asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 10 страница

Text 19

kiṁ nv ā caritam asmā bhir malayā nila te ’priyam

govindā pā ṅ ga-nirbhinne hṛ dī rayasi naḥ smaram

Translation

O Malayan breeze, what have we done to displease you, so that you stir up lust in our hearts, which have already been shattered by Govinda’s sidelong glances?

They criticize the slight breeze at the end of night, since it generates pain in love. What have we done to displease you? Nu indicates conjecture. Another version has vā, indicating a question. Our hearts are completely shattered by the glance of the Lord, who bewilders the gopī s and is king of Gokula (govinda). You produce pain of love (smaram ī rayasi) in our hearts.

O Malaya wind! It is improper for you to produce pain since you have a cooling nature. It is highly improper to injure us when will have already been killed by his glance. Or what sin have we committed so that love, dear to you, directed to the Lord, pierces our hearts? It is improper to stimulate love which has no affection for us. It is not proper to make those who are suffering suffer even more. Our hearts have been pierced by the glance of Govinda.

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In the guise of praise, they criticize the slight breeze at the end of night, since it acts as an uddī pana for love. The praise is this. O wind from the Malaya mountains, made successful by being the residence of Agastya, and filled with the scent of sandalwood! What have we done to please you? Govinda who has appeared on earth (go) to remove its burden, has completely pierced our hearts, which support our lives, with his glances like arrows. And now you make consciousness (smaram) again enter our hearts. Or, you revive our love (smaram) for him, what to speak of giving us consciousness. Or you, the wind, understand that passion or smara is like fire, because of your own experiences. Being pierced by his glance, we are dying and you supply the fire (smaram) necessary for funeral rites. Thus what did we do to please you, to make this possible?

Criticism is as follows. O Malaya wind! What did we do to displease you? Nu indicates conjecture. We cannot understand by our intelligence. Why? You supply the fire for death rites when our hearts are pierced by his glances. You should not burn those who are dying, pierced by another. Not able to tolerate a moment’s delay, we have become unsteady. Or in such a heart, you are inciting passion. You are a fool. Uselessly you are imitating what has already been done.

Text 20

megha ś rī maṁ s tvam asi dayito yā davendrasya nū naṁ

ś rī vatsā ṅ kaṁ vayam iva bhavā n dhyā yati prema-baddhaḥ

aty-utkaṇ ṭ haḥ ś avala-hṛ dayo ’smad-vidho bā ṣ pa-dhā rā ḥ

smṛ tvā smṛ tvā visṛ jasi muhur duḥ kha-das tat-prasaṅ gaḥ

Translation

O revered cloud, you are very dear to the chief of the Yā davas, who bears the mark of Ś rī vatsa. Like us, you are bound to him by love and are meditating upon him. Your heart is distraught with great eagerness, as our hearts are, and as you remember him again and again you shed a torrent of tears. Association with Kṛ ṣ ṇ a brings such misery!

Thinking that the cloud showing water near the ocean is crying out of pain of separation from the Lord, they speak. The cloud is dear to the Lord because it removes suffering of the people by showering the land with rain. And it is dear because of similarity of color to the Lord. O cloud, endowed with beauty, with dark color (ś rī )! You are dear to Kṛ ṣ ṇ a, king of the Yadus, who is dear to us. Or just as the Yā davas are suitable of his affection, you also are his object of affection. Nū nam indicates conjecture. You, like us, meditate on Krṣ ṇ a who is most extraordinary, with the extraordinary mark of Ś rī vatsa. Or you meditate on Vraja Kṛ ṣ ṇ a who always has a calf (vatsa) on his lap (aṅ kam). The form wearing cowherd dress is most suitable for meditation. Bound by prema you think of him. They address the cloud with respect by using the word bhavā n, since he is dear to the lord.

Like us, greatly passionate, with disturbed in heart (ś avala-hṛ daya), you emit streams of tears out of intense prema, on remembering him. Though you try to stop thinking of him you cannot. Attachment to him (tat-prasaṅ gaḥ ) or associating with him by news or thinking of him, gives suffering. This is to be expected.

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Thinking the cloud is crying out of pain of separation from the Lord, as it showers water into the ocean, they speak of it as his sincere friend on seeing similarity of the cloud with Kṛ ṣ ṇ a. Nū nam indicates conjecture. It should be supplied to all the statements. O cloud! You are perhaps a dear friend of the king of the Yadus since you have a similar form to him. Then what? It seems you meditate on him since he has remarkable characteristics similar to yours. “What is the use of meditation if the result is less than expected? ” The nature of his form is that it produces prema (prema-baddhaḥ ), not indifference or hatred. Since you are bound with prema, perhaps you are longing for him. Your heart is affected with various (ś avala) bhā vas like nirveda, since you are like us. By your symptoms arising from prema, we can understand about you. Or, because of great longing, your middle portion appears with many colors (ś avala). That is suitable since you are like us. Oh! Perhaps on remembering him repeatedly, you sprinkle showers of tears everywhere. The reason is given. Attachment to Kṛ ṣ ṇ a produces misery. Or any topic about him produces misery.

