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tasya ha yaḥ purīṣa-surabhi-saugandhya-vāyus taṁ deśaṁ daśa-yojanaṁ samantāt surabhiṁ cakāra.
Содержание книги
- 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.
- Those who are detached, who are cultured and saintly, friends to the helpless, neglect their own important interests for such purposes.
- api kṣemeṇāsminn āśramopavane śaṣpāṇi carantaṁ deva-guptaṁ drak-ṣyāmi.
- Perhaps I will find that the deer has been protected by my Lord and is grazing fearlessly on grass in the garden of the hermitage.
- By the influence of his worship of the Lord, he could remember the cause of becoming a deer in this life and he was greatly repentant. He spoke as follows.
- Jaḍa Bharata Is Protected by Kālī
- atha yavīyasī dvija-satī sva-garbha-jātaṁ mithunaṁ sapatnyā upanyasya svayam anusaṁsthayā patilokam agāt.
- Thereafter, the brāhmaṇa's younger wife, after entrusting her twin children—the boy and girl—to the elder wife, departed for Patiloka, following her husband.
- atha kadācit kaścid vṛṣala-patir bhadra-kālyai puruṣa-paśum ālabhatāpatya-kāmaḥ.
- evam eva khalu mahad-abhicārāti-kramaḥ kārtsnyenātmane phalati.
jaḍāndha-mūka-badhira-piśāconmādakavad-avadhūta-veṣo 'bhibhāṣyamāṇo 'pi janānāṁ gṛhīta-mauna-vratas tūṣṇīṁ babhūva.
After accepting the dress of an avadhūta, Lord Ṛṣabhadeva acted like a dull person, blind, deaf and mute, like a ghost or a madman. When addressed by people, he remained silent, since he had taken a vow of silence.
|| 5.5.30 ||
tatra tatra pura-grāmākara-kheṭa-vāṭa-kharvaṭa-śibira-vraja-ghoṣa-sārtha-giri-vanāśramādiṣv anupatham avanicarāpasadaiḥ paribhūyamāno makṣikābhir iva vana-gajas tarjana-tāḍanāvamehana-ṣṭhīvana-grāva-śakṛd-rajaḥ-prakṣepa-pūti-vāta-duruktais tad avigaṇayann evāsat-saṁsthāna etasmin dehopalakṣaṇe sad-apadeśa ubhayānubhava-svarūpeṇa sva-mahimāvasthānenāsamāropitāhaṁ-mamābhimānatvād avikhaṇḍita-manāḥ pṛthivīm eka-caraḥ paribabhrāma.
He wandered the earth alone, going here and there, through towns, villages, mines, farms, mountain villages, gardens, military camps, cow pens, cowherd villages, travelers’ refuges, mountains, forests and settlements of sages. He remained indifferent, like an elephant surrounded by flies, though he was humiliated by the insults, scolding, and beatings of low class people, who sometimes urinated on him, spat on him, threw stones, stool or dust on him or passed foul air on him. He was not afflicted since he did not identify with me or mine and was situated in his spiritual body, understanding that his body composed of the universe was temporary though real, while distinguishing the functions of the spiritual and material energies.
Pura means city. Grāma means a town without a market. Ākara is a mine. Kheta is a farm community. Kharvaṭa is a village on a mountain slope. Vāṭa is a flower garden. Śiviram is a military encampment. Vraja is place for cows. Ghosa is a cowherd village. Sārtha is a gathering place of travelers. Āśrama is a village of sages. The lowest of men scolded him to create fear in him, beat him, urinated on him (avemehana), and spit phlegm on him. They threw stones, stool and dust on him and passed foul air on him. Humiliated in this way (paribhūyamānaḥ), he tolerated it all because he did not identify with the body which is a temporary situation (asat-saṁsthāne), though it is called real. This is Śrīdhara Svāmī’s explanation. Jīva Gosvāmī says that this statement is made only to give instruction to the common people.
The word etasmin should not therefore indicate his body, but the universe, since his body is spiritual. Because the universe is temporary it is called asat-saṁsthāne. As a unit, it is designated as the body of the Lord (dehopalakṣaṇe). He did not identify with that body composed of the universe. If he were to identify with that body, which is the universe composed of those who insulted him, he would lament, thinking, “My body composed of the universe is contaminated by this great offense.” He did not identify with that body, since he was situated in his own glory, his body of knowledge and bliss, with realization of his cit-śakti, belonging to his svarūpa and his māyā-śakti which was not his svarūpa.
|| 5.5.31 ||
ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṁsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṁ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādṛśyata.
His tender hands and feet, his chest, long arms, shoulders, neck, face and other limbs were well placed. His face had a natural smile and natural beauty. He had beautiful eyes like new lotus petals, reddish with cooling pupils. His forehead, neck, ears and nose had intense beauty. He awakened love in the minds of the city women with his joyful face with a deep smile. He had abundant brown, matted hair falling all around. Since his body was neglected and covered with dirt, he appeared to be haunted.
Sadṛśa means extreme. He had an extremely attractive forehead.
|| 5.5.32 ||
yarhi vāva sa bhagavān lokam imaṁ yogasyāddhā pratīpam ivācakṣāṇas tat-pratikriyā-karma bībhatsitam iti vratam ājagaram-āsthitaḥ śayāna evāśnāti pibati khādaty avamehati hadati sma ceṣṭamāna uccarita ādigdhoddeśaḥ.
When he saw that the world was unfavorable for his practice of yoga, and that the remedial measures of the materialists were disgusting, he took the vow of the python, and remained in one place, sleeping, eating, drinking, urinating, and passing stool there. He rolled in the filth and his body became covered in it.
He saw that the world was not favorable to his yoga because of disturbances caused by hunger, thirst and people’s outrage. The word iva (it appeared to be so) is used because nothing is unfavorable for the advanced yogī. The vow of the python means to stay in one place and receive one’s karmas of this life. Since he would stay in one place, he would not become an outrage to people since he would be known. Rolling in the urine and stool, parts of his body became covered with it.
|| 5.5.33 ||
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