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The Appearance of Narada to VyasaСтр 1 из 18Следующая ⇒
॥1.4.1॥ vyasa uvacha— Hi bruvanam samstuya muninam dirgha-satrinam | TRANSLATION Vyasa said: Among the sages gathered for the long sacrifice, Saunaka, eldest by age, of high parentage and superior in Vedic knowledge, praising Suta who had just spoken, began speaking. COMMENTARY In the Fourth Chapter the excellence of the speaker and the hearer of the Bhagavatam are declared. Also, the mercy that Vyasa received and its previous absence are described. Because he was the eldest by age (vrddhah), superior by family lineage (kula-pati) and superior by knowledge acquired through studying the Veda (bahvrcah), Saunaka was chosen by the sages to ask the questions.
॥1.4.2॥ saunaka uvacha— suta suta maha-bhaga vada no vadatam vara I TRANSLATION Saunaka said: O Suta! O Suta! Fortunate soul! Best of speakers! Please tell us the pure stories related to the Lord which the glorious Shuka spoke at the assembly of Pariksit. COMMENTARY He addresses Suta twice out of joy. Yat stands for yam.
॥1.4.3॥ kasmin yuge pravrtleyam sthane vd kena hetuna I TRANSLATION In which yuga, in what place, and for what reason did the sage Vyasa write this work? Who inspired him to write this work? COMMENTARY Kutall here is a sarva-vibhakti (applicable to all cases of nouns). The suffix tah indicates “from." It means “by whom.” Krishna refers to Vyasa.
॥1.4.4॥ tasya putro mahd-yogi sama-drn nirvikalpakah | TRANSLATION His son, a great yogi, seeing all things equally, fully realized in Brahman, with mind concentrated on one goal, having dispelled ignorance, hid himself from the public and appeared to be a fool. COMMENTARY Shukadeva was realized in impersonal knowledge (nirvikalpakah) and his attention ended in one point (ekdnta- matih). He had dispelled all ignorance (unnidrah). Nidra is equated with ignorance as in yd nisa sarva-bhulanam tasyam jagarti samyami: the man of knowledge is awake in what is night for all beings (BG 2.69). He appeared to be (iyate) a fool.
॥1.4.5॥ drslvaniiyantam rsitn dlmajam apy anagnam devyo hriya paridadhur na sutasya citram I lad viksya prcchati munau jagadus tavasti stri-pum-bhidd na tu sutasya vivikta-drsteh॥ TRANSLATION The young women playing in the water, on seeing the clothed Vyasa, pursuing his naked son who had left home, became bashful and put on their clothing. Vyasa was astonished that they were not embarrassed when his naked son passed by. When Vyasa asked them the reason, they replied, “You make distinctions of male and female and he does not. He has pure eyes.” COMMENTARY This verse shows Shukadeva’s absorption in Brahman (nirvikalpakah). Seeing Vyasa with clothing on, who was following his son as he left home, the women, who were playing in the water, became bashful, and put their clothing on. They did not do so on seeing Shukadeva, his son. That is astonishing. “Aah! The women were not bashful on seeing my naked, young son looking everywhere. On the other hand, seeing me, an old man wearing clothes, who did not even look at them, since I understood that women were playing in the water, they became bashful. I will ask them the reason.” When he asked, they said, “You make distinctions, thinking ‘this is a man, or this is a woman.’ Your son does not do this." How did this situation arise? “Your son has pure eyes (vivkta-drsteh). We young women, skilful in the arts, have the power to know the inner truth of men and women just by looking at their eyes.”
॥1.4.6॥ katham alaksitah pauraih sampraptah kuru-jangalan I TRANSLATION After coming to the province of Kuru-jangala, Shukadeva wandered in Hastinapura (the capital), like a madman, a mute or a fool. How did the people of the city recognize him? COMMENTARY Kuru-jangala is the name of a province. Gaja-sahvaye means “in the place named after the elephant — Hastinapura.”
॥1.4.7॥ katham va pandaveyasya rajarser munina saha I TRANSLATION How did the conversation of Pariksit with Shukadeva arise, through which this Vaishnava scripture appeared? COMMENTARY Pandaveyasya refers to Pariksit. Munina refers to Shukadeva. Srufih refers to the scripture.
॥1.4.8॥ sa go-dohana-matram hi grhesu grha-medhinam | TRANSLATION The great devotee would wait in the houses of married couples only as long as it took to milk a cow, purifying the inhabitants by giving spiritual benefit. COMMENTARY Shukadeva must have remained a long time with Pariksit in order to explain this work. It could not be otherwise. On the pretext of begging alms, he would wait in a house for only the lime it took to milk a cow. However, he actually purified their houses. He went there to give all the jivas the spiritual goal of life.
॥1.4.9॥ abhimanyu-sutam suta prahur bhagavatottamam I TRANSLATION O Suta! Pariksit is called the greatest of devotees. Please tell us about his astonishing birth and activities. COMMENTARY Grnlhi means “please tell.”
॥1.4.10॥ sa samrat kasya va hetoh pandunam mana-vardhanah I TRANSLATION Why did this King, the glory of the Pandavas, neglect the wealth of kings and fast to death on the bank of the Ganga? COMMENTARY Adhirat means “ruling as the chief.” It refers to Yudhisthira and his brothers. Pariksit inherited their wealth, but became disinterested in it.
॥1.4.11॥ namant I TRANSLATION Why did this brave young man, to whose feel enemies brought wealth and clearly bowed down for their own benefit, desire to give up such wealth, which is difficult to give up, along with his life airs? COMMENTARY Pada-niketam means “foot-stool.” Ha means “clearly.” Parlksit was young, not old but desired (aisata) to give up all the wealth, along with even his life airs (asubhih).
॥1.4.12॥ sivtiya lokasya bhavaya bhutaye ya uttama-sloka-parayana janah | TRANSLATION Persons who are surrendered to the Lord live for the auspiciousness of the world: extinguishing repeated birth and death and supplying material needs, and not for themselves. Why did Pariksil, becoming renounced, give up his body, which was meant as a shelter for others? COMMENTARY Those surrendered to the Lord live for the auspiciousness of the world (lokasya sivaya) in two ways: for extinguishing material life (bhavaya) and for giving material wealth (bhutaye). Bhavaya literally means “for material life” but here it means “the devotees live for helping people give up their material life" in the manner that smoke is used to smother mosquitoes. Or the dative case bhavaya may express a missing infinite: bhavaya samhartum (they live to extinguish material life.)1 Parasrayam means helping others. One should not give up something upon which others depend for life, even though one may be personally detached from it. I feriy(irthopapadasya ca. (Astddhydyl, Panini 2.3.14) Use of dative case with the verb indicates there is a hidden infinite which should be understood.
॥1.4.13॥ tat sarvam nah samacaksva prstoyad iha kincana I TRANSLATION Please explain to us whatever I have asked you on this subject. I think that you are most capable of explaining all subjects, except some portions of the Veda. COMMENTARY Snatam vacham means “having full ability to say.” Anyatra chandasdt means “other than the statements of the Vedas, since you are not qualified for that.” One should not worry that Bhagavatam is therefore inferior to the Vedas, because of Suta’s particular qualification. All persons are qualified for the final fruit of the tree of all the Vedas, the Bhagavatam, and Bhagavatam, being the fruit of the tree of the Vedas, is the essence of all irutis.
॥1.4.1411 suta uvacha— dvapare samanuprapte trtiye yuga-paryaye | TRANSLATION Suta said: Vyasa was born in the womb of Satyavati as a portion of the Lord when the third part of Dvapara-yuga arrived in the passing of yugas. COMMENTARY In answer to the questions mentioned in verse 3 “in which yuga, at what place” a short account of Vyasa’s birth and activities is now presented. According to Amara-kosa, paryaya means a lapse. With a lapse of many yuga cycles (yuga- paryaye), in Dvapara-yuga, when Krishna appeared, Vyasa was born. It will be explained that Krishna appeared in Dvapara- yuga of the twenty-eighth cycle of yugas in Vaivasvata- manvantara. All yugas are divided into three parts: the beginning portion (sandhya-rupa), the middle portion (yuga- rupa) and the end portion (sandhyamsa-rupa). TrtJye refers to the third part of Dvapara-yuga.2 Vyasa was born from Satyavali who was the daughter of Uparicara Vasu. Thus vasavyam means “in the womb of Satyavali.”
