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The Pandavas ascend to the spiritual world





 

 

॥1.15.1॥

s ufa uvacha—

evam Krishna-sakhah ktsno hhratra rajna vihalpitah I
nana-sanhaspadam riipam Krishna-viSlesa-karsitah॥

TRANSLATION

Suta said: The friend of Krishna, Arjuna, was thus questioned by his brother, the king, because he presented himself as an object of worry. He had become thin because of separation from Krishna.

COMMENTARY

In the Fifteenth Chapter, hearing the lamentation of Arjuna, and seeing the entrance of Kali, the King enthrones his grandson, and giving up the kingdom, marches to death with his brothers.

Arjuna became the object of doubt (vihalpitah) for the king: was it because of this or was it because of that? The cause was Arjuna’s worrisome condition. He had become thin because of separation from Krishna.

 

॥1.15.2॥

sokena susyad-vadana-hrt-sarojo hata-prabhah I
vibhum tarn evanusmaran ndsahnot pratibhasitum ॥

TRANSLATION

Arjuna, his lotus heart and face dried up because of grief with dull complexion, remembering the Lord, could not reply

 

॥1.15.3-411

hrcchrena samstabhya sucah panindmrjya netrayoh |
paroksena samunnaddha-pranayautkanthya-katarah ॥

sakhyam maitrim sauhridam ca sarathyadisu samsmaran I
nrpam agrajam ity aba baspa-gadgadaya gird॥

TRANSLATION

Stopping with difficulty the tears and wiping his eyes will his hands, extremely pained by the increased longing of lov< due to separation, remembering the pure friendship wit) Krishna, friendship mixed with servitude, and friendship mixe< with parental feelings towards Krishna, he spoke to the kin with choked voice filled with tears.

COMMENTARY

Stopping the tears of grief (sucah) in his eyes, he wiped thos tears which flowed anyway. Because of Krishna not bein present (paroksena), he was in pain. Sakhyam is mutu£ affection and mutual helping each other. Maitrim is sakhy mixed with dasya. Sauhridam is sakhya mixed with vatsalya

 

॥1.15.5॥

arjuna uvacha—

varidto ’ham maha-raja harind bandhu-rupind I
ycna me 'pahrtam Ujo deva-vismdpanam mahat॥

TRANSLATION

Arjuna said: O King! My friend the Lord has left me. He has taken with him my great power which astonished the devatas.

COMMENTARY

Vandtah means “abandoned.” I have been left by my friend, the Lord, who has taken my powers which were given by him.

 

॥1.15.6॥

yasya ksana-viyogena loko hy apriya-darsanah I
uklhena rahilo hy esa mrtakah procyate yalha॥

TRANSLATION

Just as a dead person without life becomes repulsive, the world which is separated from Krishna even for a moment appears repulsive.

COMMENTARY

This and the verses following till verse thirteen are all connected with “the Lord” in verse five. An example is given to show that what was attractive becomes repulsive without life (uklhena). Esa refers to persons like a father.

 

॥1.15.7॥

yat-samsrayad drupada-geham updgatdnam rajnam svayamvara-mukhe smara-durmadanam I tejo hrlam khalu mayabhihatas at matsyah sajjikrtena dhanusadhigata ca Krishna॥

TRANSLATION

By taking shelter of him, I stole the power of the kings who had come to Drupada’s house for the svayamvara ceremony and were mad with lust, then pierced the fish with the strung bow and obtained Draupadi.

COMMENTARY

Because of taking shelter of him at the svayamvam, I stole the power of the kings, and obtained Draupadi.

 

॥1.15.8॥

yat-sannidhav aham u khandavam agnayc 'dam inaram ca samara-ganam tarasa vijitya I
labdha sabha maya-krtadbhuta-silpa-maya digbhyo 'haran nrpatayo balim adhvare te॥

TRANSLATION

In his company, I conquered with my strength lnara and the devatas, gave the Khartdava forest to Agni, obtained the assembly hall of wonderful construction made by Maya, and presented it to you as a gift at the Rajasuya sacrifice where kings from all directions had assembled.

COMMENTARY

U expresses astonishment. The Khandava forest belonged to lnara. I obtained the hall made by Maya whom I saved from the burning forest. In that marvelous hall, the sacrifice was held.

 

॥1.15.9॥

yat-tejasa nrpa-siro-'hghrim ahan makhartham aryo ’nujas tava gajayuta-sattva-viryah |
tenahrtah pramatha-natha-makhaya bhupd yan-mocitas tad-anayan balim adhvare te॥

TRANSLATION

By his strength, Bhlma, endowed with the strength and enthusiasm of ten-thousand elephants, killed Jarasandha at whose feet kings surrendered for the purpose of the sacrifice, by which kings who had been taken prisoner for Jarasandha’s sacrifice to Siva were released, and brought gifts to your Rajasuya sacrifice.

COMMENTARY

He who had kings of his own nature at his feet was Jarasandha. Tava anuja is Bhima. Without conquering him, the sacrifice could not be performed. Bhima had perseverance (sattva) and strength (viryaJt). Jarasandha had gathered them in prison to sacrifice them to Bhairava-siva. Because they were released, they brought tribute to the sacrifice.

 

॥1.15.10॥

patnya s tavadhimakha-klpta-mahabhiseka- slaghistha-caru-kabaram kitavaih sabhayam I
sprstam vifeirya padayoh patitasru-mukhya yas tat-striyo ’krta-hatesa-vimukla-kesah॥

TRANSLATION

And Bhima made widows of those whose rascal husbands in the assembly untied and pulled the hair bound up beautifully during the bathing ceremony at the Rajasuya sacrifice of your wife, whose tears fell on the feet of Krishna.

