Whether it be his own gift or someone else’s, a person who steals a brāhmaṇa’s property will take birth as a worm in feces for sixty thousand years.

↑

▷ Содержание

⇐ ПредыдущаяСтр 1128 из 2832Следующая ⇒

COMMENTARY

King Nṛga said, “First I will experience the results of my sins.” Yamarāja said, “Then fall.”

|| 10.64.25 ||

brahmaṇyasya vadānyasya tava dāsasya keśava

smṛtir nādyāpi vidhvastā bhavat-sandarśanārthinaḥ

TRANSLATION

O Keśava, as Your servant I was devoted to the brāhmaṇas and generous to them, and I always hankered for Your audience. Therefore even till now I have never forgotten [my past life].

COMMENTARY

Nṛga was performing karma mixed with a little devotion (karma-miśra-bhakti). Taking shelter of this mixed bhakti, Nṛga thus ex-pressed himself humbly before Kṛṣṇa as His servant (tava dāsasya).

The phrase bhavat-sandarśana-arthinaḥ, “always hankered to see You” refers to a great devotee King Nṛga had once met. This devotee wanted to build a temple for a beautiful Deity of Govinda, and obtain scriptures like the Gītā and Bhāgavataṁ. Being very generous, Nṛga readily supplied these things. The devotee was so satisfied that he blessed Nṛga: “O King, I give blessings that you may see the Lord.” From that time on, Nṛga had a great desire to see the Lord.

|| 10.64.26 ||

sa tvaṁ kathaṁ mama vibho ’kṣi-pathaḥ parātmā

yogeśvaraḥ śruti-dṛśāmala-hṛd-vibhāvyaḥ

sākṣād adhokṣaja uru-vyasanāndha-buddheḥ

syān me ’nudṛśya iha yasya bhavāpavargaḥ

TRANSLATION

O almighty one, how is it that my eyes see You here before me? You are the Supreme Soul, whom the greatest masters of mystic yoga can meditate upon within their pure hearts only by employing the spiritual eye of the Vedas. Then how, O transcendental Lord, are You directly visible to me, since my intelligence has been blinded by the severe tribulations of material life? Only one who has finished his material entanglement in this world should be able to see You.

COMMENTARY

The memory “of me” completes the idea. Nṛga did not openly say “of me” due to his humility and for other reasons. Even today, both in the body of a lizard and in the body of a very proud demigod, which also is unfavorable for such remembrance, that memory has not been lost. Astonished at his seeing Kṛṣṇa, who is rarely seen, Nṛga thrilled at his good fortune.

He said, “How did You become visible to my eyes, since even great mystic yogīs such as Sanaka can only meditate upon You through the eyes of the Upaniṣads in their purified hearts? What is more, You are directly Adhokṣaja, the Personality of Godhead Himself who broke the cart demon. Yet You have shown Yourself to such a lowly person as me, whose intelligence has been blinded by great suffering. Furthermore, You are usually only visible to those who have destroyed the bondage of saṁsāra (bhavāpavargaḥ). So why are You visible to me? It should not be so. It happened only by the blessing of some great devotee.”

|| 10.64.27-28 ||

deva-deva jagan-nātha govinda puruṣottama

nārāyaṇa hṛṣīkeśa puṇya-ślokācyutāvyaya

anujānīhi māṁ kṛṣṇa yāntaṁ deva-gatiṁ prabho

yatra kvāpi sataś ceto bhūyān me tvat-padāspadam

TRANSLATION

O Devadeva, Jagannātha, Govinda, Puruṣottama, Nārāyaṇa, Hṛṣīkeśa, Puṇyaśloka, Acyuta, Avyaya! O Kṛṣṇa, please permit me to depart for the world of the demigods. Wherever I live, O master, may my mind always take shelter of Your feet.

