asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 6 страница

yas tu nā rā yaṇ aṁ devaṁ brahma-rudrā di-daivataiḥ

samatvenaiva vī kṣ eta sa pā ṣ aṇ ḍ ī bhaved dhruvam

One who considers Nā rā yaṇ a on a level with great devatā s like Brahmā and Ś iva is immediately listed among nonbelievers.

In Viṣ ṇ udharmottara there is the story of Viṣ vaksena, a devotee brā hmaṇ a. While wandering the earth he met by good fortune a head of a village.

Deva-karmaṇ y aś aktir me tā ta pujaya saṅ gakaram

Devatā yanataṁ gatvā yatra tā ta pratiṣ ṭ hitam

Liṅ gam asti susreś asya mahā devasya nirmalam

Evam uktaḥ praty uvā ca vayam ekā ntinaḥ ś rutā ḥ

Pū jayā maś ca naivā nyaṁ tasmā t tvaṁ gaccha mā ciram

I cannot perform worship. You should worship Ś iva. Go to his temple where there is a pure liṅ ga of Ś iva installed. When he said this the brā hmaṇ a said, “I am a devoted brā hmaṇ a. I do not worship anyone except Viṣ ṇ u. Therefore you should go to the temple without delay. ”

The son of the village leader was about to cut off the head of Viṣ vaksena. Not desiring to die by his hand, Viṣ vaksena then began to consider. “Let it be. I will go. ” Going to the liṅ ga, he offered flowers while saying “Respects to Narasiṁ ha. ” Hearing this, the son again wanted to cut off his head. Nṛ siṁ ha burst out of the liṅ ga and cut off the heads of the village leader’s son and his followers.

In Skanda Purā ṇ a, Ś iva says ś iva-ś ā streṣ u tad grā hyaṁ bhagavat-ś ā stra-yogi yat: one should accept from the scriptures dealing with Ś iva what does not contradict the scriptures dealing with Bhagavā n. Hari-vaṁ ś a says:

harir ekaḥ sadā dhyeyo bhavadbhiḥ sattva-saṁ ṣ rayaiḥ

viṣ num-mantraṁ sadā viprā ḥ paṭ hadhvaṁ dhyā ta keś avam

Only Viṣ ṇ u should be the object of meditation for you who have taken shelter of sattva. The brā hmaṇ as should recite Viṣ ṇ u mantras and meditate on Viṣ ṇ u.

But it says in Bhā gavatam:

trayā ṇ ā m eka-bhā vā nā ṁ yo na paś yati vai bhidā m

sarva-bhū tā tmanā ṁ Brahman sa ś ā ntim adhigacchati

O Dakṣ a! The person who does not see difference between the three of us, the souls of all beings, who have one nature, attains peace. SB 4. 7. 54

However, compared to Viṣ ṇ u, Brahmā and Ś iva are not independent. Brahmā says:

sṛ jā mi tan-niyukto ’haṁ haro harati tad-vaś aḥ

viś vaṁ puruṣ a-rū peṇ a paripā ti tri-ś akti-dhṛ k

I create under his order, and Ś iva destroys under his order. Holding his three energies, he protects the universe as the Paramā tmā. SB 2. 6. 32

brahmā bhavo ’ham api yasya kalā ḥ kalā yā ḥ

Great devatā s like Brahmā and Ś iva, and even the goddess of fortune and I, are simply parts of his expansions. SB 10. 68. 37

yac-chauca-niḥ sṛ ta-sarit-pravarodakena

tī rthena mū rdhny adhikṛ tena ś ivaḥ ś ivo ’bhū t

dhyā tur manaḥ -ś amala-ś aila-nisṛ ṣ ṭ a-vajraṁ

dhyā yec ciraṁ bhagavataś caraṇ ā ravindam

One should meditate continually upon the Lord’s lotus feet from which the Gaṅ gā flows and gives extra blessings to Ś iva on his head, and whose thunderbolt is released upon mountains of sin in the meditator’s mind. SB 23. 28. 22

Padma Purā ṇ a says:

ś ivasya ś rī -viṣ ṇ or ya iha guṇ a-nā mā di-sakalaṁ

dhiyā bhinnaṁ paś yet sa khalu hari-nā mā hita-karaḥ

The person who sees the names and qualities of Ś iva to be independent of Viṣ ṇ u’s qualities and name does injury to the name of Viṣ ṇ u.

