Vaiṣṇava-toṣaṇī 66 страница

kā la-vṛ ttyā tu mā yā yā ṁ guṇ a-mayyā m adhokṣ ajaḥ

puruṣ eṇ ā tma-bhū tena vī ryam ā dhatta vī ryavā n

Bhagavā n, lord of Mahā -vaikuṇ ṭ ha, in his svā ṁ ś a expansion as the puruṣ a, full of potency, at a certain moment of time, placed the jī vas into mā yā which becameagitated by the guṇ as. SB 3. 5. 26

Because you are the root form as Kṛ ṣ ṇ a and Balarā ma, you are both Svayam Bhagavā n (parau). You two are both directly the Supreme Lords.

Text 4

yatra yena yato yasya yasmai yad yad yathā yadā

syā d idaṁ bhagavā n sā kṣ ā t pradhā na-puruṣ eś varaḥ

Translation

You are the Supreme Lords, who manifest as the Lord of both nature and the creator of nature [Mahā -Viṣ ṇ u]. Everything that comes into existence, however and whenever it does so, is created within you, by you, from you, for you and in relation to you.

Idam means the visible universe. You are bhagavā n, lord of pradhā na and the puruṣ a. Instead of addressing Kṛ ṣ ṇ a as “you” he calls him bhagavā n out of great respect. Or he explains Kṛ ṣ ṇ a’s supreme position. As Bhagavā n you are the Lord of even the greatest puruṣ a since you show unlimited powers.

— — — — — —

He shows how they are the root form. Saṅ karṣ aṇ a is included in Kṛ ṣ ṇ a in this statement and thus the singular is used. Vasudeva praises Kṛ ṣ ṇ a in three verses. Idam refers to Vaikuṇ ṭ ha made the svarū pa-ś akti, jī vas made of taṭ astha-ś akti and the universe made of bahiraṅ ga-ś akti. Kṛ ṣ ṇ a (bhagavā n) within whom the spiritual world, material world and jī vas exist is directly the shelter (ī ś varaḥ ) of pradhā na and puruṣ as mentioned, since Kṛ ṣ ṇ a is the shelter of everything, being the root form. Yatra (in whom everything exists) indicates that the Lord manifests himself as the supreme shelter of unlimited ś aktis such as the ā dhā ra-ś akti (containing energy) which are part of his eternal svarū pa. Yasya (of whom) expresses his relationship with designated objects. Without that relationship all objects are like flowers in the sky (insubstantial). Yena (by whom) indicates the Lord as the active cause and yataḥ (from whom) indicates the source. Yasmai indicates “for whom this exists, being suitable for his pastime. ” Yad yat indicates that the Lord is non-different from the material, spiritual worlds and jī vas because he is one with his material and spiritual energies. Yathā yadā (whenever) indicates his ś akti or method and time, by which he manifests everything in a certain way and at a certain time. Ś rī dhara Svā mī explains action by quoting from Ś loka-vattika (343. 2) of Kumarī la Bhaṭ ta:

karoti kriyamā ṇ ena na kaś cit karmaṇ ā vinā bhavaty arthasya kartā ca karoteḥ karma jayate

karoty arthasy yaḥ kartā bhavituḥ sa prayojakaḥ bhavitā tam apekṣ yatha prayojaytvaṁ prapadyate

One cannot do anything without an object of action upon which action is undertaken. (Action should have a purpose. ) The agent of the action of being (for instance clay pot) turns into the object of making (he makes a pot). The agent of making (he) is the causal agent for the agent of being (clay pot). In contrast with the causal agent, the agent of being turns into the causal object (pot). In other words a person turns clay into a pot.

Text 5

etan nā nā -vidhaṁ viś vam ā tma-sṛ ṣ ṭ am adhokṣ aja

ā tmanā nupraviś yā tman prā ṇ o jī vo bibharṣ y aja

Translation

O transcendental Lord, from yourself you created this entire variegated universe, and then you entered within it in your personal form as the Supersoul. In this way, O unborn Supreme Soul, as the life force and consciousness of everyone, you maintain the creation.

