Vaiṣṇava-toṣaṇī 76 страница

Actually the Vedas do not speak using secondary meaning of words (guṇ a-vṛ ttayaḥ ). But in order to reject that idea, to confirm the truth, they directly speak about the Lord, mentioning his svarū pa-ś akti, by taking support of his various qualities. They describe him by calling him “unconquerable (ajita). ” By the special word, in the form of his spiritual name, the ś rutis make him turn and face them. The reason they serve him (anucaret) is bhakti alone. This is the conclusion brought out.

The ś rutis confirm this. Satyaṁ jñ anam anantaṁ brahma: the supreme Lord is existence, knowledge and bliss. (Taittirī ya Upaniṣ ad) Vijñ ā nam ā nandaṁ brahma: the Lord is knowledge and bliss. (Taittirī ya Upaniṣ ad) Na tasya kā ryaṁ karaṇ am ca vidyate: the Lord has no senses and no body. (Ś vetā ś vatara Upaniṣ ad) Tam eva bhā ntam anubhā ti sarvam: all things shine because he shines. (Katha Upaniṣ ad 2. 2. 5)

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthā ḥ prakā ś ā nte mahā tmanaḥ

The meaning of scripture is revealed to the person who has devotion to guru as much as he has devotion to the Lord. Ś vetā ś vatara Upaniṣ ad 6. 23

Text 15

bṛ had upalabdham etad avayanty avaś eṣ atayā

yata udayā stamayau vikṛ ter mṛ di vā vikṛ tā t

ata ṛ ṣ ayo dadhus tvayi mano-vacanā caritaṁ

katham ayathā bhavanti bhuvi datta-padā ni nṛ ṇ ā m

Translation

Some define you as matter since it remains after the destruction of the universe. It is like the transformation of clay into a pot. The universe appears and disappears while you remain unchanged. The ś rutis describe you by taking indirect or direct meaning of words. After all, how can the footsteps of men fail to touch the earth on which they live?

We sages or ś rutis say that Brahman is the world or elements like earth (mṛ di) in which (yataḥ ) there is appearance and disappearance (udayā sta-mayau) of transformations (vikṛ teḥ ) like a pot.

The sages express this directly or indirectly (manovacana-caritam) by themselves or using ś ruti.

Or “The Vedas describe the qualities of the Lord by glorifying the senses etc. ” They praise you as the material elements (bṛ hat) since they belong to you. They know the great object (brḥ at) which they realize as your servant (upalabdham) because it remains and is without destruction (avaś eṣ atayā ), without change. Noting its greatness, they specify its glories. Because it is your servant (yataḥ ), because it worships you, appearance and disappearance of the world (vikṛ teḥ ) manifest. This means that Brahmā and Ś iva manifest for creation and destruction of the Lord by worshipping you just as a pot (vikṛ teḥ ) manifests appearance and disappearance from clay (mṛ di). Brahmā and Ś iva are mere instruments. The main cause is ability caused by worship.

Or from worship (yataḥ ) there are appearance and disappearance of ecstatic symptoms (vikṛ teḥ ) like sañ cā ri and sā ttvika bhā vas just as in earth there are appearance and disappearance of plants from new or old seeds. Because of the astonishing glory of your worship, the sages offer to you their minds, words and actions (mano-vacana-caritam). There is never any lack of results for this. How can objects given by jī vas to you at any suitable place on earth be useless (ayathā )? Thus they offer their mind, actions and words.

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While some ś rutis offer praise devoid of favoritism to other famous ś rutis, by pointing out the Lord’s spiritual qualities while rejecting material qualities in him, other ś rutis, though supporting the famous ś rutis, as if embarrassed in the presence of their superiors, praise the Lord by making a verse filled with lakṣ aṇ ā (indirect meaning). They thus define the Lord without proper discrimination.

