asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 4 страница

kṛ tajñ aḥ ko na seveta durā rā dhyam asā dhubhiḥ

What grateful person would not worship the Supreme Lord who quickly rescued the king of the elephants from the material world when he was caught by the crocodile while his wives lamented, as he meditated on the lotus feet of the Lord, and who is willingly worshipped by the sincerely surrendered souls while not worshiped by the crooked? SB 3. 19. 35-36

Or in this verse the Lord shows the cause is the person’s ignorance. The person gives me up, though I am superior to Brahman (brahma param). Brahman is actually difficult to understand, since impersonal Brahman is only my aṁ ś a (cinmā tram) or is only my ś akti with consciousness, and is eternal. He gives up my form of the highest bliss and worships other forms.

Worshipping other forms, this person obtains opposite results. These people become proud (mattā ḥ ), disregarding all rules (uddhā tā ḥ ), having attained wealth and kingdom from devatā s who are easily satisfied but have no discriminating power in giving their benedictions. The worshippers become inattentive (pramattā ḥ ) and forget those who gave benedictions. Even if they remember, they offend those devatā s.

Text 12

ś rī -ś uka uvā ca

ś ā pa-prasā dayor ī ś ā brahma-viṣ ṇ u-ś ivā dayaḥ

sadyaḥ ś ā pa-prasā do ’ṅ ga ś ivo brahmā na cā cyutaḥ

Translation

Ś ukadeva Gosvā mī said: Brahmā, Viṣ ṇ u, Ś iva and others are able to curse or bless one. Ś iva and Brahmā are very quick to curse or bestow benedictions, my dear King, but the infallible Supreme Lord is not.

A famous story is told to show the superiority of Viṣ ṇ u over Ś iva. They are capable (ī ś ā ḥ ) of cursing or blessing with benedictions. Or they are the masters of cursing and blessing. Ā dayaḥ indicates Indra and others. O king (aṅ ga)! This is true. The Lord, who never fails in his unlimited qualities like compassion and tolerance, is not like the other two.

— — — — — — — — — — — -

The Lord has said the following. The devatā s are easily satisfied without considering the consequences of giving. All perfection arises however by the strength of surrender to the Lord. The Lord is not easily worshipped but considers very well the consequences in giving. And the Lord always accepts those who take shelter of him. Ś ukadeva will now tell a story to illustrate this. Brahmā, Viṣ ṇ u, Ś iva, and others like Indra are capable of giving curses or giving benedictions. O king (aṅ ga)! This is true. The Lord who does not deviate from his qualities does not readily curse and bless.

Text 13

atra codā harantī mam itihā saṁ purā tanam

vṛ kā surā ya giriś o varaṁ dattvā pa saṅ kaṭ am

Translation

In this connection, an ancient historical account is related concerning how the lord of Kailā sa Mountain was put into danger by offering a choice of benedictions to the demon Vṛ ka.

Instead of purā tanam sometimes purā vidaḥ is seen. Those who know Purā ṇ as tell this story.

Text 14

vṛ ko nā mā suraḥ putraḥ ś akuneḥ pathi nā radam

dṛ ṣ ṭ vā ś u-toṣ aṁ papraccha deveṣ u triṣ u durmatiḥ

Translation

The demon named Vṛ ka, a son of Ś akuni, once met Nā rada on the road. The wicked fellow asked Nā rada which of the three chief gods could be pleased most quickly.

Commentary

Vṛ ka met Nā rada on the road, and without intelligence inquired from him. His question revealed his evil nature on meeting the great devotee and his total ignorance of proper behavior. “Among the three who is most easily pleased? ”

Text 15

sa ā ha devaṁ giriś am upā dhā vā ś u siddhyasi

yo ’lpā bhyā ṁ guṇ a-doṣ ā bhyā m ā ś u tuṣ yati kupyati

Translation

Nā rada told him: Worship Ś iva and you will soon achieve success. He quickly becomes pleased by seeing his worshiper’s slightest good qualities — and quickly angered by seeing his slightest fault.

Commentary

Immediately worship Ś iva and you will be successful: everything will be clear. He is satisfied by a few good qualities and angered by a few bad qualities.

