Topic: Ajaran Sankara tentang Mayavada adalah berasal dari ajaran terselubung buddha??
Wyat Gniten @Krishna Dvaipayana and Others Bakta Ha(c)ker[Hare Krishna] ;-)~Benarkah ajaran Sankara tentang Mayavada adalah berasal dari ajaran terselubung buddha??...dan ...apakah benar Siva(menurut Padma Purana) mengajarkan demikian untuk menyesatkan orang2 untuk menjadi atheis???. Sebelumnya mari kita lihat Quote copas dr sdr. Krishna di Hindu Nusantara ini sbb:~Di dalam Padma Purana, Uttara Kanda 25.7-9, Dewa Siva berkata,~mayavadam asac chastram pracchannam bauddham ucyate...mayaiva kalpitam devi kalau brahmana-rupinabrahmanas caparam rupam nirgunam vakshyate mayasarva-svam jagato ‘py asya mohanartham kalau yugevedante tu maha-sastre mayavadam avaidikammayaiva vakshyate devi jagatam nasa-karanat~“Filsafat mayavada,” Dewa Siva memberitahu Parvati istrinya, “adalah tidak saleh [asac chastra]. Ia adalah ajaran Buddhisme yg terselubung. Wahai Parvati, pada Kali-yuga aku mengambil wujud sebagai seorang brahmana dan mengajarkan filsafat mayavada ini. Untuk menipu para ateis, aku menjelaskan Sosok Pribadi Tuhan sebagai yang tanpa wujud dan tanpa sifat. Demikian pula, dalam menjelaskan Vedanta aku menguraikan filsafat mayavada yg sama itu untuk menyimpangkan seluruh penduduk menuju ateime dengan cara menolak wujud pribadi Tuhan.”~Di dalam Siva Purana Tuhan menyampaikan kepada Dewa Siva:~dvaparadau yuge bhutva kalaya manushadishusvagamaih kalpitais tvam ca janan mad-vimukhan kuru~“Pada Kali-yuga, sesatkanlah orang umum dengan cara mengemukakan makna2 imajiner kitab2 Veda utk membingungkan mereka.”~Lebih lanjut, di dalam Padma Purana Dewa Siva menyampaikan kepada Parvati:~srinu devi pravakshyami tamasani yatha-kramamyesham sravana-matrena patityam jnaninam apiapartham sruti-vakyanam darsayal loka-garhitamkarma-svarupa-tyajyatvam atra ca pratipadyatesarva-karma-paribhramsan naishkarmyam tatra cocyateparatma-jivayor aikyam mayatra pratipadyate~“Wahai istriku, dengarkanlah penjelasanku tentang bagaimana aku menyebarkan kebodohan ini melalui filsafat mayavada. Hanya dengan mendengarkannya saja, bahkan seorang sarjana yg terpelajar akan jatuh dari pemahaman yg benar. Dalam filsafat ini, yang tentu saja tdk bertuah bagi orang umum, aku telah menyampaikan scr keliru makna sejati kitab2 Veda dan menganjurkan agar seseorang meninggalkan segala jenis kegiatan untuk mencapai keterbebasan dari karma. Dalam filsafat mayavada ini aku menjelaskan jivatma dan Paramatma sebagai yang satu dan sama.”~Atas dasar statement sdr/semeton hakers yg lalu(karena libur panjang) saya jawab di new topic tersendiri disini supaya tidak melebar kemana-mana. Jawaban saya ada di postingan berikutnya. Bagi rekan2 sesama penganut agama sanataha dharma, silakan berkontribusi knowledgenya. Bagi yg tidak silakan duduk yg manis, kalau tidak, nanti saya jepreeeet pantatnya ;-)~Point statement diatas kalau dirangkum akan menjadi kata kunci pertanyaan sbb:1.Filsafat mayavada adalah "asac chastra" artinya di luar Veda.Benarkah ???2.Siva menipu para ateis dan menjelaskan Sosok Pribadi Tuhan sebagai yang tanpa wujud dan tanpa sifat. Benarkah????3.Dalam menjelaskan Vedanta aku(Siva) menguraikan filsafat mayavada yg sama itu untuk menyimpangkan seluruh penduduk menuju ateisme dengan cara menolak wujud pribadi Tuhan. Benarkah???4.Benarkah di dalam Siva Purana, Siva mengatakan demikian????~Jawaban saya:~Point 1.Sankara menelurkan konsep Advaita Vedanta(Mayavada) berdasarkan kajian literatur atau susastra yang ada di dalam SRUTI Upanisad, Brahma Sutra dan Bhagavad Gita. BUKAN dari literatur Buddha(seperti yang di tuduhkan oleh tafsir Smrti Padma Purana). Biasanya tafsir2 yg tertulis dalam Purana(Smrti) hendaknya merujuk kepada SRUTI(Catur Veda dan Upanisad) bukan sebaliknya. Bila dirasakan tidak sesuai dengan Sruti, maka tafsir tsb adalah tidak Valid,alias Ngawur dan membingungkan umat:D.~Mayapada(Maya) dalam Upanisad dan Brahma Sutra~Sankara mengatakan bahwa Brahman adalah Nyata, Dunia ini adalah vivarta atau yg kelihatannya sebagai transformasi melalui "maya" dari nirguna brahman tetapi bukan sesungguhnya. Dan beliau menyangkal realitas Vyavaharika(kenyataan fenomenal) dari dunia ini. Bila dunia ini nyata dan bukan maya,(dipertanyakan oleh sankara),ketika Dia direalisasikan, maka dunia menjadi tidak ada lagi.~Coba lihat hal yg disampaikan oleh Chandogya upanisad 7.24.1, "Brahman Yang Tak Terbatas, dikatakan abadi dan dunia yg sebagai terbatas, dikatakan sebagai fana(maya)". Agar lebih memahami pemikiran sankara, contoh "dunia mimpi dandunia yang kita alami sementara kita terjaga". Demikian halnya Brahman dan dunia memiliki dua derajat realitas. Jadi dibenarkan bahwa dunia mimpi adalah Maya. Selain Upanisad,Brahma Sutra membenarkan hal ini, lihat pernyataan sangSutrakara(Badarayana/Vyasa) dalam Brahma Sutranya, sutra 3.2.3 berbunyi "mayamatram tu,karsnyenanabhivyaktasvarupatvat", Tetapi(dunia mimpi)hanya sekedar ilusi, karena dari sifatnya yang tak berwujud dengan keseluruhan(atribut dari keadaan terjaga).~Demikian dengan yg sering di pertanyakan oleh kaum Vaisnawa sekte Ha(c)ker :D, menolak kata-kata "Engkau adalah Dia". Mari kita tinjau dan merujuk ke Kitab Upanisad dan Brahma Sutra. "Kau adalah Dia(Brahman), wahai svetaketu" [Chandogya Upanisad 6.8.7], "Aku adalah Brahman" [Brhad-aranyaka Upanisad 1.4.10] "Tak ada kejamakan(dvaita/dualitas) pada-Nya" [Katha Upanisad 2.4.11], "Dia yang melihat kejamakan(dvaita/dualitas) pada-Nya akan pergi dari satu kematian ke kematian yang lain" [Katha Upanisad 2.4.10], Sa Va ayam atma Brahman, Atman itu sesungguhnya Brahman [Brhad-aranyaka Upanisad 4.4.6]. Demikian dalam Brahma Sutra, silakan anda lihat Sutra 1-10 sampai 30.(karena agak panjang saya tidak menulis Semua sutra tsb) mendukung hal ini.~Berbagai naskah kitab suci menyatakan bahwa Brahman memiliki semua kekuatan."Penguasa Agung adalah "Mayin"(penguasa maya) [Svetasvatara Upanisad 4.10] ~ [Chandogya Upanisad 3.14.4 dan 8.7.1]~Kemudian pertanyaan besar lagi bagi kaum Haker yang menolak Brahmavidya Tentang "Penyatuan Atman dengan Brahman", seperti semeton Ngarayana, Suryanto, dll di berbagai blog atau situs lain. Kalau tidak merujuk kepada SRUTI tentu mengalami "Avidya/Kebingungan" :D. Dengan demikian, mari kita lihat Sruti2 menjelaskan hal ini:~Seperti sungai yg mengalir lenyap dalam samudra membuang bentuk dan nama, demikianlah halnya yang mengetahui dibebaskan dari nama dan bentuk, mencapai Yang Maha Suci, lebih tinggi dari yang tertinggi [Mundaka Upanisad 3.2.8]~Seperti air dituangkan ke dalam air, susu ke dalam susu, dadih kedalam dadih menjadi satu tanpa perbedaan, demikianlah jiwaatman dan Brahman menjadi SATU [ Prasna Upanisad 4 ]~Dia menjadi SATU dengan Yang Sejati(ASAT), dia disatukan dalam sang dirinya sendiri [Chandogya Upanisad 6.8.1]~Di kembalikan ke dalam Brahman seperti mangkok tanah di kembalikan kepada inti penyebabnya, yaitu tanah liat, tiada berati apa-apa melainkan pemusnahan menyeluruh [Komentar Ramanuja dalam Brahma Sutra 1.3.21] note: Disini Ramanuja seorang penganut Vaisnawa setuju dengan Brahman adalah Tertinggi dengan konsep Advaitanya ;-)~Dalam Srimad Bhagavantam Purana juga di bicarakan tentang sayujya Mukti dll mukti. Bagi saya ini cocok kalau dirujuk dengan Kitab Sruti Upanisad. Tapi sayangnya, kok ada sloka lanjutan yg menolak ke semua mukti dengan dalih yg dipikirkan/ditujukan hanyalah Bhakti.?~Maha Rishi Tirumular mengatakan: "Sayujya adalah keadaan jagratita - yang 'Beyond Consciousness." Sayujya adalah untuk tinggal selamanya di upashanta, kedamaian yang diketahui tidak memahami Sayujya adalah menjadi Siva sendiri. Sayujya adalah untuk mengalami kekuatan tak terbatas ke dalam kebahagiaan selama-lamanya (Tirumantiram 1513) "~Sampai disini saya cukupkan contoh2 dalam Upanisad dan Brahma Sutra karena keterbatasan tempat dan waktu(pegel nulisnya :)). Saya sarankan, baca Brahma Sutra dari Svami Viresvarananda penerbit Paramita. Di sana banyak contoh2nya agar memahami lebih dalam di mana Sankara secara jitu menangkap jiwa dari karya Badarayana(Vyasa), sementara Ramanuja dan Nimbarka sangat disayangkan telah gagal meraihnya.~Demikian KESALAHAN BESAR (kemungkinan besar sisipan EGO seseorang) pada isi Padma Purana(Smrti) tersebut. Sankara adalah seorang Vedatin Besar Sejati yg selalu merujuk kepada Kitab SRUTI!!~Mayapada dalam Bhagavad Gita~Ajaran Maya secara jelas terdapat dalam sloka BG 5.15 yg berbicara,"Pengetahuan tertutupi dalam kebodohan;sehingga manusia terbingungkan. Dalam sloka 7.13-16, berbunyi "Dunia ini tidak mengenal-Ku, karena disesatkan oleh perubahan Guna. Sesungguhnya, maya illahi-Ku sulit untuk dilampaui...dirintangi dalam kemampuan nya memilah-milah(viveka) oleh Maya. Kemudian dalam Sloka 7.25 di katakan "Aku tak terwujud untuk semuanya, karena ditutupi oleh YOGAMAYA-KU. Selanjutnya dalam sloka 18.61, Yang berkuasa bersemanyam dalam hati semua mahluk, yang menyebabkan mereka berputar oleh maya-Nya.~Kemudian Diktum Veda "Dia adalah kamu" terdapat dalam sloka 6.31. Sloka 29 dan 30 menjelaskan sifat asli dari "Kamu dan Dia". Kemudian sloka 13.29-34 menjelaskan sifat sejati sang roh yg identik dengan Brahman.~Brahman memiliki 2 macam sifat, Nirguna yang merupakan sifat sejati-Nya dan saguna, yg merupakan ciptaan maya di ceritakan dalam dialog arjuna pada sloka 12.1 dan jawabannya dari Yang Kuasa pada sloka 12.2-5, dimana Dia mengakui aspek nirguna dan sekaligus mengatakan mereka menyembah aspek saguna-Nya lebih baik dalam yoga-nya, karena bhakti kepada-nya akan lebih mudah sehingga cocok untuk arjuna dan "umat manusia pada umumnya", bahkan Dia katakan pada sloka 5.6, untuk alasan yg sama Karma Yoga lebih baik dari Jnana Yoga.~Akhirnya, walaupun penekanan ditujukan pada masalah bhakti, tak satupun dalam Gita yg mengatakan bhakti lebih tinggi dari Pengetahuan(Jnana). Malah sebaliknya kita melihat dimana Pengetahuan itu sangat di puji. "Api Pengetahuan membakar semua karma menjadi abu. Tak suatupun yg lebih mensucikan selain Pengetahuan"(loka 4.37-38). Kemudian, " Sangat Kusayangi orang bijak. Aku menganggapnya sebagai Diri-Ku. (Loka 7.17-18)~Kesimpulan,Tafsiran Sankara di benarkan oleh Bhagavad Gita. Jadi anda silakan menilai isi dari Padma Purana tersebut ;-)~Point 2 dan 3Kalau di lihat dari uraian point satu, jelas-jelas ramalan Padma Purana hanyalah utak atik gatuk gak ada juntrungannya tentang sankara. Ini hanyalah kerjaan orang sirik yg tidak mampu mengalahkan debat Brahmavidya dengan sankara dengan membawa2 dia adalah reinkarnasi Siva.~Tentang konsep Tuhan berpribadi(Bhagavate) bukan milik Vaisnawa dan khusunya sekte ha(c)kers saja, Sivapun demikian. Hanya beda sastra, Hakers berasal dari SB PURANA (OM Namo Bhagavate Vasudevaya), sedangkan Siva berasal dari SRUTI Taittariya samhita,Yajurveda(4.5-4.7) ada stotra Rudraprasna di mulai dengan "OM NAMO BHAGAVATE RUDRAYA". Jadi statement di dalam PadmaPurana hanyalah kayalan orang2 yg kalah debat dengan sankara. Ngak masuk akal Siva mengajarkan umatnya menjadi atheis. Secara Literatur ke-2nya baik Siva dan Visnu(include Kreshna) adalah sama. Dalam perjalanan sejarah sinkretisme Siva Buddha dan Wisnu di Indonesia membuktikan lahirnya orang-orang suci seperti Dahyang Nirarta, Empu Kuturan, Markandya...dsb. Beruntung, Vaisnawa sekte Haker lahir di tahun 1485-1533 oleh Caitanya, tentu akan menjadi perubahan peta Hindu di Nusantara. Orang Hindu di Indonesia pasti menyembah Kreshna sebagai Tuhan yg tertinggi bukan Wisnu, kemudian tidak ada sanggah pemrajan pemujaan leluhur( Oh ya sanggah anda sudah dirubuhkan??? :D). Kemudian Siva di beberapa kitab Haker diterjemahkan sebagai Demigods di tempel di mading secara besar-besar. Bahkan di beberapa kitabnya di terjemahkan sebagai DEMON seperti dalam Purana ini:~Garuda Purana, Brahma kanda, 16th adhyAya:~maNimAnnAma daityastu shaN^karAkhyo bhaviShyati sarveShAM saN^karaM yastu kariShyati na saMshayaH tena shaN^karanAmA.asau bhaviShyati khageshvara dharmAn.h bhAgavatAn.h sarvAn.h vinashyati sarvathA ~A Demon by name "maNimAn" will come into being as Shankara, who will,no doubt, pollute everything. This is why, O King of birds (Garuda), hisname will be Shankara; he will pollute and destroy all BhAgavata Dharmas~Hal yg sama nampaknya dalam Siva Purana pada pertanyaan point 4. Benarkan isi kebenaran purana tersebut ada tercantum dalam Siva Purana??? Ada di Kanda, adhyaya berapa???. Mohon infonya yang jelas, supaya tidak lagi upaya2 penistaan seperti dalam Padma Purana dan Garuda Purana. Saya tunggu jawabannya sdr Kreshna sampai kiamat :D~Kembali ke laptop point 2 dan 3, Lalu apakah Brahman yg di dalam Kitab Upanisad tidak bersifat pribadi(Personal god)?. Sankara membagi dua Brahman, Yang Mutlak,nirguna(tanpa atribut/Advaita) dan Saguna(beratribut/Dvaita). Brahman Saguna atau Personal God adalah Iswara, yang membuat penampakan dunia. Jadi isi ramalan Padma Purana tersebut tidak benar!!.~Last Statement dari saya:Hampir semua ajaran dalam Kitab Upanisad di mulai dengan ajaran Dvaita(dualitas) atau upasana dan berakhir dengan perkembangan agung dari Advaita "Dimana seseorang tidak melihat apapun, tidak mendengar apapun, tidak mengetahui apapun, "Itulah Yang Tak Terbatas". Dimana orang melihat segala sesuatu, mendengar segala sesuatu, mengetahui segala sesuatu "itulah yang terbatas". Yang Tak terbatas adalah "Kekal", Yang tidak terbatas adalah "Tidak Kekal" [Taitiriya Upanisad 7.24.1] Demikian ajaran Varuna kepada Bhrgu(Dalam Chandogya Upanisad ada perintah Prajapati kepada Indra), dimaksudkan untuk para "sadhaka" secara bertahap dibawa kepada kebenaran yang semakin tertinggi. Melalui dualitas(Dvaita; Tuhan Personal) dia dituntun kearah non-dualitas(Advaita; Tuhan Non-Personal) sebagai tujuan atau kebenaran akhir. Dualitas tidak lagi dipuji disemua tempat dalam kitab suci dan tidak ada manfaat darinya. Di pihak lain(dalam kitab suci) hal ini di kecam [lihat Katha Upanisad 2.4.10-11; Brhad-aranyaka Upanisad 4.4.9; Maitrayani Upanisad 4.2 dan 6.3] yg menunjukkan bahwa kitab suci sebenarnya tidak bermaksud untuk mengusulkandualitas(Dvaita) sebagai fakta. Tetapi Advaita(non-dualitas) dipuji dan keabadian dapat diperoleh melalui pengetahuan tentang kesatuan.~Akhir kata, Puncak pembicaraan Brahman dalam Kitab Upanisad di jelaskan yg Advaita(Nirguna) tersebut dengan ungkapan Neti ..Neti..Bukan ini, bukan itu [Brhad-aranyaka Upanisad 2.3.6]. Bukan hal yg "KOSONG" yg sering para bhakta Haker tanyakan dan sambil mengejek Kitab Sruti Upanisad tsb :D~Silakan Jawaban saya ini di debat lagi.on Friday · Report