You are this world, which is the form of the great Brahman. The example is only representative. Anything beyond you would be a destruction of your greatness. “But the great Brahman and the world are different. The statement would make the world into the highest truth. ” It remains after pralaya, and thus there is nothing beyond it. An example is given. It is like the transformation of clay into a pot. “We can see the production of a pot from clay but we cannot see the world produced from Brahman. ” Particular ś rutis testify that from the great Brahman (yataḥ ) the appearance and disappear of the world takes place. “How can this be? There can be no transformation of the Brahman, like transformation of clay into a pot. It is because Brahman is without change (avikā rā t). ” Ś rutes tu ś abda-mū latvā t: knowledge of Brahman comes from ś ruti. As in the example of the cintā maṇ i, by the acintya-ś akti this can take place, according to the ś rutis.

They then state their intention. Because of this, the Vedas (ṛ ṣ ayaḥ ), some of our followers, who, like us, praise the world to some extent, define you in terms of (material) minds, words and actions as the great Brahman called the universe, as if being unaware of your pure spiritual form and qualities. The meaning is that since the effect ultimately lies in the cause, this description of your effects is ultimately a description of you. But their definition lacks to the extreme, since it omits you as the final cause. The meaning is made clear by an illustration. Indicating you in terms of material objects (padā ni) like pots, it appears to be ignorance (ayathā ) to us. It is not knowledge.

The chief ś rutis say sarvaṁ khalv idam brahma: this world is Brahman. (Chā ndogya Upaniṣ ad) Supporting ś rutis give examples like indro yato visitasya raja: the Lord is the King of the moving and immobile beings. (Ṛ gveda) Among them some give an example: vā cā rambhaṇ aṁ vikā ro nā madheyaṁ mṛ ttikety eva satyam: earth’s transformations are merely verbal creations of the process of naming; the substance earth itself is alone real. ” (Chā ndogya Upaniṣ ad 6. 1) All of these statements are also considered, not only the statement about clay, though it is considered the chief statement. By speaking, through material senses, pots etc. become the subject of discussion. These objects are all transformations of earth since they arise from it. This is the truth. It is not like the philosophy of Gautama. [32] It is different. Tad ananyatvam ā rambhaṇ a-ś abdā dibhyaḥ : the world is not different from Brahman because of statements of ś ruti. (Brahma-sū tra 2. 1. 14)

Text 16

iti tava sū rayas try-adhipate ’khila-loka-mala-

kṣ apaṇ a-kathā mṛ tā bdhim avagā hya tapā ṁ si jahuḥ

kim uta punaḥ sva-dhā ma-vidhutā ś aya-kā la-guṇ ā ḥ

parama bhajanti ye padam ajasra-sukhā nubhavam

Translation

O master of the three worlds! Therefore, the wise get rid of all misery by diving deep into the nectarean ocean of your topics, which wash away all the contamination of the universe. Then what to speak of those who, having by bhakti rid their minds of bad habits and freed themselves from time, are able to worship your abode, O supreme one, finding within it uninterrupted bliss?

Because (iti) of the three activities of the sages directed to you, O lord of actions of mind, words and body (tryadhipate)! The devotees touching (avagā hya) the ocean of your sweet topics destroy misery including vā sanas in all the worlds without qualification. The topcis destroy at the root all suffering. Just by a drop of the topics all suffering is destroyed.

Or one thoroughly tastes the topics, unable to give them up because of the great sweetness, due to their nature or great quantity. Punaḥ is an ornament of speech. Moreover, because worshipping you is the essence, by the strength of bhakti to you, those who purify their hearts of time and bad qualities and serve (bhajanti) your dear place, Mathura-maṇ ḍ ala (padam), which makes them experience unlimited bliss or which is the very form of continuous bliss, give up all suffering.

Aho madhupurī dhanyā vaikunṭ hā c ca garī yasī

Kṣ aṇ am ekaṁ nivā sena harau bhaktiḥ prajā yate

O Mathurā is most fortunate. It is greater that Vaikuṇ ṭ ha. By living there one moment bhakti develops. Padma Purā ṇ a.

Or by your abode of Mathurā (svadhā ma) people become jī vanmuktas (vidhū tā ś aya-kā la-guṇ ā ḥ ), what to speak of giving up all suffering.

