Vaiṣṇava-toṣaṇī 67 страница

Text 20

sū tī -gṛ he nanu jagā da bhavā n ajo nau

sañ jajñ a ity anu-yugaṁ nija-dharma-guptyai

nā nā -tanū r gagana-vad vidadhaj jahā si

ko veda bhū mna uru-gā ya vibhū ti-mā yā m

Translation

While still in the maternity room you told us that you, the unborn Lord, had already been born several times as our son in previous ages. After manifesting each of these bodies to protect your own nature, you then made them unmanifest, unaffected like the sky. O supremely glorified, all-pervading Lord! Who can understand your spiritual abode?

Nanu means O Lord or “it is certain. ” Though unborn you have been born (jajñ e) as the best son, or with all powers (sam). After manifesting various bodies, especially as Ś yā masundara (vi-dadhat), to protect your dharma you make them disappear. It is not possible to understand how this takes place. By doing that your glory increases. O Lord of great fame (urugā ya)!

Or not only in this birth have you been our son, but many times. Your words are the proof. You said in the maternity room that you appear to protect bhakti (dharma) of your devotees such as me (nija). “Then why do you lament? ” You are like the sky, pervading everywhere and unattached to anything. You appear for your purpose and then completely disappear. You are not concerned if others suffer by your disappearance. “I do not give up my affection for my devotees at any time. ” Who knows your mā yā? We cannot have faith in you, who is the controller of mā yā. Though Vasudeva is successful by hearing the authority of the Lord’s words, he speaks with humility to increase his affection, since this is the nature of great bhakti.

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“Thinking of me as your son is not imaginary, but real, since I was born to you two to fulfill my promise to you. In two previous births I spoke to you. ” Hearing this, Vasudeva protests with this verse. “What did I say? ” Though without birth, you were born to us, though this was only appearing like a birth, yuga after yuga. He shows the cause with kaimutya. You appear to protect the dharma of your devotees. This means you take birth to protect us two. Or you take birth to maintain your nature (nija-dharma) of fulfilling the desires of your devotees. “If that is so, then my birth as your son is real and full of mercy. Why then do you criticize yourself when you think of me as your son? ” You are not touched by fault, like the sky. You accept various bodies, seeming to take birth from humans, in a particular way (vi — dadhat), making an appearance that looks material. Then you give up those bodies, by going to your eternal abode, the source of your appearance here. By your sweet appearance, we also appear like that. It is thus not proper to think of you as my son since it is a temporary position. “I have said you are eternal and will attain my supreme abode. Then why do you two act with such misery? ” O Lord famous in the Vedic songs! Who can know the svarū pa–ś akti (mā yā m) in the form of the supreme abode (vibhū ti) of you who are full of unlimited powers (bhū mnaḥ )? What is the use of such thinking for us fallen souls?

Or, “If you deride your thinking of me as your son, then why do you think like that? ” You told us that you appear as our son in various yugas. Though it is impossible to have you as a son, I think like that, on the authority of your words. “I said that only to indicate that I enter your body, not that I will become your son. You are overextending the statement of the ś ruti which says that I enter into all jī vas individually and collectively. Tat sṛ ṣ tvā tad evā nuprā viś at: having created the world I entered into it. ” (Taittirī ya Upaniṣ ad) Like the sky, you are unaffected. You enter into various bodies of the jī vas as the antaryā mī and then give up those bodies. Who respects that infant form of yours with little power? Your entering us is praised by the wise. The wise are my proof, though it is impossible for me to realize this because of no qualification for ā tmā.

Text 21

ś rī -ś uka uvā ca

ā karṇ yetthaṁ pitur vā kyaṁ bhagavā n sā tvatarṣ abhaḥ

pratyā ha praś rayā namraḥ prahasan ś lakṣ ṇ ayā girā

Translation

Ś ukadeva Gosvā mī said: Having heard his father’s words, the Supreme Lord, leader of the Sā tvatas, replied in a gentle voice as he bowed his head in humility and smiled.

