Vaiṣṇava-toṣaṇī 65 страница

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When all others had departed by the Lord’s arrangement, Kṛ ṣ ṇ a then stayed for a long time in Kurukṣ etra with the people of Vraja without any feeling of restriction. The word tu distinguishes Nanda from all the others at Kurukṣ etra. Therefore Nanda was worshiped with valuable articles of worship and remained there. Instead of bṛ hatyā sometimes mahatā is seen. Nanda stayed because he had great affection for friends like Vasudeva, but even more affection for Kṛ ṣ ṇ a and Balarā ma. He was worshipped by Kṛ ṣ ṇ a, Balarā ma, Ugrasena and others like Vasudeva. Vasudeva is not separately mentioned because he had worshipped Nanda as part of the sacrifice previously.

Text 60

vasudevo ’ñ jasottī rya manoratha-mahā rṇ avam

suhṛ d-vṛ taḥ prī ta-manā nandam ā ha kare spṛ ś an

Translation

Having so easily crossed over the vast ocean of his ambition, Vasudeva felt fully satisfied. In the company of his many well-wishers, he took Nanda by the hand and addressed him as follows.

After the death of Kaṁ sa, Vasudeva had the desire that he along with Kṛ ṣ ṇ a and Balarā ma should meet the people of Vraja somewhere and have a huge festival with all friends, sages and kings. He was now pleased to have crossed very easily over that great ocean — something hard to arrange. All the Yā davas had gathered there (suhṛ d vṛ taḥ ). Or though surrounded by friends, he ignored others, and concentrated on his best friend Nanda. Out of affecton, he held Nanda’s hand gently.

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After the death of Kaṁ sa, Vasudeva had the desire that he along with Kṛ ṣ ṇ a and Balarā ma should meet the people of Vraja somewhere and have a huge festival with all friends, sages and kings. He was now pleased to have crossed very easily over that great ocean — something hard to arrange. On another day, surrounded by friends, with all his brothers and elders, he went to Nanda’s residence. Sitting on a seat, facing Nanda and taking his hand in affection, he spoke to him. He had come to pacify Nanda at the upcoming suffering at the time of separating from Kṛ ṣ ṇ a.

Text 61

ś rī -vasudeva uvā ca

bhrā tar ī ś a-kṛ taḥ pā ś o nṛ nā ṁ yaḥ sneha-saṁ jñ itaḥ

taṁ dustyajam ahaṁ manye ś ū rā ṇ ā m api yoginā m

Translation

Ś rī Vasudeva said: My dear brother, God has tied the knot called affection, which tightly binds human beings together. It seems to me that even great heroes and mystics find it very difficult to free themselves from it.

O brother! In friendship there is no difference between brothers and friends. Because they are made by the Lord, bonds of affection are hard to give up.

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In four verses Vasudeva indicates that they are all dependent on Nanda. He addresses Nanda as a brother. Since we are brothers there is no difference in how we see our children. Since affection is created by the Lord it is difficult to overcome.

Text 62

asmā sv apratikalpeyaṁ yat kṛ tā jñ eṣ u sattamaiḥ

maitry arpitā phalā cā pi na nivarteta karhicit

Translation

The Supreme Lord must have created the bonds of affection, for such exalted saints as you have never stopped showing matchless friendship toward us ingrates, although it has never been properly reciprocated.

“Why do you think that the unmotivated affection of great souls like you for us low, ungrateful persons is negated? ” You show matchless affection to us. It is in the plural to indicate Kṛ ṣ ṇ a and Balarā ma. Or he gives regard to himself in the plural, as the object of Nanda’s great affection. He addresses Nanda as the greatest (sattamaiḥ ) to indicate his own low position out of politeness and humility. That affection has never stopped at any time (karhicit), though we are situated far away and commit offense.

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The Lord has created this bondage. Why? Vasudeva explains this by giving an example. You have never stopped showing us, and others related to us, causeless friendship, though we live far away and have committed offense to you. Or, the Lord has made mutual affection. Like tying two cows together, you are bound to me by that affection, though I do not maintain the relationship. That is most astonishing, because I see lack of mutual relationship in that association. Then he speaks this verse. To us who cannot show friendship with affection, you who are correct in conduct do not stop at any time the incomparable (aprati-kalpā ) friendship offered with affection, without expectation, just for friendship, even though you could stop it.

