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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.
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- 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.
- vipra-śāpopalambhanaṁ nāma
- On the day that the Lord left the earth, at that very instant, Kali, the source of irreligion, entered the world.
- Kali was an attentive tiger among inattentive men. But what could powerful Kali do to the innocent people since he was afraid of the devotees?
- One day while taking his bow and hunting in the forest, after pursuing animals he became tired, hungry and very thirsty.
- Not seeing water anywhere, he entered the hermitage of a sage, and saw the peaceful sage sitting with closed eyes.
- In anger he placed a dead snake on the shoulder of the sage using the tip of his bow, left the hermitage and returned to his city.
- This is the sin of kings who are like fat crows! It is a sin committed by servants or door-keepers, who are like dogs, acting against their masters.
- By my order Takṣaka will bite this black sheep of his family, offender of my father, trespasser of boundaries.
- O child! When this king, representative of Viṣṇu, disappears, the people, suffering from thieves, like unprotected sheep, will be destroyed in an instant.
- The Lord, the soul of all beings, should forgive the sin committed to your innocent devotee by this boy of immature intelligence.
- The great sage was sorry for the sin committed by his son, but did not think at all that the king had committed an offense when he (the sage) was treated badly.
- Other exalted sages among the devatās, sages of great penance, sages among kings and Aruṇas also came. Welcoming the best of sages, the king bowed his head.
- Having decided in this way the wise king, entrusting the country to his son, sat down facing north on kuśa grass with tips facing east, on the right bank of the river.
- When the best of the kings sat fasting, the devatās in the sky showered the earth with flowers in praise and continually drums sounded in joy.
- We will all remain here until the king, the best of the devotees, gives up his body and attains the supreme planet which is without grief and passion.
- When his guest arrived, Parīkṣit worshipped him with bowed head. The ignorant women and children disappeared. In the worship, Śukadeva sat on a huge seat.
- Otherwise how is it possible that explicitly dying men like us can see a perfected being like you, whose movements are unknown, and is most munificent?
TRANSLATION
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.
COMMENTARY
Here the different opinions are described. Some, the yogīs, who cover up (vasanā) the difference (vikalpa) say the soul, master of the self, gives happiness and suffering. The Gītā (6.5) says ātmaiva hy ātmano bandhur ātmaiva ripur ātmana: the ātmā itself is the friend of the soul and the enemy of the soul. Or the meaning can be: some, the advaitins, who say that the jīva and the lord become one say that the ātmā is the source of happiness and suffering. They also say that devatās cannot be the cause since they are controlled by karma as well, and karma cannot be the cause because it is not independent. Thus only the ātmā is the cause and nothing else. Others, those who believe in planets controlled by devatās, say that planets are the cause. The Mīmāṁsakas say that karma is the cause. Others, the Lokāyatas, say that svabhāva, the inherent property of matter, is the cause.
|| 1.17.20 ||
apratarkyād anirdeśyād iti keṣv api niścayaḥ |
atrānurūpaṁ rājarṣe vimṛśa sva-manīṣayā ||
TRANSLATION
And among these, some ascertain that happiness and distress come from that which is beyond reason and perception, O sage among kings! Consider the proper truth by your intelligence.
COMMENTARY
The Vaiṣṇavas ascertain that the happiness and suffering come from the Supreme Lord who cannot be determined by designations. Śruti says tvad-avagamī na vetti bhavad-uttha-śubhāśubhayor guṇa-viguṇānvayān: One who knows you cannot understand your connection with good and bad qualities which give auspiciousness and inauspiciousness.
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ cābhayam eva ca
ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo ’yaśaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥ
Pleasure, pain, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame, infamy--all these various states of the living beings arise only from Me. BG 10.4-5
“But why should it be impossible to designate the Lord as the cause?” From seeing people’s suffering arising from time, karma, property of matter, planets, ghosts, kings, snakes and sickness, even those things cannot be determined as the cause since in reality, those causes are not independent. Everything arises from the Lord. But it is improper for the worshippers to say that the Lord is the cause of happiness and distress.
“But like and dislike do not exist in the Lord.” Yes, he is beyond conjecture (apratarkyād) because being beyond our logical abilities, he does not have like and dislike (in spite of being the ultimate cause of happiness and distress.) Bhīṣma has said:
na hy asya karhicid rājan pumān veda vidhitsitam
yad vijijñāsayā yuktā muhyanti kavayo ’pi hi
O King! No one can understand the plan of Kṛṣṇa because even those engaged in reasoning and scripture are bewildered by that inquiry. SB 1.9.16
“It can be inferred that the Lord gives suffering to me for benefiting the devotees. He desires to increase remembrance of the Lord by increasing the miserable condition of developing devotees, like me, the bull. As well he wants to announce the fame of the highest devotee like you by your punishing Kali.
Among the various opinions which is the best? You decide by your intelligence the proper truth (anurūpam), because you are sage among kings (rājarṣi).”
By using the word niścayaḥ (certainty) at the end of the list of opinions, this final opinion should be taken as the correct conclusion according to the Vaiṣṇavas. By saying “among all of them (keṣu)” it is indicated that this idea is rare. The king should consider this (vimṛśa) among the various alternatives. Happiness and distress is not illusory because suffering is actually experienced. Its cause is not the ātmā itself, since the jīva is dependent. The cause is not the planets because they are dependent on movement of time. The cause of suffering and happiness is not karma because it is insentient. Moreover the man of dharma (following the path of the Mīmāṁśakas) has prārabdha and aprārabdha karmas. If so, then their idea that following their path of karma destroys suffering is negated. Svabhāva is not the cause since it is not an exclusive cause. The Lord as the cause is absolute. Bhīṣma has said already that the plan of the Lord however is impossible for everyone to understand.
|| 1.17.21 ||
sūta uvāca
evaṁ dharme pravadati sa samrāḍ dvija-sattamāḥ |
samāhitena manasā vikhedaḥ paryacaṣṭa tam ||
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