Vaiṣṇava-toṣaṇī 75 страница

madhura-madhuram etan maṅ galaṁ maṅ galā nā ṁ

sakala-nigama-vallī -sat-phalaṁ cit-svarū pam

sakṛ d api parigī taṁ ś raddhayā helayā vā

bhṛ guvara nara-mā traṁ tā rayet kṛ ṣ ṇ a-nā ma

The name of Kṛ ṣ ṇ a is sweeter than the sweetest, the most auspicious of all things auspicious, the highest fruit in the tree of all the Vedas, and is composed entirely of pure consciousness. O best of Bhṛ gu’s dynasty! Heard once with faith or in negligence, it can deliver any human being. Prabhā sa-khaṇ ḍ a, Padma Purā ṇ a

vyaktaṁ hi bhagavā n eva sā kṣ ā n nā rā yaṇ aḥ svayam

aṣ ṭ ā kṣ ara svarū peṇ a mukheṣ u parivartate

Bhagavā n, directly Nā rā yaṇ a, appears on the tongue in the form of the eight syllable mantra. Nā rada Pañ caratra

Oṁ ā sya jā nanto nā ma cid vivaktan mahas te viṣ ṇ o su-matiṁ bhajā mahe

You, who know the Lord’s name oṁ is spiritual, should chant it. Ṛ g Veda 1. 156. 3

Praṇ avo hy apare brahma pravaṇ aś ca paraṁ smṛ tam

The syllable oṁ is the lower and higher Brahman. Mā ṇ ḍ ū kya Upaniṣ ad Kā rikā of Gauḍ apā da

Yato vā co nivartante: words cannot describe the Lord. (Taittirī ya Upaniṣ ad) The ś rutis, famous among the people for speaking of the unlimited Lord, thus speak. They will say dyupataya eva te na yayur antam anantatayā: you are unlimited, and no one has estimated the extent of your potencies. (SB 10. 87. 41) Ka iha nu veda batā vara-janma-layo ’gra-saraṁ : how can anyone here know the Lord who existed prior to everything else? (SB 10. 87. 24)

Text 3

saiṣ ā hy upaniṣ ad brā hmī pū rveś ā ṁ pū rva-jair dhṛ tā

ś rraddhayā dhā rayed yas tā ṁ kṣ emaṁ gacched akiñ canaḥ

Translation

Those who came first among the previous sages meditated upon this same Upaniṣ ad. Anyone who faithfully concentrates on this knowledge will become free from material attachments and attain bhakti.

Upaniṣ ad here means that which exists firmly (niṣ ī t) near Brahman by lakṣ aṇ ā, tā tpā rya or by direct meaning. This Upaniṣ ad, dedicated to the Lord (brahmī ), was placed in the hearts of previous sages like Sanaka or was constantly studied by them (dhṛ taḥ ). The person who rejects unlimited possessesions for the pleasure of the Lord (akiñ caṇ aḥ ) attains bhakti-yoga (kṣ emam).

sadhrī cī no hy ayaṁ loke panthā ḥ kṣ emo 'kuto-bhayaḥ

suś ī lā ḥ sā dhavo yatra nā rā yaṇ a-parā yaṇ ā ḥ

The path of bhakti (kṣ emaḥ ) followed by person who are friendly, virtuous, and surrendered to Nā rā yaṇ a is certain, auspicious, and without fear of obstacles. SB 6. 1. 17

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He proves his previous statement and praises the knowledge. The two previous verses (sā brā hmī ), a question and answer, become an Upaniṣ ad. By the two verses, an Upaniṣ ad appears. By the two verses the Upaniṣ ad was not recently produced however, because this knowledge was held in the mind by the Kumā ras (pū rvajaiḥ ) who appeared before Nā rada and others (pū rveṣ ā m) in their hearts. Or, the following verses (sā ) starting with jaya jaya to be spoken are an Upaniṣ ad. The person will attain the lotus feet of the Lord (kṣ emam).

martyo mṛ tyu-vyā la-bhī taḥ palā yan

lokā n sarvā n nirbhayaṁ nā dhyagacchat

tvat pā dā bjaṁ prā pya yadṛ cchayā dya

susthaḥ ś ete mṛ tyur asmā d apaiti

No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. SB 10. 3. 27

Text 4

atra te varṇ ayiṣ yā mi gā thā ṁ nā rā yaṇ ā nvitā m

nā radasya ca saṁ vā dam ṛ ṣ er nā rā yaṇ asya ca

Translation

In this connection I will relate to you a narration concerning Kṛ ṣ ṇ a. It is about a conversation that once occurred between Nā rā yaṇ a Ṛ ṣ i and Nā rada Muni.

