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sudhayāplāvito 'patat
Содержание книги
- sīnam adrāv apavarga-hetos
- tvaṁ brahma paramaṁ guhyaṁ
- sūryaś ca cakṣūṁṣi jalaṁ sma retaḥ
- viriñca-vaikuṇṭha-surendra-gamyam
- katthanta ugra-paruṣaṁ nirataṁ śmaśāne
- na paraṁ te maheśvara
- tasmād idaṁ garaṁ bhuñje
- Upon seeing this act of generous Śiva, the lord of the devatās, Bhavānī, Lord Brahmā, Lord Viṣṇu, and the people in general praised him.
- hayo 'bhūc candra-pāṇḍuraḥ
- chrī ramā bhagavat-parā
- mūrtimatyaḥ saric-chreṣṭhā
- varuṇaḥ srajaṁ vaijayantīṁ
- nirantaraṁ candana-kuṅkumokṣitam
- dharmaḥ kvacit tatra na bhūta-sauhṛdaṁ
- evaṁ vimṛśyāvyabhicāri-sad-guṇair
- vakṣo nivāsam akarot paramaṁ vibhūteḥ
- nirudyogā gata-trapāḥ
- yur-veda-dṛg ijya-bhāk
- iti svān pratyaṣedhan vai
- Mohinī Bewilders the Demons
- sarvendriya-manaḥ-prītiṁ
- sakhyāny āhur anityāni
- Upon hearing the words of Mohinī, the chiefs of the demons, being foolish, immediately assented.
- saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
- te pālayantaḥ samayam
- sudhayāplāvito 'patat
- yad yujyate 'su-vasu-karma-mano-vacobhir
- yuktāḥ karmaṇi yattāś ca
- hasty-aśva-ratha-pattīnāṁ
- tapatraiḥ sitāmalaiḥ
- akunir bhūtasantāpo. vajradaṁṣṭro virocanaḥ. hayagrīvaḥ śaṅkuśirāḥ. kapilo meghadundubhiḥ. tārakaś cakradṛk śumbho. niśumbho jambha utkalaḥ. ari&
- te 'nyonyam abhisaṁsṛtya
- dvandvena saṁhatya ca yudhyamānāḥ
- saṁrambha-dṛgbhiḥ paridaṣṭa-dacchadaiḥ
- durmarṣaḥ śaktim ādade
- gambhīra-paruṣa-svanāḥ
- svapno yathā hi pratibodha āgate
- atho surāḥ pratyupalabdha-cetasaḥ
- I send ignorant thieves who want to ascend to Svarga or beyond and want to control Maharloka by creating illusions to planets lower than their previous residence.
- ity ākṣipya vibhuṁ vīro
- yantur dānava-sattamaḥ
- namuciḥ pañca-daśabhiḥ
- O King! Indra, using his thunderbolt, cut off the heads of Bala and Pāka while their relatives watched, and created fear.
- vajraḥ pratihato yataḥ
- mṛtyur naivārdra-śuṣkayoḥ
- bhavadbhir amṛtaṁ prāptaṁ
- sabhājito bhagavatā. sādaraṁ somayā bhavaḥ. sūpaviṣṭa uvācedaṁ. pratipūjya smayan harim. Welcomed by the Lord with respect, Lord Śiva and Umā were seated comfortably. Lord Śiv
- tavaiva caraṇāmbhojaṁ
- ekas tvam eva sad asad dvayam advayaṁ ca
- eke paraṁ sad-asatoḥ puruṣaṁ pareśam
jahāra pibataḥ śiraḥ
haris tasya kabandhas tu
sudhayāplāvito 'patat
The Supreme Lord, using his sharp disc, cut off Rāhu's head, while he was drinking. The body, being untouched by the nectar, fell down.
The form of Ajita (not Mohinī) cut off his head. The body, not completely (ā) inundated with nectar, fell down.
|| 8.9.26 ||
śiras tv amaratāṁ nītam
ajo graham acīkÿpat
yas tu parvaṇi candrārkāv
abhidhāvati vaira-dhīḥ
Lord Brahmā made Rāhu's head which had become immortal by the nectar into a planet. With animosity, he still pursues the moon and sun.
The head became free of death by drinking the nectar. The effect of the nectar is shown: Brahmā made the head into a planet like the sun and moon.
|| 8.9.27 ||
pīta-prāye 'mṛte devair
bhagavān loka-bhāvanaḥ
paśyatām asurendrāṇāṁ
svaṁ rūpaṁ jagṛhe hariḥ
When the devatās had almost finished drinking the nectar, the Lord, the maintainer of the worlds, disclosed his form to the chiefs of the demons.
|| 8.9.28 ||
evaṁ surāsura-gaṇāḥ sama-deśa-kāla-
hetv-artha-karma-matayo 'pi phale vikalpāḥ
tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur
yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ
Though the place, time, cause, materials, the activity and the determination were the same for both the devatās and the demons, there were different results. Because the devatās took shelter of the dust of the Lord's lotus feet, they could very easily drink the nectar. The demons, however, not having taken shelter at the lotus feet of the Lord, did not obtain the nectar.
Though the material conditions were the same for both parties, the devotees achieved success and the demons did not. The moral of the story is here stated. The place was the same: the milk ocean. The time was the same at every moment for both parties. The means was the same: using Mandara Mountain as the churning rod. The materials were the various herbs thrown in the ocean. The activity was churning the ocean. The determination was desire to attain nectar. But in attaining the result there was alternatives: attaining nectar and not attaining nectar. Among them (tatra) the devatās attained the result, because they took shelter of the Lord’s feet. The demons did not attain the result since they did not take shelter of the Lord’s feet. The meaning of the incident is that everyone should serve the Lord.
|| 8.9.29 ||
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