The Supreme Lord said: O emperor, great ruler, your mind is pure and potent. Though I enticed You with benedictions, your mind was not overcome by material desires.

↑

▷ Содержание

⇐ ПредыдущаяСтр 1011 из 2832Следующая ⇒

TRANSLATION

That person has an impure mind who, despite having somehow or other automatically obtained the rare and highly evolved human form of life, does not worship Your lotus feet. Like an animal that has fallen into a blind well, such a person has fallen into the darkness of a material home.

COMMENTARY

Just see how an unintelligent fool sells a touchstone for a few pennies. That is the essence of this verse.

Mucukunda said, “Furthermore, material sense gratification is obtainable even among the hogs and beasts. Worship of the Supreme Lord, however, can only be attained in a human birth. Thus, if after obtaining the human form of life one fails to worship You, he is most foolish. Here in this field of fruitive work man has a highly evolved form of body (avyaṅgam). But if his mentality is absorbed in temporary sense pleasures and he is fallen into the blind well of household life, he is no better than an animal that falls into a blind well due to his greed for grass.”

|| 10.51.47 ||

mamaiṣa kālo ’jita niṣphalo gato rājya-śriyonnaddha-madasya bhū-pateḥ

martyātma-buddheḥ suta-dāra-kośa-bhūṣv āsajjamānasya duranta-cintayā

TRANSLATION

I have wasted all this time, O unconquerable one, becoming more and more intoxicated by my domain and opulence as an earthly king. Misidentifying the mortal body as the self, becoming attached to children, wives, treasury and land, I suffered endless anxiety.

COMMENTARY

Mucukunda said, “That person whom I am condemning is actually myself. I think of the mortal body as the self (martyātma-buddheḥ).”

|| 10.51.48 ||

kalevare ’smin ghaṭa-kuḍya-sannibhe nirūḍha-māno nara-deva ity aham

vṛto rathebhāśva-padāty-anīkapair gāṁ paryaṭaṁs tvāgaṇayan su-durmadaḥ

TRANSLATION

With deep arrogance I took myself to be the body, which is a material object like a pot or a wall. Thinking myself a god among men, I traveled the earth surrounded by my charioteers, elephants, cavalry, foot soldiers and generals, disregarding You in my deluding pride.

COMMENTARY

Mucukunda said, “Due to identifying with this body, which is like a pot or wall (kuḍya), I have become badly intoxicated. I was very attached to material things, and thus I wasted all my time uselessly.”

|| 10.51.49 ||

pramattam uccair itikṛtya-cintayā pravṛddha-lobhaṁ viṣayeṣu lālasam

tvam apramattaḥ sahasābhipadyase kṣul-lelihāno ’hir ivākhum antakaḥ

TRANSLATION

A man obsessed with thoughts of what he thinks needs to be done, intensely greedy, and delighting in sense enjoyment is suddenly confronted by You, who are ever alert. Like a hungry snake licking its fangs before a mouse, You appear before him as death.

COMMENTARY

In the form of time You devour those who do not worship You. That is the meaning of this verse.

Mucukunda said, “Because of attachment to sense gratification, one becomes thoroughly deluded and inattentive (pramattam), and thus ignores You. Thinking that he must do certain actions in the world, one develops ever-increasing greed. Even though his desires are frustrated, he is still eager for those objects. You remain fully attentive (apramattaḥ) as time however, and confront that person as death (antakaḥ) to take away everything. As time You act just like a snake, licking its fangs out of hunger before overcoming a mouse.”

|| 10.51.50 ||

purā rathair hema-pariṣkṛtaiś caran mataṁ-gajair vā nara-deva-saṁjñitaḥ

sa eva kālena duratyayena te kalevaro viṭ-kṛmi-bhasma-saṁjñitaḥ

TRANSLATION

The body that at first rides high on fierce elephants or chariots adorned with gold and is known by the name “king” is later, by Your invincible power of time, called “feces,” “worms,” or “ashes.”

COMMENTARY

This verse describes how time seizes the body. Although one may be a famous king wandering about on a chariot or an elephant, he is eventually devoured by unavoidable death, and then takes the disgusting form of stool, worms or ashes.

|| 10.51.51 ||

nirjitya dik-cakram abhūta-vigraho varāsana-sthaḥ sama-rāja-vanditaḥ

gṛheṣu maithunya-sukheṣu yoṣitāṁ krīḍā-mṛgaḥ pūruṣa īśa nīyate

TRANSLATION

Having conquered the entire circle of directions and being thus free of conflict, a man sits on a splendid throne, receiving praise from leaders who were once his equals. But when he enters the women’s chambers, where sex pleasure is found, he is led about like a pet animal, O Lord.