Text 16

daś ā sya-bā ṇ ayos tuṣ ṭ aḥ stuvator vandinor iva

aiś varyam atulaṁ dattvā tata ā pa su-saṅ kaṭ am

Translation

He became pleased with ten-headed Rā vaṇ a, and also with Bā ṇ a, when they each chanted his glories, like bards in a royal court. Ś iva then bestowed unprecedented power upon each of them, but in both cases Ś iva fell into with great difficulty.

Examples are given of Ś iva being easily pleased, though this was not requested.

— — — — — —

“If that is so, I am afraid. ” Do not worry. Ś iva will not be able to do anything to you once you have obtained the benediction from him. He shows this by examples. Bā ṇ a and Rā vaṇ a chanted like bards because they had strong desires. Because of Bā ṇ a, Ś iva fell into great difficulty. He suffered from fighting with the Lord when Bā ṇ a requested him to fight on his behalf. The example is taken from a previous kalpa (since the incident with Vṛ ka happened long before Kṛ ṣ ṇ a’s birth).

Text 17

ity ā diṣ ṭ as tam asura upā dhā vat sva-gā trataḥ

kedā ra ā tma-kravyeṇ a juhvā no gni-mukhaṁ haram

Translation

Thus advised, the demon proceeded to worship Ś iva at Kedā ranā tha by taking pieces of flesh from his own body and offering them as oblations into the sacred fire, which is Ś iva’s mouth.

None

Having shown the prominence of rajoguṇ a in the two who satisfied Ś iva, Ś ukadeva now shows the tamoguṇ a nature of Vṛ ka. He sacrificed his flesh into the fire, since it is the mouth of all devatā s, at Kedā ra, Ś iva’s sacred spot.

Texts 18–19

devopalabdhim aprā pya nirvedā t saptame ’hani

ś iro ’vṛ ś cat sudhitinā tat-tī rtha-klinna-mū rdhajam

tadā mahā -kā ruṇ iko sa dhū rjaṭ ir

yathā vayaṁ cā gnir ivotthito ’nalā t

nigṛ hya dorbhyā ṁ bhujayor nyavā rayat

tat-sparś anā d bhū ya upaskṛ tā kṛ tiḥ

Translation

Vṛ kā sura became frustrated after failing to obtain a vision of Ś iva. Finally, on the seventh day, after dipping his hair into the holy waters at Kedā ranā tha and leaving it wet, he took up a hatchet and prepared to cut off his head. But at that very moment the supremely merciful Ś iva, rose up out of the sacrificial fire, looking like the god of fire himself, and grabbed both arms of the demon to stop him from killing himself, just as an ordinary person would do. By Ś iva’s touch, Vṛ kā sura once again became whole.

nOne

Not seeing or attaining the presence of Ś iva, his object of worship, out of great suffering, using a sword or hatchet, he was about to cut off his head which had completely wet hair from the holy water, since he took bath three times a day or took a special bath in order cut off his head.

Since Ś iva is endowed with all three guṇ as, now sattva became prominent. Ś iva was most merciful since he became compassionate even though Vṛ ka was most wicked. The word vayam simply indicates he acted like an ordinary people. This suggests that Ś iva gave up his conception of lordship because of his great mercy and acted like an ordinary person.

Text 20

tam ā ha cā ṅ gā lam alaṁ vṛ ṇ ī ṣ va me

yathā bhikā maṁ vitarā mi te varam

prī yeya toyena nṛ ṇ ā ṁ prapadyatā m

aho tvayā tmā bhṛ ś am ardyate vṛ thā

Translation

Ś iva said to him: My friend, please stop, stop! Ask from me whatever you want, and I will bestow that boon upon you. Alas, you have subjected your body to great torment for no reason, since I am pleased with a simple offering of water from those who approach me for shelter.

none

Aṅ ga indicates affection. There is no purpose in cutting off your head (alam). He repeats alam to show his pain. Instead of yathā bhikā mam sometimes yathā nikā ma is seen. Ask from me a benediction, anything you desire. I will give you that benediction. Aho indicates lamentation.