The word ś rī with Viṣ ṇ u indicates that he is endowed with all ś aktis and pervades everywhere. Therefore his name is similar. One who sees Ś iva’s names and qualities as independent does injury to Viṣ ṇ u’s names. Ś iva speaks to Mā rkaṇ ḍ eya:

na te mayy acyute ’je ca bhidā m aṇ v api cakṣ ate

nā tmanaś ca janasyā pi tad yuṣ mā n vayam ī mahi

These devotees do not differentiate between Viṣ ṇ u, Brahmā and me, nor do they differentiate between themselves and other living beings. But we worship you more than such persons. SB 12. 10. 22

Ś iva says:

atha bhā gavatā yū yaṁ priyā ḥ stha bhagavā n yathā

na mad bhā gavatā nā ṁ ca preyā n anyo ’sti karhicit

You devotees are dear to me just as the Supreme lord is dear to me. The devotees hold me dear, just as they hold the Lord dear. SB 4. 24. 30

naivecchaty ā ś iṣ aḥ kvā pi brahmarṣ ir mokṣ am apy uta

bhaktiṁ parā ṁ bhagavati labdhavā n puruṣ e ’vyaye

Surely this saintly brā hmaṇ a does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Lord. SB 12. 10. 6

Ś iva speaks with great devotion. In order to show the greatness of the devotee in samā dhi to Pā rvatī, Ś iva entered Mā rkaṇ ḍ eya’s heart. Mā rkaṇ ḍ eya then came out of trance.

bibhrā ṇ aṁ sahasā bhā taṁ vicakṣ ya hṛ di vismitaḥ

kim idaṁ kuta eveti samā dher virato muniḥ

Astonished, the sage came out of his trance and thought, “Who is this, and where has he come from? ” SB 12. 10. 13

It cannot be otherwise. All excellence resides in Viṣ ṇ u eternally. Ś iva is worshipped by the Vaiṣ ṇ avas as the Lord’s devotee, like Viṣ vaksena and Mā rkaṇ ḍ eya. At the end of the Twelfth Canto Ś iva is regarded as the best Vaiṣ ṇ ava. Vaiṣ ṇ avā nā m yathā ś ambhuḥ: Ś iva is a great devotee. Ā di-varā ha Purā ṇ a says:

janmā ntara sahasreṇ a samā raḍ hya vṛ ṣ adhvajam

vaiṣ ṇ avataṁ labhed dhī mā n sarvapā pakṣ aye sati

Worshipping Ś iva for thousands of births, the intelligent person becomes a Vaiṣ ṇ ava after destroying all sins.

All criticism should be avoided.

yo mā ṁ samarthayen nityam ekā ntaṁ bhā vam ā shthitaḥ

vinindan devam ī ś ā naṁ sa yā ti narakam; dhruvam

One who is able to be situated in pure love for me and criticizes Ś iva goes to hell for certain.

Mā halakṣ mī says:

yaṁ kā maye tam ugraṁ kṛ ṇ omi taṁ brahmā ṇ aṁ tam ṛ ṣ im taṁ sumedhā m samayo niś calarantaḥ

I make the man whom I love exceeding fierce (Ś iva); I make him a wise man, a sage, a Brahmā. Time does not pass there. Ṛ g Veda 10. 125. 5

Taittirī ya Upaniṣ ad say:

madhye vā manam ā sī naṁ viś vedevā upā sate

All the devatā s meditate on Vā mana seated in the middle.

rudrajā paka-ś atam ekam ekena atharvashiraḥ ś ikhā dhyā pakena tat-samam atharvaś iraḥ -

ś ikhā dhyā paka-ś atam ekam ekena mantrarā jā dhyā pakena tat-sama

One chanter of Ś iva-mantras is equal to a hundred sannyā sī s. One teacher of the Atharvā ṅ girasa-ś ā kha' is equal to a hundred chanters of Ś iva-mantras. One teacher of the regal Nṛ siṁ ha-mantra is equal to a hundred teachers of the Atharvā ṅ girasa-ś ā khā. Nṛ simḥ a-tā panī Upaniṣ ad

In Bhagavata, Paramā tma and Bhakti Sandarbhas this has been elaborately described.