Astī ha mathurā nā ma triṣ u lokeṣ u viś rutā

Pavanena naras tasyā mucyate janma-bandhanā t

Mathurā, famous in the three worlds exists, here. By its purity man becomes free of the bondage of birth. Saura Purā ṇ a

Or they serve your form (padam) which is dark blue and full of bliss, since it is better than your aspect without form.

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The ś rutis who desire only the Lord in his pure pastimes, hearing the conclusion of the ś rutis who recited the previous verse, taking this opportunity, praise Kṛ ṣ ṇ a. O lord of those who reside in the upper, lower and middle realms! Since all the ś rutis are attempting to indicate you, the wise reject the previous verse, and immerse themselves in the experience of unlimited bliss of your topics which erase faults including impressions of karma. They give up all suffering. Therefore O most attractive Lord (parama)! What to speak of those who have purified their hearts, time and qualities by your power, those who are ā tmā rā mas or jī vanmuktas, who worship your lotus feet which give an experience of happiness at every moment. They certainly immerse themselves in your sweet topics and give up all suffering. By that happiness they give up the happiness of the ā tmā rā ma condition. This indicates that those ś rutis which propound the pastimes of the Lord have a natural and intense relationship with Bhagavā n. Otherwise they would not speak such a verse.

The chief ś ruti statements in this regard are as follows.

nā nudhyā yā d bahū ṁ ś abdā n vā co viglā panaṁ hi tat:

One should not contemplate many words. It is merely a waste of speech. Bṛ had-ā raṇ yaka Upaniṣ ad

yasya nā ma mahaḍ yasaḥ

His name is most famous.

viṣ ṇ or nu kaṁ vī ryā ṇ i pravocaṁ yaḥ pā rthivā ni vimame rajā ṁ si

Only he may fully enunciate the heroic deeds of Lord Viṣ ṇ u who can count all the particles of dust in the world. Ṛ g Veda 1. 154. 1

The supporting ś rutis are as follows.

yaṁ ṣ arve devā namanit mumukṣ avo brahma-vā dinaś ca

All devatā s, persons desiring liberation and braham-vā dis offer respects to the Lord. Nṛ siṁ ha-tā panī Upaniṣ ad

The highest principle within all the ś rutis is described:

yasyā ṁ na me pā vanam aṅ ga karma

sthity-udbhava-prā ṇ a-nirodham asya

lī lā vatā repsita-janma vā syā d

vandhyā ṁ giraṁ tā ṁ bibhṛ yā n na dhī raḥ

O Uddhava! The wise do not accept useless scriptures in which there are no descriptions of how I create, maintain and destroy the universe, and in which there are no descriptions of my auspicious birth as Kṛ ṣ ṇ a among all the lī lā vatā ras. SB 11. 11. 20

Creation refers to his glancing over prakṛ ti.

Text 17

dṛ taya iva ś vasanty asu-bhṛ to yadi te ’nuvidhā

mahad-aham-ā dayo ’ṇ ḍ am asṛ jan yad-anugrahataḥ

puruṣ a-vidho ’nvayo ’tra caramo ’nna-mayā diṣ u yaḥ

sad-asataḥ paraṁ tvam atha yad eṣ v avaś eṣ am ṛ tam

Translation

Only if they become your faithful followers are those who breathe actually alive, otherwise their breathing is like that of a bellows. It is by your mercy alone that the elements, beginning with the mahat-tattva and false ego, created the egg of this universe. Among the manifestations known as anna-maya and so forth, you are the ultimate one, entering within the material coverings along with the living entity and assuming the same forms as those he takes. Distinct from the gross and subtle manifestations, you are the reality underlying them all.

Dhṛ tayaḥ means bellows. Those who do not serve you merely breathe like bellows. By your mercy mahat-tattva, ahaṅ kā ra, the senses, sense objects and their devatā s create the world. You are the truth, brahma-tattva (avaś eṣ am) among the coverings like annamaya-koṣ a (eṣ u).