COMMENTARY

You made widows of the wives (tat-striyo ’krla-hatesa-vimukla- kesdh) of rascals like Duhsasana by whom your wife’s hair done up nicely for the bathing ceremony at the Rajasuya sacrifice was untied (vikirya) and pulled (sprstam). Yah refers to Bhima from the previous verse. From Draupadi’s face tears fell on the feet of Krishna who appeared in her mind by remembrance. Or the phrase can mean Draupadi with a tearful face fell at the feet of Krishna.

 

॥1.15.11॥

yo nojugoptt vana etya duranta-krcchrad durvasaso ’ri-iacilddayutagra-bhugyah I
sdkanna-sisuim upayujya yatas tri-lokim Irptam amarinta salile vinimagna-sarighah॥

TRANSLATION

Krishna, arriving at the forest and eating the remnants from the food pot, saved us from the scheme of our enemy in the form of Durvasa who is difficult to overcome and who eats with ten thousand followers, because they felt completely satisfied while submerging themselves in the water.

COMMENTARY

Because of Durvasa, whose visit was planned out by the enemy; who has a terrible curse; who eats at the head of a line of ten thousand disciples (yah ayulagra-bhuk), Krishna came to us in the forest and saved us, after eating (upayujya) the remnants of food in the pot. Due to that, the group of sages bathing in the water felt satisfied up to the three worlds. The story is told in the Mahabharala. Once, Duryodhana had Durvasa as his guest. Durvasa, satisfied, wanted to grant him a boon. Thinking in his mind that the Pandavas can be destroyed by the curse of Durvasa, he said, “Yudhisthira is the head of our family. Therefore you should be his guest with your ten-thousand disciples. But you should go to their house when Draupadi has eaten and is not hungry.” When Durvasa arrived, Yudhisthira with great respect invited him for food after Durvasa had performed the noon bathing rituals. The sages submerged themselves in water for purifying themselves with agha-marsana. The moment Draupadi thought of Krishna he left Rukmini’s side and came there immediately out of affection for his devotee. When she told him what had happened, he said, “O Draupadi, I want to eat. First feed me.” In great shame she said, “Oh! This is my misfortune and fortune. The Lord of the three worlds, the Lord of sacrifice, has come to my house and is asking for food.” Thinking like this, she said, “O master! My food pot given by the sun god is inexhaustible until I eat. After feeding everyone, l have eaten. There is no more food." She began to weep. With insistence he made her bring the pot and eating the spinach and rice stuck to the edge of the pot, he said, “Bring the sages to eat." Bhima was sent. Bhima said, “Please come and eat. Why are you delaying?" Durvasa, being loo full, fled, fearing that they had prepared a meal that could not be eaten.

 

॥1.15.12॥

yat-tejasatha bhagavanyudhi sitla-panir vismapitali sagirija ’straw adan nijam me I anye 'pi caham amunaiva kalevaiena prapto mahenara-bhavane mahad-asanardham॥

TRANSLATION

By his power, Siva along with Parvati became astonished at my prowess in fighting and gave me his own weapon; others also gave me their weapons; and in this body I sat on half of Inara’s throne in his hall.

COMMENTARY

Siva with Durga (sa-girijah) was astonished and gave his own weapon. Other devatas as well gave their weapons. I shared half the throne of Inara (mahad-asanardham).

 

॥1.15.13॥

tatraiva me viharato bhuja-danda-yugmam gandiva-laksanam arali-vadhaya devah I
senarah sritayad-anuhhavitam ajamidha tenaham adya musitah purusena bhumiid॥

TRANSLATION

O descendeni of Ajamidha! I have been abandoned by that great person, by whose power, while I was staying in Svarga, the devatas along with Inara took shelter of my strong arms holding the Gandiva bow for killing the Nivatakavachas.

COMMENTARY

Arati means Nivatakavacha demons. The devalas took shelter of me for killing them. Yad-anubhavitam here means “by taking powers from Krishna.” I have been given up (musitah) by that excellent (bhumna) person.

 

॥1.15.14॥

yad-bandhavah kum-halahdhim ananta-param eko ralhena tatare 'ham atirya-sattvam |
pratyahrtam bahu dhanam ca may a paresam tcjas-padam manimayam ca hrtam sirohhyah ॥

TRANSLATION

Having him as a relative, I alone crossed over the ocean of the Kura’s strength, infinite in width, filled with formidable creatures, on my chariot, and look abundant wealth of cows and jeweled turbans, symbols of their power, from their head.

COMMENTARY

I, who had Krishna as my relative (yad-bandhavah), alone, crossed the ocean of the Kuru army, to take back the cows of King Uttara. That army had no end, because of its density and placement. That ocean was filled with formidable creatures (atirya-sattvam) such as Bhisma who were like timingala fish in the ocean. I took wealth in the form of the cows and their turbans, symbols of their power (tejas-padam) from their heads, bewildering them with the mohana weapon.

 

॥1.15.15॥

yo bhisma-karna-guru-salya-camusv adabhra- rdjanya-varya-ratha-mandala-manditd$u\
agrecaro mama vibho ratha-yuthapanam ayur mandmsi ca drsd saha oja drcchat॥

TRANSLATION

O master! Situated in front of me as my charioteer, he stole by his glance the karma, minds, enthusiasm to fight, and ability to take up weapons of the maharathas among the armies of Bhisma, Kama, Drona and Salya decorated with an array of many royal chariots.