I will describe the ś rutis dedicated to Brahman and later those beyond Brahman. Story began from a conversation of questions and answers between Nā rada and Nā rā yaṇ a Ṛ ṣ i — who was not residing on the Milk Ocean and was not the Lord of Vaikuṇ ṭ ha. The two words ca indicate that the conversation was primiarly between the two of them. Or I will relate that conversation in which the Lord Nā rā yaṇ a, praised by the ś rutis, was understood (anvitā m) by being described.

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In this connection I will relate a story which happened long ago. The story concerns Nā rā yaṇ a (nā rā yaṇ ā nvitā m), the shelter of the three puruṣ as who create mahat-tattva and who is the shelter of all jī vas. This refers to Svayam Bhagavā n Kṛ ṣ ṇ a, the real Nā rā yaṇ a, as expressed by Brahmā in SB 10. 14. 14. Thus this story is consistent with a beginning and conclusion concerning (anvitam) Kṛ ṣ ṇ a. Since Nā rada, a great devotee was involved, this story glorified the Lord and was conclusive. He is described in the next verse as “dear to the Lord. ” This story is in the form of a conversation between Nā rada and the sage Nā rā yaṇ a. This excludes Nā rā yaṇ a of the spiritual world and Nā rā yaṇ a residing in the Milk Ocean.

Text 5

ekadā nā rado lokā n paryaṭ an bhagavat-priyaḥ

sanā tanam ṛ ṣ iṁ draṣ ṭ uṁ yayau nā rā yaṇ ā ś ramam

Translation

Once, while traveling among the various planets of the universe, the Lord’s beloved devotee Nā rada went to visit the primeval sage Nā rā yaṇ a at his hermitage

When, where and how did the conversation take place? Four verses describe this. Nā rada at some time with an opportunity for mercy (ekadā ) or with an eagerness to hear, went to the sage’s hermitage, after wandering in all the worlds. Why? He did it to please the Lord, by hearing and glorifying the Lord (bhagavat-priyaḥ ).

aho devarṣ ir dhanyo ’yaṁ yat-kī rtiṁ ś ā rṅ gadhanvanaḥ

gā yan mā dyann idaṁ tantryā ramayaty ā turaṁ jagat

Oh! Nā rada is most fortunate because, singing and rejoicing in the glories of Kṛ ṣ ṇ a with his vī ṇ a, he gives bliss to the suffering world. SB 1. 6. 38

Therefore he went to Nā rā yaṇ a who was the first sage (sanā tanam). Or he went to see the eternal (sanā tanam) Lord in the form of a sage (ṛ ṣ im).

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Nā rā yaṇ a was the eternal Supreme Lord, son of Dharma (ṛ ṣ im). Nā rada went to his place in Badrikā ś rama.

Text 6

yo vai bhā rata-varṣ e ’smin kṣ emā ya svastaye nṛ ṇ ā m

dharma-jñ ā na-ś amopetam ā -kalpā d ā sthitas tapaḥ

Translation

From the very beginning of Brahmā ’s day Nā rā yaṇ a Ṛ ṣ i has been undergoing austere penances in this land of Bhā rata while perfectly performing contemplation on the Lord, knowledge of the Lord and bhakti-yoga for the benefit of human beings in both this world and the next.