Or the verse may be explained according to pure Vaiṣ ṇ ava sampradaya. The ś rutis show the glory of bhakti while criticizing the non-devotees. Those jī vas (aś u-bhṛ taḥ ) who are like bellows with a shadow of breathing, if they worship your devotees (anuvidhā ḥ ) then they actual live (ś vasanti). They are said to be actually alive and not others. Such persons are like the elements like mahat-tattva which make up the body of the jī vas are a shadow of life, if you, their origin, ignore them.

Not only are you to be worshipped as the giver of mercy to the elements of the universe but as the greatest benefactor at all times. You are worshipped as the person with unequalled powers.

The final person among the five (annamaya, prā ṇ amaya, manomaya, vijñ ā namaya and ā nandamaya) is the ā nandamaya puruṣ a. That is you. The first three are said to be ā tmā in the sense of being coverings on the ā tmā. The connecting element (anvayaḥ ) in order to help the jī vas is you. The activities of prā ṇ a etc. arise from you, the highest bliss. Your assistance is well known in the ś rutis.

The ā tmā of the annamaya puruṣ a is the body. The prā ṇ amaya ā tmā with five prā ṇ as is interior to the annamaya puruṣ a. When the prā ṇ as leave the body, the body dies. The manomaya ā tmā is interior to the unconscious prā ṇ amaya ā tmā because of its ability for gaining knowledge by connection with consciousness. The vijñ ā namaya ā tmā or the jī va is interior to the manomaya puruṣ a since it is the cause. As the doer it is the best of all.

Among the various forms, you are the ultimate and the basis, and have the form of a human with head, arms, torso and lower body. Or you, as creator of the four types of puruṣ a (puruṣ a-vidhaḥ ), are the fifth, ā nandamaya ā tmā. This is the conclusion mentioned in ā nandamaya abhyasā t: the ā nandamaya purusa is the Lord because of repetition. (Brahma-sū tra 1. 1. 12) According to Rā mā nuja and others knowledgeable of Vedā nta, the Lord is without material tinge, beyond division, and full of the highest bliss. There is no worry about contradiction since it is confirmed by the sutra.

Ā nandamaya means the Lord is filled with bliss as the sun is filled with light. Because no contradictory elements can enter, there is no destruction of the Lord’s svarū pa of bliss. Or the Lord is full of bliss because of his various manifestations of bliss such as brahman, moda, pramoda etc.

Or he is filled with bliss in another way. There are five types of worshippers: servants, elders, friends and lovers with brahma, moda, pramoda, priya and ā nanda on the lower portion, the right and lelf sides, head and ā tmā. The first four are described only in order to point out the fifth person, the Lord. With vision of excellence, the passage can be explained with this meaning of graduations of bliss as follows.

There are two types of jī vanmuktas: the ā tmā rā ma fixed in his svarū pa (ā tmā ) without bhakti and the ś ā ntabhaktas who have the happiness of the ā tmā rā ma and are not much respected. They have the mercy of the Llord to attain ś ā nta-rati. In these two types, there is revelation of Brahman with nondifference from the self. In the first type, Brahman manifests as mere consciousness, without distinguishing one’s svarū pa. In the second type, there is a manifestation of a form of condensed knowledge without distinguishing the intense qualities of Parabrahman. They are classed together because of the sense of oneness in consciousness. Because of no particular taste, such realization is classed as the lower limb or base (puccha). It is the basis (pratiṣ ṭ hā ) of moda and other realizations. Though the ā nand maya puruṣ a is the actual basis of all the koṣ as, Brahman is called the basis in order to convey the oneness of impersonal and personal realizations.

There are three types of relationships with the Lord: being his inferior, superior and equal. Those who worship the Lord, realizing themselves as inferior and the Lord as superior, because of excellent qualities, realize excellent prema of prī ti-rati (dā sya), which is sweet and produces increasing taste, revealing the Lord as the supreme entity, accompanied by humility, fear and respect. This manifestation of the Lord is called moda because the form produces bliss which creates astonishment. Superior to the tail, it is situated on the right side.

