus we, like them, desire only the touch of his feet, as he herds cows in Vṛ ndā vana. “As the rarest attainment, you should not desire it. ” That is true, but though rare, we desire it just as the Pulinda women desired it. Just as the gopī s and cowherds in Vṛ ndā vana desire it though it is rare, so we also desire it here. Though we think about it, we cannot give up that desire.

Or since the women of Vraja desire only the touch of his feet as he herds cows, we do not desire a kingdom. Rather we also desire the foot dust of he who herds cows. Though they had the good fortune to marry the Lord, they speak as eternal servants, giving up their identity as wives of the lord, out of humility, because of great bhakti.

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Lakṣ mī is better than all women. How will you attain what she attains? He is attained by greatness of prema not by greatness of being a women or anything else. It has previously been said that the Pulinda women had their desires fulfilled. (SB 10. 21. 17) Similarly the grass and bushes, the creepers and trees growing in Vṛ ndā vana had their desires fulfilled. (SB 10. 35. 9) The women of Vraja, the Pulindas, the trees and creepers and the cowherds all desire the touch of his feet. The degree of prema is from superior (women of Vraja) to lesser. The women of Vraja desire that touch, what to speak of the Pulindas. The creepers (vī rudhaḥ ) are the best of plants (tṛ ṇ a) because of having intimate contract with him when he herds the cows. What can be said? They all (female gender) desire that touch. The cowherds (males) desire the touch of his feet in order to massage them. They desire the touch of the feet of Kṛ ṣ ṇ a who spreads everywhere by his power (mahā tmanaḥ ) and herds the cows by his mercy. Ś rī dhara Svā mī says that verse 41 is in answer to the question “Since you household women enjoy all wealth, why do you desire him? ” They have desire for nothing but him. Verse 42 is in answer to the question, “Why do you desire the dust from his feet? If you do not desire anything else, why do you also desire the dust? ”

Another meaning is as follows. Concerning verse 41, ś ruti (Taittirī ya Upaniṣ ad) speaks of various degrees of happiness starting with that of humans. If human happiness is multiplied ten thousand times it is the happiness of Brahmā. This is the highest happiness. The happiness of parabrahman is unlimited (ā nantyam). Yato vā co nivartante: words cannot describe it. (Taittirī ya Upaniṣ ad) What then to speak of the happiness of sā mī pya with the Lord, the husband of Lakṣ mī? We do not desire any of those things, even secondarily. We do not want them as secondary goals. “What do you desire to attain more than that? ” We desire to carry that dust of his feet on our heads. We take him as our husband. Moreover, we desire those feet possessing the fragrance of Lakṣ mī ’s kumkuma. “But you have given up the foot of the husband of Lakṣ mī perfumed with her kuṁ kuma. If ś riyaḥ means Rukmiṇ ī, you have attained that foot dust with her kuṁ kuma. ” To make the real meaning of ś riyaḥ understood, they then speak the present verse.

pū rṇ ā ḥ pulindya urugā ya-padā bja-rā ga

ś rī -kuṅ kumena dayitā -stana-maṇ ḍ itena

tad-darś ana-smara-rujas tṛ ṇ a-rū ṣ itena

limpantya ā nana-kuceṣ u jahus tad-ā dhim

The aborigine women of the Vṛ ndā vana area become disturbed by lust when they see the grass marked with reddish kuṅ kuma powder. Endowed with the color of Kṛ ṣ ṇ a’s lotus feet, this powder originally decorated the breasts of his beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety. SB 10. 21. 17

According to these words, the queens desire what the women of Vraja desire. The present tense is used to show continuous desire. In listing the Pulinda women and others, the queens desire to state their qualification for attaining that dust. They desired what the plants obtained:

kevalena hi bhā vena gopyo gā vo nagā mṛ gā ḥ

ye ’nye mū ḍ ha-dhiyo nā gā ḥ siddhā mā m ī yur añ jasā

The inhabitants of Vṛ ndā vana, including the gopī s, cows, unmoving creatures such as the twin arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets, and snakes such as Kā liya, all achieved the perfection of life by unalloyed love for me and thus very easily achieved me. SB 11. 12. 8

