asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 12 страница

mā ṁ hi pā rtha vyapā ś ritya ye ’pi syuḥ pā pa-yonayaḥ

striyo vaiś yā s tathā ś ū drā s te ’pi yā nti parā ṁ gatim

kiṁ punar brā hmaṇ ā ḥ puṇ yā bhaktā rā jarṣ ayas tathā

O son of Pṛ thā, those who take shelter in me, though they be of lower birth — women, vaiś yas and ś ū dras can attain the supreme destination. How much more this is so of the righteous brā hmaṇ as, the devotees and the saintly kings. BG 9. 32. 33

This dharma pervades everywhere at all times in the universe:

tasmā t sarvā tmanā rā jan hariḥ sarvatra sarvadā

ś rotavyaḥ kī rtitavyaś ca smartavyo bhagavā n nṛ ṇ ā m

O King! Therefore, at all times and all places without restriction men should hear about, glorify and remember the Supreme Lord with full concentration of mind. SB 2. 2. 36

Or, gotra can mean “that which delivers the earth (go). ” Gotra-dharma therefore means the dharma which delivers the earth. Api cet sudurā cā raḥ : I consider even the most sinful to be my devotee. (BG 9. 30) Mad-bhakti-yukto bhuvanaṁ punā ti: a devotee thus fixed in loving service to me purifies the entire universe. (SB 11. 14. 24)

Or, by the Lord, the sacrifice(dharma) of the mountain (gotra) Govardhana was performed. In this he showed affection for his devotees and made Indra insignificant. Or, in the worship of Govardhana he made everyone understand dharma in relation to his body (gotra).

na karhicin mat-parā ḥ ś ā nta-rū pe

naṅ kṣ yanti no me ’nimiṣ o leḍ hi hetiḥ

yeṣ ā m ahaṁ priya ā tmā sutaś ca

sakhā guruḥ suhṛ do daivam iṣ ṭ am

My dear mother, Devahū ti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear — for whom I am the Supersoul, son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to me, they are never vanquished by the agents of time. SB 3. 25. 38

Or, by Kṛ ṣ ṇ a was produced various types (gotra) of prema (dharma) in relation to individuals like Nanda, Vasudeva and Yudhiṣ ṭ hira. Or they developed such prema for him.

Or, by Kṛ ṣ ṇ a produced natural, incomparable prema (dharma)in the cowherds (gotra — protector of cows).

Or, by him was revealed the highest form of all, having the qualities (dharma) of a cowherd (gotra).

It is not surprising that he made the Gaṅ gā less in stature, since he made even enemies attain him. That also is not surprising, since he is endowed with the most attractive qualities, untouched by anyone, and is unavailable to others though they make great effort, since his name alone destroys all inauspiciousness just by being heard, and since he revealed his highest form as a cowherd boy.

Thus, relieving the earth of its burden is not surprising at all. The particular reason is that he has control of time. The reason for everything mentioned is that he is Kṛ ṣ ṇ a.

Text 48

jayati jana-nivā so devakī -janma-vā do

yadu-vara-pariṣ at svair dorbhir asyann adharmam

sthira-cara-vṛ jina-ghnaḥ su-smita-ś rī -mukhena

vraja-pura-vanitā nā ṁ vardhayan kā ma-devam

Translation

Kṛ ṣ ṇ a shines eternally as the ultimate resort of all living entities, and is also known as the son of Devakī and Yaś odā. He is the guide of the Yadu dynasty, and with his mighty arms he kills everything inauspicious, as well as every man who is impious. By his presence he destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the desires of the gopī s of Vṛ ndā vana and the women of Dvā rakā.

(Having sung to Parikṣ it the glories of all the people of Gokula, generally and in detail, with the desire to conclude, singing at the end the glories of the Lord as a verse of auspiciousness, Ś ukadeva summarizes everything. ) Ś ukadeva, desiring to drink the ocean of sweetness of Kṛ ṣ ṇ a’s pastimes spoken in the Tenth Canto, taking that ocean as a small drop like Agastya, speaks at the end, summarizing all the pastimes related in the book in one verse.

