nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
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- Please describe the various yugas, their durations, their dharmas, and the astonishing activities of the yugāvatāras of the Lord.
- O Brahmā! All auspiciousness to you! Please ask your desired benediction from me, who can award all benedictions. Endeavors in the process of bhakti end in seeing me.
- Brahmā said: O Supreme Lord! You, the controller of all beings, are situated in their intelligence. You know what all beings desire to do by unimpaired intelligence.
- Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions.
- Ten Characteristics of a Purāṇa
- a-kathā refers to descriptions of the Lord’s avatāras and their devotees, filled with various stories.
- When the pure puruṣa, separating himself from the universe, remained outside, desiring a place to lie down in the universe, he created the pure waters of the Garbhodaka.
- The wise do not accept these two forms of the Lord described by me since they are composed of matter.
- The Lord has been described in many scriptures as the creator of the universe. Some pure devotees however do not see him only as the creator of the universe.
- Sūta said: I will explain to you what the great sage Śukadeva spoke in response to Parīkṣit when asked by Parīkṣit. Please listen.
- evam etat purā pṛṣṭo maitreyo bhagavān kila
- yad vā ayaṁ mantra-kṛd vo bhagavān akhileśvaraḥ
- yadā tu rājā sva-sutān asādhūn
- jagad-gurur yāni jagāda kṛṣṇaḥ
- sa eṣa doṣaḥ puruṣa-dviḍ āste
- ka enam atropajuhāva jihmaṁ
- sa nirgataḥ kaurava-puṇya-labdho
- kālena yāvad gatavān prabhāsam
- tatas tv ativrajya surāṣṭram ṛddhaṁ
- bhāmaḥ sa āste sukham aṅga śauriḥ
- dāśārhakāṇām adhipaḥ sa āste
- kaccid budhaḥ svasty anamīva āste
- apisvid anye ca nijātma-daivam
- alakṣito yac-chara-kūṭa-gūḍho
- saumyānuśoce tam adhaḥ-patantaṁ
- nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
- tasya prapannākhila-lokapānām
- sa kathaṁ sevayā tasya
- pulakodbhinna-sarvāṅgo
- kṛṣṇa-dyumaṇi nimloce. gīrṇeṣv ajagareṇa ha. kiṁ nu naḥ kuśalaṁ brūyāṁ. gata-śrīṣu gṛheṣv aham. Uddhava said: Since Kṛṣṇa h
- yadavo nitarām api. ye saṁvasanto na vidur. hariṁ mīnā ivoḍupam. The inhabitants of Dvārakā and the Yādavas more so, who live together with the Lord, having a close relationship with the Lord since they do n
- iṅgita-jñāḥ puru-prauḍhā
- pradarśyātapta-tapasām
- māyā-balaṁ darśayatā gṛhītam
- yad dharma-sūnor bata rājasūye
- sva-śānta-rūpeṣv itaraiḥ sva-rūpair
- māṁ khedayaty etad ajasya janma-
- dunoti cetaḥ smarato mamaitad
- yogena kas tad-virahaṁ saheta
- tat tasya kaiṅkaryam alaṁ bhṛtān no
- vasudevasya devakyāṁ
- sa eva go-dhanaṁ lakṣmyā
- bhagnamāne ’tivihvalaḥ
- Uddhava Remembers Kṛṣṇa in Mathurā and Dvārakā
- kakudmino ’viddha-naso damitvā
- sutaṁ mṛdhe khaṁ vapuṣā grasantaṁ
- tāsv apatyāny ajanayad
- sa karṇa-duḥśāsana-saubalānāṁ
- mitho yadaiṣāṁ bhavitā vivādo
- loka-veda-pathānugaḥ
nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ
mahīṁ muhuś cālayatāṁ camūbhiḥ
vadhāt prapannārti-jihīrṣayeśo
’py upaikṣatāghaṁ bhagavān kurūṇām
Though the Lord could have immediately killed all the kings intoxicated with pride in wealth, education and birth who constantly disturbed the earth with their armies, in order to relieve the devotees’ suffering, he tolerated the offenses of the Kurus.
Is it pleasing to the Lord that his devotees were exiled to the forest? And when the Lord became a messenger, Duryodhana and others tried to capture Kṛṣṇa, but was defeated. Because of this offense, they were later killed. The Lord did not overlook their offense. Desiring to destroy the suffering of his devotees by killing kings bewildered by pride in wealth, knowledge and birth, thought the Lord was capable of king them all as soon as they committed offense, he tolerated the sins of the Kurus. Killing them at once would not vanquish all the evil rulers.
vidyāmado dhana-madas tatahivābhijano madaḥ
ete madā madāndhānāṁ ta eve hi satāṁ damā
Those who are blind with pride have pride in education, pride in wealth and pride in birth. These persons are avoided by the wise. Mahābhārata 5.34.421
|| 3.1.44 ||
ajasya janmotpatha-nāśanāya
karmāṇy akartur grahaṇāya puṁsām
nanv anyathā ko ’rhati deha-yogaṁ
paro guṇānām uta karma-tantram
Though the Lord is without birth, he appeared in this world to destroy the wicked. Though without action, the Lord performed actions to attract his devotees. On the other hand the jīvas of this word are dependent on karma and rebirth. How can one who is beyond the guṇas take a body and perform material actions?
“Why should the Supreme Lord full of knowledge and bliss involve himself in the material world of sin and piety?” That is true. The Lord appears in this world for two reasons: affection for his devotee and desiring the good of all other beings. This is what the verse explains. The Lord is devoid of transformations such as birth caused by dependence on māyā, which is the condition of ordinary jīvas. But he takes birth, through yoga-māyā, because of dependence on his devotees’ prema, for destroying the demons who stray from the correct path (utpatha). By killing them he gives them liberation. Though he is not the doer, and does not performs material actions, he performs actions full of knowledge and bliss such as lifting Govardhana, without being the performer of action, which causes bondage in the guṇas. He performs these actions for the pleasure of his devotees (puṁsām) who are detached from the happiness of Svarga or liberation. Or he performs these actions for attracting the people to himself, for attracting the people of the material world, those desiring liberation and those who are already liberated.
nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-’bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt
Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self? SB 10.1.4
On the other hand the jīvas are dependent on their karmas. The Lord is not like that. If the Lord received birth and actions by karma, he would have a relationship with a material body and be dependent on karma. But even his devotee perfect in bhakti, beyond the guṇas, does not have a relationship with a material body, what to speak of the Supreme Lord himself. What jīva, separate from the guṇas, would be dependent on karma (deha-yogam)? No one. Thus the meaning is that he has a relationship with a body not dependent on karma. Because there is no possibility that the Lord can be connected with māyā, it is concluded that his body is knowledge and bliss.
|| 3.1.45 ||
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