Vaiṣṇava-toṣaṇī 68 страница

sva-gotra-vittā tma-samarpaṇ ena ca

Translation

He worshiped them with all the riches at his disposal — priceless clothing, ornaments, fragrant sandalwood paste, betel nut, lamps, sumptuous food and so on. Thus he offered them all his family’s wealth, and also his own self.

He worshiped them in an extraordinary way (sam — arhayā m ā sa). The wealth (mahā -vibhū ṭ ibhiḥ ) he offered is described: priceless clothing, ornaments, fragrant sandalwood paste, betel nut, lamps, sumptuous food and so on. Or mahā vibhū tibhiḥ refers to umbrella and cā mara, which were his royal emblems. This included food like nectar such as sweet rice and drinks, or nectar and edibles, or fruit and betel nuts. Ā dibhiḥ indicates jewel-studded cots. Then he offered his family with sons and wife (gotra) and his wealth (vitta) and his own body or soul (ā tma), as the Lord’s property, with complete dependence on the Lord (sam- arpaṇ ena).

— — — — — — — — — — -

He worshiped them in an extraordinary way (sam — arhayā m ā sa). That is described. Instead of sa tau sometimes sutau (the two sons) is seen. The wealth he offered is described. This included food like nectar such as sweet rice and drinks, or nectar and edibles, or fruit and betel nuts. Ā dibhiḥ indicates jewel-studded cots. He offered everything including himself. Just as he had offered everything to Vā mana, he now offered everything to Kṛ ṣ ṇ a, Svayam Bhagavā n, since he did not see them as different.

Text 38

sa indraseno bhagavat-padā mbujaṁ

bibhran muhuḥ prema-vibhinnayā dhiyā

uvā ca hā nanda-jalā kulekṣ aṇ aḥ

prahṛ ṣ ṭ a-romā nṛ pa gadgadā kṣ aram

Translation

Taking hold of the Lords’ lotus feet again and again, Bali, the conqueror of Indra’s army, spoke from his heart, which was melting out of his intense love. O King, as tears of ecstasy filled his eyes and the hair on his limbs stood on end, he began to speak with faltering words.

Bali was in possession of Indra’s army, since he was like a devatā, being a devotee for all the demons. He constantly held the two feet of Kṛ ṣ ṇ a, bhagavā n. The singular padā mbujam can stand for the dual or plural. Unsatisfied, he held the feet to his head and chest. Or with his mind continually transformed by prema (prema-vibhinnayā ), he held his feet. Though he tried to control the prema, it repeatedly arose. Ha expresses Ś ukadeva’s joy on remembering this or lamentation on not having a similar situation. Or it expresses his prema, without complete satisfaction. Thus he exclaims “O king! ” The symptoms of prema are described: tears, hairs standing on end and choked voice. The list is in order of increasing excellence of symptoms. The word ā nanda (meaning “with bliss”) modifies all three symptoms.

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

Bali, who had an army of four divisions almost equal to Indra’s (indra-senaḥ ), took both Kṛ ṣ ṇ a’s lotus feet on his head simultaneously. He thought of them as one. He did this constantly, again and again, putting them on his head and chest, since he was unsatisfied. Or he put the feet on his head with prema which constantly increased. Ha expresses Ś ukadeva’s joy as he addresses Parī kṣ it. “O king! ” The symptoms of Bali’s prema are described. His eyes were filled with tears because of joy. For meter’s sake ā nanda is compounded with the other words instead of being in the instrumental case. The word ā nanda also modifies the other phrases. His hairs stood on end because of bliss, with his voice choked because of bliss. Instead of gadgadā kṣ aram

(adverbial phrase) sometimes gadgadā kṣ araḥ is seen.

Text 39

balir uvā ca

namo ’nantā ya bṛ hate namaḥ kṛ ṣ ṇ ā ya vedhase

sā ṅ khya-yoga-vitā nā ya brahmaṇ e paramā tmane

Translation

King Bali said: Obeisances to Ā nanta, to Svayam Bhagavā n Kṛ ṣ ṇ a, the creator of the universe, the goal of jñ ā na and yoga, who is thus Brahman and Paramā tmā.

