asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 7 страница

Translation

After touching pure water, offering obeisances to Ś iva and recollecting the mantras for his celestial weapons, Arjuna strung his bow Gā ṇ ḍ ī va.

He touched water purified (ś uci) by chanting mantras. Or the water was purified by washing the Lord’s lotus feet. He offered respects to Ś iva, or to Kṛ ṣ ṇ a, the supreme Lord (maheś varam).

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Arjuna offered respects to Ś iva, ignoring Kṛ ṣ ṇ a. This indicates the worship of Ś iva would be useless.

Text 37

nyaruṇ at sū tikā gā raṁ ś arair nā nā stra-yojitaiḥ

tiryag ū rdhvam adhaḥ pā rthaś cakā ra ś ara-pañ jaram

Translation

Arjuna fenced in the house where the birth was taking place by shooting arrows attached to various missiles. Thus the son of Pṛ thā constructed a protective cage of arrows, covering the house upwards, downwards and sideways.

He shot arrows endowed with various missiles or with various mantras.

Text 38

tataḥ kumā raḥ sañ jā to vipra-patnyā rudan muhuḥ

sadyo ’darś anam ā pede sa-ś arī ro vihā yasā

Translation

The brā hmaṇ a’s wife then gave birth, but after the newborn infant had been crying for a short time, he suddenly vanished into the sky in his selfsame body.

As soon as the child was born and began crying, the child disappeared into the sky.

athā kā ś e punar vā cam aś rauṣ aṁ bā lakasya vai

hā heti hriyamā ṇ asya na ca paś yā mi rā kṣ asam

In the sky I heard the cries of the child as it was being taken away. But I could not see the Rā kṣ asa who did it. Hari-vaṁ ś a

It was night.

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

upā gamya bhayā d asmā n idaṁ vacanam abravī t

After midnight the brā hmaṇ a came to me in great fear and spoke with fear. Hari-vaṁ ś a

Or because Ś ukadeva does not mention it, it was daytime. Many contrary versions can be attributed to stories from different kalpas and can be ignored.

Text 39

tadā ha vipro vijayaṁ vinindan kṛ ṣ ṇ a-sannidhau

mauḍ hyaṁ paś yata me yo ’haṁ ś raddadhe klī ba-katthanam

Translation

The brā hmaṇ a then derided Arjuna in front of Kṛ ṣ ṇ a: “Just see how foolish I was to put my faith in the bragging of a eunuch!

Then the brā hmaṇ a spoke, criticizing Arjuna, who had conquered everyone (vijayam), and whose promise should thus not have been broken. Thus the brā hmaṇ a criticized intently, because of the disaster in the presence of Kṛ ṣ ṇ a. He criticized severly, to cause Arjuna great shame. The severe criticism is stated. O Yā davas or all people! See my foolishness. I believed the proud words, the boasting (katthanam) of a eunuch.

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He criticized Arjuna, who could conquer everyone (vijayam), and who could thus not tolerate any criticism.

Text 40

na pradyumno nā niruddho na rā mo na ca keś avaḥ

yasya ś ekuḥ paritrā tuṁ ko ’nyas tad-aviteś varaḥ

Translation

“When neither Pradyumna, Aniruddha, Balarā ma nor Keś ava can save a person, who else can possibly protect him?

Balarā ma is he who gives pleasure to the devotees by his prowess. Keś ava is he who killed the great demon Keś ī easily or is he who is directly the supreme Lord. The negative particle is repeated with each person to emphasize their inability to protect. Other than them, who is capable of protecting the child? He will be the protector here. Or what other protector of the child is there?

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How can anyone else protect a person whom (yasya) Pradyumna and others cannot protect? Since the four are the Supreme Lord, and there is no other Supreme Lord, no one else can protect a person.

Text 41

dhig arjunaṁ mṛ ṣ ā -vā daṁ dhig ā tma-ś lā ghino dhanuḥ

daivopasṛ ṣ ṭ aṁ yo mauḍ hyā d ā ninī ṣ ati durmatiḥ

Translation

“To hell with that liar Arjuna! To hell with that braggart’s bow! He is so foolish that he has deluded himself into thinking he can bring back a person whom destiny has taken away. ”

He curses Arjuna’s attempts, since they were unsuccessful. Arjuna made false statements, because he could not protect the child. Arjuna, boasting, foolishly thought he could bring back a person who was killed by prā rabdha-karma or the will of the Lord. Not only was he foolish but had bad intelligence since he claimed he was better than Balarā ma and Kṛ ṣ ṇ a.

