Мы поможем в написании ваших работ!
ЗНАЕТЕ ЛИ ВЫ?
|
Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
Содержание книги
- Vishvanatha Chakravarti Thakura
- atha prathamo ’dhyāyaḥ
- O long-lived sage! You should tell us at once in easy terms, and thoroughly, the highest object for mankind that you have discerned in all the scriptures.
- The Supreme Lord Keśava, whose intentions remain concealed because he is deceptive to mankind, performed pastimes with Balarāma.
- Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all yogas, devoted to the righteous, and the protector of dharma, has entered his abode.
- The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the sages, respecting their words, began to speak.
- Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.
- O best of the brāhmaṇas! The complete perfection of dharma, according to divisions of varṇāśrama by men, is pleasing the Lord.
- Who will not develop attraction for topics of the Lord, remembrance of whom, like a sword, will cut the knots of karma?
- Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the eyes, all karmas are destroyed.
- Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kṛṣṇa with great joy.
- Therefore the ancient sages worshipped Supreme Lord, beyond the material senses, composed of viśuddha-sattva. Those who follow the sages attain liberation in this world.
- naimiṣīyopākhyāne janma-guhyaṁ nāma
- First of all, the supreme lord accepted the form of the eternal first puruṣa full like the moon for creating the universes from mahā-tattva and other elements.
- Garbhodakaśāyī first made his appearance in the Kumāras. Becoming brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
- Secondly the lord of sacrifice, lifting up the earth from Rasātala, for its welfare, took the form of the boar.
- Being requested by Anasūyā, the wife of Atri, the Lord became her son as Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
- Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of Bali, begging three steps of land, but desiring to steal the heavenly kingdom from him.
- The Lord, taking the divine human form of Rāma, performed brave actions such as controlling the ocean with a desire to help the devatās.
- At the junction of the yugas when the kings are almost criminal, the Lord of the universe Kalki will be born as the son of Viṣṇu-yaśas.
- All sages, Manus, devatās, powerful humans (sons of Manu) along with Brahmā’s sons are also considered to be vibhūtis of the Lord.
- The pure person who chants with devotion the glories of the Lord’s appearance, which is mysterious, becomes free from all sorrows.
- When the gross and subtle material forms, which are impositions on the soul in ignorance, are removed by the realization of the devotees, one can realize brahman.
- ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.
- atha caturtho ’dhyāyaḥ
- In which yuga, in what place, and for what reason did the sage Vyāsa write this work? Who inspired him to write this work?
- How did the conversation of Parīkṣit with Śukadeva arise, through which this Vaiṣṇava scripture appeared?
- The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit.
- Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda.
- Vyāsa was born in the womb of Satyavatī as a portion of the Lord when the third part of Dvāpara-yuga arrived in the passing of yugas.
- Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples.
- The supreme lord Vyāsa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
- Perhaps the path of bhakti pleasing to the most elevated devotees has not been sufficiently described. And the elevated devotees alone are dear to the Lord.
- As Vyāsa was lamenting, considering himself most vile, Nārada approached the hermitage, which was previously described.
- Understanding that Nārada, worshipped by the Devatās, had suddenly arrived, Vyāsa worshipped him as if he were Brahmā.
- You have also investigated and realized the brahman which is eternal. Then why should you lament that you have been unsuccessful?
- By this knowledge I understood the influence of the spiritual and material energies of the creator Lord Vāsudeva. By this understanding the devotees attain the Lord’s abode.
- The substance by which a living being’s disease arises and which does not cure the disease, when combined with other substances in a medicine, destroys the disease.
- That jñāna which arises from karma, which is pleasing to the Lord because of being offered to him, is endowed with bhakti.
- I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna, Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.
- Using this mantra indicating the four forms, one worships the deity who is the subject of the dhyāna-mantra, the Lord worthy of worship. That person is worthy of being seen.
- O brāhmana! The Lord, knowing that I had undertaken the highest instructions given by him, gave me realization of himself, then powerful siddhis, and finally prema for him.
- vyāsa-nārada-saṁvādo nāma
- When the mendicant teachers who had given me knowledge left, even though I was of young age, I did as they instructed.
- Considering that her death was the mercy of the Lord who is concerned for the welfare of his devotees, I departed immediately for the north.
- Senses and body exhausted, thirsty and hungry, after bathing in a pool of a river, I performed ācamana and took rest.
- In that desolate forest, sitting at the base of a pippala tree, I concentrated by my intelligence on Paramātmā situated within my mind, as I had been taught.
- As I endeavored to see him in that lonely place the Lord, inexpressible by words, then spoke to me with affectionate words, which removed my grief.
- Oh! In this body you will not be able to see me again. But lax practitioners who still have some contamination cannot see me at all.
- By serving the devotees for even a short time, your intelligence became firmly fixed in Me. When you give up this body of low birth, you will become my associate.
