Vaiṣṇava-toṣaṇī 70 страница

This is list of places on the way from Dvā rakā to Videha. The other places were between Koṣ ala and Ā narta. Their eyes were like bees in drinking with greed the rasa produced on seeing him. This means that they saw him with great attachment. The people of those places, men and women saw him. O king! Ś ukadeva becomes emotional because of their eagerness to drink the nectar of Kṛ ṣ ṇ a’s form by seeing him. Or he feels pain on not attaining that situation. Women are mentioned last to indicate their special position. Others can also refer to animals. They drank his face which was smiling broadly and had affectionate glances.

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The people of Ā narta and other places, all the men and women, saw Kṛ ṣ ṇ a’s lotus face with great attraction. The provinces are listed in order when travelling from Dvā rakā to Videha. Some in the list are neighboring states. He went out of longing to some places even though the places were far. He went to other places to give them mercy. And to all the places he went one after the other to give them bliss. The next verse says that he finally arrived at Videha. This verse also mentions that he met the people of Vraja (madhu). He did this by entering into the aprakaṭ a pastimes there (since the residents had by that time disappeared).

Text 21

tebhyaḥ sva-vī kṣ aṇ a-vinaṣ ṭ a-tamisra-dṛ gbhyaḥ

kṣ emaṁ tri-loka-gurur artha-dṛ ś aṁ ca yacchan

ś ṛ ṇ van dig-anta-dhavalaṁ sva-yaś o ’ś ubha-ghnaṁ

gī taṁ surair nṛ bhir agā c chanakair videhā n

Translation

Simply by glancing at those who came to see him, Kṛ ṣ ṇ a, the spiritual master of the three worlds, delivered them from the blindness of materialism. As he thus endowed them with fearlessness and spiritual vision, he heard devatā s and men singing his glories, which purify the entire universe and destroy all misfortune. Eventually, he reached Videha.

He gave to the men and women (tebhyaḥ ), whose eye disease or whose uselessness (tamisra) was destroyed by his glance, fearlessness of saṁ sā ra (kṣ emam) and eyes (artha-dṛ ś am) since he gave special vaidha-dī kṣ a as the best guru in the three worlds. He heard his fame which purifies all directions, because it destroys all inauspiciousness — sung by men on earth and devatā s in the sky. He went slowly, giving gifts to please the people.

Or the people had the illusion or darkness (tamisra) covering their eyes destroyed completely by his glance alone. He gave auspiciousness for this and next life, for which purpose he gave knowledge of bhakti, the highest goal (artha-dṛ ś am).

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“How could they see the form of parabrahman with eyes covered by ignorance? How could they follow the chariot which went as fast as the wind? ” The ignorance in their eyes (men’s and women’s eyes) was destroyed by his glance. He gave them fearlessness and vision. Their eyes were endowed with the prakā ś aka-ś akti (his energy which causes revelation) arising from the Lord’s svarū pa, in the form of bhakti. Bhaktyā ham ekayā grā hyaḥ : I am only obtainable by bhakti. (SB 11. 14. 21) By the manifestation of those eyes they could see Kṛ ṣ ṇ a. Thus he is called guru of the three worlds, since he initiated them with bhakti. Hearing his glories which purify the ends of the directions, sung by the devatā s in the sky and by humans on earth, delayed because of meeting all these people, he finally came to Videha.

Text 22

te ’cyutaṁ prā ptam ā karṇ ya paurā jā napadā nṛ pa

abhī yur muditā s tasmai gṛ hī tā rhaṇ a-pā ṇ ayaḥ

Translation

Hearing that Acyuta had arrived, O King, the residents of the cities and villages of Videha joyfully came forth to receive him with offerings in their hands.

Commentary

On hearing that Kṛ ṣ ṇ a, full of all beauty and qualities, had arrived, joyful citizens, with hands holding articles of worship such as arghya for him, approached him.