This can be directly seen. There is variety in the creation: beings born from wombs etc. or various species, or big and small or with mixtures of the three guṇ as. The universe is created by you alone (ā tma-ś ṛ ṣ ṭ am). Entering the universe after creation (anu), you maintain it by yourself (ā tmanā ). You do not depend on others. That is suitable since you have created it. In what form do you enter? O supreme ā tma, antaryā mī (ā ṭ man)! You cannot be known by anyone. O Lord beyond the senses (adhokṣ aja)! This is because you are not born like others (aja). You manifest by yourself.

Or you maintain the universe in yourself (ā tman). You alone are the shelter of the universe.

Or though manifested externally, you appear internally as well. You enter into it and support it though you are present beneath the cart in your childhood pastimes (adhokṣ aja), because you are the maintainer of the bodies in the universe (prā ṇ aḥ ) and give life to everything (jī vaḥ ). Thus you are the dearest. O dearest (ā tman). Thus you manifest without effort (aja).

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This verse expands on the previous verse. This universe is created in him (yatra of previous verse), and by him (yena). It is created because of him (yataḥ ) and belongs to him (yasya) and is non-different from him (yad yat). The creation is for him (yasmai), as part of his creation pastime.

All this is expressed by the phrase ā tma-sṛ ṣ ṭ am. You are the shelter of the prā ṇ a (kriyā -ś akti) and jī va (jñ ā na-ś akti). This indicates the method of creation (yathā ). The kriya-ś akti in the form of time indicates the time of creation (yaḍ ā ). You are the supreme shelter of everything (adhokṣ aja). You are Svayam Bhagavā n (aja).

Text 6

prā ṇ ā dī nā ṁ viś va-sṛ jā ṁ ś aktayo yā ḥ parasya tā ḥ

pā ratantryā d vaisā dṛ ṣ yā d dvayoś ceṣ ṭ aiva ceṣ ṭ atā m

Translation

Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Lord, for those energies are subordinate to him, because of difference of the Lord from his energies. Thus everything active in the material world is set into motion by the Supreme Lord.

Commentary

The powers of the creators of universes (Brahmā ) and their prā ṇ as and five gross elements are powers of the Lord since they are dependent, because of difference of the two. Because of the Lord’s mercy they can complete their tasks. By his will they gain all of their powers, such as their prā ṇ a. [29]

Text 7

kā ntis tejaḥ prabhā sattā candrā gny-arkarkṣ a-vidyutā m

yat sthairyaṁ bhū -bhṛ tā ṁ bhū mer vṛ ttir gandho ’rthato bhavā n

Translation

The glow of the moon, the power of fire, the radiance of the sun, the twinkling of the stars, the flash of lightning, the permanence of mountains and the aroma and sustaining power of the earth — all these are actually you.

Commentary

The powers of the Lord are described in five verses. The word yat is understood with each item with change of gender. The glow which exists in the moon and the brilliance which exists in fire are you. The word bhavā n is used out of respect. After this, Vasudeva uses the word tvam out of great devotion. Then again he uses the word bhavā n to interrupt his devotion. The power of the strong comes from the ś akti of tejas. This was stated in the Third Canto by Kapila. This also included to power to cook. The other items should be similarly understood. The ś akti of earth is represented by mountains. The dhā raṇ a-ś akti or supporting energy of the earth and mountains is you. They are you because the ś aktis in the cause and the effect are non-different. Their ś aktis arise from you ś akti. This should be understood in the other statements also.

Text 8

tarpaṇ aṁ prā ṇ anam apā ṁ deva tvaṁ tā ś ca tad-rasaḥ

ojaḥ saho balaṁ ceṣ ṭ ā gatir vā yos taveś vara

Translation

My Lord, you are water, and also its taste and its capacities to quench thirst and sustain life. You exhibit your potencies through the manifestations of the air as bodily warmth, vitality, mental power, physical strength, endeavor and movement.

