asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 8 страница

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By his intrinsic (nija) weapons — cakra, conch, club, sword shield, arrows, bow and noose (for his eight arms) with personal forms, having symbols of the weapons on the tops of their heads. He was served by his queens such as Puṣ ṭ i, his ś aktis which had personal forms. He was served by all the Brahmā s. tion after their lifespan to two parā rdhas. They were at his feet since he had given them liberation.

Text 57

vavanda ā tmā nam anantam acyuto

jiṣ ṇ uś ca tad-darś ana-jā ta-sā dhvasaḥ

tā v ā ha bhū mā parameṣ ṭ hinā ṁ prabhur

beddhā ñ jalī sa-smitam ū rjayā girā

Translation

Kṛ ṣ ṇ a offered homage to himself in this boundless form, and Arjuna, astonished at the sight of Mahā -Viṣ ṇ u, bowed down as well. Then, as the two of them stood before him with joined palms, the almighty Mahā -Viṣ ṇ u, supreme master of all rulers of the universe, smiled and spoke to them in a voice full of solemn authority.

He offered respects to Mahā viṣ ṇ ū called the self, since Mahā viṣ ṇ u is non-different from himself. This story is confirmed in Hari-vaṁ ś a. For destroying the lamentation of Arjuna on not fulfilling his promise out of great affection and for producing a wealth friendly pastimes out of love, svayam bhagavā n, showed a separate form of the mahā puruṣ a to produce faith and respect in Arjuna, acted in this way and spoke. This is how the learned explain this incident.

Just as at the Govardhana sacrifice, Kṛ ṣ ṇ a showed a separate form to the cowherds, and offered respects, at this time he showed another form and offered respects. The form was unlimited (anantam) in effulgence etc. Kṛ ṣ ṇ a was fixed in his qualities, never failing to display his unlimited powers (acyutaḥ ). Arjuna was always victorious and fearless (jiś ṇ uḥ ). Astonishing at seeing the infinite form, he offered respects.

Visnu, full of all powers (bhū mā ) or pervading everywhere with his powers, or having an awesome form, since he was the master of all masters, spoke. He was always smiling by his nature. Or he smiled out of great affection to indicate that the two were dear to him. Or because he was just a separate form of Kṛ ṣ ṇ a, his words were not really profound or spontaneous. Thus he could not help but smile.

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Kṛ ṣ ṇ a offered respects to Mahā viṣ ṇ u as part of his joyful pastimes, as he did to Govardhana. Tasmai namo vraja-janaiḥ saha cakra ā tmanā tmane: the Lord bowed down to this form of Govardhana Hill, thus in effect offering obeisances to himself. (SB 10. 24. 36) Viṣ ṇ u was filled with unlimited powers (anantam). Kṛ ṣ ṇ a, as Svayam Bhagavā n, never failed to show his pervading nature and other qualities even in this situation (acyutaḥ ) but also never failed to act as a human in his pastimes. And though Arjuna was unconquerable, he showed fear on seeing this form. Thus the two offered respects. Both were playing their human pastimes. Kṛ ṣ ṇ a shows his powers to Brahmā, Akrū ra and others. But as in the Govardhana pastimes, he acts with human pastimes. Arjuna and others follow in this mood. Kṛ ṣ ṇ a also showed greatness when he assumed a huge form in the Govardhana pastimes. Mahā viṣ ṇ u showed this power (bhumā ). But he was also Kṛ ṣ ṇ a’s helper, being the lord of all the Brahmā s. Thus he spoke with authority. He spoke with words which were bold (ū rjitā ) so that Arjuna would respect his words, under the will of Kṛ ṣ ṇ a. He smiled to indicate his pleasure.

Text 58

dvijā tmajā me yuvayor didṛ kṣ uṇ ā

mayopanī tā bhuvi dharma-guptaye

kalā vatī rṇ ā v avaner bharā surā n

hatveha bhū yas tvarayetam anti me

Translation

[Lord Mahā -Viṣ ṇ u said: ] O lord who have appeared with your expansions! I brought the brā hmaṇ a’s sons here because I wanted to see the two of you. As soon as you finish killing the demons who burden the earth, quickly make them come to me.

