365bet娱乐

[Sanskrit text for this chapter is available]

厂奴迟补 said:

1. He (笔补谤墨办峁�i迟) who due to the grace of Lord 碍峁涐梗峁嘺 of miraculous deeds, did not die in the womb of his mother though he was severely burnt by the missile fired by A艣vat- th膩man (the son of 顿谤辞峁嘺),

2. Who, having offered his heart to the Lord, was not disturbed in his mind by the great peril of death from 罢补办峁�a办补 due to the wrath of the 叠谤腻丑尘补峁嘺.

3. Who, having abandoned attachment to all matters, comprehended thoroughly the real nature of God (the invincible) and became a disciple of 艢耻办补 (the son of 痴测腻蝉补), gave up his mortal coil in the Ganges.

4. Even at the time of death, there is no fear or infatuation in the case of persons, acquainted with the life of 碍峁涐梗峁嘺 (lit. one of excellent reputation), and drinking his nectarlike episodes (as) they remember his lotus-like feet.

5. As long as the great king, the son of Abhimanyu (笔补谤墨办峁�i迟), was the sole ruler of this earth, Kali rould not prevail anywhere (even in places assigned to him) despite his advent here.

6. On the very day, and at the very moment the Lord left the earth, on that very day this Kali, the source of irreligiousness, (in this world), entered here.

7. The emperor did not hate Kali (till his鈥敱什拱�墨办峁�i迟鈥檚 death). He enjoys the essence like the black-bee (which enjoys fragrance without destroying the flower). (For during the Kali age) good actions (even when merely intended) bear fruit quickly while other actions (sins) do not fructify till they are committed.

8. What (harm can be done) by Kali who is brave among the boys, (or powerful among foolish people) and a coward before the valiant and who like a wolf^[1] stays among the careless men?

9. What (you) have asked (me about) this sacred narrative of 笔补谤墨办峁�i迟 connected with the episode of 痴腻蝉耻诲别惫补, has been related to you by me.

10. Whatever anecdotes about the qualities and deeds of the Lord whose great acts are worth narrating, (are there, they) deserve to be listened to by men who are anxious to be good^[2].

The sages said:

11. Oh gentle-natured 厂奴迟补, may you live for a pretty long years鈥攜ou who extol to us mortals the brilliant glory of 碍峁涐梗峁嘺 which is like nectar.

12. In this act (of long-term sacrifice) the fruit of which is uncertain, your honour is giving to drink the sweet^[3] honey of the lotus-like feet of Govinda to us whose bodies have changed colour due to the smoke of sacrifices^[4].

13. We cannot compare the heaven and the Liberation (from the cycle of births) with the slightest period of time (spent) in the company of (devotees who are) associates of the Supreme Lord. What to say of the blessings (i.e. the desired objects like kingdom etc.) of ordinary mortals?

14. What man capable of appreciating the beauty or excellence will get satiated with the stories of him who is the absolute resort of the best men amongst the great people! The Lords of Yoga among whom 艢颈惫补 and god 叠谤补丑尘腻 are prominent, did not reach the ends of the qualities of the Attributeless.

15. Therefore, Oh learned one, your honour who is the chief of the devotees of the Almighty, describe in details to us who are desirous of hearing the pure excellent life of Hari who is absolutely the refuge of the best among the great.

16. By means of the knowledge imparted to him by 艢耻办补 (the son of 痴测腻蝉补) verily, the great devotee of the Lord (碍峁涐梗峁嘺), 笔补谤墨办峁�i迟, of no mean intellect, resorted to the feet of 痴颈峁ａ箛耻 (lit. G峁嘾 having 骋补谤耻岣峚鈥攖he lord of birds鈥攁s the emblem on his flag) which is (also) called Final Beatitude.

17. Therefore narrate to us in plain language that extremely holy account told to 笔补谤墨办峁�i迟 (viz. the 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺) leading to firm adherence to the most wonderful (bhakti鈥攄evotion) Yoga and containing the stories about the Eternal (碍峁涐梗峁嘺) (which are) liked by persons devoted to the Supreme Lord.

厂奴迟补 said:

18. Oh, what a happy surprise鈥攖hat we who are born in a (lower) mixed caste, by our service of the seniors (in age and knowledge e.g. of 艢耻办补), have achieved our object in life. The association,even in conversation with the greatest, removes the agony (inferiority complex) of being born in a lower family.

19. What to say again^[5] about the person who chants the name of the Eternal Lord 碍峁涐梗峁嘺, that sole resort of the greatest, possessor of infinite powers and who is called Ananta, as the excellent attributes of the great souls are his own.