Text 63

prā g akalpā c ca kuś alaṁ bhrā tar vo nā carā ma hi

adhunā ś rī -madā ndhā kṣ ā na paś yā maḥ puraḥ sataḥ

Translation

Previously, dear brother, we did nothing to benefit you because we were unable to, yet even now that you are present before us, our eyes are so blinded by the intoxication of material good fortune that we continue to ignore you.

Previously after Kaṁ sa was killed and we attained wealth we did not associate witih you in joy (kuṣ alam) at all (hi). Now we do not see you, though you are standing in front of us (puraḥ sataḥ ) because we are blinded by wealth. Because of the increase in family members, we look elsewhere, ignoring you. Or we do not see you first (puraḥ ) though you are proper in conduct (sataḥ ). We do not give regard with affection conduct because we have lost knowledge.

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We do not see you even though you are present in front of us. What to speak of when you are far away?

Text 64

mā rā jya-ś rī r abhū t puṁ saḥ ś reyas-kā masya mā na-da

sva-janā n uta bandhū n vā na paś yati yayā ndha-dṛ k

Translation

O most respectful one, may a person who wants the highest benefit in life never gain kingly wealth, for it leaves him blind to the needs of his own family and friends.

The person who desires the highest auspiciousness in this and next life should not attain kingly wealth. He does not see even (uta) relatives or even friends (vā ). The word vā indicates that friends are superior to relatives. Even having wealth, you give respect to others. You deserve wealth.

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O Nanda who respects others (mā na-da)! Even having wealth, you give respect to others. You deserve wealth.

Text 65

ś rī -ś uka uvā ca

evaṁ sauhṛ da-ś aithilya- citta ā nakadundubhiḥ

ruroda tat-kṛ tā ṁ maitrī ṁ smarann aś ru-vilocanaḥ

Translation

Ś rī Ś ukadeva Gosvā mī said: His heart softened by feelings of intimate sympathy, Vasudeva wept. His eyes brimmed with tears as he remembered the friendship Nanda had shown him.

Saying this (evam) his heart softened. Or speaking in this way (evam) he remembered the friendship and his heatt melted with prema (sauhṛ da). Thus his eyes, which were wide (vi), filled with tears and he wept. The prefix vi also indicates excessive tears. Or though naturally having a heart melted with prema, on remembering the friendship of Nanda, his eyes filled with tears. At Vasudeva’s birth the devatā s sounded drums. Being such a great person, it was suitable that he act in this way with Nanda.

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Vasudeva’s heart became softened with friendship naturally. He then remembered all of the friendly acts of Nanda.

Text 66

nandas tu sakhyuḥ priya-kṛ t premṇ ā govinda-rā mayoḥ

adya ś va iti mā sā ṁ s trī n yadubhir mā nito ’vasat

Translation

And on his part, Nanda was also full of affection for his friend Vasudeva. Thus during the following days Nanda would repeatedly announce, “I will be leaving later today” and “I will be leaving tomorrow. ” But out of love for Kṛ ṣ ṇ a and Balarā ma he remained there for three more months, honored by all the Yadus.

Because of Vasudeva’s behavior, Nanda also acted differently (tu). Nanda was affectionate to Vasudeva (priya-kṛ t). Moreover he stayed there for three months, because of great affection for Kṛ ṣ ṇ a, the king of Gokula and Balarā ma, who gave pleasure of Gokula. Why? He was honored by Vasudeva and other Yadus daily (today and tomorrow). Or honored, he stayed with the Yadus. By the word Govinda it is suggested that Nanda did not want to return to Vraja without Kṛ ṣ ṇ a. He was insistent, angry out of love, on going to Vraja with his son who had come to Kurukṣ etra. Or thinking, “My son will go to Vraja with us today or tomorrow. ” Thus he stayed three months.