Krishna Dvaipayana Salam hormat, Mister Wyat. Terimakasih sdh bersedia berdiskusi dan meluangkan waktu (yg pasti cukup banyak) untuk menulis semua ini. Mudah2an diskusi ini berjalan dengan sopan dan beradab, dan akan memberi manfaat untuk pembelajaran bersama.Saya akan berusaha merespon semampu saya, sesuai dengan waktu yg tersedia utk saya. Jadi mohon maaf kalau terpotong-potong nantinya respon saya. :-)on Friday · Report
Krishna Dvaipayana Anda menulis: Point 1.Sankara menelurkan konsep Advaita Vedanta(Mayavada) berdasarkan kajian literatur atau susastra yang ada di dalam SRUTI Upanisad, Brahma Sutra dan Bhagavad Gita. BUKAN dari literatur Buddha(seperti yang di tuduhkan oleh tafsir Smrti Padma Purana). Biasanya tafsir2 yg tertulis dalam Purana(Smrti) hendaknya merujuk kepada SRUTI(Catur Veda dan Upanisad) bukan sebaliknya. Bila dirasakan tidak sesuai dengan Sruti, maka tafsir tsb adalah tidak Valid,alias Ngawur dan membingungkan umat.Sebelumnya, saya belum mengerti dengan yg Anda maksud dengan "tafsir Smrti Padma Purana' dan 'tafsir2 yg tertulis dalam Purana(Smrti)'. Kalau tdk salah yg saya tangkap di sini bhw menurut anda Purana itu adalah tafsir. Tafsir bgmn itu, Mister? Bukannya Purana itu adalah secara langsung bagian dari literatur Veda itu?Mohon ini dulu dijawab ya, supaya tercapainya persamaan persepsi dulu tentang hal2 pokok yg akan menjadi landasan berpikir kita bersama. :-)on Friday · Report
Krishna Dvaipayana Oya, ada beberapa DISCLAIMER juga dari saya:1. Saya berbicara atas nama pribadi, tdk mewakili siapa pun atau kelompok mana pun, seperti halnya Anda, selain mewakili diri kita sendiri saja.2. Pemahaman saya dan pernyataan saya bisa Anda ketahui hanya dari tulisan2 respon saya, bukan dari yg lain. Supaya jangan dicampuradukkan dgn siapa pun yg lain dan supaya saya tdk dituduh menyatakan begini-begitu yg mungkin Anda pernah dengar dari siapa pun. Jadi, bgmn saya, hny bisa diketahui dr apa yg saya tulis dan kemudian klarifikasi2 lanjutan dr saya.Bisa diterima kan, Mister? :-)on Friday · Report
Wyat Gniten Oke Mbah di rojerrrrr, silakan di komentarion Friday · Report
Wyat Gniten Soal Tafsir yg anda pertanyakan, itu memang dari pemikiran saya. Ini terinspirasi dari klaim Haker soal Bhagavad Gita menurut as it is, berarti ada Bhagavad Gita Not as it is. Setuju!! ;-)Bahkan lebih ekstrimnya, kalau melihat dari perbedaan jauh dari kajian menurut Kitab Sruti sebagai rujukan.... saya mengganggap itu "sisipan" dari penguasa. Itu sudah saya katakan diatas... boleh dong saya berpikir demikian...ngak dosa kan??? ;-)on Friday · Report
Wyat Gniten Soal DISCLAIMER anda saya bisa terima ... dan akhirnya Siapapun itu, ndak masalah.Tapi, saya bisa membaca isi pikiran yg tertuang setiap postingan anda di HN itu mengarah kemana, itu juga suatu pertimbangan di awal di postingan ini. Atas klarifikasi anda, sudah tentu saya tidak mengatakan anda seorang Haker di postingan selanjutnya.So ...mari lanjutkan diskusinya. Beri saya masukan dan tentunya pencerahan ;-)on Friday · Report
Krishna Dvaipayana Soal isi pikiran dan arahnya ke mana, tentu bisa menjadi searah dengan sejumlah org atau kelompok, karena kesamaan2 tertentu yg tak terhindarkan. Namun saya harus menyatakan bahwa saya enggan dicap sbg org yg PASTI maksudnya begini-begitu, padahal belum tentu. Contoh yg langsung terlintas: Mas Damar Sasangka menuduh saya mencaci-maki Sankaracarya! :-(Dgn mengetahui kaliber Sripad Sankaracarya, siapa beliau, dan beberapa ajaran tertentu yg beliau sampaikan, tdk pernah terlintas di benak saya utk memandang remeh sekalipun, apalagi mencaci-maki. Siapa saya yg sampai bisa menghadapkan diri di dpn pribadi spt beliau.Kembali ke soal tafsir, Mister malah menyinggung ke hal lain lagi, soal AS IT IS. Mau tdk mau ya itu harus saya komentari dulu. Sejauh yg saya pahami begini. Bhaktivedanta Swami Prabhupada menyebut AS IT IS itu dgn semangat bhw Bhagavad-gita itu sabda Krishna kpd Arjuna, yg akhirnya membuat Arjuna berserah diri spenuhnya utk berbuat atas kehendak Krishna. Sabda Krishna, bukan siapa pun yg lain. Boleh dikatakan, Bhagavad-gita itu properti Krishna, milik Krishna, copyright Krishna, hak Krishna. Jadi, ulasan Bhagavad-gita yg mengarahkan pembaca utk mengambil kesimpulan yg sama dengan Arjuna adalah ulasan (tafsir) yg AS IT IS. Jujur saya katakan bhw scr pribadi saya selalu tdk nyaman dgn termahan AS IT IS itu menjadi MENURUT ASLINYA. Saya pernah mengajukan usul: SEBAGAIMANA ADANYA.Segitu dulu ya, Mister Wyat yg budiman. Kita tdk terburu-buru kan? Kita nikmati saja diskusi ini utk ajang bertukar pikiran. Dan tdk perlu terburu-buru utk menyelesaikannya, mencari kesimpulan, apalagi mencari 'pemenang'.Saya berharap SETIAP POIN, sekecil apa pun itu, bisa kita diskusikan sampai tuntas dengan pola diskusi yg matang, sopan, beradab.on Saturday · Report
Krishna Dvaipayana Kembali ke point 1 Anda, Anda menulis: Sankara menelurkan konsep Advaita Vedanta(Mayavada) berdasarkan kajian literatur atau susastra yang ada di dalam SRUTI Upanisad, Brahma Sutra dan Bhagavad Gita. BUKAN dari literatur Buddha(seperti yang di tuduhkan oleh tafsir Smrti Padma Purana).Menurut permahaman saya, kutipan ayat dari Padma Purana itu memang tdk ada menyebutkan bahwa konsep Mayavada itu BERASAL dari literatur Buddha. Yg disebutkan Padma Purana adalah bahwa konsep Mayavada yg dikemukakan oleh Adi Sankaracarya ADALAH Buddhisme terselubung. Jadi bukan BERASAL DARI. Maksudnya, kembali menurut pemahaman saya, adalah bahwa konsep Mayavada ini TDK BERBEDA dengan Buddhisme, yakni agar umat manusia beralih dari kegiatan2 karma-kanda yg bertujuan utk mencapai pahala2 surgawi dll dgn cara2 berbagai korban suci, yg kenyataannya pada zaman sebelumnya itu telah disimpangkan dan diekspolitasi.Jadi, dlm makna seperti inilah Padma Purana menyatakan bahwa ajaran yg akan disampaikan oleh sang brahmana (Adi Sankaracarya) tdk lain sebenarnya masih sejalan dgn Buddhisme, namun dalam keadaan terselubung.Mengenai Buddhisme ini sendiri mungkin kita perlu samakan persepsi jika memang hal itu memungkinkan. Buddhisme yg saya pahami adalah misi kemunculan Avatara Buddha utk menghentikan praktik penyimpangan korban suci binatang yg merajalela pada zaman itu.Jadi, pemahaman saya sama sekali tdk ada mengarah bahwa, seperti judul diskusi ini, "Ajaran Sankara tentang Mayavada adalah berasal dari ajaran terselubung buddha". Ajaran Mayavada itu ADALAH MASIH ajaran Buddha, dlm keadaan terselubung. Dan yg dimaksud ajaran Buddha di sini spesifik adalah misi utk menghentikan penyembelihan binatang yg merajalela.on Saturday · Report
Krishna Dvaipayana Kemudian, Anda benar ketika Anda menulis bahwa Sankara menelurkan konsep Advaita Vedanta(Mayavada) berdasarkan kajian literatur atau susastra yang ada di dalam SRUTI Upanisad, Brahma Sutra dan Bhagavad Gita. Saya setuju.Para Vaishnava mengulas bahwa kemunculan Dewa Siva sebagai Adi Sankaracarya memiliki tujuan spesifik yg kedua, selain yg pertama yakni utk menyampaikan ajaran Mayavada. Tujuan kedua tersebut adalah utk menegakkan kembali kedudukan Veda sebagai sumber pengetahuan yg absah. Ini perlu dilakukan sebab pada zaman sebelumnya, Sang Buddha telah jelas2 menolak otoritas Veda, demi mengalihkan manusia dari jalan eksploitasi tdhp korban2 suci Veda. Utk mengembalikan kedudukan Veda, Adi Sankaracarya mengangkat kembali teologi2 Veda khususnya Vedanta sutra dengan sangat perkasa sekali, dgn sangat brilian, yg membuat kedudukan Veda tegak bersinar kembali, tanpa harus menyentuh kembali isu korban2 suci Veda, (yg telah ditolak oleh Sang Buddha).on Saturday · Report
Krishna Dvaipayana Dan memang, Adi Sankaracarya sukses 'menggusur' ajaran Buddha keluar dari India, sebagaimana sejarah menggambarkan, dan ajaran Veda tegak kembali di Bharatavarsa. Jadi, berdasarkan permahaman saya, tdk akan ada wacana bahwa ajaran Adi Sankaracarya adalah diluar Veda. Malah, ajaran tersebut dimaksudkan utk menegakkan kembali segala ajaran Veda yg sebelumnya telah ditolak. Kata 'asac chastram' dlm Padma Purana yg saya kutip jelas saya terjemahkan menjadi 'tdk saleh', sama sekali tdk ada mengarah kpd 'di luar Veda'. Silakan Anda cek kembali."Tdk saleh" inilah yg mungkin harus kita cermati lbh lanjut. Dan ini juga yg menjadi poin krusial tentang kedudukan ajaran Mayavada tersebut. Menurut pemahaman saya, yg dimaksud ajaran Mayavada oleh para Vaishnava itu sangat spesifik, yaitu ajaran yg pada puncaknya menyimpulkan bahwa Maya, atau ilusi, berada melampaui Brahman, sebab Brahman dijelaskan bisa diliputi oleh ilusi (Maya) tersebut. Dimana setelah pembungkus ilusi ini disingkirkan, para jiwa akan kembali menjadi Brahman. Jadi, sebutan Mayavada itu spesifik ke arah yg seperti ini.Mengenai ajaran2 lain atau konsep2 lain yg dikemukakan Adi Sankaracarya, hampir seluruhnya berlandaskan atas Veda sepenuhnya. Hanya saja, semua itu diberikan tafsir yg bernafaskan konsep Mayavada seperti yg saya jelaskan di atas.Hal ini terungkap dlm diskusi antara Sri Caitanya dan Sarvabhauma Bhattacarya. Sarvabhauma Bhattacarya adalah pengikut Sankaracarya. Sri Caitanya menjelaskan bahwa segala penjelasan Sankaracarya atas Vedanta adalah penjelasan yg bersifat tdk langsung. Ini topik pembahasan yg lain lagi yg kemungkinan tdk memungkinkan utk kita bahas di sini.Inilah yg saya pahami sebagai 'asac chastram' atau 'tidak saleh' yg disebutkan oleh Padma Purana tsb, yakni bahwa ajaran ini (Mayavada) ujung2nya akan menolak personalitas Tuhan, yg menciptakan rintangan bagi tercapainya prema-dhana, atau harta kekayaan cinta kasih rohani yg suci-murni kepada Tuhan, yg menjadi hak intrinsik semua jiwa. Karena itu disebut 'tdk saleh'. Atau 'tdk mujur', 'tdk bertuah', dll.Sebab, apa yg dikemukakan oleh Adi Sankaracarya ini dapat dikatakan sesuatu yg baru jika menilik pada sejarah pemahaman atas Veda sebelum kemunculan beliau, dimana konsep personalitas Tuhan sangat tegak diakui, yg terbukti pada kentalnya pemujaan Arca pada zaman2 sebelumnya, yg tdk mungkin berlandaskan pada konsep Mayavada ini.Jadi, ada kerangka runtutan sejarah yg mesti kita pertimbangkan juga utk mendapatkan perspektif yg lebih menyeluruh.Kemudian, setelah era Adi Sankaracarya ini (788 - 821), telah banyak bermunculan tokoh2 besar yg terus memurnikan ajaran Veda utk kembali ke asalnya spt saat sebelum kemunculan Sankaracarya. Beberapa di antaranya seperti ajaran Visisthadvaita oleh Ramanujacarya (1017–1137), Dvaita Advaita oleh Nimbarkacarya (1130-1200), Suddha Dvaita oleh Madhvacarya (1238–1317), dan Acintya Beda Abeda oleh Sri Caitanya (1486-1934).on Saturday · Report
Wyat Gniten Sesungguhnya, Bhagavad Gita itu bukan milik satu sekte saja, tetapi semua sekte. Hanya karena gara-gara dalam Mahabharata khususnya Bhisma Parwa, Khresna berperan (ber-lila) sebagai Yang maha Kuasa berdialog ajaran Rohani dengan Arjuna, yg kita tahu lahirlah Bhagavad Gita di dalam Parwa ini, maka hal ini di kavling oleh kaum Vaisnawa Khususnya Hare Kresna dengan bahasa As It Is. Dan dampaknya ada klaim karena Kreshna di ceritakan sebagai Tuhan yg banyak disembah oleh berbagai oknum lain seperti Indra, Brahma, bahkan Siva...dll. Lalu bagaimana dengan Parwa Lain seperti Anushasasana Parwa yang menceritakan Kreshna menyembah Siva selama beribu-ribu tahun??? Anda pasti ingatkan dengan diskusi kita di beberapa waktu lalu? ;-)Nah, Mahabharata adalah milik semua sekte termaksud Bhagavad Gita yg ada di dalamnya. Semua bebas memberikan tafsir , jangan di sekat2 dengan As it is, sementara kesannya sekte yg lain dianggap Non As it is, palsu dan menyesatkan seperti dalam pembukaan BG As It is yg mengatakan "Mayapada bhasya" (silakan check). Mengenai usul anda saya setuju, ada baiknya di sosialisasikan :Don Monday · Report
