Мы поможем в написании ваших работ!
ЗНАЕТЕ ЛИ ВЫ?
|
O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-prakṛti is his intelligence. The moon is his mind, the shelter of all change.
Содержание книги
- vipra-śāpopalambhanaṁ nāma
- On the day that the Lord left the earth, at that very instant, Kali, the source of irreligion, entered the world.
- Kali was an attentive tiger among inattentive men. But what could powerful Kali do to the innocent people since he was afraid of the devotees?
- One day while taking his bow and hunting in the forest, after pursuing animals he became tired, hungry and very thirsty.
- Not seeing water anywhere, he entered the hermitage of a sage, and saw the peaceful sage sitting with closed eyes.
- In anger he placed a dead snake on the shoulder of the sage using the tip of his bow, left the hermitage and returned to his city.
- This is the sin of kings who are like fat crows! It is a sin committed by servants or door-keepers, who are like dogs, acting against their masters.
- By my order Takṣaka will bite this black sheep of his family, offender of my father, trespasser of boundaries.
- O child! When this king, representative of Viṣṇu, disappears, the people, suffering from thieves, like unprotected sheep, will be destroyed in an instant.
- The Lord, the soul of all beings, should forgive the sin committed to your innocent devotee by this boy of immature intelligence.
- The great sage was sorry for the sin committed by his son, but did not think at all that the king had committed an offense when he (the sage) was treated badly.
- Other exalted sages among the devatās, sages of great penance, sages among kings and Aruṇas also came. Welcoming the best of sages, the king bowed his head.
- Having decided in this way the wise king, entrusting the country to his son, sat down facing north on kuśa grass with tips facing east, on the right bank of the river.
- When the best of the kings sat fasting, the devatās in the sky showered the earth with flowers in praise and continually drums sounded in joy.
- We will all remain here until the king, the best of the devotees, gives up his body and attains the supreme planet which is without grief and passion.
- When his guest arrived, Parīkṣit worshipped him with bowed head. The ignorant women and children disappeared. In the worship, Śukadeva sat on a huge seat.
- Otherwise how is it possible that explicitly dying men like us can see a perfected being like you, whose movements are unknown, and is most munificent?
- I ask the supreme guru of the yogīs what is complete perfection and what is to be done at all times for attaining that perfection for a man about to die.
- Being addressed and questioned by the king with sweet words, the great son of Vyāsa, knower of dharma, began to answer.
- O King! There are thousands of topics that can be heard by those who do not inquire about the goal of life, those who are attached to the house and commit five types of violence.
- Deeply attached to his body, children and wife, who are like an army giving protection, though they are false, he sees their destruction but does not see it.
- For persons fixed in jñāna, yoga and karma, gaining such a birth, with remembrance of Nārāyaṇa while rejecting the other processes, is the best.
- O descendent of the Kurus! But you have seven days remaining in your life. Make all necessary arrangements in this time for your destination after death.
- The body of the universal form is more solid than the solid. Within that form, the past, present and future of the universe, the products of the Lord, are seen.
- Pātala are his soles, Rasātala is his heels, Mahātala is his ankles and Talātala is his calves.
- O best of the Kurus! The clouds are his hair. Twilight is his clothing. Avaykta-prakṛti is his intelligence. The moon is his mind, the shelter of all change.
- They say that mahat-tattva is his citta. Rudra is his false ego. Horses, mules, camels and elephants are his nails. All animals are his hips.
- Meditating on the Puruṣa in the Heart
- He is decorated with valuable belt, rings, anklets, and bracelets. His attractive, smiling face is surrounded by spotless, glossy, curly black locks of hair.
- The unchanging Lord reviewed three times the Vedas completely with his intelligence, and determined that process which produces prema in the self.
- Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees.
- aunaka said: Hearing the explanations, what else did the King, best of the Bharata lineage, ask the wise sage Śukadeva?
- O learned Sūta! You should tell that to us, who desire to hear. Topics which conclude in discussion of the Lord will certainly appear in the assembly of great devotees.
- Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the Supreme Lord.
- Do not the trees live long life? Do not the bellows breathe? Do not the village animals and animal-like men eat and mate?
- He completely gave up attachment to body, wife, sons, house, animals, wealth, friends, kingdom, which is constant and strong in others.