COMMENTARY

His faith emboldened upon receiving Kṛṣṇa’s mercy and thus attaining the status of servitude, King Nṛga begins to recite the Lord’s names and then asks permission to leave. The spirit of his prayer is as follows: “You are Devadeva, God even of the gods, and Jagannātha, the master of the universe, so please be my master. O Govinda, please make me Your property with the same merciful glance You use to enchant the cows. You can do this because You are Puruṣottama, the supreme form of Godhead. O Narāyaṇa, since You are the foundation (ayanam:adhiṣthānam) of the living entities (nārāḥ:jīvāḥ), please be my support even though I am a fallen living entity (jīvā). O Hṛṣīkesa (master of the senses), please make my senses concentrate on You. O Puṇyaśloka, now You have become famous as the deliverer of Nṛga. O Acyuta, please never leave my heart. You will not suffer any loss (avyaya) in doing so. May my mind always have Your feet as its object of meditation.”

|| 10.64.29 ||

namas te sarva-bhāvāya brahmaṇe ’nanta-śaktaye

kṛṣṇāya vāsudevāya yogānāṁ pataye namaḥ

TRANSLATION

I offer my repeated obeisances unto You, Kṛṣṇa, the son of Vāsudeva. You are the source of all beings, the Supreme Absolute Truth, the possessor of unlimited potencies, the master of all spiritual disciplines.

COMMENTARY

“I have an attitude of servitude toward You, but You are the object of all types of love. Therefore, I offer respects to You, within whom exist all bhāvas, loving relationships.”

Nṛga first declares Kṛṣṇa to be the shelter of the mood of neutrality (śānta-bhāva) by calling Kṛṣṇa the personified form of Brahman (brahmaṇe). Next Nṛga declares Kṛṣṇa to be the shelter of the mood of servitude (dāsya-bhāva) when he says ananta-śaktaye, “You are the possessor of unlimited powers” or “the form of grandeur.” Nṛga declares Kṛṣṇa to be the shelter of the mood of friendship (sakhya-bhāva) by saying kṛṣṇāya, “He who gives constant bliss,” which is also the name of Arjuna, who had a similar name, form and qualities as Kṛṣṇa, being treated equally by Him. This is confirmed in the Mahābhārata, Udyoga-parva 71.4:

kṛṣir bhū-vācakaḥ śabdo ṇaś ca nirvṛti-vācakaḥ

tayor aikyaṁ paraṁ brahma kṛṣṇa ity abhidhīyate

“The word kṛṣ is the attractive feature of the Lord’s existence and na means ‘spiritual bliss.’ When the verb kṛṣ is added to na it becomes Kṛṣṇa, which indicates the Absolute Truth.”

Nṛga declares Kṛṣṇa to be the shelter of the parental mood (vātsalya-bhāva) by saying vāsudevāya, “to the son of Vasudeva.” Nṛga states that Kṛṣṇa is the shelter of the mood of conjugal love (mādhurya-bhāva) by saying “to the husband” (pataye:bhartre), of those women who have deep devotion (yogānām:bhakti-yoga-mayīnām) like Rukmiṇī.

|| 10.64.30 ||

ity uktvā taṁ parikramya pādau spṛṣṭvā sva-maulinā

anujñāto vimānāgryam āruhat paśyatāṁ nṛṇām

TRANSLATION

Having spoken thus, Mahārāja Nṛga circumambulated Lord Kṛṣṇa and touched his crown to the Lord’s feet. Granted permission to depart, King Nṛga then boarded a wonderful celestial airplane as all the people present looked on.

COMMENTARY

Granting Nṛga permission to leave, Kṛṣṇa instructed him, “After your enjoyment is finished, you will attain Me.”

|| 10.64.31 ||

kṛṣṇaḥ parijanaṁ prāha bhagavān devakī-sutaḥ

brahmaṇya-devo dharmātmā rājanyān anuśikṣayan

TRANSLATION

The Supreme Personality of Godhead—Lord Kṛṣṇa, the son of Devakī—who is especially devoted to the brāhmaṇas and who embodies the essence of religion, then spoke to His personal associates and thus instructed the royal class in general.

|| 10.64.32 ||

durjaraṁ bata brahma-svaṁ bhuktam agner manāg api

tejīyaso ’pi kim uta rājñāṁ īśvara-māninām

TRANSLATION

[Lord Kṛṣṇa said:] How indigestible is the property of a brāhmaṇa, even when enjoyed just slightly and by one more potent than fire! What then to speak of kings who try to enjoy it, presuming themselves lords.

COMMENTARY

Śrī Kṛṣṇa said, “The property of a brāhmaṇa, being enjoyed even a little by theft or other means, is indigestible even for a person powerful as fire due to great austerities or mystic perfections.”

|| 10.64.33 ||

nāhaṁ hālāhalaṁ manye viṣaṁ yasya pratikriyā

brahma-svaṁ hi viṣaṁ proktaṁ nāsya pratividhir bhuvi

TRANSLATION

I do not consider hālāhala to be real poison, because it has an antidote. But a brāhmaṇa’s property, when stolen, can truly be called poison, for it has no antidote in this world.