Text 42

evaṁ ś apati viprarṣ au vidyā m ā sthā ya phā lgunaḥ

yayau saṁ yamanī m ā ś u yatrā ste bhagavā n yamaḥ

Translation

While the wise brā hmaṇ a continued to heap insults upon him, Arjuna employed a mystic incantation to go at once to Saṁ yamanī, where Yamarā ja resides.

Being cursed in this way (evam), Arjuna went to Yama’s abode. The present tense ś apati implies that other curses were uttered. Situated in his knowledge, or method of travlling quikly (vidyā m), he went to Saṁ yamani where he who has power to give results of karma (bhagavā n) or he who knows good and gad acts of all jī vas, resides. Dvā daś aite vijā nī mo dharmā n bhā gavatā n bhaṭ ā ḥ : these twelve persons (including Yama) know bhagavad-dharma. (SB 6. 3. 21)

Or because he is a great devotee of the Lord Yama is equated with the Lord. Or the word bhagavā n is used out of great respect. First Arjuna went to this place, because this is generally where the dead go.

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Yama was fully capable of bringing back the child because he knew the coming and going of all living entities (bhagavā n). Therefore Arjuna went to him first.

Texts 43–44

viprā patyam acakṣ ā ṇ as tata aindrī m agā t purī m

ā gneyī ṁ nairṛ tī ṁ saumyā ṁ vā yavyā ṁ vā ruṇ ī m atha

rasā talaṁ nā ka-pṛ ṣ ṭ haṁ dhiṣ ṇ yā ny anyā ny udā yudhaḥ

tato ’labdha-dvija-suto hy anistī rṇ a-pratiś rutaḥ

agniṁ vivikṣ uḥ kṛ ṣ ṇ ena pratyuktaḥ pratiṣ edhatā

Translation

Not seeing the brā hmaṇ a’s child there, Arjuna went to the cities of Indra (east), Agni (southeast), Nirṛ ti (southwest), Soma (north), Vā yu (northwast) and Varuṇ a (west). With weapons ready he searched through all the domains of the universe, from the bottom of the subterranean region to the roof of heaven. Finally, not having found the brā hmaṇ a’s son anywhere, Arjuna decided to enter the sacred fire, having failed to keep his promise. But just as he was about to do so, Kṛ ṣ ṇ a stopped him and spoke the following words.

By his mystic powers or because he knew everything easily he went to Yamarā ja, but did not see the child. He then went north to Somapuri, the city of the moon, by-passing Varuṇ apuri (in the west) and Vā yavyapur in the (north west) since he thought the child had been taken there by Soma, the founder of his dynasty, to test his prowess in the dynasty. He did not go in the north east direction of Ś iva, since Ś iva was dear to the devotees. It would be impossible for him to take the child. Or that place is included in the word dhiṣ ṇ yā ni anyā ni (other places). Out of devotion to Ś iva, Ś iva’s city is not mentioned along with the other cities to avoid classifying him with ordinary lokapā las. He even went to Brahmaloka, with weapons in his hands. Being placed at the end “with weapons in hands” is applied to all the places he visited.

Not obtinaing the son at these places, having certainly (hi) broken his promise, he wanted to enter fire, but was prevented by Kṛ ṣ ṇ a, with skillful words.

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By his mystic powers he went to Yamarā ja, but did not see the child. He then went north to Somapuri. He went to Varuṇ apuri and Vā yavya puri. He first went to Dvā rakā to ask Kṛ ṣ ṇ a, who could see everything and all places. Then Kṛ ṣ ṇ a said “I have not seen the child. You must search for him. ” He then went to these places, searching. He did not go in the north east direction of Ś iva, since Ś iva was his guru. It would be impossible for his guru to take the child. He even went to Brahmaloka, with weapons in his hands. Not having obtained the child for certain (hi), he wanted to enter fire. Kṛ ṣ na spoke to him and made him give up the idea of dying.

