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O brāhmaṇas! Yudhiṣṭhira, thinking of the killing of his friends, overcome with bewilderment arising from affection, due to material thinking, then spoke.
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- 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.
- Eyes burning with anger, Arjuna quickly caught cruel Aśvatthāmā, and tied him up with rope like a beast.
- The knower of dharma does not kill an enemy who is a drunkard, or who is inattentive, insane, sleeping, young, a female, immobilised, surrendered, without chariot, or afraid.
- Arriving at his camp, Arjuna, whose friend and driver was Kṛṣṇa, offered Aśvatthāmā to his wife who was lamenting for her killed sons.
- Do not make Kṛpī, the mother of Aśvatthāmā and devoted to her husband, cry as I cry constantly with tearful face, pained by the death of my sons.
- Nakula and Sahadeva, Sātyaki, Arjuna, Kṛsṇa, and the women, were also happy with her words.
- You must fulfill your promise to Draupadī so that she is pacified. You must also act to please Bhīma, Draupadī, me and others.
- The method of killing the fallen brāhmaṇa is by shaving his head, taking away his wealth, and taking away his living place. One should not physically kill him.
- O powerful lord! This arrow of burning iron is pursuing me. O Lord! Let it burn me up! But let it not kill by child!
- O best of sages! Seeing five flaming arrows headed towards them, the Pāṇḍavas then took up their weapons.
- O Śaunaka! Though the brahmāstra is effective and cannot be prevented from acting, on meeting the weapon of Viṣṇu, it became completely ineffective.
- How can we women hope to see you, the object of bhakti for the omniscient, liberated sages?
- I repeatedly offer respects to Kṛṣṇa, the son of Vasudeva, who gave joy to Devakī, who was the child of Nanda and satisfier of the senses of the gopīs.
- I offer respects to you, with lotus navel, wearing a lotus garland, having lotus eyes, and lotus feet.
- O guru of the universe! May we have dangers in such situations continually, because in those dangers we will see you, and by that we will gain release from this material world.
- No one knows the intentions of the Lord who desires to hide himself in human form, who does not show favor or hatred to anyone, and about whom all men have different opinions.
- O soul of the universe! You are unborn and perform no actions, but you take birth and perform activities in the forms of animals, men and aquatics. This is extremely deceptive.
- Some say that you, though unborn, appeared as the son of Vasudeva in Devakī upon their request, in order to protect the world and kill the demons.
- Without your presence who are we, the Pāṇḍavas along with the Yadus with their fame and strength? We are like the senses without the jīva.
- O holder of the club! When you go, this land, marked with the special signs on your feet, will not glow as it does now.
- O brāhmaṇas! Yudhiṣṭhira, thinking of the killing of his friends, overcome with bewilderment arising from affection, due to material thinking, then spoke.
- Because I have killed children, brāhmaṇas, relatives, friends, paternal uncles, cousins, and gurus, I cannot be free from hellish punishments for ten thousand years.
- There is no sin for the king who kills the enemy in a righteous war, protecting the citizens. This rule does not apply to me.
- yudhiṣṭhira-rājya-pralambho nāma
- Having the shelter of brāhmaṇas, dharma and Kṛṣṇa, you should not live your life in suffering since that is dangerous and improper.
- I consider that this, which is unwelcome, has all been done to you by time, which controls the world and its protectors just as the wind controls the clouds.
- O King! No one can understand the plan of Kṛṣṇa because even those engaged in reasoning and scripture are bewildered by that inquiry.
- Bhagavān Kṛṣṇa, the original Nārāyaṇa, the puruṣa, who bewilders the world with his energy, secretly moves in the Yādava family.
- You think of Kṛṣṇa as your cousin, as a dear friend, as your selfless helper, and out of affection made him your counselor, messenger, and charioteer.
- Yudhiṣṭhira, hearing what he had said, then asked Bhīṣma, lying on a bed of arrows, about various dharmas while the sages were listening.
- The ignorant, who were like birds who think that day has been destroyed at the approach of evening, thought that Bhīṣma had attained the brahman, became silent.
- O Śaunaka of the Bhṛgu dynasty! Yudhiṣṭhira had last rites of the departed Bhīṣma performed and became sad for a moment.
- rī-kṛṣṇa-dvārakā-gamanaṁ nāma
- The rivers, oceans, mountains, trees, shrubs, and herbs of that kingdom yielded their products in every season.
- While Yudhiṣṭhira ruled, the living beings suffered no anxieties, sickness or inconveniences caused by nature, other living beings or themselves.
- Looking upon him with unblinking eyes, their hearts melted, they became filled with affection, and moved wherever he moved.
- Mṛdaṅgas, conches, bheris, vīṇas, paṇavas, gomukhas, dhundhuris, ānakas, bells and dundubhis began to sound.
- Acknowledging the words of the women of Hastināpura who had spoken in this way, with smiles and glances, Kṛṣṇa departed.
- Yudhiṣṭhira, worried about enemies, out of affection engaged an army of four parts[40] for the protection of Kṛṣṇa.
- rī-kṛṣṇa-dvārakā-gamanaṁ nāma
- O Lord! When you leave, how can we maintain our lives, not seeing your attractive face decorated with a pleasing smile, which dries up all miseries with its joyful glances.
- The city appeared splendid with lakes surrounded by pleasure gardens and plantations, with groves of pious trees and creepers giving fruit and flowers of all seasons.
- The city was adorned with full water pots, incense, lamps, offerings, yogurt, rice, fruits and sugar cane stalks at the door of every house.
