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ukadeva was fixed in the brahman, indifferent to everything, and enjoying in the self. Why did he study this elaborate work?
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- 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.
- Some say that you, though unborn, appeared as the son of Vasudeva in Devakī upon their request, in order to protect the world and kill the demons.
- Without your presence who are we, the Pāṇḍavas along with the Yadus with their fame and strength? We are like the senses without the jīva.
- O holder of the club! When you go, this land, marked with the special signs on your feet, will not glow as it does now.
TRANSLATION
By hearing Bhāgavatam, bhakti for the supreme lord Kṛṣṇa appears. Hearing it also destroys lamentation, illusion and fear of mankind.
COMMENTARY
This verse shows that Bhāgavatam produces prema. Simply by hearing it, prema arises. What to speak then of the greater effect if one engages others in hearing it! And what greater effect speaking it must have! And what even greater effect will engaging others in speaking it produce! Bhakti here means prema. Because it has been said īśvaraḥ sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ: (so śuśrūṣubhis in that verse means those who desire to hear it? yes) the Supreme Lord becomes immediately captured in the heart of the accomplished devotees by hearing Bhāgavatam and even by those who have suddenly developed a desire to hear it. (SB 1.1.2); and because the Lord is captured in the heart only by the result of sādhana-bhakti, prema - which destroys saṁsāra - is an unsought result for the devotees. Nevertheles the devotees also achieve this.
|| 1.7.8 ||
sa saṁhitāṁ bhāgavatīṁ kṛtvānukramya cātma-jam |
śukam adhyāpayām āsa nivṛtti-nirataṁ muniḥ ||
TRANSLATION
Having already made the Bhāgavatam, the sage Vyāsa revised it and taught it to his son Śukadeva who had realized brahman.
COMMENTARY
Because he had realized the superiority of prema, his goal, over realization of the bliss of brahman, he taught Bhāgavatam to Śuka so that he also could see the superiority of the bliss of prema. In this world, if the father has experienced something blissful, he will attempt to have his son experience this also. That is explained in this verse.
First Vyāsa had made an abbreviated scripture about bhakti, but on the advice of Nārada, he rearranged it (anukramya), purified it, giving most prominence to bhakti to Kṛṣṇa.
Nārada gave his instructions after the disappearance of Kṛṣṇa and before Parikṣit punished Kali, because at that time itself there was a tendency towards irreligion even among the followers of religion and adherents of scripture since the power of Kali manifested even at the beginning of his control. Because of this, Vyāsa was dissatisfied in his heart. This is shown in the following verse:
jugupsitaṁ dharma-kṛte ’nuśāsataḥ svabhāva-raktasya mahān vyatikramaḥ
yad-vākyato dharma itītaraḥ sthito na manyate tasya nivāraṇaṁ janaḥ
You have created a great disturbance by teaching what is condemned to people attached to material enjoyment in order make them accept dharma. Thinking that what you have taught is real dharma, they do not consider giving it up. SB 1.5.15
It is understood that before the beginning of Kali-yuga he would not have been dissatisfied in heart. Now at this time, he revised the Bhāgavatam which was previously written. When it is said kṛsṇe svadhāmopagate, ... purāṇo ’rkto ’dhunotditaḥ (SB 1.3.43), this refers to another Bhāgavatam, the present one, which is elsewhere referred to as the Bhāgavatam included among the eighteen Purāṇas. Thus the two should be considered as one. Nivṛtti-niratam means that Śukadeva had realized brahman.
|| 1.7.9 ||
śaunaka uvāca—
sa vai nivṛtti-nirataḥ sarvatropekṣako muniḥ |
kasya vā bṛhatīm etām ātmārāmaḥ samabhyasat ||
TRANSLATION
Śaunaka said:
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