This verses gives the reason for the Lord being a sage. It was his great mercy to the world. He performed penance in Bharata which is famous as the place of karma in all the worlds (asmin).

aho amī ṣ ā ṁ kim akā ri ś obhanaṁ

prasanna eṣ ā ṁ svid uta svayaṁ hariḥ

yair janma labdhaṁ nṛ ṣ u bhā ratā jire

mukunda-sevaupayikaṁ spṛ hā hi naḥ

The devatā s sing: What pious acts did these residents perform, or was the Lord simply pleased with them, by which they attained a birth suitable for service to Mukunda in the area of Bhā rata, whereas we can only desire this, but not attain it? SB 5. 19. 21

Or he performed penances there for you (asmin). Thus the word indicates the place’s auspiciousness. Vai means famous. He performed penance for liberation (kṣ emā ya) and happiness (svastaye) of humanity or for the happiness in this life and the next. The penance was endowed with dharma, jñ ā na and was fixed on the Lord (ś ama). He did this personally to teach the people. This is explained in Mokṣ a-dharma. Ś ama is what is superior to dharma and jñ ā na. He started the penance on the first day of Brahmā (ā kalpā t).

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This verse shows the reason why he is called a sage, and describes pastimes of compassion.

He was situated in austerity, his sva-dharma, endowed with jñ ā na, dharma and ś ama in order to teach the people, for gaining auspiciousness in this life (kṣ emā ya) and future life (maṅ galā ya).

Dharma means processes suitable for bhakti. Jñ ā na means knowledge of the Lord. Ś ama means contemplation of the Lord. He was so engaged from the beginning of Brahmā ’s day.

Text 7

tatropaviṣ ṭ am ṛ ṣ ibhiḥ kalā pa-grā ma-vā sibhiḥ

parī taṁ praṇ ato ’pṛ cchad idam eva kurū dvaha

Translation

There Nā rada approached Nā rā yaṇ a Ṛ ṣ i, who was sitting amidst sages of the village of Kalā pa. After bowing down to the Lord, O hero of the Kurus, Nā rada asked him the very same question you have asked me.

At the sage’s hermitage Nā rada met him as he sat, devoid of disturbance of heart, giving the opportunity for questions. He was surrounded by sages of similar mind. This indicates his question was of great significance. O Parī kṣ it born in a great dynasty (kurudvaha)! Your question is appropriate, being the same as that of Nā rada.

Text 8

tasmai hy avocad bhagavā n ṛ ṣ ī ṇ ā ṁ ś ṛ ṇ vatā m idam

yo brahma-vā daḥ pū rveṣ ā ṁ jana-loka-nivā sinā m

Translation

As the sages listened, Nā rā yaṇ a Ṛ ṣ i related to Nā rada an ancient discussion about the Vedas that took place among the residents of Janaloka.

He builds up Parī kṣ it’s enthusiasm. The omniscient lord, or the Lord full of mercy (bhagavā n) spoke this topic while the sages listened. This indicates that they were eager to hear the spiritual topic, being all of the same temperament. This (idam) topic indicates that it was present visibly at all times in Nā rā yana’s heart. Or idam refers to brahmavā daḥ , a topic of discussion to discern the truth. Vā do vivadatā m aham: among types of argumentation I am vā da, which delivers the truth (BG 10: 32) Among methods like vitaṇ ḍ ā and jalpa, vā da is a great vibhū ti of the Lord since it is about the Lord. This is all explained by Ś rī dhara Svā mī. Janaloka means the planet above Maharloka. It may also be called Janoloka.

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The other sages listened with attention (the phrase should be in the locative rather than the possessive case). An ancient discussion to determine the truth (vā da), rather than jalpa or vitaṇ ḍ a took place concerning the Vedas (brahma). Janaloka means the planet above Maharloka. It may also be called Janoloka.

Text 9

ś rī -bhagavā n uvā ca

svā yambhuva brahma-satraṁ jana-loke ’bhavat purā

tatra-sthā nā ṁ mā nasā nā ṁ munī nā m ū rdhva-retasā m

Translation

The Lord said: O son of self-born Brahmā, once long ago on Janaloka, wise sages who resided there performed a great sacrifice concerning the Vedas. These sages, mental sons of Brahmā, were all perfect celibates.