The word Kṛ ṣ ṇ a from the previous verse (krṣ ṇ asya) is connected with this verse. Kṛ ṣ ṇ a is described. Or by the context, Kṛ ṣ ṇ a is understood to be the subject. Kṛ ṣ ṇ a exists with all excellence (jayati). His excellence is described, using six terms successively more excellent, as with previous descriptions. He is the shelter or receptacle of all jī vas (jana-nivasaḥ ). He resides (nivasaḥ ) as the antaryā mī in all beings. He lives in the devotees (jana), manifesting externally as various avatā ras and internally, as if directly. Thus he is indicated to be parabrahman, Paramā tmā and the Lord of all, the seed of all avatā ras (svayam bhagavā n).

He is said to be born of Devakī, to manifest directly the highest level of his powers (devakī -janma-vadaḥ ). He is described as being taken to Gokula because of his birth in the prison. This praise is directed to his mother and father. By relating the causes of his birth through prevous lives, his great mercy as the king giving blessings is indicated. And by teaching that he was brought to Gokula, his dedication to spreading a wealth of the highest prema (in Gokla) is indicated.

His position as the highest power is described. He had an assembly of servants (pariṣ at), the best of the Yadus. He is thus indicated to be most merciful as king of the Yadus, killing their enemies such as Kaṁ sa and Jarā sandha, and destroying suffering and giving happiness to his devotees.

Or he bestowed the Sudharma hall belonging to the devatā s (pariṣ at) to the king of the Yadus, Ugrasena (yadu-vara). This is representative of other items as well, such as the pā rijata tree, which gave enjoyment to the devatā s. In thus conquering all the devatā s, his superior power is shown. His great mercy is shown by giving the Sudharma hall to Ugrasena, father of his enemy Kā ṁ sa.

By his four arms, beautiful with weapons like Sudarṣ aṇ a, and priceless armbands, endowed with auspicious marks, being broad and round, most extaordinary (svaiḥ dorbhiḥ ), he destroyed adharma by killing the enemies, to give pleasure to the devotees, though he is capable of destroying them just by his will. Arms in the plural indicates his manfestation of four arms during battle, as described in Hari-vaṁ ś a, to give joy to his devotees as a pastime. Or he destroyed adharma by killing the wicked because of their sins, through assistance or arms of his devotees like the Pā ṇ ḍ avas, or through kṣ atriyas who are the arms of the universal form. Though he can kill demons like Jarā sandha just by his will, out of affection for his devotees, he displays his fame (good qualities) to the devotees. This shows his affection for his devotees.

First he has described the patimes of Mathurā and Dvā rakā which took place after the Gokula pastimes in order to show the excellence of what he will last describe, praising from lesser to greater. Thus now he shows the supreme excellence of the pastimes of Gokula which spread intense prema and bhakti.

The Lord’s great generosity in giving prema-bhakti everywhere is described. He destroyed the suffering of saṁ sā ra (vṛ jina) of the shrubs and trees situated in Vṛ ndā vana and moving entities like insects, without considering qualification by giving them prema. Or the happiness of liberaetion, like the happiness of Svarga, is grief for the devoees, since it is an obstacle to prema.

He destroyed even that grief for the moving and non-moving beings of Vṛ ndā vana, who already had bhakti, by spreading prema, without effort. Though by spreading bhakti everywhere at this time, he destroyed the suffering of saṁ sā ra for the inhabitants of the three worlds as a secondary result, just as fire meant for cooking also destroys darkness and coldness, and also destroyed liberation which appeared along with various siddhis for his devotees, he particularly refers to the the pastimes of Gokula and the residents of Vṛ ndā vana.

Then he describes the supreme greatness by the Lord manifesting the most astonishing beauty, sweetness, and skills. By his smiling face endowed with the flute, . he increased love (kā ma-devam) in his gopī s (vanitā nā m) of Vraja, which was like a town (vraja-pura) filled with various skillful pastimes. Kā ma-devam means love which desires to defeat saṁ sā ra, or which shines beyond liberation (devam). He produced this love in the gopī s of Vraja by his smiling face.