COMMENTARY

O Lord (vibho)! He was situated in front of me as the driver. By his inconceivable influence, he took away (drcchat) their prarabdha-karma (ayus). By his beauty he stole their minds. By showing his power, he took away their enthusiasm to fight, characterized by sharpness of mind (sahas). By his glance alone he took away their ability to take up weapons (ojas), characterized by sharpness of the senses.

 

॥1.15.16॥

yad-dohsu md pranihitarii guru-bhtsma-karna- naptr-trigarta-salya-saindhava-bahlikadyaih I
astrany amogha-mahimani niriipitdni nopasprsur nrhari-dasam ivasurani॥

TRANSLATION

Because I was in the shelter of his arms the weapons of unfailing power released by Drona, Bhisma, Karna, Bhurisrava, Susanna, Salya, Jayadratha, Valhlika and others did not touch me, just as the weapons of the demons did not touch Prahlada.

COMMENTARY

The weapons of Drona and others did not touch me, established (pranihitam) in the arms of Krishna (yad-dohsu). Guru means Drona. Naptr is Bhurisrava. Trigarta is the king of Trigarta, SuSarma. Sala is Salya. Saindhava is the king of Sindhu, Jayadratha. Bahlika was the brother of Santanu. The weapons had unfailing power (amogho-mahimdni). The word mahitani is sometimes seen instead. An example of not being harmed by formidable weapons is Prahlada (nrhari-dasam).

 

॥1.15.17॥

sautye vrtab kumatinatmada isvaro me yat-pada-padmam abhavaya bhajanti bhavyah I
mam srdnta-vaham arayo ratbino bhuvi-stham na praharanyad-anubhava-nirasta-cittah॥

TRANSLATION

I foolishly engaged as my charioteer the Lord, who gives life, whose feet are worshipped by the great souls aspiring for liberation, and by whose influence the enemies on chariots, losing concentration, could not strike me as I stood on the ground with thirsty horses.

COMMENTARY

Remembering Krishna’s powers in separation, Arjuna’s dasya-bhava appeared. This caused his natural sakhya-bhava to recede. Thus Arjuna sees that he was offensive to engage Krishna as his charioteer and expresses regret in this verse. Sautye means “as a charioteer.” Great souls worship him for liberation (abhavaya). This individual (myself) with ego did not worship him. But listen to the mercy he showed me, who am such an offender. My horses were tired from lack of water when killing Jayadratha. I got down from the chariot, and piercing the ground produced water. At that time the enemies could not attack me, because by his influence their minds lost concentration.

 

॥1.15.18॥

narmany udara-rucira-smita-sobhitani he partita he ’rjuna sakhe kuru-nandaneti I
saiijalpitdni nara-deva hrdi-sprsani smartur luthanti hridayam mama madhavasya॥

TRANSLATION

O King! On remembering Madhava’s joking words, splendid with smiles, chann and eloquence, our conversations, which touched the heart, while he addressed me as “Partita, Arjuna, friend, joy of Kurus”, my heart becomes agitated.

COMMENTARY

The words touched his heart because of their sweet syllables. Luthanti stands for lothayanti. Not using the causative form is poetic license.

 

॥1.15.19॥

sayyasanatana-vikatthana-bhojanadisv aikyad vayasya rtavan iti vipralabdhah I
sakhyuh sakheva pitrvat tanayasya sarvam sehe mahan mahitaya kumater agham me॥

TRANSLATION

Because of our intimacy in sleeping, sitting, walking, boasting and eating, I would scold him, saying, “O friend! You are truthful!” Being exalted, by his greatness he tolerated the offenses of a fool like me, just as a father tolerates a son or a friend tolerates a friend.

COMMENTARY

Because of our mutual dependence, our oneness, I would scold him with sarcastic words such as “O friend you are truthful.” Instead of rtavan sometimes rbhuman (person with servants) is seen. Mahitaya means “by his greatness.”

 

॥1.15.20॥

so ’ham nrpenara rahitah purusottamena sakhya priyena suhrida hridayena sunyah I
adhvany urukrama-parigraham ahga rahsan gopair asadbhir abaleva vinirjito ’smi॥

TRANSLATION

O best of kings! Without the Lord, my dear friend and companion, my mind being vachant like a weakling, I was defeated by criminal cowherds while protecting his queens on the road.

COMMENTARY

What you guessed—my defeat, also occurred. Without my friend, my mind became vachant (hridayena sunyah). I was almost fainting. Actually the cowherds were not low criminals.

Gopa means those who protected (pa) the earth and heavens (go). These persons took the queens away. The Lord took the form of these cowherd men and took away his dear queens so that they could enter into the unmanifest pastimes.

na vayath sadhvi samrajyam svarajyam bhaujyam apy uta vairajyam paramesthyam ca anantyam va hareh padam

O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality or even attainment of the kingdom of God.

kamayamaha etasya Shrimat-pada-rajah sriyah
ku(a-kuiikumci-gandh(idhyam miirdhna vodhum gada-bhrtah

We simply desire to carry on our heads the glorious dust of Lord Krishna’s feet, enriched by the fragrance of kunkuma from His consort’s bosom. SB 10.83.41-42

vraja-striyo yad vanchanti pulindyas trna-virudhah gavas carayato gopah pada-sparsam mahatmanah

We desire the same contact with the Supreme Lord’s feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire—the touch of the dust He leaves on the plants and grass as He tends His cows. SB 10.83.43

From these verses it is understood that the queens desired the form of the Lord that the gopis hankered for. Otherwise, if the queens, who were directly LaksmI, enjoyed by the Lord, were touched by low material persons, they would have immediately disappeared. It is understood that they attained forms as women of Vraja in another manifested pastime. This can be understood from the Vishnu and Brahma Puranas. Vyasa also spoke to Arjuna about this:

evain tasya muneh sapad astavakrasya keiavam I
hhartaram prapya tayata dasyuhasta varangandh॥

Because of the curse of the sage Astavakra, the best of women, becoming the wives of Krishna, would be touched by the thieves.