Text 23

dṛ ṣ ṭ vā ta uttamaḥ -ś lokaṁ prī ty-utphulā nanā ś ayā ḥ

kair dhṛ tā ñ jalibhir nemuḥ ś ruta-pū rvā ṁ s tathā munī n

Translation

As soon as the people saw Uttamaḥ ś loka, their faces and hearts blossomed with affection. Joining their palms above their heads, they bowed down to the Lord and to the sages accompanying him, whom they had previously only heard about.

Commentary

Having heard of Kṛ ṣ ṇ a glories from far off, they had desired to see him for a long time. They thought that by seeing him they would be successful. Now they directly saw Kṛ ṣ ṇ a, praised because of his glories. They placed their hands above their heads so that they could see his beautiful face. They bowed to the sages because they knew of their glories from previously hearing about them. Thus they were excited on seeing them.

Text 24

svā nugrahā ya samprā ptaṁ manvā nau taṁ jagad-gurum

maithilaḥ ś rutadevaś ca pā dayoḥ petatuḥ prabhoḥ

Translation

Both the King of Mithilā and Ś rutadeva fell at the Lord’s feet, each thinking that the spiritual master of the universe had come there just to show him mercy.

Commentary

Thinking that the guru of the universe, worshipped by Brahmā and others, had come (praptam) to give mercy, along with the sages (sam), the two fell at the feet of their own Lord, or he who was able to fulfill all their desires (prabhoḥ ). The best brā hmaṇ a Ś rutadeva is mentioned after the king, since out of meekness he remained behind the king out of respect.

Text 25

nyamantrayetā ṁ dā ś ā rham ā tithyena saha dvijaiḥ

maithilaḥ ś rutadevaś ca yugapat saṁ hatā ñ jalī

Translation

At exactly the same time, King Maithila and Ś rutadeva each went forward with joined palms and invited the Lord of the Daś ā rhas to be his guest, along with the brā hmaṇ a sages.

At the same time, with folded hands, they invited the Lord who appeared in the Yadu dynasty to show his great powers (dā ś ā rham), along with the sages.

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They both invited the Lord along with the sages (dvijaiḥ ) to their houses.

Text 26

bhagavā ṁ s tad abhipretya dvayoḥ priya-cikī rṣ ayā

ubhayor ā viś ad geham ubhā bhyā ṁ tad-alakṣ itaḥ

Translation

Wanting to please them both, the Lord accepted both their invitations. Thus he simultaneously went to both homes, and neither could see him entering the other’s house.

Commentary

The Lord entered both houses completely, with all the sages (ā — viś at). The Lord expanded into two forms. The sages also became two forms but not independent of the Lord’s will.

Texts 27–29

ś rā ntā n apy atha tā n dū rā j janakaḥ sva-gṛ hā gatā n

ā nī teṣ v ā sanā gryeṣ u sukhā sī nā n mahā -manā ḥ

pravṛ ddha-bhaktyā uddharṣ a- hṛ dayā srā vilekṣ aṇ aḥ

natvā tad-aṅ ghrī n prakṣ ā lya tad-apo loka-pā vanī ḥ

sa-kuṭ umbo vahan mū rdhnā pū jayā ṁ cakra ī ś varā n

gandha-mā lyā mbarā kalpa- dhū pa-dī pā rghya-go-vṛ ṣ aiḥ

Translation

When King Bahulā ś va, a descendant of Janaka, saw Lord Kṛ ṣ ṇ a approaching his house from a distance with the sages, who were somewhat fatigued from the journey, he immediately arranged to have seats of honor brought out for them. After they were all comfortably seated, the wise King, his heart overflowing with joy and his eyes clouded by tears, bowed down to them and washed their feet with intense devotion. Taking the water, which could purify the entire world, he sprinkled it on his head and the heads of his family members. Then he worshiped all those great lords by offering them fragrant sandalwood paste, flower garlands, fine clothing and ornaments, incense, lamps, arghya and cows and bulls.

To describe the Lord’s special instructions to Ś rutadeva, first the actions of the king are described, taking the easier matter first. The king’s actions are described in nine verses. Born in Janaka’s dynasty he had all knowledge. His mind was profound (mahā manā ḥ ). Thus he worshipped the Lord and sages with great devotion. He put the water on his head. He offered bulls (go-vṛ ṣ aiḥ ) or cows and bulls. The items offered are in correct order, except arghya is at the end because he was confused and forgot. Or after lamps, arghya can be offered before eating, for auspiciousness. Cows can be given at the beginning or end.

