tag:blogger.com,1999:blog-30927039758226801952024-02-07T06:09:20.056-08:00SOURAS AND VAISHNAVASGokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.comBlogger346125tag:blogger.com,1999:blog-3092703975822680195.post-48137251055060617852011-05-11T23:34:00.000-07:002011-05-13T13:22:22.318-07:00Brahma Sutras - Part XXXXXXXVIII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 2: Samudayadhikaranam: Topic 4 (Sutras 18-27)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_259.gif" style="margin-bottom: 1px; margin-top: 2px;" width="279" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Refutation of the Bauddha Realists.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_260.gif" width="315" /><br />
<strong>Samudaya ubhayahetuke'pi tadapraptih</strong> II.2.18 (189)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Even if the (two kinds of) aggregates proceed from their two causes, there would take place non-establishment (of the two aggregates).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Samudaya:</strong> the aggregate;<strong> Ubhayahetuke:</strong> having two causes;<strong> Api:</strong> also, even;<strong> Tadapraptih</strong>: it will not take place, it cannot be established.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">After refuting the atomic theory of Vaiseshika, the Buddhistic theories are now refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Lord Buddha had four disciples who founded four systems of philosophy, called respectively Vaibhashika, Sautrantika, Yogachara and Madhyamika. The Vaibhashikas are the Realists (Sarvastitvavadins) who accept the reality of both the outside and the inside world consisting respectively of external objects and thought (also consciousness, feelings, etc.). The Sautrantikas are the Idealists (Vijnanavadins). They hold that thought alone is real. They maintain that there is no proof whether external objects really exist or not, the ideas only exist and the external objects are inferred from these ideas. Thus the Vaibhashikas hold that the external objects are directly perceived while the Sautrantikas maintain that the outward world is an inference from ideas. The third class, the Yogacharas hold that ideas alone are real and there is no external world corresponding to these ideas. The outward objects are unreal like dream objects.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Madhyamikas maintain that even the ideas themselves are unreal and there is nothing that exists except the void (Sunyam). They are the Nihilists or Sunyavadins who hold that everything is void and unreal. All of them agree that everything is momentary. Nothing lasts beyond a moment. Things of the previous moment do not exist in the next moment. One appears and the next moment it is replaced by another. There is no connection between the one and the other. Everything is like a scene in a cinema which is produced by the successive appearance and disappearance of several isolated pictures.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Realists recognise two aggregates, viz., the external material world and the internal mental world, which together make up the universe. The external world is made up of the aggregate of atoms, which are of four kinds, viz., atoms of earth which are solid, atoms of water which are viscid, atoms of fire which are hot and atoms of air which are mobile.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The five Skandhas or groups are the cause for the internal world. They are Rupa Skandha, Vijnana Skandha, Vedana Skandha, Samjna Skandha and Samskara Skandha. The senses and their objects form the Rupa Skandha. Vijnana Skandha is the stream of consciousness which gives the notion of egoism or 'I'. The Vedana Skandha comprises the feeling of pleasure and pain. The Samjna Skandha consists of names such as Ramakrishna, etc. All words thus constitute the Samjna Skandha. The fifth Skandha called Samskara Skandha consists of the attributes of the mind such as affection, hatred, delusion, merit (Dharma), demerit (Adharma), etc. All internal objects belong to any one of the last four Skandhas. The four last Skandhas form the internal objects. All activities depend upon the internal objects. The internal objects constitute the inner motive of everything. All external objects belong to one Skandha namely the Rupa Skandha. Thus the whole universe consists of these two kinds of objects, internal and external. The internal aggregate or the mental world is formed by the aggregate of the last four Skandhas. These are the two internal and external aggregates referred to in the Sutra.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The theory of the Bauddhas which classifies all objects under two heads, one aggregate being called the external, the other internal, is not sufficient to explain the world order; because all aggregates are unintelligent and there is no permanent intelligence admitted by the Bauddhas which can bring about this aggregation. Everything is momentary in its existence according to the Bauddhas. There is no permanent intelligent being who brings about the conjunction of these Skandhas. The continuation is not possible for these external atoms and internal sensations without the intervention of an intelligent guide. If it be said they come together of their own internal motion, then the world becomes eternal; because the Skandhas will be constantly bringing about creation as they are eternal and as they possess motion of their own. Thus this theory is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It cannot be explained how the aggregates are brought about, because the parts that constitute the material aggregates are destitute of intelligence. The Bauddhas do not admit any other permanent intelligent being such as enjoying soul or a ruling lord, which could effect the aggregation of atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">How are the aggregates formed? Is there any intelligent principle behind the aggregates as the Cause, the Guide, the Controller or the Director? Or does it take place spontaneously? If you say that there is an intelligent principle, is it permanent or momentary? If it is permanent, then the Buddhistic doctrine of momentariness is opposed. If it is momentary, it must come into existence first and then unite the atoms. Then the cause should last more than one moment. If there is no intelligent principle as director or controller, how can non-intelligent atoms and the Skandhas aggregate in an orderly manner? Further, the creation would continue for ever. There would be no dissolution.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">For all these reasons the formation of aggregates cannot be properly explained. Without aggregates there would be an end of the stream of earthly existence which presupposes those aggregates. Therefore, the doctrine of this school of Bauddhas is untenable and inadmissible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_261.gif" width="413" /><br />