I offer respects to Kṛ ṣ ṇ a, svayam bhagavā n, who spreads and promotes (vitā nā ya) the scriptures of jñ ā na (sā ṅ khya) and samā dhi (yoga) or who is the purport of jñ ā na and yoga, because he is one truth for all jī vas (brahmane). Not only does he have that form, but also a different form, Paramā tmā. Or I offer respects to the all-pervading Lord (brahmane). How does he pervade? He is Paramā tmā, the antaryā mī. The list of terms is in order of increasing excellence. Or the verse shows how Kṛ ṣ ṇ a is everything.

— — — — — — — — — — — — — — — — — -

I offer respects to the second member of Kṛ ṣ ṇ a’s vyū ha (anantā ya). The gopī s in lamentation address him as the friend of Ananta or Balarā ma (ananta-sakhaḥ ). (SB 10. 39. 30) This name includes Ś eṣ a: that is indicated by the word bṛ hate (huge). I offer respects to Kṛ ṣ ṇ a, famous as Svayam Bhagavā n (kṛ ṣ ṇ ā ya), since he is the creator of everything (vedhase). “But the jñ ā na scriptures speak of Brahman and the yoga scriptures speak of Paramā tmā. What about them? ” He is the object of the scriptures of jñ ā na and yoga. He is indicated by those scriptures in his partial form. Kapila-deva says:

jñ ā na-yogaś ca man-niṣ ṭ ho nairguṇ yo bhakti-lakṣ aṇ aḥ

dvayor apy eka evā rtho bhagavac-chabda-lakṣ aṇ aḥ

The goal of jñ ā na, fixed on my expansion as Brahman, beyond the guṇ as, and the goal of bhakti are actually only one goal, which is known by the word Bhagavā n. SB 3. 32. 32

Thus I offer respects to you, who are also Brahma and Paramā tmā.

Text 40

darś anaṁ vā ṁ hi bhū tā nā ṁ duṣ prā paṁ cā py adurlabham

rajas-tamaḥ -svabhā vā nā ṁ yan naḥ prā ptau yadṛ cchayā

Translation

Seeing you Lords is a rare achievement for most living beings. But even persons like us, situated in the modes of passion and ignorance, can easily see you when you reveal yourself by your own sweet will.

Hi means certainly. Ca also means api. Thus the verse “Certainly seeing you two is difficult to achieve but also not difficult to achieve when, by your will, you consent to see us. ” Or previously you were difficult to attain, but now easy to attain, since you are more merciful than before, manifesting unlimited powers.

Texts 41–43

daitya-dā nava-gandharvā ḥ siddha-vidyā dhra-cā raṇ ā ḥ

yakṣ a-rakṣ aḥ -piś ā cā ś ca bhū ta-pramatha-nā yakā ḥ

viś uddha-sattva-dhā mny addhā tvayi ś ā stra-ś arī riṇ i

nityaṁ nibaddha-vairā s te vayaṁ cā nye ca tā dṛ ś ā ḥ

kecanodbaddha-vaireṇ a bhaktyā kecana kā mataḥ

na tathā sattva-saṁ rabdhā ḥ sannikṛ ṣ ṭ ā ḥ surā dayaḥ

Translation

Many who had been constantly absorbed in enmity toward you ultimately became attracted to you, who are the supervisor of goodness and the source of scriptures. These reformed enemies include Daityas, Dā navas, Gandharvas, Siddhas, Vidyā dharas, Cā raṇ as, Yakṣ as, Rā kṣ asas, Piś ā cas, Bhū tas, Pramathas and Nā yakas, and also ourselves and many others like us. Some of us have become attracted to you because of exceptional hatred, while others have become attracted because of mixed bhakti. But the devatā s are not attracted to you in this way.