Text 21

devaṁ sa vavre pā pī yā n varaṁ bhū ta-bhayā vaham

yasya yasya karaṁ ś ī rṣ ṇ i dhā sye sa mriyatā m iti

Translation

The benediction sinful Vṛ ka chose from Ś iva would terrify all living beings. Vṛ ka said, “May death come to whomever I touch upon the head with my hand. ”

None

Instead of devam sometimes devā t is seen. Devam or devā t indicates a person who should give beneficial benedictions. The cause of the benediction was Vṛ ka who was most wicked. Yasya yasya indicates that not once only he wanted to touch the head of a person, but many times. In this way he thought of killing all the devatā s.

Text 22

tac chrutvā bhagavā n rudro durmanā iva bhā rata

oṁ iti prahasaṁ s tasmai dade ’her amṛ taṁ yathā

Translation

Upon hearing this, Rudra seemed somewhat disturbed. Nonetheless, O descendant of Bharata, he vibrated oṁ to signify his assent, granting Vṛ ka the benediction with a smile, as if it were nectar.

None

Hearing this, Ś iva seemed to become aggrieved, but he also knew that the Lord would find some remedy. Thus he smiled in this aggrieved condition, understanding that the Lord was omniscient. He now understood his own foolishness. The benediction was like nectar only in that it was a benediction and not because of its effects. O Bhā rata! Just as you who have come in the lineage from Bharata were saved by the Lord, the Lord will save the world from fear in this situation. You should not worry.

Text 23

sa tad-vara-parī kṣ ā rthaṁ ś ambhor mū rdhni kilā suraḥ

sva-hastaṁ dhā tum ā rebhe so ’bibhyat sva-kṛ tā c chivaḥ

Translation

To test Ś iva’s benediction, the demon then tried to put his hand on Ś iva’s head. Thus Ś iva was frightened because of what he himself had done.

None

Kila means “So it is said. ” Ś iva became afraid of the benediction he had given (sva-kṛ tā t). Another version has abhibhet. He then turned around and fled. The word ś iva indicates that he desired auspiciousness for himself and all living beings.

Text 24

tenopasṛ ṣ ṭ aḥ santrastaḥ parā dhā van sa-vepathuḥ

yā vad antaṁ divo bhū meḥ kaṣ ṭ hā nā m udagā d udak

Translation

As the demon pursued him, Ś iva fled swiftly, shaking with terror. He ran as far as the limits of the earth, the sky and the corners of the universe and went north.

None

He fled to the limits of the sky, earth and all directions. Instead of parā dhā van sometimes parā dhā vat is seen. He then went north, desiring to go to Ś vetadvī pa.

Texts 25–26

ajā nantaḥ prati-vidhiṁ tū ṣ ṇ ī m ā san sureś varā ḥ

tato vaikuṇ ṭ ham agamad bhā svaraṁ tamasaḥ param

yatra nā rā yaṇ aḥ sā kṣ ā n nyā sinā ṁ paramo gatiḥ

ś ā ntā nā ṁ nyasta-daṇ ḍ ā nā ṁ yato nā vartate gataḥ

Translation

The great devatā s could only remain silent, not knowing how to counteract the benediction. Then Ś iva reached the luminous realm of Vaikuṇ ṭ ha, beyond all darkness, where the Supreme Nā rā yaṇ a is manifest. That realm is the destination of renunciants who have attained peace and given up all violence against other creatures. Going there, one never returns.

None

Brahmā and others did not know the remedy. Ś iva went to Ś vetadvī pa on Bhū -maṇ ḍ ala (on the northern side of the milk ocean), which is an avatā ra of Mahā -vaikuṇ ṭ ha. It is beyond prakṛ ti (tamasaḥ ) and is always self-manifested (bhā svaram). And like the Lord, this place was without changes of the material world (param). vikā rā varti ca tathā hi sthitim ā ha: that abode is changeless. (Brahma-sū tra 4. 4. 19)

The reason for the purity of the place is described. Nā rā yaṇ a personally lives there. He is the highest attainment for those who have given up everything for the Lord, or those who are devoid of attraction and repulsion, or have their hearts fixed on the Lord (ś ā ntā nā m) and who have given up violence. Having gone there one does not return to saṁ sā ra. Anā vrttī h ś abdā d: since the scriptures say this, one does not return. (Brahma-sū tra 4. 4. 22)