The meaning is this. Kā ma-deva who is famous for destroying everything, destroyed saṁ sā ra of the gopī s and by controlling the lotus feet of the Kṛ ṣ ṇ a, produced liberation and bhakti as the result. He made them attain the highest level, newer and newer at every moment.

Or love for the Lord (kā ma), among all types of love, is called deva, since it is supreme, by transforming into the highest prema. Or deva means play. Thus kaṁ a-devam means pastimes of love. The lord, manifesting great beauty and sweetness with his smiling face, spread pastimes of love, with conjugal enjoyment.

Produced by Nanda-kiś ora for his own special happiness, by attachment to the beauty of his lotus face, that enjoyment of the gopī s is the perfection of the highest level of the highest prema, the fruit of bhakti, which derides the four puruṣ ā rthas. Thus his smiling face is noted as the cause of this love. It indicates the supreme position of his beauty, sweetness and skill, the ultimate display of the Lord’s highest powers.

The verbs like vardhayan are in the present tense, to indicate that the Lord’s pastimes always with accompany the manifestation of the Lord. The present tense is used with the same purpose in the following:

puṇ yā bata vraja-bhuvo yad ayaṁ nṛ -liṅ ga

gū ḍ haḥ purā ṇ a-puruṣ o vana-citra-mā lyaḥ

gā ḥ pā layan saha-balaḥ kvaṇ ayaṁ ś ca veṇ uṁ

vikrī dayā ñ cati giritra-ramā rcitā ṅ ghriḥ

How pious are the tracts of land in Vraja, for there the oldest person, disguising himself with human traits, wanders about, enacting his many pastimes! Adorned with wonderfully variegated forest garlands, he whose feet are worshiped by Ś iva and Lakṣ mī vibrates his flute as he tends the cows in the company of Balarā ma. SB 10. 44. 13

rā jadhā nī tataḥ sā bhū t sarva-yā dava-bhū bhujā m

mathurā bhagavā n yatra nityaṁ sannihito hariḥ

Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛ ṣ ṇ a, for Kṛ ṣ ṇ a lives there eternally. SB 10. 1. 28

The experience of the devotees is the proof of this.

If pura refers to Mathurā and Dvā rakā, he produced conjugal love in the women of Vraja, Mathurā and Dvā rakā. By going to Mathurā, the gopī s ended up with suffering of separation. That produced the highest level of prema in them. Thus even with that meaning, it concludes that the the pastimes of the gopī s in Gokula were the highest.

This has been said. He who resides in the hearts of all jī vas as Paramā tmā is situated in the womb of Devakī as her son. But he is situated in the jī vas as the antaryā mī only. He talks (when he was born) and carries out various activities with Devakī (devakī -janma-vā daḥ ). He had the best of the Yadus as his servants (yadu-vara-parṣ at). They were capable of eliminating the demons born to create adharma. And also with his own arms he destroyed adharma. For that reason he killed the wicked kings. Moreover he destroyed the sins of all beings, moving and non-moving. He increased the special love of the pure gopī s, as their parmour. Thus he spread the greatest sin. But there was no offense in this since he was smiling. By contrary statements, because of the greatest affection for his devotees, as explained previously, it is indicated that the highest excellence was achieved.

— — — — — — — — — — — — -

Fearing that time had expired and that the listeners were tired, after having heard of Kṛ ṣ ṇ a’s highest position and attaining happiness, Ś ukadeva consoles themho with his own realization. All glories to Kṛ ṣ ṇ a whose appearance imitating a birth, from Devakī, is the subject of truthful talks with a desire to know. It was not a fake appearance. Or he is said to have been born from Devakī, since he was also born of Yaś odā, as stated in nandas tvā tma-ja utpannaḥ: Nanda gave birth to a son. (SB 10. 5. 1) That Kṛ ṣ ṇ a is victorious (jayati) or shines with all excellence — with his form, qualities, pastimes, associates and abode, embodying all the Vedas. It is not in the imperative (jaya) since it is improper for those in knowledge to give blessings to Bhagavā n, who eternally possesses the highest excellence. If blessings were given, that would express that one desired that he should attain such a position. It is like wishing a person who already has good qualities to have good qualities.

