ko nv īśa te pāda-saroja-bhājāṁ

↑

▷ Содержание

⇐ ПредыдущаяСтр 279 из 2832Следующая ⇒

ko nv īśa te pāda-saroja-bhājāṁ

sudurlabho ’rtheṣu caturṣv apīha

tathāpi nāhaṁ pravṛṇomi bhūman

bhavat-padāmbhoja-niṣevaṇotsukaḥ

What among the four goals of artha, dharma, kāma and mokṣa is difficult to achieve for one who worships your lotus feet? O Lord! I therefore do not accept these things, since I am enthusiastically engaged in serving your lotus feet.

Do you desire to give knowledge of yourself so that I, your servant, can attain sārūpya or liberation from the material world? Certainly not! Among the four goals of dharma, artha, kāma and mokṣa which of these is rare for those who worship your lotus feet? And jñāna without these desires will bring about the result of liberation only by worship of your lotus feet. I do not accept these things which are attained automatically, since I am enthusiastically engaged in serving your lotus feet. What use do I have for jñāna?

|| 3.4.16 ||

karmāṇy anīhasya bhavo ’bhavasya te

durgāśrayo ’thāri-bhayāt palāyanam

kālātmano yat pramadā-yutāśramaḥ

svātman-rateḥ khidyati dhīr vidām iha

You are without action but you perform action. You are without birth, but you take birth. You are the form of time, but you flee in fear of enemies and take shelter in a fort. You are self-enjoying but accept household life with thousands of wives. The intelligence of the wise men is bewildered by this.

We servants attain supreme bliss by seeing and remembering your form, qualities and pastimes. Knowledge of these items also is not sufficient, because it is impossible to know completely because of our meager knowledge. Many pastimes are contrary to logic. I am now asking about this in two verses. You are without action yet you perform actions such as lifting Govardhana. Actions of creation of the universe are not included since it is done directly by māyā and the guṇas. You are indirectly involved. Your svarūpa does not contact matter. Thus, when the śrutis describe you as having no action, there is no contradiction if action refers to the creation of the material world. Niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam: the lord is without parts, without action, peaceful, without fault, and without blemish. (Śvetāśvatara Upaniṣad 6.19) But activities such as lifting Govardhana are performed by your svarūpa. This is a contradiction to your quality of non-action. This is my doubt. Another meaning can be taken here. You are the human form of the supreme Brahman. In human form you perform unlimited spiritual actions. But in the form as Brahman there is no material or spiritual action.  This is derived from the conventional meaning of Brahman. One cannot say that Brahman is the svarūpa with no qualities and Bhagavān is the svarūpa with qualities--that there are different Brahmans-- since there are not two Brahmans. Thus there is a doubt. This is expressed in the Sixth Canto.

You take birth though you have no birth. Though you are the form of time itself, you flee out of fear of enemies like Jarāsandha and take shelter of a fort in the sea. Though you enjoy in yourself, with thousands of women you are engaged in household life (āśramaḥ), with performance of rites for devatās and Pitṛs. You are attracted to these things though you enjoy in yourself. By enjoying with Rukmiṇī and others you do not destroy your status as self-enjoying, because they are all expansions of yourself. That I know. Therefore I have used the word āśrama. That part is contradictory. The intelligence of wise people is perplexed by such contradiction. It cannot be said that non-action, no birth, being the form of time and being self-enjoyer are the true aspects and that actions, birth, fear and accepting household life are imitations only. Otherwise it would not be said that the intelligence of the wise becomes perplexed. The wise would know these are imitations and not actual, and thus would not be perplexed. It could be said that when the Lord is described as having no activity, material actions are excluded, but not spiritual actions. Then with that knowledge, why should the wise be perplexed? With knowledge that Brahman is without action and Bhagavān is without knowledge, where would be the perplexity? What is implied here is that anyone who says that Kṛṣṇa’s actions are imitations, or that non-action means spiritual action and non-birth means spiritual birth, or that Brahman is non-active and bhagavān is active, and is thus not perplexed in intelligence, is actually not wise.

The Lord himself says na me viduḥ suragaṇāḥ prabhavaṁ no maharṣaya: even the devatās headed by Brahmā and the great sages headed by Vyāsa do not know my excellent (pra) birth (bhavam). (BG 10.2) Bhīṣma also says:

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

|| 3.4.17 ||

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США