asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 11 страница

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Among the best of women were the eight principal queens. They and their sons were previously described in order.

Text 31

ekaikasyā ṁ daś a daś a kṛ ṣ ṇ o ’jī janad ā tmajā n

yā vatya ā tmano bhā ryā amogha-gatir ī ś varaḥ

Translation

The Supreme Lord Kṛ ṣ ṇ a, whose endeavor never fails, begot ten sons in each of his many wives.

These are recalled. In all the wives he had ten sons each, who were just like him since his pastimes never go in vain (amogha), because he was directly bhagavā n (ī ś varaḥ ). Or “How was it possible to produce the same number of sons in each queen? ” He is capable of everything (ī ś varaḥ ).

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These are recalled. In all the wives he had ten sons each, who were just like him since his intentions never go in vain. He begot in his wives, at the time they should appear, by his will, ten sons who were the abodes of the highest spiritual elements, since he was the Lord. Since he was the Lord this was not astonishing.

Text 32

teṣ ā m uddā ma-vī ryā ṇ ā m aṣ ṭ ā -daś a mahā -rathā ḥ

ā sann udā ra-yaś asas teṣ ā ṁ nā mā ni me ś ṛ ṇ u

Translation

Among these sons, all possessing unlimited valor, eighteen were mahā -rathas of great renown. Now hear their names from me.

Commentary

Though all the sons had great power, eighteen were special among them, having great strength and prowess (mahā -rathā ḥ ). Therefore they had great fame (udā ra-yaś asas). Or, they were the best in courageous acts and also generous in performing rites (udā ra-yaś asas). Hear of them from me. Others give them different names. Because of being discerned as the best, I will tell their names.

Texts 33–34

pradyumnaś cā niruddhaś ca dī ptimā n bhā nur eva ca

sā mbo madhur bṛ hadbhā nuś citrabhā nur vṛ ko ’ruṇ aḥ

puṣ karo vedabā huś ca ś rutadevaḥ sunandanaḥ

citrabā hur virū paś ca kavir nyagrodha eva ca

Translation

They were Pradyumna, Aniruddha, Dī ptimā n, Bhā nu, Sā mba, Madhu, Bṛ hadbhā nu, Citrabhā nu, Vṛ ka, Aruṇ a, Puṣ kara, Vedabā hu, Ś rutadeva, Sunandana, Citrabā hu, Virū pa, Kavi and Nyagrodha.

Commentary

Many of these were mentioned in the Chapter Sixty-one. Dī ptimā ṁ s tā mrataptā dyā

rohiṇ yā s tanayā hareḥ: Dī ptimā na and Tā mrataptā were sons of Rohiṇ ī (chief of the sixteen thousand queens). (SB 10. 61. 18) Those listed here are the chief sons among the other queens. Instead of Citrabā hu sometimes Citrabarhi is seen and instead of Virū pa sometimes Virū tha is seen.

Text 35

eteṣ ā m api rā jendra tanu-jā nā ṁ madhu-dviṣ aḥ

pradyumna ā sī t prathamaḥ pitṛ -vad rukmiṇ ī -sutaḥ

Translation

O best of kings, of these sons begotten by Kṛ ṣ ṇ a, the enemy of Madhu, the most prominent was Rukmiṇ ī ’s son Pradyumna. He was just like his father.

Commentary

Like their father, the sons had great prowess. That is suggested by the name madhu-dviṣ aḥ . Among them the best (prathamaḥ ) was Pradyumna since he was equal to his father, being the son of Rukmiṇ ī, who was the best queen. O king of kings! You should understand this since you are famous in the family of kings.

Text 36

sa rukmiṇ o duhitaram upayeme mahā -rathaḥ

tasyā ṁ tato ’niruddho ’bhū t nā gā yata-balā nvitaḥ

Translation

The great warrior Pradyumna married Rukmī ’s daughter [Rukmavatī ], who gave birth to Aniruddha who was as strong as ten thousand elephants.