O Nā rada, son of Brahmā! The sages were engaged in a sacrifice concerning knowledge of the Vedas. Since that discussion was similar to this, you are qualified to hear about it. These sages were the mental sons of Brahmā, and therefore very pure. They were dedicated to jñ ā na munī nā m) and were brahmacā rī s since birth. Thus they were also qualified for the discussion concerning the Vedas.

Text 10

ś vetadvī paṁ gatavati tvayi draṣ ṭ uṁ tad-ī ś varam

brahma-vā daḥ su-saṁ vṛ ttaḥ ś rutayo yatra ś erate

tatra hā yam abhū t praś nas tvaṁ mā ṁ yam anupṛ cchasi

Translation

At that time you happened to be visiting the Lord on Ś vetadvī pa. A lively discussion fully endowed with the Vedas arose among the sages on Janaloka as to the nature of the Supreme Absolute Truth. The same question arose then that you are asking me now.

Commentary

On Janaloka (tatra) the same question was asked that you have asked me — long after they asked (anu). Since you asked me later, there is no reason to doubt the validity of your question. This is praise for Nā rada’s question. Serate means “fully endowed with. ”

Text 11

tulya-ś ruta-tapaḥ -ś ī lā s tulya-svī yā ri-madhyamā ḥ

api cakruḥ pravacanam ekaṁ ś uś rū ṣ avo ’pare

Translation

Although these sages were all equally qualified in terms of concentration on the Vedas, and although they all saw friends, enemies and neutral parties equally, they chose one of their number to be the speaker, and the rest became eager listeners.

They were equal in study of the Vedas (ś ruta), in concentration of heart (tapas), in qualities like peacefulness (ś ila). Pravacanam means “speaker” rather than “speaking. ” Sanandana was the one speaker and the listeners were Sanaka and others.

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Tapas means the ability to concentrate the mind. Pravacanam means “speaker” rather than “speaking. ”

Texts 12–13

ś rī -sanandana uvā ca

sva-sṛ ṣ ṭ am idam ā pī ya ś ayā naṁ saha ś aktibhiḥ

tad-ante bodhayā ṁ cakrus tal-liṅ gaiḥ ś rutayaḥ param

yathā ś ayā naṁ saṁ rā jaṁ vandinas tat-parā kramaiḥ

pratyū ṣ e ’bhetya su-ś lokair bodhayanty anujī vinaḥ

Translation

Ś rī Sanandana replied:

After Svayam Bhagavā n Kṛ ṣ ṇ a withdrew the created universes along with the puruṣ ā vatā ras, he remained inattentive to universal affairs as if sleeping. After this, the ś rutis reawakened him to the job of creation using words indicating his powers, just as the poets serving a king approach him at dawn and awaken him by reciting his heroic deeds.

The Lord withdrew this universe which is dependent on him (sva) into himself, as easily as one drinks water (ā pī ya) along with the three guṇ as and their effects such as mahat-tattva (ś aktibhiḥ ) or along with knowledge and ignorance etc. (ś aktibhiḥ ). The universe was sleeping: it had no impulse to peform its actions at that time. Or the Lord withdrew the universe and was sleeping with Lakṣ mī and others (ś aktibhiḥ ) as a pastime. The ś rutis then woke him up with words of glorification (liṅ gaiḥ ).

An example is then given to show the ś rutis natural servitude. The bards are servants (anujī vinaḥ ). They praise him to gain his great mercy.

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The description begins, and will similarly conclude, with the Lord who is defined by the Vedas, not as impersonal Brahman but the Lord with qualities, uncontaminated by mā yā.

yo ’syotprekṣ aka ā di-madhya-nidhane yo ’vyakta-jī veś varo

yaḥ sṛ ṣ ṭ vedam anupraviś ya ṛ ṣ iṇ ā cakre puraḥ ś ā sti tā ḥ

He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation he enters within it, accompanying each living entity. SB 10. 87. 50

Sva-sṛ ṣ ṭ im means that the Lord is the material cause (upā ḍ ana) of the universe. It is dependent on him. He drank up completely (ā — pitvā ) with its cause, prakṛ ti and its enjoyers, all the jī vas, this universe (idam) composed of elements from mahat-tattva to earth element, just as the sun destroys all juices. He did this while merging all his puruṣ ā vatā ra forms endowed with various ś aktis (saha ś aktibhiḥ ).