Texts 27–28

taṁ tathā vyasanaṁ dṛ ṣ ṭ vā bhagavā n vṛ jinā rdanaḥ

dū rā t pratyudiyā d bhū tvā baṭ uko yoga-mā yayā

mekhalā jina-daṇ ḍ ā kṣ ais tejasā gnir iva jvalan

abhivā dayā m ā sa ca taṁ kuś a-pā ṇ ir vinī ta-vat

Translation

The Supreme Lord, who relieves his devotees’ distress, had seen from afar that Ś iva was in danger. Thus by his mystic yogamā yā potency he assumed the form of a brahmacā rī student, with the appropriate belt, deerskin, rod and prayer beads, and came before Vṛ kā sura. The Lord’s effulgence glowed brilliantly like fire. Holding kuś a grass in his hand, he humbly greeted the demon.

The brahmacarī (baṭ ukaḥ ) was Kṛ ṣ ṇ a. He had great powers, as in killing Pū tanā.

— — — — — — — — — -

The Lord, who knew the whole affair, who possessed powers (bhagavā n) and who relieves Ś iva and others from suffering (vṛ jinā rdanaḥ ), saw Ś iva in danger or full of anger (vyasanam) from far off, from Vaikuṇ ṭ ha. He appeared in front of Vṛ ka as a brahmacā rī by his special bhakti (yogamā yayā ) with beads. This was part of the dress of a brahmacā rī. He did this to gain the affection and respect of Vṛ ka. He shone like fire. This indicates his overpowering intelligence. This would also arouse respect in Vṛ ka. He greeted Vṛ ka with blessings, introducing himself to him. He greeted him as if humble, but actually it was not so.

Text 29

ś rī -bhagavā n uvā ca

ś ā kuneya bhavā n vyaktaṁ ś rā ntaḥ kiṁ dū ram ā gataḥ

kṣ aṇ aṁ viś ramyatā ṁ puṁ sa ā tmā yaṁ sarva-kā ma-dhuk

Translation

The Supreme Lord said: My dear son of Ś akuni, you appear tired. Why have you come such a great distance? Please rest for a minute. After all, it is one’s body that fulfills all one’s desires.

None

O son of Ś akuni! He addressed him through mentioning his father to gain his trust and pleasure. He shows respect with the word bhavā n (you). “I need time to rest. ” Having the good fortune of a human body (pumsaḥ ) fulfills all desires. What to speak of having the body of a great person! Or this body of yours (pumsaḥ ) because of having all good qualities fulfills the desires of everyone.

Text 30

yadi naḥ ś ravaṇ ā yā laṁ yuṣ mad-vyavasitaṁ vibho

bhaṇ yatā ṁ prā yaś aḥ pumbhir dhṛ taiḥ svā rthā n samī hate

Translation

O mighty one, please tell us what you intend to do, if we are qualified to hear it. Usually one accomplishes his purposes by taking help from others.

None

He speaks for relieving him of fatigue. If it is proper (alam) for us (naḥ ) to hear, tell what you want. Yuṣ mad is used out of respect. Naḥ (plural) is used out of respect to gain his trust. You are able to do anything (vibho)! Instead of prayaś aḥ sometimes puruṣ a-vyā ghra (tiger among men) is seen. One accomplishes one’s purposes by persons under one’s control (dhṛ taiḥ ) or by others who assist. It is suitable for a great man to have his works done by others.

Text 31

ś rī -ś uka uvā ca

evaṁ bhagavatā pṛ ṣ ṭ o vacasā mṛ ta-varṣ iṇ ā

gata-klamo ’bravī t tasmai yathā -pū rvam anuṣ ṭ hitam

Translation

Ś ukadeva Gosvā mī said: Thus questioned by the Lord in language that poured down upon him like sweet nectar, Vṛ ka felt relieved of his fatigue. He described to the Lord everything he had done.

None

Asked by the Lord with words which showered like nectar, Vṛ ka felt relieved. He was pleased with relief from his fatigue. Even though the Lord spoke with other intentions, his innate spiritual qualities did not decrease.