Text 45

darś aye dvija-sū nū ṁ s te mā vajñ ā tmā nam ā tmanā

ye te naḥ kī rtiṁ vimalā ṁ manuṣ yā ḥ sthā payiṣ yanti

Translation

[Lord Kṛ ṣ ṇ a said: ] I will show you the brā hmaṇ a’s sons, so please don’t despise yourself like this. These same men who now criticize us will soon establish our spotless fame.

Commentary

I show you the sons. Kṛ ṣ ṇ a uses the present tense to indicate the near future, in order to pacify Arjuna. He uses the word naḥ (us) to indicate friendship with Arjuna and their non-difference.

The devatā s know your glory, but men do not. Men who did not know, who criticized, will establish our fame, without the fault of not fulfilling promises (vimalā m), by proper knowledge. The Lord breaks the meter because of intense pain for his friend. Another version has yeneha kī rtiṁ vimalā ṁ manuṣ yā sthā payanti naḥ: by this act men will establish our spotless fame. Those (ye te) who criticize will establish our fame. Or all men (ye te) will establish our fame.

Text 46

iti sambhā ṣ ya bhagavā n arjunena saheś varaḥ

divyaṁ sva-ratham ā sthā ya pratī cī ṁ diś am ā viś at

Translation

Having thus advised Arjuna, the Supreme Lord had Arjuna join him on his divine chariot, and together they set off toward the west.

He went quickly, facing that direction only (ā viś at).

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Having spoken with a promise (sam — bhā ś ya), the Lord, though capable of bringing back the child just by his will (bhagavā n), mounted his spiritual chariot and went to the west just as Arjuna had done, out of curiosity. Here he showed, not his powers as the Lord, but his astonishing knowledge and pastimes of great human prowess. When he was born, all offered respects with folded hands, since he performed a pastime as the Supreme Lord. But now even his horses which had also come from Vaikuṇ ṭ ha would hesitate on approaching the darkness, and he would have to use his cakra to remove the darkness (thus showing prowess).

Text 47

sapta dvī pā n sa-sindhū ṁ ś ca sapta sapta girī n atha

lokā lokaṁ tathā tī tya viveś a su-mahat tamaḥ

Translation

The Lord’s chariot passed over the seven islands of the middle universe, each with its ocean and its seven principal mountains. Then it crossed the Lokā loka boundary and entered the vast region of total darkness.

The chariot crossed the seven islands and even the seven oceans. Another version has sapta-sindhū n. Then it then approached the Lokā loka mountain range. After all that, after crossing the seven layers of the universe (tataḥ ) the chariot entered very dense darkness (sumahat tamaḥ ), the covering of prakṛ ti.

Texts 48–49

tatrā ś vā ḥ ś aibya-sugrī va- meghapuṣ pa-balā hakā ḥ

tamasi bhraṣ ṭ a-gatayo babhū vur bharatarṣ abha

tā n dṛ ṣ ṭ vā bhagavā n kṛ ṣ ṇ o mahā -yogeś vareś varaḥ

sahasrā ditya-saṅ kā ś aṁ sva-cakraṁ prā hiṇ ot puraḥ

Translation

In that darkness the chariot’s horses — Ś aibya, Sugrī va, Meghapuṣ pa and Balā haka — lost their way. Seeing them in this condition, O best of the Bhā ratas, Kṛ ṣ ṇ a, the supreme master of all masters of yoga, sent his Sudarś ana disc before the chariot. That disc shone like thousands of suns.

These horses were famous for being able to go anywhere. They even crossed the place of liberation full of light, described later. Their progress was stopped by the great darkness. Ś ukadeva calls out in astonishment O, best of the Bharatas! Or though the horeses were made of eternity, knowledge and bliss, beyond prakṛ ti, they stumbled on encountering the darkness as a special pastime of the Lord for his devotee. You understand this, being the best of a great dynasty.

Seeing the horses in that condition, the Lord who is directly Nā rā yaṇ a, who attracts all hearts by revealing his unlimited powers, the lord of lords who have special powers (mahā yoga), threw his exrtraordinary (sva) cakra which shone like a thousand suns or sent it off on his order (prā hinot).

