Vaiṣṇava-toṣaṇī 63 страница

Texts 24–25

yathā ś ayā naḥ puruṣ a ā tmā naṁ guṇ a-tattva-dṛ k

nā ma-mā trendriyā bhā taṁ na veda rahitaṁ param

evaṁ tvā nā ma-mā treṣ u viṣ ayeṣ v indriyehayā

mā yayā vibhramac-citto na veda-smṛ ty-upaplavā t

Translation

A sleeping person imagines an alternative reality for himself and, seeing himself as having various names and forms, forgets his waking identity, which is distinct from the dream.

The devotee is unbewildered by mā yā, which incites the senses to objects and forms, because of absorption in scriptures.

Others do not know you. That is explained in these two verses. A sleeping person sees himself as names, which are false (nā ma-mā tra), because the image appears through the senses (indriyā bhā tam). Or some person among the Vṛ ṣ ṇ is, even while sleeping, knows you, the Lord (ā tmā nam), correctly (yathā ), and not anything else (rahitam param), because he directly realizes (paś yati) your qualities like mercy, which are real and eternal (guṇ a-tattva-dṛ k). He knows you who reveal yourself (ā bhā tam) in the senses, objects (mā tra) and all your names. Or he knows you, manifested as Ś yamasundara, with senses, forms and names, not devoid of these as Brahman.

People are not bewildered about you (vibhama-cittaḥ ) because of mā yā, which activates (ī hayā ) the senses in perceiving objects and forms visibly (nā ma). Rather they constantly realize you through Vedas and smṛ tis (veda-smṛ tyupaplavā t).

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Others do not know you at all. Two verses explain.

However verses 22 onwards can be explained in another way. How does the Lord act is this way? He is not covered by mā yā. We offer respects to the Lord who is not covered (acchanna) by his extraordinary ā varaṇ a-ś akti (material mā yā ), since he manifests unlimited powers. Or, we offer respects to the Lord who covers his powers by his mercy (mā yayā ) so that he can have intimate relationships (yoga) with his devotees (sva). Therefore he is most dear to all (paramā tmane). The persons present at this place are more fortunate than us. That is explained in verse 23. Those who have gathered here and the intimate Vṛ ṣ ṇ is who are superior to the others, do not see the Lord to be covered by a screen of mā yā. Rather they see him uncovered, because he manifests his svarū pa to them. Realizing his uncovered form, they do not see his form as impersonal Brahman (ā tmanam). Surpassing that, realizing his personal form, they do not even see his form as Paramā tmā (kā lam). Surpassing that, realizing the form of Bhagavā n, the source of all other forms, they do not see his form as the Supreme Lord. Surpassing all those realization of bliss in those forms one after the other, they realize him as the lord of his affectionate friends.

itthaṁ satā ṁ brahma-sukhā nubhū tyā

dā syaṁ gatā nā ṁ para-daivatena

mā yā ś ritā nā ṁ nara-dā rakeṇ a

sā kaṁ vijahruḥ kṛ ta-puṇ ya-puñ jā ḥ

In this way with an abundance of splendor caused by Kṛ ṣ ṇ a, they played with him, though he is pure consciousness or happiness known as Brahman for the jñ ā nī s, the Supreme Lord for the devotees with dā sya-bhā va and an ordinary human child for those covered by material illusion.

SB 10. 12. 11

rā jan patir gurur alaṁ bhavatā ṁ yadū nā ṁ

daivaṁ priyaḥ kula-patiḥ kva ca kiṅ karo vaḥ

astv evam aṅ ga bhagavā n bhajatā ṁ mukundo

muktiṁ dadā ti karhicit sma na bhakti-yogam

O King Parī kṣ it! Kṛ ṣ ṇ a was the protector, instructor, object of worship, giver of affection, and the protector of both the Yadus and Pā ṇ ḍ avas. But he was sometimes your servant. The Lord gives liberation but rarely bhā va-bhakti to those who worship him. SB 5. 6. 18