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Nanda did not reply to him since he knew Kṛ ṣ ṇ a’s bhā va and had no doubts about Kṛ ṣ ṇ a being his son. Kṛ ṣ ṇ a had said “I will return to see my relatives after making my friends happy. ” (SB 10. 45. 23) His integral affection is shown in Bhakti-rasā mrṭ a-sindhu:

devakyā vivṛ ta-prasū -caritayā py unmṛ jyamā nā nane

bhū yobhir vasudeva-nandanatayā py udghū ṣ yamā ṇ e janaiḥ

govinde mihira-grahotsukatayā kṣ etraṁ kuror ā gate

premā vallava-nā thayor atitarā m ullā sam evā yayau 57

When Kṛ ṣ ṇ a went with an eager heart to Kurukṣ etra to observe the solar eclipse, people glorified him as the son of Vasudeva. Devakī, performing activities suitable for a mother, wiped the tears from his face, while Nanda and Yaś odā ’s prema simply increased even more. BRS 3. 4. 57

Would Nanda ask permission to leave? He was honored by Vasudeva and others. This increased daily and in this way he stayed for three months saying each day “I will go today or tomorrow” because of his firm prema for Kṛ ṣ ṇ a and even for Balarā ṁ a who was his brother’s son, since the two boys gave him great bliss. The word tu indicates that Nanda had greater love in his dealings with Vasudeva than Vasudeva had in dealing with him. Having affection for his friend Vasudeva, he stayed three months. He did not indicate that Kṛ ṣ ṇ a’s was his son and that he wanted to take him with him to Vraja.

Texts 67–68

tataḥ kā maiḥ pū ryamā ṇ aḥ sa-vrajaḥ saha-bā ndhavaḥ

parā rdhyā bharaṇ a-kṣ auma- nā nā narghya-paricchadaiḥ

vasudevograsenā bhyā ṁ kṛ ṣ ṇ oddhava-balā dibhiḥ

dattam ā dā ya pā ribarhaṁ yā pito yadubhir yayau

Translation

Then, after Vasudeva, Ugrasena, Kṛ ṣ ṇ a, Uddhava, Balarā ma and others had fulfilled his desires and presented him with precious ornaments, fine linen and varieties of priceless household furnishings, Nanda Mahā rā ja accepted all these gifts and took his leave. Seen off by all the Yadus, he departed with his family members and the residents of Vraja.

Having his desires fulfilled, he departed after three months. The desirable items are listed. Or having been satisfied with desireable, priceless ornaments etc. by Vasudeva, he departed. Or being satisfied with Vasudeva he departed. There were ornaments like crowns and earrings, silk cloth, utenstils made of bell metal for eating and milking cows, as well as vehicles. He departed with the servants, maids and cows (sa-vrajaḥ ). He gave them instuctions individually. He went with his friends the cowherds and women who had come from Vraja (sa-bā ndhavaḥ ).

Or filled with desire for Kṛ ṣ ṇ a to return to Vraja, Nanda was satisfied that his desire had been fulfilled, that Kṛ ṣ ṇ a would take his relatives to Dvā rakā and with Balarā ma come to Vraja, because Kṛ ṣ ṇ a had made promises that this would happen. He gave this reassurance to the people of Vraja (sa-vrajaḥ ). Moreover he was satisfied with the gifts, as acts of friendship. He accepted the gifts given by Kṛ ṣ ṇ a and the Yadus, including Akrū ra and Pradyumna (ā dibhiḥ ) — out of affection for them alone.

Nanda was sent off (yā pitaḥ ). As a matter of respect, or out of affection, the Yadus accompanied them for some time. Or accompanied by the Yadus, Vasudeva and others for some distance, Nanda departed. He was sent off with promises that Kṛ ṣ ṇ a would go to Vraja.

