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.

↑

▷ Содержание

⇐ ПредыдущаяСтр 1784 из 2832Следующая ⇒

āsādita-haviṣi barhiṣi dūṣite mayopālabdho bhīta-bhītaḥ sapady uparata-rāsa ṛṣi-kumāravad avahita-karaṇa-kalāpa āste.

When the deer would contaminate the ingredients for sacrifice placed on kuśa grass, I would scold it. Fearful, it would immediately stop playing and like the son of a sage would sit with restrained senses.

The deer would contaminate the ingredients places on the kuśa grass by touching them with his teeth. Another version has dūṣitvā: having contaminated the kuśa. I would scold the deer. “Ah! What have you done?” It would give up its play and remain with motionless senses.

|| 5.8.23 ||

kiṁ vā are ācaritaṁ tapas tapasvinyānayā yad iyam avaniḥ savinaya-kṛṣṇa-sāra-tanaya-tanutara-subhaga-śivatamākhara-khura-pada-paṅktibhir draviṇa-vidhurāturasya kṛpaṇasya mama draviṇa-padavīṁ sūcayanty ātmānaṁ ca sarvataḥ kṛta-kautukaṁ dvijānāṁ svargāpavarga-kāmānāṁ deva-yajanaṁ karoti.

What penance the earth must have done! The earth is indicating the path to wealth for this miserly person who suffers from poverty, by the small, graceful, auspicious foot prints of the humble black deer The earth has made itself a place of sacrifice for brāhmaṇas desiring to attain Svarga or liberation by ornamenting itself with these foot prints.

Talking in this way, he would then rise up and go outside. Seeing the earth marked with its footprints, he then criticizes himself while glorifying the deer out of love. O Bharata is unfortunate! He is a useless performer of penance. What penance the earth has done that you have not done! Or, O people of the fourteen worlds! Say among you, who has done penance like the earth. You have not done as the earth has done. By describing the deer, he indicates the pleasure he derived from it. The foot prints show the way to wealth. O miserable Bharata! Why do you weep? You will obtain your treasure of life, the small deer, which has entered the forest by following the trail of its foot prints. In this way the earth is merciful to me and is pacifying me. By spreading out these foot prints as its ornaments, the earth has made itself playfully into a place of sacrifice. Smṛti says yasmin deśe mṛgaḥ kṛṣṇas tasmin dharmān nibodhata: Know that there is dharma, a place of sacrifice, where the black deer resides.

|| 5.8.24 ||

api svid asau bhagavān uḍu-patir enaṁ mṛga-pati-bhayān mṛta-mātaraṁ mṛga-bālakaṁ svāśrama-paribhraṣṭam anukampayā kṛpaṇa-jana-vatsalaḥ paripāti.

The Lord in the form of the moon, affectionate to helpless persons out of mercy, is protecting this young deer, whose mother died out of fear of a lion and who has now left my hermitage.

Looking in the sky, and seeing the moon, he thinks that he sees his small deer on the moon. The deer has left my hermitage since I, a most sinful person, have been inattentive. O moon! You are the Lord (bhagavān). Otherwise, who could you have the fortune to have the mark of the deer on your surface?

|| 5.8.25 ||

kiṁ vātmaja-viśleṣa-jvara-dava-dahana-śikhābhir upatapyamāna-hṛdaya-sthala-nalinīkaṁ mām upasṛta-mṛgī-tanayaṁ śiśira-śāntānurāga-guṇita-nija-vadana-salilāmṛtamaya-gabhastibhiḥ svadhayatīti ca.

When will the moon give me pleasure by its rays of cool, peaceful nectar flowing from its mouth out of attraction for me as I pursue the deer, while my heart, like a land lotus, burns with the feverish flames of the forest fire of separation from my son?

Noticing that the rays of the moon are burning him, he expresses his desire. “In separation from my son the cool rays of the moon have become hot. Ah! When will the time come when the young deer will come back to me? The moon will then cool me down.” Will the moon turn me, who pursues the deer, into nectar (sudhayati)?[33] Will it turn me into nectar by inundating my limbs burning in separation from the deer with its nectar, by its rays made of nectar flowing as water constantly from its mouth, cool and peaceful, intensified by attraction for me? The verb sudhāyati is formed by taking sudhāvat (like nectar) and dropping the suffix vat according to the rule vinmator luk (Pāṇini 5.3.65) Just as persons skilful in mantras cool fever by applying water from their mouths, the moon should apply water from its mouth on me. Another version has upasṛta-mṛgī-tanayaḥ. The meaning would then be “When will the deer pacify me out of affection by the touch of his mouth on my limbs?”