Krishna Dvaipayana Tentu Bhagavad-gita dimaksudkan untuk semua orang, demikian pula semua sastra Veda, dimaksudkan bagi seluruh umat manusia. Tapi bgmnpun cara kita membahasakannya, Bhagavad-gita tetaplah sabda Krishna, bukan siapa pun yg lain. Jadi bahkan semakin menguatkan bhw Krishna adlh utk semua orang. Bukannya begitu semestinya kesimpulan logisnya ya? ;-)Atau, adakah kesimpulan lain dari Bhagavad-gita itu? Mungkin Anda bisa memberi gambaran. Jika demikian adanya, yakni ada kesimpulan yg lain lagi, maka saya setuju dgn yg Anda katakan bahwa segala jenis tafsir thdp Bhagavad-gita, sekalipun tafsiran itu tidak mengarah pada kesimpulan spt kesimpulan Arjuna, boleh tdk disebut Non As It Is. Namun jika tdk ada kesimpulan lain dari Bhagavad-gita itu, maka tdk bisa dihindari bahwa tafsir2 yg spt itu harus disebut TIDAK SEBAGAIMANA ADANYA. Saya kira saya tdk perlu mengulangi lg apa yg sdh sy tulis sblmnya tt kesimpulan Arjuna sang pendengar Bhagavad-gita. Dan siapa pun yg mengambil langkah selaras dgn Arjuna stlh membaca sabda2 Krishna kpd Arjuna, maka dia berhak dikatakan telah AS IT IS/SEBAGAIMANA ADANYA, dlm memahami Bhagavad-gita.Mengenai Krishna menyembah Siva, bukannya saya jg sdh meresponnya dlm diskusi kita beberapa waktu yg lalu itu ya? Silakan diingat-ingat bgmn respon saya. Tdk ada yg menampik kenyataan tersebut. Di Vrndavana, sampai skrg pun msh bnyk sekali kuil2 purba pemujaan kpd Siva. Gopesvara Siva dipuja oleh para Vaisnava dlm level tertinggi. Dan sebagai tambahan pribadi dari saya, biarlah Krishna memuja Siva selama beribu-ribu tahun, namun rasa cinta para pecinta Krishna akan tetap tak terbendung kepada Krishna. Tentu tdk ada yg salah juga dgn hal ini kan, Mister? :-)Jika kemudian ada pihak2 yg menjadikan Siva sbg Ista Devata nya karena adanya keterangan2 yg seperti ini, maka tdk ada masalah sama sekali dgn hal itu. Saya harap Mister ingat, bhw saya tdk pernah mempermasalahkan jika ada yg menerima pribadi2 yg lain sbg yg tertinggi. Sbg contoh, saya tentu memandang istri saya sbg yg paling segalanya. Demikian pula Anda, bukan? Dan itu adalah hak kita. ;-)Mungkin yg harus saya tekankan adalah bahwa saya tdk pernah mempermasalahkan dan tidak akan pernah memiliki niat utk mempermasalahkan jika ada yg menerima pribadi2 yg lain sbg yg tertinggi. Jika ada kata2 saya yg mengarah ke sana, mohon ditunjukkan. Maka saya akan langsung mengklarifikasinya.on Monday · Report
Adi Sayoga diskusi yang bagus. saya menyimaknya.20 hours ago · Delete Post
Nyoman Bayu Wardana Tanya, banyak bgt versi bhagawad gita, tapi hanya 1 yang melabeli "MENURUT ASLINYA" / AS IT IS..yang dari Waisnawa lain gk juga kyk gini og.. aneh ya..19 hours ago · Report
Krishna Dvaipayana @Nyoman: Mohon baca kembali wacana tentang AS IT IS di atas dengan cermat. Vaisnava lain tdk kayak gini? Ya tentu tidak boleh ikut donk, kan ada hak ciptanya. :-D Memang, mungkin tdk ada yg berani setegas itu memberi judul ulasan mereka thdp Bhagavad-gita. Namun jika Anda baca dengan cermat alasan2nya, maka itu wajar. Ada banyak sekali org yg memakai sabda2 Krishna utk kepentingan masing2. Maka harus ada setidaknya satu yg berani tegas.18 hours ago · Report
Nyoman Bayu Wardana halo mas, Krishna..udahlah, mengapa trus memperdebatkan ajaran filosofi orang lain..jika sudah terbukti bahwa anda meyakini ajaran brahma gaudia ya silahkan, mau kompare sm sekte lain anda gk mungkin menang..paling hasilnya remis (jika main catur)..sudahlah, saya jg pernah dikatain MAYAVADI. ya terserah lah., itu pandangan oknum anda..15 hours ago · Report
Nyoman Bayu Wardana Be Happy With Making The Others Happy..aq SE7But I Am Not Sure Be Happy With Chant Those Mantras ( Mahamantra :red )Piss.. jngn marah bro, nek marah brati..... ^_^15 hours ago · Report
Nyoman Bayu Wardana Mayavadi atau Enggak, yang penting kelakuannya bro.. 15 hours ago · Report
Krishna Dvaipayana @Nyoman: Kalau Anda tdk suka, tdk mampu, tdk berminat, (atau apa pun) utk berdiskusi, ya tdk usah saja ikut. Tdk ada juga yg mengharapkan komentar Anda. Anda sebaiknya baca pernyataan Mister Wyat paling atas: bagi rekan2 sesama penganut agama sanataha dharma, silakan berkontribusi knowledgenya. Bagi yg tidak silakan duduk yg manis, kalau tidak, nanti saya jepreeeet pantatnya ;-)Sebagaimana yg pernah saya sampaikan kpd Anda, sebaiknya Anda tdk terlalu yakin dulu dgn segala versi yg Anda terima dari 'org dekat' Anda. Kompetensinya tentu masih bisa sgt dipertanyakan. Praktisi sejak berapa lama kah dia? Tdk kah status hubungan Anda akan menimbulkan bias penilaian Anda thdp dia dan segala yg dia sampaikan?Anda kerjakan saja PR dari saya buat Anda ini. Kalau ada substansi yg bisa Anda kontribusikan dalam diskusi ini, silakan nimbrung lagi di sini.Deal? :-)14 hours ago · Report
Wyat Gniten Hal-hal yg lain kita sudah setujui dan dulu juga sudah kita diskusikan. Soal Ista Devata memang itu urusan keyakinan, terserah pilihan masing-masing. Soal mana yg lebih tinggi, Vyasa sudah memberikan sastranya masing-masing, tinggal pilihan umatnya mana yg mau dipakai. Cuma yg menjadi masalah adalah pengkavlingan kebenaran, Pengkavlingnya begini, contoh seperti Matahari, orang India menyebutnya SURYA, Orang Lain menyebutnya SUN, ..dll. Tetapi bagi orang India seraya menyudutkan dengan menyebut bahwa mereka yg menyebutkan SUN adalah Mayavadi Bhasya, mereka tidak memahami benar tentang SURYA. Yang benar adalah seperti penjelasan As it is. Pertanyaannya, kenapa Orang2 India berkata demikian? Apakah mereka sudah mempelajarinya keyakinannya?. Kan harusnya begitu?. Lagi pula buat apa ada model pengkavlingan kebenaran seperti itu??? Matahari bisa di berikan tafsir dari berbagai sudut pandang orang yg melihatnya dan memberikan apapun julukannya, asal jangan ada perendahan. Itu bukan kebenaran. Ini menurut saya. CMIIW12 hours ago · Report
Wyat Gniten Kembali ke topik jawaban anda.Kutipan anda:Menurut permahaman saya, kutipan ayat dari Padma Purana itu memang tdk ada menyebutkan bahwa konsep Mayavada itu BERASAL dari literatur Buddha. Yg disebutkan Padma Purana adalah bahwa konsep Mayavada yg dikemukakan oleh Adi Sankaracarya ADALAH Buddhisme terselubung. Jadi bukan BERASAL DARI. Maksudnya, kembali menurut pemahaman saya, adalah bahwa konsep Mayavada ini TDK BERBEDA dengan Buddhisme, yakni agar umat manusia beralih dari kegiatan2 karma-kanda yg bertujuan utk mencapai pahala2 surgawi dll dgn cara2 berbagai korban suci, yg kenyataannya pada zaman sebelumnya itu telah disimpangkan dan diekspolitasi.Saya bertanya:Memang benar tidak tertulis "Literatur" tetapi yg benar adalah "Ajaran"(sesuai bunyi dr sloka tsb). Bukankah Ajaran itu identik dengan Literatur?. Kalau tidak ada literatur, mungkin tidak ada ajaran yg tertuang di literatur tsb? Setuju?!!. Oleh sebab itu saya mempertanyakan "Buddhisme terselubung" apakah artinya mengandung suatu ajaran Buddhis yg di susupkan dalam ajaran Sankara, kira-kira demikian kah?. Kalau memang dari Literatur atau ajaran Buddha, benarkah mengajarkan konsep Mayavadi tersebut?? Seperti apakah ajaran Mayavadi dalam ajaran Buddha?? Bisa di share disini!!Kemudian yg krusial saya garis bawahi dengan tanda kutip dr tulisan anda sbb: "Maksudnya, kembali menurut pemahaman saya, adalah bahwa konsep Mayavada ini TDK BERBEDA dengan Buddhisme, yakni agar umat manusia beralih dari kegiatan2 karma-kanda yg bertujuan utk mencapai pahala2 surgawi dll dgn cara2 berbagai korban suci, yg kenyataannya pada zaman sebelumnya itu telah disimpangkan dan diekspolitasi."Benarkah Sankara berbuat demikian? ... buktikan ajaran sankara berbuat demikian yg anda katakan TDK BERBEDA??!!. Anda bisa menjawab sekaligus menggabungkan hal ini pada paragraf pertama pertanyaan, saya tunggu!Kutipan Anda:Jadi, dlm makna seperti inilah Padma Purana menyatakan bahwa ajaran yg akan disampaikan oleh sang brahmana (Adi Sankaracarya) tdk lain sebenarnya masih sejalan dgn Buddhisme, namun dalam keadaan terselubung.Mengenai Buddhisme ini sendiri mungkin kita perlu samakan persepsi jika memang hal itu memungkinkan. Buddhisme yg saya pahami adalah misi kemunculan Avatara Buddha utk menghentikan praktik penyimpangan korban suci binatang yg merajalela pada zaman itu.Jadi, pemahaman saya sama sekali tdk ada mengarah bahwa, seperti judul diskusi ini, "Ajaran Sankara tentang Mayavada adalah berasal dari ajaran terselubung buddha". Ajaran Mayavada itu ADALAH MASIH ajaran Buddha, dlm keadaan terselubung. Dan yg dimaksud ajaran Buddha di sini spesifik adalah misi utk menghentikan penyembelihan binatang yg merajalela.Saya Bertanya:Praktek penyimpangan korban suci binatang yg merajalela pada zaman itu.?? Ada bukti2 lain pendukung(cross check) untuk membenarkan bunyi sloka Padma Purana tersebut, misalnya catatan-catatan dr kerajaan dahulu, monument atau apalah???Apakah anda sudah mempelajari kehidupan Buddha dari dia masih muda sampai mencapai arahat dan Nibbana??? Dari kehidupan atau kronologi Hidup Buddha karya Bhikku Kusaladhamma tidak ada tuh di ceritakan misi beliau yg spesifik spt itu. Oleh karena itu, paling tidak dari catatan Literatur Buddhis ada hal ini di ceritakan untuk menguatkan sloka Padma Purana tsb.12 hours ago · Report
21 September, 2010
07 Juni, 2010
soal kuiz Program KOMPUTER
soal no 1
F(t) mempunyai satuan kN. Tulislah program fortran untuk menghitung nilai F(t) untuk
. secondOutput program seperti di bawah ini
Times thrush
(Second (kN)
=================================
0.00 4.00
0.25 5.64
0.5 4.6
0.75 4.31
1.00 4.00
1.25 5.64
1.5 4.61
1.75 4.31
2.00 4.00
2.25 5 .64
2.50 4.61
2.75 4.31
3.00 4.00
2. Sebuah balok diletakkan pada lantai tanpa gesekan. Balok dihubungkan dengan dua dinding melalui pegas yang mempunyai kekakuan k1 dan k2. Perioda alami dari system pegas bermassa tersebut adalah
Tulislah program fortran untuk menghitung perioda apabila m,k1 dan k2 diketahui….. 
Catatan jawaban di emailkan ke adsayoga@yahoo,com
01 Juni, 2010
Kuis TTl -----> dikerjakan di rumah
Soal
1. Sebuah generator dc shunt, 4 kutub belitan jerat mempunyai fluksi per kutub 0,07 wb. Belitan jangkar terdiri dari 220 lilitan masing masing tahanan 0,004 Ohm. Hitung tegangan terminal apabila dijalankan pada 900 rpm dengan arus jangkar 50 ampere.
2. Sebuah generator dc shunt 110 volt mempunyai arus beban penuh 100 ampere, tahanan medan shunt 55 ohm dan rugi rugi tetap 500 watt. Jika efisiensi pada beban penuh 88%, tentukan tahanan jangkar. Anggap bahwa tegangan tetap pada 110 volt, hitung effisiensi pada separuh beban penuh dan pada 50% beban lebih (over load) Tentukan arus beban sehubungan dengan efisiensi maksimum.
3. Sebuah motor dc shunt, 220 volt, menimbulkan 23 hp apabila mengambil daya 20,2 Kw. Tahanan medan 50 Ohm dan tahanan jangkar 0,06 ohm. Berapa rfisiensi dan daya masukan motor apabila keluaran 10 hP
4. Arus beban nol dari sebuah trafo adalah 5 ampere pada p.f 0,3 apabila disuplai pada 230 volt, 50 cps. Jumlah lilitan belitan primer 200. Hitunglah
· Harga maksimum dari fluksi inti
· Rugi inti
· Arus yang dimagnetasi
5. Sebuah trafo satu fasa mempunyai lilitan primer 350 dan sekunder 38. Jika belitan primer dihubungkan dengan supply 2,2 KV, 50 cps, tentukanlah
a) Tegangan sekunder pada beban nol
b) Arus primer apabila arus sekunder 200 ampere pada p.f 0,8 (lagging), jika arus beban nol 5 ampere pada p.f 0,2 lagging
c) P.f dari arus primer
Kuis dikumpulkan di loker...
1. Sebuah generator dc shunt, 4 kutub belitan jerat mempunyai fluksi per kutub 0,07 wb. Belitan jangkar terdiri dari 220 lilitan masing masing tahanan 0,004 Ohm. Hitung tegangan terminal apabila dijalankan pada 900 rpm dengan arus jangkar 50 ampere.
2. Sebuah generator dc shunt 110 volt mempunyai arus beban penuh 100 ampere, tahanan medan shunt 55 ohm dan rugi rugi tetap 500 watt. Jika efisiensi pada beban penuh 88%, tentukan tahanan jangkar. Anggap bahwa tegangan tetap pada 110 volt, hitung effisiensi pada separuh beban penuh dan pada 50% beban lebih (over load) Tentukan arus beban sehubungan dengan efisiensi maksimum.
3. Sebuah motor dc shunt, 220 volt, menimbulkan 23 hp apabila mengambil daya 20,2 Kw. Tahanan medan 50 Ohm dan tahanan jangkar 0,06 ohm. Berapa rfisiensi dan daya masukan motor apabila keluaran 10 hP
4. Arus beban nol dari sebuah trafo adalah 5 ampere pada p.f 0,3 apabila disuplai pada 230 volt, 50 cps. Jumlah lilitan belitan primer 200. Hitunglah
· Harga maksimum dari fluksi inti
· Rugi inti
· Arus yang dimagnetasi
5. Sebuah trafo satu fasa mempunyai lilitan primer 350 dan sekunder 38. Jika belitan primer dihubungkan dengan supply 2,2 KV, 50 cps, tentukanlah
a) Tegangan sekunder pada beban nol
b) Arus primer apabila arus sekunder 200 ampere pada p.f 0,8 (lagging), jika arus beban nol 5 ampere pada p.f 0,2 lagging
c) P.f dari arus primer
Kuis dikumpulkan di loker...
