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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;
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- 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.
- O brāhmaṇas! Yudhiṣṭhira, thinking of the killing of his friends, overcome with bewilderment arising from affection, due to material thinking, then spoke.
COMMENTARY
Kasya vā means “for what reason.”
|| 1.7.10 ||
sūta uvāca—
ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ||
TRANSLATION
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he possesses qualities attractive to even them.
COMMENTARY
Nirgranthā can mean those who are freed from scriptures. For, it is said:
yadā te moha-kalilaṁ buddhir vyatitariṣyati |
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca ||
When your intelligence has completely crossed the denseness of illusion, you will be indifferent to all that has been heard and all that will be heard. BG 2.52
Or grantha can mean “knot of false ego.” Thus nirgranthāḥ means “those who are free of the knot of false ego.” It is said bhidyate hṛdaya-grantiḥ: the knot of false ego is cut. (SB 1.2.21) Or granthā can mean “bondage.” Thus nirgranthāḥ can mean “those freed from the bondage of rules and prohibitions.” It said cared vidhi-gocaraḥ: he moves about beyond the rules. (SB 11.18.28)
Such persons perform bhakti without seeking results (ahaitukīm). Bhakti produces jñāna but is superior to jñāna. Therefore it is called best or uru. Therefore urukrama means “the Lord who produces the best method, bhakti.”
Can bhakti deliver the liberated? Can the Bhāgavatam, a scripture on bhakti, deliver those who have surpassed scriptures? Can a work discussing a server and the served (the Lord) deliver those who have given up all identities of ego? Can the rules of bhakti described in the Bhāgavatam deliver those who have given up all rules and prohibitions? To destroy all such protests, the verse says itttam-bhūta-guṇa: the Lord has such attractive qualities that even ātmārāmas become attracted. Because of their practice with predominance of bhakti or even just by mercy alone, the Lord gave mercy to the Kumāras, thinking “Let them realize my qualities.” Vyāsa gave mercy to Śukadeva, thinking “Let him realize Kṛṣṇa’s qualities.” The Lord or the devotees may give mercy to some other ātmārāmas in the same way. Having attained that qualification for realizing the Lord’s qualities, these ātmārāmas perform unmotivated bhakti. Other ātmārāmas perform bhakti with the goal of merging into brahman. The word ahaitukī cannot be applied to their bhakti. Concerning them it is said:
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati |
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām ||
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ |
tato māṁ tattvato jñātvā viśate tad-anantaram ||
Having attained the state of brahman, being a pure soul, the ātmārāma does not lament the loss of what he had nor does he desire what he does not have, and looks upon all beings as equal. He then manifests prema-bhakti. Only by bhakti can a person know me as brahman. Then, knowing me as brahman by that bhakti, he merges with me. BG 18.54-55
|| 1.7.11 ||
harer guṇākṣipta-matir bhagavān bādarāyaṇiḥ |
adhyagān mahad ākhyānaṁ nityaṁ viṣṇu-jana-priyaḥ ||
TRANSLATION
Śukadeva, the son of Vyāsa, whose mind became disrupted distracted from the trance of by the qualities of Kṛṣṇa, and who became attracted to the Vaiṣṇavas, studied this great Bhāgavatam.
COMMENTARY
By the mercy of Nārada, Vyāsa realized the sweetness of Kṛṣṇa’s qualities. By the mercy of Vyāsa, Śukadeva realized the same sweetnesss even more. That is explained in this verse.
Śukadeva’s mind was disturbed by the qualities of Kṛṣṇa (harer guṇākṣipta-matiḥ). He thought, “My intelligence is unfortunate, because though the Lord’s qualities are so sweet, up until now that intelligence has been engaged uselessly in realizing brahman.” He held not only the ātmārāmas dear, but also the Vaiṣṇavas dear because of the attraction to their discussions about Kṛṣṇa (viṣṇu-jana-priyaḥ). Or the Vaiṣṇavas held him dear.
Vyāsa made Śukadeva who was in continual trance in a lonely forest hear selected verses from the Bhāgavatam which described Kṛṣṇa’s qualities through some of his followers. By the power of those verses, his trance was broken. His mind, attracted to the sweetness, broke the trance. Knowing these verses were from the Bhāgavatam because of his omniscience, and knowing that his father was the source of revealing those verses, he went to Vyāsa and learned Bhāgavatam. This story is told in the Brahma-vaivarta Purāṇa. After conquering father and son, Vyāsa and Śukadeva, crest jewels of brahman realization, bhakti made them like an umbrella which gives relief to the whole world. Those who do not consider bhakti in this way, being led astray, are like thieves who deserve the punishment of Yama.
|| 1.7.12 ||
parīkṣito ’tha rājarṣer janma-karma-vilāpanam |
saṁsthāṁ ca pāṇḍu-putrāṇāṁ vakṣye kṛṣṇa-kathodayam ||
TRANSLATION
I will speak about the birth, activities and death of King Parikṣit, and the death march of the Pāṇḍavas, which will give rise to discussions about Kṛṣṇa.
COMMENTARY
The question of how a great yogī like Śukadeva became inclined to hear Bhāgavatam has now been answered. Now the other question of how Parīkṣti heard the Bhāgavatam while fasting till death and other topics such as his astonishing birth will be explained. Vilāpanam means death. Or ic can mean talks about the Lord, since the verb lap means to talk. The suffix lyuṭ (the letters ana) is added at the end. Saṁsthām means a walk till death. These topics give rise to talks about Kṛṣṇa, since they relate to the aim of the Bhāgavatam.
|| 1.7.13 ||
yadā mṛdhe kaurava-sṛñjayānāṁ vīreṣv atho vīra-gatiṁ gateṣu |
vṛkodarāviddha-gadābhimarśa-bhagnoru-daṇḍe dhṛtarāṣṭra-putre ||
TRANSLATION
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