COMMENTARY

The previous verse stated that a person who achieves kingly status among his peers ends up as stool and worms by the force of time at the end of his life. This verse describes that even while living a king becomes a mere plaything in the hands of women. Having conquered his enemies, the king is worshiped by those who were once his equals. But in the private chambers of the Queen, he is made to move about like a pet animal for sexual pleasure.

|| 10.51.52 ||

karoti karmāṇi tapaḥ-suniṣṭhito nivṛtta-bhogas tad-apekṣayādadat

punaś ca bhūyāsam ahaṁ sva-rāḍ iti pravṛddha-tarṣo na sukhāya kalpate

TRANSLATION

A king who desires even greater power than he already has strictly performs his duties, carefully practicing austerity and forgoing sense enjoyment. But he whose urges are so rampant, thinking “I am independent and supreme,” cannot attain happiness.

COMMENTARY

The man who does not worship the Lord is condemned for his enjoyment of worldly pleasures. But the same man is also condemned even when he does not have sense gratification, as stated in this verse. Such a man is fixed in austerities such as sleeping on the ground and observing celibacy with the urge to become an even more powerful king, or even Indra himself.

|| 10.51.53 ||

bhavāpavargo bhramato yadā bhavej janasya tarhy acyuta sat-samāgamaḥ

sat-saṅgamo yarhi tadaiva sad-gatau parāvareśe tvayi jāyate matiḥ

TRANSLATION

When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects.

COMMENTARY

It may be questioned, “When will bhakti, which destroys all suffering and bestows all bliss, appear? This question is answered in this verse.”

Mucukunda said, “O Acyuta, when a wandering spirit soul’s bondage in material existence is destroyed (bhavāpavargaḥ), he gets the association of merciful sādhus (sat-saṇgamaḥ).”

The word tadaiva means then and only then. In this verse “when” (yarhi) and “then” (tadā) are spoken in regard to a broad conception of time. In a more accurate description of time, it would be more proper to say that saintly association comes first and cessation of material existence comes afterwards, since they are respectively the cause and the effect (kāraṇa-kāryayoḥ). However, because the effect happens so quickly, the effect is mentioned before the cause to emphasize the quickness. This is an example of the fourth type of extreme statement known as atiśayokti. A statement in which the logical order of a cause and its effect is reversed should be understood as atiśayokti, emphasis by extreme assertion.

The Vaiṣṇava-toṣaṇi explains the word sad gatau (goal of the saintly): “In Him whose shelter are the devotees. This is shown in such phrases as svecchā-mayasya, I am subordinate to My devotees.” (SB 10.14.2) Actually everything Kṛṣṇa does is initiated by the desire of His devotees. Therefore His mercy is also dependent on the saintly devotees. In the phrase sad-gatau, it is implied that Kṛṣṇa is not the gati (goal) of those who are asat (temporary materialists). This means that Kṛṣṇa’s mercy can be received only when a succession of predecessor saints has been established. It did not arise all by itself some time in the past. This point is confirmed in the Śrīmad Bhāgavatam 10.2.31:

svayaṁ samuttīrya sudustaraṁ dyuman

bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ

bhavat-padāmbhoruha-nāvam atra te

nidhāya yātāḥ sad-anugraho bhavān

“O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.”

|| 10.51.54 ||

manye mamānugraha īśa te kṛto

rājyānubandhāpagamo yadṛcchayā

yaḥ prārthyate sādhubhir eka-caryayā

vanaṁ vivikṣadbhir akhaṇḍa-bhūmi-paiḥ

TRANSLATION

My Lord, I think You have shown me mercy, since my attachment to my kingdom has spontaneously ceased. Such freedom is prayed for by saintly rulers of vast empires who desire to enter the forest for a life of solitude.

COMMENTARY

Mucukunda said, “That I unexpectedly gave up attachment to my kingdom and other things after association with Your devotees is certainly Your mercy.” This is expressed in this verse.

Vṛtrāsura said:

trai-vargikāyāsa-vighātam asmat-patir vidhatte puruṣasya śakra

tato ’numeyo bhagavat-prasādo yo durlabho ’kiñcana-gocaro ’nyaiḥ

“O Indra, my master the Lord destroys all attempts at dharma, artha and kāma (religion, economic development and sense gratification) for His devotees. By that one can infer His mercy. Such mercy is only available to the selfless devotees of the Lord. It cannot be attained by those attached to material energy.” (SB 6.11.23)

Mucukunda prayed, “Saintly kings pray for the severing of attachment to family and kingdom. When it happens they travel alone for the sake of achieving devotional service in the form of uninterrupted meditation upon You.”

|| 10.51.55 ||

na kāmaye ’nyaṁ tava pāda-sevanād akiñcana-prārthyatamād varaṁ vibho

ārādhya kas tvāṁ hy apavarga-daṁ hare vṛṇīta āryo varam ātma-bandhanam

TRANSLATION

O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?

