na niṣkṛtair uditair brahma-vādibhis
Содержание книги
- 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
- māyā-guṇeṣu ramate vṛjināvaheṣu
- saṁsmṛtya vismita-dhiyo yama-kiṅkarās te
- iti sampraśnam ākarṇya
na niṣkṛtair uditair brahma-vādibhis
tathā viśuddhyaty aghavān vratādibhiḥ
yathā harer nāma-padair udāhṛtais
tad uttamaśloka-guṇopalambhakam
A sinful man is not purified by abundant atonement, or by vows mentioned by Manu and others, as much as he is purified by chanting even some portions of the names of the Lord, which produce realization of his qualities.
The name is described in two verses as most excellent, even for acting as atonement for all of the greatest sins. Brahmavādibhiḥ means Manu and others. Nāma-padaiḥ means “just by some indications of the name, such as calling out the name of a son.” Or it can mean one inflected word indicating the Lord. In that case the plural is used to indicate respect. This means that the word may have meaning or not (simply being one word of a sentence). The name should be chanted but the mind may be attentive or not. He may be sinful, without even following karma or other scriptural process. And not only does the name uproot sin completely. One realizes the Lord’s qualities, beauty, powers and sweetness.
Or another meaning is as follows. “But how can grave sins which are destroyed only by great austerities and vows be destroyed by casual chanting of the name?” The name indicates the power (guṇa) of the Lord having great fame. The name removes great sin because it is the name of the most powerful Supreme Lord.
|| 6.2.12 ||
naikāntikaṁ tad dhi kṛte 'pi niṣkṛte
manaḥ punar dhāvati ced asat-pathe
tat karma-nirhāram abhīpsatāṁ harer
guṇānuvādaḥ khalu sattva-bhāvanaḥ
Since even after atonement the mind again pursues material enjoyment, for people desiring complete destruction of material desire, continuous chanting of the qualities of the Lord is the only means of purification.
Performance of atonement for twelve years is considered inferior to chanting the name. Since the mind pursues the path of sin after performing atonement which does not completely purify the mind, for persons desiring complete destruction of karmas, constant chanting of the name and qualities, after (anu) hearing them for someone is the real purification of one’s existence become it destroys all desires. According to Amara-koṣa the word anu means “after” as well as “similar.”
“Why do you criticize committing sin again after doing atonements? We can explain that this is similar to being bitten by a snake without any teeth since it is caused simply by remaining impressions (just as you explain about commission of sin after chanting.”
You are mistaken. Our explanation of the name is valid because of statements that the name destroys all sins along with desires. It is not simply imagination. How can you make your claim, since there are no statements in the scriptures concerning atonement which claim destruction of all desires, and even in the exaggerated claims of karma-kāṇḍa, one does not hear of decrease of sinful desire. This was stated previously.
|| 6.2.13 ||
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