asatyam apratiṣṭhaṁ te jagad āhur anīśvaram aparaspara-saṁbhūtaṁ kim anyat kāma-haitukam 2 страница

Text 41

dyu-pataya eva te na yayur antam anantatayā

tvam api yad-antarā ṇ ḍ a-nicayā nanu sā varaṇ ā ḥ

kha iva rajā ṁ si vā nti vayasā saha yac chrutayas

tvayi hi phalanty atan-nirasanena bhavan-nidhanā ḥ

Translation

Because you are unlimited, neither the lords of heaven nor even you yourself can ever reach the end of your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within you, like particles of dust blowing about in the sky. The ś rutis, following their method of eliminating everything separate from the Supreme, become successful by revealing you as their final conclusion.

In this way describing the Lord with unlimited glories, devoid of energy, the ś rutis conclude. Even the devatā s cannot reach the end of your glories, since (yat) you also cannot reach an end to the glories. Universes with their coverings wander about within a pore of your skin.

kṣ ity-ā dibhir eṣ a kilā vṛ taḥ

saptabhir daś a-guṇ ottarair aṇ ḍ a-koś aḥ

yatra pataty aṇ u-kalpaḥ

sahā ṇ ḍ a-koṭ i-koṭ ibhis tad anantaḥ

The universe covered by seven layers, each ten times thicker than the previous layer, wanders about like an atom along with billions of other universes inside of you. Therefore you are unlimited. SB 6. 16. 37

Though you have a limited form, you are unlimited. Though you are unlimited, you are also limited. You have unlimited glories because of your inconceivable form. The universe wander about by the force of time (vayasā ), which is eternal. Because (hi) the ś rutis conclude in you by rejecting everything else, they attain you by worshipping you. Thus the question of how the ś rutis can deal with the supreme Brahman has been answered. The jñ ā na ś rutis conclude in you as Brahman (bhavad-nidhanā ḥ ) by negation of all else.

Or a request is made at the end using puns. Since you have such glories, we ś rutis of whom you are the constant treasure (bhavad nidhanā ḥ ) reach success in you by giving up all else. Our desires are fulfilled.

Or O Viṣ ṇ u (a)! We will immediately die (bhavat nidhanā ḥ ) by your neglecting our desire (tat-nirasanena). They do not use the first person out of shame. By the mercy of the Lord, in time, in Nanda-gokula, they became gopī s. The story is well known.

Summarizing all the contents of what they said, all types of ś rutis now describe the Lord by defining his svarū pa and the glories of his svarū pa, through direct meaning (mukhya) and indirect meaning (lakṣ aṇ ā ) of words. Seeing that they cannot ever finish glorifying the Lord, taking the opportunity, some of the ś rutis conclude with one verse, repeating what they said in the beginning. Even Brahmā s and Ś ivas (dyu — patayaḥ ) of unlimited universes, stretching over unlimited time, cannot find an end to your glories. This is because you are spread over all time and space, since you are unlimited (anantatayā ). Within the hair holes (antarā ) of your expansion (yat) Mahā -viṣ ṇ u, countless universes flow: they come out visibly at the time of creation and they disappear and enter those holes at the time of destruction, like atoms moving through a lattice holes in a window. They move with the wheel of time which destroys them. This shows the unlimited nature of time and space. Because you are the shelter of everything by your svarū pa and powers, by your nature of unlimitedness, the ś rutis, coming to a conclusion in you who are unlimited, with unlimited powers, become successful, by refuting conclusions about powers other than you (ata-nirasanena), since you alone are unlimited and have unlimited powers. They are successful because of attaining the unlimited goal.