COMMENTARY

Here Mucukunda replies to Kṛṣṇa’s offer to accept a benediction: “Those who want nothing material (akiñcana) pray for bhakti. But more worthy of prayer is prema, and the most worthy of prayer is the service of Your lotus feet. Thus I do not want liberation, what to speak of any other boon.”

The phrase apavarga-daṁ means the bestower of bhakti-yoga, since devotion is referred to by the term apavarga in the Fifth Canto. Mucukunda said, “What discriminating person would chose some ordinary material benediction leading to his own bondage, even if You were willing to grant it? I, however, am not interested even in liberation, so why would I choose such a thing?”

A second meaning: “Even one who worships You to get liberation, if he is intelligent, would he accept Your boons which create bondage to the world again? What to speak then of Your devotee?”

|| 10.51.56 ||

tasmād visṛjyāśiṣa īśa sarvato

rajas-tamaḥ-sattva-guṇānubandhanāḥ

nirañjanaṁ nirguṇam advayaṁ paraṁ

tvāṁ jñāpti-mātraṁ puruṣaṁ vrajāmy aham

TRANSLATION

Therefore, O Lord, having put aside all objects of material desire, which are bound to the modes of passion, ignorance and goodness, I am approaching You, the Supreme Personality of Godhead, for shelter. You are not covered by mundane designations; rather, You are the Supreme Absolute Truth, full in pure knowledge and transcendental to the material modes.

COMMENTARY

Mucukunda makes it clear in this verse that he himself has no desire for anything material.

Mucukunda said, “I do not want any (sarvataḥ) of the fruits connected with the modes of passion, ignorance and goodness. I reject even liberation, which is mixed up with the mode of goodness because it is based on knowledge. I pray only for the service of Your lotus feet, which is transcendental to all the modes. It is said in the eleventh chapter of the Bhagavad-gītā that devotional service is beyond the three modes. Therefore, I am approaching (vrajāmi) You, the Supreme Person.”

Kṛṣṇa replied, “But some say that My form as a person is Brahman covered by māyā.”

Mucukunda said, “No, You are without any material coverings (nirañjanam) and completely transcendental to the material modes (nirguna)!”

Kṛṣṇa: “Yes, I may be without guṇas. But some people say that My present body is made of the guṇas.”

Mucukunda: “You and Your body are not different (advayam); rather Your body is You.”

Kṛṣṇa: “Then what is the real identity of My body?”

Mucukunda: “It is made of pure knowledge (cit-svarūpa:jñāpti-mātram).”

Another meaning: “Because the world is made of Your energy it is nondifferent from You, and in that sense You are advayam. By Your internal energy (svarūpa-śakti) You exist in a transcendental body of pure knowledge (jñāpti-mātram)”

|| 10.51.57 ||

ciram iha vṛjinārtas tapyamāno ’nutāpair

avitṛṣa-ṣaḍ-amitro ’labdha-śāntiḥ kathañcit

śaraṇa-da samupetas tvat-padābjaṁ parātman

abhayam ṛtam aśokaṁ pāhi māpannam īśa

TRANSLATION

For so long I have been pained by troubles in this world and have been burning with lamentation. My six enemies are never satiated, and I can find no peace. Therefore, O giver of shelter, O Supreme Soul, please protect me. O Lord, in the midst of danger I have by good fortune approached Your lotus feet, which are the truth and which thus make one fearless and free of sorrow.

COMMENTARY

“Go ahead and enjoy sense gratification, and when that is finished I will personally give You the service of My feet.”

Fearing such enticement from Kṛṣṇa, Mucukunda clasps the Lord’s feet and offers this prayer: “I have been pained by such disturbances as the eagerness of inimical opponents who wanted to defeat me in battle. Hari! Hari! I am burning with repentance. For all this time I have not worshiped You. There is no cessation of the desire for enjoyment of the six senses of eye, ear, nose, tongue, skin and mind. Neither do I find any peace by my own intelligence nor by the knowledge given by others. If sense gratification is given to me, even if You give it, I will again become entangled like this, because that is the nature of material enjoyment. Therefore do not give that enjoyment!”

“O Supersoul, who resides in everyone and therefore knows everything. I have taken shelter of Your lotus feet. The fear of enemies and disease come along with winning the treasures of the earth. The treasures of heaven include impermanence, and the treasure of merging in Brahman cheats one of the service of Your lotus feet. The treasure of Your feet, however, awards fearlessness, freedom from lamentation and eternal life in Your loving service. Therefore please protect me, who am afflicted with calamity, and keep me sheltered at Your lotus feet.”

|| 10.51.58 ||

śrī-bhagavān uvāca

sārvabhauma mahā-rāja matis te vimalorjitā

varaiḥ pralobhitasyāpi na kāmair vihatā yataḥ

TRANSLATION

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров