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dehy artha iva śāśvataḥ
Содержание книги
- O respectable one! Vṛtrāsura, who was completely able to subdue his enemy, took his iron club, whirled it around, and then threw it at Indra with his left hand.
- cukruśuḥ samaharṣayaḥ
- tadā ca khe dundubhayo vinedur
- vijvarā nirvṛtendriyāḥ
- strī-bhū-druma-jalair eno
- tayendraḥ smāsahat tāpaṁ
- tāvat triṇākaṁ nahuṣaḥ śaśāsa
- taṁ ca brahmarṣayo 'bhyetya
- rajas-tamaḥ-svabhāvasya
- su-durlabhaḥ praśāntātmā
- vṛtras tu sa kathaṁ pāpaḥ
- cintā bandhyā-pater abhūt
- rājñā tathā prakṛtayo
- praśrayāvanato 'bhyāha
- ity arthitaḥ sa bhagavān
- As the Kṛttikās, through Agni, had a child named Skanda, Kṛtadyuti, through Citraketu, became pregnant after eating remnants of food from the sacrifice.
- tanaye 'nudinaṁ pituḥ
- sapatnyāḥ putra-sampadā
- mumoha vibhraṣṭa-śiroruhāmbarā
- stana-dvayaṁ kuṅkuma-paṅka-maṇḍitaṁ
- tvaṁ tāta nārhasi ca māṁ kṛpaṇām anāthāṁ
- uttiṣṭha tāta ta ime śiśavo vayasyās
- naṣṭa-saṁjñam anāyakam
- yathā prayānti saṁyānti
- janma-mṛtyor yathā paścāt
- dehy artha iva śāśvataḥ
- kau yuvāṁ jñāna-sampannau
- Aṅgirā said: O King! I am the giver of the son to you who desired a son, and this is Nārada, a great sage, son of Lord Brahmā.
- na dṛśyante manobhavāḥ
- yāṁ dhārayan sapta-rātrād
- jīvātman paśya bhadraṁ te
- paryaṭanti nareṣv evaṁ
- eṣa nityo 'vyayaḥ sūkṣma
- na doṣaṁ na kriyā-phalam
- bāla-hatyā-hata-prabhāḥ
- tmānandānubhūtyaiva
- so 'vyān naḥ sad-asat-paraḥ
- bhaktāyaitāṁ prapannāya
- ab-bhakṣaḥ susamāhitaḥ
- premāśru-leśair upamehayan muhuḥ
- tava vibhavaḥ khalu bhagavan
- saptabhir daśa-guṇottarair aṇḍa-kośaḥ
- jitam ajita tadā bhavatā
- viṣama-matir na yatra nṛṇāṁ
- yayā hy abhihito bhāgavato dharmaḥ
- atha bhagavan vayam adhunā
- saṁstuto bhagavān evam
- lokaṁ cātmani santatam
- yena prasuptaḥ puruṣaḥ
- yad etad vismṛtaṁ puṁso
dehy artha iva śāśvataḥ
Just as from one seed another seed is generated, O King, so by the body of the father another body, a son, is produced through the body of the mother. (Why do you lament, since the body is still here?) But the object called the jīva is eternal.
“What you said is true. I, a father, created by the Lord, produced a son, who is now dead. Therefore I lament.” The two sages respond. By the body of the father, the body of the son is born from the body of a mother, just as a seed is born from another seed. Since the body of the son which you produced is present before you now, why do you lament? This is the intention of the statement. “But I am lamenting because the jīva is not longer present.” They reply. The jīva is eternal. It is not produced by you. Thus you have no relationship at all with it.
|| 6.15.8 ||
deha-dehi-vibhāgo 'yam
aviveka-kṛtaḥ purā
jāti-vyakti-vibhāgo 'yaṁ
yathā vastuni kalpitaḥ
Just as divisions of general and specific are imagined in the absolute, so divisions of body and soul with mutual dependence are imagined because of beginningless ignorance.
“Since the soul is the partner with the temporary body, it should also be temporary.” The distinction of soul and body which seem to be mutually dependent is produced from beginningless ignorance, just as the division of generic (jāti) and specific (vyakti) in the eternal Brahman is imaginary, since it cannot be discerned that they are mutually dependent.
|| 6.15.9 ||
śrī-śuka uvāca
evam āśvāsito rājā
citraketur dvijoktibhiḥ
vimṛjya pāṇinā vaktram
ādhi-mlānam abhāṣata
Śukadeva Gosvāmī said: Thus pacified by the instructions of Nārada and Aṅgirā, King Citraketu, wiping his shriveled face with his hand, the King began to speak.
|| 6.15.10 ||
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