Text 21

priya-rā va-padā ni bhā ṣ ase mṛ ta-sañ jī vikayā nayā girā

karavā ṇ i kim adya te priyaṁ vada me valgita-kaṇ ṭ ha kokila

Translation

O sweet-throated cuckoo, in a voice that could revive the dead, indicating our lover is near, you are vibrating the sounds taught by your lover. Please tell me what I can do today to please you.

They describe the warbling of the cuckoo at the end of night. Because of your words which resemble those of a person trying to bring to life a dead person, because of separation, what can I

do to please you? I can do nothing. O cuckoo warbling the fifth note (valgita-kaṇ ṭ ha-kokila)! This indicates Kṛ ṣ na’s sweet voice and skill at words. What can I do to please you? All the queens are indicated by this, or one queen whose heart has been stolen byhis sweet words speaks the verse. Or each queens makes a similar statement.

Or have I done something to displease you since you speak to me, with words like the Lord’s (anayā ) which kill a living person. But this is your nature, O cuckoo with a warbling voice! This statement arises from intense prema.

Or with such words, can I do anything to displease you? I will do nothing to displease you, since this helps me die, which I desire anyway. Therefore speak to me.

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With the end of night, they now praise and criticize the cuckoo when it begins warbling. The praise is as follows. O cuckoo famous for singing the fifth note, with sweet voice trained by your lover! You speak words with songs employing the fifth note, like the sounds of your lover. Or you speak words as a messenger containing words given by your lover. Please tell me how I can please you, since your words bring a dead person to life, by revealing that he is near. The singular is used in this verse (me) instead of the plural to indicate the cuckoo’s ability to speak to each one of them.

The criticism is as follows. O cuckoo! You speak words taught by your lover since the words bring a dead person to life. But I think that dying is better than living because I cannot tolerate separation. You, like him, have produced sorrow by words which should bring a person to life. What shall I do with your disgusting beak because of your offense? Please tell me. Think of your own punishment. Otherwise your offense cannot be extinguished.

Text 22

na calasi na vadasy udā ra-buddhe

kṣ iti-dhara cintayase mahā ntam artham

api bata vasudeva-nandanā ṅ ghriṁ

vayam iva kā mayase stanair vidhartum

Translation

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the treasure of the feet of Vasudeva’s son?

Seeing the solid Raivataka Mountain standing in silence, since all its living entities had been sleeping during the night, the queens speak to it. O most intelligent (udā ra-buddhe)! This is proper conduct of a gentleman. O holder of the earth! You protect the earth. Perhaps you are thinking of something important. Do you desire to hold the lotus feet of most attractive Lord (vasudeva-nandana), with embraces of prema (vi-dhartum)?

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Seeing the solid Raivataka Mountain standing in silence, since all its living entities had been sleeping during the night, the queens speak to it. O upholder of the earth! Though you hold up the earth five billion yojanas in breadth, you do not move and you do not speak. Therefore, you are most intelligent (udā ra-buddhe)! They show how this is so. You are contemplating, or do you perhaps desire (kā mayase) some great object? Api indicates a question. Bata indicates lamentation. This great matter could be of great variety, depending on the person. Do you desire the feet of the prominent son of Vasudeva, who is our father-in-law, worthy of our worship (deva-putra)? Out of shyness they do not directly say Kṛ ṣ ṇ a’s name, just as the gopī s say ā rya-putra. Do you, like us, desire to embrace with your breasts (mountain peaks) his feet which are a treasure (vasu)? If you desire that, you will become foolish like us, unable to maintain your very life. “Breasts” is in the plural rather than dual to indicate intense greed for Kṛ ṣ ṇ a. If the name Vasudeva is taken as one word, it is not fault that they say their father-in-law’s name directly, since they are in a state of unmā da.

Text 23

ś uṣ yad-dhradā ḥ karaś itā bata sindhu-patnyaḥ

sampraty apā sta-kamala-ś riya iṣ ṭ a-bhartuḥ

yadvad vayaṁ madhu-pateḥ praṇ ayā valokam

aprā pya muṣ ṭ a-hṛ dayā ḥ puru-karś itā ḥ sma

Translation

O rivers, wives of the ocean, your faces have lost their beauty of lotuses, and your hearts in the form of pools have now dried up. Alas, you have shriveled to nothing because of not seeing your husband the ocean. Are you, then, like us, who are withering away because of not receiving the affectionate glance of our dear husband, the Lord of Madhu, who has cheated our hearts?