Hearing such (ittham) words from his father, with humility he bowed his head very low (ā -namraḥ ) and answered with sweet words because he was most merciful (bhagavā n), and specifically the protector of the devotees (sā tvatarṣ abhaḥ ) or the best at protecting the Yadus, having appearing in their family to manifest his unlimited powers. Thus he laughed loudly at the humble words of his father, though his father was most fortunate. Or he smiled with joy because his father’s sweet words.

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At the revelation of his greatness, Kṛ ṣ ṇ a shrunk with modesty. He was the best of the Sā tvatas, appearing with birth pastimes in that family with his form. Because Vasudeva was his father, Kṛ ṣ ṇ a acted in this way. He then revealed a smile since such words were not proper. By his attractive smile he indicated he did not give regard to his father’s words glorifying his powers. The meaning is this. I accept him as my father, which is beyond what Brahmā and others could desire. Knowledge of my powers that ordinary sages realize is not proper for him and creates a restrictive feelings in me. For that purpose, after I killed Kaṁ sa, I increased their prema as parents. But by the words of the sages, again that respectful aspect from knowing my greatness has appeared in my parents.

Text 22

ś rī -bhagavā n uvā ca

vaco vaḥ samavetā rthaṁ tā taitad upamanmahe

yan naḥ putrā n samuddiś ya tattva-grā ma udā hṛ taḥ

Translation

The Supreme Lord said: My dear father, I consider your statements appropriate, since you have explained the greatness of the Lord in reference to us, your sons.

The plural (vaḥ ) is used to indicate respect for Vasudeva. I consider your words very correct in meaning (samavetā rtham). O father, you are worthy of worship. The words are suitable to you. Or rejecting Vasudeva’s conceptions of Kṛ ṣ ṇ a as the Lord, he confirms his conception of Kṛ ṣ ṇ a as his son. You have referred to us as sons (putrā n). The plural is used to indicate Balarā ma also, and to indicate humility of himself by indicating his commonality.

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Kṛ ṣ ṇ a hides his powers in order to strengthen his father’s feelings for him as his son. Taking us sons, including Gada and others (plural), as subjects, you explain the greatness of the Lord (tattva-grama). He praises Vasudeva out of his natural modest conduct. The teaching is similar the Upaniṣ ad saying, “O Ś vetaketu, you are (like) that. ”

Text 23

ahaṁ yū yam asā v ā rya ime ca dvā rakā ukasaḥ

sarve ’py evaṁ yadu-ś reṣ ṭ ha vimṛ gyā ḥ sa-carā caram

Translation

Not only I, but also you, along with my respected brother and these residents of Dvā rakā, should all be considered in this same philosophical light, O best of the Yadus. Indeed, we should include all that exists, both moving and nonmoving.

Satisfying Vasudeva with his greeting, he then speaks with humility since he is the ocean of good qualities. Yū yam (you) in the plural indicates respect or includes Devakī and others. Asau indicates that Balarā ma is the supreme Lord. All these known as friends or as jī vas should be considered in the same way. O best of the Yadus! Such vision, with respect for the lower entities, is appropriate for the greatest person.

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You have taught that since everything appears from the Supreme Lord, we two can be perceived as the same, and similarly all others should be perceived in the same way. This is known from statements like sarvaṁ khalv idaṁ brahma: everything is Brahman alone. (Chandogya Upaniṣ ad) That is explained in this verse. Sa-carā caram is an avyayī bhava compound. O best of the Yadus, this is suitable for you to say, since people like you appear in this world in order that people can cross saṁ sā ra by your revelation of knowledge. Or, just as you think of us as sons by your mercy, you should think of all beings as your sons. All beings should be considered (vimṛ gyā ḥ ) as objects of mercy by those who are merciful. Another version has vimṛ ś yā ḥ. Then all people in the material world will be delivered.

