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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.
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- 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.
- Because I have killed children, brāhmaṇas, relatives, friends, paternal uncles, cousins, and gurus, I cannot be free from hellish punishments for ten thousand years.
- There is no sin for the king who kills the enemy in a righteous war, protecting the citizens. This rule does not apply to me.
- yudhiṣṭhira-rājya-pralambho nāma
- Having the shelter of brāhmaṇas, dharma and Kṛṣṇa, you should not live your life in suffering since that is dangerous and improper.
- I consider that this, which is unwelcome, has all been done to you by time, which controls the world and its protectors just as the wind controls the clouds.
- O King! No one can understand the plan of Kṛṣṇa because even those engaged in reasoning and scripture are bewildered by that inquiry.
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.
COMMENTARY
Mattam means intoxicated because of liquor etc. Pramattam means inattentive. Unmattam means crazy because of planetary influences or disturbance of vāta in the body.
|| 1.7.37 ||
sva-prāṇān yaḥ para-prāṇaiḥ prapuṣṇāty aghṛṇaḥ khalaḥ |
tad-vadhas tasya hi śreyo yad-doṣād yāty adhaḥ pumān ||
TRANSLATION
The merciless, cruel person who nourishes his own life by taking other lives should be killed; otherwise that man goes to hell from that sin.
COMMENTARY
Killing him as punishment is best (tad-vadhaḥ śreyaḥ). Smṛti says:
rājabhir dhṛta-daṇḍas tu kṛtvā pāpāni mānavāḥ |
vidhūta-kalmaṣā yānti svargaṁ sukṛtino yathā ||
Those who have committed sin, if punished by the king, become freed of that sin and go to Svarga like the pious.
If he is not killed, because of that sin (yad) he goes to hell.
|| 1.7.38-39 ||
pratiśrutaṁ ca bhavatā pāñcālyai śṛṇvato mama |
āhariṣye śiras tasya yas te mānini putra-hā ||
tad asau vadhyatāṁ pāpa ātatāyy ātma-bandhu-hā |
bhartuś ca vipriyaṁ vīra kṛtavān kula-pāṁsanaḥ ||
TRANSLATION
I have heard that you promised to Draupadī “O noble woman! I will present you with the head of the killer of your sons.”
COMMENTARY
O warrior! This sinner, aggressor, killer of relatives, disgrace to his family, who has displeased Duryodhana, should be killed.
|| 1.7.40 ||
sūta uvāca—
evaṁ parīkṣatā dharmaṁ pārthaḥ kṛṣṇena coditaḥ |
naicchad dhantuṁ guru-sutaṁ yadyapy ātma-hanaṁ mahān||
TRANSLATION
Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great soul, did not want to kill him, although Aśvatthāmā was a murderer of Arjuna’s family members.
COMMENTARY
Though incited by Kṛṣṇa who was testing Arjuna’s sense of justice, Arjuna did not want to kill him, even though he had killed his son (ātma-hanam), because he was intelligent (mahān) - he knew the nature of Kṛṣṇa. Kṛṣṇa’s nature is that, though he is omniscient, he tests the devotees in this way in order to show their sense of justice to others. He tests Arjuna, possessor of dharma, by showing vīra and raudra rasas when he says “You should not release him.” (SB 1.7.35)
In the same way he tested the gopīs, possessors of prema, by showing karma and jñāna in such verses as bhartuḥ śuśrūṣaṇaṁ strīṇāṁ paro dharmaḥ: The highest religious duty for a woman is to sincerely serve her husband (SB 10.29.24); bhavatīnāṁ viyogo me na hi sarvātmanā kvacit: you are never actually separated from me, for I am the Soul of all creation (SB 10.47.29); ahaṁ hi sarva-bhūtānām ādir anto ’ntaraṁ bahiḥ: dear ladies, I am the beginning and end of all created beings and exist both within and without them. (SB 10.82.45)
He also tested Pṛthu, Prahlāda and others, who were filled with devotion, by showing or promising enjoyment and powers to them. Varaṁ ca mat kañcana mānavendra vṛṇīṣva: dear Pṛthu, you may therefore ask from Me any benediction you like. (SB 4.20.16) Varaṁ vṛṇīṣvābhimataṁ kāma-pūro ’smy ahaṁ nṛṇām: it is my pastime to fulfill the desires of all living beings, and therefore you may ask from me any benediction that you desire to be fulfilled. (SB 7.9.52) Dīyamānaṁ na gṛhṇanti: though I offer these benedictions, they do not accept. (SB 3.29.13 )
Even his siddha devotees test others. Thus Sukadeva tests Parikṣit. In the Sixth Canto, he tests his knowledge of siddhānta when he speaks of regular atonements when Parīkṣit asks the method of getting free of sin. In the Ninth Canto, Śukadeva tests Parīkṣit’s eagerness for Kṛṣna’s pastimes by summarizing those pastimes, and in the Twelfth Canto, he tests his steadiness in bhakti by talking of brahma-jñāna. The real meaning is not always in the directly observed events.
|| 1.7.41 ||
athopetya sva-śibiraṁ govinda-priya-sārathiḥ |
nyavedayat taṁ priyāyai śocantyā ātma-jān hatān ||
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