<strong>Itaretarapratyayatvaditi chennotpattimatranimittatvat II.2.19 (190)</strong></div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be said that (the formation of aggregates may be explained) through (nescience) standing in the relation of mutual causality, we say 'no'; they merely are the efficient cause of the origin (of the immediately subsequent links and not of the aggregation).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Itara-itara:</strong> mutual, one another; <strong>Pratyayatvat:</strong> because of being the cause, one being the cause of the other; <strong>Iti:</strong> thus; <strong>Chet:</strong> if; (<strong>Iti chet:</strong> if it be said);<strong>Na:</strong> no; <strong>Utpattimatranimittatvat:</strong> because they are merely the efficient cause of the origin.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objection against Sutra 18 is raised and refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The series beginning with nescience comprise the following members: Nescience, Samskara or impression, Vijnana (knowledge), name and form, the abode of the six (i.e., the body and the senses, contact, experience of pleasure and pain, desire, activity, merit, demerit, birth, species, decay, death, grief, lamentation, mental affliction and the like).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Nescience is the error of considering that what is momentary, impure, etc., to be permanent, pure, etc. Impression, (affection, Samskara) comprises desire, aversion, etc., and the activity caused by them. Knowledge (Vijnana) is the self-consciousness (<em>Aham iti</em> <em>alayavijnanasya vrittilabhah</em>) springing up in the embryo. Name and form is the rudimentary flake or bubble-like condition of the embryo. The abode of the six (Sadayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses. Touch (Sparsa) is the sensation of cold, warmth, etc., on the embryo's part. Feeling (Vedana) is the sensation of pleasure and pain resulting therefrom. Desire (Trishna) is the wish to enjoy the pleasurable sensations and to shun the painful ones. Activity (Upadana) is the effort resulting from desire. Birth is the passing out from the uterus. Species (Jati) is the class of beings to which the new-born creature belongs. Decay (Jara), death (Marana) is explained as the condition of the creature when about to die (Mumursha). Grief (Soka) is the frustration of wishes connected therewith. Lament (Parivedana): the lamentations on that account. Pain (Duhkha) is such pain as caused by the five senses. Durmanas is mental affliction. The 'and the like' implies death, the departure to another world and the subsequent return from there.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhistic realist says: Although there exists no permanent intelligent principle of the nature either of a ruling Lord of an enjoying soul under whose influence the formation of the aggregates could take place, yet the course of earthly existence is rendered possible through the mutual causality of nescience (ignorance) and so on, so that we need not look for any other combining principle.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Nescience, Samskara, etc., constitute an uninterrupted chain of cause and effect. In the above series the immediately preceding item is the cause of the next. The wheel of cause and effect revolves unceasingly like the water-wheel and this cannot take place without aggregates. Hence aggregates are a reality.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We reply: Though in the series the preceding one is the cause of the subsequent one, there is nothing which can be the cause of the aggregates. It may be argued that the union of atom and the continuous flow of sensations are proved by the mutual interdependence existing among them. But the argument cannot stand, as this mutual interdependence cannot be the cause of their cohesion. Of two things one may produce the other, but that is no reason why they should unite together.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even if Avidya (nescience), Samskara, Vijnana, Nama, and Rupa, etc., may without a sentient or intelligent agency pass from the stage of cause to the stage of effect, yet how can the totality of all these simultaneously exist without the will of a coordinating mind?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If you say that this aggregate or the world is formed by the mutual causation of Avidya and the rest, we say it is not so, because your link of causation explains only the origin of the subsequent from the previous. It only explains how Vijnana arises from Samskara, etc. It does not explain how the aggregate is brought about. An aggregate called Sanghata<strong> </strong>always shows a design and is brought about for the purpose of enjoyment. A Sanghata like a house may be explained to have been produced by putting together of bricks, mortar, etc., but they do not explain the design. You say that there is no permanent Atman. Your Atman is momentary only. You are a Kshanikatvavadin. There can be no enjoyment or experiencing for such a momentary soul; because the enjoying soul has not produced the merit or demerit whose fruits it has to enjoy. It was produced by another momentary soul. You cannot say that the momentary soul suffers the fruits of the acts done by its ancestral soul, for then that ancestral soul must be held to be permanent and not momentary. If you hold any soul to be permanent, it will contradict your theory of the momentariness of everything. But if you hold everything to be impermanent, your theory is open to the objection already made. Hence the doctrine of the Sanghatas (Buddhists) is untenable. It is not based on reason.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The atoms cannot combine by themselves even when they are assumed to be permanent and eternal. We have already shown this when examining the doctrine of the Vaiseshikas. Their combination is much more impossible when they are momentary.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Bauddhas say that a combining principle of the atoms is not necessary if the atoms stand in a relation of causality. The atoms would combine by themselves. This is incorrect. The causality will explain only the production of atoms at different moments. It cannot certainly explain the union of the atom into an aggregate. The combination of an aggregate can take place only if there is an intelligent agent behind. Otherwise it is impossible to explain the union of inert and momentary atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">You will say that in the eternal Samsara the aggregates succeed one another in an unbroken chain and hence also Nescience and so on which abide in those aggregates. But in that case you will have to assume either that each aggregate necessarily produces another aggregate of the same kind, or that it may produce either a like or an unlike one without any settled or definite rule. In the former case a human body could never pass over into that of a god or an animal or a being of the infernal regions as like will go on producing like; in the latter case a man might in an instant become an elephant or a god and again become a man; either of which consequences would be contrary to your system.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The individual soul for whose enjoyment this aggregate of body etc., exists is also evanescent or momentary. It cannot therefore be an enjoyer. As the individual soul is momentary, whose is liberation? As there is no permanent enjoyer, there is no necessity for these aggregates. There may exist a causal relation between the members of the series consisting of Nescience, etc., but in the absence of a permanent enjoying soul, it is not possible to establish on that ground the existence of aggregates. Hence the doctrine of momentariness of the Buddhist school of Realists cannot stand.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_262.gif" width="254" /><br />
