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Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
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- Vishvanatha Chakravarti Thakura
- atha prathamo ’dhyāyaḥ
- O long-lived sage! You should tell us at once in easy terms, and thoroughly, the highest object for mankind that you have discerned in all the scriptures.
- The Supreme Lord Keśava, whose intentions remain concealed because he is deceptive to mankind, performed pastimes with Balarāma.
- Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all yogas, devoted to the righteous, and the protector of dharma, has entered his abode.
- The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the sages, respecting their words, began to speak.
- Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.
- O best of the brāhmaṇas! The complete perfection of dharma, according to divisions of varṇāśrama by men, is pleasing the Lord.
- Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
- Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
- Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
- Therefore the ancient sages worshipped Supreme Lord, beyond the material senses, composed of viśuddha-sattva. Those who follow the sages attain liberation in this world.
- naimiṣīyopākhyāne janma-guhyaṁ nāma
- First of all, the supreme lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.
- Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
- Secondly the lord of sacrifice, lifting up the earth from Rasātala, for its welfare, took the form of the boar.
- Being requested by Anasūyā, the wife of Atri, the Lord became her son as Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
- Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
- The Lord, taking the divine human form of Rāma, performed brave actions such as controlling the ocean with a desire to help the devatās.
- At the junction of the yugas when the kings are almost criminal, the Lord of the universe Kalki will be born as the son of Viṣṇu-yaśas.
- All sages, Manus, devatās, powerful humans (sons of Manu) along with Brahmā’s sons are also considered to be vibhūtis of the Lord.
- The pure person who chants with devotion the glories of the Lord’s appearance, which is mysterious, becomes free from all sorrows.
- When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize brahman.
- ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.
- atha caturtho ’dhyāyaḥ
- In which yuga, in what place, and for what reason did the sage Vyāsa write this work? Who inspired him to write this work?
- How did the conversation of Parīkṣit with Śukadeva arise, through which this Vaiṣṇava scripture appeared?
- The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit.
- Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda.
- Vyāsa was born in the womb of Satyavatī as a portion of the Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
- Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples.
- The supreme lord Vyāsa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
- Perhaps the path of bhakti pleasing to the most elevated devotees has not been sufficiently described. And the elevated devotees alone are dear to the Lord.
- As Vyāsa was lamenting, considering himself most vile, Nārada approached the hermitage, which was previously described.
- Understanding that Nārada, worshipped by the Devatās, had suddenly arrived, Vyāsa worshipped him as if he were Brahmā.
- You have also investigated and realized the brahman which is eternal. Then why should you lament that you have been unsuccessful?
- By this knowledge I understood the influence of the spiritual and material energies of the creator Lord Vāsudeva. By this understanding the devotees attain the Lord’s abode.
- The substance by which a living being’s disease arises and which does not cure the disease, when combined with other substances in a medicine, destroys the disease.
- That jñāna which arises from karma, which is pleasing to the Lord because of being offered to him, is endowed with bhakti.
- I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna, Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.
- Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
- O brāhmana! The Lord, knowing that I had undertaken the highest instructions given by him, gave me realization of himself, then powerful siddhis, and finally prema for him.
- vyāsa-nārada-saṁvādo nāma
- When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
- Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
- Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
- In that desolate forest, sitting at the base of a pippala tree, I concentrated by my intelligence on Paramātmā situated within my mind, as I had been taught.
- As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
- Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
- By serving the devotees for even a short time, your intelligence became firmly fixed in Me. When you give up this body of low birth, you will become my associate.
COMMENTARY
Verse 1.2.8 has already stated that varṇāśrama duties (dharmaḥ svānuṣṭhitaḥ) are wasted endeavor. And even jñāna and yoga, devoid of bhakti, are wasted endeavor.