Long ago, the heavenly women praised Astavakra. He blessed them by saying “Vishnu will become your husband.’’ Because they laughed at him on seeing his crooked body, he cursed them “You will be taken by the thieves.” Again being merciful he said that after the curse had ended they would again attain the Lord who would take the form of the thieves. Not being able to avoid the curse and the blessing, they experienced being taken by the thieves and attaining the Lord because of this, since Krishna took the form of the thieves. It is also said:

tat tvayd na hi kartavyah soho ’Ipo ’pi hi pandava I tendpy akhila-nathena sarvam tad upasamhrtam॥

O Pandava! Do not lament at all. All of the queens have been brought close by the perfect husband Krishna.

Akhila-nathena means by Krishna, the perfect husband. Sctmtm refers to all the dear queens. Upasamhrtam means “brought close to him in a direct way,” since this happened through the instrument of Arjuna.

 

॥1.15.21॥

tad vai dhanus ta isavah sa ratho hayas te so 'ham rathi nrpatayoyata anamanli I
sarvam ksanena tad abhud asad iia-rihtarii bhasman hutam kuhaka-raddham ivoptam Usyam॥

TRANSLATION

I, the warrior, and the bow, the arrows, the chariot and the horses which made kings bow to me, have become powerless in a moment without the Lord. They are as fruitless as sacrificing ghee into ashes, or as immaterial as getting an illusory gift from a magician, or as perishable as sowing seeds in salty earth.

COMMENTARY

The reason for all this is the absence of Krishna and nothing else. All of these things which caused kings to bow to me, have lost there effect because Krishna is absent. Throwing ghee into ashes shows no results. Getting articles from a magician shows their insubstantiality. Sowing seeds in salty earth shows the perishable condition.

 

॥1.15.22-23॥

rajams tvayanuprstanam suhridam nah suhrt-pure I vipra-Sapa-vimudhanam nighnatam mustibhir mithah II varunim madiram pitva madonmathita-cctasdm I ajanatam ivanyonyam catuh-pancavasesitah ॥

TRANSLATION

O King! Only four or five among our friends in Dvaraka remain. Drinking rice wine, by the curse of a brdhmana they become bewildered, enraged in mind, and killed each other with handfuls of reeds as if not knowing each other.

COMMENTARY

Among the friends who, having drunk wine, became enraged and killed each other with handfuls of eraka reeds, only four or five remain.

 

॥1.15.24॥

prayenaitad bhagavata Uvarasya vicestitam I
mitho niglmanti bhutani bhavayanti ca yan mithah॥

TRANSLATION

According to common vision only, the destruction of the Yadus occurred by the will of the Lord, because actually living beings themselves cause their own survival and destruction.

COMMENTARY

Why did some remain? The destruction of the Yadu family (etad) was the will of the Lord, according to common vision (prayena), but this is not the real truth, because among themselves (mithah) living beings are the cause of destroying and protecting each other.

 

॥1.16.25॥

jalaukasam jale yadvan mahanto ’danty antyasah I
durbalan balino rajan mahanto balino mithah॥

TRANSLATION

Among the aquatics, the big eat the small and weak and those of equal strength or size can eat each other.

COMMENTARY

Among the fish (jalaukasam) the big eat the small, and the strong can eat an equally strong fish.

 

॥1.15.26॥

evarh balisthair yadubhir mahadhhir itaran vibhuh I
yadun yadubhir anyonyam bhu-bharan sanjahara ha॥

TRANSLATION

The Lord in this way destroyed the Yadus, who became a burden on the earth, with strong Yadus killing other great Yadus.

COMMENTARY

It is said there that the Lord destroyed the Yadus who became a burden on the earth. This perception was created by the Lord for Arjuna and others. The cause is explained at the end of the Eleventh Canto. Arjuna here says that the Yadus became a burden on the earth, but actually they were ornaments for the earth. That is because the Yadus were eternal associates of the Lord. Just as a woman does not feel that her ornaments are a weight, so the earth did not feel the weight of the Yadus. Even the devatas who had appeared in the Yadu family cannot be said to be a burden since they also were without rajas and tamas. Therefore the destruction was a means of having the devatas and the eternal associates return to their appropriate destinations. The Lord himself makes reference to the burden:

hiyan bhuvo ’yam ksapitoru-bharo yad drona-bhismarjuna-bhima-mulaih astadasaksauhiniho mad-amiair aste balam durvisaham yadunam

The burden of the earth caused by the eighteen aksauhinis formed by Drona, Bhtsma, Arjuna and Bhima has only been slightly reduced. The intolerable strength of the Yadus remains because of my portions such as Pradyumna. SB 3.3.14

 

॥1.15.27॥

desa-kalartha-yuktani hrt-tapopasamani ca I
haranti smaratas cittam govindabhihitani me॥

TRANSLATION

When I remember the words of Govinda which were suitable to place, time and subject, and which calmed the pain in my heart, those words break my heart.

COMMENTARY

I can say nothing more. Do not ask anything else. When I remember those words of Govinda which were suitable to place, time and subject, they break (haranti) my heart.