Some of the cowherds herding the cows were priya-sakhas. Though they also took pleasure in such dust, they were unqualified since they were males. Thus they are placed last in the list. The meaning is this. She who is famous as Lakṣ mī desired this also, but she did not attain it. The wives of Kā liya say:

kasyā nubhā vo ’sya na deva vidmahe

tavā ṅ ghri-reṇ u-sparaś ā dhikā raḥ

yad-vā ñ chayā ś rī r lalanā carat tapo

vihā ya kā mā n su-ciraṁ dhṛ ta-vratā

O Lord, we do not know how the serpent Kā liya has attained this great opportunity of being touched by the dust of your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. SB 10 16. 37

Rukmiṇ ī who is famous as Ś rī also did not attain it, since she was not a woman of Vraja, belonging to a different time and place. The desire of Lakṣ mī is also stated in the following:

nā yaṁ ś riyo ’ṅ ga u nitā nta-rateḥ prasā daḥ

svar-yoṣ itā ṁ nalina-gandha-rucā ṁ kuto ’nyā ḥ

rā sotsave ’sya bhuja-daṇ ḍ a-gṛ hī ta-kaṇ ṭ ha-

labdhā ś iṣ ā ṁ ya udagā d vraja-sundarī ṇ ā m

It is said that the women of Vraja more qualified than Rukmiṇ ī. In Skanda Purā ṇ a it is said rukmiṇ ī dvā ravatyā ṁ tu rā dhā vṛ ndā vane vane: Rukmiṇ ī is in Dvā rakā what Rā dhā is in the forest of Vṛ ndā vana.

devī kṛ ṣ ṇ a-mayī proktā rā dhikā para-devatā

sarva-lakṣ mī -mayī sarva kā ntiḥ sammohinī parā

The goddess Rā dhā rā ṇ ī is the direct counterpart of Kṛ ṣ ṇ a. She is the embodiment of all the goddesses of fortune. She possesses all attractiveness to attract the Lord. Gautamī ya-tantra

Bṛ had-gautamī ya-tantra also says that Rā dhā is supreme among all the gopī s and reigns as Ś rī. The gopī s also describe Rā dhā:

anayā rā dhito nū naṁ bhagavā n harir ī ś varaḥ

yan no vihā ya govindaḥ prī to yā m anayad rahaḥ

Certainly this particular gopī has perfectly worshiped the all-powerful Govinda, since he was so pleased with her that he abandoned the rest of us and brought her to a secluded place. SB 10. 30. 28

apy eṇ a-patny upagataḥ priyayeha gā trais

tanvan dṛ ś ā ṁ sakhi su-nirvṛ tim acyuto vaḥ

kā ntā ṅ ga-saṅ ga-kuca-kuṅ kuma-rañ jitā yā ḥ

kunda-srajaḥ kula-pater iha vā ti gandhaḥ

O friend, wife of the deer, has Acyuta been here with his beloved, bringing great joy to your eyes? Indeed, blowing this way is the fragrance of his garland of kunda flowers, which was smeared with the kuṅ kuma from the breasts of his girlfriend when he embraced her. SB 10. 30. 11

Thus the queens desire what the gopī s desired. The queens desired that there would be an appearance of his feet perfumed with kuṁ kuma with an appearance of similar prema. Not only did they desire the foot dust but they desired a similar touch of his feet. They desired him. Or, they desired the touch of his feet with its dust. There is non-difference of the two since both have unfailing results. Kṛ ṣ ṇ a’s nature is to have the best manifestation (ā tmanaḥ ) of beauty and other equalities which spread everywhere (mahā ). Ṣ ukadeva says:

tatrā tiś uś ubhe tā bhir bhagavā n devakī -sutaḥ

madhye maṇ ī nā ṁ haimā nā ṁ mahā -marakato yathā

In the midst of the dancing gopī s, Kṛ ṣ ṇ a appeared most brilliant, like an exquisite sapphire in the midst of golden ornaments. SB 10. 33. 6

Chapter Eighty-four

Text 1

ś rī -ś uka uvā ca

ś rutvā pṛ thā subala-putry atha yā jñ asenī

mā dhavy atha kṣ itipa-patnya uta sva-gopyaḥ

kṛ ṣ ṇ e ’khilā tmani harau praṇ ayā nubandhaṁ

sarvā visismyur alam aś ru-kalā kulā kṣ yaḥ

Translation

Ś ukadeva Gosvā mī said: Pṛ thā, Gā ndhā rī, Draupadī, Subhadrā, the wives of other kings and the Lord’s cowherd girī friends were all amazed to hear of the queens’ deep love for Kṛ ṣ ṇ a, the Supreme Lord and soul of all beings, and their eyes filled with tears.

