jātu tiṣṭhaty akarma-kṛt
Содержание книги
- 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
- yata-cittendriyānilaḥ
- Sitting in a temple of Viṣṇu, he practices bhakti-yoga, and, controlling all his senses, concentrated his mind on the Lord.
- sadyo vimukto bhagavan-nāma gṛhṇan
- Yamarāja Instructs His Servants
- yamadūtā ūcuḥ. kati santīha śāstāro. jīva-lokasya vai prabho. trai-vidhyaṁ kurvataḥ karma. phalābhivyakti-hetavaḥ. The servants of Yama said: O master! How many controllers of the jī
- You are the one controller and punisher of all living beings including the devatās. You alone decide the happiness and distress of all humans.
- prajā-saṁyamano yamaḥ
- ahaṁ mahendro nirṛtiḥ pracetāḥ
- tasyātma-tantrasya harer adhīśituḥ
- dharmaṁ bhāgavataṁ bhaṭāḥ
- hareḥ paśyata putrakāḥ
- prāyeṇa veda tad idaṁ na mahājano 'yaṁ
jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
guṇaiḥ svābhāvikair balāt
Not even for a moment can the jīva remain without performing actions. He is forced to act beyond his control by the three guṇas arising from previous impressions.
Svābhāvikaiḥ means “arising from previous impressions.”
|| 6.1.54 ||
labdhvā nimittam avyaktaṁ
vyaktāvyaktaṁ bhavaty uta
yathā-yoni yathā-bījaṁ
svabhāvena balīyasā
The gross and subtle bodies, sometimes similar to the mother and sometimes similar to the father, appear with a particular nature according to the jīva’s karmas.
Having attained the cause, his reactions of karma, the gross and subtle bodies appear, according to his karma. The body is sometimes similar to the mother and sometimes similar to the father, endowed with a particular nature such as violence or gentleness.
|| 6.1.55 ||
eṣa prakṛti-saṅgena
puruṣasya viparyayaḥ
āsīt sa eva na cirād
īśa-saṅgād vilīyate
This contrary position of the jīvas has existed by association with prakṛti. That condition is quickly destroyed by association with the Lord.
By association with prakṛti one is in bondage, and by association with the Lord one becomes liberated.
|| 6.1.56-57 ||
ayaṁ hi śruta-sampannaḥ
śīla-vṛtta-guṇālayaḥ
dhṛta-vrato mṛdur dāntaḥ
satya-vāṅ mantra-vic chuciḥ
gurv-agny-atithi-vṛddhānāṁ
śuśrūṣur anahaṅkṛtaḥ
sarva-bhūta-suhṛt sādhur
mita-vāg anasūyakaḥ
Ajāmila was well versed in the Vedas. He was a reservoir of good character, good conduct and good qualities. Firmly established in executing all the Vedic injunctions, he was very mild and gentle, and he kept his mind and senses under control. Furthermore, he was always truthful, knew how to chant the Vedic mantras, and was also very pure. Ajāmila was respectful to his guru, the fire-god, guests, and the elderly members of his household. He was free from pride, was upright, benevolent to all living entities, well behaved, controlled in speech, and without hatred to anyone.
Having spoken of the natures of dharma and adharma, the servants of Yama now illustrate adharma by showing how Ajāmila is fit to be punished. In two verses they speak of his righteous nature in order to show how his sinful nature was not suitable. Śīla means good character, vṛtta means proper conduct and guṇa means good qualities like tolerance.
|| 6.1.58-60 ||
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