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Ś ukadeva calls out in amazement to Parī kṣ it, “O best of Bharata’s lineage! ” The Lord had arranged the horses to act in this way (bhagavā n). Seeing this, he sent his cakra weapon in front, not his effulgence. This illuminated the path.

Text 50

tamaḥ su-ghoraṁ gahanaṁ kṛ taṁ mahad

vidā rayad bhū ri-tareṇ a rociṣ ā

mano-javaṁ nirviviś e sudarś anaṁ

guṇ a-cyuto rā ma-ś aro yathā camū ḥ

Translation

The Lord’s Sudarś ana disc penetrated the darkness with its blazing effulgence. Racing forward with the speed of the mind, it cut through the fearsome, dense oblivion expanded from primeval matter, just as an arrow shot from Rā ma’s bow cuts through his enemy’s army.

The cakra pierced the dense darkness spread everywhere (mahat), created by the Lord (kṛ tam), to make a path with great light, like the sun. The caktra cut through and entered at great speed (manojvaram). Its speed was like the arrow of Rā ma shot from his bow entering the enemy troops.

Paṅ ka-bhū taṁ hi timiraṁ sparś ā d vijñ ā yate 'nagha: O sinless one, the darkness spread like clay, which could be perceived by the touch. Hari-vaṁ ś a

Text 51

dvā reṇ a cakrā nupathena tat tamaḥ

paraṁ paraṁ jyotir ananta-pā ram

samaś nuvā naṁ prasamī kṣ ya phā lgunaḥ

pratā ḍ itā kṣ o pidadhe ’kṣ iṇ ī ubhe

Translation

Following the Sudarś ana disc, the chariot went beyond the darkness and reached the endless spiritual light of the all pervasive brahma-jyoti. As Arjuna beheld this glaring effulgence, his eyes hurt, and so he shut them.

The light was endless (ananta-param) because it spread everywhere at all times (samaś nuvā nam). Seeing that light in front of him (prasamī kṣ ya), he felt extreme (pra) pain in his eyes. Thus he closed both eyes.

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Then by following the path of the cakra, they crossed prakṛ ti, by piercing the seven layers of matter. Arjuna then saw the light of the Lord, parabrahman, famous in the Vedā nta, by his eyes endowed with cit-ś akti. Its supreme position is described with the word “infinite” because it was spread everywhere at all times (sam — aś nuvā nam). Arjuna describes this in Hari-vaṁ ś a:

tatas tejaḥ prajvalitam apaś yaṁ tat tad ambare /

sarva-lokaṁ samā viś ya sthitaṁ puruṣ a-vigraham //

In space, I saw the brilliant light, having a human form, spreading to all planets. Hari-vaṁ ś a 103. 24

After the incident Kṛ ṣ ṇ a gives instructions:

brahma-tejo-mayaṁ divyaṁ mahat yad dṛ ṣ ṭ avā n asi

ahaṁ sa bharata-ś reṣ ṭ ha mat-tejas tat sanā tanam

The divine expanse of Brahman effulgence you have seen is none other than myself, O best of the Bhā ratas. It is my own eternal effulgence.

Kṛ ṣ ṇ a says that he is that light, since the effulgence and the cause of the effulgence are one.

prakṛ tiḥ sā mama parā vyaktā vyaktā sanā tanī

tā ṁ praviś ya bhavantī ha muktā yoga-vid-uttamā ḥ

It comprises my eternal, spiritual energy, both manifest and unmanifest. The foremost yoga experts of this world enter within it and become liberated.

This is his prakṛ ti since it arises from his svarū pa-ś akti. It is superior (parā ) because it is beyond mā yā. It is the root of everything and is thus what is manifest and unmanifest. Therefore the yogī s enter it.

sā sā ṅ khyā nā ṁ gatiḥ pā rtha yoginā ṁ ca tapasvinā m

tat paraṁ paramaṁ brahma sarvaṁ vibhajate jagat

mamaiva tad ghanaṁ tejo jñ ā tum arhasi bhā rata

It is the supreme goal of the followers of Sā ṅ khya, O Pā rtha, as well as that of the yogī s and ascetics. It is the Supreme Absolute Truth, manifesting the varieties of the entire created cosmos. You should understand this brahma-jyoti, O Bhā rata, to be my concentrated personal effulgence. Hari-vaṁ ś a

This is my effulgence. The word eva is added after mama to indicate that it is non-different from him, since he resides within it with eight arms.