30 Mei, 2010
29 Mei, 2010
teguh
foto yang di kanan ini adalah anakku... berusia 8 taon saat ini sedang bersekolah di SD negeri 3 penarungan Mengwi... duduk di kelas 2... yang satunya lagi adalah ponakan ku sekarang duduk di bangku tk nol besarrrr... mereka senang skali bermain maklum anak anak... kalau di surung belajar selalu menolak... gimana caranya ya supaya anak itu mau belajar dan membantu mamanya? इ गेदे तेगुह परमाना
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे हरे राम हरे राम राम राम हरे हरे
26 Mei, 2010
भागवतम कांटो ६
Srimad Bhagavatam - Canto 6
*******
Chapter Three: Yamarâja Instructs His Messengers
*******
TEXT 1
srî-râjovâca
nisamya devah sva-bhatopavarnitam
pratyâha kim tân api dharmarâjah
evam hatâjno vihatân murârer
naidesikair yasya vase jano 'yam
srî-râjâ uvâca--the King said; nisamya--after hearing; devah--Lord Yamarâja; sva-bhata--of his own servants; upavarnitam--the statements; pratyâha--replied; kim--what; tân--unto them; api--also; dharma-râjah--Yamarâja, the superintendent of death and the judge of religious and irreligious activities; evam--thus; hata-âjnah--whose order was foiled; vihatân--who were defeated; murâreh naidesikaih--by the order carriers of Murâri, Krsna; yasya--of whom; vase--under the subjugation; janah ayam--all the people of the world.
TRANSLATION
King Pariksit said: O my lord, O Sukadeva Gosvami, Yamaraja is the controller of all living entities in terms of their religious and irreligious activities, but his order had been foiled. When his servants, the Yamadutas, informed him of their defeat by the Visnudutas, who had stopped them from arresting Ajamila, what did he reply?
*******
TEXT 2
yamasya devasya na danda-bhangah
kutascanarse sruta-pûrva âsît
etan mune vrscati loka-samsayam
na hi tvad-anya iti me viniscitam
yamasya--of Yamarâja; devasya--the demigod in charge of judgment; na--not; danda-bhangah--the breaking of the order; kutascana--from anywhere; rse--O great sage; sruta-pûrvah--heard before; âsît--was; etat--this; mune--O great sage; vrscati--can eradicate; loka-samsayam--the doubt of people; na--not; hi--indeed; tvat-anyah--anyone other than you; iti--thus; me--by me; viniscitam--concluded.
TRANSLATION
O great sage, never before has it been heard anywhere that an order from Yamaraja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since that is my firm conviction, kindly explain the reasons for these events.
*******
TEXT 3
srî-suka uvâca
bhagavat-purusai râjan
yâmyâh pratihatodyamâh
patim vijnâpayâm âsur
yamam samyamanî-patim
srî-sukah uvâca--Sukadeva Gosvâmî said; bhagavat-purusaih--by the order carriers of the Lord, the Visnudûtas; râjan--O King; yâmyâh--the order carriers of Yamarâja; pratihata-udyamâh--whose efforts were defeated; patim--their master; vijnâpayâm âsuh--informed; yamam--Yamarâja; samyamanî-patim--the master of the city Samyamanî.
TRANSLATION
Sri Sukadeva Gosvami replied: My dear King, when the order carriers of Yamaraja were baffled and defeated by the order carriers of Visnu, they approached their master, the controller of Samyamani-puri and master of sinful persons, to tell him of this incident.
*******
TEXT 4
yamadûtâ ûcuh
kati santîha sâstâro
jîva-lokasya vai prabho
trai-vidhyam kurvatah karma
phalâbhivyakti-hetavah
yamadûtâh ûcuh--the order carriers of Yamarâja said; kati--how many; santi--are there; iha--in this world; sâstârah--controllers or rulers; jîva-lokasya--of this material world; vai--indeed; prabho--O master; trai-vidhyam--under the three modes of material nature: kurvatah--performing; karma--activity: phala--of the results; abhivyakti--of the manifestation; hetavah--causes.
TRANSLATION
The Yamadutas said: Our dear lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature [sattva-guna, rajo-guna and tamo-guna]?
*******
TEXT 5
yadi syur bahavo loke
sâstâro danda-dhârinah
kasya syâtâm na vâ kasya
mrtyus câmrtam eva vâ
yadi--if; syuh--there are; bahavah--many; loke--in this world; sâstârah--rulers or controllers; danda-dhârinah--who punish the sinful men; kasya--of whom; syâtâm--there may be; na--not; vâ--or; kasya--of whom; mrtyuh--distress or unhappiness; ca--and; amrtam--happiness; eva--certainly; vâ--or.
TRANSLATION
If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded. Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.
*******
TEXT 6
kintu sâstr-bahutve syâd
bahûnâm iha karminâm
sâstrtvam upacâro hi
yathâ mandala-vartinâm
kintu--but; sâstr--of governors or judges; bahutve--in the plurality; syât--there may be; bahûnâm--of many; iha--in this world; karminâm--persons performing actions; sâstrtvam--departmental management; upacârah--administration; hi--indeed; yathâ--just like; mandala-vartinâm--of the departmental heads.
TRANSLATION
The Yamadutas continued: Since there are many different karmis, or workers, there may be different judges or rulers to give them justice, but just as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges.
*******
TEXT 7
atas tvam eko bhûtânâm
sesvarânâm adhîsvarah
sâstâ danda-dharo nrnâm
subhâsubh avivecanah
atah--as such; tvam--you; ekah--one; bhûtânâm--of all living beings; sa-îsvarânâm--including all the demigods; adhîsvarah--the supreme master; sâstâ--the supreme ruler; danda-dharah--the supreme administrator of punishment; nrnâm--of human society; subha-asubha-vivecanah--who discriminates between what is auspicious and inauspicious.
TRANSLATION
The supreme judge must be one, not many. It was our understanding that you are that supreme judge and that you have jurisdiction even over the demigods. Our impression was that you are the master of all living entities, the supreme authority who discriminates between the pious and impious activities of all human beings.
*******
TEXT 8
tasya te vihito dando
na loke vartate 'dhunâ
caturbhir adbhutaih siddhair
âjnâ te vipralambhitâ
tasya--of the influence; te--of you; vihitah--ordained; dandah--punishment; na--not; loke--within this world; vartate--exists; adhunâ--now; caturbhih--by four; adbhutaih--very wonderful; siddhaih--perfected persons; âjnâ--the order; te--your; vipralambhitâ--surpassed.
TRANSLATION
But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons.
*******
TEXT 9
nîyamânam tavâdesâd
asmâbhir yâtanâ-grhân
vyâmocayan pâtakinam
chittvâ pâsân prasahya te
nîyamânam--being brought; tava âdesât--by your order; asmâbhih--by us; yâtanâ-grhân--to the torture chambers, the hellish planets; vyâmocayan--released; pâtakinam--the sinful Ajâmila; chittvâ--cutting; pâsân--the ropes; prasahya--by force; te--they.
TRANSLATION
We were bringing the most sinful Ajamila toward the hellish planets, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him.
*******
TEXT 10
tâms te veditum icchâmo
yadi no manyase ksamam
nârâyanety abhihite
mâ bhair ity âyayur drutam
tân--about them; te--from you; veditum--to know; icchâmah--we wish; yadi--if; nah--for us; manyase--you think; ksamam--suitable; nârâyana--Nârâyana; iti--thus; abhihite--being uttered; mâ--do not; bhaih--fear; iti--thus; âyayuh--they arrived; drutam--very soon.
TRANSLATION
As soon as the sinful Ajamila uttered the name Narayana, these four beautiful men immediately arrived and reassured him, saying, "Do not fear. Do not fear." We wish to know about them from Your Lordship. If you think we are able to understand them, kindly describe who they are.
*******
TEXT 11
srî-bâdarâyanir uvâca
iti devah sa âprstah
prajâ-samyamano yamah
prîtah sva-dûtân pratyâha
smaran pâdâmbujam hareh
srî-bâdarâyanih uvâca--Sukadeva Gosvâmî said; iti--thus; devah--the demigod; sah--he; âprstah--being questioned; prajâ-samyamanah yamah--Lord Yamarâja, who controls the living entities; prîtah--being pleased; sva-dûtân--to his own servants; pratyâha--replied; smaran--remembering; pâda-ambujam--the lotus feet; hareh--of Hari, the Personality of Godhead.
TRANSLATION
Sri Sukadeva Gosvami said: Thus having been questioned, Lord Yamaraja, the supreme controller of the living entities, was very pleased with his order carriers because of hearing from them the holy name of Narayana. He remembered the lotus feet of the Lord and began to reply.
*******
TEXT 12
yama uvâca
paro mad-anyo jagatas tasthusas ca
otam protam patavad yatra visvam
yad-amsato 'sya sthiti janma-nâsâ
nasy otavad yasya vase ca lokah
yamah uvâca--Yamarâja replied; parah--superior; mat--than me; anyah--another; jagatah--of all moving things; tasthusah--of nonmoving things; ca--and; otam--crosswise; protam--lengthwise; patavat--like a woven cloth; yatra--in whom; visvam--the cosmic manifestation; yat--of whom; amsatah--from the partial expansions; asya--of this universe; sthiti--the maintenance; janma--the creation; nâsâh--the annihilation; nasi--in the nose; ota-vat--like the rope; yasya--of whom; vase--under the control; ca--and; lokah--the whole creation.
TRANSLATION
Yamaraja said: My dear servants, you have accepted me as the Supreme, but factually I am not. Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahma, Visnu and Siva, who are in charge of the creation, maintenance and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in its nose.
*******
TEXT 13
yo nâmabhir vâci janam nijâyâm
badhnâti tantryâm iva dâmabhir gâh
yasmai balim ta ime nâma-karma-
nibandha-baddhâs cakitâ vahanti
yah--He who; nâmabhih--by different names; vâci--to the Vedic language; janam--all people; nijâyâm--which has emanated from Himself; badhnâti--binds; tantryâm--to a rope; iva--like; dâmabhih--by cords; gâh--bulls; yasmai--unto whom; balim--a small presentation of taxes; te--all of them; ime--these; nâma-karma--of names and different activities; nibandha--by the obligations; baddhâh--bound; cakitâh--being fearful; vahanti--carry.
TRANSLATION
Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society [brahmana, ksatriya, vaisya and sudra]. In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.
*******
TEXT 14-15
aham mahendro nirrtih pracetâh
somo 'gnir îsah pavano virincih
âditya-visve vasavo 'tha sâdhyâ
marud-ganâ-rudra-ganâh sasiddhâh
anye ca ye visva-srjo 'maresâ
bhrgv-âdayo 'sprsta-rajas-tamaskâh
yasyehitam na viduh sprsta-mâyâh
sattva-pradhânâ api kim tato 'nye
aham--I, Yamarâja; mahendrah--Indra, the King of heaven; nirrtih--Nirrti; pracetâh--Varuna, the controller of water; somah--the moon; agnih--fire; îsah--Lord Siva; pavanah--the demigod of the air; virincih--Lord Brahmâ; âditya--the sun; visve--Visvâsu; vasavah--the eight Vasus; atha--also; sâdhyâh--the demigods; marut-ganâh--masters of the wind; rudra-ganâh--the expansions of Lord Siva; sa-siddhâh--with the inhabitants of Siddhaloka; anye--others; ca--and; ye--who; visva-srjah--Marîci and the other creators of the universal affairs; amara-îsâh--the demigods like Brhaspati; bhrgu-âdayah--the great sages headed by Bhrgu; asprsta--who have not been contaminated; rajah-tamaskâh--by the lower modes of material nature (rajo-guna and tamo-guna); yasya--of whom; îhitam--the activity; na viduh--do not know; sprsta-mâyâh--who are illusioned by the illusory energy; sattva-pradhânâh--chiefly in the mode of goodness; api--although; kim--what to speak of; tatah--than them; anye--others.
TRANSLATION
I, Yamaraja; Indra, the King of heaven; Nirrti; Varuna; Candra, the moon-god; Agni; Lord Siva; Pavana; Lord Brahma; Surya, the sun-god; Visvasu; the eight Vasus; the Sadhyas; the Maruts; the Rudras; the Siddhas; and Marici and the other great rsis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Brhaspati, and the great sages headed by Bhrgu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance. Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead. What, then, is to be said of others, who, under illusion, merely speculate to know God?
*******
TEXT 16
yam vai na gobhir manasâsubhir vâ
hrdâ girâ vâsu-bhrto vicaksate
âtmânam antar-hrdi santam âtmanâm
caksur yathaivâkrtayas tatah param
yam--whom; vai--indeed; na--not; gobhih--by the senses; manasâ--by the mind; asubhih--by the life breath; vâ--or; hrdâ--by thoughts; girâ--by words; vâ--or; asu-bhrtah--the living entities; vicaksate--see or know; âtmanâm--the Supersoul; antah-hrdi--within the core of the heart; santam--existing; atmanam--of the living entities; caksuh--the eyes; yathâ--just like; eva--indeed; âkrtayah--the different parts or limbs of the body; tatah--than them; param--higher.
TRANSLATION
As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone's heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.
*******
TEXT 17
tasyâtma-tantrasya harer adhîsituh
parasya mâyâdhipater mahâtmanah
prâyena dûtâ iha vai manoharâs
caranti tad-rûpa-guna-svabhâvâh
tasya--of Him; âtma-tantrasya--being self-sufficient, not dependent on any other person; hareh--the Supreme Personality of Godhead; adhîsituh--who is the master of everything; parasya--the Transcendence; mâyâ-adhipateh--the master of the illusory energy; mahâ-âtmanah--of the Supreme Soul; prâyena--almost; dûtâh--the order carriers; iha--in this world; vai--indeed; manoharâh--pleasing in their dealings and bodily features; caranti--they move; tat--of Him; rûpa--possessing the bodily features; guna--the transcendental qualities; svabhâvâh--and nature.
TRANSLATION
The Supreme Personality of Godhead is self-sufficient and fully independent. He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaisnavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence.
*******
TEXT 18
bhûtâni visnoh sura-pûjitâni
durdarsa-lingâni mahâdbhutâni
raksanti tad-bhaktimatah parebhyo
mattas ca martyân atha sarvatas ca
bhûtâni--living entities or servants; visnoh--of Lord Visnu; sura-pûjitâni--who are worshiped by the demigods; durdarsa-lingâni--possessing forms not easily seen; mahâ-adbhutâni--greatly wonderful; raksanti--they protect; tat-bhakti-matah--the devotees of the Lord; parebhyah--from others who are inimical; mattah--from me (Yamarâja) and my order carriers; ca--and; martyân--the human beings; atha--thus; sarvatah--from everything; ca--and.
TRANSLATION
The order carriers of Lord Visnu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Visnu and are very rarely seen. The Visnudutas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances.
*******
TEXT 19
dharmam tu sâksâd bhagavat-pranîtam
na vai vidur rsayo nâpi devâh
na siddha-mukhyâ asurâ manusyâh
kuto nu vidyâdhara-câranâdayah
dharmam--real religious principles, or bona fide laws of religion; tu--but; sâksât--directly; bhagavat--by the Supreme Personality of Godhead; pranîtam--enacted; na--not; vai--indeed; viduh--they know; rsayah--the great rsis such as Bhrgu; na--not; api--also; devâh--the demigods; na--nor; siddha-mukhyâh--the chief leaders of Siddhaloka; asurâh--the demons; manusyâh--the inhabitants of Bhûrloka, the human beings; kutah--where; nu--indeed; vidyâdhara--the lesser demigods known as Vidyâdharas; cârana--the residents of the planets where people are by nature great musicians and singers; âdayah--and so on.
TRANSLATION
Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.