Text 32

ś rī -bhagavā n uvā ca

evaṁ cet tarhi tad-vā kyaṁ na vayaṁ ś raddadhī mahi

yo dakṣ a-ś ā pā t paiś ā cyaṁ prā ptaḥ preta-piś ā ca-rā ṭ

Translation

The Supreme Lord said: If this is the case, we cannot believe what Ś iva says. Ś iva is the master of the Pretas and Piś ā cas whom Dakṣ a cursed to become like a carnivorous hobgoblin.

nOne

Being master of the Pretas and Piś ā cas means that he gives them respect or shares their qualities.

Text 33

yadi vas tatra viś rambho dā navendra jagad-gurau

tarhy aṅ gā ś u sva-ś irasi hastaṁ nyasya pratī yatā m

Translation

O best of the demons, if you have any faith in him because he is the guru of the universe, then without delay put your hand on your head and see what happens.

None

If you have faith in him because you see him as the guru of the universe, put your hand on your head. Instead of ā ś u sometimes api is seen. Then you will know if what he says is true or what I say is true.

Text 34

yady asatyaṁ vacaḥ ś ambhoḥ kathañ cid dā navarṣ abha

tadainaṁ jahy asad-vā caṁ na yad vaktā nṛ taṁ punaḥ

Translation

If the words of Ś iva prove untrue in any way, O best of the demons, then kill the liar so he may never lie again.

None

Ś ambhoḥ means “of he who is happy. ” Until this time he has been happy. Do this in order to understand if in the future he will not be happy. If his words prove untrue even a little, by failure of his promise, kill him. Or kill him somehow or other (kathaṁ cit). Instead of tadā inam sometimes tad ante is seen. This means “after this. ” Ante means “now. ” After killing him he will not longer speak lies since he will not be able to speak. O best of the demons, you can do this!

Text 35

itthaṁ bhagavataś citrair vacobhiḥ sa su-peś alaiḥ

bhinna-dhī r vismṛ taḥ ś ī rṣ ṇ i sva-hastaṁ kumatir nyadhā t

Translation

Thus bewildered by the Lord’s enchanting, artful words, foolish Vṛ ka, without realizing what he was doing, placed his hand on his head.

None

His intelligence did not work properly because of the polite words which very skillfully bewildered him like a mantra (citraiḥ ), making him lose his memory. Thus he did not remember what to do. The root cause was his foolishness.

Text 36

athā patad bhinna-ś irā ḥ vrajā hata iva kṣ aṇ ā t

jaya-ś abdo namaḥ -ś abdaḥ sā dhu-ś abdo ’bhavad divi

Translation

Instantly his head shattered as if struck by a lightning bolt, and the demon fell down dead. From the sky were heard cries of “Victory! ” “Obeisances! ” and “Well done! ”

None

After that, with a moment elapsing, his head cracked. After another moment elapsing, there were sounds from the sky. After a moment, the devatā s who were constantly in fear, shouted “Victory” in order to announce his death. This expressed their joy. The devotees said “Obeisances to you” and they said, “Well done! ” in astonishment

Text 37

mumucuḥ puṣ pa-varṣ ā ṇ i hate pā pe vṛ kā sure

devarṣ i-pitṛ -gandharvā mocitaḥ saṅ kaṭ ā c chivaḥ

Translation

The celestial sages, Pitṛ s and Gandharvas rained down flowers to celebrate the killing of sinful Vṛ kā sura. Now Ś iva was out of danger.

None

They shouted “Victory” because Ś iva was released from danger by the Lord. Or “He was release from danger” shows the conclusion.

Texts 38–39

muktaṁ giriś am abhyā ha bhagavā n puruṣ ottamaḥ

aho deva mahā -deva pā po ’yaṁ svena pā pmanā

hataḥ ko nu mahatsv ī ś a jantur vai kṛ ta-kilbiṣ aḥ

kṣ emī syā t kim u viś veś e kṛ tā gas ko jagad-gurau

Translation

The Supreme Lord then addressed Ś iva, who was now out of danger: “Just see, O Mahā deva, my lord, how this wicked man has been killed by his own sinful reactions. What living being can hope for good fortune if he offends exalted saints, what to speak of offending the lord and guru of the universe? ”

None

The Lord went out of Vaikuṇ ṭ ha to meet Ś iva. He spoke to Ś iva in this way because he was Bhagavā n. He has qualities like humility more than all other men (puruṣ ottamaḥ ). It is astonishing (aho)! O Ś iva, worshipped by the universe (deva) since you are the greatest of all (mahā -deva)! He was actually not killed by his sins, but by the Lord. O Ś iva you are capable of killing him (ī ś a)! You did not kill him since he had worshipped you. Kilbiṣ aḥ means offense.