The following should be said. Since the ś rutis conclude in you by consolidation of all the statements, explanations of individual statements in the ś rutis should end by teaching about you, while refuting anything contrary. There are many statements of refutation, but those which indicate you directly simultaneously refute the contrary statements. You are our highest goal, indicated by the completely spiritual, unlimited powers of your svarū pa, proved by us ś rutis. This was said in the opening statement starting with jaya jaya. The ś rutis state his unlimited nature with yato vā co nivartante: words cannot describe him. He is the shelter of all the universes. Yad ū rdhvaṁ gā rgi divaḥ: he is beyond the sky. (Bṛ had-ā raṇ yaka Upaniṣ ad) He is the shelter of all time. Sarve nimiṣ ā jajñ ire vidyutaḥ puruṣ ā d adhi: all the components of time were born from the shining puruṣ a. (Nā rā yaṇ a Upaniṣ ad) He is the meaning of all ś rutis. Sarve vedā yat padam ā mamanti: all the Vedas speak of the Lord’s feet. (Kaṭ ha Upaniṣ ad 1. 2. 15)

He is the meaning of the ś rutis by negation of other conclusions. Na tasya kā ryam: he has not material body. (Ś vetā ś vatara Upaniṣ ad)

Refutation takes two forms: direct statements and through drawing conclusions.

Na tasya kā ryam

He has no material body. Ś vetā ś vatara Upaniṣ ad

indro yā to vasitasya raja

He is the king of the moving and immobile beings. Ṛ g Veda 1. 32. 15

sarvaṁ khalv idaṁ brahma

Eerything is the Lord. Chā ndogya Upaniṣ ad 3. 14

Refutation again has four forms: refuting the impersonal form, refuting material powers by showing the Lord’s unlimited inherent powers, refuting impersonal sā dhana and its results, and refuting arguments using devious means, related to impersonalism.

Refuting the impersonal form.

Anyad eva tad viditā t

The Lord is other than what is known. Kena Upaniṣ ad

Refuting material powers.

asthulam anaṇ u

The Lord is not big and not small. Bṛ had-ā raṇ yaka Upaniṣ ad

Na tasya kā ryam

The Lord has no material body. Ś vetā ś vatara Upaniṣ ad

Refuting impersonal sā dhana

anyatra dharmā d anyan ā dharmā t

Tell me what is other than dharma and adharma, other than the means and end. Kaṭ ha Upaniṣ ad

Refuting crooked behavior

naiṣ ā tarkeṇ a matir ā paneyā

One cannot obtain truth by argumentation. Kaṭ ha Upaniṣ ad

Nā nudhyā yed bahū n ś abdā n vā co viglā panaṁ hi ta

Do not contemplate many words; it gives merely fatigue from speaking. Bṛ had-ā raṇ yaka Upaniṣ ad 4. 7. 21

Text 42

ś rī -bhagavā n uvā ca

ity etad brahmaṇ aḥ putrā ā ś rutyā tmā nuś ā sanam

sanandanam athā narcuḥ siddhā jñ ā tvā tmano gatim

Translation

The Supreme Lord, Nā rā yaṇ a Ṛ ṣ i, said: Having heard these instructions about the Supreme Lord, the sons of Brahmā now understood their final goal. They felt perfectly satisfied and honored Sanandana with their worship.

Thus, or in this way, the sages such as Sanaka (ete) understood. Another version has etat: the sons of Brahmā understood what the ś rutis said (etat). It was benefical for the jī vas (ā tmā nuś ā sanam). Thogoughly hearing (ā ś rutya), understanding the goal of the Lord, perfected in yoga or complete in their desires, they worshipped Sananda.

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Having attentively heard (ā ś rutvā ) what the ś rutis said (evam), teachings for the benefit of the jī va (ā tmā nuś ā sanam), teaching about Svayam Bhagavā n, the root form of the Lord and related matters, and therefore understanding the goal of the jī va, or the method of understanding the Lord (ā tma-gatim), the sons of Brahmā felt astonishment (siddhā ḥ ) because of the nature of the descriptions of the Lord’s powers, or felt fully satisfied in all desires.

Text 43

ity aś eṣ a-samā mnā ya- purā ṇ opaniṣ ad-rasaḥ

samuddhṛ taḥ pū rva-jā tair vyoma-yā nair mahā tmabhiḥ

Translation

Thus the ancient saints who travel in the upper heavens distilled this nectarean and confidential essence of all the Vedas and Purā ṇ as.

