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Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered Aśvatthāmā to his wife who was lamenting for her killed sons.
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- 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.
- Bhagavān Kṛṣṇa, the original Nārāyaṇa, the puruṣa, who bewilders the world with his energy, secretly moves in the Yādava family.
TRANSLATION
Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered Aśvatthāmā to his wife who was lamenting for her killed sons.
COMMENTARY
He offered Aśvatthāmā to her saying, “I have brought you the killer of your sons.”
|| 1.7.42 ||
tathāhṛtaṁ paśuvat pāśa-baddham avāṅ-mukhaṁ karma-jugupsitena |
nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ vāma-svabhāvā kṛpayā nanāma ca ||
TRANSLATION
Draupadī, of noble nature, looked with compassion upon wicked Aśvatthāmā, son of a guru, brought before her tied up like an animal, with downcast face because of his shameful crime, and also offered him her respects.
COMMENTARY
Tathā āhrṭam means “brought in this manner.” Karma-jugupsitena means “because of his repulsion to that act.” Apakṛtam (wrongful act) should be apakāriṇam “the person who has done wrong.” She looked with compassion on him. Vāma means virtuous. She also offered her respects.
|| 1.7.43 ||
uvāca cāsahanty asya bandhanānayanaṁ satī |
mucyatāṁ mucyatām eṣa brāhmaṇo nitarāṁ guruḥ ||
TRANSLATION
Unable to tolerate him being brought in a bonded state, the noble Draupadī said, “Release him! Release him! The brāhmaṇa is always our guru.”
COMMENTARY
The word ca with uvāca indicates “she spoke with reverence.” She is called satī or noble because she could not tolerate his bondage. She was thus nobler than Parīkṣit and Arjuna towards those who were offenders to the devotees.
|| 1.7.44-45 ||
sa-rahasyo dhanur-vedaḥ sa-visargopasaṁyamaḥ |
astra-grāmaś ca bhavatā śikṣito yad-anugrahāt ||
sa eṣa bhagavān droṇaḥ prajā-rūpeṇa vartate |
tasyātmano ’rdhaṁ patny āste nānvagād vīrasūḥ kṛpī ||
TRANSLATION
By the mercy of Droṇa you learned the military arts with secret mantras, the method of throwing and withdrawing all weapons. Droṇa is standing before you in the form of his son. The other half of Droṇa, his wife Kṛpī, did not follow her husband when he died, but remains alive, because she has a son.
COMMENTARY
Sa-rahasyaḥ means “with secret mantras.” In mentioning that the father taught how to throw and withdraw the weapon, she implies “If you had not learned how to throw and withdraw the brahmāstra from his father, how could you now bind him up and bring him here?” The son is considered a representative of the father according to the saying ātmā vai jāyate putraḥ: one is born again as one’s son.[28] The wife is considered half of the husband according to the śruti text ardho vā eśa ātmano yat-patnī: the wife is half of oneself. (Black Yajur-veda, Baudhāyana-śrauta-sūtra 29.89.381.2) She did not follow her husband to death because she had a son (vīra-sūḥ).
|| 1.7.46 ||
tad dharmajña mahā-bhāga bhavadbhir gauravaṁ kulam |
vṛjinaṁ nārhati prāptuṁ pūjyaṁ vandyam abhīkṣṇaśaḥ ||
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