Those elders like Yaś odā worship the Lord, seeing themselves as superior, being his protector and nourisher, and seeing the Lord as inferior, being the object of compassion and care. They experience intense prema for the Lord because of vā tsalya-rati, which reveals the Lord as the object of compassion, taking the Lord as their son. This excellent realization of the Lord is called pramoda since it has such intense bliss. The word pra is used to indicate that is superior to the previous type of prema.

Friends like Ś rī dā ma regard themselves and the Lord as an equal while sleeping, sitting and playing together, in victory or defeat. They experience prema as sakhya-rati which manifests fullness of friendship, with great affection, devoid of respect, fear or feeling compassion. This special manifestion of the Lord is called priya because the Lord is object of great prema with friendship. Because it is superior it is placed on the head.

Four types have been enumerated. The fifth person is now described. The gopī s such as Rā dhā worship the Lord as the greatest lover, full of all beauty, who treasures his devotee as the dearest.

They continually experience anurā ga, full of unparalleled sweetness. This special manifestation of the Lord is called ā nanda, because of the greatest love resulting from mahā bhā va. Being superior the other types it is called ā tmā.

The Lord as Brahman is first mentioned. Among the five manifestations, you are above sat and asat. Sat refers to the first three manifestations which are gross. Asat refers to the subtle vijñ ā na maya form or the jī va. Superior to the sat and asat, you are Brahman (param). Among the five, the ā nandamaya puruṣ a is designated as Brahman. The remaining four — moda, pramoda, priya and brahman (yad avaś eṣ am) are also you. The impersonal Brahman, without form, is like the ray of the sun. The supreme Brahman, with a form of condensed bliss, is like the sun. Moda, pramoda, priya and ā nanda thus have forms. Though the Lord is one for the five primary rasas ś ā nta, prī ta, vatsala and priya, the Lord takes five aspects according to the desire of the worshipper.

The Lord is rasa, because of experiencing him as a form of imcomparable condensed bliss. Ś ruti expresses this. Raso vai saḥ rasam; hy evā yaṁ labdhvā nandī bhavati: the Lord is rasa; attaining him one becomes blissful. (Taittirī ya Upanisā d 2. 7. 1)

Repeating the specific meaning, everything is summarized. It is correct (ṛ tam) that this ā nandamaya form is the highest. It is the one form of the formless manifestation and those with form. In the teachings of scriptures like Bhagavad Gī tā, in the highest teachings, it is stated to be the basis of everything, being situated above everything. Sa guṇ ā n samatī tyentā n brahma bhū yā ya kalpate: surpassing the guṇ as one is qualified for Brahman. (BG 14. 26)

brahmano hi pratiṣ ṭ hā ma amṛ atsyā vyayasya ca

ś ā ś vatasya ca dharmasya sukhasyaikā ntikasya ca

I am the basis of impersonal Brahman, the basis of indestructible liberation, the basis of the eternal method of bhakti and the basis of the prema of the unalloyed devotee. BG 14. 27

The meaning is this. I, with a dark, shining form of compelte bliss, am the basis of all pervading Brahman, described as the lower portion of the ā nandamaya puruṣ a in the ś rutis and worshipped as condensed Brahman by ś anta-bhaktas and as one’s svarū pa by knowers of Brahman.

asya prabhā prabhavato jagad-aṇ ḍ a-koṭ i-

koṭ iṣ v aś eṣ a-vasudhā di-vibhū ti-bhinnam

tad brahma niṣ kalam anantam aś eṣ a-bhū taṁ

govindam ā di-puruṣ aṁ tam ahaṁ bhajā mi

I worship the Supreme Lord Govinda, whose powerful form radiates an effulgence known as the undifferentiated, unlimited, all-encompassing Brahman, which is completely distinct from its powers displayed in unlimited planets throughout billions of universes. Brahma-saṁ hitā

I am the basis of prī ti bhakti or moda (ś ā ś vatasya dharmasya), taking the Lord as most worthy of worship for those serving in that mode. I am the basis of pramoda, for the elders having vatsalya, which is always sweet (amṛ tasyā vayasya). Since I am full of all inconceivable powers, I become the object of mercy and am thus the basis, being the form of pramoda, receiving mercy from the devotees. These devotees are listed after the ś ā nta-bhaktas in the Gī tā, though they should be listed after the servants, since the servants and parents are considered equal because of being worshippable (compared to the ś ā nta-bhakta).