Text 21

ś rī -ś uka uvā ca

ekadā dvā ravatyā ṁ tu vipra-patnyā ḥ kumā rakaḥ

jā ta-mā tro bhuvaṁ spṛ ṣ ṭ vā mamā ra kila bhā rata

Translation

Ś ukadeva Gosvā mī said: Once, in Dvā rakā, a brā hmaṇ a’s wife gave birth to a son, but the newborn infant died as soon as he touched the ground, O Bhā rata.

I offer respects to the Lord, the dear friend of Arjuna.

Having thus spoken, Ś ukadeva speaks to show that the excellence of Viṣ ṇ u culminates in Kṛ ṣ ṇ a, the source of the avatā ras, who reveals unlimited qualities of bhagavā n. Another story is told to show the special glories of Kṛ ṣ ṇ a directly. As soon as the child was born, when it touched the ground, it died. Kila means it is well known everywhere. This means one should not think “This is impossible to happen in the city of the Lord. ” O Bhā rata! Please pay attention in order to hear this amazing story. Or the Lord protected you in the womb from the brahmā stra in order to protect the root of the Bhā rata dynasty. He could not have intentionally left the brā hmaṇ a’s child unprotected, since he was a resident of his city, Dvā rakā. Understand that everything was arranged for special pastimes to increase prema of his dear devotee. This becomes clear later.

— — — — — — — — — — — — — —

The story just told shows Viṣ ṇ u’s excellence, but this culminates in Svayam Bhagavā n Kṛ ṣ ṇ a. Ś ukadeva now tells a story to show speficially the supreme position of Kṛ ṣ ṇ a. The word tu makes distinction. Kila means it is well known everywhere. This means one should not think “This is impossible to happen in the city of the Lord. ”

Text 22

vipro gṛ hī tvā mṛ takaṁ rā ja-dvā ry upadhā ya saḥ

idaṁ provā ca vilapann ā turo dī na-mā nasaḥ

Translation

The brā hmaṇ a took the corpse and placed it at the door of King Ugrasena’s court. Then, lamenting because of great grief, feeling misery, he spoke the following.

The brā hmaṇ a, father of the child, took the dead child to the door of Ugrasena. It was suitable to blame the king, informing the king of his sorrow. He held the child closely or placed the child at the king’s door and spoke in a painful voice as if singing. He shouted pitifully. He lamented because of his grief (ā turaḥ ). Thus he was filled with sorrow (dī na-mā nasaḥ ). Or though he was noble minded (adī na-manasaḥ ) he lamented.

— — — — — — — — — — -

The brā hmaṇ a, her husband, wailed in misery (provā ca) at the gate of King Ugrasena’s palace. He lamented because he was overcome with grief (ā turaḥ ) and was thus feeling miserable in his heart (dī na-manasaḥ ).

Text 23

brahma-dviṣ aḥ ś aṭ ha-dhiyo lubdhasya viṣ ayā tmanaḥ

kṣ atra-bandhoḥ karma-doṣ ā t pañ catvaṁ me gato ’rbhakaḥ

Translation

[The brā hmaṇ a said: ] This duplicitous, greedy enemy of brā hmaṇ as, this unqualified ruler addicted to sense pleasure, has caused my son’s death by some discrepancies in the execution of his duties.

Commentary

You hate the Vedas or brā hmaṇ as since you are indifferent to the death of a brā hmaṇ a. The reason is that you have distorted judgment, because your mind is attracted to material pleasures. The reason for this is that you are the lowest of kṣ atriyas.

Text 24

hiṁ sā -vihā raṁ nṛ patiṁ duḥ ś ī lam ajitendriyam

prajā bhajantyaḥ sī danti daridrā nitya-duḥ khitā ḥ

Translation

Citizens serving such a king who takes pleasure in violence because of bad character caused by uncontrolled senses are doomed to suffer poverty and constant misery.