॥1.4.15॥ sa kaddcit sarasvatya upaspriya jalam sucih | TRANSLATION At one time, Vyasa, performing dcamana with water from the Sarasvati River, being purified, sat alone in an isolated spot while the sun rose. COMMENTARY UpasprSya means “having sipped water (acamana)" The verse is part of a sentence which ends in verse 18. 1 The proportions are.1 for the beginning portion,.8 for the middle portion and.1 for the concluding portion of the yuga.
॥1.4.16-18॥ pardvara-jfiah sa rsih kdlendvyakta-ramhasd | bhauiikdnam ca bhdvanam sakti-hrasam ca tat-krtam I durbhagamS cajanan viksya rnunir divyena caksusa | TRANSLATION Vyasa, who could see the past and the future, having pure vision, observed by his spiritual eye that the dharmas for the yugas had been destroyed on the earth, yuga after yuga, by the invisible force of time; that the bodies had decreased in ability; and that the people were devoid of faith, dominated by rajas and tamos, dull-witted, short-lived, and filled with misfortunes. He began to contemplate on what would be beneficial for all the varrias and dSramas. COMMENTARY He knows the past and the future (paravara-jnah). He saw that there was destruction of the dharmas of the yugos with time (yuga-dharma-vyatikaram). There was decrease, in strength of the body conditions (bhaulikanam bhavanam), caused by time (tat-krtam). The people were filled with rajas and lamas (nihsaltvan)-
॥1.4.19॥ catur-hotram karma Suddham prajanam viksya vaidikam I TRANSLATION Seeing the purifying power of Vedic rites performed by the four priests for the people at large who were not inclined for jhana, yoga or bhakti, he divided the one Veda into four for continuation of sacrifice. COMMENTARY Vyasa considered that Vedic rites were purifying (suddham) for all people who were not qualified for jMna, yoga or bhakti. These sacrifices were accomplished by four priests, the hota (reciter of Rg-veda, offerer of oblations), udgata (reciter of Sama-veda, corrector of irregularity), adhvaryu (reciter of Yajur-veda, preparer of items for sacrifice), and the brahma (reciter of Atharva-Veda, knower of all Vedas, supervisor). Santatyai means “for continuation."
॥1.4.20॥ rg-yajuh-samatharvakhya vedas catvara uddhrtah I TRANSLATION He divided the Veda into the Rg, Yajus, Sama and Atharva. Histories and Puranas are called the fifth Veda.
॥1.4.21-22॥ Ultrarg-veda-dharah pailah samago jaiminih kavih | atharvangirasam asit sumantur daruno munih I TRANSLATION For the Vedas, Paila became responsible for the Rg-veda, wise Jaimini chanted the Sama-veda, Vaisampayana became learned in the Yajur-veda, the sage Sumantu, inclined to incantations, became learned in the Atharva-Veda and my father Romaharsana became learned in the histories and Puranas. COMMENTARY Darunah means “inclined to incantations and magic.”
॥1.4.23॥ ta eta rsayo vedam svam svam vyasyann anekadha I TRANSLATION Each of these sages divided up his Veda into many divisions and these Vedas then developed branches as they were passed on to disciples, grand-disciples and great-grand-disciples. COMMENTARY Vyasyan means divided.
॥1.4.24॥ ta eva veda durmedhair dharyante purusairyatha \ TRANSLATION The Supreme Lord Vyasa, merciful to the most fallen, thus divided the Vedas so that they could be understood by the foolish.
॥1.4.25॥ stri-siidra-dvijabandhunam trayi na shruti-gocard I TRANSLATION The women, sudras and dvija-bandhus were not qualified to hear the Vedas. Thinking what would be the best for the foolish in terms of the best sadhana, Vyasa by his mercy wrote the Mahabharata. COMMENTARY The dvija-bandhus do not belong to the three upper classes. Karma-sreyasi means “in the best sadhana
॥1.4.26-27॥ evam pravrttasya sadd bhutanam sreyasi dvijah | natiprasidad dhridayah sarasvatyas late sucau I TRANSLATION 0 brahmanas! Though he had engaged himself in this way for the welfare of all beings, his heart was not satisfied with all of that. Being not completely satisfied in heart, sitting in a solitary spot on the bank of the Sarasvati River, the knower of dharma began to contemplate. He then spoke as follows. COMMENTARY Sarvatmakena means the same as sarvatmana (by the whole). Na ati prasidad hridayah means “he whose heart was not completely pleased.” Because of dissatisfaction in his heart he began to conjecture {vitarkayan). He spoke to himself internally.