“How can I be so many forms? ” O Lord, you play in many forms (deva)! All these powers exist in you, the Supreme Lord (ī ś vara). Your powers are inconceivable. Ojas, saha and bala are the ś aktis of mind, senses and body respectively. Or ojas is the power be victorious over all. Saha is the power to pervade inside and outside. Balam is the power to destroy. Ceṣ ṭ ā is the power of the eyes etc. Gati is quickness. One version has tathā instead of tava. This means everything listed is non-different from you.

— — — — -

“How can I be so many forms? ” O Lord shining in unlimited ways (deva)! All these powers exist in you, the Supreme Lord (ī ś vara). Ceṣ ṭ ā means effort. Gatiḥ means the ability to move. Tatheś vare is another version.

Text 9

diś ā ṁ tvam avakā ś o ’si diś aḥ khaṁ sphoṭ a ā ś rayaḥ

nā do varṇ as tvam oṁ -kā ra ā kṛ tī nā ṁ pṛ thak-kṛ tiḥ

Translation

Because you are the shelter of everything, you are the directions and their accommodating capacity, the all-pervading ether and the elemental sound residing within it. You are the primeval, unmanifested form of sound; the first syllable, oṁ; and audible speech, by which sound, as words, acquires particular references.

Ā ś rayaḥ indicates the ś akti of ā kā ś a. The different types of sound — non-different from the condition of sound, are described.

— — — — — — — — — — — — — —

You are the shelter of everything and thus you are the directions, ether etc.

Text 10

indriyaṁ tv indriyā ṇ ā ṁ tvaṁ devā ś ca tad-anugrahaḥ

avabodho bhavā n buddher jī vasyā nusmṛ tiḥ satī

Translation

You are the power of the senses to reveal their objects, the senses’ presiding devatā s, and the sanction these devatā s give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being’s ability to remember things ordinary objects and the Lord. .

Having described the ś akti in the five gross elements, he speaks of the senses. Tu indicates the different subject. The mind is included in the senses since it generally gives consciousness to the senses or it performs various actions. It is the ś akti of determination etc. You are also truth without doubt (sate). Though the ś akti of remembrance belongs to intelligence, here it is denoted as belonging to the jī va, since the jī va, which is always present and pervades everything, accomplishes this by its nature. Or remembrance of the Lord belongs to citta (jī vasya), the support of the jī va.

— — — —

You are the ordinary memory of the citta situated in the jī va (jī vasya) and also the memory that concentrates on the Lord (satī ).

Text 11

bhū tā nā m asi bhū tā dir indriyā ṇ ā ṁ ca taijasaḥ

vaikā riko vikalpā nā ṁ pradhā nam anuś ā yinā m

Translation

You are false ego in the mode of ignorance, which is the source of the physical elements; false ego in the mode of passion, which is the source of the bodily senses; false ego in the mode of goodness, which is the source of the demigods; and the unmanifest, total material energy, when the living entities merge into prakṛ ti.

Now the ś akti of ahaṅ kā ra of three types is explained in three verses. Pradhā nam, the root of everything, is your ś akti for those beings who have merged in prakṛ ti. This excludes liberated souls. These jī vas enter the creation to enjoy.

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Anuś ā yinā m refers to living entities when they merge in prakṛ ti. This is not the state of liberation.

Text 12

naś vareṣ v iha bhā veṣ u tad asi tvam anaś varam

yathā dravya-vikā reṣ u dravya-mā traṁ nirū pitam

Translation

You are the one indestructible entity among all the destructible things of this world, like the underlying substance that is seen to remain unchanged while the things made from it undergo transformations.

The ś akti for realizing happiness in liberation, for liberated souls, comes from you. You are designated by those who know or are seen to be (nirū pitam) the indestructible consciousness in all causes of the universe (bhā veṣ u).