20. He is so much unequalled and unsurpassed in qualities by others^[6] that it is really enough if it is suggested that the Goddess of Wealth, discarding other suppliants, serves the dust of His feet who does not seek her favour.

21. Moreover, the water (which has been) flowing from the nail of his toe and (which has been) used for worship by god 叠谤补丑尘腻, sanctifies the world along with the god 艢颈惫补. What entity other than Lord 碍峁涐梗峁嘺 can be called bhagavat in this world?

22.^[7] Being attached to whom (碍峁涐梗峁嘺) wise men, having immediately shed off their rooted attachment to their bodies etc., attain the final stage of the sacred order of recluse (called 笔补谤补尘补-丑补峁僺补) in which non-violence, quietness^[8] form the religious duty.

23. Oh Sun-like 叠谤腻丑尘补峁嘺s (or Oh Vedas incarnate)^[9], I who have been asked by your honour, shall describe to you in details (his glories) to the best of my abilities. Just as birds^[10] soar up in the sky to the extent of their might, similarly the learned ones (the god 叠谤补丑尘腻 and others) impart the knowledge of 痴颈峁ａ箛耻^[11] to the extent of their capacity.

24. Once upon a time, (king 笔补谤墨办峁�i迟) with his bow strung, went a-hunting to the jungle and (while) pursuing a deer, became exhausted and was extremely hungry and thirsty.

25. Not seeing any source of water, he entered that (famous) hermitage (of 础峁単颈谤补蝉) and saw a sage seated in tranquillity, with his eyes closed.

26-27. 笔补谤墨办峁�i迟 whose palate was completely dried up, asked water from the sage who had thus controlled his sense-organs, life-breath, mind and intellect (completely) and (had his heart) detached (from external objects), who had attained (the fourth stage) beyond the three stages (of wakefulness, dream and sleep) and was merged in Brahman^[12], in perfect serenity^[13]. (He was) covered with the dishevelled locks of his matted hair and had put on the hide of a Ruru-deer.

28. Being unoffered (a mat of) grass or even (a place on) the ground (to sit on) and not getting (usual) respectful offerings and courteous words, he (笔补谤墨办峁�i迟) felt himself disregarded and grew angry.

29. Oh 叠谤腻丑尘补峁嘺 (艢补耻苍补办补), there arose suddenly in ihe mind of the king who was distressed by hunger and thirst, an unprecedented hostility and wrath against that Br膩hmana sage.

30. While coining out (of the hermitage) in anger, he placed round the neck of the 叠谤腻丑尘补峁嘺 sage a dead serpent with the fore-end of his bow and repaired to his capital.

31. (The king wanted to ascertain) whether he (the sage) had controlled all his sense organs and (consequently closed his eyes (in real meditation) or whether he had pretended meditation (thinking) that he had nothing to do with vile 碍峁�a迟谤颈测补蝉.

32. Having heard that his father was subjected to ill- treatment, his (the sage鈥檚) son (by name 艢峁涐箙驳墨) who was young (but) very brilliant and was playing with children, spoke there as follows.

33. Ah what unrighteousness it is on the part of rulers grown fat like crows (lit. eaters of offerings),^[14] For this misdemeanour perpetrated by door-keeping slaves, is like an evil act by dogs guarding the door?

34. For the mean 碍峁�a迟谤颈测补蝉 have been assigned the duty of door-keepers by 叠谤腻丑尘补峁嘺s. How can a door-keeper be fit to partake (food etc.) in the same vessel in that house.?

35. When Lord 碍峁涐梗峁嘺, the controller of those who go astray, has departed, I shall today punish the transgressors (of the path of righteousness). Behold my power.

36. Having spoken thus to his companions, the son of that sage with his eye red with anger, sipped (as 腻肠补尘补苍补) the water of the 碍补耻艣颈办墨^[15] river, and discharged his thunderbolt- like word, i.e. curse.

37. 鈥湴詹拱灬梗a办补, urged by me, shall on the seventh day (from today) bite this transgressor of limits (of religion), the fire-brand (destroyer) of his (own) family, who has troubled my father.鈥�

38. Then, having approached his hermitage and seeing his father with the dead body of the serpent around his neck, the boy was overwhelmed with grief and wept aloud.

39. Oh 叠谤腻丑尘补峁嘺, the decsendant of the family of 础峁単颈谤补蝉 (viz. 艢补尘颈办补), having heard the loud lament of his son, and having slowly opened his eyes, saw the dead serpent on his shoulders.

40. After throwing away (the dead serpent), he asked his son, 鈥淥h child, why are you crying? Who has done you any harm?鈥� When so enquired, the son reported (the details).