Text 24

ā tmā hy ekaḥ svayaṁ -jyotir nityo ’nyo nirguṇ o guṇ aiḥ

ā tma-sṛ ṣ ṭ ais tat-kṛ teṣ u bhū teṣ u bahudheyate

Translation

The supreme spirit, Paramā tmā, is indeed one. He is self-luminous and eternal, transcendental and devoid of material qualities. But Paramā tmā manifests as many among the various bodies by the guṇ as arising from the Lord’s mā yā -ś akti.

“Is it proper to see all the jī vas equally as the Lord? ” The jī vas are non-different from him being his aṁ ś as. But why are they seen to be many? ” Two verses explain. Though (hi) there is one ā tmā he appears as many. He is not associated with the body (anyaḥ ). Being one, self-manifesting, eternal, different from the body, and beyond the guṇ as are reasons, in sequence from strongest to weakest, for not being perceived as many. The Lord is perceived as many in bodies created by the guṇ as created by the Lord. The guṇ as are not independent. They are mā yā.

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How to perceive the Lord is described in two verses. Ā tmā means Paramā tmā. Hi means “because. ” The Paramā tmā is perceived as many, with the jī vas as his aṁ ś as. He is perceived as devatā s or humans in bodies created by the guṇ as arising from the Lord’s (ā tma) mā yā -ś akti (sṛ ṣ ṭ aiḥ ).

Text 25

khaṁ vā yur jyotir ā po bhū s tat-kṛ teṣ u yathā ś ayam

ā vis-tiro-’lpa-bhū ry eko nā nā tvaṁ yā ty asā v api

Translation

The elements of ether, air, fire, water and earth become visible, invisible, minute or extensive as they manifest in various objects. Similarly, the Paramā tmā, though one, appears to become many.

An example is given to show how the Lord manifests as many. The singular yā ti is used to indicate all the elements together. Another version has the plural yā nti. But that does not agree with the singular asau. Yathā ś ayam indicates earth becomes a pot etc.

Or do we accept the correctness of your words (verse 22)? No, not at all. Having affection for sons is not from the view of truth, for on knowing the truth one stops affection. But actually, affection for the Lord as a son is greater than seeing him as the Lord. Thus you should have affection for all jī vas, belonging to me, as you have affection for me. (verse 23) I, persons like you (yuyam), my brother and all other relatives, should be seen as objects of affection.

“These persons are your devotees. How are all other low and high living entities your devotees? ” Since all jī vas are my aṁ ś as, they are actually mine. Why are they of many varieties? The Lord is seen to be composed of sattva, rajas and tamas, because of the guṇ as created by the Lord (ā tma-sṛ ṣ ṭ aiḥ guṇ aiḥ ). Moreover ether and other elements appear and disappear according to the object. (verse 25)

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An example is given to show how the Lord manifests as many. The word api indicates similarity of action. As the elements like ether become big or small according to the particular appearance of the object (yathā ś ayam) such as a pot, so the Paramā tmā (asau) becomes various according to the nature of the products of his creation. What to speak of the powers of Dvā rakā manifested through his cit-ś akti. One must see with this vision because you and I are that Paramā tmā. I have shown equality of vision. Thus, by your excellent mercy, the people of this world will not suffer. You have spoken out of suffering for their condition. This is the real meaning of your words.

Text 26

ś rī -ś uka uvā ca

evaṁ bhagavatā rā jan vasudeva udā hṛ taḥ

ś rutvā vinaṣ ṭ a-nā nā -dhī s tū ṣ ṇ ī ṁ prī ta-manā abhū t

Translation

Ś ukadeva Gosvā mī said: O King, hearing these instructions spoken to him by the Supreme Lord, Vasudeva became freed from all ideas of grandeur spoken by the sages. With prema for Kṛ ṣ ṇ a, he remained silent.

Spoken to by the Lord, who was full of mercy, having unlimited amazing powers (bhagavatā ), giving up various ideas about the jī va or giving up thinking in terms of friend and enemy since he understood that they were all the Lord’s followers, he became pleased and fell silent, because tears choked his throat, from intense prema, generated by thinking himself fulfilled, with affection for all beings and affection for the Lord as his son.