How does he remain glorious? He is then described, with various associates. Visible proof of his eternal, glorious presence is stated. He is directly the abode for his devotees (jana), the Yā davas and cowherd, whereas he appears as sphū rti to others. Other meanings are rejected. To show his eternal glory, his associates are further described. He has intimate associates in the form of an assembly (pariṣ at) of the best of the Yadus, the kṣ atriyas and cowherds. His external devotees are described. He removes atheism by means of his devotees (svaiḥ ) who are like his arms and he remains victorious. He destroys the suffering of separation for his intimate devotees (moving and immobile) and destroys saṁ sā ra for the non-devotees. Then his most intimate devotees are described. He alone always stimulates love (kā ma) which shines (devam) intensely in his women of Vraja and Dvā rakā by his beautiful face endowed naturally with a splendid smile, since he is the form of the highest prema. Mercy and playfulness are also included in it. His special places, pastimes, qualities and form are indicated by this. Thus, by using all these descriptive phrases, obedient to the word jayati (existing with excellence), Kṛ ṣ ṇ a, with his associates, endowed with such pastimes, eternally shines with all excellence in Vraja, Mathurā and Dvā rakā.

This is proper for Svayam Bhagavā n, since any temporary elements would destroy his nature as Svayam Bhagavā n. By not deliberating thoroughly, some words seen unfavorable for this proposition, but actually those words are favorable. In various places in the Tenth Canto these words have been explained.

yayā harad bhuvo bhā raṁ tā ṁ tanuṁ vijahā v ajaḥ

kaṇ ṭ akaṁ kaṇ ṭ akeneva dvayaṁ cā pī ś ituḥ samam

Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn. SB 1. 15. 34

yathā matsyā di-rū pā ṇ i dhatte jahyā d yathā naṭ aḥ

bhū -bhā raḥ kṣ apito yenajahau tac ca kalevaram

Just as the Lord maintains forms such as Matsya and gives them up, and just as a magician makes a show of giving up his body, the Lord made a show of giving up his body by which he relieved the burden of the earth. SB 1. 15. 35

Since he has a non-material or spiritual form words like tanu, rū pa and kalevara (body) used in the above two verses simply refer to a condition (which is not given up). In the Third Canto, describing Brahmā ’s creation, such a meaning must be accepted, otherwise there would be a contradiction. Why can the Lord not have a material body? That eternal body, in accepting to relieve the burden of the earth, would become a useless form by a relationship with the effects of mā yā. Therefore he is compared to a thorn.

The example of the magician or actor refers to his having a real form and a disguised form which is perceived by his audience. He assumes and then gives up that disguised form (apparently dying). The words ā kṛ ti (form) and deha (body) should also be explained in this way. Thus the rejecting and accepting of bodies merely means that he disappears from and appears in the material world. Madhvā cā rya has quoted from Tantra-bhā gavata in this regard.

aheyam anupā deyaṁ yad rū paṁ nityam avyayam

sa evā pekṣ ya-rū pā ṇ ā ṁ vyaktim eva janā rdanaḥ

agṛ hṇ ā d vyasṛ jac ceti rā ma-kṛ ṣ ṇ ā dikā ṁ tanum

paṭ hyate bhagavā n ī ś o mū ḍ ha-buddhi-vyapekṣ ayā

The foolish person covered by ignorance says that the Lord, whose forms like Rā ma and Kṛ ṣ ṇ a are eternal and unchanging, incomparable, and without any faults, accepts and gives up bodies. On seeing the appearance of Kṛ ṣ ṇ a or Rā ma in the world he declares that they accept material human forms.