- O great devotees! The intelligent Parīkṣit, full of faith in hearing Kṛṣṇa’s activities, asked this question to Śukadeva which you have asked me.
- Sūta said: Being thus requested by the King to speak about the qualities of the Lord, Śukadeva, remembering the Lord of the senses, prepared to answer.
- I offer continual respects to the Lord with all auspicious qualities, whose glorification, remembrance, deity form, topics and worship immediately destroy the impurities of man.
- O King! Brahmā, filled with the Vedas, taught this knowledge, which the Lord had directly spoke to him, to Nārada who asked about it.
- Nārada said: O lord of lords! O creator of the living beings! O first born! You know that knowledge which reveals the truth about the ātmā and Paramātmā.
- Situated in your own energy like a spider creating his web, without fatigue, you protect the living beings within yourself, without being destroyed.
- Though you are like this, you performed great austerities. By this you bewilder us. You produce a doubt that there is some other Lord.
- O son! What you say about me is not untrue, because people, not knowing the difference between me and the Lord say that I have that power.
- I meditate on the Supreme Lord Vāsudeva, by whose insurmountable māyā people call me the guru of the universe.
- I am created by him. Inspired by the Lord’s glance, I create what is already created by the Lord -- the witness, the soul situated in all beings.
- Second Description of the Universal Form: Vibhūtis of the Lord
- From his body hairs arose all trees by which sacrifice is performed. From his hair and beard arose clouds and from his nails arose lightning, minerals and metals.
- brahma-nārada-saṁvādaḥ
- Parīkṣit’s Questions
COMMENTARY
The lower portion of the thighs is Vitala and the upper portion is Atala.
|| 2.1.28 ||
uraḥ-sthalaṁ jyotir-anīkam asya
grīvā mahar vadanaṁ vai jano’sya |
tapo rarāṭīṁ vidur ādi-puṁsaḥ
satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ ||
TRANSLATION
His chest is Svarga, his neck is Maharloka. His face is Janaloka. The forehead of the universal form is known as Tapoloka. The tops of the heads of the thousand- headed form is Satyaloka.
COMMENTARY
All the luminaries (jyotir-anīkam) mean Svarga. Rarāṭīm means forehead. Satyam means Satyaloka.
|| 2.1.29 ||
indrādayo bāhava āhur usrāḥ
karṇau diśaḥ śrotram amuṣya śabdaḥ |
nāsatya-dasrau paramasya nāse
ghrāṇo ’sya gandho mukham agnir iddhaḥ ||
TRANSLATION
The devatās such as Indra are his arms. The devatās of the directions and the organ for hearing arise from his ears. Sound arises from his organ of hearing. The Aśvinis and the organ for smelling arise from his nostrils. Fragrance arises from his organ of smelling. Flaming fire is his mouth.
COMMENTARY
Usrā means devatās. The devatās such as Indra are said to be his arms. The directions (diśaḥ) which are the presiding deities of our hearing are location of the hearing organ (karṇau) of the universal form. Sound, the sense object of our hearing, is his (amuṣya) organ of hearing (śrotram). Other senses, sense objects and devatās should be understood in the same way.
Though the divisions of the body of the Lord in the heart (vyasti-virāṭ) and the universal form (samasti-virāṭ are the same, this samaṣṭi-viṛāt is worshipped by the yogīs who engage in worshipping Hiraṇyagarbha, the totality of the jīvas,[92] as the Supreme Lord. The meaning here is that from the sense organs of that Supreme Lord (such as his ear) arise the objects of the senses such as sound in the universal form (rather than the literal statement that the ear is the sound). Similarly, it should be understood that from the location of the senses of the Lord arise the sense organs (such as the ear) and the devatās of the senses (such as direction devatās).[93] This is identity (sense object equals the Lord’s sense organ) is caused by considering the effect and cause to be non-different. In this way, one meditates on the universal form with the direction devatās, sound, and ear (all material ingredients of material perception) as the Supreme Lord. This is how the mental image of the place of hearing in the Lord, organ of hearing, dik-devatā and sound should be understood. Nāsatya-dasrau means the Aśvini-kumāras. Nāse means in the nostrils. Iddhaḥ means shining.
|| 2.1.30 ||
dyaur akṣiṇī cakṣur abhūt pataṅgaḥ
pakṣmāṇi viṣṇor ahanī ubhe ca |
tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam
āpo[94] ’sya tālū rasa eva jihvā ||
TRANSLATION
The sun devatā arises from his eyes and the form arises from his eyes. The day and night are the eyelashes of the form. The abode of Brahmā is the movement of his brow. Varuṇa arises from his palate, and taste arises from his tongue.