Then verses 24 and 25 give an example. The person who experiences in waking or dreaming state various objects (guṇ a-tattva-dṛ k) gradually surpasses those experiences, and enters deep sleep (ś ayā naḥ ). In that condition he does not know himself by names such as Devadatta, or is not made visible by experience of his senses. Rather he knows his pure form of happiness (param), devoid of all of this (rahityam). The person bewildered by mā yā does not know you (verse 26). The person is bewildered by mā yā through actions of the senses in perceiving objects and names, because of meager memory. Or, though the person is in deep sleep, one person among the Vṛ ṣ ṇ is knows you as you are (yathā ), not as something else (rahitam param). He directly realizes the eternal nature for your qualities like compassion — completely dispersed (ā bhā tam) into various names and objects. For these devotees, deep sleep is samā dhi on the Lord.

ś ayyā sanā ṭ anā lā pa- krī ḍ ā -snā nā di-karmasu

na viduḥ santam ā tmā naṁ vṛ ṣ ṇ ayaḥ kṛ ṣ ṇ a-cetasaḥ

The Vṛ ṣ ṇ is were so absorbed in Kṛ ṣ ṇ a consciousness that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing and so on. SB 10. 90. 47

Or, they know the form of Ś yā masundara, revealed by their senses, defined by names like Kṛ ṣ ṇ a (nā ma-mā treṇ a) and not devoid of these (rahitam) — they did not know him as impersonal Brahman.

Verse 25 concludes. All people, because of inundation with smṛ ti scriptures concerning dharma, are not bewildered in heart about you by the form of mā yā , by actions of the senses upon objects with various names, but know you. They realize you. Another version evaṁ tvā nā ma-mā treṣ u viṣ ayeṣ v indreyehayā is not accepted by Ś rī dhara Svā mī. He accepts the versions evaṁ tv ayaṁ jano brahman nā ma-mā trenendriyehayā since he explains objects as equivalent to a dream.

Text 26

tasyā dya te dadṛ ś imā ṅ ghrim aghaugha-marṣ a-

tī rthā spadaṁ hṛ di kṛ taṁ su-vipakva-yogaiḥ

utsikta-bhakty-upahatā ś aya jī va-koś ā

ā pur bhavad-gatim athā nugṛ hā na bhaktā n

Translation

Today we have directly seen your feet, the source of the holy Ganges. Perfected yogī s can at best meditate upon your feet within their hearts. But only those who render you wholehearted devotional service and in this way vanquish the soul’s covering — the material mind — attain Vaikuṇ ṭ ha. Therefore kindly show mercy to us, your devotees, o purifier from all offenses!

Therefore, show such mercy to us today. O supreme person (ā dya)! Or today, on this day that the people of Vraja have come, we have seen the feet of the Lord who manifests his unlimted glories (tasya). Therefore be merciful to us. Your feet are rarely seen. They are the shelter of all tī rthas since they have the power of the Gaṅ gā which is all tī rthas. Or your feet are most purifying. Gaṅ gā is hard to attain. Your feet, the shelter of the Gaṅ gā, are even harder to attain. Moreove Sanaka and others, advanced yogī s, simply keep those feet in their hearts. Those who have destroyed the coverings on the jī va, the false conceptsion of knowledge etc. (ā ś aya) by bhakti attain Vaikuṇ ṭ ha (bhavad-gatim).

“Since you are offenders, propagating mā yā vā da, mī mā ṁ sa, sā ṅ khya, all of which are without concepts of God, how can I show you mercy? ” You forgive all offenses (aghaugha-marṣ a).

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The sages conclude. Today we have seen the feet of you who are rarely realized. Today our lives have become successful since those feet are the highest sā dhana (method of attainment) and sā dhya (attainment). This is explained by two descriptive phrases. Your feet are the origin of the holy Gaṅ gā which destroys a host of sins which make persons inimical to your bhakti. The most mature yogī s and ā tmā rā mas place those feet in their hearts. “Do you not criticize the realization of the ā tmā rā ma andpraise bhakti? ” Bhakti destroys the material mind simply by devotion. Another version has apahṛ ta instead of apahata, but the meaning is the same. Those who have destroyed the coverings on the jī va by intense bhakti, attain you. Making them devotees, be merciful to them, so that they can constantly see you.