Or he gave up the conception of many varieties of jivas, having affection for them because of affection for the Lord, according to the Lord’s instructions. Thus he was pleased and fell silent. Ś ukadeva calls out in joy. O king! Or Vasudeva was shining (rā jan) because of joy.

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After hearing instructions of the Lord in order that Vasudeva remain seeing him as his son while hiding his powers as the Lord, Vasudeva forgot his vision of seeing Kṛ ṣ ṇ a’s powers as instructed by the sages. Being full of prema for Kṛ ṣ ṇ a (prī ta-manā ḥ ), he remained silent.

Texts 27–28

atha tatra kuru-ś reṣ ṭ ha devakī sarva-devatā

ś rutvā nī taṁ guroḥ putram ā tmajā bhyā ṁ su-vismitā

kṛ ṣ ṇ a-rā mau samā ś rā vya putrā n kaṁ sa-vihiṁ sitā n

smarantī kṛ paṇ aṁ prā ha vaiklavyā d aś ru-locanā

Translation

At that time, O best of the Kurus, the universally worshiped Devakī took the opportunity to address her two sons, Kṛ ṣ ṇ a and Balarā ma. Previously she had heard with astonishment that they had brought their spiritual master’s son back from death. Now, thinking of her own sons who had been murdered by Kaṁ sa, she felt great sorrow, and thus with tear-filled eyes she beseeched Kṛ ṣ ṇ a and Balarā ma.

Having satisfied his father, he then satisfied his mother. The verse begins by related a previous incident. After Vasudeva fell silent (atha), Devakī, who was there, worshipable by the devatā s, since she was the mother of the Lord, and who ahd heard previously of the son of the guru brought back from the kingdom of death by her two sons with great astonishment, spoke. She thought of them as her sons, not as the Lords, and thus was astonished at their feat. She accepted Balarā ma as her son since the father was Vasudeva (Rohiṇ ī was the mother), or because Balarā ma had first been in her womb.

Addressing Kṛ ṣ ṇ a and Balarā ma, she spoke. Or telling the two about her sons killed by Kaṁ ṣ a and remembering them, thinking “What is their destination? ” she spoke. She had tears in her eyes because of affection for her sons. She spoke humbly (kṛ panam), with affection and praises (pra). Kṛ ṣ ṇ a is mentioned first because of greater affection for him, or because he was the main person to hear. Or Ś ukadeva had special affection for Kṛ ṣ ṇ a.

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Having eliminated his father’s knowledge of the Lord’s greatness which was contrary to seeing the Lord as his son, Kṛ ṣ ṇ a did not satisfy his mother’s longing for her sons. This related story is now told. Having heard that her two sons had brought back the son of their guru from death, she remained in complete astonishment. After a special realization through the conversation of Kṛ ṣ ṇ a with Vasudeva, in order to obtain her desires, she spoke. Balarā ma is also called ā tma-ja, coming from her womb, since she heard that he was taken from her womb and implanted in Rohiṇ ī ’s womb. Devakī is called the devatā (performer of pastimes) for all beings since she was the form of ś uddha-sattva, a wealth of ś uddha-sattva pastimes as the mother of the Lord. Therefore her present action (which appears material) is for joyful pastimes of the Lord, arranged by the lī lā -ś akti of the Lord. Later it will be said mohitā mā yayā viṣ ṇ oḥ: she was bewildered by the Lord’s yoga-mā yā. (SB 10. 85. 54)

Text 29

ś rī -devaky uvā ca

rā ma rā mā prameyā tman kṛ ṣ ṇ a yogeś vareś vara

vedā haṁ vā ṁ viś va-sṛ jā m ī ś varā v ā di-pū ruṣ au

Translation

Ś rī Devakī said: O Rā ma, Rā ma, immeasurable Supreme Soul! O Kṛ ṣ ṇ a, Lord of all masters of yoga! I know that you are the ultimate rulers of all universal creators, the primeval Lords.