 

॥1.15.28॥

suta uvdea—

evam cintayato jisnoh Krishna-pada-saroruham I
sauhcirdenatigadhena santasid vimala mat ill॥

TRANSLATION

Suta said: When Arjuna contemplated the lotus feet of Krishna with deep affection, his intelligence, regaining steadiness, became calm.

COMMENTARY

Though his intelligence was full of pain due to separation, by attaining an appearance of the Lord from his continuous contemplation of the Lord, he became pacified, since his burning pain was extinguished. His intelligence became free of the contamination of unsteadiness (vimala).

 

॥1.15.29॥

vdsudevanghry-anudhyana-paribrmhita-ramhasd I
bhaktya nirmathitasesa-kasaya-dhisano ’rjunah॥

TRANSLATION

Arjuna had his intelligence completely freed of all contaminations by intense bhakti which was completely filled with meditation on the feet of Vasudeva.

COMMENTARY

“But the word mala means contaminations like lust." That is true. But because Arjuna is not just an associate of the Lord, but the avatara Nara, it is impossible for him to have such contamination. “But perhaps we can say that his being an amsa of Inara can have contamination." That also cannot be. This verse explains. Arjuna had intelligence (cihisana) completely free (nirmathita) of all contaminations (kasdya) such as lust from the very beginning by bhakti which appeared from his birth.

 

॥1.15.30॥

gitam bhagavata jnanarh yat tat sangrama-mitrdhani I
kdla-karma-tamo 'ruddham punar adhyagamat prabhuh॥

TRANSLATION

Arjuna again understood the knowledge sung by the Lord in the battlefield, which was not forgotten by the influence of time, action or darkness caused by separation from the Lord.

COMMENTARY

It is said that when a person is burning in separation from a beloved person, by remembering the words of the beloved the flames of that pain are extinguished. Therefore he began

to recite the nectar of the Gita which emanated from the cooling moon-like mouth of the Lord. This relieved him of all pain. That knowledge of Gita was not forgotten (aruddham) by the influence of time, action or ignorance. Tanias here means the situation similar to darkness caused by separation from the Lord.

 

॥1.15.31॥

visoko brahma-sampattya safichinna-clvaita-samsayah |
iina-prakrli-nairgunyad alingatvad asambbavab॥

TRANSLATION

By the wealth of friendship with Krishna he destroyed his lamentation. He vanquished all doubts about separation from the Lord. Since he was beyond the gunas by his nature though difficult to perceive, and therefore was without a subtle body, he had no birth in the material world.

COMMENTARY

In the Gita it is said:

man-mana hhava mad-bhakto mad-yaji mam namaskuru I
mam evaisyasi satyam te pralijane priyo ’si me ॥

Being my devotee, offer your mind to me. Offer articles to me in worship. Offer respects to me. I promise that you will come to me without doubt, for you are most dear to me. BG 18.65

In that verse Krishna said “You will come to me without doubt.” This was indicated in the future. “O Arjuna! At the right time you will come to me. But out of affection I today speak to you the method when you will try to attain me because of great separation in the future.”

“I have constantly practiced the process of meditation that you taught to attain you. By that meditation I think of myself as the <Stma next to the body. But still, my body is an obstacle, because the body gradually makes me think of external objects, and throws me into the ocean of lamentation. Therefore I have decided that i will cultivate what is known as yoga previously practiced which is like the weapon of knowledge recommend in all scriptures to separate the soul from this body. Though l am a spiritual entity, not inquiring whether I am an eternal associate of Krishna or a friend of Narayana, l understand that l am a material human with uncontrolled prema. I have come to the perfection of yoga (yogaruclha) for a second only to cover that condition.” That is explained in this verse.

By attainment of the wealth of Brahman, lamentation vanishes. This is a statement of Suta, according to his understanding. Actually, giving up the wealth of the material world, one becomes free of lamentation by attaining dear friendship with Krishna in his manifested and unmanifested pastimes (brahmct- sampatlya). One should completely cut the doubt of duality. One has the doubt “Do I have a relationship with the body or not?” Arjuna’s doubt is as follows. “Actually, though there is a difference between Krishna and me, the doubt is that previously because of mutual friendship, there was oneness between us, but now there is separation (dveti/u). Will Krishna again bring me to the oneness of happy friendship?”

Or the meaning can be: he cuts the contemplative doubt “He will drown me in the ocean of suffering by separation (dvaita)?”

Nor should there be fear of further material existence for even the person born in the material world. Because of merging prakriti into the substance without quality, he has no rebirth. The meaning is clear. However, actually, there is no rebirth because he does not have a subtle body (alingatvdt) since he is beyond the gunas (nairgunyat), being Krishna’s friend by his very nature (prakriti) which is difficult to perceive (llrui).

Or there is another meaning. Arjuna as an aritsa of Inara was a jivan-mukla (who had a material body but gave it up). Thus he was without lamentation. He was free of lamentation and illusion arising from investigating the material world (sanchinna- dvaita-samsayah). This is because he was beyond the gunas, having merged prakriti into the gunas. With the disappearance of the subtle body he would not take birth again.

 

॥1.15.32॥

niiamya bhagavan-margam samsthdmyadu-kulasya ca I
svah-pathaya matirh cakre nihhrtatma yudhisthirah॥

TRANSLATION

Hearing the arrangements of the Lord and the proper situation of the Yadu family, without others knowing, Yudhisthira fixed his mind on attaining Krishna’s abode.