The word atah repeated indicates amazement or it means “and. ” Even the gopī s (uta) were amazed, though they had indescribable prema. What to speak of Kuntī and others. The list is in order less capacity for amazement, because of lesser awareness of Kṛ sṇ a as the Lord. Among the all, the gopī s awareness of his greatness was covered by their great prema. The queens had love of Kṛ ṣ ṇ a, svayam bhagavā n, who appeared to reveal his nature as bhagavā n, while attracting all hearts. He was dearest of all (akhilā tmani) and attracted everyone (harau). They could all have prema for Krṣ ṇ a but the queens all had strong love, or natural inclination for love (praṇ ayā nubandham). Hearing of their love, all of them, or all other women, were amazed. Their eyes were filled with tears because of love or because of adbhū ta-rasa manifeseting.

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The previous subject is concluded by praising it. Draupadī was the main person who heard since she made the proposal and asked the question. Gā ndhā rī and others were secondary listeners since only their names are given. They heard from others, not directly, since it would have been improper that after independently making the attractive proposal shoe would have the queens speak in front of them. Kuntī and Gā ndhā rī are mentioned first since they were senior. The word atha, indicating distinction from the rest, used with Draupadī and Subhadrā, indicates that the two were at this time on the same level. Then the wives of other kings are listed. They heard from the previous persons or from others. The gopī s are mentioned separately from all the others by use of the word uta to indicate they were far away and also not directly hearers. The word sva announces that their prema was hundreds of times greater than the previously mentioned persons. Thus it was astonishing that they listened. Or the word sva (his own) can indicate they were under his protection and were his dear friends. Thus the gopī s are mentioned separately with the word sva. Kuntī and Gā ndhā rī were amazed at the queens’ dedication as Kṛ ṣ ṇ a’s wives. Draupadī was amazed because of the queens’ bhā va. Subhadrā was amazed by their affection for Kṛ ṣ ṇ a. The wives of the kings were amazed according to their qualification. The gopī s were amazed at the queen’s bhā va, which was intense like their own. Each was amazed according to how each took shelter of Kṛ ṣ ṇ a.

The phrase praṇ ayā nubandham (attachment in love) indicates that each woman was amazed according her own capacity. Not only were they amazed at the queens’ love but felt joyful affection for the Lord. Some felt general prema and others felt more specific emotions similar to the queens’ love, for their eyes became filled with streams of tears. “Some felt like this since they had great affection for Kṛ ṣ ṇ a, but why did the others also have tears? ” This is because Kṛ ṣ ṇ a is attractive to all, since he is the root form of all material and spiritual beings (akhilā tmani), and attractive to all by his form and qualities (harau).

Texts 2–5

iti sambhā ṣ amā ṇ ā su strī bhiḥ strī ṣ u nṛ bhir nṛ ṣ u

ā yayur munayas tatra kṛ ṣ ṇ a-rā ma-didṛ kṣ ayā

dvaipā yano nā radaś ca cyavano devalo ’sitaḥ

viś vā mitraḥ ś atā nando bharadvā jo ’tha gautamaḥ

rā maḥ sa-ś iṣ yo bhagavā n vasiṣ ṭ ho gā lavo bhṛ guḥ

pulastyaḥ kaś yapo ’triś ca mā rkaṇ ḍ eyo bṛ haspatiḥ

dvitas tritaś caikataś ca brahma-putrā s tathā ṅ girā ḥ

agastyo yā jñ avalkyaś ca vā madevā dayo ’pare

Translation

As the women thus talked among themselves and the men among themselves, a number of great sages arrived there, all of them eager to see Kṛ ṣ ṇ a and Balarā ma. They included Dvaipā yana, Nā rada, Cyavana, Devala and Asita, Viś vā mitra, Ś atā nanda, Bharadvā ja and Gautama, Lord Paraś urā ma and his disciples, Vasiṣ ṭ ha, Gā lava, Bhṛ gu, Pulastya and Kaś yapa, Atri, Mā rkaṇ ḍ eya and Bṛ haspati, Dvita, Trita, Ekata and the four Kumā ras, and Aṅ girā, Agastya, Yā jñ avalkya and Vā madeva.

There was a great festival of women talking with women and men talking with men. At that times sags arrived with a special goal. They desired to see directly Kṛ ṣ ṇ a who attracts all hearts and Balarā ma, who gives pleasure to all people. Paraś urā ma is called Bhagavā n because he is an avatā ra. Dvita, Trita, Ekata are described as sons of Brahmā (brahma-putrā ḥ ). Or it refers to the Kumā ras. Ā dayaḥ refers to Maitryea, Paila, Vaiś ampā yana and other sages. They came suddenly or by invitation.