COMMENTARY
The qualification for bhakti is faith in topics of the Lord. This is illustrated in the following verses:
tāvat karmāṇi kurvīta na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā śraddhā yāvan na jāyate
As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23] one has to act according to the regulative principles of the Vedic injunctions. SB 11.20.9
śraddhālur mat-kathāḥ śṛṇvan su-bhadrā loka-pāvanīḥ
gāyann anusmaran karma janma cābhinayan muhuḥ
mad-arthe dharma-kāmārthān ācaran mad-apāśrayaḥ
labhate niścalāṁ bhaktiṁ mayy uddhava sanātane
My dear Uddhava, narrations of My pastimes and qualities are all-auspicious and purify the entire universe. A faithful person who constantly hears, glorifies and remembers such transcendental activities, who through dramatic performances relives My pastimes, beginning with My appearance, and who takes full shelter of Me, dedicating his religious, sensual and occupational activities for My satisfaction, certainly obtains unflinching devotional service to Me, the eternal Personality of Godhead. SB 11.11.23.24
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ
tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan
Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities. SB 11.20.27-28
How does that faith arise? This verse answers. Remembrance of the Lord is a sword. Equipped with that sword (asinā), persons cut the bondage caused by the knot of false ego which ties one up with karma.
Or another meaning is as follows. People tie up small amounts of money in knots of their clothing for the purpose of daily eating by dividing up their savings and spending a little each day. This knot of money for enjoyment is compared to the karmas allotted in this life for enjoyment. Thus the sword of remembering the Lord cuts this knot of prārabdha-karma.
Who will not have attraction for topics concerning the Lord, whose remembrance cuts the knots of karma? Attraction for those topics arises suddenly (in all people, before having faith)! The verse indicates that a person who is more qualified, who has faith, will be even more attracted.
|| 1.2.16 ||
śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ |
syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt ||
TRANSLATION
O brāhmaṇas! Attraction for topics concerning Kṛṣṇa will arise by service to the great devotees, followed by faith, by surrender to the feet of the pure guru, and by the desire to hear.
COMMENTARY
Hear how attraction for topics of the Lord arises! It arises by service to the great devotees, caused by the good fortune of mercy of those great devotees. By that one develops faith (śraddadhānasya). By faith one takes shelter of the feet of pure guru (puṇya-tīrtha-niṣevanāt). According to Amara-koṣa, tīrtha means water worshipped by sages, guru, path and cause. Being eager to hear those topics (śuśrūṣoḥ), he develops taste for those topics.
|| 1.2.17 ||
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |
hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām ||
TRANSLATION
Kṛṣṇa, who purifies by the processes of hearing and chanting, who is the benefactor of the devotees who hear about him, enters the hearts of the devotees and destroys their sins.
COMMENTARY
Then from hearing with taste, one begins to hear and chant. Then Kṛṣṇa, being situated within, destroys the sins (abhadrāṇi) in the heart.[11] Kṛṣṇa being situated within refers to the process of smaraṇam, remembering.
|| 1.2.18 ||
naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||
TRANSLATION
As the impediments to bhakti become generally destroyed by constant service to the devotees and Bhāgavatam, the stage of niṣṭhitā bhakti to bhagavān, who is praised by the greatest sages, becomes established.
COMMENTARY
Bhāgavata-sevayā means by service to the devotees of bhagavān and service to (such as hearing) the Śrīmad-bhāgavatam. By serving the devotees and Bhāgavatam, the major portion of nāmāparādhas (abhadreṣu) becomes weak.[12] This weakening of aparādhas continues till the stage of rati (bhāva). Naiṣṭhikī refers to niṣṭhā, where the mind can easily concentrate on the Lord. When the anarthas are for the most part destroyed, the devotee attains the stage of niṣṭhā.
|| 1.2.19 ||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddhaṁ sthitaṁ sattve prasīdati ||
TRANSLATION
The mind becomes unaffected by lust, greed, anger, hatred and illusion which arise form rajas and tamas. Then the mind becomes fixed in the form of the Lord at the stage of āsakti and becomes satisfied.
COMMENTARY
The mind is not transformed (anāviddham) by the agitations of lust, greed and other qualities such as anger, illusion, and hatred, which arise from (bhāvāḥ) rajas and tamas. This means that by lack of taste for material objects, the state of ruci —
the appearance of relishing of hearing, chanting and other processes —
arises. In the previous state, the mind was pierced by the sharp arrows of lust and greed etc. How could the mind be satisfied in that state? How could the mind attain real taste for chanting in that state? A person afflicted with pain cannot relish food. After this, the mind becomes fixed (sthitam) in the śuddha-sattva deity of the Lord (sattve). This is the stage of āsakti.
|| 1.2.20 ||
evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate ||
TRANSLATION
Then the mind becomes joyful and satisfied on attaining rati. Finally prema develops, accompanied by the appearance of complete detachment. The devotee then experiences the Lord’ṣ form, qualities, pastimes, powers and sweetness.
COMMENTARY
By this method, with the development of āśakti, with worship of Kṛṣṇa at every moment, rati then appears (prasanna-manasaḥ). Without rati, there could never be constant detachment from objects of material enjoyment, and without constant detachment, there could never be satisfaction of the mind. Then prema to bhagavān appears (bhagavad-bhakti-yogataḥ). From that arises realization (vijñānam) of the Lord’s form, qualities, pastimes, powers and sweetness. The desired result of bhakti has thus been explained. Accompanying results were previously mentioned with janayaty āśu variāgyam jñānam ca yad ahaitukam. Here also they are mentioned with the phrase “appearance of vairāgya” (mukta-saṅgasya).
|| 1.2.21 ||
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ |
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare ||
TRANSLATION
|