śreyaḥ-sṛtiṁ bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām
My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. SB 10.14.4
naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvara na cārpitaṁ karma yad apy akāraṇam
Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? SB 1.5.12
pureha bhūman bahavo ’pi yoginas tvad-arpitehā nija-karma-labdhayā
vibudhya bhaktyaiva kathopanītayā prapedire ’ñjo ’cyuta te gatiṁ parām
O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5
From this chapter it has already been understood that only by pure bhakti, unmixed with karma, jñāna or yoga, the mind becomes satisfied.
A doubt arises. Is there not some worry in giving up jñāna and yoga? And in not doing nitya-karmas, is there not the calamity of great sin in omission of action, and ending up in hell? This verse answers. Though jñāna and yoga have some attraction, they depend on getting their results by performance of bhakti. But bhakti gives its results without the assistance of jñāna or yoga at all. Therefore if one pleases the Lord by bhakti only, that is the perfection of dharma. The person who does not get for the most part perfection even though performing all the rules and regulations of karma attains perfection directly through bhakti, even though he does not perform the karmas. This is understood from the Lord’s own words:
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat |
yogena dāna-dharmeṇa śreyobhir itarair api ||
sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā |
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati ||
Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32.-33
Thus the idea that the devotee incurs sin by not performing karmas is discarded.
If dharma is perfected by bhakti, will the performer of dharma stilll obtain the results of dharma? Yes. If one performs dharma with material desires, one will attain those desires, but if one performs dharma without material desires, one will not attain material results. Gopāla-tāpanī śruti says:
bhaktir asya bhajanam | tad ihāmutropādhi-nairāsyenaivāmuṣmin manaḥ- kalpanam | etad eva ca naiṣkarmyam ||
Bhakti is worship of the Lord, concentrating the mind on Him, renouncing all material desires for enjoyment (upādhi) in this world and the next. It destroys all karmas. Gopāla-tāpanī Upaniṣad 1.15
According to the following verse, since all dharmas are perfected by bhakti, the necessity of the devotees performing dharma is rejected.
yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. SB 4.31.14
The Lord himself says:
tāvat karmāṇi kurvīta na nirvidyeta yāvatā |
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate ||
As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ one has to act according to the regulative principles of the Vedic injunctions. SB 11.20.9
ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajeta sa tu sattamaḥ
Having taken complete shelter at My lotus feet, however, a saintly person ultimately renounces such ordinary religious duties and worships Me alone. He is thus considered to be the best among all living entities. SB 11.11.32
And in the Gītā the Lord says:
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
Give up all dharma and just surrender to me. BG 18.66
Based on these verses, the meaning of the verse yathā toror mūla-niśecanena is as follows. Just as worship of the Lord takes the place of worshiping all devatās, and satisfaction of the Lord is the perfection of performance of varṇāśrama duties, when the Lord is satisfied with his worship, the goal of performing one’s duties including worship of devatās is automatically achieved. In the example, by watering the root of the tree the watering of the branches and leaves takes place automatically. When the pure devotees of Bengal or other places perform a few karmas out of obligation because of pressure from family traditions, this is actually not performance of karmas, and does not give karmic results, because they do not have faith in the worship of devatās. The Lord says:
aśraddhayā hutaṁ dattaṁ tapas taptaṁ kṛtaṁ ca yat |
asad ity ucyate pārtha na ca tat pretya no iha ||
O son of Pṛthā, whatever is offered in the fire, whatever is given in charity, whatever is undertaken as austerity, but which is done without faith, is called asat since it bears no result now or in the next life. BG 17.28
|| 1.2.14 ||
tasmād ekena manasā bhagavān sātvatāṁ patiḥ |
śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā
TRANSLATION
Therefore, with mind dedicated only to bhakti, devoid of karma and jñāna, one should constantly hear about, glorify and meditate upon the Supreme Lord—the master of the devotees.
COMMENTARY
Because of this, one should worship the Supreme Lord with the mind devoid of the desire to perform karma and jñāna (ekena manasā).
|| 1.2.15 ||
yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam |
chindanti kovidās tasya ko na kuryāt kathā-ratim ||
TRANSLATION
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