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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.
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- 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.
- At the end of thousand yuga cycles, Brahmā awoke and Marīci, other sages and I appeared from the senses of Brahmā, who desired to create the universe again.
- With continuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel outside and inside the universe with no obstacles at all.
- When I sing his glories, the Lord who makes any place that he touches holy, and who is attracted to those who sing his glories, quickly appears in my heart, as if being called.
- atha saptamo ’dhyāyaḥ
- Oh Sūta! When Nārada departed, what did the powerful Vyāsa do, having heard the advice of Nārada?
- And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s saṁsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
- ukadeva was fixed in the brahman, indifferent to everything, and enjoying in the self. Why did he study this elaborate work?
- After the warriors of both sides had met their end on the battlefield, and Duryodhana had his thigh broken by a blow from the club of Bhīma;
- At that time their mother hearing of the terrible death of her youthful sons, pained, eyes full of tears, began to lament. Arjuna spoke to pacify her.
- Sipping water and concentrating his mind, he released the weapon without knowing how to withdraw it, because his life was in danger.
- O Supreme Lord! What is this? I do not know where it has come from. This most ferocious fire is spread out in all directions.
- Seeing the great fire of their two weapons burning up the three worlds, all the citizens, afflicted by the heat, thought that this was the fire of final destruction.
COMMENTARY
By this knowledge of Bhāgavatam, I understood the influence or effect of the Lord’s cit-śakti, the kṛpa-śakti, the acit-śakti of three guṇas, and the influence of the knowledge of the Lord’s powers and sweetness (māyānubhāvam).
triguṇātmikātha jñānaṁ ca viṣṇu-śaktis tathaiva ca |
māyā-śabdena bhaṇyate śabda-tattvārtha-vedibhir ||
Those who know the true meaning of words say that māyā means what is made of the three guṇas of matter, knowledge and the śakti of Viṣṇu.
Śabda-mahodadhi
Nirghaṇṭu says māyā ca vayunaṁ jñānam: māyā means knowledge. Trikāṇḍa-śeṣa of the Amara-koṣa says māyā syāc chambarī-buddhyor: māyā means maidservants of Ṣambara and intelligence. Viśva-kośa says māyā dambhe kṛpāyāṁ ca: māyā means deceit and mercy. The Lord is endowed with his eternal śakti arising from his svarūpa, which is called māyā. In a commentary, Madhva quotes the following śruti text:
svarūpa-bhūtayā nitya-śaktyā māyākhyayā yutaḥ
ato māyā-mayaṁ viṣṇuṁ pravadanti sanātanam
They call the eternal Viṣṇu māyā-mayam, because he is endowed with his eternal śakti arising from his svarūpa, which is called māyā.
Later in the Bhāgavatam the word māyā may mean cit-śakti, acit-śakti, knowledge or mercy according to the context.
|| 1.5.32 ||
etat saṁsūcitaṁ brahmaṁs tāpa-traya-cikitsitam |
yad īśvare bhagavati karma brahmaṇi bhāvitam ||
TRANSLATION
O brāhman! They indirectly explained the destruction of the three types of miseries, in which actions are offered to paramātmā, bhagavān and the impersonal brahman.
COMMENTARY
Having had me practice bhakti beyond the modes of nature, and experience prema, and taught the Bhāgavatam which was spoken by the Lord, who is the direct speaker of bhakti, they taught me the process of jñāna which gives rise to knowledge and the goal of liberation, even though I did not request it. Considering that the question of jñāna may arise when the boy grows older, they then taught me jñana indirectly for the purpose of developing indifference to the world. That is explained in this verse.
Since it was not my goal they spoke indirectly about it (saṁsūcitam). What did they speak about? They explained the remedy for, or destruction of, the three miseries in which actions are offered (bhāvitam) to the paramātmā (īśvare), to bhagavān with six opulences or to the impersonal brahman.
|| 1.5.33 ||
āmayo yaś ca bhūtānāṁ jāyate yena suvrata |
tad eva hy āmayaṁ dravyaṁ na punāti cikitsitam ||
TRANSLATION
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