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yadā na paśyaty ayathā guṇehāṁ
Содержание книги
- priyavrata-kṛtaṁ karma
- sarid-giri-vanādibhiḥ
- tad upalabhya bhagavān ādi-puruṣaḥ sadasi gāyantīṁ pūrvacittiṁ nāmāpsarasam abhiyāpayām āsa.
- kā tvaṁ cikīrṣasi ca kiṁ muni-varya śaile
- bāṇāv imau bhagavataḥ śata-patra-patrau
- kiṁ sambhṛtaṁ rucirayor dvija śṛṅgayos te
- kā vātma-vṛttir adanād dhavir aṅga vāti
- rūpaṁ tapodhana tapaś caratāṁ tapoghnaṁ
- sā sūtvātha sutān navānuvatsaraṁ gṛha evāpahāya pūrvacittir bhūya evājaṁ devam upatasthe.
- The Lord Appears Before King Nābhi
- nābhir apatya-kāmo 'prajayā merudevyā bhagavantaṁ yajña-puruṣam avahitātmāyajata.
- athānayāpi na bhavata ijyayoru-bhāra-bharayā samucitam artham ihopalabhāmahe.
- We see that you do not have any use for our elaborate worship.
- O most worshipable Lord! That you, best giver of benedictions, appeared as the object of our vision in the King’s sacrifice was our benediction.
- tata āgnīdhrīye 'ṁśa-kalayāvatariṣyāmy ātma-tulyam anupalabhamānaḥ.
- Not finding anyone equal to me, I will appear in my partial form for the King Nābhi.
- Because of his excellent body, praised by many poets, his mental and physical strength, his beauty, fame, influence and courage, he is father called him Ṛṣabha.
- ko nu tat karma rājarṣer
- Among his sons Bharata, the eldest, was a great yogī, having excellent qualities. Because of him this planet is called Bhārata.
- The eighty-one younger sons of Jayantī, who followed the order of their father, were humble, learned and dedicated to performing sacrifice.
- Whatever is performed by the best person is followed by the people.
- nāyaṁ deho deha-bhājāṁ nṛloke
- mahat-sevāṁ dvāram āhur vimuktes
- janeṣu dehambhara-vārtikeṣu
- parābhavas tāvad abodha-jāto
- yadā na paśyaty ayathā guṇehāṁ
- yadā mano-hṛdaya-granthir asya
- adhyātma-yogena vivikta-sevayā
- putrāṁś ca śiṣyāṁś ca nṛpo gurur vā
- avidyāyām antare vartamānam
- idaṁ śarīraṁ mama durvibhāvyaṁ
- bhūteṣu vīrudbhya uduttamā ye
- paśyāmi viprāḥ kim ataḥ paraṁ tu
- sarvāṇi mad-dhiṣṇyatayā bhavadbhiś
- tasya ha yaḥ purīṣa-surabhi-saugandhya-vāyus taṁ deśaṁ daśa-yojanaṁ samantāt surabhiṁ cakāra.
- The wind, fragrant from the smell of his stool, made the place fragrant for ten yojanas around.
- satyam uktaṁ kintv iha vā eke na manaso 'ddhā viśrambham anavasthānasya śaṭha-kirāta iva saṅgacchante.
- na kuryāt karhicit sakhyaṁ
- atha samīra-vega-vidhūta-veṇu-vikarṣaṇa-jātogra-dāvānalas tad vanam ālelihānaḥ saha tena dadāha.
- te ca hy arvāktanayā nija-loka-yātrayāndha-paramparayāśvastās tamasy andhe svayam eva prapatiṣyanti.
- These lowest of people, faithful to an ignorant tradition concocted by themselves, which will not accept the authority of the Vedas, will fall down to hell.
- mano-rathenāpy abhavasya yogī
- rājan patir gurur alaṁ bhavatāṁ yadūnāṁ
- nityānubhūta-nija-lābha-nivṛtta-tṛṣṇaḥ
- ajanābhaṁ nāmaitad varṣaṁ bhāratam iti yata ārabhya vyapadiśanti.
- yatra ha vāva bhagavān harir adyāpi tatratyānāṁ nija-janānāṁ vātsalyena sannidhāpyata icchā-rūpeṇa.
- There, the Lord is visible even now in the form desired by the devotee, out of affection for his followers who reside in that place.
- paro-rajaḥ savitur jāta-vedo
- One day, having performed his daily rites, bodily needs and taken bath, he was sitting on the bank of the river chanting Kṛṣṇa mantras for three muhūrtas.
- tasyā utpatantyā antarvatnyā uru-bhayāvagalito yoni-nirgato garbhaḥ srotasi nipapāta.
yadā na paśyaty ayathā guṇehāṁ
svārthe pramattaḥ sahasā vipaścit
gata-smṛtir vindati tatra tāpān
āsādya maithunyam agāram ajñaḥ
When the wise man does not see that desire for sense objects is useless, he becomes a fool and, forgetting his true nature, he attains a house meant for sexual pleasure, and experiences extreme suffering.
Freedom from karma takes place at the mature stage of jñāna mixed with bhakti, not at the immature stage. When even the wise man does not see desire for senses objects such as sound (guṇa) as useless, he suddenly loses his memory and experiences great pain after attaining the house meant for sexual pleasure. Another version has yadā anupaśyati: when the wise man sees the actions of the senses falsely, thinking the actions to be his alone, he suddenly loses his memory of his true self.
|| 5.5.8 ||
puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti
The relationship between a man and woman is called double bondage. This creates illusion for the jīva in relation to house, property, sons, relatives and wealth, in which he thinks, “I am this. This is mine.”
When one identifies the action of one’s senses with oneself, the illusion arising from association with family members is greater than anything else. Two knots are tied between husband and wife. One knot is “This is my wife.” On this knot, the second knot is tied: “This is my husband.” Though the man may desire to give up relationships, the wife will not give him up. This is the depth of the knot. The knot tied between father and son is also implied. If one is not attached to a family, but identifies as one’s possessions one’s clothing, chair or utensils, the bondage is not so great, since there is no mutual bondage. Because of the mutual knots in the hearts, one falls under illusion, thinking “I am a householder. This is my house.”
|| 5.5.9 ||
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