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yaśo-ghno nirapatrapaḥ
Содержание книги
- The brāhmaṇa’s wife then gave birth, but after the newborn infant had been crying for a short time, he suddenly vanished into the sky in his selfsame body.
- Having thus advised Arjuna, the Supreme Personality of Godhead had Arjuna join Him on His divine chariot, and together they set off toward the west.
- Summary of Lord Kṛṣṇa’s Glories
- O Malayan breeze, what have we done to displease you, so that you stir up lust in our hearts, which have already been shattered by Govinda’s sidelong glances?
- While fulfilling the highest standards of religious householder life, Lord Kṛṣṇa maintained more than 16,100 wives.
- Among these jewellike women were eight principal queens, headed by Rukmiṇī. I have already described them one after another, O King, along with their sons.
- The great warrior Pradyumna married Rukmī’s daughter [Rukmavatī], who gave birth to Aniruddha. He was as strong as ten thousand elephants.
- To subdue these demons, Lord Hari told the demigods to descend into the dynasty of Yadu. They comprised 101 clans, O King.
- Vishvanatha Chakravarti Thakura
- The Descendents of Manu’s Daughters
- prajāpatiḥ sa bhagavān
- Manu gave Devahūti the second daughter to Kardama. You have heard from me almost everything about them already.
- tmeśa-brahma-sambhavān
- siddha-vidyādharoragaiḥ
- astāvīt saṁhatāñjaliḥ
- iti tasya vacaḥ śrutvā
- pratijagmuḥ sureśvarāḥ
- O Vidura! Gati, the wife of the sage Pulaha, gave birth to three pure sons, named Karmaśreṣṭha, Varīyān and Sahiṣṇu.
- kaviś ca bhārgavo yasya
- yogaṁ kriyonnatir darpam
- yo māyayā viracitaṁ nijayātmanīdaṁ
- bhāra-vyayāya ca bhuvaḥ
- sāgnayo 'nagnayas teṣāṁ
- dakṣo duhitṛ-vatsalaḥ
- Maitreya said: In a former time, great sages, devatās, other sages and fire gods assembled with their followers at a sacrifice of the creators of the universe.
- yaśo-ghno nirapatrapaḥ
- pratyutthānābhivādārhe
- preta-sraṅ-nrasthi-bhūṣaṇaḥ
- vinindyaivaṁ sa giriśam
- ya etan martyam uddiśya. bhagavaty apratidruhi. druhyaty ajñaḥ pṛthag-dṛṣṭis. tattvato vimukho bhavet. He who, identifying with the mortal body, offends Śiva, who is non-violent, will become a fool, seeing in
- karmamayyām asau jaḍaḥ
- rutvā dvija-kulāya vai
- satāṁ vartma sanātanam
- kālo vai dhriyamāṇayoḥ
- khe-carāṇāṁ prajalpatām
- tatra svasṝr me nanu bhartṛ-sammitā
- py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ
- evaṁ giritraḥ priyayābhibhāṣitaḥ
- tvayoditaṁ śobhanam eva śobhane
- gṛhān pratīyād anavasthitātmanām
- pāpacyamānena hṛdāturendriyaḥ
- sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
- dakṣo mama dviṭ tad-anuvratāś ca ye
- suhṛd-didṛkṣā-pratighāta-durmanāḥ
- vetātapatra-vyajana-srag-ādibhiḥ
- saudarya-sampraśna-samartha-vārtayā
- na yasya loke 'sty atiśāyanaḥ priyas
- nāścaryam etad yad asatsu sarvadā
- lokasya yad varṣati cāśiṣo 'rthinas
- jihvām asūn api tato visṛjet sa dharmaḥ
ayaṁ tu loka-pālānāṁ
yaśo-ghno nirapatrapaḥ
sadbhir ācaritaḥ panthā
yena stabdhena dūṣitaḥ
Being shameless, Śiva has destroyed the fame of the protectors of the planets, because the most proud Śiva has polluted the path followed by the well bred.
Hear with attention about his bad conduct. He destroys the fame of the protectors of the planets. By unsteadiness of one person among many of equal status, people will criticize all. However by the skill of Sarasvatī, Dakṣa’s words have another meaning, praising Śiva. By his own fame, Śiva derides the fame of all others. Nirapatrapaḥ means shameless but can also mean “one who gives shelter to those without deliverance.” The path followed by the well mannered is spoiled by destruction (dhvastena) by the demons (yena). Another version has stabdhena. Then the meaning is “he is without shame because the path followed by the well mannered is spoiled by the best of the proud (stabha ina –duṣitāḥ).
|| 4.2.11 ||
eṣa me śiṣyatāṁ prāpto
yan me duhitur agrahīt
pāṇiṁ viprāgni-mukhataḥ
sāvitryā iva sādhuvat
He has accepted himself as my subordinate by marrying my daughter in the presence of fire and brāhmaṇas, posing as a well bred person.
In this verse his criticism is clear. However, the words also can be taken as praise of Śiva. Until today he has kept my bad behaviour secret. Because he am omniscient, he is first to understand. Therefore he did not stand up and welcome me. However he has understood the qualities in my daughter, equal to Sāvitrī, whom he has married. What good behaviour is this on my part?
|| 4.2.12 ||
gṛhītvā mṛga-śāvākṣyāḥ
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