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Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.
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- Therefore, go to the north, somewhere unknown to your relatives. Then time, destroyer of most of man’s qualities, will come.
- Has he thrown himself in the Gaṅgā along with his wife, out of sorrow, with all his children dead, while contemplating my foolish offense?
- When our father Pāṇḍu departed, these two protected all us children, who were their relatives, from dangers. From this place, where have they gone?
- O king! Do not lament for anything, because this world is dependent on the Lord. The Lord to who even the devatās carry offerings joins and separates the living beings.
- Just as the items used in playing are brought together and separated by the will of the player, humans are brought together and separated by the will of the Lord.
- This body of five elements is dependent on time, karma and the material ingredients. How can a person, as if bitten by a snake, protect others?
- He, the lord of Dvārakā, protector of all beings, has appeared in the form of time to destroy the demons.
- Having completed the actions for the devatās, he is waiting for the remaining activities. While he remains on earth, you should consider all things as objects of attachment.
- Do not be an obstacle to Dhṛtarāṣṭra who has renounced all actions! O king! Five days from now he will give up his body. He will turn himself to ashes.
- While his body is being burned along with the cottage, the noble wife, situated outside, will enter the fire to follow her husband.
- Saying this, Nārada with his vīṇa ascended to Svarga. Yudhiṣṭhira, taking those words in his heart, gave up his lamentation.
- Seeing the men’s sinful qualities filled with greed and the extremely inauspicious symptoms appearing according to time, he spoke to Bhīma.
- From him, by his mercy we have attained wealth, kingdom, wives, life, family, citizens, victory over enemies, and the higher worlds.
- This pigeon, a messenger of death, the owl which is making my mind tremble and the crow desire to empty the universe with their harsh cries.
- The calves do not drink milk and the cows do not give milk. The cows wail with tearful faces and the bulls do not enjoy the fields.
- O Arjuna! Are our relatives, the Madhus, Bhojas, Daśārhas, Arhas, Sātvatas, Andhakas and Vṛṣṇīs well in Dvārakā?
- Is Lord Govinda, who is kind to the brāhmaṇas and affectionate to the devotees, happily presiding over the Sudharmā hall surrounded by his friends in the city?
- Were you struck by harsh words without affection? Did you fail to give what you had promised to someone who requested from you and then remained silent?
- Giver of shelter, did you perhaps reject brāhmaṇas, children, cows, elders, invalids and women, and other living beings, who took shelter of you?
- pāṇḍava-svargārohaṇaṁ nāma
- Just as a dead person without life becomes repulsive, the world which is separated from Kṛṣṇa even for a moment appears repulsive.
- O best of kings! Without the lord, my dear friend, companion, my mind being vacant, while protecting his queens on the road, like a weakling, I was defeated by criminal cowherds.
- According to common vision only, the destruction of the Yadus occurred by the will of the Lord, because actually living beings themselves cause their own survival and destruction.
- When I remember the words of Govinda which were suitable to place, time and subject, and which calmed the pain in my heart, those words break my heart.
- When Arjuna contemplated the lotus feet of Kṛṣṇa with deep affection, his intelligence, regaining steadiness, became calm.
- Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.
- He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable, performing pṛajāpatya sacrifice, placed within himself the fires.
- Giving up all clothing and bracelets, he was free of thoughts of “I” and “mine” and the unlimited bonds of attraction.
- He wore torn cloth, did not eat, stopped speaking, shaved his head, and showed himself as a dumb or insane person or a ghost.
- Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa and went to his abode escorted by Pitṛs.
- parīkṣite dharma-pṛthvī-saṁvādo nāma
- He married Iṛāvatī, the daughter of king Uttara, and bore four sons starting with Janamejaya.
- He had gone out from his city to gather tribute with his troops along with chariots, horses, and elephants on a chariot with lion flag, pulled by black horses and well decorated.
- Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces, and other countries such as Kimpuruṣa, he received taxes.
- Hear from me the most astonishing event that suddenly occurred while he was following this procedure of the previous kings daily.
- O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs, sages, devotees and all the varṇas and āśramas.