Text 27

ś rī -ś uka uvā ca

ity anujñ ā pya dā ś ā rhaṁ dhṛ tarā ṣ ṭ raṁ yudhiṣ ṭ hiram

rā jarṣ e svā ś ramā n gantuṁ munayo dadhire manaḥ

Translation

Ś ukadeva Gosvā mī said: Having thus spoken, O wise king, the sages then took permission from Kṛ ṣ ṇ a, Dhṛ tarā ṣ ṭ ra and Yudhiṣ ṭ hira and prepared to depart for their abodes.

Saying this special information, or asking permission to depart from Svayam Bhagavā n who had appeared in the Dā ś ā rha family to manifest his powers. The sages wanted to return to their places to give instructions of bhakti to their students and followers. O sage among kings! You know the nature of the sages.

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Saying this special information, or asking permission to depart from Svayam Bhagavā n who had appeared in the Dā ś ā rha family, to Dhṛ tarā ṣ tṛ a and to Yudhiṣ ṭ hira. Dhṛ tarā ṣ ṭ ra is mentioned because he was sitting there, was blind, was the younger brother of Vyā sa, and made them remember Yudhiṣ ṭ hira. The sages desired to return home, to teach bhakti their disciples and followers in their ā ś ramas, according to the desire of the Lord. O sage among kings! You know such desires.

Text 28

tad vī kṣ ya tā n upavrajya vasudevo mahā -yaś ā ḥ

praṇ amya copasaṅ gṛ hya babhā ṣ edaṁ su-yantritaḥ

Translation

Seeing that they were about to leave, the renowned Vasudeva approached the sages. After bowing down to them and touching their feet, he spoke to them with carefully chosen words.

Knowing the intention of the sages to leave (tat vī kṣ ya), Vasudeva, though famous because he was the father of the Lord, went to them. Or he went to them, with the intention of his future fame. He spoke humbly (suyantritaḥ ).

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Knowing the intention of the sages to leave (tat vī kṣ ya), Vasudeva, famous because he was the father of the Lord, went to them. Following human pastimes like the Lord, he offered respects and spoke with the greatest courtesy (suyantritaḥ ) in order to give bliss to Kṛ ṣ na and the people, by crediting to the Lord his proper fame.

Text 29

ś rī -vasudeva uvā ca

namo vaḥ sarva-devebhya ṛ ṣ ayaḥ ś rotum arhatha

karmaṇ ā karma-nirhā ro yathā syā n nas tad ucyatā m

Translation

Ś rī Vasudeva said: Obeisances to you, the residence of all the devatā s. Please hear me, O sages. Kindly tell us how the reactions of one’s work can be counteracted by further work.

I offer respects to you (vaḥ ). He first offers respects out of devotion in order to make a request. O sages! You are omniscient! Therefore you should listen to me. You are qualified. I make this request. Though he knows the answer he asks them. At that holy place he wanted the assembled kings, sages and relatives to follow what the sages said, with a desire for a festive sacrifice.

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Though he knew the answer, he asked the sages in order to protect codes of respect by taking proof from persons qualified to teach.

Text 30

ś rī -nā rada uvā ca

nā ti-citram idaṁ viprā vasudevo bubhutsayā

kṛ ṣ ṇ am matvā rbhakaṁ yan naḥ pṛ cchati ś reya ā tmanaḥ

Translation

Ś rī Nā rada Muni said: O brā hmaṇ as, it is not so amazing that in his eagerness to know, Vasudeva has asked us about his ultimate benefit, for he considers Kṛ ṣ ṇ a a mere boy.

The sages were astonished because Vasudeva in the presence of the supreme Lord, forgetting the Lord’s powers because of great affection, asked them a question. Knowing the greatness of bhakti, Nā rada speaks to them with affection. This is not even surprising (na api citram). Citsukha has a version with na ati-citram. Vasudeve thinks that Kṛ ṣ na, though the supreme Lord, is a boy, out of affection.