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First the actions of the king are described. His mind was most excellent (mahā -manā ḥ ) since it was fixed on Kṛ ṣ ṇ a. His eyes flowed with tears and his heart was joyful. With increasing bhakti, he bowed and washed their feet. He put the water on his head. Go-vṛ ṣ a means bulls. The items are in order of value.

Text 30

vā cā madhurayā prī ṇ ann idam ā hā nna-tarpitā n

pā dā v aṅ ka-gatau viṣ ṇ oḥ saṁ spṛ ś añ chanakair mudā

Translation

When they had eaten to their full satisfaction, for their further pleasure the King began to speak slowly and in a gentle voice as he held Kṛ ṣ ṇ a’s feet in his lap and happily massaged them.

Commentary

After they were satisfied with food, he pleased them with words like, “I am most fortunate. I am most successful by your presence. ” Then he spoke as follows, first to the Lord. That is described in the next verse. The feet of Kṛ ṣ ṇ a, who pervades the universe, went onto his lap, by the Lord’s mercy. He touched the feet with special skill (mudā ), very gently, since Kṛ ṣ ṇ a’s feet were most tender. Thus it is said that he just touched them.

Text 31

ś rī -bahulā ś va uvā ca

bhavā n hi sarva-bhū tā nā m ā tmā sā kṣ ī sva-dṛ g vibho

atha nas tvat-padā mbhojaṁ smaratā ṁ darś anaṁ gataḥ

Translation

Ś rī Bahulā ś va said: O almighty Lord, you are the soul of all created beings, their self-illumined witness, and now you are giving your audience to us, who constantly meditate on your lotus feet.

He praises Kṛ ṣ ṇ a by describing his unconditional mercy in coming personally to his house though he was unqualified. Hi means “because. ” Because you are the witness of all beings from Brahmā to grass, revealing all their senses, since you are spread everywhere, or are the supreme Lord (vibho) we have been able to see you by mercy, though jī vas do not have the power to see you. The plural is used to indicate his family as well, or to show respect for himself on seeing the Lord.

“Why am I not visible to all others? ” We remember your lotus feet. Others do not have bhakti. Though remembering his feet is a cause of seeing him, the Lord is also self-manifesting. Only by his mercy can he be seen and he is the promoter of remembrance by his mercy. Thus his mercy is unconditional. Or because you are our soul and witness, we can remember your feet. Thus we can see you. We see you, but seeing you does not take place by the power of our remembrance but by your merciful nature because you are self-manifesting (sva-dṛ k). You show yourself by yourself. Or you mercifully glance at your devotees (sva). Seeing you depends not on our qualities but on your affection for your devotees. That is suitable. O Lord, you are full of all good qualities (vibho).

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He praises Kṛ ṣ ṇ a by describing his unconditional mercy in coming personally to his house though he is unqualified. Hi means “because. ” You are self-manifesting (sva-dṛ k): others depend on your mercy. You give consciousness (ā tmā ) to the jī vas who are your vibhinnā ṁ ś as by their nature: you are the shelter of spiritual form, just as the sun is the shelter of light for its rays. You are also the maker of their upā dhis. You are the witness (sā kṣ ī ) of the material worlds. Just as a person who is unattached reveals an object to others, you reveal yourself to the jī vas. I have been able to see you because you have the ability to show yourself to jī vas like me and because you have natural mercy. This is because of your mercy, through a show of your prakā ś akā -ś akti. I have remembered your lotus feet to some degree, but not with the bliss of prema. Or, I remember by making great effort. Those feet are like lotuses, by their nature destroying all suffering of the person who attains them by a power unknown to me. Instead of jī vā nā m sometimes bhū tā nā m is seen.

Text 32

sva-vacas tad ṛ taṁ kartum asmad-dṛ g-gocaro bhavā n

yad ā tthaikā nta-bhaktā n me nā nantaḥ ś rī r ajaḥ priyaḥ

Translation

You have said, “Neither Ananta, Goddess Ś rī nor unborn Brahmā is dearer to me than my unalloyed devotee. ” To prove your own words true, you have now revealed yourself to our eyes.

