tatra ca kvacid ātapodaka-nibhān viṣayān upadhāvati pāna-bhojana-vyavāyādi-vyasana-lolupaḥ.

↑

▷ Содержание

⇐ ПредыдущаяСтр 1828 из 2832Следующая ⇒

sa hovāca

sa eṣa dehātma-mānināṁ sattvādi-guṇa-viśeṣa-vikalpita-kuśalākuśala-samavahāra-vinirmita-vividha-dehāvalibhir viyoga-saṁyogādy-anādi-saṁsārānubhavasya dvāra-bhūtena ṣaḍ-indriya-vargeṇa tasmin durgādhvavad asugame 'dhvany āpatita īśvarasya bhagavato viṣṇor vaśa-vartinyā māyayā jīva-loko 'yaṁ yathā vaṇik-sārtho 'rtha-paraḥ sva-deha-niṣpādita-karmānubhavaḥ śmaśānavad aśivatamāyāṁ saṁsārāṭavyāṁ gato nādyāpi viphala-bahu-pratiyogehas tat-tāpopaśamanīṁ hari-guru-caraṇāravinda-madhukarānupadavīm avarundhe.

The jīva, using the doors of the six senses, wanders around in saṁsāra, having walked along the difficult road belonging to persons who identify with the body, with many obstructions, experiencing saṁsāra with beginningless happiness and distress arising from accepting and rejecting a series of various bodies, produced by performing auspicious or inauspicious acts which are divided according to the three guṇas.  The jīva, like a wealthy merchant greedy for objects of enjoyment, though experiencing karmas produced by his body through the agency of māyā controlled by the Lord while walking in the most inauspicious forest of saṁsāra  which is similar to a crematorium and performing useless actions with many obstacles, even now does not attain the feet of the devotees attracted to worshipping the Lord in the form of guru.

In the Fourteenth Chapter the characters of the story like the plunderers and the jackals are explained to be the six senses and one’s family members. The jīva going into the forest of saṁsāra, even today has not attained the devotees, who, like bees, are attracted to the worship of the lotus feet of guru, a form of the Lord. This means that without taking shelter of the feet of śrī-guru, one wanders around in saṁsāra, having walked along the difficult road, with many obstructions, experiencing saṁsāra with beginningless happiness and distress arising from accepting and rejecting a series of various bodies, produced by performing auspicious or inauspicious acts which are divided according to the three guṇas. “Since saṁsāra of the jīva is made by māyā, the jīva should surrender to Māyā-devī. Being pleased with him, she will free him from bondage. Why should one surrender to guru?” But māyā is controlled by the Lord. She cannot independently award liberation. It is said in the Gītā:

daivī hyeṣā guṇamayī mama māyā duratyayā

māmeva ye prapadyante māyāmetāṁ taranti te

My māyā made of the guṇas, fit for jīva’s pleasure, is hard to surpass, but those who surrender to me alone can cross over māyā. BG 7.14

The use of the word eva indicates that the Lord alone can deliver the jīva, not the combination of the Lord and māyā. Performing many activities which are fruitless and with many obstacles, the jīva does not attain the devotees.

|| 5.14.2 ||

yasyām u ha vā ete ṣaḍ-indriya-nāmānaḥ karmaṇā dasyava eva te; tad yathā puruṣasya dhanaṁ yat kiñcid dharmaupayikaṁ bahu-kṛcchrādhigataṁ sākṣāt parama-puruṣārādhana-lakṣaṇo yo 'sau dharmas taṁ tu sāmparāya udāharanti; tad-dharmyaṁ dhanaṁ darśana-sparśana-śravaṇāsvādanāvaghrāṇa-saṅkalpa-vyavasāya-gṛha-grāmyopabhogena kunāthasyājitātmano yathā sārthasya vilum-panti.

In that forest, the thieves are the six senses. Just as thieves plunder a man’s wealth which is meant for service to the Lord and has been attained with great difficulty by rightful means, and just as thieves plunder the wealth of a merchant who is without proper intelligence and has uncontrolled senses, so the senses by their actions of enjoying seeing, touching, hearing, tasting smelling, thinking and deciding, plunder man’s wealth.

This verse explains SB 5.13.2. The six plunderers are the six senses. Just as thieves plunder a man’s wealth meant for dharma, attained with great difficulty, the six senses steal the wealth of a man with uncontrolled senses by actions of seeing and touching. The wealth is meant for service to the Lord (tad-dharmyam) and for the next world (sāmparāye).  Saṅkalpa is the function of the mind. Vyavasāya or ascertainment is the function of the intelligence. The senses plunder the wealth of the person with uncontrolled senses and with a bad intelligence (kunāthasya), just like thieves plunder a person.

|| 5.14.3 ||

atha ca yatra kauṭumbikā dārāpatyādayo nāmnā karmaṇā vṛka-sṛgālā evānicchato 'pi kadaryasya kuṭumbina uraṇakavat saṁrakṣyamāṇaṁ miṣato 'pi haranti.

The family members such as wife and children, by their actions, are like wolves and jackals. Just as the wolf steals the protected sheep, the family members steal the wealth protected by the miserly husband as he looks on, though he does not want to part with it.

This verse explains the meaning of the jackals. The family members steal the wealth protected by the man, with the logic “You should protect us by supplying food and clothing.” The object of the verb is svarthikam, referring to his collection of food, ghee and sugar, mentioned in SB 5.13.2. Of the two, the plunderers in the form of the senses are more difficult to control than the jackals of family members.

|| 5.14.4 ||

yathā hy anuvatsaraṁ kṛṣyamāṇam apy adagdha-bījaṁ kṣetraṁ punar evāvapana-kāle gulma-tṛṇa-vīrudbhir gahvaram iva bhavaty evam eva gṛhāśramaḥ karma-kṣetraṁ yasmin na hi karmāṇy utsīdanti yad ayaṁ kāma-karaṇḍa eṣa āvasathaḥ.

Just as unburned seeds from weeds, though ploughed under, again spring up as a thicket of brushes, grass and creepers after sowing seeds, the household is the field of action, in which the actions do not cease since the household is a storehouse for desires.

This verse describes the dense thicket of creepers, grass and bushes. Action does not disappear since the household is a storehouse of desires. Just as a pot in which the hing has disappeared still has the smell of hing, activities are not dissipated since impressions remain.

|| 5.14.5 ||

tatra gato daṁśa-maśaka-samāpasadair manujaiḥ śalabha-śakunta-taskara-mūṣakādibhir uparudhyamāna-bahiḥ-prāṇaḥ kvacit parivartamāno 'sminn adhvany avidyā-kāma-karmabhir uparakta-manasānupapannārthaṁ nara-lokaṁ gandharva-nagaram upapannam iti mithyā-dṛṣṭir anupaśyati.

Holding onto this wealth like his very life, the jīva is afflicted by low class men who are like biting mosquitoes and by thieves who are like locusts, vultures, and rats. Sometimes, on the path in the forest, while reflecting, he has a false vision of his unattained kingdom, which is like a Gandharva city, produced by his mind tinged with action, lust and ignorance.

This verse explains the harsh biting of mosquitoes. (SB 5.13.3) The jīva who takes wealth as his life (bahiḥ-prāṇaḥ) is afflicted by low class men, who are like biting mosquitoes. The city of Gandharvas is explained. Sometimes, while deliberating (parivartamānaḥ), with illusory vision he sees a Gandharva city, which refers to his wealth desired by worship, such as becoming a king (nara-lokam), which he has not attained. This arises because of his mind is tainted by actions, lust and ignorance. Seeing the Gandharva city means seeing something other than what actually exists.

|| 5.14.6 ||

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США