<strong>Uttarotpade cha purvanirodhat</strong> II.2.20 (191)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">(Nor can there be a causal relation between nescience, etc.) because on the origination of the subsequent thing the preceding one ceases to be.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Uttarotpade:</strong> at the time of the production of the subsequent thing; <strong>Cha:</strong> and;<strong>Purvanirodhat:</strong> because the antecedent one has ceased to exist, because of the destruction of the previous thing. (<strong>Uttara:</strong> in the next, in the subsequent;<strong>Utpade:</strong> on the origination, on the production.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory, commenced in Sutra 18, is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We have hitherto argued that nescience and so on stand in a causal relation to each other merely, so that they cannot be made to account for the existence of the aggregates. We are now going to prove that they cannot even be regarded as efficient causes of the subsequent members of the series to which they belong.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Buddhistic theory everything is momentary. A thing of the present moment vanishes in the next moment when its successor manifests. At the time of the appearance of a subsequent thing, the previous thing vanishes. Hence it is impossible for the previous thing to be the cause of the subsequent thing. Consequently the theory is untenable and inadmissible. It cannot stand to reason.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We always perceive that the cause subsists in the effect as the thread subsists in the cloth. But the Buddhists hold that existence originates from non-existence because they maintain that the effect cannot manifest without the destruction of the cause, the tree cannot appear until the seed is destroyed.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even the passing of cause into effect in a series of successive states like nescience, etc., cannot take place, unless there is a coordinating intelligence. You say that everything has only a momentary existence. Your School cannot bring about the simultaneous existence of two successive moments. If the cause exists till it passes into the stage of effect, the theory of momentary existence (Kshanikatva) will vanish.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">You may say that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence. That also is impossible, because even that will require a successive or second moment for operation. This contradicts the doctrine of momentariness.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The theory of momentary existence (Kshanikatva) cannot stand. The gold that exists at the time the ornament is made is alone the cause of the ornament and not that which existed before and has ceased to exist then. If it be still held to be the cause, then existence will come out of non-existence. This is not possible. The theory of momentariness will contradict the doctrine that the effect is the cause in a new form. This doctrine indicates that the cause exists in the effect. This shows that it is not momentary. Further, origination and destruction will be the same owing to momentariness. If it is said that there is difference between origination and destruction, then we will have to say that the thing lasts for more than one moment. Hence we have again to declare the doctrine of momentariness to be untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_263.gif" width="343" /><br />
<strong>Asati pratijnoparodho yaugapadyamanyatha</strong> II.2.21 (192)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If non-existence (of cause) be assumed, (while yet the effect takes place), there results contradiction of the admitted principle or proposition. Otherwise there would result simultaneity (of cause and effect).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Asati:</strong> in the case of non-existence of cause, if it be admitted that an effect is produced without a cause; <strong>Pratijna:</strong> proposition, admitted principle;<strong>Uparodhah:</strong> contradiction, denial; <strong>Yaugapadyam:</strong> simultaneity, simultaneous existence; <strong>Anyatha:</strong> otherwise.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the Buddhists say that an effect is produced without a cause then they would contradict their own proposition that every effect has a cause. The proposition admitted by Buddhists that the consciousness of blue, etc., arises when mind, eye, light and object act in union as cause will fail. All sorts of effects can co-exist.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If a cause be assumed then we have to accept that the cause and effect exist simultaneously at the next moment. The cause exists for more than one moment. The cause exists till the state of effect is reached. Then the doctrine of momentariness will fail.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_264.gif" width="400" /><br />
<strong>Pratisankhyapratisankhyanirodhapraptiravicchedat</strong> II.2.22 (193)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Conscious and unconscious destruction would be impossible on account of non-interruption.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Pratisankhya nirodha:</strong> conscious destruction, destruction due to some cause or agency; causal destruction, destruction depending upon the volition of conscious entity; <strong>Apratisankhya nirodha:</strong> unconscious destruction, destruction not depending upon any voluntary agency; <strong>Apraptih:</strong> non-attainment, impossibility; <strong>Avicchedat:</strong> because of non-interruption, because it goes on without interruption.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the theory of the Buddhists is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhists hold that universal destruction is ever going on and that this destruction or cessation is of two kinds, viz., conscious and unconscious. Conscious destruction depends upon an act of thought as when a man breaks a jar having previously formed the intention of doing so. Unconscious destruction is the natural decay of objects.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The flow of cause and effect goes on without interruption and therefore cannot be subject to either kind of destruction. Nor can any individual antecedent of a series be said to be totally destroyed, as it is recognised in its immediate consequence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Both kinds of destruction or cessation are impossible because it must refer either to the series of momentary existences or to the single members constituting the series.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The former alternative is not possible because in all series of momentary existences the members of the series stand in an unbroken relation of cause and effect so that the series cannot be interrupted. The latter alternative is similarly not admissible, because it is not possible to hold that any momentary existence should undergo complete annihilation entirely undefinable and disconnected with the previous state of existence, as we observe that a thing is recognised in the various states through which it may pass and thus has a connected existence. When an earthen jar is destroyed we find the existence of the clay in the potsherds or fragments into which the jar is broken or in the powder into which the potsherds are ground. We infer that even though what seems to vanish altogether such as a drop of water which has fallen on heated iron, yet continues to exist in some other form, viz., as steam.