He explains this further. There is no one as dear to me as my devotee who is fixed (anta) only in me (eka). You have said this. Baladeva or Ś eṣ a is not as dear, though he is a friend. Lakṣ mī is not as dear, though she appears together with the Lord in this world. Brahmā is not as dear, though he is the best associate of the Lord. One is not dear to the Lord by friendship etc, but because of having special bhakti.

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Ananta as a brother, Lakṣ mī as a wife, and Brahmā as a son are not as dear, but they become most dear to me as pure devotees. You have said this. To show that those words are true, you have become visible to me. You have been merciful to me as one among your unlimited followers. You show your words are true, since Ananta, Lakṣ mī and Brahmā have not come with you, but these sages have been brought. This is a suitable statement because they have ś ā nta-rasa (like him). According to their bhā va, the Lord makes his appearance.

Text 33

ko nu tvac-caraṇ ā mbhojam evaṁ -vid visṛ jet pumā n

niṣ kiñ canā nā ṁ ś ā ntā nā ṁ munī nā ṁ yas tvam ā tma-daḥ

Translation

What person who knows this truth would ever abandon your lotus feet, when you are ready to give your very self to peaceful sages who call nothing their own?

One can see you by bhakti alone, by your mercy. What can be said? Even those desiring liberation achieve it by your mercy alone. Nu indicates conjecture. If one is a human, would he give up your feet? You give liberation (ā tmadaḥ ), by revealing ā tma-tattva, to persons who are without ahaṅ kā ra (niṣ kiñ canā nā m) and without sickness (ś ā nṭ ā nā m) because they are dedicated to jñ ā na (munī nā m). Or you are affectionate to the devotee. You are controlled (ā tmadaḥ ) by those who give up everything for you (niṣ kiḥ ycanā nā m), because their hearts are fixed in you alone (ś ā ntā nā m), because they have studied the scriptures (munī ṇ ā m).

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“It is also rare that you follow your devotees. But such a quality in you becomes hope for me. ” Who would give up your feet with these qualities? They are the object of the pure devotees and have the quality of mercy. Those feet should not be given up, because sages give up everything in order to attain you, since they are your devotees (ś ā ntā nā m). They are devotees because they have studied the meaning of scriptures. You become controlled by them.

Text 34

yo ’vatī rya yador vaṁ ś e nṛ ṇ ā ṁ saṁ saratā m iha

yaś o vitene tac-chā ntyai trai-lokya-vṛ jinā paham

Translation

Appearing in the Yadu dynasty, you have spread your glories, which can remove all the sins of the three worlds, just to deliver those entrapped in the cycle of birth and death.

At this time all are delivered by your show of unlimited powers. This verse is connected the next verse. I offer respects to you, who have spread your glories. You have appeared in the Yadu dynasty on earth (iha) and have spread more than previously (vi-tene) your glories here or to the people in saṁ sā ra, to give them peace, extinction of saṁ sā ra (ś ā ntyai). The reason is given. Those glories destroy completely (apa-ham) the suffering of saṁ sā ra for unlimited jī vas situated in the three worlds.

Or you spread your glories for giving inconceivable (tat) happiness of prema (ś ā ṇ tyai) or for making the heart fixed in you by giving bhaki-rasa. Destruction of the suffering of saṁ sā ra, being a secondary result, is accomplished without effort. Your glories destroy saṁ sā ra in the three worlds. This agrees with the last meaning, according to bhakti.

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Related to this, you have now appeared and distribute your quality of unlimited mercy everywhere to the highest degree. Being merciful to your pure devotees, in this world you have distributed your glories more than before (vi — tene).

Text 35

namas tubhyaṁ bhagavate kṛ ṣ ṇ ā yā kuṇ ṭ ha-medhase

nā rā yaṇ ā ya ṛ ṣ aye su-ś ā ntaṁ tapa ī yuṣ e

Translation

Obeisances to you, Svayam Bhagavā n Kṛ ṣ ṇ a, whose intelligence is ever unrestricted, who remain as Nā rā yaṇ a in Badrikā ś rama. You reveal the Vedas, are full of bliss, and perform kṣ atriya dharma to benefit others.