He explained the cause for the death of his infant by blaming the king. The king kills animals or torments the citizens for play. This is beause of his wicked nature, caued by uncontrolled senses. Citizens who seve such a king by giving taxes decline. They become poor and always suffer. They experience various types of suffering.

— — — — — — — — — — — — — — — — — -

He gives scriptural evidence for the death of his son because of the king’s negligence. The king takes pleasure in violence because of his wicked nature, which is caused by uncontrolled senses. Those who serve such a king suffer. How do they suffer? They become poor and always feel pain from various lamentations.

Text 25

evaṁ dvitī yaṁ viprarṣ is tṛ tī yaṁ tv evam eva ca

visṛ jya sa nṛ pa-dvā ri tā ṁ gā thā ṁ samagā yata

Translation

The wise brā hmaṇ a suffered the same tragedy with his second and third child. Each time, he left the body of his dead son at the King’s door and sang the same song of lamentation.

The word ca indicates that were a total of nine deaths. Since he was a sage among brā hmaṇ as, he was faultless concering the death of his sons. These children also died just after being born. Thus their death was the king’s fault.

— — — — — — — — —

The word ca indicates that were a total of nine deaths. Since he was a sage among brā hmaṇ as, he was faultless, fully qualified. The brā hmaṇ a made the same statement: that the king hated brā hmaṇ as, since he took pleasure in violence etc.

Texts 26–27

tā m arjuna upaś rutya karhicit keś avā ntike

parete navame bale brā hmaṇ aṁ samabhā ṣ ata

kiṁ svid brahmaṁ s tvan-nivā se iha nā sti dhanur-dharaḥ

rā janya-bandhur ete vai brā hmaṇ ā ḥ satram ā sate

Translation

When the ninth child died, Arjuna, who was near Keś ava, happened to hear through others the brā hmaṇ a’s complaint. Thus Arjuna addressed the brā hmaṇ a: “What is the matter, my dear brā hmaṇ a? Isn’t there some lowly member of the royal order here who can at least stand before your house with a bow in his hand? These kṣ atriyas are behaving as if they were brā hmaṇ as idly engaged in fire sacrifices.

When the ninth child died, Arjuna, who was near Kṛ ṣ ṇ a, directly the supreme Lord or the killer of Keś ī (keś avasya), heard nearby or from others the lament of the bṛ ahmaṇ a, he approached the brā hmaṇ a and spoke loudly, in an indirect way, to appease him.

O brā hmaṇ a, directly the form of the Vedas! By this he indicates the excellence of the brā hmaṇ a and confirms the fault of the king. Why is there no warrior at your house in Dvā rakā? The unqualified kṣ atriyas living here are only brā hmaṇ as who perform sacrifices.

— — — —

Hearing through others about his complaint while he was with Kṛ ṣ ṇ a, he came to the brā hmaṇ a and spoke loudly to console him. Arjuna addressed him with respect, “O brā hmaṇ a! ” in order to pacify him, gain his trust, and to indicate the fault of others present who were indifferent to the brā hmaṇ a. “Can a lowly kṣ atriya not protect you, what to speak of a real kṣ atriya? ” Vai indicates similarity.

Text 28

dhana-dā rā tmajā pṛ ktā yatra ś ocanti brā hmaṇ ā ḥ

te vai rā janya-veṣ eṇ a naṭ ā jī vanty asum-bharā ḥ

Translation

“The rulers of a kingdom in which brā hmaṇ as lament over lost wealth, wives and children are merely imposters playing the role of kings just to earn their livelihood.

He supposes the worst situation. Wealth, wives and children are in order of importance, protection of children being most important. Vai means well known or they are just (vai) imposters, living to maintain themselves.

Text 29

ahaṁ prajā ḥ vā ṁ bhagavan rakṣ iṣ ye dī nayor iha

anistī rṇ a-pratijñ o ’gniṁ pravekṣ ye hata-kalmaṣ aḥ

Translation

“My lord, I will protect the progeny of you and your wife, who are in such distress. And if I fail to keep this promise, I will enter fire to atone for my sin. ”

I will protect the progeny of you two (vaḥ ). The wife came there out of great grief or she came with him so others would believe her husband. Arjuna addresses the brā hmaṇ a as bhagavā n to show great respect. Anistī rṇ a-pratijñ a means “a promise is not crossed over. ” It was great like the ocean. If I cannot keep the promise I will enter fire. By entering fire I will be free of the sin of breaking his promise. Or just on entering fire, his sin would be destroyed.