Text 52

tataḥ praviṣ ṭ aḥ salilaṁ nabhasvatā

balī yasaijad-bṛ had-ū rmi-bhū ṣ aṇ am

tatrā dbhutaṁ vai bhavanaṁ dyumat-tamaṁ

bhrā jan-maṇ i-stambha-sahasra-ś obhitam

Translation

From that region they entered a body of water resplendent with huge waves being churned by a mighty wind. Within that ocean Arjuna saw an amazing palace more radiant than anything he had ever seen before. Its beauty was enhanced by thousands of ornamental pillars bedecked with brilliant gems.

Commentary

Arjuna entered the Virajā River. Padma Purā ṇ a says pradhā na-parama-vyomnor antare virajā -nadi: between the material and spiritual worlds lies the Virajā River. It had huge waves because of the wind. In the water there was an astonishing palace, surpassing everything in all the worlds. Vai means famous. It shone even more than the brahma-jyoti (dyuta-tamam) since it was adorned with a thousand pillars made of gems which shone by their own power. This indicates also the great size of the palace. Mṛ tyuñ jaya-tantra describes this place:

brahmā ṇ ḍ asyordhvato devi brahmaṇ aḥ sadanaṁ mahat

tad-ū rdhvaṁ devi viṣ ṇ ū nā ṁ tad-ū rdhvaṁ rudra-rū piṇ ā m

tad-ū rdhvaṁ ca mahā -viṣ ṇ or mahā -devyā s tad-ū rdhvagam

kā lā tikā layoś cā tha paramā nandayos tataḥ

pā re purī mahā -devyā ḥ kā laḥ sarva-bhayā vahaḥ

tataḥ ś rī -ratna-pī yū ṣ a-vā ridhir nitya-nū tanaḥ

tasya pā re mahā -kā laḥ sarva-grā haka-rū pa-dhṛ k

tasyottare samudbhā sī ratna-dvī paḥ ś ivā hvayaḥ

dhyā yet tatra paramā nandaṁ ramyopā syaṁ paraṁ mahaḥ

smared vṛ ndā vane ramye mohayantam anā ratam

vallavī -vallabhaṁ kṛ ṣ ṇ aṁ gopa-kanyā ḥ sahasraś aḥ

O Devi, at the top of the universe is the great abode of Brahmā. Above that is the abode of the son of Vikuṇ ṭ ha and above that, those of Siva’s forms in the layer of ahaṅ kā ra of the universal shell. Above that is an abode of Mahā viṣ ṇ u situated in the mahat-tattva layer, and above that the abode of Durgā, in the prakṛ ti layer. Above that is time, which brings fear to all, along with time past and future, full of bliss. Then comes the ever-fresh, excellent ocean of nectar, Virajā. On its bank stays Mahā -Kā la (Mahā viṣ ṇ u), controller of all. In the water on the north side there is an auspicious jeweled island. One should meditate on that most glorious place, full of the highest bliss, worshiped by Ramā. One should remember Kṛ ṣ ṇ a who enchants everyone continually in attractive Vṛ ndā vana, and the thousands of gopī s.

Text 53

tasmin mahā -bhogam anantam adbhutaṁ

sahasra-mū rdhanya-phaṇ ā -maṇ i-dyubhiḥ

vibhrā jamā naṁ dvi-guṇ ekṣ aṇ olbaṇ aṁ

sitā calā bhaṁ ś iti-kaṇ ṭ ha-jihvam

Translation

In that palace was the huge, awe-inspiring serpent Ananta Ś eṣ a. He shone brilliantly with the radiance emanating from the gems on his thousands of hoods and reflecting from twice as many fearsome eyes. He resembled white Mount Kailā sa, and his necks and tongues were dark blue.

Ananta was huge in body (bhoga) because of his unlimited hoods. He was unprecedented. This suggests that Kā raṇ odakaś ā yī Viṣ ṇ u was even more splendrous that Ś eṣ a who holds up the earth.