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You are the indestructible material cause (upā dā nam). You as Brahman are the cause of all ś aktis.

Text 13

sattvam rajas tama iti guṇ ā s tad-vṛ ttayaś ca yā ḥ

tvayy addhā brahmaṇ i pare kalpitā yoga-mā yayā

Translation

The modes of material nature — namely goodness, passion and ignorance — together with all their functions, become directly manifest within you, the Supreme Absolute Truth, by the arrangement of your yogamā yā.

“Since the ś aktis like the glow of the moon are my ś aktis, why are they temporary? If they are temporary why I am not temporary? ” Two verses explain. Though the supreme Brahman is not produced, by your acintya-ś akti (yoga-mā yayā ), they are directly (addhā ) produced. Or they are produced in you, though you are the supreme Lord. They are not produced directly within your personal form, but in your form of Brahman. By the power of the Lord things related to the Lord are eternal. If there is only oneness in Brahman, it would mean that things related to you would be false.

— — — — —

“Because of the variety of ś aktis, by their faults I also will be considered faulty. ” The guṇ as are produced by you acintya-ś akti (yoga-mā yā ) inherent in your svarū pa. Though the guṇ as are within you, you are not touched by them.

mayā tatam idaṁ sarvaṁ jagad avyakta-mū rtinā

mat-sthā ni sarva-bhū tā ni na cā haṁ teṣ v avasthitaḥ

By me, in my unmanifested form, this entire universe is pervaded. All beings are in me, but I am not in them. BG 9. 4

na ca mat-sthā ni bhū tā ni paś ya me yogam aiś varam

bhū ta-bhṛ n na ca bhū ta-stho mamā tmā bhū ta-bhā vanaḥ

And yet everything that is created does not rest in me. Behold my mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for I am the very source of creation. BG 9. 5

Text 14

tasmā n na santy amī bhā vā yarhi tvayi vikalpitā ḥ

tvaṁ cā mī ṣ u vikā reṣ u hy anyadā vyā vahā rikaḥ

Translation

At the time of pralaya when all these effects are dissolved they no longer exist and you do not exist in them. During creation, you remain as the producer of material existence.

These things do not exist. They are perishable. Their non-existence is described. These things (amī bhā vā ḥ ), made visible (vi-kalpitā ḥ ), exist in you, but at other times they do not exist at all. They are false. “Because they are related to me, they should be real. ” You are at that time in the forms produced by transformations, by mā yā. At other times, when they are not produced, they are without relationship with you (avyavahā rikaḥ ). Thus they have no relationship with you and are false. You, always existing, are not temporary.

— — — — — — — — — — — — — — — — — — — — — -

When at the time of pralaya all these effects are dissolved by your will as yoga-mā yā through your glance, they do not exist. You do not exist in all these effects (vikā reṣ u) at all (hi). At other times, during creation and maintenance, though you remain untouched, you remain as the producer of normal existence.

Text 15

guṇ a-pravā ha etasminn abudhā s tv akhilā tmanaḥ

gatiṁ sū kṣ mā m abodhena saṁ sarantī ha karmabhiḥ

Translation

They are truly ignorant who, while imprisoned within the ceaseless flow of this world’s material qualities, fail to know you, the Supreme Soul of all that be, as their ultimate, sublime destination. Because of their ignorance, the entanglement of material work forces such souls to wander in the cycle of birth and death.

“Since the causes of saṁ sā ra are actually false, and saṁ sā ra itself is false, why does one experience various sufferings in saṁ sā ra? ” It is because of ignorance of ā tmā. In this world (guṇ a-pravā he) the unintelligent undergo saṁ sā ra in this world (iha), because of ignorance of your shelter. Why? The influence of the world is continuous. The word tu indicates that intelligent persons do not undergo saṁ sā ra. O perfect Lord (akhila)! Your devotees, even if unintelligent, do not undergo saṁ sā ra

Or the verse explains how the jī va is ignorant of the Lord. Though there is abundance of your qualities like mercy, experienced by all directly just by a little surrender, not knowing you, the shelter of all the jī vas, who are hard to understand by one’s own endeavor (sū kṣ mā m), the ignorant undergo saṁ sā ra. Or not knowing the truth difficult to understand by logic (sū kṣ mā m), about you, the antaryā mī, the soul of all beings (akhilā tmanaḥ ), the ignorant undergo saṁ sā ra.