— — — — — — — —

He speaks to the brā hmaṇ a and his wife. Out of great lamentation the wife had also come. Or she came together with him to show their suffering to others. I will enter fire to become free of the sin of hearing a brā hmaṇ a lament. Or I will enter fire because of not being free of sin (ahata-kalmasaḥ ). Or, the sentence should be completed as follows. Hata-kalmaṣ aḥ syā m: I will thus be freed of sin.

Texts 30–31

ś rī -brā hmaṇ a uvā ca

saṅ karṣ aṇ o vā sudevaḥ pradyumno dhanvinā ṁ varaḥ

aniruddho ’prati-ratho na trā tuṁ ś aknuvanti yat

tat kathaṁ nu bhavā n karma duṣ karaṁ jagad-ī ś varaiḥ

tvaṁ cikī rṣ asi bā liś yā t tan na ś raddadhmahe vayam

Translation

The brā hmaṇ a said: Neither Saṅ karṣ aṇ a; Vā sudeva; Pradyumna, the best of bowmen; nor the unequaled warrior Aniruddha could save my sons. Then why do you naively attempt a feat that the almighty rulers of the universe could not perform? We cannot take you seriously.

Saṅ karṣ aṇ a is he who attractes or pulls all hearts by his glories. Vā sudeva is he who was born from Vasudeva to manifest his unlimited powers. Because they are famous, their glories are not further described. Pradyumna is described: he is the best among bowmen. Aniruddha had no equal in battle (aprati-rathaḥ ). Or the two adjectives can describe all four persons. They could not save my children (yat).

How can you out of foolishness (bā liś yā t) desire to do this activity of saving my sons (tat), which even the Lords of the universe can do? Nu indicates surprise. He did not consider the matter carefully. Or what type of person are you (nu), to desire to do this activity? We (including his wife and others) cannot believe this. Or to indicate strongly lack of belief, he gives respect to himself (vayam).

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By giving descriptive phrases along with Pradyumna and Aniruddha, he indicates that all four were similar in strength. That they were not enthusiastic to destroy obstacles in protecting my children is my bad karma created by the rulers of the universe. How can you protect the children? Therefore you are attempting this out of foolishness. I do not believe you.

Text 32

ś rī -arjuna uvā ca

nā haṁ saṅ karṣ aṇ o brahman na kṛ ṣ ṇ aḥ kā rṣ ṇ ir eva ca

ahaṁ vā arjuno nā ma gā ṇ ḍ ī vaṁ yasya vai dhanuḥ

Translation

Arjuna said: I am neither Saṅ karṣ aṇ a, O brā hmaṇ a, nor Kṛ ṣ ṇ a, nor even Kṛ ṣ ṇ a’s son. Rather, I am Arjuna, wielder of the Gā ṇ ḍ ī va bow.

I am not one who was pulled from the womb, nor am I the black one. The word na is repeated to make emphatic statements. I am not Pradyumna. With extreme disrespect, he does not even mention Aniruddha’s name. But (ca) I alone am called (nā ma) Arjuna. Or I am clearly (nā ma) Arjuna. He describes himself to distinguish himself from others: I hold the Gā ṇ ḍ iva. This is well known (vai).

Text 33

mā vamaṁ sthā mama brahman vī ryaṁ tryambaka-toṣ aṇ am

mṛ tyuṁ vijitya pradhane ā neṣ ye te prajā ḥ prabho

Translation

Do not minimize my ability, which was good enough to satisfy Ś iva, O brā hmaṇ a. I will bring back your sons, dear master, even if I have to defeat death himself in battle.

Do not disrespect my power. He elaborates this to everyone. He had satisfied Ś iva, who was disguised as a tribal man, pleasing him by his equal strength. The details are given in Mahā bhā rata. To console the brā hmaṇ a he makes a promise. Decisively defeating (vi — jitya) death himself on the battlefield, I will bring back all the children who died, not just the ninth son.