Thus the sweetest element of the Upaniṣ ads (rasaḥ ) was manifested completely or extracted or received (samuddhṛ taḥ ) by the eldest sons of Brahmā, the Lord’s avatā ras (purva-jaiḥ ) who can go anywhere, being unattracted by anything (vyoma-yā naiḥ ) or who had siddhis, and who were generous by nature (mahā tmabhiḥ ).

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Since the brā hmaṇ as were born in the very beginning they were the best (pū rva-jā taiḥ ). They wandered about with no attachments (vyoma-yā naiḥ ). They had generous minds (mahā tmabhiḥ ).

The best, unattached sages with generous minds, took out the essence completely (sam — uddhṛ tā ḥ ) from the ś rutis studied under a guru. This shows their qualification. Samā mnā ya indicates scripture in general. Purā ṇ as indicates itihā sas also. This indicates karma and upā sana. Upaniṣ ads indicates jñ ā na in works like Chā ndogya and Bhagavad-gī tā. Purā ṇ a is placed in the middle of the compound to indicate the equality of the Purā ṇ as with Vedas. Yad brā hmaṇ ā n itihā sā n purā ṇ ā ni: scripture consists of Brā hmaṇ as, itihā sas and Purā ṇ as. (Svā dhyā yopadeś a ś ruti)

evaṁ vā are asya mahato bhū tasya niś vasitam etad yad ṛ g, vedo yajur vedaḥ sā ma vedo ‘tharvā ṅ girasa itihā saḥ purā ṇ am.

The Ṛ g, Yajur, Sā ma and Atharva Vedas, the itihā sas and Purā ṇ as emanated from the breathing of the Lord. Brhad-ā raṇ yaka Upaniṣ ad 4. 4. 10

Ṛ g vedam bhagavo 'dhyemi yajur-vedam sama-vedam atharvanam caturtham itihā sam puranam pancamam vedanam vedam

I have learned the Ṛ g, Yajur, Sama and Atharva Vedas, as well as itihā sas and Purā ṇ as which are called the fifth Veda. Chā ndogya Upaniṣ ad

itihā sa-purā ṇ ā ni pañ camo veda ucyate

The itihā sas and Purā ṇ as are called the fifth Veda. SB 1. 4. 20

Everyone is qualified for these works as in the case of the Lord’s name because of the strength the rule varṣ ā su rathakā ro ‘gnī n ā dadhī te: the carpenter (usually not qualified) should light the sacrificial fires in the monsoon season. The rasa of the words refers to the conclusion which is filled with bhakti to the Lord. Pibata bhā gavataṁ rasam: drink the rasa of Bhā gavatam. (SB 1. 1. 3) The rasa is of three types: in single statements, in connected statements and in whole sections of a work. The first two types have been shown. The last is in six parts:

upakramopasamhā rā v abhyā so ‘pū rvatā phalam

arthavā dopapattī ca liṅ gaṁ tā tparya-nirṇ aye

Initial statement, conclusion, repetition, uniqueness of the object, gain from the object, praise of the object and proof are the topics used to discern the meaning of a passage.

The topic is declared in the verses under discussion by deducing one meaning of the famous and lesser known ś rutis, revealing the meaning of praṇ ava, and explaining topics like creation and destruction which are present from the beginning to the end of the Vedas. Thus, the meanings of the first prayer starting with jaya jaya (Victory, you, O unconquerable one! By your very nature you are perfectly full in all powers, verse 14) which is upakrama, and the last prayer starting with dyu-patayaḥ (the devatā s cannot reach the end of your glories, verse 41) which is the upasaṁ hā ra are the same. Sa yad ajayā tv ajā m (the jī va contacts matter by mā yā, verse 38) and other verses are the abhyā sa (repetition). Anucaren nigamaḥ (the Vedas confirm this, verse 14) and ś rutayas tvayi hi phalanti (the Vedas find success in you, verse 41) are the apū rvatā (showing unique qualities). Na parilasanti kecit (some do not care for liberation, verse 21) show the phala (result). Tvam akaraṇ aḥ svarā ṭ (you are with material senses and independent verse 28) shows arthavā da (praise). Dṛ tayah iva ś vasanty asubhṛ taḥ (they are like bellows breathing if they are not devotees, verse 17) shows upapatti (proof). All of this indicates Bhagavā n alone, which means Kṛ ṣ ṇ a, according to previous explanations.