Commentary

He was a great warrior because he abducted Rukmavatī in a battle, defeating other kings. Aniruddha was stronger than Pradyumna. They all followed pastimes in this world. Actually however they were all ī ś vara (supremely powerful).

Text 37

sa cā pi rukmiṇ aḥ pautrī ṁ dauhitro jagṛ he tataḥ

vajras tasyā bhavad yas tu mauṣ alā d avaś eṣ itaḥ

Translation

Rukmī ’s daughter’s son [Aniruddha] married Rukmī ’s son’s daughter [Rocana]. From her was born Vajra, who would remain among the few survivors of the Yadus’ battle with clubs.

Not only did Pradyumna marry his cousin, but Aniruddha also did. That is indicated by the word api. Aniruddha married Rukmi’s granddaughter. Or though shet was his granddaughter, it was unsuitable for her to marry Aniruddha because Rukmi hated Kṛ ṣ ṇ a. The story was previously told.

From Aniruddha (tataḥ ) Vajra came. He alone remained, protected by the Lord, as the remnants of the dynasty, after the destruction from battle caused by the pestle. Though the story is not happy, this is mentioned to glorify the Lord.

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From Aniruddha (tataḥ ) came Vajra.

Text 38

pratibā hur abhū t tasmā t subā hus tasya cā tmajaḥ

subā hoḥ ś ā ntaseno ’bhū c chatasenas tu tat-sutaḥ

Translation

From Vajra came Pratibā hu, whose son was Subā hu. Subā hu’s son was Ś ā ntasena, from whom Ś atasena was born.

From Vajra (tataḥ ) came Pratibā hu. The sons of Bhadrasena are not mentioned because that was almost the end of the dynasty.

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The sons of Bhadrasena are not mentioned since there is confusion of the dynasty as it began to disappear. [37] Sometimes ś rutasenaṣ tu is seen instead of Ś atasena.

Text 39

na hy etasmin kule jā tā adhanā abahu-prajā ḥ

alpā yuṣ o ’lpa-vī ryā ś ca abrahmaṇ yā ś ca jajñ ire

Translation

No one born in this family was poor in wealth or progeny, short-lived, weak or neglectful of brahminical culture.

Everyone else born in the family, besides those mentioned such as Vraja, had similar greatness. Not anyone (hi) born in the family of the Yā davas, related to the Lord, was lacking in wealth etc. Or none of them was lacking even in wealth etc.

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In the family of the Lord (etasmin) no one was born without wealth as the long as the mother and father were pure kṣ atriyas.

Text 40

yadu-vaṁ ś a-prasū tā nā ṁ puṁ sā ṁ vikhyā ta-karmaṇ ā m

saṅ khyā na ś akyate kartum api varṣ ā yutair nṛ pa

Translation

The Yadu dynasty produced innumerable great men of famous deeds. Even in tens of thousands of years, O King, one could never count them all.

sAme

One cannot enumerate even those who had the greatest prowess, what to speak of enumerating all the others. It is well known that the Yā dava kings in Mathurā numbered five hundred and sixty million.

Text 41

tisraḥ koṭ yaḥ sahasrā ṇ ā m aṣ ṭ ā ś ī ti-ś atā ni ca

ā san yadu-kulā cā ryā ḥ kumā rā ṇ ā m iti ś rutam

Translation

I have heard from authoritative sources that the Yadu family employed 38, 800, 000 teachers just to educate their thousands of children.

The reason for inability to count the members is given. Ā cā ryā ḥ means teachers. Ś rutam means that actually the number was more or it is famous.

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The reason they cannot be counted is given. For every thousand students there was one teacher. This is well known. Instead of ś rutam sometimes ś rutiḥ is seen.

Text 42

saṅ khyā naṁ yā davā nā ṁ kaḥ kariṣ yati mahā tmanā m

yatrā yutā nā m ayuta- lakṣ eṇ ā ste sa ā hukaḥ

Translation

Who can count all the great Yā davas, when among them King Ugrasena alone was accompanied by an entourage of ten trillion attendants?