*******
TEXT 20-21
svayambhûr nâradah sambhuh
kumârah kapilo manuh
prahlâdo janako bhîsmo
balir vaiyâsakir vayam
dvâdasaite vijânîmo
dharmam bhâgavatam bhatâh
guhyam visuddham durbodham
yam jnâtvâmrtam asnute
svayambhûh--Lord Brahmâ; nâradah--the great saint Nârada; sambhuh--Lord Siva; kumârah--the four Kumâras; kapilah--Lord Kapila; manuh--Svâyambhuva Manu; prahlâdah--Prahlâda Mahârâja; janakah--Janaka Mahârâja; bhîsmah--Grandfather Bhîsma; balih--Bali Mahârâja; vaiyâsakih--Sukadeva, the son of Vyâsadeva; vayam--we;
dvâdasa--twelve; ete--these; vijânîmah--know; dharmam--real religious principles; bhâgavatam--which teach a person how to love the Supreme Personality of Godhead; bhatâh--O my dear servants; guhyam--very confidential; visuddham--transcendental, not contaminated by the material modes of nature; durbodham--not easily understood; yam--which; jnâtvâ--understanding; amrtam--eternal life; asnute--he enjoys.
TRANSLATION
Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
*******
TEXT 22
etâvân eva loke 'smin
pumsâm dharmah parah smrtah
bhakti-yogo bhagavati
tan-nâma-grahanâdibhih
etâvân--this much; eva--indeed; loke asmin--in this material world; pumsâm--of the living entities; dharmah--the religious principles; parah--transcendental; smrtah--recognized; bhakti-yogah--bhakti-yoga, or devotional service; bhagavati--to the Supreme Personality of Godhead (not to the demigods); tat--His; nâma--of the holy name; grahana-âdibhih--beginning with chanting.
TRANSLATION
Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.
*******
TEXT 23
nâmoccârana-mâhâtmyam
hareh pasyata putrakâh
ajâmilo 'pi yenaiva
mrtyu-pâsâd amucyata
nâma--of the holy name; uccârana--of the pronouncing; mâhâtmyam--the exalted position; hareh--of the Supreme Lord; pasyata--just see; putrakâh--O my dear servants, who are like my sons; ajâmilah api--even Ajâmila (who was considered greatly sinful); yena--by the chanting of which; eva--certainly; mrtyu-pâsât--from the ropes of death; amucyata--was delivered.
TRANSLATION
My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajamila chanted only to call his son, not knowing that he was chanting the Lord's holy name. Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death.
*******
TEXT 24
etâvatâlam agha-nirharanâya pumsâm
sankîrtanam bhagavato guna-karma-nâmnâm
vikrusya putram aghavân yad ajâmilo 'pi
nârâyaneti mriyamâna iyâya muktim
etâvatâ--with this much; alam--sufficient; agha-nirharanâya--for taking away the reactions of sinful activities; pumsâm--of human beings; sankîrtanam--the congregational chanting; bhagavatah--of the Supreme Personality of Godhead; guna--of the transcendental qualities; karma-nâmnâm--and of His names according to His activities and pastimes; vikrusya--crying to without offense; putram--his son; aghavân--the sinful; yat--since; ajâmilah api--even Ajâmila; nârâyana--the Lord's name, Nârâyana; iti--thus; mriyamânah--dying; iyâya--achieved; muktim--liberation.
TRANSLATION
Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajamila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Narayana.
*******
TEXT 25
prâyena veda tad idam na mahâjano 'yam
devyâ vimohita-matir bata mâyayâlam
trayyâm jadî-krta-matir madhu-puspitâyâm
vaitânike mahati karmani yujyamânah
prâyena--almost always; veda--know; tat--that; idam--this; na--not; mahâjanah--great personalities besides Svayambhû, Sambhu and the other ten; ayam--this; devyâ--by the energy of the Supreme Personality of Godhead; vimohita-matih--whose intelligence is bewildered; bata--indeed; mâyayâ--by the illusory energy; alam--greatly; trayyâm--in the three Vedas; jadî-krta-matih--whose intelligence has been dulled; madhu-puspitâyâm--in the flowery Vedic language describing the results of ritualistic performances; vaitânike--in the performances mentioned in the Vedas; mahati--very great; karmani--fruitive activities; yujyamânah--being engaged.
TRANSLATION
Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Krsna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas--especially the Yajur Veda, Sama Veda and Rg Veda--their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa.
*******
TEXT 26
evam vimrsya sudhiyo bhagavaty anante
sarvâtmanâ vidadhate khalu bhâva-yogam
te me na dandam arhanty atha yady amîsâm
syât pâtakam tad api hanty urugâya-vâdah
evam--thus; vimrsya--considering; su-dhiyah--those whose intelligence is sharp; bhagavati--unto the Supreme Personality of Godhead; anante--the unlimited; sarva-âtmanâ--with all their heart and soul; vidadhate--take to; khalu--indeed; bhâva-yogam--the process of devotional service; te--such persons; me--my; na--not; dandam--punishment; arhanti--deserve; atha--therefore; yadi--if; amîsâm--of them; syât--there is; pâtakam--some sinful activity; tat--that; api--also; hanti--destroys; urugâya-vâdah--the chanting of the holy name of the Supreme Lord.
TRANSLATION
Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone's heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Krsna mantra.
*******
TEXT 27
te deva-siddha-parigîta-pavitra-gâthâ
ye sâdhavah samadrso bhagavat-prapannâh
tân nopasîdata harer gadayâbhiguptân
naisâm vayam na ca vayah prabhavâma dande
te--they; deva--by the demigods; siddha--and the inhabitants of Siddhaloka; parigîta--sung; pavitra-gâthâh--whose pure narrations; ye--who; sâdhavah--devotees; samadrsah--who see everyone equally; bhagavat-prapannâh--being surrendered to the Supreme Personality of Godhead; tân--them; na--not; upasîdata--should go near; hareh--of the Supreme Personality of Godhead; gadayâ--by the club; abhiguptân--being fully protected; na--not; esâm--of these; vayam--we; na ca--and also not; vayah--unlimited time; prabhavâma--are competent; dande--in punishing.
TRANSLATION
My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them. They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahma and I and even the time factor are not competent to chastise them.
*******
TEXT 28
tân ânayadhvam asato vimukhân mukunda-
pâdâravinda-makaranda-rasâd ajasram
niskincanaih paramahamsa-kulair asangair
justâd grhe niraya-vartmani baddha-trsnân
tân--them; ânayadhvam--bring before me; asatah--nondevotees (those who have not taken to Krsna consciousness); vimukhân--who have turned against; mukunda--of Mukunda, the Supreme personality of Godhead; pâda-aravinda--of the lotus feet; makaranda--of the honey; rasât--the taste; ajasram--continuously; niskincanaih--by persons completely free from material attachment; paramahamsa-kulaih--by the paramahamsas, the most exalted personalities; asangaih--who have no material attachment; justât--which is enjoyed; grhe--to household life; niraya-vartmani--the path leading to hell; baddha-trsnân--whose desires are bound.
TRANSLATION
Paramahamsas are exalted persons who have no taste for material enjoyment and who drink the honey of the Lord's lotus feet. My dear servants, bring to me for punishment only persons who are averse to the taste of that honey, who do not associate with paramahamsas and who are attached to family life and worldly enjoyment, which form the path to hell.
*******
TEXT 29
jihvâ na vakti bhagavad-guna-nâmadheyam
cetas ca na smarati tac-caranâravindam
krsnâya no namati yac-chira ekadâpi
tân ânayadhvam asato 'krta-visnu-krtyân
jihvâ--the tongue; na--not; vakti--chants; bhagavat--of the Supreme Personality of Godhead; guna--transcendental qualities; nâma--and the holy name; dheyam--imparting; cetah--the heart; ca--also; na--not; smarati--remembers; tat--His; carana-aravindam--lotus feet; krsnâya--unto Lord Krsna through His Deity in the temple; no--not; namati--bows; yat--whose; sirah--head; ekadâ api--even once; tân--them; ânayadhvam--bring before me; asatah--the nondevotees; akrta--not performing; visnu-krtyân--duties toward Lord Visnu.
TRANSLATION
My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Krsna, whose hearts do not remember the lotus feet of Krsna even once, and whose heads do not bow down even once before Lord Krsna. Send me those who do not perform their duties toward Visnu, which are the only duties in human life. Please bring me all such fools and rascals.
*******
TEXT 30
tat ksamyatâm sa bhagavân purusah purâno
nârâyanah sva-purusair yad asat krtam nah
svânâm aho na vidusâm racitânjalînâm
ksântir garîyasi namah purusâya bhûmne
tat--that; ksamyatâm--let it be excused; sah--He; bhagavân--the Supreme Personality of Godhead; purusah--the Supreme Person; purânah--the oldest; nârâyanah--Lord Nârâyana; sva-purusaih--by my own servants; yat--which; asat--impudence; krtam--performed; nah--of us; svânâm--of my own men; aho--alas; na vidusâm--not knowing; racita-anjalînâm--folding our hands together to beg Your pardon; ksântih--forgiveness; garîyasi--in the glorious; namah--respectful obeisances; purusâya--unto the person; bhûmne--supreme and all-pervading.
TRANSLATION
[Then Yamaraja, considering himself and his servants to be offenders, spoke as follows, begging pardon from the Lord.] O my Lord, my servants have surely committed a great offense by arresting a Vaisnava such as Ajamila. O Narayana, O supreme and oldest person, please forgive us. Because of our ignorance, we failed to recognize Ajamila as a servant of Your Lordship, and thus we have certainly committed a great offense. Therefore with folded hands we beg Your pardon. My Lord, since You are supremely merciful and are always full of good qualities, please pardon us. We offer our respectful obeisances unto You.
*******
TEXT 31
tasmât sankîrtanam visnor
jagan-mangalam amhasâm
mahatâm api kauravya
viddhy aikântika-niskrtam
tasmât--therefore; sankîrtanam--the congregational chanting of the holy name; visnoh--of Lord Visnu; jagat-mangalam--the most auspicious performance within this material world; amhasâm--for sinful activities; mahatâm api--even though very great; kauravya--O descendant of the Kuru family; viddhi--understand; aikântika--the ultimate; niskrtam--atonement.
TRANSLATION
Sukadeva Gosvami continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.
*******
TEXT 32
srnvatâm grnatâm viryâny
uddâmâni harer muhuh
yathâ sujâtayâ bhaktyâ
suddhyen nâtmâ vratâdibhih
srnvatâm--of those hearing; grnâtam--and chanting; vîryâni--the wonderful activities; uddâmâni--able to counteract sin; hareh--of the Supreme Personality of Godhead; muhuh--always; yathâ--as; su jâtayâ--easily brought forth; bhaktyâ--by devotional service; suddhyet--may be purified; na--not; âtmâ--the heart and soul; vrata-âdibhih--by performing ritualistic ceremonies.
TRANSLATION
One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.
*******
TEXT 33
krsnânghri-padma-madhu-lin na punar visrsta-
mâyâ-gunesu ramate vrjinâvahesu
anyas tu kâma-hata âtma-rajah pramârstum
îheta karma yata eva rajah punah syât
krsna-anghri-padma--of the lotus feet of Lord Krsna; madhu--the honey; lit--one who licks; na--not; punah--again; visrsta--already renounced; mâyâ-gunesu--in the material modes of nature; ramate--desires to enjoy; vrjina-avahesu--which brings distress; anyah--another; tu--however; kâma-hatah--being enchanted by lust; âtma-rajah--the sinful infection of the heart; pramârstum--to cleanse; îheta--may perform; karma--activities; yatah--after which; eva--indeed; rajah--the sinful activity; punah--again; syât--appears.
TRANSLATION
Devotees who always lick the honey from the lotus feet of Lord Krsna do not care at all for material activities, which are performed under the three modes of material nature and which bring only misery. Indeed, devotees never give up the lotus feet of Krsna to return to material activities. Others, however, who are addicted to Vedic rituals because they have neglected the service of the Lord's lotus feet and are enchanted by lusty desires, sometimes perform acts of atonement. Nevertheless, being incompletely purified, they return to sinful activities again and again.
*******
TEXT 34
ittham svabhartr-gaditam bhagavan-mahitvam
samsmrtya vismita-dhiyo yama-kinkarâs te
naivâcyutâsraya janam pratisankamânâ
drastum ca bibhyati tatah prabhrti sma râjan
ittham--of such power; sva-bhartr-gaditam--explained by their master (Yamarâja); bhagavat-mahitvam--the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; samsmrtya--remembering; vismita-dhiyah--whose minds were struck with wonder; yama-kinkarâh--all the servants of Yamarâja; te--they; na--not; eva--indeed; acyuta-âsraya janam--a person sheltered by the lotus feet of Acyuta, Lord Krsna; pratisankamânâh--always fearing; drastum--to see; ca--and; bibhyati--they are afraid; tatah prabhrti--beginning from then; sma--indeed; râjan--O King.
TRANSLATION
After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadutas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.
*******
TEXT 35
itihâsam imam guhyam
bhagavân kumbha-sambhavah
kathayâm âsa malaya
âsîno harim arcayan
itihâsam--history; imam--this; guhyam--very confidential; bhagavân--the most powerful; kumbha-sambhavah--Agastya Muni, the son of Kumbha; kathayâm âsa--explained; malaye--in the Malaya Hills; âsînah--residing; harim arcayan--worshiping the Supreme Personality of Godhead.
TRANSLATION
When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history.
*******
Chapter Three: Yamarâja Instructs His Messengers
*******
TEXT 1
srî-râjovâca
nisamya devah sva-bhatopavarnitam
pratyâha kim tân api dharmarâjah
evam hatâjno vihatân murârer
naidesikair yasya vase jano 'yam
srî-râjâ uvâca--the King said; nisamya--after hearing; devah--Lord Yamarâja; sva-bhata--of his own servants; upavarnitam--the statements; pratyâha--replied; kim--what; tân--unto them; api--also; dharma-râjah--Yamarâja, the superintendent of death and the judge of religious and irreligious activities; evam--thus; hata-âjnah--whose order was foiled; vihatân--who were defeated; murâreh naidesikaih--by the order carriers of Murâri, Krsna; yasya--of whom; vase--under the subjugation; janah ayam--all the people of the world.
TRANSLATION
King Pariksit said: O my lord, O Sukadeva Gosvami, Yamaraja is the controller of all living entities in terms of their religious and irreligious activities, but his order had been foiled. When his servants, the Yamadutas, informed him of their defeat by the Visnudutas, who had stopped them from arresting Ajamila, what did he reply?
*******
TEXT 2
yamasya devasya na danda-bhangah
kutascanarse sruta-pûrva âsît
etan mune vrscati loka-samsayam
na hi tvad-anya iti me viniscitam
yamasya--of Yamarâja; devasya--the demigod in charge of judgment; na--not; danda-bhangah--the breaking of the order; kutascana--from anywhere; rse--O great sage; sruta-pûrvah--heard before; âsît--was; etat--this; mune--O great sage; vrscati--can eradicate; loka-samsayam--the doubt of people; na--not; hi--indeed; tvat-anyah--anyone other than you; iti--thus; me--by me; viniscitam--concluded.
TRANSLATION
O great sage, never before has it been heard anywhere that an order from Yamaraja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since that is my firm conviction, kindly explain the reasons for these events.
*******
TEXT 3
srî-suka uvâca
bhagavat-purusai râjan
yâmyâh pratihatodyamâh
patim vijnâpayâm âsur
yamam samyamanî-patim
srî-sukah uvâca--Sukadeva Gosvâmî said; bhagavat-purusaih--by the order carriers of the Lord, the Visnudûtas; râjan--O King; yâmyâh--the order carriers of Yamarâja; pratihata-udyamâh--whose efforts were defeated; patim--their master; vijnâpayâm âsuh--informed; yamam--Yamarâja; samyamanî-patim--the master of the city Samyamanî.
TRANSLATION
Sri Sukadeva Gosvami replied: My dear King, when the order carriers of Yamaraja were baffled and defeated by the order carriers of Visnu, they approached their master, the controller of Samyamani-puri and master of sinful persons, to tell him of this incident.
*******
TEXT 4
yamadûtâ ûcuh
kati santîha sâstâro
jîva-lokasya vai prabho
trai-vidhyam kurvatah karma
phalâbhivyakti-hetavah
yamadûtâh ûcuh--the order carriers of Yamarâja said; kati--how many; santi--are there; iha--in this world; sâstârah--controllers or rulers; jîva-lokasya--of this material world; vai--indeed; prabho--O master; trai-vidhyam--under the three modes of material nature: kurvatah--performing; karma--activity: phala--of the results; abhivyakti--of the manifestation; hetavah--causes.