Text 40

ya evam avyā kṛ ta-ś akty-udanvataḥ

parasya sā kṣ ā t paramā tmano hareḥ

giritra-mokṣ aṁ kathayec chṛ ṇ oti vā

vimucyate saṁ sṛ tibhis tathā ribhiḥ

Translation

The Lord is the directly the Supreme Lord, the Supreme Soul and unlimited ocean of inconceivable energies. Anyone who recites or hears this pastime of his saving Ś iva will be freed from all enemies and the repetition of birth and death.

The word vā indicates that hearing is lesser, since in reciting the story both oneself and the others derive bliss. Saṁ ṛ tibhiḥ is in the plural to indicate many types of suffering in the world and that each type has many varieties. The person attains liberation which is special (vi), going to Vaikuṇ ṭ ha, since there, all suffering is extinguished. Having stated the result of narrating the story without desire, the result of narrating with desire is stated. One becomes free of enemies. This is to attract material people. Or how is one freed from saṁ sā ra? One becomes freed completely at the root from the six enemies (lust, anger, greed, joy, pride and intoxication).

— — — — — — — — — —

It is not unreasonable to glorify the Lord directly because of his freeing Ś iva from danger, because even just by hearing this story all people will be delivered from all sufferings of saṁ sā ra. This happens for anyone (yaḥ ). Qualification is not necessary. The Lord is an ocean, a shelter of all things coming together (udanvataḥ ), having rivers of ś aktis related to his svarū pa-ś akti, which are beyond the material world (avyā kṛ ta). He is directly the Supreme Lord (sā kṣ ā t parasya), not like Ś iva who as an expansion having upā dhis, since the Lord is the cause of all ś aktis as the root form (paramā tmanaḥ ). Therefore he is endowed with the power to attract everyone (hareḥ ). The person without material desires will be freed from saṁ sā ra. He will also be free of enemies. This is stated to attract materialistic people. Or, how will he be free of repeated births? He will be freed from repeated births, along with the six enemies (kā ma, krodha, harṣ a, mā na and mada).

Chapter Eight-nine

Text 1

ś rī -ś uka uvā ca

sarasvatyā s taṭ e rā jann ṛ ṣ ayaḥ satram ā sata

vitarkaḥ samabhū t teṣ ā ṁ triṣ v adhī ś eṣ u ko mahā n

Translation

Ś ukadeva Gosvā mī said: Once, O King, as a group of sages were performing a Vedic sacrifice on the banks of the Sarasvatī River, a controversy arose among them as to which of the three chief deities is supreme.

Bṛ hgu and other sages of the Sā rasvata lineage performed a sacrifice. Or they were seated on the bank of the Sarasvatī River. The present tense is used to incidate that they were absorbed in sacrifice. They wondered using scripture as a basis who was the greatest among the three, who were the most worthy of service in all the worlds, or were masters of blessing and cursing. Or though it was impossible to discuss, they discussed. O king! Ś ukadeva expresses astonishment that the knowledgeable sages discussed this, though Viṣ ṇ u is in all cases supreme.

— — — — — — — — — — — — — — -

Angered because Ś iva with upā dhis waseasily pleased, while considering how the Lord gave things which bring about the highest, purest goal because of his pure svarū pa, Ś ukadeva now shows Viṣ ṇ u’s superiority to Brahmā. He speaks of Viṣ ṇ u’s superiority over Ś iva and Brahmā and Viṣ ṇ u’s compassion and humility, though Viṣ ṇ u was insulted. The sages were performing a sacrifice. Present tense is used to show that it continued till the present time. Because they were absorbed in the actions of the sacrifice, they did not notice the passing of time. They wondered, based on scripture (sam — abhū t), “Who is supreme among the three? ”