Seeing the rivers in the distance with lack of beauty because of meager water in the summer and no lotuses at night, the queens think the rivers are in great pain. Have you withered away because of not seeing your dear husband (ī ṣ ṭ a-bhartuḥ )? Kṛ ṣ na appeared in the Yadu dysnasty with all excellent to manifwst unlimited qualities. He should protect us also. But we do not even receive his affectionate glance. Or since he is the protector of the Yadus, he does not protect us.

Not attaining his glance, we have lost our hearts (muṣ ṭ a-hrḍ ayā ḥ ) and have become thinner than you. Hrā da (lake) sounds similar to hṛ daya (heart). Thus there is the suggestion that just as the lakes dry up in summer, the queen’s hearts have dried up. And as the rivers are devoid of the beauty of the lotus, so the lotus faces of the queens are devoid of beauty since they have withered. It is suggested also that they have become thin by wailing like the ocean and shedding tears like the cloud. The rivers also have great attachment to their husband, the ocean. Because of the ocean ignores them, they become thin.

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Seeing the summer rivers with meager water, thinking the rivers have fainted, they speak among themselves about the rivers without even addressing the rivers, though they addressed the previous subjects. Bata expresses disappointment or lamentation. The wives of the ocean have lost their facial beauty because of no lotuses. Their hearts, the lakes, have dried up. Why? You do not receive the affectionate glance of your dear husband the ocean, because of separation in the form of summer. Ah! The rivers have become like us. Our faces have also withered. The word puru (abundant) indicates that they have become thin and have lost their facial beauty.

Text 24

haṁ sa svā gatam ā syatā ṁ piba payo brū hy aṅ ga ś aureḥ kathā ṁ

dū taṁ tvā ṁ nu vidā ma kaccid ajitaḥ svasty ā sta uktaṁ purā

kiṁ vā naś cala-sauhṛ daḥ smarati taṁ kasmā d bhajā mo vayaṁ

kṣ audrā lā paya kā ma-daṁ ś riyam ṛ te saivaika-niṣ ṭ hā striyā m

Translation

Welcome, swan. Please sit here and drink some milk. Give us some news of the descendant of Ś ū ra, dear one. We know you are his messenger. Is that invincible Lord doing well, and does that unreliable friend of ours still remember the words he spoke to us long ago? Why should we go and worship him? O servant of a petty master, go tell him who fulfills our desires to come here without the goddess of fortune. She is the only woman exclusively devoted to him.

“O ladies! How can he be happy in separation from you? ” Does he remember our answers to him when he tried to console us? Kiṁ vā (questions) can also be taken as kiṁ vā (or). It indicates a question with a frown, like kiṁ nu. Or, does he remember the answers he gave to us? “With gratitude he remembers you, since you are so devoted to him. ” We do not believe that. He is unsteady in love (cala-sauhrdaḥ ). “He is steady in love and desires you, who are most dear to him. ” Proudly they answer, “Why should we serve him? ” “He grants all desires, and thus should be worshipped. ” Tell him to come without Lakṣ mī. She alone is dedicated to him” Or among all women she alone is dedicated to him alone. She is not fickle. This is stated with mockery. Giving up us queens, who are full dedicated to him, he serves Lakṣ mī. Why should we worship him?

Though the lord was directly present, they spoke in misery with the symptom called vaicittya, out of intense prema, as if he were absent. By this the Lord fell under their control. Though filled with pain of separaton, such conditions are the highest attainment. This is explained in Bhā gavatā mṛ ta.

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With the arrival of morning, they think the swan is a messenger and speak to it. O swan! Have you arrived comfortably (svā gatam)? Or, it is splendid that you have come at this proper time. Please sit down. Drink some milk. Having welcomed the swan they then inquire. Please tell us! Aṅ ga indicates great respect. Or, it can indicate “You are part of our body. ” This means “O intimate friend! ” Tell us what our husband, who was born in the Ś ū ra dynasty for everyone’s auspiciousness, is doing now. That is proper. We know for certain (nu) that you are his messenger. First they ask about his health. Is he, who cannot be controlled by anyone by love (ajitasya), happy (svasti)? This question shows some internal hatred. “O ladies! How can he be happy in separation from you? ” Does he remember our answers to him when he tried to console us? Kiṁ vā (questions) can also be taken as kiṁ vā (or). It indicates a question with a frown, like kiṁ nu. Or, does he remember the answers he gave to us. “With gratitude he remembers you, since you are so devoted to him. ” We do not believe that. He is unsteady in love (cala-sauhrdaḥ ). “He is steady in love and desires you, who are most dear to him. ” Proudly they answer, “Why should we serve him? ” “He grants all desires, and thus should be worshipped. ” Tell him to come without Lakṣ mī. She alone is dedicated to him. ” This is statement uttered in great misery. They did not fear uttering the name of the father of their father-in-law (Ś ura) since the name takes a derivative form (ś aureḥ ).

