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atha saptamo ’dhyāyaḥ
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- 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.
- At the end of thousand yuga cycles, Brahmā awoke and Marīci, other sages and I appeared from the senses of Brahmā, who desired to create the universe again.
- With continuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel outside and inside the universe with no obstacles at all.
- When I sing his glories, the Lord who makes any place that he touches holy, and who is attracted to those who sing his glories, quickly appears in my heart, as if being called.
- atha saptamo ’dhyāyaḥ
- Oh Sūta! When Nārada departed, what did the powerful Vyāsa do, having heard the advice of Nārada?
- And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
- ukadeva was fixed in the brahman, indifferent to everything, and enjoying in the self. Why did he study this elaborate work?
- After the warriors of both sides had met their end on the battlefield, and Duryodhana had his thigh broken by a blow from the club of Bhīma;
- At that time their mother hearing of the terrible death of her youthful sons, pained, eyes full of tears, began to lament. Arjuna spoke to pacify her.
- Sipping water and concentrating his mind, he released the weapon without knowing how to withdraw it, because his life was in danger.
- O Supreme Lord! What is this? I do not know where it has come from. This most ferocious fire is spread out in all directions.
- Seeing the great fire of their two weapons burning up the three worlds, all the citizens, afflicted by the heat, thought that this was the fire of final destruction.
- Eyes burning with anger, Arjuna quickly caught cruel Aśvatthāmā, and tied him up with rope like a beast.
- The knower of dharma does not kill an enemy who is a drunkard, or who is inattentive, insane, sleeping, young, a female, immobilised, surrendered, without chariot, or afraid.
- Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered Aśvatthāmā to his wife who was lamenting for her killed sons.
- Do not make Kṛpī, the mother of Aśvatthāmā and devoted to her husband, cry as I cry constantly with tearful face, pained by the death of my sons.
- Nakula and Sahadeva, Sātyaki, Arjuna, Kṛsṇa, and the women, were also happy with her words.
- You must fulfill your promise to Draupadī so that she is pacified. You must also act to please Bhīma, Draupadī, me and others.
- The method of killing the fallen brāhmaṇa is by shaving his head, taking away his wealth, and taking away his living place. One should not physically kill him.
- O powerful lord! This arrow of burning iron is pursuing me. O Lord! Let it burn me up! But let it not kill by child!
- O best of sages! Seeing five flaming arrows headed towards them, the Pāṇḍavas then took up their weapons.
- O Śaunaka! Though the brahmāstra is effective and cannot be prevented from acting, on meeting the weapon of Viṣṇu, it became completely ineffective.
- How can we women hope to see you, the object of bhakti for the omniscient, liberated sages?
- I repeatedly offer respects to Kṛṣṇa, the son of Vasudeva, who gave joy to Devakī, who was the child of Nanda and satisfier of the senses of the gopīs.
- I offer respects to you, with lotus navel, wearing a lotus garland, having lotus eyes, and lotus feet.
- O guru of the universe! May we have dangers in such situations continually, because in those dangers we will see you, and by that we will gain release from this material world.
- No one knows the intentions of the Lord who desires to hide himself in human form, who does not show favor or hatred to anyone, and about whom all men have different opinions.
- O soul of the universe! You are unborn and perform no actions, but you take birth and perform activities in the forms of animals, men and aquatics. This is extremely deceptive.
