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sa uttamaśloka mahan-mukha-cyuto
sa uttamaśloka mahan-mukha-cyuto
bhavat-padāmbhoja-sudhā kaṇānilaḥ
smṛtiṁ punar vismṛta-tattva-vartmanāṁ
kuyogināṁ no vitaraty alaṁ varaiḥ
O most praised Lord! The topics falling from the mouths of the great devotees, or even the wind touching a drop of nectar from your lotus feet, brings remembrance even for the bad yogīs who have forgotten the truth you have just taught. Away with all these benedictions including liberation!
“Why do you not desire liberation which is very rarely achieved even by great knowers of truth?” This idea is expressed by ironic condemnation (vyāja-stuti). Just the breeze touching a particle of the nectar of your lotus feet, what to speak of an actual particle of nectar, and what to speak of the nectar itself, anything related to topics of your qualities produces remembrance of your lotus feet. It produces remembrance for those who have forgotten the truth: I have forgotten just now the truth concerning Paramātmā, ātmā and body taught by you in verse 9, showing their natures by similarity and difference. Thus I am a bad yogī (kuyogīnām) (since I desire to remember difference rather than forget it). This is the ironic condemnation. Enough of benedictions, of being stuck on the path of forgetting differences between you and the jīva through kaivalya! I have no use for other benedictions since I am simply determined to taste your topics. I am a bad yogī, most fallen. Since I could not become a good yogī on the path practiced, why would I desire kaivalya? And how can I desire to attain power and wealth, since I am completely satisfied just by tasting the honey of your lotus feet like a bee, which is just an insect? Thus indirectly, the superiority of the devotee is indicated.
|| 4.20.26 ||
yaśaḥ śivaṁ suśrava ārya-saṅgame
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