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“Why does Kṛ ṣ ṇ a’s father, who has attained good fortune desired by us, but which is hard to attain, ask about something other than Kṛ ṣ ṇ a? If he asks, how can he give up Kṛ ṣ ṇ a and ask someone else? ” Astonished, the sages were silent. Though knowing Vasudeva’s intention which was previously explained, Nā rada spoke as if intolerant of Vasudeva’s question. Since Vasudeva was well versed in Kṛ ṣ ṇ a’s powers, and knew the path of the highest good, unlike Nanda who was absorbed in Kṛ ṣ ṇ a’s sweetness, asking this question was part of his human pastimes in order to spread his son’s sattvika glories.

That question was very insignificant for the Lord who possessed the highest glories. Or, Svayam Bhagavā n reveals his pastimes to hide his power to some degree. This may however produce some misunderstanding. If we attend to this, people will become bewildered. Therefore it is suitable that I show the Lord’s powers, on the pretext of criticizing Vasudeva. He speaks in four verses. In the first two verses, he criticizes Vasudeva for bewildering people. In the second two verses, he praises Kṛ ṣ ṇ a as the height of human goals and knowledge. Vasudeva considered Kṛ ṣ ṇ a to be a material son (arbhakam) and asked about another means of attain the highest goal. Giving up Kṛ ṣ ṇ a who is beside him, Vasudeva asked us.

Text 31

sannikarṣ o ’tra martyā nā m anā daraṇ a-kā raṇ am

gā ṅ gaṁ hitvā yathā nyā mbhas tatratyo yā ti ś uddhaye

Translation

In this world familiarity breeds contempt. For example, one who lives on the banks of the Ganges might travel to some other body of water to be purified.

Affection reduces the respect. An example is given. When one is always close to another person out of affection it causes lack of respect. Or if one is constantly and completely attracted to someone, having great affection (sannikarṣ aḥ ) it causes lack of respect. A person living on the Gaṅ gā gives up Gaṅ gā water and goes to other water.

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The reason for Vasudeva’s conduct is as follows. Instead of atra the word hi is also seen. Sometimes this verse is placed before the previous verse. Vasudeva acts like a normal human being in his pastimes and thus shows familiarity and lack of respect. Rejecting Gaṅ gā water one goes to the water of another holy place for purification.

Texts 32–33

yasyā nubhū tiḥ kā lena layotpatty-ā dinā sya vai

svato ’nyasmā c ca guṇ ato na kutaś cana riṣ yati

taṁ kleś a-karma-paripā ka-guṇ a-pravā hair

avyā hatā nubhavam ī ś varam advitī yam

prā ṇ ā dibhiḥ sva-vibhavair upagū ḍ ham anyo

manyeta sū ryam iva megha-himoparā gaiḥ

Translation

The Supreme Lord’s awareness is never disturbed by time, by the creation and destruction of the universe, by changes in its own qualities, or by anything else, whether self-caused or external. But although the consciousness of the Lord, who is the supreme one without a second, is never affected by material distress, by the reactions of material work or by the constant flow of nature’s modes, ordinary persons nonetheless think that the Lord is covered by his own creations of prā ṇ a and other material elements, just as one may think that the sun is covered by clouds, snow or an eclipse.

One should not think that Vasudeva does not know the glory of the Lord. A material person does not know about the Lord. The Lord is not disturbed even (vai) by creation, maintenance (ā dinā ) and destruction though they are huge endeavors (for other people).

The Lord has unrestricted knowledge, and has no equal (advitī yam). The series of descriptive terms indicate successively greater reasons for not condering him human. However persons other than Vasudeva, material persons, think the Lord is covered by karmas and suffering, by prā ṇ as and senses (ā dibhiḥ ) because of their ripened suffering (sva-vibhavaiḥ ). Because they experience pain they think the Lord also experiences pain. Or a person endowed with sufferings and karma (kleś a-karma-paripā ka-guṇ a-pravā hair), thinks the Lord is covered. But Vasudeva knows the highest manifestation of the Lord but of affection, he forgets. This is the Lord’s mercy.

pitarā v upalabdhā rthau viditvā puruṣ ottamaḥ

mā bhū d iti nijā ṁ mā yā ṁ tatā na jana-mohinī m

Understanding that his parents were becoming aware of his powers, the Supreme Lord thought that this should not be allowed to happen. Thus he expanded his Yogamā yā, which bewilders his devotees. SB 10. 45. 1

This will be clear later.