anantā ni tavoktā ni yā ny aṇ ḍ ā ni mayā purā

sarvā ṇ i tā ni saṁ hṛ tya sama-kā laṁ jagat-patiḥ

prakṛ tau tiṣ ṭ hati tadā sa rā tris tasya kī rtitā

As I have already explained to you, the Lord destroys all the numberless material universes at the same time. Then the universes remain in their unmanifest state within the Supreme Lord. This is known as the Lord's night. Viṣ ṇ u-dharmottara

It is said that the mahā -puruṣ a merges into Bhagavā n (sva-prakṛ tau). Ś ayanam means that the Lord does not give attention to the activities of the universe, as if he is in a sleeping condition. Param means Svayam Bhagavā n Kṛ ṣ ṇ a since it is said ā dyo ’vatā raḥ puruṣ aḥ parasya: Mahā -viṣ ṇ u is an expansion of the Supreme Lord. (SB 2. 6. 42) Kṛ ṣ ṇ a was in his own abode. After this inattention to the universal activities (tad-ante), with the external coverings removed (so they could see him) the deities presiding over the Vedas, with directly authoritative words, or words to indicate Svayam Bhagavā n (tal-liṅ gaih), woke up the Lord, to make him attentive to creation of the universes. The meaning is this. Though he has no taste for his “awakening” or paying attention to the powers of mā yā in comparison to his superior manifestations inherent in his svarū pa, because of the necessity of paying attention since he has the qualification for the job, he does this in such a way as to give preference to the manifestations from his svarū pa, which tend to cover the manifestation of mā yā. This purpose will become clear even in the first prayer.

During the time of pralaya the Lord’s abode of Vaikuṇ ṭ ha is not destroyed. It is said in the Second Canto:

pravartate yatra rajas tamas tayoḥ

sattvaṁ ca miś raṁ na ca kā la-vikramaḥ

na yatra mā yā kim utā pare harer

anuvratā yatra surā surā rcitā ḥ

In Vaikuṇ ṭ ha there are no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of mā yā at all, what to speak of its products such as material elements. In Vaikuṇ ṭ ha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees. SB 2. 9. 10

The ś rutis of higher and lower qualities had a natural service attitude in reawakening him. That is shown through an example, to strengthen the ancient conclusion. Bards awaken a sleeping king with excellent words indicating his possession of all extraordinary powers without compare. This is explained in my Sandarbha. Thus there is no necessity of repetition. The correct conclusion has already been established, approved by all the Vedas: this means naturally Svayam Bhagavā n Kṛ ṣ ṇ a and no one else, since that has been indicated in the verse kṛ ṣ ṇ as tu bhagavā n svayam (SB 1. 3. 28) This is indicated in the prayers themselves:

nibhṛ ta-marun-mano-’kṣ a-dṛ ḍ ha-yoga-yujo hṛ di yan

Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. SB 10. 87. 23

The ś rutis also directly met him. Kṛ ṣ ṇ aṁ ca tatra cchandobhiḥ stū yamā naṁ su-vismitā ḥ : they were especially amazed to see Kṛ ṣ ṇ a himself there, surrounded by the personified Vedas, who were offering him prayers. SB 10. 28. 17

Gopā la-tā panī Upaniṣ ad says yo ‘sau sarveṣ u vedeṣ u tiṣ ṭ hati: he resides in all the Vedas. Yo ‘sau sarva-vedaiḥ gī yate: Kṛ ṣ ṇ a is praised by all the Vedas. Nā rada after hearing the prayers also offered respects and indicated this.

namas tasmai bhagavate kṛ ṣ ṇ ā yā mala-kī rtaye

yo dhatte sarva-bhū tā nā m abhavā yoś atī ḥ kalā ḥ

I offer my obeisances to him of spotless fame, the Supreme Lord Kṛ ṣ ṇ a, who manifests his all-attractive personal expansions so that all living beings can achieve liberation. SB 10. 87. 46

Thus all verses show the supreme position of Kṛ ṣ ṇ a in different ways. This is written at the end of the work. If curious, one may consult that section.