- While the earth and dharma were conversing, the king named Parīkṣit came to the Sarasvatī River flowing east.
- atha saptadaśo 'dhyāyaḥ
- Situated in his chariot, with his bow poised, in a voice deep as thunder, he questioned the śūdra dressed in gold.
- Except for your tears, the tears of living beings have never fallen on the earth which was ruled by the Kuru kings and well protected by arms of punishment.
- Son of Surabhī! You have four legs. Who has cut off three of your legs? There should never be such a condition in the state ruled by kings following Kṛṣṇa.
- O best of men! I do not know the person who is the cause of my suffering, since I am bewildered by different statements of scripture.
- Some say the self is the cause of suffering. Others say planets are the cause of suffering. Others say karma is the cause. Others say the inherent property of matter is the cause.
- It is certain that the course of the Lord’s māyā is beyond the thought and words of the living entities.
- Pacifying dharma and earth in this way, Parīkṣit took his sharp sword for killing Kali, the cause of adharma.
- Seeing the king intending to kill him he gave up the markings of a king in great fear and bowed his head to Parīkṣit’s feet.
- When you become situated in devatās and men, all sorts of irreligion follow: greed, untruth, theft, vulgarity, giving up dharma, poverty, deceit, quarrel and pride.
- Directed in this way by Parīkṣit, trembling Kali spoke to Parīkṣit who had his sword raised, appearing like Yama ready to kill him.
- When implored again, the king gave the place where there was gold. In that place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.
- This king, the son of Abhimanyu, who, by protecting the earth, has allowed you to be consecrated for performing sacrifice, had such authority.
TRANSLATION
Arjuna again understood the knowledge sung by the Lord in the battlefield, which was not forgotten by the influence of time, action or darkness caused by separation from the Lord.
COMMENTARY
It is said that when a person is burning in separation from a beloved person, by remembering the words of the beloved the flames of that pain are extinguished. Therefore he began to recite the nectar of the Gītā which emanated from the cooling moon-like mouth of the Lord. This relieved him of all pain. That knowledge of Gītā was not forgotten (aruddham) by the influence of time, action or ignorance. Tamas here means the situation similar to darkness caused by separation from the Lord.
|| 1.15.31 ||
viśoko brahma-sampattyā sañchinna-dvaita-saṁśayaḥ |
līna-prakṛti-nairguṇyād aliṅgatvād asambhavaḥ ||
TRANSLATION
By the wealth of friendship with Kṛṣṇa he destroyed his lamentation. He vanquished all doubts about separation from the Lord. Since he was beyond the guṇas by his nature though difficult to perceive, and therefore was without a subtle body, he had no birth in the material world.
COMMENTARY
In the Gītā it is said:
man-manā bhava mad-bhakto mad-yājī māṁ namaskuru |
mām evaiṣyasi satyaṁ te pratijāne priyo ’si me ||
Being My devotee, offer your mind to Me. Offer articles to Me in worship.. Offer respects to Me. I promise that you will come to Me without doubt, for you are most dear to Me. BG 18.65
In that verse Kṛṣṇa said “You will come to me without doubt.” This was indicated in the future. “O Arjuna! At the right time you will come to me. But out of affection I today speak to you the method when you will try to attain me because of great separation in the future.”
“I have constantly practiced the process of meditation that you taught to attain you. By that meditation I think of myself as the ātmā next to the body. But still, my body is an obstacle, because the body gradually makes me think of external objects, and throws me into the ocean of lamentation. Therefore I have decided that I will cultivate what is known as yoga previously practiced which is like the weapon of knowledge recommend in all scriptures to separate the soul from this body. Though I am a spiritual entity, not inquiring whether I am an eternal associate of Kṛṣṇa or a friend of Nārāyaṇa, I understand that I am a material human with uncontrolled prema. I have come to the perfection of yoga (yogārūḍha) for a second only to cover that condition.” That is explained in this verse.