Though the demons are completely inimical to you, that animosity is nothing. Still they become attracted to you, who are the supervisor (dhā mni) of pure sattva, unmixed with rajas and tamas, and the source of the scriptures (ś ā stra-ś arī riṇ i). They become inimical to devotees who take the demons as unfavorable since the demons reject the scriptures, because of their natures of rajas and tamas. Consequently they are naturally inimical to you who protect the devotees. The Gandharvas, Siddhas, Vidyā dharas and Cā raṇ as, though not inimical to the Lord by nature, often follow the demons because of their natures of rajas and tamas. Yakṣ as, Rā kṣ asas, Piś ā cas and others, and I also, having natures of tamas, follow the demons and are well known for their evil natures. I am included with the demons. Because of that, I also have strong animosity to you. Some others, humans such as Kaṁ sa, are similar to the demons. The two words ca indicate that these persons are predominant.

Some of these humans such as Pauṇ ḍ raka are in pure tamas and have extreme animosity. Thus they become completely absorbed in thinking of the Lord (bhaktyā ). Having spoken of tamoguṇ a, rajoguṇ a is described. Some such as Gayā sura desired Svarga. Or they thought of the Lord with lust (kā mataḥ ) on seeing Mohinī. The devatā s are not like this. They could not absorb their minds in you because of great attachment to enjoying. Ā dayaḥ refers to sages who were attracted to karmas.

Text 44

idam ittham iti prā yas tava yogeś vareś vara

na vidanty api yogeś ā yoga-mā yā ṁ kuto vayam

Translation

What to speak of ourselves, O Lord of all perfect yogī s, even the greatest mystics do not know your spiritual powers.

CommentaryThe Kumā ras and others (yogeś ā ḥ ) cannot know your special powers (yogam-mā yā m), because you possess inconceivable, unlimited great powers (yogeś vareś vara). This is generally so (prā yaḥ ), since some devotees can understand your powers. Or, the devatā s alone deserve to see you and not me. Then verses 41-43 are spoken. Because the demons such as I are firmly inimical to you, some become extremely inimical. Others who develop bhakti but with self-interest only are thus still firmly inimical to you. The devatā s are not like that since they have sattva. Thus they are qualified to attract you and see you. How then can we know the reason that you in your form as Svayam Bhagavā n along with Balarā ma came here so that I can see you? The present verse answers this question: no one knows.

Or, you come to display your powers by showing your special mercy. He praises Kṛ ṣ ṇ a’s mercy in this verse. No one knows your mercy (mā yā ) which is your special power (yoga). Even persons like the Kumā ras do not know by what cause such mercy (ittham idam) will occur, since you have unlimited powers such as the ability to be the unlimited cause (yogeś vareś vara).

Text 45

tan naḥ prasī da nirapekṣ a-vimṛ gya-yuṣ mat

pā dā ravinda-dhiṣ aṇ ā nya-gṛ hā ndha-kū pā t

niṣ kramya viś va-ś araṇ ā ṅ ghry-upalabdha-vṛ ttiḥ

ś ā nto yathaika uta sarva-sakhaiś carā mi

Translation

Please be merciful to me so I may get out of the blind well of family life — my false home — and find the true shelter of your lotus feet, which selfless sages always seek. Then, taking the nature of your servant, having attained your lotus feet, I will leave my followers and wander in the company of devotees, who are the friends of everyone.

Therefore (tat), because you let us see you, give us mercy. Plural indicates his followers as well. Your feet are sought even by liberated souls, disregarding liberation (vimṛ gya), but they cannot attain those feet. The feet of you two, or you and devotees (yuṣ mat) are like lotuses, destroying all suffering and flowing with sweet rasa. They are a shelter (dhiṣ aṇ a). Take us from the blind well of the house, which are not a shelter. It gives suffering but is unnoticed by the unintelligent.

I will attain closeness with those feet which give shelter to the universe, causelessly giving benefit.

There is no endeavor for this attainment, just as ripe fruits fall by themselves everywhere. I will be peaceful at heart (ś ā ṇ taḥ ) in cold or heat, even in the absence of those feet. Or devoid of attachment and hatred, alone, constantly chanting and remembering you, or with friends (uta) in order to taste the rasa of bhakti, I will wander about there and there. Because the great devotees are merciful I am qualified for their association.

