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svayaṁ prakṛtir īśvaraḥ
Содержание книги
- 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
- prasanno bhagavān yeṣām
- na svargaṁ nāpunar-bhavam
- bhagavān nyāsināṁ gatiḥ
- vṛṇīmahe te paritoṣaṇāya
- iti pracetobhir abhiṣṭuto hariḥ
svayaṁ prakṛtir īśvaraḥ
tat-pāda-mūlaṁ śaraṇaṁ
yataḥ kṣemo nṛṇām iha
The Supreme Lord is the soul of all beings. He is the mother and the father of the universe. His feet are the shelter of all beings. From those feet arise all auspiciousness.
Deha-bhṛtām ātmā means that there is no satisfaction without satisfying him. He is the mother of the universe (prakṛtiḥ) and the father or puruṣa (īśvaraḥ).
|| 4.29.51 ||
sa vai priyatamaś cātmā
yato na bhayam aṇv api
iti veda sa vai vidvān
yo vidvān sa gurur hariḥ
The Lord is most beloved, though the jīva is also dear, because from worshipping the Lord there is not the least fear or suffering. He who knows the two ātmās is learned. Such a learned person should be considered your guru and should be worshipped like the Lord.
The Lord is dearest thought the jīva (ātmā) is dear, because from worshipping devatās and receiving Svarga there is only suffering for the jīva (and from worshipping the Lord there is no suffering or fear). You should know that he who knows the two ātmās to be distinct (iti veda) is learned. He who is that learned person is your guru, someone to take shelter of. He is the Lord. That means the guru is to be worshipped by you (like the Lord).
|| 4.29.52 ||
nārada uvāca
praśna evaṁ hi sañchinno
bhavataḥ puruṣarṣabha
atra me vadato guhyaṁ
niśāmaya suniścitam
Nārada said: O best of men! Thus your question has been answered. Please hear from me a secret I have ascertained.
The subject is here concluded. The question has been dealt with (sañchinnaḥ). Understanding that the King was considering in his mind that he would have his servants bring his sons, hand over the kingdom to them, and depart for the forest, after understanding that one should be delivered by bhakti and renunciation according to the story of Purañjana, Nārada then told another story about a deer to make him immediately leave the house. Please hear the secret words of me, who speak to you.
|| 4.29.53 ||
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