O Balarā ma with unrestricted intelligence (aprameyā tman)! O Kṛ ṣ ṇ a with great, inconceivable powers (yogeś vareś vara)! You were capable of deliver your guru’s son. Or she says this to make her prayer perfect. Balarā ma is addressed twice to indicate he was qualified as the elder brother. You are the Lord of Brahmā and others, or the puruṣ ā vatā ras since you are the original Lords.

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She addresses Balarā ma first and his name is repeated out of respect because he is elder and out of respect because he is the son of a co-wife (Rohiṇ ī ). He is unlimited since he by nature is beyond measure. He has greater, more inconceivable powers than the Kumā ras and other great yogī s. This is because both of them are Lords of Brahmā and other controllers of the universe. Thus they are the original puruṣ as.

Text 30

kala-vidhvasta-sattvā nā ṁ rā jñ ā m ucchā stra-vartinā m

bhū mer bhā rā yamā ṇ ā nā m avatī rṇ au kilā dya me

Translation

Taking birth from me, you have now descended to this world in order to kill those kings whose good qualities have been destroyed by the present age, and who thus defy the authority of revealed scriptures and burden the earth.

Commentary

The kings have had all their sattva-guṇ a destroyed and therefore have transgressed scripture. Thus they create a burden for the earth. Because of this, you two have appeared from me at the end of Dvā para yuga (adya).

Text 31

yasyā ṁ ś ā ṁ ś ā ṁ ś a-bhā gena viś votpatti-layodayā ḥ

bhavanti kila viś vā tmaṁ s taṁ tvā dyā haṁ gatiṁ gatā

Translation

O source of the universe! The creation, maintenance and destruction of the universe are all carried out by a fraction of an expansion of an expansion of your expansion. Today I have come to take shelter of you, the Supreme Lord.

Having praised both of them, indicating that they are capable of fulfilling her request, she surrendered in sorrow. Kila means famous. O antaryā mī of all beings (viś vā tman)! This indicates great power. I take shelter of you. “Mother, why do you say this? ” You are the first (ā dya), since you are the greatest person. Or up till now, I have not surrendered to you. Now I surrender to make a request.

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Having praised both of them, taking them both as one person she surrenders. Kila means famous. O root form within the universe (viś vā tman)! Up till now, I have not made requests to you. Now I surrender to make a request.

Texts 32–33

cirā n mṛ ta-sutā dā ne guruṇ ā kila coditau

ā ninyathuḥ pitṛ -sthā nā d gurave guru-dakṣ iṇ ā m

tathā me kurutaṁ kā maṁ yuvā ṁ yogeś vareś varau

bhoja-rā ja-hatā n putrā n kā maye draṣ ṭ um ā hṛ tā n

Translation

It is said that when your spiritual master ordered you to retrieve his long-dead son you brought him back from the forefathers’ abode as a token of remuneration for your guru’s mercy. Please fulfill my desire in the same way, O supreme masters of all yoga masters. Please bring back my sons who were killed by the King of Bhoja, so that I may see them once again.

Like your guru’s desire, my desire should also be fulfilled. You were requested by your guru to bring back his long dead son. Just as you brought back his son in the same form as before, as repayment to his guru, bring back my sons. Or similarly fulfill my desire. It is easy for you to do since you are have great powers (yogeś vareś varau).

O “O mother! How can you recognize these sons brought back, since they were killed long ago, just on being born? ” You have unlimited, inconceivable powers (yogeś vareś varau). Thinking of the importance of her desire, and thinking that previously she prayed in general, now she makes her intention clear with great sorrow: I desire to see my sons killed by Kaṁ sa after they are brought back from Yama’s abode by you two. Kaṁ sa, as the king was capable of killing them. I desire to see what condition they are in when they are brought back by you two.