O master (prabho)! This by your power, not mine. He comforts the brā hmaṇ a by his humility, or indicates his brā hmaṇ a status. He repeatedly calls him to make the brā hmaṇ a face him, giving him faith. Or this pride sometimes arises even in a person who feel lowly, which arises as the nature of great devotion. It is arranged by the Lord who inspired him internally and externally as master of the senses to bring his devotee closer with great respect, to make the devotee understand the glory of being equals as friends, in order to have pastimes of friendship, since Kṛ ṣ ṇ a cannot tolerate any end to friendly actions.

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He had satisfied Ś iva, who was disguised as a tribal man, pleasing him by his equal strength. The details are given in Mahā bhā rata. To console the brā hmaṇ a he makes a promise. Decisively defeating (vi — jitya) death himself on the battlefield, I will bring back all the children, not just one son. This is a statement of pride since Arjuna was feeling miserable, with some anger at his friend Kṛ ṣ ṇ a, famous as the protector of brā hmaṇ as, but who had ignored the brā hmaṇ a. Kṛ ṣ ṇ a showed indifference to the brā hmaṇ a in order to increase the longing of Mahā viṣ ṇ u, as expressed later with dvijā tmajā me yuvayor didṛ kṣ uṇ ā mayopanī tā: I brought the brā hmaṇ a’s sons here because I wanted to see the two of you. (verse 58) Ultimately Kṛ ṣ ṇ a satisfied the brā hmaṇ a and Mahā -viṣ ṇ u.

Text 34

evaṁ viś rambhito vipraḥ phā lgunena parantapa

jagā ma sva-gṛ haṁ prī taḥ pā rtha-vī ryaṁ niś ā mayan

Translation

Thus convinced by Arjuna, O tormentor of enemies, the brā hmaṇ a went home, satisfied by having heard Arjuna’s declaration of his prowess.

Commentary

Seeing, experiencing and hearing (niś ā mayan) Arjuna’s declaration the brā hmaṇ a went home. O conqueror of enemies! It was proper that the brā hmaṇ a had faith in the power of Arjuna, your grandfather, as he had described, since he has produced you also with similar qualities.

Text 35

prasū ti-kā la ā sanne bhā ryā yā dvija-sattamaḥ

pā hi pā hi prajā ṁ mṛ tyor ity ā hā rjunam ā turaḥ

Translation

When the wife of the elevated brā hmaṇ a was again about to give birth, he went to Arjuna in great anxiety and begged him, “Please, please protect my child from death! ”

It should be understood that Arjuna remained in Dvā rakā for one year until it was time for the tenth child to be born, after the ninth one died. The brā hmaṇ a was topmost in good conduct like a sage among brā hmaṇ as (dvija-sattamaḥ ). Please protect the child from death. He repeats his statement out of confusion in great fear. He was pained or helpless (ā turaḥ ). He went to Arjuna and spoke.

In Hari-vaṁ ś a Arjuna says:

muhū rtena vayaṁ grā maṁ taṁ prā pya bharatarṣ abha

viś vā nta-vā hanā ḥ sarve nivā sā yopasaṁ sthitā ḥ

After midnight the brā hmaṇ a came to me in great fear and spoke with fear. I came to the village in a second with tired horses in order to stay there.

— — — — — — — — -

It should be understood that Arjuna remained in Dvā rakā for one year until it was time for the child to be born. The brā hmaṇ a was afflicted with fear and spoke at night to Arjuna, who was close by. Arjuna had come to the house previously and was staying there. In Hari-vaṁ ś a Arjuna says:

gate 'rdha-rā tra-samaye brā hmaṇ o bhaya-viklavaḥ

upā gamya bhayā d asmā n idaṁ vacanam abravī t

muhū rtena vayaṁ grā maṁ taṁ prā pya bharatarṣ abha

viś vā nta-vā hanā ḥ sarve nivā sā yopasaṁ sthitā ḥ

After midnight the brā hmaṇ a came to me in great fear and spoke with fear. I came to the village in a second with tired horses in order to stay there.

Text 36

sa upaspṛ ś ya ś ucy ambho namaskṛ tya maheś varam

divyā ny astrā ṇ i saṁ smṛ tya sajyaṁ gā ṇ ḍ ī vam ā dade