He was astonishing because he was the ornament of Viṣ ṇ u. Ś eṣ a shone with the jewels on the hoods of his unlimited (sahasra) heads or he shone with the jewels on his unlimited chief hoods. He shone even more than the palace. He was like Mount Kailā sa because of his whiteness and size.

Texts 54–56

dadarś a tad-bhoga-sukhā sanaṁ vibhuṁ

mahā nubhā vaṁ puruṣ ottamottamam

sā ndrā mbudā bhaṁ su-piś aṅ ga-vā sasaṁ

prasanna-vaktraṁ rucirā yatekṣ aṇ am

mahā -maṇ i-vrā ta-kirī ṭ a-kuṇ ḍ ala

prabhā -parikṣ ipta-sahasra-kuntalam

pralamba-cā rv-aṣ ṭ a-bhujaṁ sa-kaustubhaṁ

ś rī vatsa-lakṣ maṁ vana-mā layā vṛ tam

sunanda-nanda-pramukhaiḥ sva-pā rṣ adaiś

cakrā dibhir mū rti-dharair nijā yudhaiḥ

puṣ ṭ yā ś rī yā kī rty-ajayā khilardhibhir

niṣ evyamā naṁ parameṣ ṭ hinā ṁ patim

Translation

Arjuna then saw the omnipresent and omnipotent Supreme Lord, Mahā -Viṣ ṇ u, sitting at ease on the serpent bed. His bluish complexion was the color of a dense raincloud. He wore a beautiful yellow garment. His face looked charming. His broad eyes were most attractive, and he had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating his crown and earrings. He wore the Kaustubha gem, the mark of Ś rī vatsa and a garland of forest flowers. Serving that Lord of groups of liberated Brahmā s were his personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; his consort potencies Puṣ ṭ i, Ś rī, Kī rti and Ajā; and all his various mystic powers.

Arjuna saw the Lord seated comfortably on his snake. The Lord spread out everywhere by his effulgence (vibhum) since he had uninterrupted powers (mahā nubhavam). He was endowed with unlimited, most excellent powers. Why? He was higher than the Garbhodakaś ā yī forms who were highest among Brahmā, Viṣ ṇ u and Ś iva (puruṣ ottamottamam). The qualities of this great puruṣ a are described. He was very dark, like a fine sapphire. He wore yellow silk cloth. He was constantly smiling. He had wide eyes attractive with merciful glances and ointment of musk.

Though dark complexioned, his dark hair also shone, because of his earrings and crown. He had beautiful round (cā ru) arms extending to his knees (pralamba), eight in number.

He was served by his extraordinary (sva) attendants, Nanda, Sunanda, as well as Prabala and Arhaṇ a. They had similar age and dress as himself and always attended him with umberella, cā mara and fan, serving in those forms. He was served by his weapons — cakra, conch, club, sword shield, arrows, bow and noose for his eight arms — made of eterinity knowledge and bliss (nija), having bodies with the symbols of the weapons marked on their heads. He was served by his queens such as Puṣ ṭ i, Gī r, Kā nti, etc. his ś aktis which had personal forms. There are many ś aktis, which have been mentioned previoiusly. Here only the chief ones are mentioned. He was served with absorption by all these persons because he was the lord of all the Brahmā s, who were lords (pā rameṣ thinā m patim). He gave those were qualified liberation after their duties were finished. The Lord says to Arjuna:

brahma-tejo-mayaṁ divyaṁ mahat yad dṛ ṣ ṭ avā n asi

ahaṁ sa bharata-ś reṣ ṭ ha mat-tejas tat sanā tanam

The divine expanse of Brahman effulgence you have seen is none other than myself, O best of the Bhā ratas. It is my own eternal effulgence.

prakṛ tiḥ sā mama parā vyaktā vyaktā sanā tanī

tā ṁ praviś ya bhavantī ha muktā yoga-vid-uttamā ḥ

It comprises my eternal, spiritual energy, both manifest and unmanifest. The foremost yoga experts of this world enter within it and become liberated. Hari-vaṁ ś a

A great effort was made to bring back the sons of the brā hmaṇ a who lived in Dvā rakā.