I wanted to see you two. This indicates Viṣ ṇ u’s great affection for them, and their great beauty. I have brought the sons near to me. Arjuna should not feel ashamed that he could not protect the children. You two have appeared on earth with my unlimited beauty or with various expansions like Matsya (kalayā ). This means “Without you two, my beauty is lacking. ” Or you have appeared with my complete powers (kalayā ). Quickly return to this place, near me. Their power is shown: first kill the demons burdening the earth.

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Mahā viṣ ṇ u expressed through his words that the two were greater than himself. O two Lords who have appeared with all your expansions and ś aktis to protect the position of brā hmaṇ as and other aspects of dharma! I brought the sons of the brā hmaṇ a to my abode (bhuvi) because of a desire to see you two. When Arjuna asks, Kṛ ṣ ṇ a explains in Hari-vaṁ ś a:

mad-darś anā rthaṁ te bā lā hṛ tā s tena mahā tmanā /

viprā rtham eṣ yate kṛ ṣ ṇ o nā gacched anyatheti hi

“He stole the children in order to see me. ” Kṛ ṣ ṇ a went on behalf of the brā hmaṇ a. Otherwise he would otherwise not go there.

This is not astonishing for it is said:

yan martya-lī laupayikaṁ sva-yoga-

mā yā -balaṁ darś ayatā gṛ hī tam

vismā panaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhū ṣ aṇ a-bhū ṣ aṇ ā ṅ gam

Kṛ ṣ ṇ a possesses that form suitable for human pastimes to show the full capacity of his yoga-mā yā. That form astonishes even the lord of Vaikuṇ ṭ ha. It is the pinnacle of auspicious qualities and enhances the beauty of his ornaments. SB 3. 2. 1

The rest of the verse should be explained. “Now that this has happened and you have seen us, what should be done? ” Again, killing the remaining demons on earth, in order for them to come quickly near (anti) me, make the demons attain liberation. According to Hari-vaṁ ś a the demons on being liberated came to Mahā viṣ ṇ u’s abode. Anti is a non-conjugated particle with a dative meaning (in order to come to me). Kriya-artha-upapadasya ca karmaṇ i sthā ninaḥ : the dative case is used to express a suppressed infinitive. (Pā ṇ ini 2. 3. 14) An example of this is edhobhyo vrajati: he goes (to bring) fuel. Tvarayetam is a causative form in potential mood. Having killed them, make them quickly come. This is like the example “Making a glance, send it off. ” There are two verbs and one object. The other meaning “You have appeared as my expansions (me kalā vatī rṇ au) so quickly return” is problematic since the word me occurs at a distance from kalā vatī rṇ au. If one takes the meaning as “You should quickly come near me” it can also be explained that this is an eternal pastime of Svayam Bhagavā n.

Text 59

pū rṇ a-kā mā v api yuvā ṁ nara-nā rā yaṇ ā v ṛ ṣ ī

dharmam ā caratā ṁ sthityai ṛ ṣ abhau loka-saṅ graham

Translation

Although all your desires are completely fulfilled, O best of exalted personalities, for the benefit of the people in general you should continue to exemplify religious behavior as the sages Nara and Nā rā yaṇ a.

And as long as you are there on earth, maintain your conduct according to dharma to teach the people since you are complete in your desires. You are sages (ṛ ṣ ī ), having extraordinary qualities. You should remain on earth to protect the people. Why? You should make the people follow dharma (loka-sangraham). Protect them by promoting dharma. Why? You are the best of all people (ṛ ṣ abhau). Yad yad ā carati ś resṭ has tat tad evetaro janaḥ : whatever the great people do the others follow. (BG 3. 21)

Or since you two are a wealth of all sweetness, desiring to see you, I brought the sons of the brā hmaṇ a here. To be able to see you always, you should come here again quickly, or you should come here often. “If we come here, dharma will not be protected. ” Your expansions have appeared on earth (kalā vatī rṇ au). You should remain on earth in those forms to protect my dharma.

“Who should protect dharma? Or how should the two protect dharma? ” Being complete in yourselves, execute dharma. The two (yuvā m) are accepted as Nara and Nā rā naya, since the aṁ ś as (Nara and Nā rā yaṇ a) and the aṁ ś ī s (Arjjuna and Kṛ sṇ a) are considered non-different. Your aṁ ś as should perform dharma. By their performing dharma you will serve to protect dharma.

