arthe hy avidyamāne 'pi. saṁsṛtir na nivartate. manasā liṅga-rūpeṇa. svapne vicarato yathā. Though suffering does not really exist, saṁsāra will never cease, as long as the conception of suffering con
Содержание книги
- tmānaṁ kanyayā grastaṁ
- When the city was being attacked by old age, the protector of the city, seeing his abode attacked by Yavanas, and himself touched by Prajvāra, became most distressed.
- lokāntaraṁ gatavati
- paśuvad yavanair eṣa
- rāja-siṁhasya veśmani
- tasyāṁ sa janayāṁ cakra
- agastyaḥ prāg duhitaram
- rājarṣir malayadhvajaḥ
- kṣut-pipāse priyāpriye
- sākṣād bhagavatoktena
- patiṁ parama-dharma-jñaṁ
- uttiṣṭhottiṣṭha rājarṣe
- api smarasi cātmānam
- O noble one! I and you were two swans, friends in Mānasa Lake. Previously, for a thousand years, we were without a house.
- The five sense objects are the gardens. The gates are nine openings of the body. The storerooms are fire, water and earth. The communities are the senses and mind combined.
- yat pumāṁsaṁ striyaṁ satīm
- haṁsena pratibodhitaḥ
- Prācīnabarhi said: O great devotee! I cannot completely understand your words. The wise understand, but I cannot, since I am bewildered by karma.
- jñānaṁ karma ca yat-kṛtam
- nalinī nālinī nāse. gandhaḥ saurabha ucyate. ghrāṇo 'vadhūto mukhyāsyaṁ. vipaṇo vāg rasavid rasaḥ. The gates called Nalinī and Nālinī are the two nostrils. The place call
- vaiśasaṁ narakaṁ pāyur
- pañca-sūnā-vinoda-kṛt
- lokas tāṁ nābhinandati
- bhagavantaṁ paraṁ gurum
- daiva-bhūtātma-hetuṣu
- arthe hy avidyamāne 'pi. saṁsṛtir na nivartate. manasā liṅga-rūpeṇa. svapne vicarato yathā. Though suffering does not really exist, saṁsāra will never cease, as long as the conception of suffering con
- syād acyuta-kathāśrayaḥ
- jīva-lokaḥ svabhāvajaiḥ
- abda-brahmaṇi duṣpāre
- yatra devo janārdanaḥ
- svayaṁ prakṛtir īśvaraḥ
- kṣudraṁ caraṁ sumanasāṁ śaraṇe mithitvā
- sa tvaṁ vicakṣya mṛga-ceṣṭitam ātmano 'ntaś
- yatra nendriya-vṛttayaḥ
- tenaivāmutra tat pumān
- karma yena punar bhavaḥ. Saying “This is mine or I am this person,” the jīva identifies with his gross body and performs action. The jīva then receives the results of that action in his subtle body. By that action performed with a certain
- Sometimes one experiences objects in the mind in the present body which have not been experienced, seen or heard in this life, with particular forms and varieties.
- kvacin manasi dṛśyate
- puruṣe vyavadhīyate
- garbhe bālye 'py apauṣkalyād
- evaṁ pañca-vidhaṁ liṅgaṁ
- sati karmaṇy avidyāyāṁ
- O sinless Vidura! One who hears or makes others hear this allegorical story of spiritual life sung by Nārada becomes freed from the subtle body.
- The Pracetās End their Austerity
- daśa-varṣa-sahasrānte
- tasya bhrātṛṣv ātma-sāmyaṁ
- tām udvahata mā ciram
- Householders who perform acts of devotion while spending all time in discussing topics about me are not bound by household life.
- evaṁ bruvāṇaṁ puruṣārtha-bhājanaṁ
- prabhave sarva-sātvatām
arthe hy avidyamāne 'pi
saṁsṛtir na nivartate
manasā liṅga-rūpeṇa
svapne vicarato yathā
Though suffering does not really exist, saṁsāra will never cease, as long as the conception of suffering continues, just as the suffering in a dream will never cease for the jīva wandering about with the covering of the mind, as long as he identifies with the dream.
“Because happiness and distress are qualities of the body, actually there is no suffering for the jīva who is dissociated from the body. What is the use of trying to destroy suffering that does not exist?” Though suffering (arthe) does not exist for the jīva, without wiping out that misconception of suffering, material existence will not cease. In a dream, false objects continue to give suffering to the jīva moving about with the mind, a covering (upādhi) on the jīva (liṅga-rūpeṇa), until the person wakes up.
|| 4.29.36-37 ||
athātmano 'rtha-bhūtasya
yato 'nartha-paramparā
saṁsṛtis tad-vyavacchedo
bhaktyā paramayā gurau
vāsudeve bhagavati
bhakti-yogaḥ samāhitaḥ
sadhrīcīnena vairāgyaṁ
jñānaṁ ca janayiṣyati
For the jīva who is actually a spiritual entity, from whose ignorance arises the unending succession of miseries birth after birth, that misery ceases by pure bhakti to the guru. The stage of prema-bhakti completely dedicated to Vāsudeva produces complete jñāna and vairāgya.
How can one stop saṁsāra? At the beginning stage of bhakti, for the jīva dedicated to the highest goal, from whose ignorance (yataḥ) arises a succession of obstacles in saṁsāra, the cessation of saṁsāra will take place by devotion to guru. This means there should be bhakti to guru and to the Lord, since guru is a person who teaches about bhakti to the Lord. This is the function of guru:
gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable devatā. SB 5.5.18
Therefore it is explained that the deliverance of Purañjana took place by bhakti to the Lord and guru in his next life.
By sādhana-bhakti one attains prema-bhakti. This is explained in verses 37-38. Prema-bhakti to Vāsudeva is completely dedicated to the Lord alone (samāhitaḥ). It is for his pleasure, not for one’s own happiness. In a complete manner (sadhrīcīnena), this prema produces jñāna and vairāgya. But jñāna and vairāgya aiming at merging with the Lord are excluded. It has been said:
vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ |
janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam ||
Bhakti dedicated to Lord Kṛṣṇa, endowed with special moods, quickly produces detachment from material goals and knowledge of the Lord devoid of the desire for liberation. SB 1.2.7
The word ahaitukam (without motive) suggests that, since this jñāna and vairāgya have arisen from bhakti, they will not have any goal other than bhakti.
|| 4.29.38 ||
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