Text 14

ś rī -ś rutaya ū cuḥ

jaya jaya jahy ajā m ajita doṣ a-gṛ bhī ta-guṇ ā ṁ

tvam asi yad ā tmanā samavaruddha-samasta-bhagaḥ

aga-jagad-okasā m akhila-ś akty-avabodhaka te

kvacid ajayā tmanā ca carato ’nucaren nigamaḥ

Translation

The ś rutis said: Victory, victory to You, O unconquerable one! By your very nature you are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the material and spiritual energies of the jī vas, sometimes the Vedas serve you as you sport with your material and spiritual potencies.

O Lord unconquered by mā yā (ajita)! The Vedas act as your servants (anucaret). Though they should say “We act as your servants” they describe themselves in the third person out of great humility and obedience.

Conquer over mā yā. Remove mā yā completely. “But as sattva-guṇ a, mā yā is your assistant. Why remove her? ” Even sattva-guṇ a is contaminated with mā yā ’s disturbing nature (doṣ a).

“It is not proper to remove mā yā since she is the cause of some pastimes. ” By your cit ś akti emanating from yourself (ā tmanā ) you are full of all powers to perform all your sweet pastimes. What use is mā yā?

“Then how will the jī vas realize me, filled with the astonishing cit ś akti, and take up bhakti? ”

Without your mercy in the form of giving ś akti (akhila-ś akty-avabodhaka), the jī vas (aga-jagad-okasā m) cannot take to bhakti.

“How is it known that I perform pastimes using all my ś aktis? ” The Vedas serve you, who act as the puruṣ a, using mā yā for the pastime of creating the world and who sometimes act as Nā rā yaṇ a and other forms using the cit ś akti for pastimes of pure bliss. They know about your pastimes by serving you.

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Having shown in verse 2 that the Lord is directly indicated by praṇ ava, the leaders of all the great Upaniṣ ads of twenty-eight varieties, which are expansions of the praṇ ava, begin to speak in order harmonize the conclusion of all the ś rutis by delineating the essential qualities of the Lord while refuting condemned opinions not approved by the ś rutis. First they reveal their first cherished desire while joking, in a way befitting a bard. O Lord unconquerable by mā yā ! You must reveal your supreme qualities (jaya jaya)! Repeating the word jaya they indicate, “Why do you not reveal those qualities? ” “It will be detrimental to me to cause injury to mā yā who is the cause of variety in this world. ” You have full powers because of your svarū pa-ś akti, full of the highest bliss (ā tmanā ). Mā yā is insignificant. Ś rī dhara Svā mī will say “Mā yā has no affect on the master of a host of desire cows of continuous bliss and knowledge. ” Nā rada has said:

viś uddha-vijñ ā na-ghanaṁ sva-saṁ sthayā

samā pta-sarvā rtham amogha-vā ñ chitam

Let me surrender to you, Bhagavā n. You are the condensed form of pure knowledge and by you who are bliss itself you have forms with many qualities. SB 10. 37. 22

“What is the proof that I have such a svarū pa-ś akti? ” You awaken material and spiritual ś aktis of the jī vas (okā ṇ ) in the material (agat) and spiritual (aga) worlds. You give ś akti to all the ś aktis.

Since matter is inert, and the operating of its ś aktis is similar, to awaken them, you use your svarū pa-ś akti, with spiritual form. Awaking the spiritual cit-ś akti is also caused by the svarū pa-ś akti since it is the shelter of all ś aktis. “You understand this by logic but you cannot be the witnesses. There should be direct observers of these ś aktis. Those near me do not know the truth about me. They only serve me. To that extent, your words prove nothing. ” We Vedas serve you who sometimes perform actions as a puruṣ a with mā yā (ajayā ) for pastimes of creation of the universes, and who sometimes perform actions in the form of Svayam Bhagavā n with your svarū pa-ś akti, full of bliss (ā tmanā ) in pastimes of pure bliss. Therefore defeat mā yā.