By attainment of the wealth of brahman, lamentation vanishes. This is a statement of Sūta, according to his understanding. Actually, giving up the wealth of the material world, one becomes free of lamentation by attaining dear friendship with Kṛṣṇa in his manifested and unmanifested pastimes (brahma-sampattyā). One should completely cut the doubt of duality. One has the doubt “Do I have a relationship with the body or not?” Actually, though there is a difference between Kṛṣṇa and his friend, the doubt is that previously because of mutual friendship, there was oneness between us, but now there is separation (dvaita). Will Kṛṣṇa again bring me to the oneness of happy friendship?
Or the meaning can be: he cuts the contemplative doubt “He will drown me in the ocean of suffering by separation (dvaita)?”
Nor should there be fear of further material existence for even the person born in the material world. Because of merging prakṛti into the substance without quality, he has no rebirth. The meaning is clear. However, actually, there is no rebirth because he does not have a subtle body (aliṅgatvāt) since he is beyond the guṇas (nairgunyāt), being Kṛṣṇa’s friend by his very nature (prakṛti) which is difficult to perceive (līna).
Or there is another meaning. Arjuna as an aṁśa of Indra was a jīvan-mukta (who had a material body but gave it up). Thus he was without lamentation. He was free of lamentation and illusion arising from investigating the material world (sañchinna- dvaita-saṁśayaḥ). This is because he was beyond the guṇas, having merged prakṛti into the guṇas. With the disappearance of the subtle body he would not take birth again.
|| 1.15.32 ||
niśamya bhagavan-mārgaṁ saṁsthāṁ yadu-kulasya ca |
svaḥ-pathāya matiṁ cakre nibhṛtātmā yudhiṣṭhiraḥ ||
TRANSLATION
Hearing the arrangements of the Lord and the proper situation of the Yadu family, without others knowing, Yudhiṣṭhira fixed his mind on attaining Kṛṣṇa’s abode.
COMMENTARY
Marga means the way, the skilful arrangement. According to the proper conclusions being presented, they had a proper (sam) situation (sthām) within the Lord’s manifested and unmanifested pastimes in a spiritual condition. There was however a destruction of the external conditions. Svaḥ refers to Kṛṣṇa’s spiritual abode. It is said:
na vā idaṁ rājarṣi-varya citraṁ
bhavatsu kṛṣṇaṁ samanuvrateṣu
ye ’dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ
sadyo jahur bhagavat-pārśva-kāmāḥ
O chief of all the saintly kings of the Pāṇḍu dynasty who are strictly in the line of Lord Śrī Kṛṣṇa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead. SB 1.19.20
sampadaḥ kratavo lokā mahiṣī bhrātaro mahī
jambūdvīpādhipatyaṁ ca yaśaś ca tri-divaṁ gatam
kiṁ te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ
adhijahrur mudaṁ rājñaḥ kṣudhitasya yathetare
O brāhmaṇa! He had all wealth, sacrifices, planets, queens, brothers, the earth, lordship over Jambū-dvīpa, and fame in Svarga, desirable even for the devatās. Did these things give joy to the king, whose mind was only fixed on Mukunda without deviation and nothing else? SB 1.12.5-6
Though only Yudhiṣṭhira is mentioned, the same applies to all the Pāṇḍavas. All five brothers made up their minds to attain Kṛṣṇa’s abode. Nibhṛtātmā means that their thinking was not revealed to others.
|| 1.15.33 ||
pṛthāpy anuśrutya dhanañjayoditaṁ
nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām |
ekānta-bhaktyā bhagavaty adhokṣaje
niveśitātmopararāma saṁsṛteḥ ||
TRANSLATION
Hearing from Arjuna about the disappearance of the Yadus and the Lord’s attaining his abode, Kuntī became absorbed in the Lord with pure devotion, and disappeared from the pastimes in the world.
COMMENTARY
This describes her method of disappearing. Saṁsṛteḥ means “from moving clearly, from her appearance for pastimes in this world.” She suddenly disappeared (upararāma). Or the moment she heard the news, she showed a condition of an aged person (inactive) because of the separation from the Lord.
|| 1.15.34 ||
yayāharad bhuvo bhāraṁ tāṁ tanuṁ vijahāv ajaḥ |
kaṇṭakaṁ kaṇṭakeneva dvayaṁ cāpīśituḥ samam ||
TRANSLATION
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