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The series of momentary existence forming a chain of causes and effect is continuous and can never be stopped, because the last momentary existence before its annihilation must be supposed either to produce its effect or not to produce it. If it does, then the series is continued and will not be destroyed. If it does not produce the effect, the last link does not really exist as the Bauddhas define Satta of a thing as its causal efficiency and the non-existence of the last link would lead backward to the non-existence of the whole series.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We cannot have then two kinds of destruction in the individual members of the series also. Conscious destruction is not possible on account of the momentary existence of each member. There cannot be unconscious destruction as the individual member is not totally annihilated. Destruction of a thing really means only change of condition of the substance.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">You cannot say that when a candle is burnt out, it is totally annihilated. When a candle burns out, it is not lost but undergoes a change of condition. We do not certainly perceive the candle when it is burnt out, but the materials of which it consisted continue to exist in a very subtle state and hence they are imperceptible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">For these reasons the two kinds of destruction which the Bauddhas assume cannot be proved.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="30" src="http://www.swami-krishnananda.org/bs_2/b-skr_265.gif" width="196" /><br />
<strong>Ubhayatha cha doshat</strong> II.2.23 (194)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the objections presenting themselves in either case.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Ubhayatha:</strong> in either case; <strong>Cha:</strong> and, also; <strong>Doshat:</strong> because of objections.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There is a fallacy in either view, i.e., that Avidya or ignorance is destroyed by right knowledge or self-destroyed.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Buddhistic view, emancipation is the annihilation of ignorance. Salvation or freedom is attained when ignorance is destroyed. Ignorance (Avidya or nescience) is the false idea of permanency in things which are momentary.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The ignorance can be annihilated by the adoption of some means such as penance, knowledge, etc., (conscious destruction); or it may destroy itself (spontaneity). But both the alternatives are defective. Because this annihilation of ignorance cannot be attained by the adoption of penance or the like; for the mean like every other thing, is also momentary according to the Buddhistic view and is, therefore, not likely to produce such annihilation; annihilation cannot take place of its own accord, for in that case all Buddhistic instructions, the disciplines and methods of meditation for the attainment of emancipation will be useless.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Buddhistic theory, there can be no voluntary exertion on the part of the aspirant for the breaking asunder of his continued worldly experiences or nescience. There is no hope of their ever coming to an end by mere exhaustion as the causes continue to generate their effects which again continue to generate their own effects and so on and there is no occasion left for practices for attaining release.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus in the Buddhistic system release or freedom can never be established. The teaching of the Buddhists cannot stand the test of reasoning.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="29" src="http://www.swami-krishnananda.org/bs_2/b-skr_266.gif" width="218" /><br />
<strong>Aakase chaviseshat</strong> II.2.24 (195)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">The cause of Akasa (ether) also not being different (from the two other kinds of destruction it also cannot be a non-entity.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Akase:</strong> in the case of Akasa or ether; <strong>Cha:</strong> also, and; <strong>Aviseshat:</strong> because of no specific difference.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We have shown in Sutras 22-23 that the two kinds of destruction (cessation) are not totally destitute of all positive characteristics and so cannot be non-entities. We now proceed to show the same with regard to space (ether, Akasa).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhists do not recognise the existence of Akasa. They regard Akasa as a non-entity. Akasa is nothing but the absence of covering or occupying body (Avaranabhava). This is un-reasonable. Akasa has the quality of sound, just as earth has smell, water taste, fire form, air touch. Akasa also is a distinct entity like earth, water, etc. Hence there is no reason why Akasa also should be rejected as a non-entity, while earth, water, etc., are recognised as being entities.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Just as earth, air, etc., are regarded as entities on account of their being the substratum of attributes like smell, etc., so also Akasa should be considered as an entity on account of its being the substratum of sound, earth, water, etc., that are experienced through their respective qualities, viz., smell, taste, form, touch. The existence of Akasa is experienced through its quality, sound. Hence Akasa also must be an entity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Space is inferred from its attribute of sound, just as earth is inferred from smell. Where there is relation of substance and attribute there must be an object. The Buddhists hold that space is mere non-existence of matter (Avaranabhavamatram). If so, a bird may fall down as there is no obstructive matter, but how can it fly up? Non-existence of matter is space which is a positive object and not mere negation or non-entity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The doctrine that Akasa is an absolute non-entity is not tenable. Why do you say so? Aviseshat, because there is no difference in the case of Akasa from any other kind of substance which is an object of perception. We perceive space when we say, "the crow flies in space." The space, therefore, is as much a real substance as the earth, etc. As we know the earth by its quality of smell, water by its quality of taste, and so on, so we know from the quality of being the abode of objects, the existence of space, and that it has the quality of sound. Thus Akasa is a real substance and not a non-entity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If Akasa be a non-entity, then the entire world would become destitute of space.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Scriptural passages declare "Space sprang from the Atman" (<em>Atmana akasassambhutah</em>). So Akasa is a real thing. It is a Vastu (existing object) and not non-existence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">O Buddhists! You say that air exists in Akasa. In the Bauddha scriptures, a series of questions and answers beginning "On which, O revered Sir, is the earth founded?" in which the following question occurs, "On which is the air founded?" to which it is replied that the air is founded on space (ether). Now it is clear that this statement is appropriate only on the supposition of space being a positive entity, not a mere negation. If Akasa was totally non-existent, what would be the receptacle of air?