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“Since we two are perfect in all ways, how can we be devoted to serving brā hmaṇ as? ” By your mercy you establish dharma. He proves this conclusion by giving an example. You are the best of all those who appear on earth (ṛ ṣ abhau). Therefore you are full in your desires (pū rṇ a-kā mau). You should enact dharma to teach the people, to protect everyone (sthityai). Nara and Nā rā yaṇ a are your aṁ ś as. In that form you protect dharma. Kṛ ṣ ṇ a says to Uddhava nā rā yaṇ o munī nā m: I am Nā rā yaṇ a among the sages. (SB 11. 16. 25) If that is so, then what to speak of your activities directly as Bhagavā n? Ā caratā m (perform) does not mean that they should practice to become perfect. “Come and merge with me (Mahā viṣ nu)” and “become Nā ra-nā rā yana and practice dharma” are both contrary to the traditional understanding.

Texts 60–61

ity ā diṣ ṭ au bhagavatā tau kṛ ṣ ṇ au parame-ṣ ṭ hinā

oṁ ity ā namya bhū mā nam ā dā ya dvija-dā rakā n

nyavartetā ṁ svakaṁ dhā ma samprahṛ ṣ ṭ au yathā -gatam

viprā ya dadatuḥ putrā n yathā -rū paṁ yathā -vayaḥ

Translation

Thus instructed by the Supreme Lord of the topmost planet, Kṛ ṣ ṇ a and Arjuna assented by chanting oṁ , and then they bowed down to almighty Lord Mahā -Viṣ ṇ u. Taking the brā hmaṇ a’s sons with them, they returned with great delight to Dvā rakā by the same path along which they had come. There they presented the brā hmaṇ a with his sons, who were in the same infant bodies in which they had been lost.

Instructed by Viṣ ṇ u, they did as he said, since they respected his words, since he was the Lord who showed unlimmitd powers, manifesting a great form with eight arms (bhagavatā ) and as the greatest (parameṣ ṭ inā ). They are called two Kṛ ṣ ṇ as (kṛ ṣ ṇ au) since they were always firm in friendship. They took the children and being pleased in all ways they returned to their (svakam) abode or the abode from which the two (sva) derived happiness (kam). How? They returned by the same path that they came to Viṣ ṇ u. They gave the children to their parents, in their baby forms so that the parents would recognize them. “How could the children have the same form now, after having died long ago? ” They two were fully capable of doing this. Arjuna was also a cause of this.

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Being ordered in this way, with the intention of performing a special pastime like Govardhana (where Kṛ ṣ ṇ a was obedient to Govardhana), the two returned to Dvā rakā. They were ordered by Bhagavā n. This indicates Mahā viṣ ṇ u’s powers clearly. The word kṛ ṣ ṇ a denotes the source of all existence and bliss, parabrahman. Arjuna is included since he has the same name (kṛ ṣ ṇ au). This also indicates that they had similar qualities and performed human pastimes together because of Kṛ ṣ ṇ a being parabrahman in human form. They returned to his abode (svakam dhā ma), Dvā rakā, which is eternal.

Nityaṁ sannihitas tatra bhagavā n madhusū danaḥ : Kṛ ṣ ṇ a is eternally present in Dvā rakā. (SB 11. 31. 24) They were pleased because Arjuna’s desire was fulfilled (getting the sons back) and Kṛ ṣ ṇ a’s desire was achieved (saving Arjuna). They returned as they had come, by going through brahma-jyoti etc. The sons were with the same appearance as when their father had last seen them. This was suitable since Kṛ ṣ ṇ a was able to do the impossible, as was Arjuna (prabhū ).

Text 62

niś ā mya vaiṣ ṇ avaṁ dhā ma pā rthaḥ parama-vismitaḥ

yat kiñ cit pauruṣ aṁ puṁ sā ṁ mene kṛ ṣ ṇ ā nukampitam

Translation

Having seen the domain of Viṣ ṇ u, Arjuna was totally amazed. He concluded that whatever extraordinary power a person exhibits can only be a manifestation of Ś rī Kṛ ṣ ṇ a’s mercy.