How can one count them all? One cannot count even the servants. Who can count the chief of the Yā davas? Because they were all devotees of the Lord, fully dedicated in their hearts, something will be said. Among them Ugrasena (ā hukaḥ ) had ten trillion attendants, or more.

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How can one count them all? One cannot count even the servants. Who can count the chief of the Yā davas? Among them Ugrasena had ten trillion attendants. Instead of sa ā hukaḥ sometimes sadā hukaḥ is seen. The present tense indicates the eternal pastimes. This will be established later.

Text 43

devā surā hava-hatā daiteyā ye su-dā ruṇ ā ḥ

te cotpannā manuṣ yeṣ u prajā dṛ ptā babā dhire

Translation

The savage descendants of Diti who had been killed in past ages in battles between the devatā s and demons took birth among human beings and arrogantly harassed the general populace.

The reason for the unlimited number of Yā davas is explained in two verses. The demons were fierce and proud. They harassed the population.

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The demons were most ferocious and in later births became proud and harassed the population.

Text 44

tan-nigrahā ya hariṇ ā proktā devā yadoḥ kule

avatī rṇ ā ḥ kula-ś ataṁ teṣ ā m ekā dhikaṁ nṛ pa

Translation

To subdue these demons, the Lord told the devatā s to descend into the dynasty of Yadu. They comprised 101 clans, O King.

The Lord told them to take birth in the Yadu dynasty to relieve the earth of its burden, by killing them. The family had 101 branches, with Bhogas, Andhakas, Sā tvatas etc. Thus the dynasty was huge. Who can count the numbers? O king! By your intelligence you can determine this.

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To control the demons the Lord told the devatā s to appear in the Yadu dynasty. Sometimes the Lord killed the demons and sometimes he did it along with the devatā s (as Yadus). Some entered into bodies of Yadu members and some were born separately as Yadus. Since they were in 101 clans, they are impossible to count.

Text 45

teṣ ā ṁ pramā ṇ aṁ bhagavā n prabhutvenā bhavad dhariḥ

ye cā nuvartinas tasya vavṛ dhuḥ sarva-yā davā ḥ

Translation

Kṛ ṣ ṇ a alone was the proof of his eternal associates who especially flourished.

The unlimited number has been stated. Now their special glory is described in two verses.

The Lord was the proof — that which produces faith — or the eternal goal for the unlimited Yadus, by his powers (prabhutvena). He was their power, since he manifested unlimited powers (bhagavā n) and destroyed all faults and sorrow (hariḥ ). But all the Yadus, dedicated to service in prema (anuvarinaḥ ), increased in qualities and form etc. more than all others.

Or their unlimited numbers though impossible because of the extraordinary power, should be believed. The Lord alone and no one else was the witness with his power, correct behavior etc. People cannot believe in the most extraordinary events. But they should believe. All the Yadus increased more than all others, since they were the Lord’s devotees (anuvartinaḥ ).

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Only the Lord knows how many eternal associates were present. Their number was even greater than those who were not eternal associates. All the Yā davas who were eternal associates of the Lord increased unlimitedly in powers and wealth. Only the Lord could bear witness to the amount of powers they had. Others could not. It was beyond the intelligence of Brahmā what to speak of the devatā s. Hari-vaṁ ś a says devā nā ṁ ca hitā rthā ya vayaṁ yā tā manuṣ yatā m: to help the devatā s we came as humans. The Lord (hariḥ ) has the power to bring everyone — eternal associates and others — together, since he is endowed with his six qualities (bhagavā n). That is the significance of hariḥ and bhagavā n in this verse.

Text 46

ś ayyā sanā ṭ anā lā pa- krī ḍ ā -snā nā di-karmasu

na viduḥ santam ā tmā naṁ vṛ ṣ ṇ ayaḥ kṛ ṣ ṇ a-cetasaḥ

Translation

The Vṛ ṣ ṇ is were so absorbed in Kṛ ṣ ṇ a that they forgot their own bodies while sleeping, sitting, walking, conversing, playing, bathing and so on.