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">You cannot say that space is nothing but the absence of any occupying object. This also cannot stand to reason. If you say that space is nothing but the absence in general of any covering or occupying body, then when one bird is flying, whereby space is occupied, there would be no room for a second bird which wishes to fly at the same time. You may give an answer that the second bird may fly there where there is absence of a covering body. But we declare that that something by which the absence of covering bodies is distinguished must be a positive entity, viz., space in our sense and not the mere non-existing of covering bodies.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, there is a self-contradiction in the statements of Buddhists with reference to the three kinds of negative entities (Nirupakhya). They say that the negative entities are not positively definable, and also are eternal. It is absurd to talk of a non-being as being eternal or evanescent. The distinction of subjects and predicates of attribution totally rests on real things. Where there is such distinction, there exists the real thing such as pot, etc., which is not a mere undefinable negation or non-entity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_267.gif" width="141" /><br />
<strong>Anusmritescha</strong> II.2.25 (196)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of memory the things are not momentary.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Anusmriteh:</strong> on account of memory; <strong>Cha:</strong> and.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The theory of momentariness of the Buddhists is refuted here. If everything is momentary the experiencer of something must also be momentary. But the experiencer is not momentary, because people have the memory of past experiences. Memory can take place only in a man who has previously experienced it, because we observe that what one man has experienced is not remembered by another man. It is not that the experience is that one sees and another remembers. Our experience is "I saw and I now remember what I saw." He who experiences and remembers is the same. He is connected with at least two moments. This certainly refutes the theory of momentariness.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhists may say that memory is due to similarity. But unless there be one permanent knowing subject, who can perceive the similarity in the past with the present. One cannot say "This is the pot, this is the chair which was in the past." So long there is not the same soul which saw and which now remembers, how can mere similarity bring about such a consciousness as "I saw and I now remember (Pratyabhijna)?" The knowing subject must be permanent and not momentary.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Doubt may arise with reference to an external object. You may not be able to say whether it is identically the same object which was perceived in the past or something similar to it. But with reference to the Self, the cognising subject, there can never arise any such doubt whether I am the same who was in the past, for it is impossible that the memory of a thing perceived by another should exist in one's own Self.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If you say that this, the thing remembered, is like that, the thing seen, in that case also two things are connected by one agent. If the thing perceived was separate and ceased totally, it cannot be referred at all. Moreover the experience is not that "this is like that" but that "this is that."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We admit that sometimes with reference to an external thing a doubt may arise whether it is that or merely is similar to that; because mistake may occur concerning what lies outside our minds. But the conscious subject never has any doubt whether it is itself or only similar to itself. It is distinctly conscious that it is one and the same subject which yesterday had a certain sensation and remembers that sensation today. Does any one doubt whether he who remembers is the same as he who saw?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">For this reason also the theory of momentariness of the Buddhists is to be rejected.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We do not perceive objects coming into existence in a moment or vanishing in a moment. Thus the theory of momentariness of all things is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="28" src="http://www.swami-krishnananda.org/bs_2/b-skr_268.gif" width="184" /><br />
<strong>Nasato'dristatvat</strong> II.2.26 (197)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">(Existence or entity does) not (spring) from non-existence or non-entity, because it is not seen.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Na:</strong> not; <strong>Asatah:</strong> from non-existence, of the unreal, of a non-entity;<strong>Adrishtatvat:</strong> because it is not seen.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">A non-entity has not been observed to produce entity. Therefore it does not stand to reason to suppose non-entity to be the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Bauddhas (Vainasikas) assert that no effect can be produced from anything that is unchanging and eternal, because an unchanging thing cannot produce an effect. So they declare that the cause perishes before the effect is produced. They say from the decomposed seed only the young plant springs, spoilt milk only turns into curds, and the lump of clay has ceased to be a lump when it becomes a pot. So existence comes out of non-existence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the view of the Buddhists, a real thing, i.e., the world has come into existence out of nothing. But experience shows that this theory is false. A pot for instance is never found to be produced without clay. Such a hypothetical production can only exist in the imagination, for example, the child of a barren woman. Hence the view of the Buddhists is untenable and inadmissible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If existence can come out of non-existence, if being can proceed from non-being, then the assumption of special causes would have no meaning at all. Then anything may come out of anything, because non-entity is one and the same in all cases. There is no difference between the non-entity of a mango seed and that of a jack-seed. Hence a jack tree may come out of a mango seed. Sprouts also may originate from the horns of hares. If there are different kinds of non-existence, having special distinctions just as for instance, blueness and the like are the special qualities of lotuses and so on, the non-existence of a mango seed will differ from that of a jack-seed, and then this would turn non-entities into entities.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover if existence springs from non-existence all effects would be affected with non-existence, but they are seen to be positive entities with their various special characteristics.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The horn of a hare is non-existent. What can come out from that horn? We see only being emerging from being, e.g., ornament from gold, etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Bauddhas, all mind and all mental modifications spring from the four Skandhas and all material aggregates from the atoms. And yet they say at the same time that entity is born of non-entity. This is certainly quite inconsistent and self-contradictory. They stultify their own doctrine and needlessly confuse the minds of every one.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_269.gif" width="267" /><br />