Seeing the power (dhā ma) of he who spreadings over the universe, manifesting unlimited powers (vaiṣ ṇ avam) Arjuna was amazed. Or hearing what Viṣ ṇ u said the powers related to Kṛ ṣ ṇ a, such as being full in his desires, he was amazed. He concluded that whatever ability one has to achieve one’s goals was accomplished by the mercy of svayam bhagavā n Kṛ ṣ ṇ a.

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In the First Canto, Third Chapter, it is said kṛ ṣ ṇ as tu bhagavā n svayam. This acts as a paribhā ṣ a-sū tra for the whole of the Bhā gavatam. Sū tra means that by which the meaning to be explained is shown in brief. Paribhā ṣ ā means a rule or theme which can be applied where not explicitly stated. The statement appears once at the beginning of the work and spreads through the entire work. Therefore all explanations depend on it. Since Bhā gavatam is the essence of all the Vedas and itihā sas, it is seen to refute all other scriptures with its initial statement. Statements about ā kā ś a being eternal are thus refuted with the statement ā tmani vijñ ā te sarvam idaṁ vijñ ā taṁ l bhavati: knowing the Lord, all else is known. (Muṇ ḍ aka Upaniṣ ad 1. 3) It is said ś ruti-liṅ ga-vā kya-prakaraṇ a-sthā na-samā khyā nā ṁ samavā ye pā radaurbalyam artha-viprakarṣ ā t: scriptural instructions are more authoritative than the logical arguments known as liṅ ga, vā kya, prakaraṇ a, and sthā na, and these logical arguments are more authoritative than conclusions drawn from historical accounts (Jaiminī -sū tra 3. 3. 14) Because of the superior authority of scripture, a conclusion cannot be refuted. Uttara-mī mā ṁ sa agrees that ś ruti teaches directly by words. Thus the scriptural statement is ete cā ṁ ś a-kalā ḥ pū saḥ kṛ ṣ ṇ as tu bhagavā n svayam. The other methods are discussed in Kṛ ṣ ṇ a Sandarbha. Among them each is successively weaker. Historical account is distant authority.

Thus the term Svayam Bhagavā n must be used to determine the meaning of everything. This statement is proved everywhere by Ś rī dhara Svā mī. Since the Lord performs pastimes with various intentions, to consider them lightly will prove nothing. (Though Kṛ ṣ ṇ a proposal to make the offerings to Govardhana was taken lightly by those around him everything was explained nicely. ) The excellence of Viṣ ṇ u thus culminates in Svayam Bhagavā n Kṛ ṣ ṇ a. Thus the explanations given by Ś rī dhara Svā mī are correct. Thus Bhagavā n as described is Kṛ ṣ ṇ a.

Text 63

itī dṛ ś ā ny anekā ni vī ryā ṇ ī ha pradarś ayan

bubhuje viṣ ayā n grā myā n ī je cā ty-urjitair makhaiḥ

Translation

Kṛ ṣ ṇ a exhibited many other, similar heroic pastimes in this world. He apparently enjoyed the pleasures of ordinary human life, and he performed greatly potent fire sacrifices.

Kṛ ṣ ṇ a showed with excellence many other astonishing activities or powerful feats as just described, in this world. He enjoyed the material sense objects such as sound (viṣ ayā n) or objects enjoyed by all people (grā myā n). Or he enjoyed what was situated excellently in all (grā myā n) the sense objects (viṣ ayā n). He performed worship with excellent sacrifices.

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Remembering many other feats of Kṛ ṣ ṇ a, Ś ukadeva speaks with tears and a choked voice. Though he wanted to describe them all, he summarizes everything in three verses in sorrow because of the restrictions on Parī kṣ it’s life with his voluntary fasting. In the manner stated, Kṛ ṣ ṇ a displayed excellently in this world many similar astonishing acts. He enjoyed all seemingly material objects as pastimes. He performed most extraordinary sacrifices.

Text 64

pravavarṣ ā khilā n kā mā n prajā su brā hmaṇ ā diṣ u

yathā -kā laṁ yathaivendro bhagavā n ś raiṣ ṭ hyam ā sthitaḥ

Translation

The Lord, having demonstrated his supremacy, at suitable times showered all desirable things upon the brā hmaṇ as and his other subjects, just as Indra pours down his rain.