COMMENTARY
Though it is ascertained that the state of bhakti is real liberation, yoga and jñana mixed with bhakti will not pacify the ātmā as much as pure bhakti. Ātmā is not pacified by yoga (yoga-pathaiḥ) as much as by serving Mukunda directly (addhā). It is established that yoga and other processes without bhakti are futile
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
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
Therefore this verse must only refer to yoga and other processes mixed with bhakti, since they otherwise would give no results at all. And even if these processes pacify the ātmā to some extent, they do not pacify it to the extent that pure bhakti alone - serving Mukunda without these processes - does. These mixed processes will not satisfy ātmā completely:
bhavatānudita-prāyaṁ yaśo bhagavato ’malam
yenaivāsau na tuṣyeta manye tad darśanaṁ khilam
You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless. SB 1.5.8
Though bhakti is described later as a means of liberation, three types of bhakti are seen: pure bhakti (kevala), mixed bhakti but with bhakti being predominant (prādhānya) and mixed bhakti but with bhakti being secondary (guṇa-bhāva). Kevala-bhakti is illustrated in verses such as tyaktvā sva-dharmam (SB 1.5.17) and ahaṁ purātīta-bhava (SB 1.5.23). Prādhānya-bhakti is illustrated in the following:
kurvāṇā yatra karmāṇi bhagavac-chikṣayāsakṛt
gṛṇanti guṇa-nāmāni kṛṣṇasyānusmaranti ca
When those engaged in karma continuously perform those activities according to the instruction of the Lord, they also chant and remember the qualities and names of Kṛṣṇa. SB 1.5.36
Guṇa-bhāva-bhakti is illustrated as follows:
yad atra kriyate karma bhagavat-paritoṣaṇam
jñānaṁ yat tad adhīnaṁ hi bhakti-yoga-samanvitam
That jñāna which arises from karma which is pleasing to the Lord because of being offered to him is endowed with bhakti. SB 1.5.35
Kevala-bhakti, practiced by a person who is niṣkāma, also called as ananya-bhakti, śuddha-bhakti, nirguṇa-bhakti, uttama-bhaklti and akiṇcana-bhakti, gives prema as a result. Prādhānya-bhakti, classified as karma-miśra-bhakti, jñāna-miśra-bhakti, and yoga-miśra-bhakti and practiced by those who are śānta, produces rati (bhāva) and liberation for some. If one of these persons gets the association of a person with dāsya-bhāva or other sentiments, because of the predominance of bhakti desiring dāsya or other sentiments, that person will achieve prema from that dāsya or other bhāva with a prominence of reverential (aiśvarya) mood. In guṇa-bhāva-bhakti, bhakti does not reveal is own results and name. It is only an assistant of karma, jñāna and yoga which cannot produce results without bhakti’s presence. Bhakti in this case is only secondary (taṭashta). Bhakti-miśra-karma, bhakti-miśra-jñāna and bhakti-miśra-yoga produce liberation. Thus in this scripture, only two types of bhakti are accepted: kevala and pradhānībhūtā. All this Nārada instructed to Vyāsa, who explains this in the Twelfth Canto.
|| 1.6.36 ||
sarvaṁ tad idam ākhyātaṁ yat pṛṣṭo ’haṁ tvayānagha |
janma-karma-rahasyaṁ me bhavataś cātma-toṣaṇam ||
TRANSLATION
O sinless Vyāsa! I have explained all this, confidential knowledge about my birth and activities about which you have asked so that your mind will be satisfied.
COMMENTARY
Sarvam here refers to the appearance of Nārada’s bhakti, its types, growth and result; the activities of the devotee; destruction of prārabdha-karma; how the devotee leaves his body; achieving a spiritual body without karmas. It is called secret (rahasyam) because it is not understood by those who study Vedānta.
|| 1.6.37 ||
sūta uvāca
evaṁ sambhāṣya bhagavān nārado vāsavī-sutam |
āmantrya vīṇāṁ raṇayan yayau yādṛcchiko muniḥ ||
TRANSLATION
Sūta said:
Nārada, freely moving without material motive, having spoken to Vyāsa, the son of Satyavatī, and taking leave, departed while taking pleasure in his vīṇa.
COMMENTARY
Āmantrya means taking leave. Yādṛcchikaḥ means that Nārada moves about without a motive. Bhakti is also yādṛcchikī, and so is the devotee. Giving association to Vyāsa is also yādṛcchika. Long live these three types of causelessness concerning devotion.
|| 1.6.38 ||
aho devarṣir dhanyo ’yaṁ yat-kīrtiṁ śārṅgadhanvanaḥ |
gāyan mādyann idaṁ tantryā ramayaty āturaṁ jagat ||
TRANSLATION
Oh! Nārada is most fortunate because, singing and rejoicing in the glories of Kṛṣṇa with his vīṇa, he gives bliss to the suffering world.
COMMENTARY
This verse reveals astonishment. Tantryā means “with the vīṇa.”
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