Text 44

tvaṁ caitad brahma-dā yā da ś raddhayā tmā nuś ā sanam

dhā rayaṁ ś cara gā ṁ kā maṁ kā mā nā ṁ bharjanaṁ nṛ ṇ ā m

Translation

And as you wander the earth at will, dear son of Brahmā, you should faithfully meditate on these instructions concerning the Lord, which burn up the material desires of all men.

O son of Brahmā! As his son, you are as qualified as those sages. Holding these instructions in your heart and mouth, wander the earth at will (kā mam) to burn up the desires of men for material enjoyment. By having them hear this message, destroy their desire by the production of bhakti. The word ca distinguishes Nā rada from the other sages.

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Nā rada is shown to be qualified since he is a qualified son of Brahmā (brahma-dā yā da). Holding the teachings about Kṛ ṣ ṇ a in your heart, wander the earth as you please, in order to remove the desires of men. Instead of bharjanam sometimes varjanam is seen. The meaning is the same. Men’s desires will be destroyed by proving bhakti through hearing.

Text 45

ś rī -ś uka uvā ca

evaṁ sa ṛ ṣ iṇ ā diṣ ṭ aṁ gṛ hī tvā ś raddhayā tmavā n

pū rṇ aḥ ś ruta-dharo rā jann ā ha vī ra-vrato muniḥ

Translation

Ś ukadeva Gosvā mī said: When Nā rā yaṇ a Ṛ ṣ i ordered him in this way, the sage Nā rada, with strong vows and peaceful heart, who hearing once remembered everything, who was fixed in the Lord, accepted the command with firm faith in the teachings. Now successful in all his purposes, O King, he replied to the Lord as follows.

Receiving the instruction and goal in this way, Nā rada spoke. Sometimes the word gurunā is seen, this indicates that Nā rada took instructions previously from Nā rā yaṇ a Ṛ ṣ i. Or now he accepted him with faith because of such instructions. Or having learned the intructions, he was now a disciple.

He was intelligent (ā tmavā n) and inclined to contemplation (muniḥ ) because he was strong in his vows (vī ra-vrataḥ ). Thus he was good at listening and perfect. O king (rā jan)! You are fortunate to have great guru. Or Nā rada shone (rā jan).

Or accepting the instructions, holding to his heart, Nā rada was completely satisfied. How could he receive them immediately? He was intelligent (ā tmavā n) and leard just by hearing (ś ruti-dharaḥ ).

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Nā rada had an undisturbed heart because he was a naiṣ ṭ hika-brahmacā rī (vī ra-vrataḥ ). By hearing once he remembered (ś ruti-dharaḥ ) since he was inclined to contemplation (muniḥ ) and fixed completely on the Lord (ā tmavā n). Therefore he accepted immediately the order given by his guru Nā rā yaṇ a, with convinced intelligence (ś raddhayā ) in the subject. With all his desires fulfilled, he then spoke. Instead of ṛ ṣ iṇ ā sometimes guruṇ ā is seen. O king! Ś ukadeva encourages Parī kṣ it after answering his question.

Text 46

ś rī -nā rada uvā ca

namas tasmai bhagavate kṛ ṣ ṇ ā yā mala-kī rtaye

yo dhatte sarva-bhū tā nā m abhavā yoś atī ḥ kalā ḥ

Translation

Nā rada said: I offer my obeisances to him of spotless fame, the Supreme Lord Kṛ ṣ ṇ a, who contains within himself attractive avatā ras so that all living beings can extinguish suffering.