<strong>Udasinanamapi chaivam siddhih</strong> II.2.27 (198)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And thus (if existence should spring from non-existence, there would result) the attainment of the goal by the indifferent and non-active people also.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Udasianam:</strong> of the indifferent and non-active; <strong>Api:</strong> even, also; <strong>Cha:</strong> and;<strong>Evam:</strong> thus; <strong>Siddih:</strong> success accomplishment, and attainment of the goal.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Buddhistic theory is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If it were admitted that existence or entity springs from non-existence or non entity, lazy inactive people also would attain their purpose. Rice will grow even if the farmer does not cultivate his field. Jars will shape themselves even if the potter does not fashion the clay. The weaver too will have finished pieces of cloth without weaving. No body will have to exert himself in the least either for going to the heavenly world or for attaining final emancipation. All this is absurd and not maintained by anybody.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus the doctrine of the origination of existence or entity from non-existence or non-entity is untenable or inadmissible.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-32482915231654535972011-05-11T23:33:00.000-07:002011-05-13T13:22:22.383-07:00Brahma Sutras - Part XXXXXXXVII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 2: Paramanujagadakaranatvadhikaranam: Topic 3 (Sutras 12-17)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_252.gif" style="margin-bottom: 1px; margin-top: 2px;" width="380" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Refutation of the atomic theory of the Vaiseshikas.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection against the view of Vedanta has been answered in the previous Sutra. Now the Vaiseshika system is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_253.gif" width="295" /><br />
<strong>Ubhayathapi na karmatastadabhavah</strong> II.2.12 (183)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">In both cases also (in the cases of the Adrishta, the unseen principle inhering either in the atoms or the soul) the activity (of the atoms) is not possible; hence negation of that (viz., creation through the union of the atoms).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Ubhayatha:</strong> in either case, in both ways, on both assumptions or hypotheses;<strong>Api:</strong> also; <strong>Na:</strong> not; <strong>Karma:</strong> action, activity, motion; <strong>Atah:</strong> therefore;<strong>Tadabhavah:</strong> absence of that, negation of that, i,e, negation of the creation of the world by union of atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Vaiseshika system commenced in Sutra 11 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">What is the cause that first operates on the ultimate atoms? Vaiseshikas hold that the motion which is due to the unseen principle (Adrishta) joins the atom in which it resides, to another atom. Thus binary compounds, etc. are produced and finally the element of air. Similarly fire, water, earth, the body with its organs are produced. Thus the whole world originates from atoms. The qualities of the binary compounds are produced from the qualities inhering in the atoms, just as the qualities of the cloth result from the qualities of the threads. Such is the teaching of the Vaiseshika system of philosophy.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The motion in the atoms cannot be brought about by the Adrishta residing in the atoms, because the Adrishta which is the resultant of the good and bad actions of the soul cannot reside in the atoms. It must inhere in the soul. The Adrishta residing in the soul cannot produce motion in the atom. The motion of the atom is not explained on both these views. As Adrishta is insentient it cannot act. As Adrishta is in the soul, how can it operate in the atoms? If it can, such operation will go on for ever as there is no agency to control it. When two atoms combine do they unite perfectly or not? If they unite totally, if there is total interpenetration, the atomic state will continue as there will be no increase in bulk. If in part, then atoms will have parts. This is against the theory of the Vaiseshikas. Moreover, if they combine once, there cannot be separation or dissolution. Adrishta will be active to bring about creation for the enjoyment of the fruits of actions. For these reasons the doctrine of the atoms being the cause of the world must be rejected.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Vaiseshikas may argue that the motion originates in the atoms as soon as they come in the proximity of the souls charged with any definite Adrishta. This also is untenable. Because there can be no proximity or contact between the souls which are partless and the atoms which also are partless.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An insentient object cannot move another as it is inert. All motion of objects are initiated, guided and directed by intelligence and intelligent beings.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The soul cannot be the cause of the primal motion of the atoms at the beginning of creation. Because in dissolution, according to the Vaiseshikas, the soul itself lies dormant without possessing any intelligence and hence is in no way superior to the atom.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It cannot be said also that the primal motion of the atom is caused by the will of the Lord in conformity with the Adrishta of the souls, because the Adrishtas of the souls do not mature and are not awakened. Hence the will of the Lord is not active.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">As there is thus no motion in the atoms in the beginning of the creation, they cannot come together and form an aggregate. Consequently, there can be no creation as the binary compounds cannot be produced.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Vaiseshikas, the universe is created by the union of the atoms. Now what causes this union? If it is a seen cause, it is not possible before the creation of the body. A seen cause can be an endeavour or an impact. There can be no endeavour on the part of the soul if there is no connection of the soul with mind. As there is neither body nor mind before creation, there cannot be any endeavour. Similar is the case with impact or the like.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">What causes the union of the atoms? Adrishta or the unseen principle cannot be the cause of the first motion of the atoms because the Adrishta is non-intelligent. There is no intelligence to guide the Adrishta. Hence it cannot act by itself.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Does the Adrishta inhere in the soul or the atoms? If it is inherent in the soul, there is no intelligence to direct the Adrishta as the soul is then inert. Moreover, the soul is partless like the atoms. Consequently, there cannot be any connection between the soul and the atoms. Hence, if the Adrishta inheres in the soul, it cannot produce motion in the atoms which are not connected with the soul.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the Adrishta is inherent in the atoms, there would be no dissolution because the atoms will ever be active as the Adrishta is always present.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Therefore there is no possibility for original motion in the atoms and so combination of atoms is not possible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the theory of Vaiseshikas that the universe is caused by the combination of atoms is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_254.gif" width="362" /><br />