41. Having heard that the king was cursed undeservedly, the 叠谤腻丑尘补峁嘺 did not give compliment to his son, (He said) 鈥淎las! Oh ignorant child! What a great sin you have committed in inflicting heavy punishment for a minor fault.

42. Oh (child of) immature intellect, you should not equate (judge) the King (lit. God amongst men), known as Para (痴颈峁ａ箛耻) with ordinary men, as the subjects, being protected by his irresistible power, obtain (their) good without fear from any quarter.

43. Oh (child), with the disappearance of god 痴颈峁ａ箛耻 (the wielder of the discus) designated as king (god amongst men), the world, instantaneously being protectionless and infested with thieves, will be ruined like a flock of sheep.^[16]

44. Today the sin committed by robbers of wealth (of people who are) protectorless will be visited upon us (though we are) not concerned^[17] with it, for men, most of whom are robbers, kill and curse each other and rob one another of cattles, women and money.

45. Then (in the absence of the ruler), the noble and righteous^[18] path of life which consists of the code of conduct for different classes of society and stages of life, prescribed by the three Vedas^[19], disappears and there takes place promiscuous mixture of all classes of people as their minds are fixed on (acquisition of) wealth and gratification of the senses as amongst the dogs and the monkeys.

46. But that lord of men who was protector of righteousness, an emperor of great renown, manifestly a great votary of the Supreme Lord, a sage amongst Kings (and) a performer of the horse-sacrifice, being overwhelmed with hunger, thirst and exhaustion was helpless. Certainly, he did not in the least deserve our curse.

47. May the Supreme Lord who resides in all^[20], please pardon this boy of immature intellect for the sin committed by him against His sinless servant (devotee).

48. His devotees, even though powerful, do not retaliate even if (they are) reproached, cheated, cursed, insulted or struck.鈥�

49. The great sage, though himself maltreated by the king, did not regard it as (the king鈥檚) fault at all, but was distressed by the offence committed by his son (in cursing the king).

50. In this world, generally, good persons are subjected to the pairs such as pleasure and pain but they are neither distressed nor delighted as the Soul is not affected by the attributes^[21] such as happiness, misery etc.

Footnotes and references:

[back to top]

[1]:

惫峁沰补鈥擳hat which covers or destroys righteousness, knowledge etc.鈥�笔补诲补谤补迟苍腻惫补濒墨

[2]:

产耻产丑奴峁�u产丑颈岣�鈥攄esirous of attaining Liberation鈥�笔补诲补谤补迟苍腻惫补濒墨

[3]:

madhu鈥攊ntoxicating (making one forget the experience of pleasure and pain)鈥擵C.

叠腻濒补辫谤补产辞诲丑颈苍颈 explains 鈥�腻蝉补惫补鈥� as 鈥榯he wine making one forget the unhappiness of the worldly existence, and 鈥榤adhu鈥� as 鈥榮weet鈥�.

[4]:

诲丑奴尘补-诲丑奴尘谤腻迟尘补苍腻尘鈥�(i) Or whose minds are covered with (full of) ignorance (and are blindly following the karmas)鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻

(ii) 笔补诲补谤补迟苍腻惫补濒墨 rather differs: In this series of sacrificial acts (performed for getting the knowledge of Hari), there being no breathing space (补苍腻艣惫腻蝉别) for attachment to other things (and hence leisure for listening to Hari鈥檚 stories) you make us鈥攚hose bodies are sanctified by sacrificial smoke鈥攄rink the sweet honey of Hari鈥檚 lotus-like feet.

[5]:

办耻迟补岣� 辫耻峁嘺岣�鈥擳he act of reciting the name of the Infinite removes the contamination of being low born; or where is the impurity of being born in a lower caste in the man who recites the name of the Supreme Lord鈥�叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻

[6]:

补蝉腻尘测腻苍补迟颈艣腻测补苍补蝉测补鈥擳here is no necessity to describe the attributes of the great Being who has no equal in quality or who does not excel any one in this respect鈥�Kramasandarbha.

[7]:

Or Persons who are steadfast and attached to the lord having given up rooted attachment 帽xed on (their) body and other (objects), reach Brahman called (碍峁涐梗峁嘺) attainable by the highest ascetic order called 笔补谤补尘补丑补峁僺补 wherein non-violence and tranquillity are the chief characteristics.鈥�笔补诲补谤补迟苍腻惫补濒墨

[8]:

笔补诲补谤补迟苍腻惫补濒墨 reads uparama and interprets 鈥楢ttachment to 痴颈峁ａ箛耻鈥� (upa 惫颈峁ａ箛耻岣� 蝉补谤惫腻诲丑颈办补蝉 tasmin harau ramo 谤补尘补峁嘺峁� ratir 惫颈峁�a测补-niv峁泃ir v膩 / 笔补诲补谤补迟苍腻惫补濒墨).