Or the shelter of your lotus feet, Vraja, is sought by the detached. Everything else, all houses, even Brahmaloka, are a blind well, since those who fall into the well cannot attain your place. Therefore do not give this regard (niṣ kramya). Being situated (vṛ rtiḥ ) near the base of the trees of Vṛ ndā vana (viś va-ś arana) or being situated near your feet, the shelter of the universe, giving up

friends, some peaceful devotee (ś ā ṇ taḥ ) will wander about.

Or being happy in your association, sometimes being alone with you (ś ā nṭ aḥ ), and sometimes being with the people of Vraja, I will wander about. Or being the most excellent as a cowherd, or being one among the cowherds, I will wander with cowherd friends of you, the whole universe (sarva), in Vṛ ndā vana. However he does not directly state this out of shyness, since he prays for a position difficult to attain.

In the beginning he mentions the plural naḥ (we), but at the end he mentions one person (ekaḥ ) since a rare object cannot be given to many. Or we all have to attain the mercy. Your associates already have that mercy by their nature.

— — — — — — — — — -

Because of your merciful nature mentioned in the previous verse, therefore (tat) be merciful to me. He describes that mercy. The feet of you two are sought but not immediately achieved by liberated souls, who are also endowed with the bhā va of pure devotees. Those feet are like lotuses because they destroy all suffering, are most beautiful, and give the greatest fragrance. Because they are the supreme shelter, they are the best home. Other places are simply dull reflections. Get me out of this house which is actually like a blind well since it is the cause of bondage for a great fool, especially if it is Sutala, which is different from the shelter of your feet. Having attained your lotus feet which are the object of surrender for the universe, remaining as your servant (vṛ ttiḥ ), going alone, not with followers, I will wander about with your devotees who are friends of everyone. Because they are friendly they will not criticize me.

Text 46

ś ā dhy asmā n ī ś itavyeś a niṣ pā pā n kuru naḥ prabho

pumā n yac chraddhayā tiṣ ṭ haṁ ś codanā yā vimucyate

Translation

O Lord of all subordinate creatures, please tell us what to do and thus free us of all sin. Even one who faithfully executes the rules of the Vedas is free of sin.

Commentary

If you do not give this mercy plentifully to me, devoid of good fortune, then please tell me your purpose in coming. By this I can become successful. Please instruct me a little. The Lord is qualified for this. Under your supervision are Brahmā and other leaders (ī ś a), who need to be instructed (ī ś itavya)! You should not think that we are suitable to follow your instructions. First make us free of obstacles to bhakti (niṣ pā pā n). If you consent to instruct us, obstacles will be destroyed and our qualification will be accomplished. He gives proof. A person who faithfully follows the ordinary, traditional injunctions of the Vedas, what to speak of your direct instructions, is freed from sin.

Text 47

ś rī -bhagavā n uvā ca

ā san marī ceḥ ṣ aṭ putrā ū rṇ ā yā ṁ prathame ’ntare

devā ḥ kaṁ jahasur vī kṣ ya sutā ṁ yabhitum udyatam

Translation

The Supreme Lord said: During the age of the first Manu, the sage Marī ci had six sons by his wife Ū rnā. They were all exalted devatā s, but once they laughed at Brahmā when they saw him preparing to have sex with his own daughter.

Since what he requested was most difficult, the Lord did not give an answer, but satisfied him by relating the purpose of his coming. This is explained in three verses. Though they were devatā s they laughed at Brahmā.

— — — — — — — — — — -

Kṛ ṣ ṇ a gives an introduction so that his request will be accepted. The request comes later. Though the sons were devatā s they laughed at Brahmā.

Texts 48–49

tenā surī m agan yonim adhunā vadya-karmaṇ ā

hiraṇ yakaś ipor jā tā nī tā s te yoga-mā yayā

devakyā udare jā tā rā jan kaṁ sa-vihiṁ sitā ḥ

sā tā n ś ocaty ā tmajā n svā ṁ s ta ime ’dhyā sate ’ntike

Translation

Because of that improper act, they immediately entered a demoniac form of life, and thus they took birth as sons of Hiraṇ yakaś ipu. The goddess Yogamā yā then took them away from Hiraṇ yakaś ipu, and they were born again from Devakī ’s womb. After this, O King, Kaṁ sa murdered them. Devakī still laments for them, thinking of them as her sons. These same sons of Marī ci are now living here with you.