He fulfilled everyone’s desires excellently (pra-vavarṣ a) by giving what they desired (kā mā n). He gave to brā hmaṇ as, other varṇ as, mixed varṇ as and outcastes. He gave at the time that was proper to give (yathā kā lam), just as Indra showers rain, because he was absorbed in manifesting unlimited powers (bhagavā n) and was the source of all avatā ras (kṛ ṣ ṇ aḥ ), from which he attained excellence or because he was fixed.

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He showered fully, or constantly fulfilled all desires, supplying visible objects to everyone, even the outcastes (ā diṣ u). He did this at suitable times. An example is given to show the abundance. He showered abundance just as Indra showers water since he was full of all powers and qualities (bhagavā n), the source of all avatā ras. He was eternally situated with the highest excellence.

Text 65

hatvā nṛ pā n adharmiṣ ṭ hā n ghā ṭ ayitvā rjunā dibhiḥ

añ jasā vartayā m ā sa dharmaṁ dharma-sutā dibhiḥ

Translation

Now that he had killed many wicked kings and engaged devotees such as Arjuna in killing others, the Lord could easily assure the execution of religious principles through the agency of such pious rulers as Yudhiṣ ṭ hira.

He easily killed wicked kings or had them killed by Arjuna, Bhī ma, Balarā ma, Pradyumna and others. He easily established dharma endowed with four legs, or bhakti, throurgh Yudhiṣ thira, Ugrasena and others. The goal of Kṛ ṣ ṇ a appearing was just this: to give happiness to all people.

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Having directly killed and engaged Arjuna and others in killing, he established dharma, up to bhakti. Remembering how Kṛ ṣ ṇ a made everyone happy, Ś ukadeva wept for a moment. This incident took place after the Pā ṇ ḍ avas came out of hiding, since Arjuna mentions that he had satisfied Ś iva. After this event, there were a long gap till the time when Abhimanyu was married and Parī kṣ it was conceived. During that time it was possible for Arjuna to go to Dvā rakā.

Chapter Ninety

Text 1-2

ś rī -ś uka uvā ca

sukhaṁ sva-puryā ṁ nivasan dvā rakā yā ṁ ś riyaḥ patiḥ

sarva-sampat-samṛ ddhā yā ṁ juṣ ṭ ā yā ṁ vṛ ṣ ṇ i-puṅ gavaiḥ

strī bhiś cottama-veṣ ā bhir nava-yauvana-kā ntibhiḥ

kandukā dibhir harmyeṣ u krī ḍ antī bhis taḍ id-dyubhiḥ

Translation

Ś ukadeva Gosvā mī said: The master of the goddess of fortune resided happily in his capital city, Dvā rakā, which was endowed with all opulences and populated by the most eminent Vṛ ṣ ṇ is and his gorgeously dressed wives. When these beautiful women in the bloom of youth would play on the city’s rooftops with balls and other toys, they shone like flashing lightning.

The supreme goal, the happiness of his pastimes is described now, at the end of the work, in twelve verses. He lived happily in his city (sva-puryā m), at all times (ni-vasan). That place was suitable of living happily. It was greater than Vaikuṇ ṭ ha for living happily. It was even the happy residence of Mahā lakṣ mī for he was the husband of Lakṣ mī (ś riyaḥ patiḥ ). It was endowed with increasing wealth of all types. Or this explains the reason for living happily there. Or he was the protector of Rukmiṇ ī (ś riyaḥ patiḥ ), by special, suitable pastimes, manifesting more unlimited qualities and forms than previously according to the Lord’s will. The city continually increased all wealth in newer ways, greater than in Vaikuṇ ṭ ha.

The city was served by women, who were more attracdtive than the women of Vaikuṇ ṭ ha, having excellent ornaments and new youthful beauty, or beauty and youth which were more extraordinary than previously (nava). Next their skill is described. They played ball on the roofs. They also sang and danced. They were golden in complexion. Or kā ntibhiḥ describes their complexion and their playing was fickle like lightning.