The Yadus could not know themselves,. They did not examine what action and where, while existing (santam) in sleep, sitting, walking, conversing, playing or bathing, or any activity, because their minds were absorbed in Kṛ ṣ ṇ a who attracts all hearts. Ā di indicates amorous acts also. This proves that their greatness is superior to great sages by their absorption in the Lord, even while having the great fortune of being directly in the presence of many attractive objects.

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The greatest quality of the Yā davas is described. They were not aware of themselves while sleeping etc. and even while awake. They did everything under the inspiration of the Lord. They did not have the ability to individually investigate things since they were absorbed in Kṛ ṣ ṇ a. Playing indicates playing dice. Ā di means even during amorous actions. Nothing could compare with this family. Yad yā davaṁ kulam aho aviṣ ahyam ā ste: the Yā dava dynasty’s strength is unbearable for the earth. (SB 11. 1. 3) Kṛ ṣ ṇ a however had fear of the state of madness that separation from him would cause them. This will be explained.

brahmaṇ yā nā ṁ vadā nyā nā ṁ nityaṁ vṛ ddhopasevinā m

vipra-ś ā paḥ katham abhū d vṛ ṣ ṇ ī nā ṁ kṛ ṣ ṇ a-cetasā m

How could the brā hmaṇ as curse the Vṛ ṣ ṇ is, who were always respectful to the brā hmaṇ as, charitable, and inclined to serve senior and exalted personalities and whose minds were always fully absorbed in thought of Kṛ ṣ ṇ a? SB 11. 1. 8

Text 47

tī rthaṁ cakre nṛ ponaṁ yad ajani yaduṣ u svaḥ -sarit pā da-ś aucaṁ

vidviṭ -snigdhā ḥ svarū paṁ yayur ajita-para ś rī r yad-arthe ’nya-yatnaḥ

yan-nā mā maṅ gala-ghnaṁ ś rutam atha gaditaṁ yat-kṛ to gotra-dharmaḥ

kṛ ṣ ṇ asyaitan na citraṁ kṣ iti-bhara-haraṇ aṁ kā la-cakrā yudhasya

Translation

When the Lord descended among the Yadus, his glories eclipsed the Ganges as a holy place. Both those who hated Kṛ ṣ ṇ a and those who loved him attained the Lord. He is endowed with the highest beauty and qualities, untouched by others. To see him everyone else struggles. His name destroys all inauspiciousness when heard or chanted. He alone has set forth the principles of bhakti to the succession of sages. What wonder is it that he, whose personal weapon is the wheel of time, relieved the burden of the earth?

O king! Ś ukadeva calls for attention to hear the glories of the Lord in summary or he calls out of great joy. An example is given of his power to purify. It is greater than the Gaṅ gā. Those who had affection (snigdhā ḥ ) (and even those who hated him) were qualified to attain the Lord’s svarū pa easily, and attained him, because of his special wealth of great qualities.

Or those who were affectionate to the demons (vidvit-snigdhā ḥ ), such as their parents and brothers, attained ā tma-tattva (svarū pam). They attained liberation. In order to attain a reflection of his glance of mercy, others make great efforts by austerities.

His name destroys the suffering of saṁ sā ra (amaṅ galam) just on being heard (atha ś rutam) or uttered accidently (gaditam). What to speak of chanting with faith? By him, bhakti coming through lineage (gotra-dharmaḥ ) is produced (yat-kṛ taḥ ). Relieving the burden of the earth by killing demons as described, or as sung by the sages, is not astonishing for Kṛ ṣ na, who appeared to manifest unlimited powers as bhagavā n svayam (kṛ ṣ ṇ asya), who has the cakra, time, as his weapon, since he can destroy the universe by his glance alone.