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Those who do not know your position in relation to matter are bound in saṁ sā ra. Vasudeva laments their position.

bhayaṁ dvitī yā bhiniveś ataḥ syā d

ī ś ā d apetasya viparyayo 'smṛ tiḥ

tan-mā yayā to budha ā bhajet taṁ

bhaktyaikayeś aṁ guru-devate ā tmā

For the jī va averse to the Lord, there will be saṁ sā ra consisting of identity with body and lack of identity with the soul, because of his absorption in the material coverings on the soul, arising from the Lord’s mā yā. Therefore, the intelligent person, taking guru as his Lord and very self, should fully worship the Lord with pure bhakti. SB 11. 2. 37

Apart from the normal interpretation there is another meaning of the verse. In spite of the fact that rivers of your qualities (guṇ a-pravā he) like mercy exist which can be realized by all beings, just by surrendering, those who are ignorant of attaining you, who are the object of surrender (gatim) for all jī vas, but are hard to comprehend by one’s own efforts (sū kṣ mam), undergo saṁ sā ra by karma.

Text 16

yadṛ cchayā nṛ tā ṁ prā pya su-kalpā m iha durlabhā m

svā rthe pramattasya vayo gataṁ tvan-mā yayeś vara

Translation

By good fortune a soul may obtain a healthy human life — an opportunity rarely achieved. But if he is nonetheless deluded about what is best for him, O Lord, your illusory mā yā will cause him to waste his entire life.

Though I am intelligent, my life has been wasted because of absence of bhakti to you, because of your mā yā. One attains human life without effort (yadṛ cchayā ), by previous karmas. That life has great capacity (sukalpā m), or is skillful or healthy. It has sharp senses. Not concerned with the goal, bhakti to you, I waste my life. O Lord, though I am yours, I am foolish. Or because of your mā yā, O Lord, hard to overcome, I have wasted my life.

— — — — — — — — — — — — — —

Vasudeva laments particularly for the person who is caught in saṁ sā ra. Without effort, because of attaining at this time the effects of previous karma, one may attain human form, suitable for attaining all goals (sukalpā m). Another version has sukalpyā m. Inattentive to you, the goal of life, his life is spent uselessly. O Lord! This happens because it is difficult to overcome your mā yā.

Text 17

asā v aham mamaivaite dehe cā syā nvayā diṣ u

sneha-pā ś air nibadhnā ti bhavā n sarvam idaṁ jagat

Translation

You keep this whole world bound up by the ropes of affection, and thus when people consider their material bodies, they think, “This is me, ” and when they consider their progeny and other relations, they think, “These are mine. ”

“Mā yā does not affect my devotees. ” You alone bind up the world. Thus mā yā, with its bonds of affection, is hard to overcome by people like me.

— — — — — — — — — — -

He speaks this verse with affectionate anger.

Text 18

yuvā ṁ na naḥ sutau sā kṣ ā t pradhā na-puruṣ eś varau

bhū -bhā ra-kṣ atra-kṣ apaṇ a avatī rṇ au tathā ttha ha

Translation

You are not our sons but the very Lords of both material nature and its creator [Mahā -Viṣ ṇ u]. As you yourself have told us, you have descended to rid the earth of the rulers who are a heavy burden upon her.

The plural is used instead of the dual: you are not our (naḥ ) sons. This includes his wives. You are the Lords of pradhā na and the puruṣ as. “Why have we come here? ” You have come to rid the earth of its burden of rulers. You have said this, when you were born, or through Nā rada. The dual is used, according to the circumstance, though actually the two brothers are one. The singular is used in the next verse.