Text 25

ś rī -ś uka uvā ca

itī dṛ ś ena bhā vena kṛ ṣ ṇ e yogeś vareś vare

kriyamā ṇ ena mā dhavyo lebhire paramā ṁ gatim

Translation

Ś ukadeva Gosvā mī said: By thus speaking and acting with such ecstatic love for Kṛ ṣ ṇ a, the master of all masters of mystic yoga, his loving wives attained the ultimate goal of life.

Ś ukadeva now explains the greatness of the queens having such prema, by which they controlled the Lord (iti). In the manner stated, by a similar bhā va, they attained the goal. This indicates the greatness of that bhā va. This love was directed to Kṛ ṣ na, who attracts all hearts. But it is difficult to attain for others, since he is the Lord of all masters of yoga. With effort they can attain something, serving in the mind. And by his special ś akti (yoga) he was able to enjoy with each one of the queens at the same time. This bhā va was continuous, not ever bringing full satisfaction (kriyamā nena). They were the wives of he appeared in the Madhu dynasty (mā dhavyaḥ ). They attained a condition similar to his (gatim). Or they attained the state of highest pastimes. Each of them directly realized “Controlled by his devotee, he is enjoying with me alone at all times, in all ways. He never separates from me at any time for any reason. ”

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Ś ukadeva now explains the greatness of the queens having such prema. By such mutual love as described, enacted for Svayam Bhagavā n Kṛ ṣ ṇ a, the most rare to attain (yogeś vareś vare), the wives of Kṛ ṣ ṇ a born in the Madhu dynasty attained the condition of Kṛ ṣ ṇ a who spreads everywhere as Svayam Bhagavā n (vaiṣ ṇ avī m gatim). They become like him. Or, just as he is all pervading thay also become all pervading. Instead of vaiṣ ṇ avī m sometimes paramā m is seen. They attained a purely spiritual condition. The form kriyamā nena (present) indicates that some of the queens after the defeat of Arjuna by the thieves (after Kṛ ṣ ṇ a’s disappearance) had some obstacles, and attained another condition — in the material world (where they continued to serve). [36] It is suitable that they attained the goal since it has been shown that they were the Lord’s svarū pa-ś akti in relation to their marriage with him.

Text 26

ś ruta-mā tro ’pi yaḥ strī ṇ ā ṁ prasahyā karṣ ate manaḥ

uru-gā yoru-gī to vā paś yantī nā ṁ ca kiṁ punaḥ

Translation

The Lord, whom countless songs glorify in countless ways, forcibly attracts the minds of all women who simply hear about him. What to speak, then, of those women who see him directly?

Though only heard about, or only sung about profusely, he attracts the minds of women. What can one say how he attracts the mind of the women who directly see him.

Developing attraction by hearing depends on concentration, but developing attraction by singing depends only a relationship, something lesser. That is the meaning of vā. Or singing plentifully with many songs attracts the mind. What can be said? And what then can be said of attaining the mind by seeing him? Singing is better than hearing but seeing is the best. This bhā va was suitable for the queens, who were most fortunate, always playing with the Lord.

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Now Ś ukadeva glorifies Kṛ ṣ ṇ a. He who simply being heard, who is the subject of songs sung by many singers or many literary works or who is glorified profusely by singers or literary works, attracts the minds of women. What to speak of attracting the minds of women who see him. Another version has kutaḥ punaḥ instead of ca kim punaḥ . Thus the love of his wives with naturally great prema, who played with him always, was proper. One may hear other opinions, because even sages can be bewildered:

ity aṅ gopadiś anty eke vismṛ tya prā g udā hṛ tam

muni-vā sa-nivā se kiṁ ghaṭ etā riṣ ṭ a-darś anam

Some men proposed that the troubles were due to Akrū ra’s absence, but they had forgotten the glories of the Supreme Lord, which they themselves had so often described. Indeed, how can calamities occur in a place where the Lord, the residence of all the sages, resides? SB 10. 57. 31

Text 27

yā ḥ samparyacaran premṇ ā pā da-saṁ vā hanā dibhiḥ

jagad-guruṁ bhartṛ -buddhyā tā sā ṁ kim varṇ yate tapaḥ

Translation

And how could one possibly describe the greatness of the worship performed by other women, who serve the Supreme Lord, thinking of him as their husband, by mentally massaging his feet.