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After three months (tataḥ ) Nanda went to the province of Mathurā. He went with the people of Vraja since they were all necessary for the pastimes of Kṛ ṣ ṇ a there. He went because he expected Kṛ ṣ ṇ a to come after he had killed the remaining enemies. In what manner did he depart? He was satisfied with all desirables given by Kṛ ṣ ṇ a, Balarā ma, Uddhava, Vasudeva, Ugrasena and the Yā davas. Though his real desires were not openly stated, he was completely satisfied by Kṛ ṣ ṇ a’s promise. The desire of everyone was that Kṛ ṣ ṇ a would immediately return to Gokula. That is also indicated by the plural of kamaiḥ . Yad-dhā mā rtha-suhṛ t-priyā tma-tanaya-prā ṇ ā ś ayā s tvat-kṛ te: so what is left for you to give these devotees of Vṛ ndā vana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to you? SB 10. 14. 35

pṛ ṣ ṭ ā ś cā nā mayaṁ sveṣ u prema-gadgadayā girā

kṛ ṣ ṇ e kamala-patrā kṣ e sannyastā khila-rā dhasaḥ

With voices faltering out of love for Him, those cowherds, who had dedicated everything to lotus-eyed Kṛ ṣ ṇ a, asked about the health of their dear ones [in Dvā rakā ], and Balarā ma in turn asked about the cowherds’ welfare. SB 10. 65. 6

They were dedicated solely to him, giving up everything else. Vasudeva and Ugrasena are mentioned first because they were best of the dynasty, being kings. Until this time, they had not arranged for Kṛ ṣ ṇ a and Balarā ma’s return to Vraja because of the disturbances caused by battles. Now they could arrange this. In this way they satisfied the people of Vraja. Kṛ ṣ ṇ a along with Balarā ma had promised to return after killing Kaṁ sa. Now the time had come. Uddhava had advised them that they should quickly go on some pretext and stay there forever. Consulting with Uddhava, the two agreed. Of course, the two also would reside eternally in Dvā rakā where there is acknowledgement of Kṛ ṣ ṇ a’s supreme position. Attention would be given to make this arrangement of returning to Vraja. Kṛ ṣ ṇ a made a special arrangement for the gopī s. He himself as said in respect:

api smaratha naḥ sakhyaḥ svā nā m artha-cikī rṣ ayā

gatā ṁ ś cirā yitā ñ chatru- pakṣ a-kṣ apaṇ a-cetasaḥ

My dear girī friends, do you still remember me? It was for my relatives’ sake that I stayed away so long, intent on destroying my enemies. SB 10. 82. 42

The destruction of enemies ended with the killing of Dantavakra. Vasudeva and others did not accept that even at this time Kṛ ṣ ṇ a would go, since he had made them believe that he was absorbed in possessiveness of household life in Dvā rakā.

Nanda was also respected (pū ryamanaḥ ) with unlimited ornaments and other articles given. Accepting with affection that unlimited wealth (pā ribarham), he left while Vasudeva and others followed after them (yā pitaḥ ) for some time.

Text 69

nando gopā s’ ca gopyaś ca govinda-caraṇ ā mbuje

manaḥ kṣ iptaṁ punar hartum anī ś ā mathurā ṁ yayuḥ

Translation

Unable to withdraw their minds from Govinda’s lotus feet, Nanda and the cowherd men and women returned to Mathurā.

They were unable to withdraw their minds from Kṛ ṣ ṇ a’s lotus feet where they had placed them. They went with their bodies but their minds remained with Kṛ ṣ ṇ a, again. By thinking of Kṛ ṣ ṇ a they became bewildered. This was similar to the time when Nanda left Mathurā and returned to Vraja. Or it was similar to the time when Kṛ sṇ a left Vraja for Mathurā. They could not withdraw their minds from Kṛ ṣ ṇ a and almost fainted. Or recovering slightly, again because of increased affection, they could not withdraw their minds. The two words ca indicate that all of the people went. They were all important. One version has mā thurā n. This indicates the Lord ruled over many states of Mathurā.

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They were unable to withdraw their minds from Kṛ ṣ ṇ a’s lotus feet where they had placed them. They went with their bodies but their minds remained with Kṛ ṣ ṇ a. They went quickly to the province of Mathurā, with the conviction that Kṛ ṣ ṇ a would keep his promise and come there. Instead of mathurā m sometimes mathurā n deś ā n is seen. They could not take their minds away from him until he returned. The two words ca indicate that all of them had this condition.

Text 70

bandhuṣ u pratiyā teṣ u vṛ ṣ ṇ ayaḥ kṛ ṣ ṇ a-devatā ḥ

vī kṣ ya prā vṛ ṣ am ā sannā d yayur dvā ravatī ṁ punaḥ

Translation

Their relatives having thus departed, and seeing that the rainy season was approaching, the Vṛ ṣ ṇ is, whose only Lord was Kṛ ṣ ṇ a, went back to Dvā rakā.