Nā rada offers respects to Nā rā yaṇ a Ṛ ṣ i while thinking of Kṛ ṣ na, with his special glories. Though Nā rā yaṇ a is present, Nā rada addresses him in the third person out of great respect. Or by offering respects to Kṛ ṣ ṇ a, respects to Nā rā yaṇ a are accomplished. Nā rā yaṇ a is satisfied. He offers respects to Kṛ ṣ na, who is the supreme Lord (bhagavate), who is most attractive to all hearts by manifesting all his powers (kṛ ṣ ṇ ā ya), and who has spotless qualities. As bhagavā n he extinguishes all suffering of saṁ sā ra (abhavā ya) for all beings, without qualification. These forms (kalā ḥ ) such as Nā rā yaṇ a are auspicious for the world (uś atī ḥ ), giving happiness to all. Or his spotless qualities are explained: he nourishes artistic play in the rā sa dance (uṣ atī ḥ kalā ḥ dhatte).

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Nā rada speaks to show his satisfaction. Understanding that Kṛ ṣ ṇ a is the conclusion of all the Vedas, he indicates Kṛ ṣ ṇ a’s excellence. Among all the paths, bhakti is the best. Among all worshippers such as jñ ā nī s and others, the devotees are the best. Among all objects of worship such as Brahman, Bhagavā n is the best. This is determined by the words of all the ś rutis. Among the forms of Bhagavā n Kṛ ṣ ṇ a is determined to be the best.

sad-asataḥ paraṁ tvam atha yad eṣ v avaś eṣ am ṛ tam

Distinct from the gross and subtle material manifestations, you are the reality underlying them all. SB 10. 87. 17

striya uragendra-bhoga-bhuja-daṇ ḍ a-viṣ akta-dhiyaḥ

The gopī s are attracted to your arms. SB 10. 87. 23

Understanding this, directly in front of Nā rā yaṇ a, he does not offer respects to Nā rā yaṇ a, but to Kṛ ṣ ṇ a, speaking loudly. Kṛ ṣ ṇ a has fame which eradicates ignorance since he gives liberation even to demons. “Why do you give up me, your guru, standing in front of you, and instead offer respects to Kṛ ṣ ṇ a? ” Kṛ ṣ ṇ a has within him attractive avatā ra forms like you for extinguishing material suffering. By offering respects to him, I offer respects to you. The present tense (dhatte) is used to show that this is Kṛ ṣ ṇ a’s eternal position. Ś ruti says:

tasmā t kṛ ṣ ṇ a evea parā devas taṁ dhā rayet taṁ rasayet taṁ bhajet tam; yajet oṁ tat sat

Therefore Kṛ ṣ ṇ a is the Supreme Lord. You should meditate upon him, give him pleasure, worship him and offer sacrifice to him. Gopā la-tā panī Upaniṣ ad

Text 47

ity ā dyam ṛ ṣ im ā namya tac-chiṣ yā ṁ ś ca mahā tmanaḥ

tato ’gā d ā ś ramaṁ sā kṣ ā t pitur dvaipā yanasya me

Translation

After saying this, Nā rada bowed down to Nā rā yaṇ a Ṛ ṣ i, the foremost of sages, and also to his saintly disciples. He then immediately returned directly to the hermitage of my father, Dvaipā yana Vyā sa.

Offering respects and asking permission to leave, he departed. Another version has ā mantrya with the same meaning. He offered respects to the main inhabitants of Kalā pagrā ma (ś iṣ yā n), though he was Brahmā ’s son. That was because they were also great devotees (mahā tmanaḥ ). Then (tataḥ )

he departed. This indicates his great courtesy. Or he departed from Nā rā yaṇ a’s hermitage (tataḥ ).

He went to the famous (sā kṣ ā t) hermitage called Badarī. Because of this place Vyā sa is called Bā darā yaṇ a.

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He went without delay to the ā ś rama of Vedavyā sa, where Ś ukadeva did not reside. In Brahma-vaivarta Purā ṇ a it is explained that Ś ukadeva was in the womb of Vyā sa’s wife, bu remained there for many years by his power of yoga. His father begged him, and asked why he did not come out of the womb. “Why should I come out? Immediately on coming out I will be covered by the Lord’s mā yā. ” Hearing this, Vyā sa went to Dvā rakā on his instructions, and brought Kṛ ṣ ṇ a, Svayam Bhagavā n. The Lord said, “You mother is suffering. Why do you not come out? ” Hearing this, and requested by the Lord, he said, “If you remove mā yā , then I will come out. ” This was accepted by the Lord, and Ś ukadeva came out. He then left Vyā sa’s ā ś rama and wandered about.

