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bhartur gantur bhavataś cānumanye
Содержание книги
- 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.
- Committing offense with violence to the devotee brings such a result to the offender.
- King Rahūgana Chastises Jaḍa Bharata
- Hearing the censuring words of their master, the carriers became afraid of punishment and informed him as follows.
- tvayoditaṁ vyaktam avipralabdhaṁ
- bhartuḥ sa me syād yadi vīra bhāraḥ
- dyantavad yad vikṛtasya dṛṣṭam
- gatasya me vīra cikitsitena
- kas tvaṁ nigūḍhaś carasi dvijānāṁ
- vijñāna-vīryo vicarasy apāraḥ
- bhartur gantur bhavataś cānumanye
- stābhigoptā nṛpatiḥ prajānāṁ
- na vikriyā viśva-suhṛt-sakhasya
- vitāna-vidyoru-vijṛmbhiteṣu
- yāvan mano rajasā pūruṣasya
- kālopapannaṁ phalam āvyanakti
- kṣemāya nairguṇyam atho manaḥ syāt
- gandhākṛti-sparśa-rasa-śravāṁsi
- kṣetrajña etā manaso vibhūtīr
- sva-māyayātmany avadhīyamānaḥ
- vidhūya māyāṁ vayunodayena
- upekṣayādhyedhitam apramattaḥ
- Jaḍa Bharata Refutes the King’s Arguments
- I will later tell you my topics of doubt. Now please explain what you have said about adhyātma-yoga, making it easy to understand, since I am inquisitive.
- ocyān imāṁs tvam adhikaṣṭa-dīnān
- evaṁ niruktaṁ kṣiti-śabda-vṛttam
- pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
- rahūgaṇaitat tapasā na yāti
- vimukta-dṛṣṭa-śruta-saṅga-bandhaḥ
- The Forest of the Material Enjoyment
- prabhūta-vīrut-tṛṇa-gulma-gahvare
- kvacid vitoyāḥ sarito 'bhiyāti
- kvacin nigīrṇo 'jagarāhinā jano
- ayyāsana-sthāna-vihāra-hīnaḥ
- mṛdhe śayīran na tu tad vrajanti
bhartur gantur bhavataś cānumanye
yathāsatodānayanādy-abhāvāt
samūla iṣṭo vyavahāra-mārgaḥ
It is observed that I become fatigued from performing actions. When you carry the palanquin or move, then you experience fatigue. This is my inference. One cannot reject the conventional world. Since one cannot carry water with a false pot, one must accept the conventional, practical world.
The King thought, “I will begin questioning Kapiladeva. Having met him on the road, I will first reject his answers, and in that way discover all that I asked about him.” First Bharata said he was not tired. The King inferred as follows. You become tired by carrying a load since you are the doer. The doer becomes tired, just as I become tired when I fight. One cannot say “That this is how people speak in the world, but spiritual people do not talk in this manner” since one cannot uproot practical existence. If one says “Bring water by means of the pot” one cannot bring water using a non-existent pot. Material existence is approved (iṣṭaḥ) as real (sa-mūlaḥ). Thus by inference, the material world is real, because of real objects and real doers. What is not real does not have objects and doers. If the world is unreal, there is no pot and no one to carry the water.
|| 5.10.22 ||
sthāly-agni-tāpāt payaso 'bhitāpas
tat-tāpatas taṇḍula-garbha-randhiḥ
dehendriyāsvāśaya-sannikarṣāt
tat-saṁsṛtiḥ puruṣasyānurodhāt
By applying heat to the pot, milk in the pot becomes hot. Because of the hot milk, the rice in the milk gets cooked. Similarly because of connection with the body, senses, life airs and mind, saṁsāra of the ātmā takes place, because of successive influence of the coverings on the ātmā.
An example is given to illustrate that the ātmā becomes tired because of fatigue of the body and senses from carrying a load. Because of the heat of fire on a pot, the milk within it becomes hot. Because of the heat of the milk the outer portion of the rice becomes hot. Then the inside of the rice grains becomes cooked. Similarly, because of relationship with the body, senses, life airs and mind, saṁsāra of the ātmā occurs. Asu means life air and āśaya means the mind. This takes place from successive effects on the coverings of the ātmā (anurodhāt). For instance, because of the sun’s heat, the body becomes hot. The senses then become hot. Then the life airs and the mind become hot. Then the ātmā becomes hot.
|| 5.10.23 ||
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