But he did not appear for that purpose. Rather he appeared in order to spread prema-bhakti, by performing various pastimes which gave bliss to his devotees. Mad bhaktā nā ṁ vinodā rthaṁ karomi vividhā ḥ kriyā ḥ : I perform various pastimes for the pleasure of my devotees. (Padma Puraṇ a)

That tī rtha born among the Yadus made the tī rtha of the Gaṅ gā, which is his foot water, inferior. Kṛ ṣ ṇ a’s wealth (krṣ ṇ asya ś ṛ ī ḥ ) is not attained by anyone (ajita-para). “It is not astonishing” may be attached to all the statements. It is not astonishing that he made the Gaṅ gā inferior. It is not astonishing that just hearing his name destroys all saṁ sā ra. It is not astonishing that he instituted bhakti. It is not astonishing that he relieved the burden of the earth. This is because he has the cakra, which is time itself, which destroys everything.

Or in two verses everything is summarized by describing the glories of the Lord. Because bhagavā n appeared among the Yadus, he made the Gaṅ gā inferior, since the glory of his activities is greater than Gaṅ gā ’s greatness.

Or though the Yadu dynasty was inferior concerning kings, since it was cursed to be devoid of kings by Yayati, it became a tī rtha, served by all, since the Lord appeared in that family. Though the Gaṅ gā is all tī rthas, it is merely the water that washed the Lord’s feet. It is not astonishing that the Yadu family was the best tī rtha, because of the constant, special relationship with the Lord.

He liberated even the demons. Moreover, Ś rī accepted him. Though he was not controlled by chastity when he was Rā ma (ajitaḥ ), since he rejected Sī tā at the end, he is accepted to be the best husband (paraḥ ). This is explained:

ś rī -rukmiṇ y uvā ca

ś rutvā guṇ ā n bhuvana-sundara ś ṛ ṇ vatā ṁ te

nirviś ya karṇ a-vivarair harato ’ṅ ga-tā pam

rū paṁ dṛ ś ā ṁ dṛ ś imatā m akhilā rtha-lā bhaṁ

tvayy acyutā viś ati cittam apatrapaṁ me

Ś rī Rukmiṇ ī said: O beauty of the worlds, having heard of your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of your beauty, which fulfills all desires of those who see, I have fixed my shameless mind upon you, O Kṛ ṣ ṇ a. SB 10. 52. 37

Moreover, his name on being heard destroys all obstacles, to bhakti-rasa — such as advaita-jñ ā na.

His name is glorified by those who know the truth, since the greatness of the name is like the greatness of the Lord himself, born among the Yadus. Moreover, he spread bhakti everywhere. By him dharma (bhakti) was spread in the families (gotra-dharma). Or because of him, the necessary pious act for all people (kṛ ta) is the dharma of the name (gotra).

etan nirvidyamā nā nā m icchatā m akuto-bhayam

yoginā ṁ nṛ pa nirṇ ī taṁ harer nā mā nukī rtanam

O King! Continuous chanting of the name of the Lord has been prescribed for devotees, for those with desires for liberation and material elevation, and for those satisfied with the self. SB 2. 1. 11

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After praising the dynasty as the spiritual foundation, Ś ukadeva now praises the form of Kṛ ṣ ṇ a as the controller of that family. Svayam Bhagavā n relieved the earth of its burden as previously described. That is not astonishing to the devatā s since he is in control of time, which extends from a fraction of a second to Brahmā ’s lifespan, which revolves like a wheel that cuts everything. This is his weapon to carry out destruction on its own, without any effort. In order to understand how this is not astonishing, he explains Kṛ ṣ ṇ a’s astonishing features. Though Kṛ ṣ ṇ a is like this, he appeared among the Yadus for giving mercy to the people and made the foot water of Vā mana called Gaṅ gā of lesser significance, by putting his foot dust in the Yamunā.