When their friends Nanda and others had gone back with conviction, the Vṛ ṣ ṇ is could not stay in that place a moment longer, because on remembering the people of Vraja at that place, they felt intense separation. They could not stay in Kurukṣ etra. With Kṛ ṣ ṇ a as their deity (devatā ḥ ), because Kṛ ṣ nā attracted all hearts, they returned to Dvā rakā. They followed his actions.

Text 71

janebhyaḥ kathayā ṁ cakrur yadu-deva-mahotsavam

yad ā sī t tī rtha-yā trā yā ṁ suhṛ t-sandarś anā dikam

Translation

They told the people of the city about the festive sacrifices performed by Vasudeva, lord of the Yadus, and about everything else that had happened during their pilgrimage, especially how they had met with all their loved ones.

Commentary

After this, according what was explained previously, after killing Sā lva and Dantavakra, the Lord returned to Gokula.

They related to the Vṛ ṣ ṇ is who had remained in Dvā rakā or to all people the huge festival and meeting with their friends, the people of Vraja. They also spoke of the kings and sages who gathered there (ā dikam) as well as the glories of the Yadus and Kṛ ṣ ṇ a, the great devotion of the queens for Kṛ ṣ ṇ a, the intense affection of Nanda and others for Kṛ ṣ ṇ a, and how Kṛ ṣ ṇ a worshipped and consoled them.

I surrender to Kṛ ṣ ṇ a who, after giving up Vraja, stayed a long time in Dvā rakā because of duties, who, because he was disturbed, first sent Uddhava and Balarā ṁ a to console them directly and who, coming in person to Kurukṣ etra, met them and out of mercy then quickly returned to Vraja.

Chapter Eighty-five

Text 1

ś rī -bā darā yaṇ ir uvā ca

athaikadā tmajau prā ptau kṛ ta-pā dā bhivandanau

vasudevo ’bhinandyā ha prī tyā saṅ karṣ aṇ ā cyutau

Translation

Ś rī Bā darā yaṇ i said: One day the two sons of Vasudeva — Saṅ karṣ aṇ a and Acyuta — came to pay him respects, bowing down at his feet. Vasudeva greeted them with great affection and spoke to them.

The affection of the Lord for Nanda and others has been described. Now related to this, the affection of the Lord for Vasudeva and others is described. After the journey to Kurukṣ etra or to indicate auspiciousness (atha), showing affection to their father, the brothers came to Vasudeva in the morning, as a daily custom, because they were his sons (ā tma-jau). This happened when they were alone with him (ekadā ) or it happened at an auspicious time, to give him mercy.

Vasudeva greeted them with affection, with blessings and praises. He spoke with joy because Balarā ma attracted all hearts by spreading his glories (saṅ kā rṣ aṇ a) and Kṛ ṣ ṇ a was full of all powers (acyutau).

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Vasudeva had paternal feelings mixed with knowledge of the Lord’s powers. His respect for the Lord’s powers was stimulated by the words of the sages. Because of that, and still remembering the conversations filled with apparent jñ ā na when the Lord spoke to the gopī s, Ś ukadeva praises a particular incidental pastime.

After the trip to Kurukṣ etra where Vasudeva received special instructions from the sages, one day in the morning Kṛ ṣ ṇ a and Balarā ma offered him respects, because they were his sons. He could not give up his feelings for them. He greeted them by offering blessings and then spoke with affection, satisfied internally that the two who were the Supreme Lords had appeared as his sons and were inseparable from showing powers and giving affection (saṅ karṣ aṇ ā cyutau). The satisfaction with their greatness became a cause of Kṛ ṣ ṇ a destroying that conception later.

Text 2

munī nā ṁ sa vacaḥ ś rutvā putrayor dhā ma-sū cakam

tad-vī ryair jā ta-viś rambhaḥ paribhā ṣ yā bhyabhā ṣ ata

Translation

Having heard the great sages’ words concerning the power of his two sons, and having seen their valorous deeds, Vasudeva became convinced of their divinity. Thus, addressing them by name, he spoke to them as follows.