They and no others are the most fortunate. They serve him with complete dedication, not depending on anything else — massaging his feet, washing his feet, combing his hair, fanning him etc. He is the most worthy of worship among all beings such as Brahmā. He is most rare to attain. They serve him, thinking of him as their husband (bhartṛ -buddhyā ). How to describe the fortune of their worship? One cannot describe its greateness. Ś ukadeva indicates the mood of the gopī s. Though that is the highest prema, he gives respect to the queens’ love for Kṛ ṣ ṇ a as a husband, in which they can freely serve him, and he is not satisfied with having marriage of the gopī s in Vraja.

Thus here the greatness of the Lord accepting household life to enjoy various pastimes with the queens has been described. Or what can be said? He gave these dear devotees his mercy. That is the intention of the verse.

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These women were most fortunate and not others because of their special love. Others just by thinking of him as their husband, though he was not their husband directly, because of prema, served the Supreme Lord (jagadguru) with complete devotion (sam — paryacaran) by meditating that they massaged his feet. How can one describe the greatness of their worship (tapas)? One cannot describe it. What to speak of describing those who directly serve him eternally as his wives?

Text 28

evaṁ vedoditaṁ dharmam anutiṣ ṭ han satā ṁ gatiḥ

gṛ haṁ dharmā rtha-kā mā nā ṁ muhuś cā darś ayat padam

Translation

Thus observing the principles of duty enunciated in the Vedas, Kṛ ṣ ṇ a, the goal of the devotees, repeatedly demonstrated to others the household goals of religiosity, economic development and regulated sense gratification.

Though fixed in dharma, he delivered others by teaching dharma through his own conduct. In the way described, he performed dharma prescribed in the Vedas. He was the goal of the devotees, delivering bhakti by his mercy to the devotees. Or he was the goal for persons dedicated to dharma. By this he was to be attained by them. Or the goal was to give happiness to his devotees.

He constantly performed dharma and constantly showed the goals (muhuḥ ). This is to emphasize showing dharma.

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Having described Kṛ ṣ ṇ a’s activities which clearly display his pastime nature, Ś ukadeva now describes how he gave happiness to all people by being absorbed in Vedic dharma. He is the shelter of devotees absorbed in his pastimes constantly engaged in dharma like sacrifices prescribed by the Vedas. He showed the household goals of dharma, artha and kā ma. He taught this to others since he is also the shelter of persons dedicated to dharma as well as of persons absorbed in his pastimes.

Text 29

ā sthitasya paraṁ dharma kṛ ṣ ṇ asya gṛ ha-medhinā m

ā san ṣ oḍ aś a-sā hasraṁ mahiṣ yaś ca ś atā dhikam

Translation

While fulfilling the highest standards of householder life, Kṛ ṣ ṇ a maintained more than 16, 100 wives.

Commentary

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After having described the glories of the Yā davas with all the Lord’s sons when he became a householder, he now repeats this. He was situated in the most excellent (param) dharma of the householder since he is the shelter of all ā ś ramas. It is also said:

bhikṣ ā bhujā c ca ye kecit parivrā ṅ brahmacā riṇ aḥ

te py atraiva pratiṣ ṭ hante gā rhasthayaṁ tena cai varam

Those who are sannyā sis, vanaprasthas, and brahmacā rī s are all dependent upon the gṛ hasthā ś rama. Thus it is the best. Viṣ ṇ u Purā ṇ a

Or this was the best dharma because through it he could chiefly implement his goals. He was Svayam Bhagavā n, who appeared in order to display his unlimited powers. Or, he attracted everyone’s heart (kṛ ṣ ṇ asya) by the sweetness of performing those dharmas. Instead of ca sometimes tu is seen. This makes some distinction. He had eight principal queens (mentioned in the next verse) and he had sixteen thousand one hundred other queens.

Text 30

tā sā ṁ strī -ratna-bhū tā nā m aṣ ṭ au yā ḥ prā g udā hṛ tā ḥ

rukmiṇ ī -pramukhā rajas tat-putrā ś cā nupū rvaś aḥ

Translation

Among these jewellike women were eight principal queens, headed by Rukmiṇ ī. I have already described them one after another, O King, along with their sons.

They were the gems, the most excellent, among all women like Pā rvati. Among the gems were eight queens. Their sons have also been described in order.