COMMENTARY
Dyauh means the heavens. This means that the sun in the heavens is his two eye balls. The sky stands for the sun, just as , when we say “The pavilions screamed” we mean “The people in the pavilions screamed.” Form, the sense object of sight, is his organ of sight. Pataṅga means brilliant form, not the sun. Otherwise this would contradict later statements. It is said rūpāṇāṁ tejasāṁ cakṣur divaḥ sūryaysa cākṣiṇī: his eyes are related to brilliant forms and his eye balls are related to the sun. (SB 2.6.3)
etad vai pauruṣaṁ rūpaṁ bhūḥ pādau dyauḥ śiro nabhaḥ |
nābhiḥ sūryo 'kṣiṇī nāse vāyuḥ karṇau diśaḥ prabhoḥ ||
This is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the heavens are his head, the antariṣka is his navel, the sun devatā is his eye balls, the wind devatā is his nostrils, the direction devatās are his ears. SB 12.11.6
Ahanī means day and night. Day can also mean night, by the logic of combining forms which always go together. Parameṣṭhi-dhiṣṇyam means the abode of Brahmā. Āpaḥ is Varuṇa. The palate is the place of taste and the tongue is the sense organ of taste.
|| 2.1.31 ||
chandāṁsy anantasya śiro gṛṇanti
daṁṣṭrā yamaḥ sneha-kalā dvijāni |
hāso janonmāda-karī ca māyā
duranta-sargo yad-apāṅga-mokṣaḥ ||
TRANSLATION
The Vedic verses are the top of his head. Yama is his front teeth. Affection is the two rows of teeth. His smile is māyā which illusions all men. His glance is insurmountable saṁsāra.
COMMENTARY
Chandāṁsi means Vedas. Śiraḥ means the brahma-randhram. Sneha-kalāḥ means particles of affection for sons etc. Dvijāni means teeth. Neuter case is poetic license. Duranta-sarga means saṁsāra which is hard to cross.
|| 2.1.32 ||
vrīḍottarauṣṭho ’dhara eva lobho
dharmaḥ stano ’dharma-patho ’sya pṛṣṭham |
kas tasya meḍhraṁ vṛṣaṇau ca mitrau
kukṣiḥ samudrā girayo ’sthi-saṅghāḥ ||
TRANSLATION
Shyness is his upper lip, greed is his lower lip. Dharma is his chest and the path of adharma is his back. Brahmā his is penis, Mitra and Varuṇa are his testicles. The oceans are his abdomen and the mountains are his bones.
COMMENTARY
Dharma is the right side of his chest, because it is said dharmaḥ stanād dakṣiṇataḥ: dharma came from the right side of his chest. (SB 3.12.25) Kaḥ means Brahmā. Medhram means penis. Mitrau refers to Mitrā-varuṇa. Vṛṣanāu means the testicles.
|| 2.1.33 ||
nadyo ’sya nāḍyo ’tha tanū-ruhāṇi
mahī-ruhā viśva-tanor nṛpendra |
ananta-vīryaḥ śvasitaṁ mātariśvā
gatir vayaḥ karma guṇa-pravāhaḥ ||
TRANSLATION
O best of kings! The rivers are veins of the universal form. The trees are his body hairs. The wind with the prowess of Ananta-śeṣa is his breathing. The movement of time is his walking. The movement of the living beings birth after birth is his play.
COMMENTARY
Ananta refers to Śeṣa. The wind that has the power of Śeṣa is the breathing. The movement of time (vayaḥ) is his walking. The saṁsāra of the living beings (guṇa-pravāhaḥ) is his play (karma).
|| 2.1.34 ||
īśasya keśān vidur ambuvāhān
vāsas tu sandhyāṁ kuru-varya bhūmnaḥ |
avyaktam āhur hṛdayaṁ manaś ca
candramāḥ sarva-vikāra-kośaḥ ||
TRANSLATION
|