॥1.4.28॥ dhrta-vratena hi maya chandamsi guravo ’gnayah | TRANSLATION I have respected the Vedas, the gurus and fire with sincerity and strict vows, and observed the rules.
॥1.4.29-30॥ bharata-vyaimdesena hy amnaydrthas ca pradarsitah I tathapi bata me daihyo hy alma caivatmana vibhuh | TRANSLATION Through the Mahabharata, in which dharma, artha, kdma and moksha for the women, sudras, what to speak of the higher castes, is seen, I have clearly shown the meaning of the Vedas. But still, my soul situated in the body, though powerful with austerity and knowledge by nature, appears incomplete and inferior, even though endowed with power arising from studying the Vedas. COMMENTARY My soul situated in the body (daihyah), though complete with austerity and knowledge (vibhuh) by nature (atmana), feels incomplete (asampanna); and not only incomplete, but also inferior (asattama) even though endowed with power arising from the excellent results derived by hearing and studying the Vedas. Another version of the text has usallama (most pleased with). In either case, as part of a compound, the suffix vi can be added with the meaning “possessing.”
॥1.4.31॥ kihi va bhagavala dharma na prayena nirupitah I TRANSLATION Perhaps the path of bhakti, pleasing to the most elevated devotees, has not been sufficiently described. And the elevated devotees alone are dear to the Lord. COMMENTARY Vyasa begins to intuit the reason for his dissatisfaction. Prayena means abundantly. The word te refers to the paramahamsas. It is not possible to explain the word bhagavala dharma as jhdna. It is bhakli only for it is later said: tad-vag-visargo janatdgha-viplavoyasmin prati-slokam abaddhavaty api namany anantasya yaso 'rikitan I The use of words in which, though not perfectly composed, there are the names of the Lord and descriptions of his glories which devotes hear, sing, and again receive, destroys the sins of all people. SB 1.5.11 And thus the word paramaharitsandm refers only to the devotees, not to the jhclnis. Bhagavatam should always be connected with the devotees who are called paramahamsas. It should never be taken as the property of the jhanis. bhavat&nudita-prdyam yaso hhagavato 'malam yttnaivdsau na tusyeta manyc tad daisanam khilam You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the l ord is considered worthless. SB 1.5.8
॥1.4.32॥ tasyaivam khilam atmanam manyamanasya lihidyatah I TRANSLATION As Vyasa was lamenting, considering himself most vile, Narada approached the hermitage, which was previously described. COMMENTARY Khilam means “vile.” Vyasa’s hermitage was on the bank of the Sarasvati as previously described (prag udahrtam). Lacking complete knowledge and being dissatisfied are impossible for Vyasa, since he is an avatara of the Lord. Therefore it should be understood that these conditions were strongly produced by Krishna himself in order to manifest the Bhagavatam, the crest jewel of all the scriptures which is non-different from him. Similarly, even Balarama’s knowledge became covered by Krishna for the beauty of the pastimes in bewildering Brahma. The Bhagavatam became manifest by the instructions of Narada; however it should be understood that even the chief goal of human endeavor, liberation, is achieved only by bhakti, and not by any other method. yat karmabhiryat tapasa jnana-vairagyatas cayat yogena dana-dharmena ireyobhir itarairapi sarvam mad-bhakti-yogena mad-bhakto lahhate ’njasa svargdpavargatii mad-dhama kathaiicidyadi vanchati Everything that can be achieved by karma, penance, jfiana, vairagya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti.If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32- 33 kirn va yogena saiikhyena nyasa-svadhyayayor api him va sreyobhir anyaii ca nayatratma-prado harih What is the use of yoga, sankhya, sannyasa, study of the Vedas, other auspicious acts, in which the Lord does not give realization of himself? SB 4.31.12 Thus the unique meaning of all the scriptures becomes visible to all people by bhakti.
॥1.4.33॥ tam abhijnciyci sahasa pratyutthayagatam miimfi I TRANSLATION Understanding that Narada, worshipped by the dexatds, had suddenly arrived, Vyasa worshipped him as if he were Brahma. COMMENTARY Vidhivat means like Brahma. Vat can mean “like” according to the dictionary. Vat is compounded with vidhi.
Thus ends the commentary on the Fourth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
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