Text 34

ṛ ṣ ir uvā ca

evaṁ sañ coditau mā trā rā maḥ kṛ ṣ ṇ aś ca bhā rata

sutalaṁ saṁ viviś atur yoga-mā yā m upā ś ritau

Translation

The sage Ś ukadeva said: Thus entreated by their mother, O Bhā rata, Balarā ma and Kṛ ṣ ṇ a employed their mystic yogamā yā potency and entered the region of Sutala.

Thus informed firmly, with praises (saṁ -coditau) they immediately and easily (sam) entered Sutala because they took shelter of their inconceivable, unlimited powers (yoga-mā yā m). O descendent of Bharata! Born in a great family, you can understand the powers of the Lord.

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Sometimes sañ coditaḥ is seen instead of sañ coditau. O best of the Bhā ratas! Ś ukadeva praises Parī kṣ it out of joy on remembering within himself the amazing feats Kṛ ṣ ṇ a performed in relation to him!

Text 35

tasmin praviṣ ṭ ā v upalabhya daitya-rā ḍ

viś vā tma-daivaṁ sutarā ṁ tathā tmanaḥ

tad-darś anā hlā da-pariplutā ś ayaḥ

sadyaḥ samutthā ya nanā ma sā nvayaḥ

Translation

When the King of the Daityas, Bali Mahā rā ja, noticed the arrival of the two Lords, his heart overflowed with joy, since he knew them to be the Supreme Soul and worshipable deity of the entire universe, and especially of himself. He immediately stood up and then bowed down to offer respects, along with his entire entourage.

He became aware of them (upalabhya) by his own mind or through servants informing him. Or he had attained closeness with them (upalabhya), after long desiring to see them. He had attained what was unattainable. The two are described. They were the deities of the universe (viś vā tma-daivam). Singular is used because they are one Lord. They were also Bali’s (ā tma) worshippable deity. He should offer everything to them. His heart was completely (pari) submerged in an ocean of bliss on seeing them. Seeing them was greater than seeing Vā mana who always stayed as his door keeper, even though he was also the Lord because now the Lord revealed unlimited qualities as bhagavā n. Now the Lord who appeared in the world as the complete whole with all aṁ ś as was at his door. Along with his entourage the king of the demons rose with folded hands (sam-utthā ya). He is given respect by the title “king of the demons, ” or this indicates that other demons also rose and respected the Lord.

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Bali had attained them in person after long desiring to see them (upa — labdhva). He had attained now what was otherwise unobtainable. The two are described as one. He saw the two as the soul of the universe and worthy of worship (daivam), but (tathā ) more than that, as his own object of worship since he had offered everything to Vā mana, who was his family deity. He rose while folding his hands (sam-utthā ya). He is called “king of the demons” out of respect. Or, he was acting as king of other demons. Therefore he had an entourage.

Text 36

tayoḥ samā nī ya varā sanaṁ mudā

niviṣ ṭ ayos tatra mahā tmanos tayoḥ

dadhā ra pā dā v avanijya taj jalaṁ

sa-vṛ nda ā -brahma punad yad ambu ha

Translation

Bali took pleasure in offering them elevated seats. After they sat down, he washed the feet of the two Supreme Lords. Then he took that water, which purifies the whole world even up to Brahmā, and poured it upon himself and his followers.

Joyful, he brought them in, and had them seated in joy in separate seats. Tayoḥ is repeated to indicate the separate seats. He took all the water from washing the feet on his and his associates’ heads, the highest limb of the body because they were the supreme Lords (mahā tmanaḥ ).

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With joy, bowing his head, he offered (sam — ā nī ya) them one excellent seat, seeing them as one entity out of affection. Tayoḥ is repeated out of great bhakti. Some versions have tadā instead of tayoḥ. When they were seated and were satisfied, he washed their feet and placed the water on his head. Instead of dadhā ra sometimes babhā ra is seen.

Text 37

samarhayā m ā sa sa tau vibhū tibhir

mahā rha-vastrā bharaṇ ā nulepanaiḥ

tā mbū la-dī pā mṛ ta-bhakṣ aṇ ā dibhiḥ