“O father! You have constant affection for me and people related to me. ” That is true. But it is impudent of me to think of the Lord as my son. He thus speaks this verse. Or O Lord! It is proper that as a son you have affection for us. He then confirms that they are his sons. Though you are the Lords of pradhā na and puruṣ as, are you not directly our sons? Yes, you are. You have directly appeared in this world as our sons in my house to destroy the kings who are a burden to the earth.

— — — — — — — — — — — — — — — — — — — — — — — —

The plural is used instead of the dual: you are not our (naḥ ) sons. This is according to the rule asmado dvayoś ca. (Pā ṇ ini 1. 2. 51) You said this at the time of your birth.

Text 19

tat te gato ’smy araṇ am adya padā ravindam

ā panna-saṁ sṛ ti-bhayā paham ā rta-bandho

etā vatā lam alam indriya-lā lasena

martyā tma-dṛ k tvayi pare yad apatya-buddhiḥ

Translation

Therefore, O friend of the distressed, I now approach your lotus feet for shelter — the same lotus feet that dispel all fear of worldly existence for those who have surrendered to them. Enough! Enough with hankering for sense enjoyment, which makes me identify with this mortal body and think of you, the Supreme, as my child.

Because you are directly the Lord, or because I am bewildered by your mā yā, today, with intelligence aroused by your mercy, I take shelter of your lotus feet. The goal of surrender is indicated. Your feet remove fear of saṁ sā ra for those who have surrendered. Destroy the miseries to saṁ sā ra so that I can attain a wealth of bhakti without obstacles.

“Since you as our father are a great bhakti, what is the question of fear of saṁ sā ra? ” I do not have qualification to surrender. What to speak of being your father. Since I am most fallen, all I can do is surrender. O friend of the people in pain! I am suffering. I should ignore enjoyment of the senses completely (alam alam). I think of not falling to hell (apatya-buddhiḥ ) instead of thinking of the ultimate goal of life. Being dedicated to happiness of the material objects, I identify with the body.

yuvā ṁ mā ṁ putra-bhā vena brahma-bhā vena cā sakṛ t

cintayantau kṛ ta-snehau yā syethe mad-gatiṁ parā m

Both of you, husband and wife, constantly think of me with eternal prema as your son, and maybe you once thought of me as Brahman. You will achieve my abode which you already possess. SB 10. 3. 45

Though the Lord has said, this it is simply a statement made out of affection.

Or because you have appeared in my house (tat) in this birth (adya) I have attained your lotus feet, which are the sole shelter (araṇ am) of all people, which destroy fear of saṁ sā ra for people who have met disaster (ā panna). Why? O friend of the suffering, affectionate to the fallen!

Or I have attained shelter of the lotus of Mathurā (padam). Mathurā is compared to a lotus because it is circular and takes away pain.

Destroy all obstacles to bhakti for me, in great pain, having experienced great calamities and increase my affection for you. I do not desire you for liberation. Enough of enthusiasm or thirst for liberation, with an eager mind (indriya-lā lasena). That is not my goal at all. I see you, the best son (pare) as the soul of all bodies (martyā tma-dṛ k) and as the Lord (apati abuddhiḥ ).

— — — — — — — — —

Since you bind jī vas with the ropes of affection made of mā yā , in order to destroy those bonds today, with an arousal of their intelligence by your mercy, I surrender to you lotus feet. “How can he who gives bondage give liberation? ” Those feet dispel fear for those who surrender. “But they have not surrendered. You are just praying for that. ” O friend of those suffering! One should not worry about this since you are naturally merciful. You have made them suffer in order that they turn to you, the crest jewel of all goals. Having prayed for those in saṁ sā ra, in humility while thinking himself a human due to human like pastimes, he actually prays for himself. Out of greed of the senses, for sense satisfaction, I think, “With the Lord as my son, I have great wealth. ” I am not like Nanda, who has only prema for you.