Text 48

sabhā jito bhagavatā kṛ tā sana-parigrahaḥ

tasmai tad varṇ ayā m ā sa nā rā yaṇ a-mukhā c chrutam

Translation

Vyā sadeva, the incarnation of the Lord, respectfully greeted Nā rada Muni and offered him a seat, which he accepted. Nā rada then described to Vyā sa what he had heard from the mouth of Nā rā yaṇ a Ṛ ṣ i.

Vyā sa is called bhagavā n because he was capable of understanding. Vyā sa was Nā rada’s student. Thus Nā rada instructed him.

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Nā rada was welcomed by Vyā sa. Vyā sa is called bhagavā n because he was aware of that knowledge like the Kumā ras, but still listened. He had bhakti for Nā rada as well.

Text 49

ity etad varṇ itaṁ rā jan yan naḥ praś naḥ kṛ tas tvayā

yathā brahmaṇ y anirdeś ye nī ṛ guṇ e ’pi manaś caret

Translation

Thus I have replied to the question you asked me, O King, concerning how the mind can have access to the Lord, who is indescribable by material words and devoid of material qualities.

Thus has been described the answer to the question that you asked me (naḥ ). How can the mind (manaḥ ) or the Vedas (manaḥ ) enter into the Lord or describe the Lord? O king! You are qualified to ask the question and receive the answer. He gives respect to himself by using the plural (naḥ ).

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The chapter now concludes. The question that you asked me has been answered here. Instead of ity etat sometimes tad etat is seen. What was the question? How can the mind approach the Lord by ś rutis or by bhakti arising from the Lord’s mercy and the nature of the Lord? How can the ś rutis approach the Lord? Tat tu samanvayā t: that the Lord is the sole topic of discussion in the Vedas is confirmed by all scriptures. (Brahma-sū tra 1. 1. 4) It has already been shown that the Lord is purport of the Vedas. Ś abda-brahma paraṁ brahma mamobhe ś ā ś vatī tanū : the scripture and Brahman are my two eternal forms. (SB 6. 16. 51) Since scripture and the Lord are one, they have the same ś akti. Even without the ś rutis, there is a manifestation of very great ś akti in Kṛ ṣ ṇ a, Svayam Bhagavā n:

nibhṛ ta-marun-mano-’kṣ a-dṛ ḍ ha-yoga-yujo hṛ di yan

munaya upā sate tad arayo ’pi yayuḥ smaraṇ ā t

Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. SB 10. 87. 23

Text 50

yo ’syotprekṣ aka ā di-madhya-nidhane yo ’vyakta-jī veś varo

yaḥ sṛ ṣ ṭ vedam anupraviś ya ṛ ṣ iṇ ā cakre puraḥ ś ā sti tā ḥ

yaṁ sampadya jahā ty ajā m anuś ayī suptaḥ kulā yaṁ yathā

taṁ kaivalya-nirasta-yonim abhayaṁ dhyā yed ajasraṁ harim

Translation

He is the Lord who eternally watches over this universe, before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation he enters within it, accompanying each living entity. There he creates the material bodies and then remains as their regulator. By surrendering to him, the jī va covered with upā dhis can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon this Lord, who destroys mā yā by his pure svarū pa and gives freedom from fear.

One should worship the Lord with prema. He teaches people out of devotion or great mercy, uttering a statement of the meaning of the ś rutis’ prayers. The Lord is the observer of the universe (utprekṣ aka). This means he is the cause. He is the lord of the jī vas and pradhā na. This means he is the supreme Lord. After creating the universe he enters it. This shows his intrinsic mercy. Surrendering to him the jī va escapes mā yā. This shows the lord’s affection for his devotee.