gaṅ gā -ś ata-guṇ ā prā yo mā thure mama maṇ ḍ ale

yamunā viś rutā devi nā tra kā ryā vicā raṇ ā

The renowned Yamunā in my domain of Mathurā is hundreds of times greater than the Gaṅ gā. About this there can be no dispute, O goddess. Varā ha Purā ṇ a

yat-pā da-saṁ ś rayā ḥ sū ta munayaḥ praś amā yanā ḥ

sadyaḥ punanty upaspṛ ṣ ṭ ā ḥ svardhuny-ā po ’nusevayā

O Sū ta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Gaṅ gā can sanctify only after prolonged use. SB 1. 1. 15

ko vā bhagavatas tasya puṇ ya-ś lokeḍ ya-karmaṇ aḥ

ś uddhi-kā mo na ś ṛ ṇ uyā d yaś aḥ kali-malā paham

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord? SB 1. 1. 16

The glorification takes the form of a question by Ś aunaka, and thus Kṛ ṣ ṇ a is not mentioned directly.

Because of him (yat), those who hated the Lord like Pū tanā attained Bhagavā n (svarū pam), the root of everything, just like those who had affection for the Lord. Or those who were affectionate to the demons, such as their parents and brothers, attained the Lord. Sad-veṣ ā d iva pū tanā pi sa-kulā tvā m eva devā pitā: you have already arranged to give yourself to Pū tanā and her family members in exchange for her disguising herself as a devotee. (SB 10. 14. 35)

In him resides all excellence of a wealth of beauty and qualities (para-ś rī ḥ ), but he cannot be touched by others (ajita). To see him others make great effort(yad-arthe ’nya-yatnaḥ ).

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. 12

adṛ ṣ ṭ vā nyatamaṁ loke ś ī laudā rya-guṇ aiḥ samam

ahaṁ suto vā m abhavaṁ pṛ ś nigarbha iti ś rutaḥ

Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛ ś nigarbha, or one who is celebrated as having taken birth from Pṛ ś ni. SB 10. 3. 41

tṛ tī ye ’smin bhave ’haṁ vai tenaiva vapuṣ ā tha vā m

jā to bhū yas tayor eva satyaṁ me vyā hṛ taṁ sati

O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take my words as the truth. SB 10. 3. 42

But others such as Mahā viṣ ṇ u take great effort to see him. Though Viṣ ṇ u is the most respectful to brā hmaṇ as, he repeated stole the brā hmaṇ a’s children, causing the brā hmaṇ a extreme suffering, and thereby committing the fault of disrespect to brā hmaṇ as. He made this great effort to see Kṛ ṣ ṇ a. Vijā tmajā me yuvayor didṛ kṣ uṇ ā : I brought the brā hmaṇ a’s sons here because I wanted to see the two of you. (SB 10. 89. 58) Hari-vaṁ ś a says:

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

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

In order to see you, Viṣ ṇ u stole the boys. Kṛ ṣ ṇ a would come for the brā hmaṇ a but otherwise he would not come.

His name destroys all inauspiciousness completely while giving up all other means, and gives all auspiciousness. Brahmā ṇ ḍ a Purā ṇ a says:

sahasra-nā mnā ṁ puṇ yā nā ṁ trir ā vṛ ttyā tu yat phalaṁ

ekā vṛ tyā tu kṛ ṣ ṇ asya nā maikaṁ tat prayacchati

The result of chanting Viṣ ṇ u’s thousand names three times is attained by chanting Kṛ ṣ ṇ a’s name once.

Destruction of all inauspiciousness takes place by hearing, what to speak of saying his name.

By him is taught bhagavad-dharma (bhakti) attained through the beginningless line of sages (yat-kṛ to gotra-dharmaḥ ). The Lord himself says this in the Eleventh Canto and in the Gī tā:

ye vai bhagavatā proktā upā yā hy ā tma-labdhaye

añ jaḥ puṁ sā m aviduṣ ā ṁ viddhi bhā gavatā n hi tā n

Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord. The process recommended by the Lord is known as bhā gavata-dharma. SB 11. 2. 34