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The Servants of Viṣṇu Speak
Содержание книги
- 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
- te deva-siddha-parigīta-pavitra-gāthā
- jihvā na vakti bhagavad-guṇa-nāmadheyaṁ
- tasmāt saṅkīrtanaṁ viṣṇor
Chapter Two
The Servants of Viṣṇu Speak
|| 6.2.1 ||
śrī-bādarāyaṇir uvāca
evaṁ te bhagavad-dūtā
yamadūtābhibhāṣitam
upadhāryātha tān rājan
pratyāhur naya-kovidāḥ
Śukadeva Gosvāmī said: O King! The servants of Lord Viṣṇu, expert in rules of conduct, replied as follows after hearing the statements of the Yamadūtas.
In the Second Chapter, the arguments of the servants of Yama are refuted by the power of the Lord’s name, Ajāmila repents and then ascends to Vaikuṇṭha. Naya-kovidāḥ means those who speak as persons knowledgeable of nīti-śāstra.
|| 6.2.2 ||
śrī-viṣṇudūtā ūcuḥ
aho kaṣṭaṁ dharma-dṛśām
adharmaḥ spṛśate sabhām
yatrādaṇḍyeṣv apāpeṣu
daṇḍo yair dhriyate vṛthā
The servants of Viṣṇu said: This is a calamity! Adharma has touched the assembly of authorities on dharma, where punishment is unnecessarily being given to the sinless, who are not to be punished.
Ah! We know you are servants of Yama, but why do you speak such nonsense? We can understand that the authority of this King of dharma to be of opposite quality.
That is expressed in this verse. We have never heard such facts till now (aho)! What will happen to the people by such injustice (kaṣṭham)? “Who are you to criticize? What are you criticizing?” Please listen to what we say. Adharma is contaminating the assembly of those who judge dharma. They see dharma as adharma. In this assembly, punishment is allotted to persons without sin who should thus not be punished. The assembly is displaying adharma.
|| 6.2.3 ||
prajānāṁ pitaro ye ca
śāstāraḥ sādhavaḥ samāḥ
yadi syāt teṣu vaiṣamyaṁ
kaṁ yānti śaraṇaṁ prajāḥ
The protectors of the citizens are instructors, endowed with proper character, and are equal in happiness and distress. If they show opposite tendencies, where will the citizens go for protection?
Please listen. We have heard that your master is a protector, who implements laws, possesses good qualities and is equal to all. Why has this now become untrue? The leader should be a father, showing affectionate. He should be an instructor of laws, to teach dharma. He should be proper in character, to benefit all people. He should be equal, taking his own happiness and distress equally. The opposite is a protector who gives suffering to the people, who, though a teacher, does not teach dharma to his servants, who , though of proper character, does not act for everyone’s benefit, and though equipoised, is ignorant of others’ suffering. This is a disaster for the public and intolerable for us.
|| 6.2.4 ||
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