They were actually born to Kā lameni, who was Hiraṇ yakaś ipu’s son. In that sense they were born from Hiraṇ yakaś ipu. This is explained in Hari-vaṁ ś a and also at the beginning of the second chapter. Details are given in Hari-vaṁ ś a, but are not given here because it would expand the commentary greatly.

O king! You know all this. Devakī laments about their destination because they were her sons. Please give them back. They are under your control. They are near you now. They were placed near Bali, the great devotee who was omniscient, so that Bali could see the Lord.

— — — — — — — — — — — — -

He explains how they were born to demons. In the commentary on the second chapter of the Tenth Canto it is explained how they were born to Hiraṇ yakaś ipu. Kṛ ṣ ṇ a then explains his proposal in two and a half verses. First he speaks with compassion for Devakī. She laments because they were her own sons. They could not be hidden. Jokingly he says, “They are now here. ” They were placed near Bali, his great devotee who was omniscient, so that Bali could see the Lord.

Text 50

ita etā n praṇ eṣ yā mo mā tṛ -ś okā panuttaye

tataḥ ś ā pā d vinirmaktā lokaṁ yā syanti vijvarā ḥ

Translation

We wish to take them from this place to dispel their mother’s sorrow. Then, released from their curse and free from all suffering, they will return to their home in heaven.

We will take the sons affectionately or necessarily (pra-neṣ yā maḥ ). The plural is used to indicate his determination to take them. This is to relieve their mother of lamentation. After that, they will be completely released (vinirmuktā ḥ ) from Brahmā ’s curse caused by their laughter. Thus they will be without grief (vijvarā ḥ ). They will go to their planet, to satisfy their associates.

— — — — — — — — — —

Kṛ ṣ ṇ a states his desire in two verses. We will take them with affection (pra — neṣ yamaḥ ). The plural expresses the dual number according to the rule asmado dvayoś ca (Pā ṇ ini 1. 2. 59) This will be beneficial for them. Instead of ś apā d vinirmuktā ḥ sometimes ś apa-vinirmuktā ḥ is seen. They will be freed (muktā ḥ ) from demonic natures (vi) and from demonic bodies (ni). Therefore they will be free of all suffering (vijvarā ḥ ). They will then return to their place where they existed before they became demons’ sons, since they still have desires for enjoyment.

Text 51

smarodgī thaḥ pariṣ vaṅ gaḥ pataṅ gaḥ kṣ udrabhṛ d ghṛ ṇ ī

ṣ aḍ ime mat-prasā dena punar yā syanti sad-gatim

Translation

By my grace these six — Smara, Udgī tha, Pariṣ vaṅ ga, Pataṅ ga, Kṣ udrabhṛ t and Ghṛ ṇ ī — will later go to my eternal abode.

He points them out so there will be certainty of their identities. After their enjoyment, they will later attain the Lord’s eternal abode, (sad-gatim), Vaikuṇ ṭ ha. Or they will go to my planet. He names them to show the certainty of their destination. Punar is simply an ornament.

Text 52

ity uktvā tā n samā dā ya indrasenena pū jitau

punar dvā ravatī m etya mā tuḥ putrā n ayacchatā m

Translation

After saying this, Kṛ ṣ ṇ a and Balarā ma, having been duly worshiped by Bali Mahā rā ja, took the six sons and returned to Dvā rakā, where they presented them to their mother.

sAme

Taking them, fully clothed, by the hand (sam — ā dā ya), honored by Bali with offerings, they returned to Dvā rakā; and presented the sons to their mother (mā tuḥ should be mā tre).

Text 53

tā n dṛ ṣ ṭ vā bā lakā n devī putra-sneha-snuta-stanī

pariṣ vajyā ṅ kam ā ropya mū rdhny ajighrad abhī kṣ ṇ aś aḥ

Translation

When she saw her lost children, Devakī felt such affection for them that milk flowed from her breasts. She embraced them and took them onto her lap, smelling their heads again and again.