The cause of his statements is explained, reinforcing his statements. He had heard the words of the sages at Kurukṣ etra or who always came to Dvā rakā with all knowledge, which indicated to some degree their greatness. It was impossible to enumerate all their unlimited glories, so the sages merely summarized them. “But sages sometimes utter praise out of devotion only. ” But Vasudeva had experienced directly the truth of their words. He had developed faith from their remarkable exploits. He addressed them, as in the next verse, or he said, “O supreme Lords! ”

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This verse shows the reason for this conception of greatness in his sons: he understood his sons’ greatness through the words of the sages, confirming his previous realizations. He had that knowledge previously:

vidito ’si bhavā n sā kṣ ā t puruṣ aḥ prakṛ teḥ paraḥ

kevalā nubhavā nanda- svarū paḥ sarva-buddhi-dṛ k

I know you directly as the Supreme Person beyond material existence, as the impersonal Brahman, as Paramā tmā and Bhagavā n. SB 10. 3. 13

He always had faith in their powers. Now, hearing such words of the sages, he called out the names of his sons and spoke.

Text 3

kṛ ṣ ṇ a kṛ ṣ ṇ a mahā -yogin saṅ karṣ aṇ a sanā tana

jā ne vā m asya yat sā kṣ ā t pradhā na-puruṣ au parau

Translation

[Vasudeva said: ] O Kṛ ṣ ṇ a, Kṛ ṣ ṇ a, best of yogī s, O eternal Saṅ karṣ aṇ a! I know that you two are personally the source of universal creation and the ingredients of creation as well.

Seeing directly the great affection of Nanda and Yaś odā for his sons, and their affection for Nanda and Yaś odā, praying in a similar fashion, he first gives up ā tma-jñ ā na and praises them. O supreme Brahman, who attracts all hearts by manifesting unlimited powers (kṛ ṣ ṇ a kṛ ṣ ṇ a)! O Lord endowed with great powers (mahā yogin)! Or O svayam bhagavā n! His tongue was eager to say the name, so it is repeated. O Lord with inconceivable power (mahā yogin)! O Saṅ karṣ aṇ a! Because of affection, Balarā ma is considered non-different from Kṛ ṣ ṇ a. O Balarā ma eternally situated as the second member of the catur-vyū ha (sanā tana)! Or O Lord who negates the fear that there will be separation from him (sanā tana). Or Lord who gives joy to the people of Vraja by activities like pulling the Yamunā (sanā tana)! Balarā ma is addressed separately to indicate his lesser position.

Or all names can be considered meant for both. But Kṛ ṣ ṇ a is addressed first, since as svayam bhagavā n, he is the greatest. I know now and I have always known that you two are pradhā na and the puruṣ a. They are actually their aṁ ś as. You are supreme. Though theLord is only one entity, he is two as Kṛ ṣ ṇ a and Balarā ma, but they are still one (parau). Or you two are the supreme Lords (pradhā na-puruṣ au), most excellent in manifesting unlimited powers (parau).

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O Svayam Bhagavā n (kṛ ṣ ṇ a)! He repeats that name for emphasis. O pervader of everything (mahā -yogin), eternal shelter of the influence of yogamā yā ! O Saṅ karṣ aṇ a, second expansion in Kṛ ṣ ṇ a’s vyū ha, who is thus attracted by Kṛ ṣ ṇ a, and was made his assistant in his prakaṭ a pastimes. O eternal accomplished one (sanā tana)! I am convinced that you two are situated beyond the pradhā na and puruṣ a of the universe. You are beyond the upā dhis of prakṛ ti and beyond the puruṣ a who glances at prakṛ ti, and who is your aṁ ś a.

bhagavā n eka ā sedam agra ā tmā tmanā ṁ vibhuḥ

ā tmecchā nugatā v ā tmā nā nā -maty-upalakṣ aṇ aḥ

Bhagavā n, who exists in the form of Paramā tmā and Brahman according to the viewpoint, alone existed before the creation of the universe, when the desire to create bodies of the jī vas was absent. SB 3. 5. 23