<strong>Samavayabhyupagamaccha samyadanavasthiteh</strong> II.2.13 (184)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because in consequence of Samavaya being admitted, a<em> regresssus ad infinitum</em>results on similar reasoning (hence the Vaiseshika theory is untenable).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Samavayabhyupagamat:</strong> Samavaya being admitted; <strong>Cha:</strong> and, also; <strong>Samyat:</strong>because of equality of reasoning; <strong>Anavasthiteh:</strong> <em>regressus ad infinitum</em> would result.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Vaiseshika philosophy commenced in Sutra 11 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Samavaya is inseparable inherence or concomitant cause or combining force. It is one of the seven categories of the Vaiseshika philosophy. It is the affinity which brings about the union of the atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Vaiseshikas say that two Paramanus become a Dvyanuka on account of the operation of the combining force (Samavaya) and that the Samavaya connects the dyad with its constituents, the two atoms, as the dyad and the atoms are of different qualities. Samavaya is different from the ultimate atoms and dyads which it connects. Why should it operate unless there be another Samavaya to make it operate? That new Samavaya will require another Samavaya to connect it with the first and so on. Thus their theory is vitiated by the fault of Anavastha Dosha or <em>regressus ad infinitum.</em></div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument is faulty. Hence the atomic doctrine which admits Samavaya relationship for the union of the atoms is not admissible. It must be rejected as it is useless and as it is an incongruous assumption.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_255.gif" width="205" /><br />
<strong>Nityameva cha bhavat</strong> II.2.14 (185)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the permanent existence (of activity or non-activity, the atomic theory is not admissible).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Nityam:</strong> eternal; <strong>Eva:</strong> certainly, even; <strong>Cha:</strong> and, also; <strong>Bhavat:</strong> because of the existence, from the possibility.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against the Vaiseshika commencing in Sutra 11 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The atomic theory involves another difficulty. If the atoms are by nature active, then creation would be permanent. No Pralaya or dissolution could take place. If they are by nature inactive, no creation could take place. The dissolution would be permanent. Their nature cannot be both activity and inactivity because they are self-contradictory. If they were neither, their activity and non-activity would have to depend on an operative or efficient cause like Adrishta. As the Adrishta is in permanent proximity to the atoms, as the Adrishta is always connected with the atoms, they will be ever active. Consequently, creation would be permanent. If there is no efficient or operative cause, there will be no activity of the atoms. Consequently, there would be no creation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">For this reason also the atomic doctrine is untenable and inadmissible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_256.gif" width="315" /><br />
<strong>Rupadimatvacca viparyayo darsanat</strong> II.2.15 (186)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the atoms possessing colour, etc., the opposite (of which the Vaiseshikas hold would take place), because it is seen or observed.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Rupadimatvat:</strong> because of possessing colour, etc.; <strong>Cha:</strong> and, also;<strong>Viparyayah:</strong> the reverse, the opposite; <strong>Darsanat:</strong> because it is seen or observed, from common experience.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against Vaiseshika commencing in Sutra 11 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Vaiseshika philosophy, the atoms are said to have colour, etc. If this is not the case, the effects will not possess these qualities, as the qualities of the cause only are found in the effects. Then the atoms would no longer be atomic and permanent. Because that which has form, colour, etc., is gross, ephemeral and impermanent. Consequently the atoms, etc., which are endowed with colour etc., must be gross and inpermanent. This contradicts the theory of the Vaiseshikas that they are minute and permanent.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the atomic theory, being thus self-contradictory, cannot be accepted. The atoms cannot be the ultimate cause of the universe. There would result from the circumstance of the atoms having colour, etc., the opposite of which the Vaiseshikas mean.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_257.gif" width="196" /><br />
<strong>Ubhayatha cha doshat</strong> II.2.16 (187)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because of defects in both cases (the atomic theory cannot be accepted).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Ubhayatha:</strong> in both ways, on either side, in either case; <strong>Cha:</strong> also, and;<strong>Doshat:</strong> because of defects (or difficulties).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against Vaiseshikas is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Earth has the qualities of smell, taste, colour and is gross. Water has colour, taste and touch and is fine. Fire has colour and touch and is finer still. Air is the finest of all and has the quality of touch only. The four gross elements earth, water, fire and air are produced from atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If we suppose that the respective atoms of the elements also possess the same number of qualities as the gross elements, then the atom of air will have one quality, an atom of earth will have four qualities. Hence an atom of earth which possesses four qualities will be bigger in size. It would not be an atom any longer. It will not satisfy the definition of an atom.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If we suppose them all to possess the same number of qualities, in that case there cannot be any difference in the qualities of the effects, the gross elements because the attributes of the cause (the atoms) are reproduced in its effects (the gross elements).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the atom is one and the same and has only one quality, then more than one quality should not be found. Fire should not have form in addition to touch as so on.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence, in either case the doctrine of the Vaiseshikas is defective and therefore untenable. It cannot be logically maintained.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_258.gif" width="257" /><br />