Ś ridhara Svā mī in his commentary on the following verse says the Lord simply appears and disappears since the Lord is all-pervading.

vidhū ya tad ameyā tmā bhagavā n dharma-gub vibhuḥ

miṣ ato daś amā sasya tatraivā ntardadhe hariḥ

The Lord, maintaining his reputation of being affectionate to his devotees, inconceivable in form, and also a thief, having destroyed the brahmā stra, disappeared at that spot from the sight of the child ten months in the womb. SB 1. 12. 11

pradarś yā tapta-tapasā m avitṛ pta-dṛ ś ā ṁ nṛ ṇ ā m

ā dā yā ntar adhā d yas tu sva-bimbaṁ loka-locanam

Kṛ ṣ ṇ a, who manifested his eternal form before the vision of all on the earth, performed his disappearance by removing his form from the sight of those who were unable to see him due to not executing required penance. SB 3. 2. 11

Having shown his form (sva-bimbam) to the eyes of the world, he disappeared. He did not give up the body. Similarly, he made a show only of giving up forms like Matsya. It is said mukundo bhagavā n imā ṁ mahī ṁ jahau sva-tanvā: Kṛ ṣ ṇ a left this earthly planet in his selfsame form, (SB 1. 15. 36) He went to his spiritual abode with that body. When he appears on earth, he attracts all his aṁ ś a forms and disappears with them. This is explained by Ś rī dhara Svā mī in his commentary on SB 11. 31. 6.

Favorable or agreeing statements will now be listed. Nṛ siṁ ha Purā ṇ a says:

yuge yuge viṣ ṇ ur anā di-mū ṛ tm ā sthā ya ś iś ṭ aṁ paripā nti duṣ ta-hā

Yuga after yuga Viṣ ṇ u in his eternal form kills the wicked and protects the righteous.

Therefore when scriptures advocate worship of the Lord, it is not false. Jaleṣ u mā ṁ rakṣ atu matsya-mū rtiḥ: may the Lord, who assumes the body of a great fish, protect me in the water. (SB 6. 8. 13)

Since the Lord is unlimited, there is a variety of ś ā lagrā ma-ś ilas like Narasiṁ ḥ a. One hears of the different forms which continue to exist close by. Thus it is described that the Lord is worshipped in the nine varṣ as. In each of the nine varṣ as Nā rā yaṇ a, the Mahā puruṣ a, is present personally as his expansions even today to show mercy to mankind. [38] It is described that there Prayumna and other forms perform their pastimes. Pradyumna with Ramā eternally enjoys pastimes with graceful gait, flirting, attractive smiles and smiles. It is described that there Saṅ karṣ aṇ a is present as the object of meditation. The Brahma and Padma Purā ṇ as describe that Matsya and other forms have separate planets in Vaikuṇ ṭ ha. Ś ruti (quoted in Madhva-bhā sya) says:

vā sudevaḥ saṅ karṣ aṇ aḥ pradyumno’niruddho’haṁ matsyaḥ kū rmo varā ho narasiṁ ho vā mano rā mo rā mo rā maḥ kṛ ṣ ṇ o buddhaḥ kalkir ahaṁ ś atadhā haṁ sahasradhā ham amito’ham ananto’ham naivaite jā yante, naivaite mriyante, naiṣ ā m ajñ ā na-baddho na muktiḥ, sarva eva hy ete pū rṇ ā ajarā amṛ tā ḥ paramā ḥ paramā nandā ḥ

I am unlimited, immeasureable by a hundred, by a thousand times, in the forms of Vā sudeva, Saṅ karṣ aṇ a, Pradyumna, Aniruddha, Mtsya, Kū rma, Varā ha, Narasiṁ ha, Vā mana, Rā ma, Paraś urā ma, Balarā ma, Kṛ ṣ ṇ a, Buddha and Kalki. These forms are not born and do not die. They do not become bound by ignorance or become liberated. They are all perfect, ageless, deathless, full of supreme bliss.

Ś ridhā ra Svā mī indicates the same in his commentary on SB 11. 31. 6. Kṛ ṣ ṇ a’s form is the attractive object of meditation. Without that form there is no object of meditation. Even today worshippers directly meet the Lord. In describing the eight syllable mantra in Trai-lokya-sammohana-tantra it is said:

ahar niś aṁ japed yas tu mantrī niyata-mā nasaḥ

sa paś yati na sandeho gopa-veṣ a-dharaṁ harim

The person who with controlled mind chants the mantra continuously sees without doubt the Lord in cowherd clothing.