I am the basis of the highest manifestation called priya and ā nanda (sakhya and madhurya) in the ś rutis, which are the form of the highest happiness (sukhasyaikantikasya) experienced by the great friends and the gopis. I am the basis since I am the most excellent for the friends and gopis. Because the fifth type is most confidential, and should be taught to Arjuna, the two are mentioned together.

Some say that the ā nanda maya puruṣ a is the lord of Vaikuṇ ṭ ha. Priya, moda, pramoda and ā nanda are the caturvyū ha and Brahman is the entity with no form.

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In a general way the import of all ś rutis has been shown to conclude with pure bhakti. The details of bhakti were then shown. Some ś rutis following the ś rutis which explained pure bhakti nourished that statement by positive and negative expressions. By that, they glorify the Lord in Janaloka. And now, some other obedient ś rutis praise directly Kṛ ṣ ṇ a by showing him as the ultimate conclusion. If the jī vas (asubhro) become your devotees (anuvidhā ḥ ) they live. Otherwise they are like bellows, breathing mechanically. By ignoring you, who gives mercy to mahat-tattva and other elements for the jī vas in the universe, and thus being ignored by all, they are like dead bodies. Not only do you give mercy at the time of creation but during maintenance also. The next phrase is explained in Taittirī ya Upaniṣ ad.

sa vā eṣ a puruṣ o ‘nna-rasa-mayas tasyedam eva ś iraḥ ayaṁ dakṣ iṇ aḥ pakṣ a ayam uttaraḥ pakṣ aḥ ayam ā tmā idaṁ pucchaṁ pratiṣ ṭ hā tad apy eṣ a ś loko bhavati annā d vai prajā ḥ prajā yante

This body has a human form, made of earth, water and other elements. This is his head. This is his left arm, his right arm, and this is his torso. The lower body is the basis. There is a verse in this regard. All people are born from the elements.

tasmā d vā etasmā d anna-rasamayā d anyo ‘ntara ā tmā prā ṇ amayas tenaiṣ a pū rṇ aḥ

sa vā eṣ a puruṣ a-vidhas tasya puruṣ a-vidhatā m anvayaṁ puruṣ a-vidhas tasya prā ṇ am eva ś iraḥ

Vyā no dakṣ iṇ aḥ pakṣ aḥ apā ṇ a uttaraḥ pakṣ aḥ ā kā ś a ā tmā pṛ thivī pucchaṁ pratiṣ ṭ hā

Tad apy eṣ a ś loko bhavti Prā ṇ aṁ devā anuprā ṇ anti

Different from the body made of elements is another body made of prā ṇ a, filled with prā ṇ a, with the antaryā mī within. This body has a human form. It takes a human form just as the previous one. Prā ṇ a is the head. Vyā na is the left arm. Apā ṇ a is the right arm. Ether is the torso. The deity of the earth is the lower body, the foundation. There is a verse in this regard. The devatā s depend on prā ṇ a.

tasyaiṣ a ś ā rī ra ā tmā yaḥ pū rvasya tasmā d vā etasmā t prā ṇ amayā d anyo ntara ā tmā manomayas tenaiṣ a purṇ aḥ Sa vā eṣ a puruṣ a-vidha eva

tasya yajur eva ś iraḥ ṛ gvdakṣ iṇ aḥ pakṣ ah sā maottaraḥ pakṣ aḥ ā deś a ā tmā atharvā ṅ girasaḥ pucchaṁ pratiṣ ṭ hā tad apiy eṣ a ś loko bhavati

yato vā co nivartante aprā pya manasā saha ā nandaṁ brahmaṇ o vidvā n na vibheti kadā cana