COMMENTARY

Marga means the way, the skilful arrangement. According to the proper conclusions being presented, they had a proper (scim) situation (sthdm) within the Lord’s manifested and unmanifested pastimes in a spiritual condition. There was however a destruction of the external conditions. Svah refers to Krishna’s spiritual abode. It is said:

na v<3 idam rajarsi-varya citram bhavatsu Krishnam samanuvratesu ye ’dhyasanam rdja-kirita-justam sadyojahur bhagavat-pdrsva-kamah

O best of kings! It is not surprising that those desiring to associate with the Lord, born in the Pandava family and devoted solely to Krishna, immediately gave up the royal throne served by kings’ crowns. SB 1.19.20

sampadah kratavo loka mahisi bhrataro mahi jambudvipadhipalyam cayasas ca tri-divam gatam
kim te kamah sura-sparha mukunda-manaso dvijah adhijahrur madam rajrtah Itsudhitasyayathetare

Q hrahmana! He had all wealth, sacrifices, planets, queens, brothers, the earth, lordship over Jambu-dvlpa, and fame in Svarga, desirable even for the devatas. Did these things give joy to the king, whose mind was only fixed on Mukunda without deviation and nothing else? SB 1.12.5-6

Though only Yudhisthira is mentioned, the same applies to all the Pandavas. All five brothers made up their minds to attain Krishna’s abode. Nibhrtdtmd means that their thinking was not revealed to others.

 

॥1.15.33॥

prthapy anusrutya dhananjayoditam naiamyadimam bhagavad-gatim ca tarn |
ekdnta-bhaktyd bhagavaty adhoksaje nivesitatmopararama samsrteh॥

TRANSLATION

Hearing from Arjuna about the disappearance of the Yadus and the Lord’s attaining his abode, Kunt! became absorbed in the Lord with pure devotion, and disappeared from the pastimes in the world.

COMMENTARY

This describes her method of disappearing. Samsrteh means “from moving clearly, from her appearance for pastimes in this world." She suddenly disappeared (upararama). Or the moment she heard the news, she showed a condition of an aged person (inactive) because of the separation from the Lord.

 

॥1.15.34॥

yayahanid bhuvo bhdram tarn lanum vijahav ajah \
kantakam kantakeneva dvayath cdpisituh samam ॥

TRANSLATION

Regarding both burdens equally, the Lord separated himself from that portion of the Yadus by which he removed the burden of the earth, like removing a thorn with another thorn.

COMMENTARY

Here, the esoteric conclusion is presented to pacify Saunaka and the sages who were in grief on hearing about the final condition of the Yadus. By that body consisting of the Yadus in the form of the devattis, he removed the burden of the earth (bhuvah) which arises from the Lord, like removing a thorn with the tip of another thorn, and then gave up that body, it is like saying “Devadalta gave up his cloth." He let that body fall away from his presence. The verse does not say he gave up that body of the Yadavas by which he performs eternal pastimes. The meaning is this. The devatas, at the lime of appearing with the Lord in their atiisa forms, entered into the eternal forms belonging to the Yadavas. Separating from those eternal forms by the power of yoga when they went to Prabhasa, they, after drinking liquor, were made to attain Svarga with the forms of devatas by the Lord who showed to the world that they had given up bodies by the power of maya. This is according to the explanation in the Eleventh Canto. The Yadavas who were eternal associates of the Lord disappeared from the sight of the world but remained in pastimes with Krishna in the same Dvaraka as before. This is understood from Bhagavatamrta’s conclusions. The two burdens —the burden to the earth in the form of the demons and the burden in the form of devatas who had entered the forms of Yadavas — were regarded as the same by the Lord (Jsituh samam). However in the example, though two thorns are equal, the tip of the thorn as the instrument, is the internal portion (under the Lord’s influence) acting as an assistant to the Lord’s pastimes. The other thorn, the object of action, though also acting as an assistant to the Lord’s pastimes, is the external portion (under the influence of maya). Amara- kosa says sucy-agre ksudra-satrau ca lomaharse ca kantakah: kanlaka means the tip of a needle, an insignificant enemy, hair standing on end.

 

॥1.15.35॥

yatha matsyadi-rupani dhatte jahyadyatha natah I
bhu-bharah ksapito yenajahau tac ca kalevaram॥

TRANSLATION

Just as the Lord maintains forms such as Matsya and gives them up, and just as a magician makes a show of giving up his body, the Lord made a show of giving up his body by which he relieved the burden of the earth.

COMMENTARY

Like a magician, Krishna displayed a false show of giving up of his own body. The Lord maintains (datte) various forms and gives them up. He does not assume forms and then give them up. Even when he gives up these forms, he still has these forms. That is the meaning. How can one understand this? Just as a magician (nalah) gives up his body by cutting it, burning it or losing consciousness, and shows this to all people and makes them believe it, and still maintains his body and does not die, the Lord maintains his forms such as Matsya, and while maintaining gives them up also. Just as the magician still has his body and the giving up of the body is illusion, so Lord has real forms such as Matsya and giving them up is illusory. And just as the Lord maintains various forms and produces the illusion of giving them up, in giving up that body by which he removed the burden of the earth, Krishna did not give up his body. That is an illusion. The Lord does not take on a form of a human like an actor, though he is Brahman in human form, since his body is not material. In Mahabharata it is said na bhula-sangha-sariisthano dcho’sya paramatmanah: the body of the Lord is not associated with material elements. Vishnu Purdnct says:

yo vetti bhautikam deham Krishnasya paramatmanah I
sa sarvasmiid bahih karyah srauta-smarta-vidhanatah I
muldutm lasycivalokyapi sa-cailah snanam Scared॥

He who thinks that Krishna’s body is material should be excluded from all actions of iruti and smrti. If one sees him one should bathe with one’s clothes on.