TRANSLATION
The Yamadutas said: Our dear lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature [sattva-guna, rajo-guna and tamo-guna]?
*******
TEXT 5
yadi syur bahavo loke
sâstâro danda-dhârinah
kasya syâtâm na vâ kasya
mrtyus câmrtam eva vâ
yadi--if; syuh--there are; bahavah--many; loke--in this world; sâstârah--rulers or controllers; danda-dhârinah--who punish the sinful men; kasya--of whom; syâtâm--there may be; na--not; vâ--or; kasya--of whom; mrtyuh--distress or unhappiness; ca--and; amrtam--happiness; eva--certainly; vâ--or.
TRANSLATION
If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded. Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.
*******
TEXT 6
kintu sâstr-bahutve syâd
bahûnâm iha karminâm
sâstrtvam upacâro hi
yathâ mandala-vartinâm
kintu--but; sâstr--of governors or judges; bahutve--in the plurality; syât--there may be; bahûnâm--of many; iha--in this world; karminâm--persons performing actions; sâstrtvam--departmental management; upacârah--administration; hi--indeed; yathâ--just like; mandala-vartinâm--of the departmental heads.
TRANSLATION
The Yamadutas continued: Since there are many different karmis, or workers, there may be different judges or rulers to give them justice, but just as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges.
*******
TEXT 7
atas tvam eko bhûtânâm
sesvarânâm adhîsvarah
sâstâ danda-dharo nrnâm
subhâsubh avivecanah
atah--as such; tvam--you; ekah--one; bhûtânâm--of all living beings; sa-îsvarânâm--including all the demigods; adhîsvarah--the supreme master; sâstâ--the supreme ruler; danda-dharah--the supreme administrator of punishment; nrnâm--of human society; subha-asubha-vivecanah--who discriminates between what is auspicious and inauspicious.
TRANSLATION
The supreme judge must be one, not many. It was our understanding that you are that supreme judge and that you have jurisdiction even over the demigods. Our impression was that you are the master of all living entities, the supreme authority who discriminates between the pious and impious activities of all human beings.
*******
TEXT 8
tasya te vihito dando
na loke vartate 'dhunâ
caturbhir adbhutaih siddhair
âjnâ te vipralambhitâ
tasya--of the influence; te--of you; vihitah--ordained; dandah--punishment; na--not; loke--within this world; vartate--exists; adhunâ--now; caturbhih--by four; adbhutaih--very wonderful; siddhaih--perfected persons; âjnâ--the order; te--your; vipralambhitâ--surpassed.
TRANSLATION
But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons.
*******
TEXT 9
nîyamânam tavâdesâd
asmâbhir yâtanâ-grhân
vyâmocayan pâtakinam
chittvâ pâsân prasahya te
nîyamânam--being brought; tava âdesât--by your order; asmâbhih--by us; yâtanâ-grhân--to the torture chambers, the hellish planets; vyâmocayan--released; pâtakinam--the sinful Ajâmila; chittvâ--cutting; pâsân--the ropes; prasahya--by force; te--they.
TRANSLATION
We were bringing the most sinful Ajamila toward the hellish planets, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him.
*******
TEXT 10
tâms te veditum icchâmo
yadi no manyase ksamam
nârâyanety abhihite
mâ bhair ity âyayur drutam
tân--about them; te--from you; veditum--to know; icchâmah--we wish; yadi--if; nah--for us; manyase--you think; ksamam--suitable; nârâyana--Nârâyana; iti--thus; abhihite--being uttered; mâ--do not; bhaih--fear; iti--thus; âyayuh--they arrived; drutam--very soon.
TRANSLATION
As soon as the sinful Ajamila uttered the name Narayana, these four beautiful men immediately arrived and reassured him, saying, "Do not fear. Do not fear." We wish to know about them from Your Lordship. If you think we are able to understand them, kindly describe who they are.
*******
TEXT 11
srî-bâdarâyanir uvâca
iti devah sa âprstah
prajâ-samyamano yamah
prîtah sva-dûtân pratyâha
smaran pâdâmbujam hareh
srî-bâdarâyanih uvâca--Sukadeva Gosvâmî said; iti--thus; devah--the demigod; sah--he; âprstah--being questioned; prajâ-samyamanah yamah--Lord Yamarâja, who controls the living entities; prîtah--being pleased; sva-dûtân--to his own servants; pratyâha--replied; smaran--remembering; pâda-ambujam--the lotus feet; hareh--of Hari, the Personality of Godhead.
TRANSLATION
Sri Sukadeva Gosvami said: Thus having been questioned, Lord Yamaraja, the supreme controller of the living entities, was very pleased with his order carriers because of hearing from them the holy name of Narayana. He remembered the lotus feet of the Lord and began to reply.
*******
TEXT 12
yama uvâca
paro mad-anyo jagatas tasthusas ca
otam protam patavad yatra visvam
yad-amsato 'sya sthiti janma-nâsâ
nasy otavad yasya vase ca lokah
yamah uvâca--Yamarâja replied; parah--superior; mat--than me; anyah--another; jagatah--of all moving things; tasthusah--of nonmoving things; ca--and; otam--crosswise; protam--lengthwise; patavat--like a woven cloth; yatra--in whom; visvam--the cosmic manifestation; yat--of whom; amsatah--from the partial expansions; asya--of this universe; sthiti--the maintenance; janma--the creation; nâsâh--the annihilation; nasi--in the nose; ota-vat--like the rope; yasya--of whom; vase--under the control; ca--and; lokah--the whole creation.
TRANSLATION
Yamaraja said: My dear servants, you have accepted me as the Supreme, but factually I am not. Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahma, Visnu and Siva, who are in charge of the creation, maintenance and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in its nose.
*******
TEXT 13
yo nâmabhir vâci janam nijâyâm
badhnâti tantryâm iva dâmabhir gâh
yasmai balim ta ime nâma-karma-
nibandha-baddhâs cakitâ vahanti
yah--He who; nâmabhih--by different names; vâci--to the Vedic language; janam--all people; nijâyâm--which has emanated from Himself; badhnâti--binds; tantryâm--to a rope; iva--like; dâmabhih--by cords; gâh--bulls; yasmai--unto whom; balim--a small presentation of taxes; te--all of them; ime--these; nâma-karma--of names and different activities; nibandha--by the obligations; baddhâh--bound; cakitâh--being fearful; vahanti--carry.
TRANSLATION
Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society [brahmana, ksatriya, vaisya and sudra]. In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.
*******
TEXT 14-15
aham mahendro nirrtih pracetâh
somo 'gnir îsah pavano virincih
âditya-visve vasavo 'tha sâdhyâ
marud-ganâ-rudra-ganâh sasiddhâh
anye ca ye visva-srjo 'maresâ
bhrgv-âdayo 'sprsta-rajas-tamaskâh
yasyehitam na viduh sprsta-mâyâh
sattva-pradhânâ api kim tato 'nye
aham--I, Yamarâja; mahendrah--Indra, the King of heaven; nirrtih--Nirrti; pracetâh--Varuna, the controller of water; somah--the moon; agnih--fire; îsah--Lord Siva; pavanah--the demigod of the air; virincih--Lord Brahmâ; âditya--the sun; visve--Visvâsu; vasavah--the eight Vasus; atha--also; sâdhyâh--the demigods; marut-ganâh--masters of the wind; rudra-ganâh--the expansions of Lord Siva; sa-siddhâh--with the inhabitants of Siddhaloka; anye--others; ca--and; ye--who; visva-srjah--Marîci and the other creators of the universal affairs; amara-îsâh--the demigods like Brhaspati; bhrgu-âdayah--the great sages headed by Bhrgu; asprsta--who have not been contaminated; rajah-tamaskâh--by the lower modes of material nature (rajo-guna and tamo-guna); yasya--of whom; îhitam--the activity; na viduh--do not know; sprsta-mâyâh--who are illusioned by the illusory energy; sattva-pradhânâh--chiefly in the mode of goodness; api--although; kim--what to speak of; tatah--than them; anye--others.
TRANSLATION
I, Yamaraja; Indra, the King of heaven; Nirrti; Varuna; Candra, the moon-god; Agni; Lord Siva; Pavana; Lord Brahma; Surya, the sun-god; Visvasu; the eight Vasus; the Sadhyas; the Maruts; the Rudras; the Siddhas; and Marici and the other great rsis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Brhaspati, and the great sages headed by Bhrgu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance. Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead. What, then, is to be said of others, who, under illusion, merely speculate to know God?
*******
TEXT 16
yam vai na gobhir manasâsubhir vâ
hrdâ girâ vâsu-bhrto vicaksate
âtmânam antar-hrdi santam âtmanâm
caksur yathaivâkrtayas tatah param
yam--whom; vai--indeed; na--not; gobhih--by the senses; manasâ--by the mind; asubhih--by the life breath; vâ--or; hrdâ--by thoughts; girâ--by words; vâ--or; asu-bhrtah--the living entities; vicaksate--see or know; âtmanâm--the Supersoul; antah-hrdi--within the core of the heart; santam--existing; atmanam--of the living entities; caksuh--the eyes; yathâ--just like; eva--indeed; âkrtayah--the different parts or limbs of the body; tatah--than them; param--higher.
TRANSLATION
As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone's heart. Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.
*******
TEXT 17
tasyâtma-tantrasya harer adhîsituh
parasya mâyâdhipater mahâtmanah
prâyena dûtâ iha vai manoharâs
caranti tad-rûpa-guna-svabhâvâh
tasya--of Him; âtma-tantrasya--being self-sufficient, not dependent on any other person; hareh--the Supreme Personality of Godhead; adhîsituh--who is the master of everything; parasya--the Transcendence; mâyâ-adhipateh--the master of the illusory energy; mahâ-âtmanah--of the Supreme Soul; prâyena--almost; dûtâh--the order carriers; iha--in this world; vai--indeed; manoharâh--pleasing in their dealings and bodily features; caranti--they move; tat--of Him; rûpa--possessing the bodily features; guna--the transcendental qualities; svabhâvâh--and nature.
TRANSLATION
The Supreme Personality of Godhead is self-sufficient and fully independent. He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaisnavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence.
*******
TEXT 18
bhûtâni visnoh sura-pûjitâni
durdarsa-lingâni mahâdbhutâni
raksanti tad-bhaktimatah parebhyo
mattas ca martyân atha sarvatas ca
bhûtâni--living entities or servants; visnoh--of Lord Visnu; sura-pûjitâni--who are worshiped by the demigods; durdarsa-lingâni--possessing forms not easily seen; mahâ-adbhutâni--greatly wonderful; raksanti--they protect; tat-bhakti-matah--the devotees of the Lord; parebhyah--from others who are inimical; mattah--from me (Yamarâja) and my order carriers; ca--and; martyân--the human beings; atha--thus; sarvatah--from everything; ca--and.
TRANSLATION
The order carriers of Lord Visnu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Visnu and are very rarely seen. The Visnudutas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances.
*******
TEXT 19
dharmam tu sâksâd bhagavat-pranîtam
na vai vidur rsayo nâpi devâh
na siddha-mukhyâ asurâ manusyâh
kuto nu vidyâdhara-câranâdayah
dharmam--real religious principles, or bona fide laws of religion; tu--but; sâksât--directly; bhagavat--by the Supreme Personality of Godhead; pranîtam--enacted; na--not; vai--indeed; viduh--they know; rsayah--the great rsis such as Bhrgu; na--not; api--also; devâh--the demigods; na--nor; siddha-mukhyâh--the chief leaders of Siddhaloka; asurâh--the demons; manusyâh--the inhabitants of Bhûrloka, the human beings; kutah--where; nu--indeed; vidyâdhara--the lesser demigods known as Vidyâdharas; cârana--the residents of the planets where people are by nature great musicians and singers; âdayah--and so on.
TRANSLATION
Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.
*******
TEXT 20-21
svayambhûr nâradah sambhuh
kumârah kapilo manuh
prahlâdo janako bhîsmo
balir vaiyâsakir vayam
dvâdasaite vijânîmo
dharmam bhâgavatam bhatâh
guhyam visuddham durbodham
yam jnâtvâmrtam asnute
svayambhûh--Lord Brahmâ; nâradah--the great saint Nârada; sambhuh--Lord Siva; kumârah--the four Kumâras; kapilah--Lord Kapila; manuh--Svâyambhuva Manu; prahlâdah--Prahlâda Mahârâja; janakah--Janaka Mahârâja; bhîsmah--Grandfather Bhîsma; balih--Bali Mahârâja; vaiyâsakih--Sukadeva, the son of Vyâsadeva; vayam--we;
dvâdasa--twelve; ete--these; vijânîmah--know; dharmam--real religious principles; bhâgavatam--which teach a person how to love the Supreme Personality of Godhead; bhatâh--O my dear servants; guhyam--very confidential; visuddham--transcendental, not contaminated by the material modes of nature; durbodham--not easily understood; yam--which; jnâtvâ--understanding; amrtam--eternal life; asnute--he enjoys.
TRANSLATION
Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
*******
TEXT 22
etâvân eva loke 'smin
pumsâm dharmah parah smrtah
bhakti-yogo bhagavati
tan-nâma-grahanâdibhih
etâvân--this much; eva--indeed; loke asmin--in this material world; pumsâm--of the living entities; dharmah--the religious principles; parah--transcendental; smrtah--recognized; bhakti-yogah--bhakti-yoga, or devotional service; bhagavati--to the Supreme Personality of Godhead (not to the demigods); tat--His; nâma--of the holy name; grahana-âdibhih--beginning with chanting.
TRANSLATION
Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.
*******
TEXT 23
nâmoccârana-mâhâtmyam
hareh pasyata putrakâh
ajâmilo 'pi yenaiva
mrtyu-pâsâd amucyata
nâma--of the holy name; uccârana--of the pronouncing; mâhâtmyam--the exalted position; hareh--of the Supreme Lord; pasyata--just see; putrakâh--O my dear servants, who are like my sons; ajâmilah api--even Ajâmila (who was considered greatly sinful); yena--by the chanting of which; eva--certainly; mrtyu-pâsât--from the ropes of death; amucyata--was delivered.
TRANSLATION
My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajamila chanted only to call his son, not knowing that he was chanting the Lord's holy name. Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death.
*******
TEXT 24
etâvatâlam agha-nirharanâya pumsâm
sankîrtanam bhagavato guna-karma-nâmnâm
vikrusya putram aghavân yad ajâmilo 'pi
nârâyaneti mriyamâna iyâya muktim
etâvatâ--with this much; alam--sufficient; agha-nirharanâya--for taking away the reactions of sinful activities; pumsâm--of human beings; sankîrtanam--the congregational chanting; bhagavatah--of the Supreme Personality of Godhead; guna--of the transcendental qualities; karma-nâmnâm--and of His names according to His activities and pastimes; vikrusya--crying to without offense; putram--his son; aghavân--the sinful; yat--since; ajâmilah api--even Ajâmila; nârâyana--the Lord's name, Nârâyana; iti--thus; mriyamânah--dying; iyâya--achieved; muktim--liberation.
TRANSLATION
Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajamila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Narayana.
*******
TEXT 25
prâyena veda tad idam na mahâjano 'yam
devyâ vimohita-matir bata mâyayâlam
trayyâm jadî-krta-matir madhu-puspitâyâm
vaitânike mahati karmani yujyamânah
prâyena--almost always; veda--know; tat--that; idam--this; na--not; mahâjanah--great personalities besides Svayambhû, Sambhu and the other ten; ayam--this; devyâ--by the energy of the Supreme Personality of Godhead; vimohita-matih--whose intelligence is bewildered; bata--indeed; mâyayâ--by the illusory energy; alam--greatly; trayyâm--in the three Vedas; jadî-krta-matih--whose intelligence has been dulled; madhu-puspitâyâm--in the flowery Vedic language describing the results of ritualistic performances; vaitânike--in the performances mentioned in the Vedas; mahati--very great; karmani--fruitive activities; yujyamânah--being engaged.
TRANSLATION
Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Krsna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas--especially the Yajur Veda, Sama Veda and Rg Veda--their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa.
