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daiva-bhūtātma-hetuṣu
Содержание книги
- purañjana-purīṁ nṛpa
- tmānaṁ kanyayā grastaṁ
- When the city was being attacked by old age, the protector of the city, seeing his abode attacked by Yavanas, and himself touched by Prajvāra, became most distressed.
- lokāntaraṁ gatavati
- paśuvad yavanair eṣa
- rāja-siṁhasya veśmani
- tasyāṁ sa janayāṁ cakra
- agastyaḥ prāg duhitaram
- rājarṣir malayadhvajaḥ
- kṣut-pipāse priyāpriye
- sākṣād bhagavatoktena
- patiṁ parama-dharma-jñaṁ
- uttiṣṭhottiṣṭha rājarṣe
- api smarasi cātmānam
- O noble one! I and you were two swans, friends in Mānasa Lake. Previously, for a thousand years, we were without a house.
- The five sense objects are the gardens. The gates are nine openings of the body. The storerooms are fire, water and earth. The communities are the senses and mind combined.
- yat pumāṁsaṁ striyaṁ satīm
- haṁsena pratibodhitaḥ
- Prācīnabarhi said: O great devotee! I cannot completely understand your words. The wise understand, but I cannot, since I am bewildered by karma.
- jñānaṁ karma ca yat-kṛtam
- nalinī nālinī nāse. gandhaḥ saurabha ucyate. ghrāṇo 'vadhūto mukhyāsyaṁ. vipaṇo vāg rasavid rasaḥ. The gates called Nalinī and Nālinī are the two nostrils. The place call
- vaiśasaṁ narakaṁ pāyur
- pañca-sūnā-vinoda-kṛt
- lokas tāṁ nābhinandati
- bhagavantaṁ paraṁ gurum
- daiva-bhūtātma-hetuṣu
- arthe hy avidyamāne 'pi. saṁsṛtir na nivartate. manasā liṅga-rūpeṇa. svapne vicarato yathā. Though suffering does not really exist, saṁsāra will never cease, as long as the conception of suffering con
- syād acyuta-kathāśrayaḥ
- jīva-lokaḥ svabhāvajaiḥ
- abda-brahmaṇi duṣpāre
- yatra devo janārdanaḥ
- svayaṁ prakṛtir īśvaraḥ
- kṣudraṁ caraṁ sumanasāṁ śaraṇe mithitvā
- sa tvaṁ vicakṣya mṛga-ceṣṭitam ātmano 'ntaś
- yatra nendriya-vṛttayaḥ
- tenaivāmutra tat pumān
- karma yena punar bhavaḥ. Saying “This is mine or I am this person,” the jīva identifies with his gross body and performs action. The jīva then receives the results of that action in his subtle body. By that action performed with a certain
- Sometimes one experiences objects in the mind in the present body which have not been experienced, seen or heard in this life, with particular forms and varieties.
- kvacin manasi dṛśyate
- puruṣe vyavadhīyate
- garbhe bālye 'py apauṣkalyād
- evaṁ pañca-vidhaṁ liṅgaṁ
- sati karmaṇy avidyāyāṁ
- O sinless Vidura! One who hears or makes others hear this allegorical story of spiritual life sung by Nārada becomes freed from the subtle body.
- The Pracetās End their Austerity
- daśa-varṣa-sahasrānte
- tasya bhrātṛṣv ātma-sāmyaṁ
- tām udvahata mā ciram
- Householders who perform acts of devotion while spending all time in discussing topics about me are not bound by household life.
- evaṁ bruvāṇaṁ puruṣārtha-bhājanaṁ
Just as a wretched dog, afflicted with hunger, wandering from house to house, by fate sometimes gets the stick and sometimes gets food, the jīva, full of desires, wandering on high or low roads, by fate attains enjoyable or disagreeable bodies in the higher, middle or lower planets.
By the force of fate, he attains happiness and distress in these births. An example is given in two verses. The word dīna (wretched) is used to exclude the dog belonging to a king.
|| 4.29.32 ||
duḥkheṣv ekatareṇāpi
daiva-bhūtātma-hetuṣu
jīvasya na vyavacchedaḥ
syāc cet tat-tat-pratikriyā
Even if there is a remedy, there is no cessation of even one of the jīva’s miseries caused by fate, other beings, his body and mind.
“The foolish dog gets the stick, but the intelligence man does not do activities to cause suffering. He has remedies for his suffering caused by sickness which he happens to get.” There is no separation from even one of the three types of suffering, even if there is remedy for the suffering. This means that the remedy is also a cause of suffering.
|| 4.29.33 ||
yathā hi puruṣo bhāraṁ
śirasā gurum udvahan
taṁ skandhena sa ādhatte
tathā sarvāḥ pratikriyāḥ
All the remedies are similar to a man who, carrying a heavy burden on his head, places it on his shoulder.
An example is given.
|| 4.29.34 ||
naikāntataḥ pratīkāraḥ
karmaṇāṁ karma kevalam
dvayaṁ hy avidyopasṛtaṁ
svapne svapna ivānagha
O sinless King! There is no remedy for action by more action. Both the sinful act and the remedial measure take shelter of ignorance. It is like the suffering in a dream while one sleeps.
“The cause of suffering is sinful actions. Therefore with a desire to destroy all sinful actions, by perform in a great sacrifice one can destroy all suffering.” Two verses give the answer. Both the sinful act and the action of atonement take shelter of (upasṛtam) ignorance, since both are caused by tamas and rajas. Though the sattva portion of the remedy in rajas destroys the tamas portion of acts previously committed, the tamas portion of the remedy in rajas remains. Thus, though a sacrifice destroys all sinful acts, the tamas portion, consisting of killing animals, remains. An example is given. In a dream a son dies and one grieves. In that same dream, one dreams that the son lives, and one’s grief disappears. Then a snake bites the son, and again one suffers. Just as the suffering in the dream cannot be stopped except by waking up, the suffering in saṁsāra cannot be stopped except by destroying saṁsāra.
|| 4.29.35 ||
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