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evaṁ niruktaṁ kṣiti-śabda-vṛttam
Содержание книги
- 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
- tair vañcito haṁsa-kulaṁ samāviśann
- punaś ca sārthaṁ praviśaty arindama
- hatāṁhaso bhaktir adhokṣaje 'malā
- Explanation of the Forest of Enjoyment
- tatra ca kvacid ātapodaka-nibhān viṣayān upadhāvati pāna-bhojana-vyavāyādi-vyasana-lolupaḥ.
- In that city, full of desire, addicted to drinking eating, and sex life, he chases after sense objects, like a mirage of water.
- ekadāsat-prasaṅgān nikṛta-matir vyudaka-srotaḥ-skhalanavad ubhayato 'pi duḥkhadaṁ pākhaṇḍam abhiyāti.
- yadā tu para-bādhayāndha ātmane nopanamati tadā hi pitṛ-putra-barhiṣmataḥ pitṛ-putrān vā sa khalu bhakṣayati.
- Sometimes he experiences the happiness of a dream out of strong desire, thinking that his dead father or grandfather has appeared.
- atha ca tasmād ubhayathāpi hi karmāsminn ātmanaḥ saṁsārāvapanam udāharanti.
- Unable to counteract the conditions of suffering arising from body, mind, other beings, cold and wind, he becomes depressed by severe anxieties.
- kvacid drumavad aihikārtheṣu gṛheṣu raṁsyan yathā vānaraḥ suta-dāra-vatsalo vyavāya-kṣaṇaḥ.
- evam adhvany avarundhāno mṛtyu-gaja-bhayāt tamasi giri-kandara-prāye.
- evaṁ vitta-vyatiṣaṅga-vivṛddha-vairānubandho 'pi pūrva-vāsanayā mitha udvahaty athāpavahati.
- rṣabhasyeha rājarṣer
evaṁ niruktaṁ kṣiti-śabda-vṛttam
asan nidhānāt paramāṇavo ye
avidyayā manasā kalpitās te
yeṣāṁ samūhena kṛto viśeṣaḥ
What is known by the word “earth” exists in name only because earth is resolved into atomic particles, which are imagined by the mind out of ignorance. Out of their combination, a particular object is made.
“Earth at least is real.” The word “earth” exists as a name only. Why? Because it is caused by atomic particles (asat), which are the cause of earth. Earth cannot exist except for these particles. “Then particles are real.” These particles have been imagined by the mind out of ignorance by philosophers, in order to explain the effects in the world we perceive. Therefore particles are also unreal. The reason for this conception is described. A particular object such as earth is made out of the totality of particles. One should accept the total only rather than the parts.
|| 5.12.10 ||
evaṁ kṛśaṁ sthūlam aṇur bṛhad yad
asac ca saj jīvam ajīvam anyat
dravya-svabhāvāśaya-kāla-karma-
nāmnājayāvehi kṛtaṁ dvitīyam
Know that everything is made by māyā, characterized by substance, nature, mind, time and karma, with divisions of fine and very fine, big and very big, cause and effect, conscious and unconscious objects
One should know that everything is made of māyā (ajayā), characterized by substance, nature, mind, time, or karma, or distinct qualities like fine and very fine (aṇūh,) big and very big (bṛhat), cause (asat) and effect (sat), objects with consciousness (jīvam) and objects without consciousness (ajīvam).
|| 5.12.11 ||
jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam
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