*******
TEXT 26
evam vimrsya sudhiyo bhagavaty anante
sarvâtmanâ vidadhate khalu bhâva-yogam
te me na dandam arhanty atha yady amîsâm
syât pâtakam tad api hanty urugâya-vâdah
evam--thus; vimrsya--considering; su-dhiyah--those whose intelligence is sharp; bhagavati--unto the Supreme Personality of Godhead; anante--the unlimited; sarva-âtmanâ--with all their heart and soul; vidadhate--take to; khalu--indeed; bhâva-yogam--the process of devotional service; te--such persons; me--my; na--not; dandam--punishment; arhanti--deserve; atha--therefore; yadi--if; amîsâm--of them; syât--there is; pâtakam--some sinful activity; tat--that; api--also; hanti--destroys; urugâya-vâdah--the chanting of the holy name of the Supreme Lord.
TRANSLATION
Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone's heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment. Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Krsna mantra.
*******
TEXT 27
te deva-siddha-parigîta-pavitra-gâthâ
ye sâdhavah samadrso bhagavat-prapannâh
tân nopasîdata harer gadayâbhiguptân
naisâm vayam na ca vayah prabhavâma dande
te--they; deva--by the demigods; siddha--and the inhabitants of Siddhaloka; parigîta--sung; pavitra-gâthâh--whose pure narrations; ye--who; sâdhavah--devotees; samadrsah--who see everyone equally; bhagavat-prapannâh--being surrendered to the Supreme Personality of Godhead; tân--them; na--not; upasîdata--should go near; hareh--of the Supreme Personality of Godhead; gadayâ--by the club; abhiguptân--being fully protected; na--not; esâm--of these; vayam--we; na ca--and also not; vayah--unlimited time; prabhavâma--are competent; dande--in punishing.
TRANSLATION
My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them. They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahma and I and even the time factor are not competent to chastise them.
*******
TEXT 28
tân ânayadhvam asato vimukhân mukunda-
pâdâravinda-makaranda-rasâd ajasram
niskincanaih paramahamsa-kulair asangair
justâd grhe niraya-vartmani baddha-trsnân
tân--them; ânayadhvam--bring before me; asatah--nondevotees (those who have not taken to Krsna consciousness); vimukhân--who have turned against; mukunda--of Mukunda, the Supreme personality of Godhead; pâda-aravinda--of the lotus feet; makaranda--of the honey; rasât--the taste; ajasram--continuously; niskincanaih--by persons completely free from material attachment; paramahamsa-kulaih--by the paramahamsas, the most exalted personalities; asangaih--who have no material attachment; justât--which is enjoyed; grhe--to household life; niraya-vartmani--the path leading to hell; baddha-trsnân--whose desires are bound.
TRANSLATION
Paramahamsas are exalted persons who have no taste for material enjoyment and who drink the honey of the Lord's lotus feet. My dear servants, bring to me for punishment only persons who are averse to the taste of that honey, who do not associate with paramahamsas and who are attached to family life and worldly enjoyment, which form the path to hell.
*******
TEXT 29
jihvâ na vakti bhagavad-guna-nâmadheyam
cetas ca na smarati tac-caranâravindam
krsnâya no namati yac-chira ekadâpi
tân ânayadhvam asato 'krta-visnu-krtyân
jihvâ--the tongue; na--not; vakti--chants; bhagavat--of the Supreme Personality of Godhead; guna--transcendental qualities; nâma--and the holy name; dheyam--imparting; cetah--the heart; ca--also; na--not; smarati--remembers; tat--His; carana-aravindam--lotus feet; krsnâya--unto Lord Krsna through His Deity in the temple; no--not; namati--bows; yat--whose; sirah--head; ekadâ api--even once; tân--them; ânayadhvam--bring before me; asatah--the nondevotees; akrta--not performing; visnu-krtyân--duties toward Lord Visnu.
TRANSLATION
My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Krsna, whose hearts do not remember the lotus feet of Krsna even once, and whose heads do not bow down even once before Lord Krsna. Send me those who do not perform their duties toward Visnu, which are the only duties in human life. Please bring me all such fools and rascals.
*******
TEXT 30
tat ksamyatâm sa bhagavân purusah purâno
nârâyanah sva-purusair yad asat krtam nah
svânâm aho na vidusâm racitânjalînâm
ksântir garîyasi namah purusâya bhûmne
tat--that; ksamyatâm--let it be excused; sah--He; bhagavân--the Supreme Personality of Godhead; purusah--the Supreme Person; purânah--the oldest; nârâyanah--Lord Nârâyana; sva-purusaih--by my own servants; yat--which; asat--impudence; krtam--performed; nah--of us; svânâm--of my own men; aho--alas; na vidusâm--not knowing; racita-anjalînâm--folding our hands together to beg Your pardon; ksântih--forgiveness; garîyasi--in the glorious; namah--respectful obeisances; purusâya--unto the person; bhûmne--supreme and all-pervading.
TRANSLATION
[Then Yamaraja, considering himself and his servants to be offenders, spoke as follows, begging pardon from the Lord.] O my Lord, my servants have surely committed a great offense by arresting a Vaisnava such as Ajamila. O Narayana, O supreme and oldest person, please forgive us. Because of our ignorance, we failed to recognize Ajamila as a servant of Your Lordship, and thus we have certainly committed a great offense. Therefore with folded hands we beg Your pardon. My Lord, since You are supremely merciful and are always full of good qualities, please pardon us. We offer our respectful obeisances unto You.
*******
TEXT 31
tasmât sankîrtanam visnor
jagan-mangalam amhasâm
mahatâm api kauravya
viddhy aikântika-niskrtam
tasmât--therefore; sankîrtanam--the congregational chanting of the holy name; visnoh--of Lord Visnu; jagat-mangalam--the most auspicious performance within this material world; amhasâm--for sinful activities; mahatâm api--even though very great; kauravya--O descendant of the Kuru family; viddhi--understand; aikântika--the ultimate; niskrtam--atonement.
TRANSLATION
Sukadeva Gosvami continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.
*******
TEXT 32
srnvatâm grnatâm viryâny
uddâmâni harer muhuh
yathâ sujâtayâ bhaktyâ
suddhyen nâtmâ vratâdibhih
srnvatâm--of those hearing; grnâtam--and chanting; vîryâni--the wonderful activities; uddâmâni--able to counteract sin; hareh--of the Supreme Personality of Godhead; muhuh--always; yathâ--as; su jâtayâ--easily brought forth; bhaktyâ--by devotional service; suddhyet--may be purified; na--not; âtmâ--the heart and soul; vrata-âdibhih--by performing ritualistic ceremonies.
TRANSLATION
One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.
*******
TEXT 33
krsnânghri-padma-madhu-lin na punar visrsta-
mâyâ-gunesu ramate vrjinâvahesu
anyas tu kâma-hata âtma-rajah pramârstum
îheta karma yata eva rajah punah syât
krsna-anghri-padma--of the lotus feet of Lord Krsna; madhu--the honey; lit--one who licks; na--not; punah--again; visrsta--already renounced; mâyâ-gunesu--in the material modes of nature; ramate--desires to enjoy; vrjina-avahesu--which brings distress; anyah--another; tu--however; kâma-hatah--being enchanted by lust; âtma-rajah--the sinful infection of the heart; pramârstum--to cleanse; îheta--may perform; karma--activities; yatah--after which; eva--indeed; rajah--the sinful activity; punah--again; syât--appears.
TRANSLATION
Devotees who always lick the honey from the lotus feet of Lord Krsna do not care at all for material activities, which are performed under the three modes of material nature and which bring only misery. Indeed, devotees never give up the lotus feet of Krsna to return to material activities. Others, however, who are addicted to Vedic rituals because they have neglected the service of the Lord's lotus feet and are enchanted by lusty desires, sometimes perform acts of atonement. Nevertheless, being incompletely purified, they return to sinful activities again and again.
*******
TEXT 34
ittham svabhartr-gaditam bhagavan-mahitvam
samsmrtya vismita-dhiyo yama-kinkarâs te
naivâcyutâsraya janam pratisankamânâ
drastum ca bibhyati tatah prabhrti sma râjan
ittham--of such power; sva-bhartr-gaditam--explained by their master (Yamarâja); bhagavat-mahitvam--the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; samsmrtya--remembering; vismita-dhiyah--whose minds were struck with wonder; yama-kinkarâh--all the servants of Yamarâja; te--they; na--not; eva--indeed; acyuta-âsraya janam--a person sheltered by the lotus feet of Acyuta, Lord Krsna; pratisankamânâh--always fearing; drastum--to see; ca--and; bibhyati--they are afraid; tatah prabhrti--beginning from then; sma--indeed; râjan--O King.
TRANSLATION
After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadutas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.
*******
TEXT 35
itihâsam imam guhyam
bhagavân kumbha-sambhavah
kathayâm âsa malaya
âsîno harim arcayan
itihâsam--history; imam--this; guhyam--very confidential; bhagavân--the most powerful; kumbha-sambhavah--Agastya Muni, the son of Kumbha; kathayâm âsa--explained; malaye--in the Malaya Hills; âsînah--residing; harim arcayan--worshiping the Supreme Personality of Godhead.
TRANSLATION
When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history.
श्रीमद भागवतम
Srimad Bhagavatam
Glories of Srimad Bhagavatam in various Puranas
Enumeration of the subjects in the Srimad Bhagavatam
Glories of Srimad Bhagavatam in various Puranas
History of Srimad Bhagavatam is described in the beginning and at the end (SB 12.13.19).
After compiling the Vedic literature, Puranas, etc., Vyasadeva was still feeling unsatisfied. While thinking in this way Narada Muni reached the cottage of Vyasadeva and was asked about the cause of dissatisfaction. Narada Muni explained that because he (Vyasadeva) did not directly describe Krsna's pastimes, and instead gave a license to enjoy sense gratification under religious principles, he was remaining unsatisfied. Narada then instructed Vyasadeva in the catur sloka, or catuhsloki (SB 2.9.33-36) the essence of the Veda. Vyasadeva took these four verses and expanded them to compile the Srimad Bhagavatam, which is known as the ripened fruit of Vedic literature because it directly describes Krsna's transcendental pastimes. Vyasadeva has written SB in his spiritual maturity (SB 1.5.13: samadhi nanusmara tad-vicestitam - "In the trance you are thinking about Lord's pastimes and describing them").
krsne sva-dhamopagate
dharma-jnanadibhih saha
kalau nasta-drsam esa
puranarko 'dhunoditah
This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana. (SB 1.3.43)
As stated in the Matsya Purana (53.65,68,69):
A Purana has five characteristics as opposed to an Akhyana. (The scriptures are divided into three classes - sattvika, rajasika, and tamasika.) The glory of Lord Hari is greater in the sattvika Puranas; the glory of Lord Brahma is more in the rajasika Puranas; the glory of Lord Siva and Agni is more in the tamasika Puranas. In the mixed scriptures the glory of Sarasvati and the Pitrs is explained."
The verse cited from the Matsya Purana refers to the five characteristics of a Purana. These characteristics are given in another verse of the Matsya Purana, 53.65 and Garuda Purana 1.223.14:
sargasca pratisargasca vamso manvantarani ca
vamsyanucaritaccaiva puranam pancalaksanam
"Creation, dissolution, genealogy, manvantaras and descriptions of the activities of famous kings, these are the five characteristics of a Purana."
Padma Purana, Uttara Khanda (236.18-21), which explicitly state that the eighteen Puranas are divided according to the three modes of nature.:
vaisnavam naradiyanca tathabhagavatam subham garudanca tathapadmam varaham subhadarsane sattvikanipuranani vijneyani subhani vai brahmandam brahmavaivartam markandeyam tathaiva ca bhavisyam vamanam brahmam rajasani nibodhame matsyam kaurmam tathalaingam saivam skandam tathaiva ca agneyam ca sadetani tamasani nibodhame
"Lord Siva said: O beautiful lady, know that the Visnu, Narada, Bhagavata, Garuda, Padma and Varaha Puranas are sattvika; the Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya, Vamana and Brahma Puranas are rajasika; and the Matsya, Kurma, Linga, Siva, Skanda and Agni Puranas are tamasika."
The characteristics of Srimad Bhagavatam are given in the Matsya Purana (53.20-22), "That which explains the topmost principles of religion, basing it on Gayatri, and which has the incident of the killing of Vrtrasura is to be known as the Srimad Bhagavatam. This Purana has eighteen thousand verses. Whoever makes a copy of the Srimad Bhagavatam and, placing it on a golden lion throne, donates it on the full moon day in the month of Bhadra (August-September), will attain the supreme goal".
Skanda Purana, Prabhasa Khanda (7.1.2.39-42) also describes Srimad Bhagavatam: "That which gives accounts of the humans and demigods in the Sarasvata Kalpa, explains the supreme religion, basing itself on Gayatri, and narrates the slaying of Vrtrasura is to be known as the Srimad Bhagavatam. It has eighteen thousand verses. Whoever makes a copy of the Bhagavatam and donates it, on a golden lion throne, on the full moon day in the month of Bhadra, will attain the supreme destination".
These verses are also found in the Agni Purana (272.6,7).
Padma Purana, "Gautama said: O Lord of the Earth, do you recite the Bhagavata Purana in front of the Deity of Lord Hari, especially the narration of the king of the demons, Prahlada Maharaja?" (Padma Purana, Uttara Khanda 22.115)
Again, in the Padma Purana, in the section glorifying the vow of Vyanjuli Mahadvadasi, Gautama instructs King Ambarisa, "One should stay awake (on the night of Vyanjuli Mahadvadasi) and hear the scriptures that narrate the stories of Lord Visnu and His devotees, especially the Bhagavad-gita, the thousand names of Lord Visnu, and the Purana narrated by Suka (Srimad Bhagavatam). These should be recited with care since they are pleasing to Lord Hari."
And in the same section of the Padma Purana he says: "O Ambarisa, if you desire an end to your material existence, then everyday hear Srimad Bhagavatam narrated by Suka, and also recite it yourself." (nityam bhagavatam srnu suka proktam ambarisa)
In the Prahlada Samhita of the Skanda Purana, in the section describing the glory of Dvaraka is this statement, "A person who stays up (on the night of Ekadasi) and recites the Srimad Bhagavatam with devotion in front of the Deity of Lord Hari goes to the abode of Lord Hari with all his family members."
The Padma Purana, Uttara khanda (190.3), states:
puranesu tu sarvesu srimad bhagavatam param
yatra pratipadam krsnam giyate bahudarsibhih
"Among all the Puranas, the Srimad Bhagavatam, in which Lord Krsna is glorified at every step by various great sages, is supreme."
The Skanda Purana (2.6.4.3) states:
srimadbhagavatasyatha srimadbhagavatah sada
svarupam ekamevasti saccidanandalaksanam
"The nature of the Srimad Bhagavatam and the Personality of Godhead is always the same - full knowledge, bliss, and eternal existence." And the Padma Purana, Uttara Khanda (198.30) says: srimadbhagavatakhyo'yam pratyaksah krsna eva hi, "Without any doubt, Srimad Bhagavatam is directly Lord Krsna."
The Skanda Purana states, "In Kali-yuga, of what value are collections of hundreds of thousands of other scriptures, if one does not keep the Srimad Bhagavatam in his house? In Kali-yuga, how can a person be considered a Vaisnava if the Srimad Bhagavatam does not find a place in his house? Even if he is a brahmana, he is to be considered lower than a dog-eater. O Vipra, Narada, wherever is the Srimad Bhagavatam in Kali-yuga, the Lord goes there along with the demigods. O muni, a person who faithfully recites a verse of Srimad Bhagavatam every day attains the fruit of reading the eighteen Puranas". (Skanda Purana, 2.5.16.40-42,44,33)
Quote from Garuda Purana in Hari-bhakti-vilasa 10.394-395:
artho'yam brahma sutranam bharatartha-vinirnayah gayatri bhasya rupo'sau vedartha paribrmhitah purananam sama rupah saksad bhagavatoditah dvadasa skandha yukto'yam sata viccheda samyutah grantho'stadasa sahasrah srimad bhagavatabhidam
"The Srimad Bhagavatam is the explanation of the Vedanta Sutra. It is the complete settlement of the Mahabharata. It is the complete commentary on the Gayatri mantra. It strengthens the explanation of the Vedas and is the topmost Purana, written by the Supreme Personality of Godhead. It has twelve cantos, one hundred sections and eighteen thousand slokas."
padau yadiyau prathama dvitiyau tritiyaturyau kathitau yaduru nabhistatha pancama eva sasto bhujantaram doryugalam yathanyau mukharavindam dasamam praphullam ekadasau yasya lalatha pathakam siro pi yad dvadasa eva bati tamadidevam karuna nidhanam tamala varnam suhitavataram aparasamsara samudra setum bhajamehe bhagavata svarupam
"I worship Him, the Original Lord, the reservoir of mercy, who is of the color of a tamala tree, who has descended to benefit all (suhitavataram). He is the Personality of the Bhagavatam, a bridge to cross over the ocean of the endless material existence. The First and Second Cantos are His two feet (padau); the Third and Fourth are said to be His thighs (uru); the Fifth Canto is His navel (nabhih); the Sixth Canto is His chest (bhujantaram); the other two [Seventh and Eighth] Cantos are His two arms (dor-yugalam); O King, the Ninth Canto is His neck (kanthah); the Tenth C anto is His blossomed lotus face (mukharavindam praphullam); the Eleventh Canto is His forehead (lalata-pattakam); and the Twelfth Canto shines as His crown (sirah)." (Padma Purana)
Supremacy of SB is established in SB itself (1.1.2-3, 12.13.15-16). Analogy about supremacy of SB: Vedas teach as a king (by orders), Puranas as a friend (by promises and blessings), Vedic poetry sweetly as a lover but SB contains all three aspects: all Vedic laws and principles, gives blessings and is poetic.