In Vaisampayana-sahasra-nama-stotra the Lord is called amrtamso 'mrta-vapur: he has a body which is immortal; he has limbs which are immortal. In his commentary Sankaracharya says amrtam marana-rahitam vapur: amrta means that his body is without death. There is another meaning of jahyat. Jahyat means “he gives up” and but it also implies (by giving up) “he gives or bestows.” The Lord bestows forms like Narayana, who had entered his body when he appeared on earth, to the devotees situated in Vaikuntha and other spiritual abodes for nourishing them. This is explained at the end of the Eleventh Canto.

 

॥1.15.36॥

yada mukundo bliagavan imam rnahim jaltau sva-tanva sravaniya-sat-kalhah \
tadaharevapralibuddha-cetasam abhadra-hetuh kalir anvavartata li

TRANSLATION

When Lord Mukunda, whose topics are worthy of hearing, left this earth by means of his spiritual body, from that day onwards Kali, the cause of inauspiciousness, entered those whose intelligence was sleeping.

COMMENTARY

This verse clarifies the condition of his giving up his body. “When he left with his body (sva-tanvd)” means according to Shridhara SvamI “leaving to Vaikuntha with his body." He gave up the earth by means of his body. It does not mean “He gave the earth along with his body." That is a wrong interpretation, because of the rule upapada-vibhakteh karaka-vibhaktir batiyasi: instrumental meaning of inflection is stronger than the meaning “accompanying.”

pradarsyatapta-tapasam avitrpta-driam npiam adayantaradhadyas tu sva-bimbam loka-locanam

The Lord, having shown his form, the center of attraction for all eyes, then took that form and disappeared from the men, who had not performed austerities but had attained the Lord’s mercy, and were continually craving a vision of his form. SB 3.2.11

In this verse after showing his form (sva-bimbam) to the eyes of the world, he again withdrew it and disappeared. The verse does not say he gave up a body. The Krishna-sandarbha makes this point. From that moment onwards (tadahah), Kali entered those with sleeping intelligence. Kali did not affect those who had discrimination. The thief steals wealth from a sleeping person, but is afraid to steal from someone who is awake.

 

॥1.15.37॥

yudhisthiras tat parisarpanam budbah pure ca rastre ca grhe tadatmani I
vibhdvya lobhanrta-jihma-himsauady- adharma-cakrarii gamanaya paryadhat॥

TRANSLATION

Wise Yudhisthira, seeing the wheel of irreligion with greed, lying, dishonesty, and violence spreading everywhere in towns, road, houses and body, dressed himself suitably to leave.

COMMENTARY

Paryadhat means he put on the appropriate clothing for traveling.

 

॥1.15.38॥

sva-rat pautram viniyatam atmanah susamam gunaih I
toya-nivyah palim bhumer abhyasiiicad gajahvaye ॥38॥

TRANSLATION

The King enthroned in Hastinapura his grandson Pariksit who had observed the rules suitable for kings and bad qualities equal to his own as master of the lands surrounded by the ocean.

COMMENTARY

He enthroned as king Pariksit who had observed rules proper for a king (viniyatam), and was equal in qualities to himself. Toya-nlvyah means “of the land belted by the oceans.”

 

॥1.15.39॥

mathurayam tatha vajram Suiasena-patim tatah I
prajapatyam niriipyestim agnin apibad Hvarah॥

TRANSLATION

He enthroned Vajra as the king of Surasena in Mathura and then being capable, performing prajapatya sacrifice, placed within himself the (ires.

COMMENTARY

Vajra was the son of Aniruddha. Nirupya means “performing." Apibat means “he fixed within himself.” livarah means “capable.”

 

॥1.15.40॥

visrjya tatra tat sarvam dukiila-valayadikam I
nirmamo nirahankarah sanchinnasesa-bandhanah॥

TRANSLATION

Giving up all clothing and bracelets, he was free of thoughts of “1” and “mine” and the unlimited bonds of attraction.

 

॥1.15.41॥

vachant juhava manasi tat prana itare ca tam \
mrtyav apanarn sotsargam tam pancatve hy ajohavit॥

TRANSLATION

He offered the voice and other senses into the mind, the mind into the prana, the prana into apdna, apdna along with excretion into death, and death into the body.

COMMENTARY

Like Arjuna, Yudhisthira attempts to stop the senses from acting externally. Vachant (speaking) represents all the senses. He offered all the senses into the mind, because the senses are dependent on the mind. He offered the mind into the prdna because the mind is dependent on prana. He gave the mind to the prana. “O mind! I have given the senses to you. They are yours. I have no use for them now.” This is the contemplation. This is the method because it is actually impossible to offer them since the senses are independent. Thus the dative case is not used. All other steps in the procedure are similar. “To whom do I belong?” He offered the mind into prana. He offered the prana into the apdna (itare). This is understood from the context. Apdna is in charge of excretion. He offered the apdna and excretion into death, the presiding deity of excretion. In offering voice and other senses and mind and prana, it should be understood that he also offered the actions, speaking, thinking etc. He offered death into the combination of the five gross elements, the body. His meditation was “O death! You belong to the body.”

 

॥1.15.42॥

trilve hutva ca paiicatvam tac caikatve 'juhon munih |
sarvam atmany ajuhavicl brahmany atmanam avyaye॥

TRANSLATION

lie offered the body into the three gunas and the three gunas into prakriti. He offered everything into the jiva and offered the jiva into indestructible Krishna.

