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yatra nendriya-vṛttayaḥ
Содержание книги
- 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
- prabhave sarva-sātvatām
- prasanno bhagavān yeṣām
- na svargaṁ nāpunar-bhavam
- bhagavān nyāsināṁ gatiḥ
- vṛṇīmahe te paritoṣaṇāya
- iti pracetobhir abhiṣṭuto hariḥ
- The frightened trees which still remained, on advice of Brahmā, offered their daughter to the Pracetās.
- yuyoja yuyuje 'nyāṁś ca
- tān nirjita-prāṇa-mano-vaco-dṛśo
ṛṣayo 'pi hi muhyanti
yatra nendriya-vṛttayaḥ
O brāhmaṇa! You have destroyed my great doubt created by these teachers by your teachings. Even sages who have controlled the senses are bewildered.
The doubt created by the teachers who taught by contrary statements that bhakti, jñāna and vairāgya were impossible, has been completely, decisively (sam) cut by you. The sages, in whom sense actions do not prevail, who have conquered the senses, are bewildered. Out of illusion they perform karma, and make persons like me perform karma. How unfortunate for persons like us!
|| 4.29.58 ||
karmāṇy ārabhate yena
pumān iha vihāya tam
amutrānyena dehena
juṣṭāni sa yad aśnute
Giving up the body by which he performs actions, a person then enjoys the results in a different body on another planet after death.
I have one more doubt concerning the path of karma. Please destroy that doubt. A person gives up the body which he performed acts and then attains results in Svarga or hell in another body in another planet after death. This is explained in the scripture. How is that suitable? In other words, it is not right that he performs actions in one body and enjoys results in another body.
|| 4.29.59 ||
iti veda-vidāṁ vādaḥ
śrūyate tatra tatra ha
karma yat kriyate proktaṁ
parokṣaṁ na prakāśate
This statement is heard from the knowers of the Vedas. Also, the action prescribed in the Vedas that is performed disappears with the end of the act, and its future result also is absent.
He raises another doubt. The action mentioned in the Vedas which is performed by men immediately disappears the next moment. The fate generated from the act, though existing, is absent, since we see no evidence of it existing. How then can one enjoy the results on another planet after death?
|| 4.29.60 ||
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