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Concentrating his mind, Ś ukadeva remembers a special pastime filled with the highest happiness. This continues till the end of verse 24. First, six verses describe his city, the city of Svayam Bhagavā n. The city was by its very nature most suitable for living joyfully and performing pastimes. He lived there continually (ni — vasan) since it was greater than Vaikuṇ ṭ ha. There he lived with his extraordinary consort Rukmiṇ ī (ś riyaḥ patiḥ — master of Lakṣ mī ). More and more their details are then described. The consorts had ever-fresh beauty and youth that became increasing remarkable. Having described their beauty, their attractive gestures are described. They played with balls, and also sang and danced (ā dibhiḥ ). As they moved about while playing they appeared to be lightning decorating the sky.

Text 3-6

nityaṁ saṅ kula-mā rgā yā ṁ mada-cyudbhir mataṅ -gajaiḥ

sv-alaṅ kṛ tair bhaṭ air aś vai rathaiś ca kanakojjvalaiḥ

udyā nopavanā ḍ hyā yā ṁ puṣ pita-druma-rā jiṣ u

nirviś ad-bhṛ ṅ ga-vihagair nā ditā yā ṁ samantataḥ

reme ṣ oḍ aś a-sā hasra- patnī nā ṁ eka-vallabhaḥ

tā vad vicitra-rū po ’sau tad-geheṣ u maharddhiṣ u

protphullotpala-kahlā ra- kumudā mbhoja-reṇ ubhiḥ

vā sitā mala-toyeṣ u kū jad-dvija-kuleṣ u ca

Translation

The main streets of the city were always crowded with intoxicated elephants exuding mada, and also with cavalry, richly adorned infantrymen, and soldiers riding chariots brilliantly decorated with gold. Gracing the city were many gardens and parks with rows of flowering trees, where bees and birds would gather, filling all directions with their songs. Lord Kṛ ṣ ṇ a was the sole beloved of his sixteen thousand wives. Expanding himself into that many forms, he enjoyed with each of his queens in her own richly furnished residence. On the grounds of these palaces were clear ponds fragrant with the pollen of blooming utpala, kahlā ra, kumuda and ambhoja lotuses and filled with flocks of cooing birds.

Having described the inhabitants of the palaces, Ś ukadeva then describes what was outside the palaces. There was always an army with four parts. In the crowded streets there were intoxicated elephants, soldiers, horses and chariots, all with decorations. The chariots shone remarkably with gold.

The gardens are then described. Udyā na means gardend with prominence of flowers. Upavana means groves with prominence of fruits. The city was endowed with these gardens. The place was filled in all directions with the sounds of birds and bees which entered into or lived in the groups of flowering trees.

Kṛ ṣ ṇ a played intensely (reme). How? He played with sixteen thousand wives, while being a single husband. That is, simultaneously he pleased each individual wife. That was not impossible for him since he has special powers.

In relation to water pastimes, Hari-vaṁ ś a gives the following description:

aham iṣ ṭ ā mayā sā rdhaṁ jale vasati keś avaḥ /

iti tā menire sarvā nā rā yaṇ aparā ḥ striyaḥ //

sarvā ḥ surata-cihnā ṅ gyaḥ sarvā ḥ surata-tarpitā ḥ /

mā nam ū huś ca tā ḥ sarvā govinde bahumā najam //

aham iṣ ṭ ā ham iṣ ṭ eti snigdhe parijane tadā /

nā rā yaṇ a-striyaḥ sarvā mudā ś aś lā ghire ś ubhā ḥ //

ekā rpitamano-dṛ ṣ ṭ yo nerṣ yā tā ś cakrire 'ṅ ganā ḥ //

nā rā yaṇ ena devena tarpyamā ṇ a-manorathā ḥ //

ś irā ṁ si garvitā ny ū huḥ sarvā niravaś eṣ ataḥ /

vā llabhyaṁ ke ś iva-mayaṁ vahantyaś cā ru-darś anā ḥ //

All the devoted wives of Kṛ ṣ ṇ a thought, “He desires me. He is with me in the water. ” They were all marked with signs of lovemaking and satisfied with love. They were all proud that they were honored by Kṛ ṣ ṇ a. “Kṛ ṣ ṇ a desires me. ” All the glorious wives praised their good fortune with joy while their attendants rejoiced. The women glanced at him with devotion, never with hatred. All their desires were satisfied by Kṛ ṣ ṇ a. They always carried their heads with pride. The beautiful women carried auspiciousness in their attractive bodies.