COMMENTARY

Where will the five elements be situated? He offered the body of five elements into the three gunas (tritve). He offered the three into one aggregate, a portion of maya. He offered all that into the jiva. Ajuhavit is poetic license for ajohavit. “Jival This portion of maya, with the three gunas is yours. Remain separate from that and do not come under its control.” He offered the jiva into the Brahman. Offering the kingdom to Pariksit, Mathura to Vraja, distancing himself from all those relationships, he became oblivious to the external world. Offering the senses and the rest to their respective controllers, he became oblivious to internal functions. The jiva belongs to Krishna or Brahman. The aggregate of maya belongs to the jiva. The gunas belong to the aggregate. The five elements belong to the gunas. Death belongs to the five elements of the body. Apana belongs to death. Prana belongs to apana. The mind belongs to prana. The senses belong to the mind. The sense objects belong to the senses. The enjoyer of the sense objects is Pariksit, not me. It should be understood however that because Yudhisthira is an eternal associate of the Lord, this meditation where he considers his eternal form to be a temporary body is of no significance at all.

 

॥1.15.43॥

clra-vasa niraharo baddha-van mukta-murdhajah |
dariayann atmano rupamjadonmatta-pisacavat॥

TRANSLATION

He wore tom cloth, did not eat, stopped speaking, shaved his head, and showed himself as a dumb or insane person or a ghost.

COMMENTARY

Two verses describe his total disregard for the external world. Baddha-vah means not speaking.

 

॥1.15.44॥

anaveksamano niragad asmvan badhiro yatha |
udiam pravivesasam gata-purvdm mahatmabhih II
hrdi brahma param dhyayan navartetayato gatah

TRANSLATION

Not waiting for his brothers, not hearing anything as if deaf, he left the house. Meditating on Krishna in the heart, he went in the northern direction where great souls had previously gone, from which one does not return.

COMMENTARY

He did not wait for his brothers (anaveksamanah). He decided to carry out the method taught by the Lord in man-mand bhava mad-bhaktah to attain Krishna in some solitary place, without disturbance, since he had now given up all responsibilities. This verse describes his action to achieve that. Param brahma means Krishna.

 

॥1.15.45॥

sarve tam anunirjagmur bhratarah krta-niscayah I
halinadharma-mitrena drstva sprstah praja bhuvi॥

TRANSLATION

Seeing that Kali, the friend of irreligion, had influenced the citizens on earth, all his brothers decided to follow him.

COMMENTARY

They decided, “Let us also take up his mentality to attain Krishna."

 

॥1.15.46॥

te sddhu-krta-sarv&nhajkalvatyantikam atmanah I
manasd dharayam asur vaikunlha-caranambujam॥

TRANSLATION

They who had performed all duties such as dharma and artha as it should be done, understanding the endless nature of those duties, meditated on the lotus feet of Krishna with their minds.

COMMENTARY

They performed everything such as dharma and artha as it should be done (sadhu-krta-sarvartha), and understanding that these duties were endless for them, they concentrated on the lotus feet of Krishna with their minds. Shridhara Svami takes atyantikam to modify Krishna’s lotus feet. “Having executed artha, dharma, kdma and moksha perfectly, understanding the infinite nature of Krishna’s lotus feet, they meditated on those feet.”

 

॥1.15.47-48॥

tad-dhydnodriktaya bhaktya visuddha-dhisanah pare I
tasmin narayana-pade ekanta-matayo gatim॥

avapur duravapam te asadbhir visayatmabhih |
vidhuta-kalmasasthanam virajenatmanaiva hi॥

TRANSLATION

Having pure intelligence, with minds solely on the Lord, whose portion is Narayana, by profuse bhakti with meditation on Krishna, they attained the goal, unattainable by the materialists, the pure abode of the Lord, with their pure bodies.

COMMENTARY

They had intelligence unmixed with jndna, yoga or other things. Thus they were fixed in intelligence (ekanta-matayah). What was the goal? They attained the dwelling place free of all faults (vidhuta-kalmasasthanam). Or this can refer to Krishna’s abode where there was the Sudharma hall. How did they attain it? They attained it in their same spotless bodies (virajenatmana) devoid of their devata expansions such as Yamaraja (for Yudhisthira). They did not give up their bodies.

 

॥1.15.49॥

viduro 'pi parityajya prabhase deham almanal11 krsndvesena tac-citlah pitrhhih sva-ksayam yayau॥

TRANSLATION

Vidura also, by absorbing his mind in Krishna, gave up his body at Prabhasa and went to his abode escorted by Pitrs.

COMMENTARY

Vidura was an incarnation of a devata, not an eternal associate. Therefore he gave up his body. The Pitrs had come to lead him to his abode. Svaksayam means his place of jurisdiction.

 

॥1.15.50॥

draupadi ca tadajnaya patinam anapeksatdtn I
vasudeve bhagavati hy ekanta-matir apa tarn॥

TRANSLATION

Draupadi, understanding that her husbands had become indifferent to her, concentrated her mind on Vasudeva and attained him.

COMMENTARY

Subhadra and others did the same. Since it is not mentioned that she gave up her body, in that body she attained the Lord (since she was an eternal associate).

 

॥1.15.51॥

yah sraddhayaitad bhagavat-priyanam pandoh sutanam iti sampraydnam I
srnoty alam svastyayanam pavitram labdhva harau bhaktim upaiti siddhim॥

TRANSLATION

He who hears with faith about the departure of the Pandavas, dear to the Lord, as described herein, after attaining pure blessings, will attain the perfect stage of devotion to the Lord.

COMMENTARY

Iti samprayanam means the departure as herein described and not otherwise. Siddhim means the state of perfection.

 

Thus ends the commentary on the Fifteenth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dedryas.

 

Chapter Sixteen







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