By the will of the Lord, to please his mother, the sons took on their infant bodies as Kī rtiman and others. Or because of the mother’s great affection, they appeared as infants. Devakī is called devī, goddess, out of respect for her, as the mother of the Lord. She embraced them one after the other or because of great confusion in affection, all at the same time.

— — — — — — — — — — — — — —

By the will of the Lord, to please his mother, the sons took on their infant bodies as Kī rtiman and others.

Text 54

apā yayat stanaṁ prī tā suta-sparś a-parisnutam

mohitā mā yayā viṣ ṇ or yayā sṛ ṣ ṭ iḥ pravartate

Translation

Lovingly she let her sons drink from her breast, which became wet with milk touched by Kṛ ṣ ṇ a. She was entranced by the Lord’s yoga-mā yā, by which Viṣ ṇ u initiates the creation of the universe.

Her breast was completely soaked with milk touched by her son Kṛ ṣ ṇ a, or her sons. She was attracted in her heart (mohitā ḥ ) by mā yā in the form of affection for her sons. She could not avoid that mā yā since it belonged to the Lord who pervades the universe (viṣ ṇ oḥ ). “Why would the Lord put his mother into illusion? ” Without that mā yā, the universe would not be created. Or by that mercy she will again become his mother in the next birth.

— — — — — — — — — — — —

Her breasts were completely flowing with milk which had been touched by Kṛ ṣ ṇ a and other sons. Another version has pariplū tam. This means her breasts were covered with the affection of her sons. The cause is explained. She was bewildered by yoga-mā yā -ś akti, for his pastimes. The creation pastime is mentioned in this regard but the mention of creation by the Lord’s bahiraṅ ga-ś akti (which is different from the antaraṅ ga-ś akti which bewilders her) is only for easy understanding of common people.

Texts 55–56

pī tvā mṛ taṁ payas tasyā ḥ pī ta-ś eṣ aṁ gadā -bhṛ taḥ

nā rā yaṇ ā ṅ ga-saṁ sparś a- pratilabdhā tma-darś anā ḥ

te namaskṛ tya govindaṁ devakī ṁ pitaraṁ balam

miṣ atā ṁ sarva-bhū tā nā ṁ yayur dhā ma divaukasā m

Translation

After drinking her nectarean milk, the remnants of what Kṛ ṣ ṇ a himself had previously drunk, the six sons, touched by the hand of Kṛ ṣ ṇ a, the shelter of all beings, attained their original identities. They bowed down to Govinda, Devakī, their father and Balarā ma, and then, as everyone looked on, they left for Vaikunṭ ḥ a.

Gaḍ a-bhṛ taḥ indicates that Kṛ ṣ ṇ a came there with his club or that he is directly Nā rā yaṇ a, since at his birth he showed this form. Or it means “he who protects completely his younger brother Gada. ” He was bhagavā n, who appeared as the son of Vasudeva to show his unlimited powers.

Showing an infant form in his previous birth, with great affection he drank from her breast at that time (in this life he was separated at birth and drank from Yaś odā only). The sons attained knowledge of their svarū pa by the touch of the hand of the supreme Lord (nā rā yaṇ a). Or they had attained knowledge of the Lord’s greatness by the touch of his hand.

They offered respects to Govinda, directly bhagavā n, who appeared on earth to reveal unlimited powers. They then offered respects to Devakī, their mother, before the others, out of great affection and to make themselves successful, while all beings observed. They ignored others while paying attention to the Lord and his devotees. Or all beings looked on in astonishment. The event actually happened. They departed for Vaikuṇ tha on the path of the sky.

— — — — — — — — — —

They had drunk the milk which was filled with the highest bliss (amṛ tam), which was the remnant of Kṛ ṣ ṇ a. He is called the holder of the club because, taking his club, he went to the lower worlds to retrieve her sons. Devakī first had Kṛ ṣ ṇ a take the milk from her breast. They were directly touched by the hand of Svayam Bhagavā n, the shelter of all beings (nā rā yaṇ a). They then assumed their devatā forms again. They went to the devatā s’ planet without affection for their mother or others by the will of the Lord, according to their desire, while all beings looked on with joy. Instead of divaukasā m sometimes vihā yasā (accepted by Ś rī dhara Svā mī ) is seen.