COMMENTARY

“If it is like indigestible food, it cannot be as severe as actual poison.”

Kṛṣṇa said, “Śiva could digest the hālāhala poison so that was not real poison. But there is no antidote for stealing from the brāhmaṇa.”

|| 10.64.34 ||

hinasti viṣam attāraṁ vahnir adbhiḥ praśāmyati

kulaṁ sa-mūlaṁ dahati brahma-svāraṇi-pāvakaḥ

TRANSLATION

Poison kills only the person who ingests it, and an ordinary fire may be extinguished with water. But the fire generated from the kindling wood of a brāhmaṇa’s property burns the thief’s entire family down to the root.

COMMENTARY

Kṛṣṇa said, “Even taking poison is preferable to taking a brāhmaṇa’s property, because poison only destroys the drinker.”

“Can taking a brāhmaṇa’s property be compared to fire in terms of its killing a conditioned soul by placing him in the cycle of birth and death?”

Kṛṣṇa answered, “A fire leaves the roots of a tree intact, but the fire whose kindling wood is a brāhmaṇa’s property is a special kind of fire, since it cannot be extinguished. It is just like the fire burning within the cavity of an old tree, which in the course of time grows to a great size and cannot be put out even with the water of numerous rainfalls. Rather it burns the whole tree from within, all the way down to the roots. Similarly, the fire ignited by stealing a brāhmaṇa’s property is the most deadly because it burns one’s family to the root.”

|| 10.64.35 ||

brahma-svaṁ duranujñātaṁ bhuktaṁ hanti tri-pūruṣam

prasahya tu balād bhuktaṁ daśa pūrvān daśāparān

TRANSLATION

If a person enjoys a brāhmaṇa’s property without receiving due permission, that property destroys three generations of his family. But if he takes it by force or gets the government or other outsiders to help him usurp it, then ten generations of his ancestors and ten generations of his descendants are all destroyed.

COMMENTARY

“My friend and helper, without my giving it, is enjoying my wealth, therefore let him enjoy it.” This is the meaning of not receiving permission (duranujñātam). Enjoying in this way destroys oneself, one’s sons and one’s grandsons (tri-pūruṣa). If one enjoys by using force or the influence of the king, then ten generations in the past and future will suffer.

|| 10.64.36 ||

rājāno rāja-lakṣmyāndhā nātma-pātaṁ vicakṣate

nirayaṁ ye ’bhimanyante brahma-svaṁ sādhu bāliśāḥ

TRANSLATION

Members of the royal order, blinded by royal opulence, fail to foresee their own downfall. Childishly hankering to enjoy a brāhmaṇa’s property, they are actually hankering to go to hell.

COMMENTARY

Kṛṣṇa said, “Those who desire a brāhmaṇa’s property for themselves also desire hell. They are foolish, not seeing their own downfall.”

|| 10.64.37-38 ||

gṛhṇanti yāvataḥ pāṁśūn krandatām aśru-bindavaḥ

viprāṇāṁ hṛta-vṛttīnām vadānyānāṁ kuṭumbinām

rājāno rāja-kulyāś ca tāvato ’bdān niraṅkuśāḥ

kumbhī-pākeṣu pacyante brahma-dāyāpahāriṇaḥ

TRANSLATION

For as many years as there are particles of dust touched by the tears of generous brāhmaṇas who have dependent families and whose property is stolen, uncontrolled kings who usurp a brāhmaṇa’s property are cooked, along with their royal families, in the hell known as Kumbhīpāka.

COMMENTARY

The kings and those born in his family must suffer in hell.

|| 10.64.39 ||

sva-dattāṁ para-dattāṁ vā brahma-vṛttiṁ harec ca yaḥ

ṣaṣṭi-varṣa-sahasrāṇi viṣṭhāyāṁ jāyate kṛmiḥ

TRANSLATION

|| 10.64.40 ||

na me brahma-dhanaṁ bhūyād yad gṛdhvālpāyuṣo narāḥ

parājitāś cyutā rājyād bhavanty udvejino ’hayaḥ

Познавательные статьи:



Алгоритмические операторы Matlab

Конструирование и порядок расчёта дорожной одежды

Исследования учёных: почему помогают молитвы?

Почему терпят неудачу многие предприниматели?