He first offers respects in order to make a request. I offer respects to you, who have unrestricted knowledge (akuṇ ṭ ha-medhase). How can others make you known? Moreover you undergo austerities in Badarikā ś rama in one of your forms, to benefit the whole world (nā rā yaṇ ā ya). You wear the dress of a renunciate with matted locks (ṛ ṣ aye). Your heart is not affected by desires (ś ā ntā ya instead of suś ā ntam) since you are fixed in brahmacā rya. This is explained in the Eleventh Canto. Therefore you should give benefit to us.

Or you are the shelter of all jī vas (nā rā yanā ya) because you are the seer of the Vedas (ṛ ṣ aye). Therefore you are without change or full of happiness (ś aṇ tā ya). You perform activities as a kṣ atriya householder (tapa) to teach the people.

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Before making his request, he offers respects. I offer respects to you, possessing unrestricted knowledge. What knowledge can others give you? Moreover, in order to benefit all people even today you remain in Badarikā ś rama performing austerities in one of your forms: I offer respects to Nā rā yaṇ a. Therefore you can also give benefit to us. Or, I offer respects to the shelter of all jī vas (nā rā yaṇ ā ya), because you are the revealer of the Vedas (ṛ ṣ aye). Therefore you are full of intense happiness which does not change (ś ā ntā ya — another version). I offer respects to you who perform kṣ atriya dharma to teach the people. The version suś ā nta-tapa means “performing austerities of kṣ atriya dharma to benefit the people. ”

Text 36

dinā ni katicid bhū man gṛ hā n no nivasa dvijaiḥ

sametaḥ pā da-rajasā punī hī daṁ nimeḥ kulam

Translation

Please stay a few days in our house, along with these brā hmaṇ as, O all-pervading one, and, with the dust of your feet, sanctify this dynasty of Nimi.

Having praised the Lord, he now humbly makes his request. In saying, “Stay for some days” he shows his modesty. Not specifying a short time, he hints that the Lord should stay forever.

“Considering the Yadus and others, I cannot ignore staying at other places also. ” O all-pervading Lord! By your ś akti you can stay anything else as well as here. Purify this dynasty involved with impersonal philosophy of advaita ideas. Or the dynasty has committed offense because Nimi

caused men’s eyes to blink. Thus the gopī s’ vision of Kṛ ṣ ṇ a was obstructed. Purify our family of that offense.

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Having praised the Lord, he now humbly makes his request. In saying, “Stay for some days” he shows his modesty. O great Lord (bhū man)! Though you are complete in all respects, out of mercy fulfill my desire. Stay in my house with the sages. Instead of nivasa sometimes nivasan is seen. Nimi was also your devotee.

Text 37

ity upā mantrito rā jñ ā bhagavā ḷ loka-bhā vanaḥ

uvā sa kurvan kalyā ṇ aṁ mithilā -nara-yoṣ itā m

Translation

Thus invited by the King, the Supreme Lord, sustainer of the world, consented to stay for some time to bestow good fortune on the men and women of Mithilā.

Requested with skill (upa-mantritaḥ ) the Lord stayed there because he was the protector of all jī vas (loka-bhā vanaḥ ) and revealer of unlimited qualities like affection for his devotees (bhagavā n). He bestowed great happiness or pure bhakti (kalyā ṇ am) on the men and women of Mithilā, who were generally ignorant, having them give up aspirations for mokṣ a.

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Requested with insistence (upa — manitritaḥ ), he stayed.

Text 38

ś rutadevo ’cyutaṁ prā ptaṁ sva-gṛ hā ñ janako yathā

natvā munī n su-saṁ hṛ ṣ ṭ o dhunvan vā so nanarta ha

Translation

Ś rutadeva received Acyuta into his home with as much enthusiasm as that shown by King Bahulā ś va. After bowing down to the Lord and the sages, Ś rutadeva began to dance with great joy, waving his shawl.

