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yathānubhūtaṁ pratiyāta-nidraḥ
Содержание книги
- 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
- bhagavān nārado muniḥ
- vacobhiś citta-vṛttibhiḥ
- yathā taror mūla-niṣecanena
- punaś ca tasmin praviśanti kāle
- tenaikam ātmānam aśeṣa-dehināṁ
- na bhajati kumanīṣiṇāṁ sa ijyāṁ
- anyāś ca bhagavat-kathāḥ
- yatrākiñcana-go hariḥ
- puṁsāṁ bhavitum arhati
- nibodha tātedam ṛtaṁ bravīmi
- māsūyituṁ devam arhasy aprameyam
- bhavāya nāśāya ca karma kartuṁ
- duḥkhaṁ sukhaṁ vā guṇa-karma-saṅgāt
- yathānubhūtaṁ pratiyāta-nidraḥ
- gṛheṣu nirviśya yateta pūrvam
- anyasyām api jāyāyāṁ trayaḥ putrā āsann uttamas tāmaso raivata iti manvantarādhipatayaḥ.
- ye vā u ha tad-ratha-caraṇa-nemi-kṛta-parikhātās te sapta sindhava āsan yata eva kṛtāḥ sapta bhuvo dvīpāḥ.
- The troughs created by the wheels of his chariot produced seven oceans, from which seven continents were formed.
- duhitaraṁ corjasvatīṁ nāmośanase prāyacchad yasyām āsīd devayānī nāma kāvya-sutā.
- naivaṁ-vidhaḥ puruṣa-kāra urukramasya
- priyavrata-kṛtaṁ karma
- sarid-giri-vanādibhiḥ
- tad upalabhya bhagavān ādi-puruṣaḥ sadasi gāyantīṁ pūrvacittiṁ nāmāpsarasam abhiyāpayām āsa.
- kā tvaṁ cikīrṣasi ca kiṁ muni-varya śaile
- bāṇāv imau bhagavataḥ śata-patra-patrau
- kiṁ sambhṛtaṁ rucirayor dvija śṛṅgayos te
- kā vātma-vṛttir adanād dhavir aṅga vāti
- rūpaṁ tapodhana tapaś caratāṁ tapoghnaṁ
- sā sūtvātha sutān navānuvatsaraṁ gṛha evāpahāya pūrvacittir bhūya evājaṁ devam upatasthe.
- The Lord Appears Before King Nābhi
- nābhir apatya-kāmo 'prajayā merudevyā bhagavantaṁ yajña-puruṣam avahitātmāyajata.
- athānayāpi na bhavata ijyayoru-bhāra-bharayā samucitam artham ihopalabhāmahe.
- We see that you do not have any use for our elaborate worship.
- O most worshipable Lord! That you, best giver of benedictions, appeared as the object of our vision in the King’s sacrifice was our benediction.
- tata āgnīdhrīye 'ṁśa-kalayāvatariṣyāmy ātma-tulyam anupalabhamānaḥ.
- Not finding anyone equal to me, I will appear in my partial form for the King Nābhi.
- Because of his excellent body, praised by many poets, his mental and physical strength, his beauty, fame, influence and courage, he is father called him Ṛṣabha.
- ko nu tat karma rājarṣer
yathānubhūtaṁ pratiyāta-nidraḥ
kiṁ tv anya-dehāya guṇān na vṛṅkte
As long as the prārabdha-karmas remain, even the liberated person maintains his body obtained by karma and enjoys without false identity, just as a person who awakes from a dream remembers what he experienced in the dream without false identity. But he does not accept the guṇas, actions and desires for attaining another body.
“But this applies to action of an ignorant person, not to a jñānī who knows ātmā, who is above the knots of karma.” This verse answers. As long as prārabdha-karmas continue the liberated person maintains his body, just as a person remembers what he experienced in a dream without false identity when he wakes up. “But because of desires for enjoyment, he must take another birth.” But he does not accept the guṇas, actions or desires for attaining another body.
|| 5.1.17 ||
bhayaṁ pramattasya vaneṣv api syād
yataḥ sa āste saha-ṣaṭ-sapatnaḥ
jitendriyasyātma-rater budhasya
gṛhāśramaḥ kiṁ nu karoty avadyam
The attached person must have fear of saṁsāra even in the forest because he has six senses as his enemies continually with him. What danger is there for the householder who sees no difference between the forest and the house, who has controlled his senses and is ātmārāma?
“Though I am dependent on the Lord, if I leave my present position in the forest and take up household life, it will be harmful to me.” This verse replies to that worry. Bhayam means saṁsāra. The six enemies are the six senses who are enemies. for one who has intelligence—who sees there is no difference between the house and the forest, for one who is ātmārāma, for one has controlled his senses, what faults such as attachment are there?
|| 5.1.18||
yaḥ ṣaṭ sapatnān vijigīṣamāṇo
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