|| 5.8.26 ||

evam aghaṭamāna-manorathākula-hṛdayo mṛga-dārakābhāsena svārabdha-karmaṇā yogārambhaṇato vibhraṁśitaḥ sa yoga-tāpaso bhagavad-ārādhana-lakṣaṇāc ca katham itarathā jāty-antara eṇa-kuṇaka āsaṅgaḥ sākṣān niḥśreyasa-pratipakṣatayā prāk-parityakta-dustyaja-hṛdayābhijātasya tasyaivam antarāya-vihata-yogārambhaṇasya rājarṣer bharatasya tāvan mṛgārbhaka-poṣaṇa-pālana-prīṇana-lālanānuṣaṅgeṇāvigaṇayata ātmānam ahir ivākhu-bilaṁ duratikramaḥ kālaḥ karāla-rabhasa āpadyata.

His heart afflicted by unfulfilled desire, Bharata fell from his practice of yoga, from his detachment from material enjoyment achieved by bhakti, and even from his worship of the Lord, by the Lord’s special arrangement of prārabdha-karma through the appearance of the young deer. How else could he develop attachment for the young deer? While Bharata, who had previously rejected his own sons as an obstacle to the highest goal, and who now produced an obstacle to his practice of yoga, forgot himself by petting, showing affection for, protecting and nourishing the young deer, inevitable death with great speed approached him, just as snake approaches a mouse hole.

He fell from his position in yoga and worship of the Lord by the influence of karmas of this life which manifested a small deer to him. Prārabdha-karma is of two types: auspicious and inauspicious. The first type occurs by the will of the Lord to increase longing for devotion to the Lord, like sharp ointment applied to the eyes. This is accepted favorably by the devotee. Being similar to prārabdha-karma it is accepted as such. That which creates more intense bhakti in the future takes place in those who already possess rati or bhāva. The second type consists of results of actions of previous lifetimes which manifest later as absorption in material life. In the verse the first type is indicated by the word su in svarabhda-karmanā. He fell from his austerity of rejecting material enjoyment which was produced by bhakti-yoga (yoga-tapasaḥ). The word ca means “even.” Even though bhakti does not have great obstacles, he fell from worship of the Lord by the will of the Lord. How else could he fall (itarathā), except by prārabdha-karma arranged by the will of the Lord? He had already given up his sons (hṛdaya-abhijātasya). Or he fell by the semblance of karma in the form of the deer. Though the jīvanmuktas do not have any false identity, they have a semblance of false identity. Similarly those who have developed rati do not have prārabdha-karma, but have semblance of prārabdha-karma.  Or he fell down because of the inferior (ābhāsena) fawn, through auspicious prārabdha-karma. Under the influence of his good prārabdha-karma, Bharata took care of the deer. Otherwise if there had been no good karma, he would not have a desire to care for the deer.  Bharata’s fall however was arranged by the Lord for the purpose of increasing his longing for bhakti after taking birth as a deer and a brāhmaṇa. The Lord has said:

nāhaṁ tu sakhyo bhajato 'pi jantūn

bhajāmy amīṣām anuvṛtti-vṛttaye

yathādhano labdha-dhane vinaṣṭe

tac-cintayānyan nibhṛto na veda

But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopīs, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else. SB 10.32.20

He did not think of himself. Death (kālaḥ) arrived, like a snake approaching a mouse hole.

|| 5.8.27 ||

tadānīm api pārśva-vartinam ātmajam ivānuśocantam abhivīkṣamāṇo mṛga evābhiniveśita-manā visṛjya lokam imaṁ saha mṛgeṇa kalevaraṁ mṛtam anu na mṛta-janmānusmṛtir itaravan mṛga-śarīram avāpa.

Seeing the deer lamenting by his side like his son and absorbed in thinking of the deer, he gave up his body in the company of the deer. After the death of his body, without loss of memory of his previous life, he attained the body of a deer as if undergoing karma.

He saw the deer by his side lamenting like his own son. Giving up his body (lokam) in the presence of the deer, he attained the body of a deer, like a person afflicted by karma (itaravat). After his body died, his memory of his previous life was not destroyed. However Bharata was above karma. It has already been explained that he had no prārabdha-karma (it was a semblance of karma only).

|| 5.8.28 ||

tatrāpi ha vā ātmano mṛgatva-kāraṇaṁ bhagavad-ārādhana-samīhānubhāvenānusmṛtya bhṛśam anutapyamāna āha.

|| 5.8.29 ||

Познавательные статьи:



Где возникла философия и почему?

Относительная высота сжатой зоны бетона

Сущность проекции Гаусса-Крюгера и использование ее в геодезии

Тарифы на перевозку пассажиров