- The actors, dancers, singers, reciters, bards and eulogists sang about the astonishing activities of the Lord.
- Entering the house of his parents, embraced by seven mothers, headed by Devakī, he offered respects with his head to them.
TRANSLATION
Let my mind, with attention fixed on no other object, repeatedly carry its affection to you, chief of the Madhu dynasty, just as the Gaṅgā carries a full stream of water to the ocean.
COMMENTARY
“Then do you want realization of brahman? Because if you cut your affection for the Yādavas, you will cut your affection for me also.”
May my mind hold (udvahatāt) affection (rati) for you, without any obstacle. Udvah means to flow strongly. The mind should not think of anything else (ananya-viṣayā). Your devotees are non-different from you and thus without affection for them affection for you cannot take place. It is not possible that this could please you. This I know. Therefore let my mind have attraction for no one except you and your devotees. I prayed to cut affectionate bonds with the Pāṇḍavas and Yādavas who are your devotees. But since it is a prayer in front of you it means cutting only the material affection which arises from bodily identification. It is not cutting the affectionate relation with you. I want to cut that affection which causes bondage. Just as the Gaṅgā carries a full stream of water (ogham) to the ocean, the shelter of small and large rivers, may my mind also carries its affection to you, who are the shelter of all the devotees. Just as the Gaṅgā does not consider any obstacles on its course, my mind also should not consider any obstacles that may rise while thinking of you.
|| 1.8.43 ||
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vaṁśa-dahanānapavarga-vīrya |
govinda go-dvija-surārti-harāvatāra
yogeśvarākhila-guro bhagavan namas te ||
TRANSLATION
O Kṛṣṇa! Of friend of Arjuna! Best of the Yādavas! Destroyer of the kings who harmed the earth! Lord of undiminished strength! Lord of all the cows! Destroyer of the suffering of the cows, brāhmaṇas and devatās! Master of yoga! Guru of all people! O Lord! I offer respects to you.
COMMENTARY
After offering her prayers she offers respects while remembering how the Lord gave happiness to all people. Kṛṣṇa-sakha means friend of Arjuna. You destroyed the dynasties of kings who injured the earth. You have undiminished strength (anapavarga-vīrya). You have a wealth of kama-dhenus (govinda).
|| 1.8.44 ||
sūta uvāca
pṛthayetthaṁ kala-padaiḥ pariṇūtākhilodayaḥ |
mandaṁ jahāsa vaikuṇṭho mohayann iva māyayā ||
TRANSLATION
Suta said:
The Lord, whose greatness had been glorified by the sweet words of Kuntī, smiled softly as if bewildered by prema.
COMMENTARY
Pariṇūta comes from the verb pariṇu of the tud class. With the long vowel it means “to praise.” The Lord was bewildered, not by material māyā but by prema.
|| 1.8.45 ||
tāṁ bāḍham ity upāmantrya praviśya gajasāhvayam |
striyaś ca sva-puraṁ yāsyan premṇā rājñā nivāritaḥ ||
TRANSLATION
Agreeing with her, Kṛṣṇa entered Hastināpura, wanting to leave for his city, took permission from Kuntī and the other women. He was prevented from leaving by Yudhiṣṭhira out his great love for Kṛṣṇa.
COMMENTARY
Kuntī had prayed that her mind be concentrated only on the Lord. Kṛṣṇa accepted that. He then went away from the chariot stable and returned to Hastināpura. He then took permission to leave from Kuntī and the other women headed by Subhadrā. As he was about to go to Dvārakā, Yudhiṣṭhira prevented him, begging that he stay a little longer. This indicates that Kṛṣṇa was completely controlled by the love of the king.
|| 1.8.46 ||
vyāsādyair īśvarehājñaiḥ kṛṣṇenādbhuta-karmaṇā |
prabodhito ’pītihāsair nābudhyata śucārpitaḥ ||
TRANSLATION
Yudhiṣṭhira, though instructed through stories by Vyāsa and other sages, who did not know the Lord’s intention, and even instructed by Kṛṣṇa, who had performed the remarkable action of bewildering Yudhiṣṭhira at this moment, became overcome with grief, and could not understand those instructions.
COMMENTARY
Since I am not staying here, I will make my devotee Bhīṣma happy by showing myself along with my followers to him since he does not want to die without seeing me, and his death is now approaching. I will have him instruct Yudhiṣṭhira in order to spread his glories to the world. This verse conveys this wish of the Lord.
Vyāsādyair īśvarehājñaiḥ means “by Vyāsa and other sages who either knew or did not know the above-mentioned intention of the Lord.” Kṛṣṇa performed a remarkable action (adbhūta-karmaṇā) of entering Yudhiṣṭhira’s heart and making him lose his sense of judgment. Kṛṣṇa made him completely incapable of understanding the teachings of himself and Vyāsa. By having Bhīṣma enlighten him, the Lord announced to the world that Bhīsṁa, his pure devotee, had more knowledge of dharma than Vyāsa, other sages, or even Kṛṣṇa. But because Yudhiṣṭhira had even greater prema for Kṛṣṇa than Bhīṣma, Kṛṣṇa, though going to Dvārakā, stayed back with him because of his request. Having approached Yudhiṣṭhira, he then created this loss of judgment in Yudhiṣṭhira.
|| 1.8.47 ||
āha rājā dharma-sutaś cintayan suhṛdāṁ vadham |
prākṛtenātmanā viprāḥ sneha-moha-vaśaṁ gataḥ ||
TRANSLATION
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