Vṛ ndā vane vased dhī mā ṇ yā vat kṛ ṣ ṇ asya darś anam

One should reside in Vṛ ndā vana until one sees Kṛ ṣ ṇ a. Gautamī ya-tantra

tasya hṛ ṣ ṭ ā ś ayaḥ stutyā viṣ ṇ ur gopā ṅ ganā vṛ tam

tā piñ chā -ś yā malaṁ rū paṁ piñ chottaṁ sam adā rś ayat

Pleased at heart by these sincere prayers, Viṣ ṇ u, revealed the form of Kṛ ṣ ṇ a, whose dark form was the color of a tamā la tree, whose hair was decorated with a peacock feather, surrounded by the gopī s. Kṛ ṣ ṇ a sahasra-nā ma-stotra

mā m avehī mahā -bhā ga

kṛ ṣ ṇ aṁ kṛ tya-vidā ṁ vara

puras-kṛ to 'smī tvad-bhaktyā

pū rṇ aḥ santu manorathā ḥ

Kṛ ṣ ṇ a addressed that devotee in the following words: O fortunate one, O best of the wise, know that I am Kṛ ṣ ṇ a, the Supreme Lord and I have now appeared before you because of your great devotion. I grant you the benediction that all your spiritual desires will become perfectly fulfilled.

Kṛ ṣ ṇ a sahasra-nā ma-stotra

paś ya tvaṁ dā rś ayiś yā mi svarū paṁ veda-gopitam

tato 'paś yam ahaṁ bhū pa balaṁ kā lā mbuda-prabham

gopa-kanyā vṛ taṁ gopaṁ hasantaṁ gopabā lakaih.

kadamba-mū la ā sī naṁ pī tavā sasam adbhutam

vanaṁ vṛ ndā vanaṁ nā ma nava-pallava-maṇ ḍ itam

O Brahmā, see my original form as Kṛ ṣ ṇ a, which I now reveal to you. It cannot be known simply by studying the verses of the Vedas. The Lord then revealed his form to Brahmā, who described this revelation in the following words: O king, I then saw the form of Kṛ ṣ ṇ a, who was a cowherd boy with a complexion like a dark rain-cloud. He was accompanied by many gopī s, and was laughing and joking with his cowherd friends. He was arrayed in yellow garments and was very handsome and wonderful to see. He was seated at the base of a kadamba tree in the forest of Vṛ ndā vana, which was decorated with many blossoming plants and trees. Padma Purā ṇ a

The eternal form of Kṛ ṣ ṇ a is also described in the following statement of the Gopā la-tā panī Upaniṣ ad (1. 29):

tad u hovaca brā hmaṇ ah 'asā ṭ anavaratam me dhyā taḥ stutaḥ parā rdhante so 'budhyata. gopa-veś o me purastā d avirbabhū va

I continually glorified the Lord and meditated upon him for millions of years, and at last I was able to understand the form of the Lord. He appeared before me in the dress of a cowherd boy.

That the form of Kṛ ṣ ṇ a is eternal and is confirmed in the following verse from the introduction (maṅ galā caraṇ am) of the Bṛ han-nā rā dī ya Purā ṇ a:

vande vṛ ndā vanā sī nam indirā nanda-mandiram

I offer my respectful obeisances to Kṛ ṣ ṇ a, who delights the goddess of fortune, and who remains in Vṛ ndā vana.

In the following verse from the Dvā raka-mā hā tmya section of the Skā nda Purā ṇ a, Prahlā da Mahā rā ja tells Balī Mahā rā ja:

dvā rakā yā ḥ samudbhū taṁ sannidhyaṁ keś avasya ca

rukmiṇ ī -sahitaḥ kṛ ṣ ṇ o nityaṁ nivasate gṛ he

Accompanied by Rukmiṇ ī, Kṛ ṣ ṇ a eternally remains in the palaces of Dvā rakā.

vratinaḥ kā rttike mā si snā tasya vidhivā n mama

gṛ hā narghyaṁ mayā dattaṁ rā dhayā sahito hare

O Lord, who eternally stays with Rā dhā, I have carefully followed the rules and regulations of Kā rttika-vrata, and I have carefully taken my early bath. In this purified condition I am offering this gift of arghya. Please accept it. Padma Purā ṇ a, Kā rtika-mā hā tmya