Srila Prabhupada instructs in SB 2.2.12 p. that those who still have sexual desires should hold lectures only from 1. and 2. Canto. This refers to criticism of professional reciters who hold so-called Bhagavata saptahas (seven-day recitation) for material profit, focusing only on Krsna's rasa-lila pastimes in Tenth Canto to indulge the paying audience.
--------------------------------------------------------------------------------
Enumeration of the subjects in the Srimad Bhagavatam
(SB 2.10.1)
By Sri Sukadeva Gosvami
1. Sarga (primary creation)
2. Visarga (secondary creation)
3. Sthanam (maintenance)
4. Posana (nourishment)
5. Uti (material desires)
6. Manvantara (reign of a Manu)
7. Isanukatha
(activities of Lord and His devotees)
8. Nirodha (annihilation)
9. Mukti (liberation)
10. Asraya (supreme shelter) By Sri Suta Gosvami
Sarga
Visarga
Vrtti
Raksa
Hetu
Antara
Vamsa,
Vamsanucarita
Samstha
Samstha
Apasraya
These ten characteristics are found in a Maha Purana but a Purana has only five characteristics (Amarakosa dictionary):
sargas ca pratisarga ca
vamsa manvantarani ca
vamsanu caritam capi
puranam panca laksanam
Sarga, or creation; pratisarga, or dissolution; vamsa, or the genealogies of kings or sages; manvantaras, a duration of a reign of a Manu; vamsanucarita, the description of various sages, kings, and incarnations.
These five include the ten characteristics of a Maha Purana, but in a Purana more stress is laid on these five topics and this gives the distinction between a Purana and a Maha Purana. How the ten characteristics of a Maha Purana is included in the five found in a lesser Purana is as follows:
1. Sarga
2. Pratisarga
3. Vamsa
4. Manvantara
5. Vamsanucaritam Sarga, Visarga, Asraya
Nirodha, Mukti
Isanukatha
Manvantara, Sthanam
Isanukatha, Posana, Uti, Asraya
The Srimad Bhagavatam is in twelve cantos, but the list of the characteristics of a Maha-Purana are in the Second Canto. Some scholars conclude therefore that these ten topics are explained successively in each canto from the Third Canto onwards. Srila Jiva Gosvami has complete disregard for such an explanation. If a Maha Purana has ten characteristics and if the first two cantos of Bhagavatam had none of these, then the Bhagavatam proper would have ten cantos. Analysis shows, however, that the First and Second Cantos discuss sarga, visarga, and raksa.
In Sarvasamvadini Srila Jiva Gosvami gives the following breakdown of the topics covered in each canto:
Topic Discussed
1. Sarga
2. Visarga
3. Vrtti
4. Raksa
5. Manvantara
6. Vamsa
7. Vamsanucarita
8. Samstha
9. Hetu
10. Apasraya Cantos primarily
Second and Third
Second, Third, Fourth
Third, Seventh, Eleventh
Throughout
Eighth
Fourth, Ninth
Fourth, Ninth
Eleventh, Twelfth
Third, Eleventh
Tenth
The ultimate purpose of the Srimad Bhagavatam is to explain the tenth item, Asraya, who is the Supreme Personality of Godhead.
Glories of Srimad Bhagavatam in various Puranas
Enumeration of the subjects in the Srimad Bhagavatam
Glories of Srimad Bhagavatam in various Puranas
History of Srimad Bhagavatam is described in the beginning and at the end (SB 12.13.19).
After compiling the Vedic literature, Puranas, etc., Vyasadeva was still feeling unsatisfied. While thinking in this way Narada Muni reached the cottage of Vyasadeva and was asked about the cause of dissatisfaction. Narada Muni explained that because he (Vyasadeva) did not directly describe Krsna's pastimes, and instead gave a license to enjoy sense gratification under religious principles, he was remaining unsatisfied. Narada then instructed Vyasadeva in the catur sloka, or catuhsloki (SB 2.9.33-36) the essence of the Veda. Vyasadeva took these four verses and expanded them to compile the Srimad Bhagavatam, which is known as the ripened fruit of Vedic literature because it directly describes Krsna's transcendental pastimes. Vyasadeva has written SB in his spiritual maturity (SB 1.5.13: samadhi nanusmara tad-vicestitam - "In the trance you are thinking about Lord's pastimes and describing them").
krsne sva-dhamopagate
dharma-jnanadibhih saha
kalau nasta-drsam esa
puranarko 'dhunoditah
This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana. (SB 1.3.43)
As stated in the Matsya Purana (53.65,68,69):
A Purana has five characteristics as opposed to an Akhyana. (The scriptures are divided into three classes - sattvika, rajasika, and tamasika.) The glory of Lord Hari is greater in the sattvika Puranas; the glory of Lord Brahma is more in the rajasika Puranas; the glory of Lord Siva and Agni is more in the tamasika Puranas. In the mixed scriptures the glory of Sarasvati and the Pitrs is explained."
The verse cited from the Matsya Purana refers to the five characteristics of a Purana. These characteristics are given in another verse of the Matsya Purana, 53.65 and Garuda Purana 1.223.14:
sargasca pratisargasca vamso manvantarani ca
vamsyanucaritaccaiva puranam pancalaksanam
"Creation, dissolution, genealogy, manvantaras and descriptions of the activities of famous kings, these are the five characteristics of a Purana."
Padma Purana, Uttara Khanda (236.18-21), which explicitly state that the eighteen Puranas are divided according to the three modes of nature.:
vaisnavam naradiyanca tathabhagavatam subham garudanca tathapadmam varaham subhadarsane sattvikanipuranani vijneyani subhani vai brahmandam brahmavaivartam markandeyam tathaiva ca bhavisyam vamanam brahmam rajasani nibodhame matsyam kaurmam tathalaingam saivam skandam tathaiva ca agneyam ca sadetani tamasani nibodhame
"Lord Siva said: O beautiful lady, know that the Visnu, Narada, Bhagavata, Garuda, Padma and Varaha Puranas are sattvika; the Brahmanda, Brahma-vaivarta, Markandeya, Bhavisya, Vamana and Brahma Puranas are rajasika; and the Matsya, Kurma, Linga, Siva, Skanda and Agni Puranas are tamasika."
The characteristics of Srimad Bhagavatam are given in the Matsya Purana (53.20-22), "That which explains the topmost principles of religion, basing it on Gayatri, and which has the incident of the killing of Vrtrasura is to be known as the Srimad Bhagavatam. This Purana has eighteen thousand verses. Whoever makes a copy of the Srimad Bhagavatam and, placing it on a golden lion throne, donates it on the full moon day in the month of Bhadra (August-September), will attain the supreme goal".
Skanda Purana, Prabhasa Khanda (7.1.2.39-42) also describes Srimad Bhagavatam: "That which gives accounts of the humans and demigods in the Sarasvata Kalpa, explains the supreme religion, basing itself on Gayatri, and narrates the slaying of Vrtrasura is to be known as the Srimad Bhagavatam. It has eighteen thousand verses. Whoever makes a copy of the Bhagavatam and donates it, on a golden lion throne, on the full moon day in the month of Bhadra, will attain the supreme destination".
These verses are also found in the Agni Purana (272.6,7).
Padma Purana, "Gautama said: O Lord of the Earth, do you recite the Bhagavata Purana in front of the Deity of Lord Hari, especially the narration of the king of the demons, Prahlada Maharaja?" (Padma Purana, Uttara Khanda 22.115)
Again, in the Padma Purana, in the section glorifying the vow of Vyanjuli Mahadvadasi, Gautama instructs King Ambarisa, "One should stay awake (on the night of Vyanjuli Mahadvadasi) and hear the scriptures that narrate the stories of Lord Visnu and His devotees, especially the Bhagavad-gita, the thousand names of Lord Visnu, and the Purana narrated by Suka (Srimad Bhagavatam). These should be recited with care since they are pleasing to Lord Hari."
And in the same section of the Padma Purana he says: "O Ambarisa, if you desire an end to your material existence, then everyday hear Srimad Bhagavatam narrated by Suka, and also recite it yourself." (nityam bhagavatam srnu suka proktam ambarisa)
In the Prahlada Samhita of the Skanda Purana, in the section describing the glory of Dvaraka is this statement, "A person who stays up (on the night of Ekadasi) and recites the Srimad Bhagavatam with devotion in front of the Deity of Lord Hari goes to the abode of Lord Hari with all his family members."
The Padma Purana, Uttara khanda (190.3), states:
puranesu tu sarvesu srimad bhagavatam param
yatra pratipadam krsnam giyate bahudarsibhih
"Among all the Puranas, the Srimad Bhagavatam, in which Lord Krsna is glorified at every step by various great sages, is supreme."
The Skanda Purana (2.6.4.3) states:
srimadbhagavatasyatha srimadbhagavatah sada
svarupam ekamevasti saccidanandalaksanam
"The nature of the Srimad Bhagavatam and the Personality of Godhead is always the same - full knowledge, bliss, and eternal existence." And the Padma Purana, Uttara Khanda (198.30) says: srimadbhagavatakhyo'yam pratyaksah krsna eva hi, "Without any doubt, Srimad Bhagavatam is directly Lord Krsna."
The Skanda Purana states, "In Kali-yuga, of what value are collections of hundreds of thousands of other scriptures, if one does not keep the Srimad Bhagavatam in his house? In Kali-yuga, how can a person be considered a Vaisnava if the Srimad Bhagavatam does not find a place in his house? Even if he is a brahmana, he is to be considered lower than a dog-eater. O Vipra, Narada, wherever is the Srimad Bhagavatam in Kali-yuga, the Lord goes there along with the demigods. O muni, a person who faithfully recites a verse of Srimad Bhagavatam every day attains the fruit of reading the eighteen Puranas". (Skanda Purana, 2.5.16.40-42,44,33)
Quote from Garuda Purana in Hari-bhakti-vilasa 10.394-395:
artho'yam brahma sutranam bharatartha-vinirnayah gayatri bhasya rupo'sau vedartha paribrmhitah purananam sama rupah saksad bhagavatoditah dvadasa skandha yukto'yam sata viccheda samyutah grantho'stadasa sahasrah srimad bhagavatabhidam
"The Srimad Bhagavatam is the explanation of the Vedanta Sutra. It is the complete settlement of the Mahabharata. It is the complete commentary on the Gayatri mantra. It strengthens the explanation of the Vedas and is the topmost Purana, written by the Supreme Personality of Godhead. It has twelve cantos, one hundred sections and eighteen thousand slokas."
padau yadiyau prathama dvitiyau tritiyaturyau kathitau yaduru nabhistatha pancama eva sasto bhujantaram doryugalam yathanyau mukharavindam dasamam praphullam ekadasau yasya lalatha pathakam siro pi yad dvadasa eva bati tamadidevam karuna nidhanam tamala varnam suhitavataram aparasamsara samudra setum bhajamehe bhagavata svarupam
"I worship Him, the Original Lord, the reservoir of mercy, who is of the color of a tamala tree, who has descended to benefit all (suhitavataram). He is the Personality of the Bhagavatam, a bridge to cross over the ocean of the endless material existence. The First and Second Cantos are His two feet (padau); the Third and Fourth are said to be His thighs (uru); the Fifth Canto is His navel (nabhih); the Sixth Canto is His chest (bhujantaram); the other two [Seventh and Eighth] Cantos are His two arms (dor-yugalam); O King, the Ninth Canto is His neck (kanthah); the Tenth C anto is His blossomed lotus face (mukharavindam praphullam); the Eleventh Canto is His forehead (lalata-pattakam); and the Twelfth Canto shines as His crown (sirah)." (Padma Purana)
Supremacy of SB is established in SB itself (1.1.2-3, 12.13.15-16). Analogy about supremacy of SB: Vedas teach as a king (by orders), Puranas as a friend (by promises and blessings), Vedic poetry sweetly as a lover but SB contains all three aspects: all Vedic laws and principles, gives blessings and is poetic.
Srila Prabhupada instructs in SB 2.2.12 p. that those who still have sexual desires should hold lectures only from 1. and 2. Canto. This refers to criticism of professional reciters who hold so-called Bhagavata saptahas (seven-day recitation) for material profit, focusing only on Krsna's rasa-lila pastimes in Tenth Canto to indulge the paying audience.
--------------------------------------------------------------------------------
Enumeration of the subjects in the Srimad Bhagavatam
(SB 2.10.1)
By Sri Sukadeva Gosvami
1. Sarga (primary creation)
2. Visarga (secondary creation)
3. Sthanam (maintenance)
4. Posana (nourishment)
5. Uti (material desires)
6. Manvantara (reign of a Manu)
7. Isanukatha
(activities of Lord and His devotees)
8. Nirodha (annihilation)
9. Mukti (liberation)
10. Asraya (supreme shelter) By Sri Suta Gosvami
Sarga
Visarga
Vrtti
Raksa
Hetu
Antara
Vamsa,
Vamsanucarita
Samstha
Samstha
Apasraya
These ten characteristics are found in a Maha Purana but a Purana has only five characteristics (Amarakosa dictionary):
sargas ca pratisarga ca
vamsa manvantarani ca
vamsanu caritam capi
puranam panca laksanam
Sarga, or creation; pratisarga, or dissolution; vamsa, or the genealogies of kings or sages; manvantaras, a duration of a reign of a Manu; vamsanucarita, the description of various sages, kings, and incarnations.
These five include the ten characteristics of a Maha Purana, but in a Purana more stress is laid on these five topics and this gives the distinction between a Purana and a Maha Purana. How the ten characteristics of a Maha Purana is included in the five found in a lesser Purana is as follows:
1. Sarga
2. Pratisarga
3. Vamsa
4. Manvantara
5. Vamsanucaritam Sarga, Visarga, Asraya
Nirodha, Mukti
Isanukatha
Manvantara, Sthanam
Isanukatha, Posana, Uti, Asraya
The Srimad Bhagavatam is in twelve cantos, but the list of the characteristics of a Maha-Purana are in the Second Canto. Some scholars conclude therefore that these ten topics are explained successively in each canto from the Third Canto onwards. Srila Jiva Gosvami has complete disregard for such an explanation. If a Maha Purana has ten characteristics and if the first two cantos of Bhagavatam had none of these, then the Bhagavatam proper would have ten cantos. Analysis shows, however, that the First and Second Cantos discuss sarga, visarga, and raksa.
In Sarvasamvadini Srila Jiva Gosvami gives the following breakdown of the topics covered in each canto:
Topic Discussed
1. Sarga
2. Visarga
3. Vrtti
4. Raksa
5. Manvantara
6. Vamsa
7. Vamsanucarita
8. Samstha
9. Hetu
10. Apasraya Cantos primarily
Second and Third
Second, Third, Fourth
Third, Seventh, Eleventh
Throughout
Eighth
Fourth, Ninth
Fourth, Ninth
Eleventh, Twelfth
Third, Eleventh
Tenth
The ultimate purpose of the Srimad Bhagavatam is to explain the tenth item, Asraya, who is the Supreme Personality of Godhead.
Langganan:
Postingan (Atom)
