Мы поможем в написании ваших работ!
ЗНАЕТЕ ЛИ ВЫ?
|
jānann apy ātmano 'hitam
Содержание книги
- Some describe this zodiac belt to be the form of a dolphin, used for worshipping Vāsudeva in meditation.
- graharkṣatārāmayam ādhidaivikaṁ
- pāpāpahaṁ mantra-kṛtāṁ tri-kālam
- tato 'dhastāt siddha-cāraṇa-vidyādharāṇāṁ sadanāni tāvan mātra eva.
- Below Rāhu by 10,000 yojanas are the planets known as Siddhaloka, Cāraṇaloka and Vidyādhara-loka.
- yatra ha vāva na bhayam aho-rātrādibhiḥ kāla-vibhāgair upalakṣyate.
- In these planets there is no fear because there are no divisions of time with day and night.
- tad bhaktānām ātmavatāṁ sarveṣām ātmany ātmada ātmatayaiva.
- The Lord did not show mercy to Indra, because his bestowal of enjoyment and wealth, forms of māyā, destroy remembrance of the Lord.
- tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad-vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti.
- What materially contaminated person like me, devoid of the Lord’s mercy, desires to follow a path similar to that of the great devotee Prahlāda?
- This universe, situated on one of Lord Ananta's thousands of hoods, appears just like a white mustard seed.
- sa eva bhagavān ananto 'nanta-guṇārṇava ādi-deva upasaṁhṛtāmarṣa-roṣa-vego lokānāṁ svastaya āste.
- utpatti-sthiti-laya-hetavo 'sya kalpāḥ
- sattvādyāḥ prakṛti-guṇā yad-īkṣayāsan
- yan-nāma śrutam anukīrtayed akasmād
- duranta-vīryoru-guṇānubhāvaḥ
- narakā nāma bhagavan kiṁ deśa-viśeṣā athavā bahis tri-lokyā āhosvid antarāla iti.
- The King said: Are these hells places on earth, outside the three worlds, or in some intermediate space?
- In Mahāraurava, ruru animals known as kravyāda torment a person who maintains his body only by harming others by eating his flesh.
- yas tv iha vai sarvābhigamas tam amutra niraye vartamānaṁ vajrakaṇṭaka-śālmalīm āropya niṣkarṣanti.
- rutvā sthūlaṁ tathā sūkṣmaṁ
- rūpaṁ bhagavato yatiḥ
- pravṛtti-lakṣaṇaś caiva
- yathaiva narakān naraḥ
- jānann apy ātmano 'hitam
- nāśnataḥ pathyam evānnaṁ
- Some persons, who surrender to Kṛṣṇa, completely destroy sins only by pure bhakti, just as the sun destroys fog.
- panthāḥ kṣemo 'kuto-bhayaḥ
- atra codāharantīmam. itihāsaṁ purātanam. dūtānāṁ viṣṇu-yamayoḥ. saṁvādas taṁ nibodha me. Concerning this subject, the wise cite the ancient story of Ajāmila. Please her
- mumude jaraṭho bhṛśam
- vikarṣato 'ntar hṛdayād
- tān pratyūcuḥ prahasyedaṁ
- yena sva-dhāmny amī bhāvā
- dehavān na hy akarma-kṛt
- vartamāno 'nyayoḥ kālo
- pañcabhiḥ kurute svārthān
- jātu tiṣṭhaty akarma-kṛt
- pitṛ-sandeśa-kṛd dvijaḥ
- pitryeṇārthena yāvatā
- The Servants of Viṣṇu Speak
- yad yad ācarati śreyān
- kṛtaṁ syād agha-niṣkṛtam
- na niṣkṛtair uditair brahma-vādibhis
- athainaṁ māpanayata
- patitaḥ skhalito bhagnaḥ
- nādharmajaṁ tad-dhṛdayaṁ
- dharmaṁ bhāgavataṁ nṛpa
- dharmaṁ bhāgavataṁ śuddhaṁ
- dharma-ghnāḥ kāmino yatra
śrī-rājovāca
dṛṣṭa-śrutābhyāṁ yat pāpaṁ
jānann apy ātmano 'hitam
karoti bhūyo vivaśaḥ
prāyaścittam atho katham
The King said: Though the jīva knows that sinful acts are detrimental by seeing and hearing, he helplessly commits sin again. What is the use of atonement?
Parīkṣit criticizes atonement, saying it is unacceptable, in two verses. One sees a king punishing a criminal and hears about the punishment in hell and understands that sin is not beneficial. It is seen that a person commits that same sin again even after doing the atonement. How does atonement destroy sin? If the sin has been destroyed he will not commit sin again.
|| 6.1.10 ||
kvacin nivartate 'bhadrāt
kvacic carati tat punaḥ
prāyaścittam atho 'pārthaṁ
manye kuñjara-śaucavat
After withdrawing from sin one commits the sin again. I think atonement is useless, like an elephant bathing.
Sometimes in youth one refrains from sin, but again one commits the sin in old age. Therefore atonement is useless. The elephant after bathing dirties himself with dust.
|| 6.1.11 ||
śrī-bādarāyaṇir uvāca
karmaṇā karma-nirhāro
na hy ātyantika iṣyate
avidvad-adhikāritvāt
prāyaścittaṁ vimarśanam
Śukadeva said: Completely counteracting sin is not at all possible by performing atonement, for it is done out of ignorance. Real atonement is attaining jñāna.
By presenting a conclusion, Śukadeva again tests Parīkṣit who has passed the test. By atonement (karmanā) there cannot be complete (ātyantika) destruction of the sin (karma), but quick relief, because of the condition of the jīva who is qualified by ignorance. Sin appears repeatedly because of the presence of the seed of sin, ignorance. The chief atonement is jñāna (vimarśanam), since jñāna removes ignorance. By presenting the opinion of the jñānīs, Śukadeva again tests Parīkṣit.
|| 6.1.12 ||
|