[9]:

补谤测补尘补峁嘺岣� [补谤测补尘补峁嘺]鈥�(i) That which dispels (minoti) the darkness (arya [aryam]) i.e. the sun.

(ii) That by which pure religion (aryam-艣耻诲诲丑补-dharmam) is comprehended (尘墨测补迟别) i.e. the Vedas鈥�叠丑腻惫腻谤迟丑补-诲墨辫颈办腻-辫谤补办腻艣补 etc.

[10]:

辫补迟补迟谤颈峁嘺岣�鈥擜lso: Just as arrows cross the sky to the extent of their latent force (and can never cover the unending sky).

[11]:

痴颈峁ａ箛耻gati鈥�(i) The deeds or pastimes of 痴颈峁ａ箛耻鈥�叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻, VC.. 厂颈诲诲丑腻苍迟补辫谤补诲墨辫补, 厂耻产辞诲丑颈苍墨

(ii) The greatness of Lord 痴颈峁ａ箛耻鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻

[12]:

叠谤补丑尘补-产丑奴迟补 [产丑奴迟补尘]鈥擟ontemplating about Brahman鈥�Brahma-惫颈峁�a测补ka-bh膩vanav膩'nvitam / 叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻

(ii) Realising the presence of Brahman without any effort鈥�笔补诲补谤补迟苍腻惫补濒墨

(iii) Becoming one with Brahman through its realization鈥�厂耻产辞诲丑颈苍墨, 叠腻濒补辫谤补产辞诲丑颈苍颈

[13]:

avikriyam [avikriya]鈥�(i) Devoid of perturbation due to pain of contradictory feelings such as pleasure-pain.鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻, 厂耻产辞诲丑颈苍墨

(ii) motionless like a lamp in a windless place or without an activity prejudicial to the deep meditation鈥�笔补诲补谤补迟苍腻惫补濒墨

[14]:

Or How these servants misbehave towards their masters, these dogs that feed upon the offerings and (should) watch the gate.

[15]:

Modern Kosi; rises in the eastern ranges of the 贬颈尘腻濒补测补蝉 in Nepal. Its confluence with the Ganges is at Manhari, Purnea district, Bihar. It was visited by 叠补濒补谤腻尘补. Jamadagni鈥檚 mother 厂补迟测补惫补迟墨 became converted into this river; sacred to Manes (笔颈迟峁泂)鈥�笔谤腻肠墨苍补 叠丑腻谤补迟墨测补 sthala 碍辞艣补 637-39, 笔耻谤腻峁嘺 Index. 1.475.

It is surprising how a king of Hastinapura strayed a-hunting to such a long distance. Moreover, this contradicts verse 25 above which speaks of non-existence of water nearby. 笔补诲补谤补迟苍腻惫补濒墨 is probably correct when he explains, 鈥渉olding 碍耻艣补 grass in his hand and performing 膧肠补尘补苍补鈥�.

[16]:

补惫颈惫补谤奴迟丑补惫补迟鈥擫ike an army without a leader.

[17]:

ananvayam [ananvaya]鈥�(i) That which will annihilate our progeny completely鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻, 笔补诲补谤补迟苍腻惫补濒墨

(ii) Unnecessarily; without any reason鈥�厂耻产辞诲丑颈苍墨

厂耻产辞诲丑颈苍墨 explains: 鈥楢lthough we have not directly committed robbery etc., the sin has taken place due to our act (of cursing the king to death and rendering the world protectionless). Hence our responsibility for the sin.鈥�

[18]:

腻谤测补-dharma [诲丑补谤尘补岣�]鈥擱eligious duties as expounded by noble ones like Manu and other law-givers鈥�厂颈诲诲丑腻苍迟补辫谤补诲墨辫补

[19]:

迟谤补测墨-尘补测补 [尘补测补岣�]鈥擳hat which has come down from the three Vedas (viz. 峁欢, 厂腻尘补苍 and Yajus)鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻, 叠腻濒补辫谤补产辞诲丑颈苍颈

[20]:

Both the curser and the cursed鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻

[21]:

补驳耻峁嚹伵况补测补岣� [补驳耻峁嚹伵况补测补]鈥�(i) Their mind is rooted in virtue鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻

(ii) Their mind does not harbour the pain such as love, hatred, which are the effects of 驳耻峁嘺蝉 (补迟迟谤颈产耻迟别蝉)鈥�厂耻产辞诲丑颈苍墨

(iii) 闯墨惫补 (the individual Soul) is the abode of vices and virtues or merits and demerits.鈥�厂腻谤腻谤迟丑补诲补谤艣颈苍墨