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The Lord’s awareness and manifesting power (anubhū tiḥ ) when he is the doer and object of action are not destroyed by creation and destruction of the universe (asya), by time (which causes destruction of the universe), by itself (like lightning which appears and disappears on its own), by something else like the blow of a hammer to a pot, or by qualities being destroyed and changing to other qualities, as in a body. The awareness and powers are eternally existent. The next verse states the opposite condition of the Lord. Kṛ ṣ ṇ a is without a second (advitī yam) since he alone is Svayam Bhagavā n. The descriptive terms are in order of increasing excellence in human terms. Yet ordinary people think he is covered by prā ṇ as and suffering because of the suffering and prā ṇ as seen in their associates. Because they suffer, they think Kṛ ṣ ṇ a is similar to themselves, since everyone thinks in terms of themselves. The sun is king of the planets but seems to be covered by Rā hu. The Lord’s powers are never affected since he does not suffer like the persons present at that place. He is the completely independent (ī ś varam) because his knowledge is dependent on himself. He is Kṛ ṣ ṇ a, without compare (advitī yam) because he alone manifests everything else. Another person thinks the Lord has limited knowledge because of his vibhava (his various forms) and his senses (prā ṇ a) and his limbs (ā dibhiḥ ), just as the sun is covered by clouds, snow or an eclipse.

The meaning is this. The sun appears to be limited in form by clouds or the eclipse. That is suitable since the cloud is a transformation of vapors of water pulled up by rays of the sun. Snow is also a conglomeration of particles of water pulled up by the sun. Rā hu, the cause of the eclipse, is the form of darkness which is dependent on the sun. The Lord’s eyes and other senses are not like that, but are part of his svarū pa or vibhava. Therefore these senses and limbs cannot cover the Lord’s knowledge. Similarly the sun cannot be covered by warmth etc. produced from his svarū pa. Rather the sun is revealed by them. His svarū pa is not covered by time or place, and his knowledge is not covered since his eyes and limbs are also similar to his svarū pa. However, low people will think the opposite. It is said na cā ntar na bahir yasya: he has no interior or exterior. SB 10. 9. 13

nā taḥ paraṁ parama yad bhavataḥ svarū pam

ā nanda-mā tram avikalpam aviddha-varcaḥ

Kṛ ṣ ṇ a, the Supreme Lord, is the cause of all causes. He is past, present and future, and he is the movable and immovable. (SB 3. 9. 3)

yo ’nā dṛ to naraka-bhā gbhir asat-prasaṅ gaiḥ: those who are destined to be dispatched to the path of hell neglect your personal form because of speculating on material topics. SB 3. 9. 4

ye tu tvadī ya-caraṇ ā mbuja-koś a-gandhaṁ

jighranti karṇ a-vivaraiḥ ś ruti-vā ta-nī tam

bhaktyā gṛ hī ta-caraṇ aḥ parayā ca teṣ ā ṁ

nā paiṣ i nā tha hṛ dayā mburuhā t sva-puṁ sā m

O master! You do not give up the lotus hearts of your devotees who smell through their ears the fragrance of your lotus bud feet brought by the wind of the Vedas, and take your lotus feet as the greatest treasure through prema-bhakti. SB 3. 9. 5

Text 34

athocur munayo rā jann ā bhā ṣ yā nakadundabhim

sarveṣ ā ṁ ś ṛ ṇ vatā ṁ rā jñ ā ṁ tathaivā cyuta-rā mayoḥ

Translation

[Ś ukadeva Gosvā mī continued: ] The sages then spoke again, O King, addressing Vasudeva while all the kings, along with Kṛ ṣ ṇ a and Balarā ma, listened.