Ś rutadeva bowed to the Lord full of all powers (acyutam) who had come to his house with the sages, great devotees, like Bahulā ś va, he had increased bhakti, with tears in his eyes and joy in his heart.

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Like the king (janako yathā ) he had increased bhakti, with tears in his eyes and joy in his heart. Instead of munī n sometimes munī n ca is seen. The word ha indicates joy.

Text 39

tṛ ṇ a-pī ṭ ha-bṛ ṣ ī ṣ v etā n ā nī teṣ ū paveś ya saḥ

svā gatenā bhinandyā ṅ ghrī n sa-bhā ryo ’vanije mudā

Translation

After bringing mats of grass and darbha straw and seating his guests upon them, he greeted them with words of welcome. Then he and his wife washed their feet with great pleasure.

Commentary

He offered Kṛ ṣ ṇ a and sages seats suitable for sannyā sī s, made of new grass and darbha, brought from his house, and, personally touching their feet with great devotion, had them sit.

Text 40

tad-ambhasā mahā -bhā ga ā tmā naṁ sa-gṛ hā nvayam

snā payā ṁ cakra uddharṣ o labdha-sarva-manorathaḥ

Translation

With the wash water, the virtuous Ś rutadeva sprinkled himself, his house and his family. Overjoyed, he felt that all his desires had now been fulfilled.

He was most fortunate or had attained a portion of bhakti (mahā -bhā gaḥ ). In great joy, he bathed himself and his family in that water. By that he had attained all his desires.

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He sprinkled himself with the water from Kṛ ṣ ṇ a’s feet which was otherwise unobtainable by him. Ś ukadeva expresses his respect by calling him most fortunate (mahā -bhā gaḥ ). Ś rutadeva was overjoyed because his desires were now fulfilled.

Text 41

phalā rhaṇ oś ī ra-ś ivā mṛ tā mbubhir

mṛ dā surabhyā tulasī -kuś ā mbuyaiḥ

ā rā dhayā m ā sa yathopapannayā

saparyayā sattva-vivardhanā ndhasā

Translation

He worshiped them with offerings of auspicious items easily available to him, such as fruits, uś ī ra root, pure, nectarean water, fragrant clay, tulasī leaves, kuś a grass and lotus flowers. Then he offered them food that increases the mode of goodness.

Ś ukadeva, pleased by the brā hmaṇ a’s good fortune, recites using a longer meter to describe the brā hmaṇ a’s actions in two verses. He satisfied (ā rā dhayā m ā sa) the Lord with worship (saparyayā ) by offering fruits etc. Arhaṇ a refers to arghya and pā dya or dū rva grass. He offered food that increased significantly sattva-guṇ a or devotion, obtained without begging. The order of the items in worshipping is not in proper sequence since he offered items as he obtained them.

Mṛ dā means with kasturi and other unguents. It is called earth because it is obtained easily in the forest, like earth. Uś ī ra is an ointment, since sandalwood was unavailable. Ś iva is ā malakī. Though included in fruit, it is mentioned separately because it is dear to the Lord. Earth can also refer to earth made fragrant by heating or adding perfumes.

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Ś ukadeva, pleased by the brā hmaṇ a’s good fortune, recites with a longer meter to describe the brā hmaṇ a’s actions in two verses. He satisfied (ā rā dhayā m ā sa) the Lord with worship (saparyayā ) by offering fruits etc. He offered fruit, an auspicious gift, articles of worship like arghya (ā rhaṇ a), then uś ī ra root as incense, cooked and dried ā malaki fruit, sprinkled about to remove obstacles, in order to achieve his life’s desires, and water sweet as nectar. After they were relieved of fatigue, at noon he had them bathe, and offered them fragrant earth. He offered perfumes such as musk, which had been stored for some time with ketakī and other fragrant leaves in new, sealed pots. Sṛ ī dhara Svā mī says this was equivalent to musk. He offered tulasī, kuś a and lotuses so they could worship deities. He offered food that increased sattva-guṇ a, since the ingredients had not been begged. Though unmentioned, he also offered ā camana and other items.