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While various interesting events took place, another interesting event occurred. Sages arrived in a spectacular manner (ā jamuḥ ). Another version has ā yayuḥ. The sages are listed in three verses. Dvaipā yaṇ a is mentioned first out of great respect as a father among sages. The others are listed in the order that they arrived. Parā ś urā ma is addresses as bhagavā n because of his great position as one of the ten avatā ras. Dvita, Trita, Ekata are described as sons of Brahmā (brahma-putrā ḥ ) but since they were not actually sons of Brahmā, some say the phrase should be brahma-putraḥ (modifying Aṅ girā s). Or brahma-putrā ḥ refers to the Kumā ras. Others who came were Parā ś ara, Maitreya and Vaiś ampā yana.

Text 6

tā n dṛ ṣ ṭ vā sahasotthā ya prā g ā sī nā nṛ pā dayaḥ

pā ṇ ḍ avā ḥ kṛ ṣ ṇ a-rā mau ca praṇ emur viś va-vanditā n

Translation

As soon as they saw the sages approaching, the kings and other gentlemen who had been seated immediately stood up, including the Pā ṇ ḍ ava brothers and Kṛ ṣ ṇ a and Balarā ma. They all then bowed down to the sages, who are honored throughout the universe.

The kings rose from their seats. Some kings and ministers were not seated but standing. Others present were the kings’ priests. Even Kṛ ṣ ṇ a and Balarā ma, Lords of the universe, offered respects with great devotion since the sages were respected by the universe.

— — —

Seeing the sages, everyone rose immediately, without even thinking. If they had not been eager at the coming of the sages they would not have shown the behavior of immediately rising from their seats. Not only that, they came forward and personally brought the sages to the assembly, as will be described. Not only the kings, but Nā rada and the priests rose and offered respects since the sages were honored by the universe, even by the Lord.

Text 7

tā n ā narcur yathā sarve saha-rā mo ’cyuto ’rcayat

svā gatā sana-pā dyā rghya- mā lya-dhū pā nulepanaiḥ

Translation

Kṛ ṣ ṇ a, Balarā ma and the other kings and leaders properly worshiped the sages by offering them words of greeting, sitting places, water for washing their feet, drinking water, flower garlands, incense and sandalwood paste.

As others worshiped the sages, Kṛ ṣ ṇ a, though full of all powers, along with Balarā ma, worshipped them. He then spoke (next verse).

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Kṛ ṣ ṇ a, full of all powers (acyutaḥ ), along with Balarā ma and all others, worshipped the sages with items of worship starting with svā gata (welcome), using proper items (yathā ). Since Kṛ ṣ ṇ a was the root form of all of the sages, by worshiping them, worship of Kṛ ṣ ṇ a was also accomplished. Another version has arcayan instead of arcayat. Each of the sages was worshiped with the articles as each arrived, but not in the order listed. Or, each was worshipped with the articles in this order, as part of the method of worship. One must first remedy any misfortune that has occurred to the protectors of the worlds by welcome. Then one should offer a seat. After that one should offer foot wash with drops of water, using a pot for sprinkling water. Ā camana is also included in this. Then when the person is in good health, one should off arghya and other items with attention. Then one should offer unguents like sandalwood.

Text 8

uvā ca sukham ā sī nā n bhagavā n dharma-gup-tanuḥ

sadasas tasya mahato yata-vā co ’nuś ṛ ṇ vataḥ

Translation

After the sages were comfortably seated, the Supreme Lord Kṛ ṣ ṇ a, whose body protects religious principles, addressed them in the midst of that great assembly. Everyone listened silently with rapt attention.

He spoke since he was manifesting unlimited qualities such as honoring brā hmaṇ as, since he was the protector of dharma (dharma-gup-tanuḥ ). Though great, everyone in the assembly was silent, because they were listening. Confused by bhakti when the sages came he did not follow the proper order of worship with lamps. Lamps and incense are offered if there is an offering of food. Since food was not offered, these items are not mentioned. Offeing incense also depends on the fragrance in the room. Thus everything was done properly.

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He spoke since he had appeared in the world to protect dharma. Persons even of great stature were silent, since they wanted to hear his words.

Text 9

ś rī -bhagavā n uvā ca

aho vayaṁ janma-bhṛ to labdhaṁ kā rtsnyena tat-phalam

devā nā m api duṣ prā paṁ yad yogeś vara-darś anam