After hearing the glories of Vasudeva, the sages spoke. O king! Ś ukadeva speaks in bliss because of the glories of Vasudeva. Or he speaks on seeing the beauty of Parī kṣ it, who is transformed with prema on hearing about Vasudeva. They spoke while all the kings listened. The instructions were for them. Kṛ ṣ ṇ a and Balarā ma also listened in order to affirm the meaning of the sages’ words.

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After this, understanding the intentions of Vasudeva and Nā rada, to harmonize their intentions, the sages spoke. In verse 41 they resolve Nā rada’s statements. They addressed Vasudeva saying, “O crest jewel of success! O most worthy of worship! ” The genitive case (sarveṣ ā ṁ ś ṛ ṇ vatā ṁ rā jñ ā ṁ ) is used to express the locative case, since they spoke to instruct the kings. Kṛ ṣ ṇ a and Balarā ma listened, since they were present, to approve their words.

Text 35

karmaṇ ā karma-nirhā ra eṣ a sā dhu-nirū pitaḥ

yac chraddhayā yajed viṣ ṇ uṁ sarva-yajñ eś varaṁ makhaiḥ

Translation

[The sages said: ] It has been definitely concluded that work is counteracted by further work when one executes Vedic sacrifices as a means of worshiping Kṛ ṣ ṇ a, giver of results for all sacrifices, with sincere faith.

Commentary

It is concluded rightly by persons knowing scriptures that actions performed are counteracted by actions being performed. One should with faith worship Svayam Bhagavā n who spreads throughout the universe with his glory by means of all sacrifices. The reason to worship Kṛ ṣ ṇ a alone in sacrifices is that he gives all results of sacrifices (sarva-yajñ eś varam) since he is the Lord of all devatā s. Without worshipping him even niskā ma sacrifices are useless.

naiṣ karmyam apy acyuta-bhā va-varjitaṁ

na ś obhate jñ ā nam alaṁ nirañ janam

kutaḥ punaḥ ś aś vad abhadram ī ś vare

na cā rpitaṁ karma yad apy akā raṇ am

Even the stage of jñ ā na without the bondage of karma is not glorious if it is devoid of bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What then to speak of sakā ma-karma which causes suffering, both during practice and at the stage perfection, and niṣ kā ma-karma, when not offered to the Lord? SB 1. 5. 12

If he is worshipped, then one achieves desired results. However, your son is to be worshipped by another method (not sacrifice).

Text 36

cittasyopaś amo ’yaṁ vai kavibhiḥ ś ā stra-cakṣ usā

darś itaḥ su-gamo yogo dharmaś cā tma-mud-ā vahaḥ

Translation

Learned authorities who see through the eye of scripture have demonstrated that this is the easiest method of fixing the mind on the Lord and that it is a method which brings joy to the heart.

The result is explained. This easy method alone (vai) is encouraged (darś itaḥ ) by considering the meaning of scriptures (ś ā stra-cakṣ usā ). This method (yogaḥ ) is bhakti. It is dharma which is bhakti, since its essence is worship of the Lord. It brings joy to all jī vas (ā tma) or when the jī va performs bhakti since it produces a strong relationship with the Lord.

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The excellence of the method is explained. The method of reduction of karma (ayam) produces intelligence fixed on the Lord (ś ama) to the highest degree (upa). ś amo manniṣ ṭ hatā buddher: ś ama means fixing the intelligence on the Lord. (SB 11. 19. 36) This is moreover a process easy to perform. All sacrifices become successful since success is achieved simply by saṅ kalpa dedicated to the Lord. It is not difficult to achieve like trying to follow the eight parts of yoga. This is the principal dharma since it gives shelter to all dharmas, since this dharma enters all other dharmas. Because it is always filled with the presence of the Lord, it brings joy to the ā tmā . It is not like other dharmas filled with lust, that make envy and greed appear in the heart. Therefore this process is revealed by the knowers of scripture, while revealing the meaning of scriptures which are like eyes.

Text 37

ayaṁ svasty-ayanaḥ panthā dvi-jā ter gṛ ha-medhinaḥ

yac chraddhayā pta-vittena ś uklenejyeta pū ruṣ aḥ