<strong>Aparigrahacchatyantamanapeksha</strong> II.2.17 (188)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because (the atomic theory) is not accepted (by authoritative sages like Manu and others) it is to be totally rejected.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Aparigrahat:</strong> because it is not accepted; <strong>Cha:</strong> and; <strong>Atyantam:</strong> altogether, totally, completely; <strong>Anapeksha:</strong> to be rejected.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument against Vaiseshika is concluded.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">At least the Sankhya doctrine of Pradhana was accepted to some extent by Manu and other knowers of the Veda but the atomic doctrine has not been accepted by any person of authority in any of its parts. Therefore, it is to be disregarded entirely by all those who take their stand on the Veda.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further, there are other objections to the Vaiseshika doctrine. The Vaiseshikas assume six categories or Padarthas viz., Dravya (substance), Guna (quality), Karma (action), Samanya (generality), Visesha (particularity) and Samavaya (inherence). They maintain that the six categories are absolutely different from each other and possess different characteristics just as a man, a horse and a hare differ from one another. They say that the categories are independent and yet they hold that on Dravya the other five categories depend. This contradicts the former one. This is quite inappropriate. Just as animals, grass, trees and the like, being absolutely different from each other, do not depend on each other, so also the qualities etc., also being absolutely different from substance cannot depend on the latter.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Vaiseshikas say that Dravya (substance) and Guna (quality) are inseparably connected. At the same time they say that each begins its activity. The threads bring the cloth into existence and the whiteness in the threads produces the whiteness in the cloth. "Substances originate another substance and qualities another quality" (Vaiseshika Sutras I.1.10). If the thread and its quality occupy the same space and are inseparably united, how can this take place? If the substance and the quality are inseparably together with reference to time, the two horns of a cow would have to grow together. If there is inseparability in the nature of the substance and its quality, why can you not say that both are one and identical. Hence the theory that the quality depends upon substance and that the quality and substance are inseparable, is untenable and inadmissible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further, the Vaiseshikas make distinction between Samyoga (conjunction) and Samavaya (inherence). They say that Samyoga is the connection of things which exists separately and Samavaya is the connection of things which are incapable of separate existence. This distinction is not tenable as the cause which exists before the effect cannot be said to be incapable of separate existence. What is the proof of the existence of Samyoga or Samavaya apart from cause and effect? Nor is there any Samyoga or Samavaya apart from the things which become connected. The same man although being one only forms the object of many different names and notions according as he is considered in himself or in his relation to others. Thus he is thought and spoken of as man, Brahmana, learned in the Veda, generous boy, young man, old man, father, son, grandson, brother, son-in-law, etc. The same digit connotes different numbers, ten or hundred or thousand, according to its place.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, we have not seen Samyoga except as between things which occupy space. But mind is Anu and does not occupy space according to you. You cannot say that you will imagine some space for it. If you make such a supposition, there is no end to such suppositions. There is no reason why you should not assume a further hundred or thousand things in addition to the six categories assumed by the Vaiseshikas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, two Paramanus which have no form cannot be united with a Dvyanuka which has form. There does not exist that kind of intimate connection between ether and earth which exists between wood and varnish.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Nor is the theory of Samavaya necessary to explain which, out of cause and effect, depends on the other. There is mutual dependence. Vedantins do not accept any difference between cause and effect. Effect is only cause in another form. The Vedantins acknowledge neither the separateness of cause and effect, nor their standing to each other in the relation of abode and the thing abiding. According to the Vedanta doctrine, the effect is only a certain state of the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, Paramanus are finite and so they will have form. What has form must be liable to destruction.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus it is quite clear that the atomic doctrine is supported by very weak arguments. It is opposed to those scriptural texts which declare the Lord to be the general cause. It is not also accepted by sages like Manu and others. Therefore, it should be totally disregarded by wise men.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-45337207074711832232011-05-11T23:32:00.000-07:002011-05-13T13:22:22.441-07:00Narayaneeyam - Part XXXXXXXVI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 76</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>गत्वा सान्दीपनिमथ चतुष्षष्टिमात्रैरहोभि:<br />
सर्वज्ञस्त्वं सह मुसलिना सर्वविद्या गृहीत्वा ।<br />
पुत्रं नष्टं यमनिलयनादाहृतं दक्षिणार्थं<br />
दत्वा तस्मै निजपुरमगा नादयन् पाञ्चजन्यम् ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गत्वा सान्दीपनिम्-अथ</span></td><td valign="top">going to the sage Saandipani, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चतु:-षष्टि-मात्रै:-अहोभि:</span></td><td valign="top">in 64 days only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्वज्ञ:-त्वं</span></td><td valign="top">Omniscient Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सह मुसलिना</span></td><td valign="top">along with Balaraama</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्व-विद्या गृहीत्वा</span></td><td valign="top">all knowledge mastering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुत्रं नष्टं</span></td><td valign="top">the dead son</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यम-निलयनात्-आहृतं</span></td><td valign="top">from Yama's abode bringing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दक्षिणा-अर्थं</span></td><td valign="top">by way of dakshinaa (to the teacher Sandipini)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दत्वा तस्मै</span></td><td valign="top">giving him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निज-पुरम्-अगा</span></td><td valign="top">to Thy city went back</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नादयन् पाञ्चजन्यम्</span></td><td valign="top">sounding the conch Paanchajanya</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Along with Balaraama Thou went to sage Sandipani's aashram and mastered all knowledge in just 64 days. Thou brought back Thy guru Sandipani's dead son from Yama's abode and gave him by way of Guru-dakshinaa. Thou then went back to Thy city sounding the conch Paanchajanya.</div><div style="color: #3f3f3f; font-weight: 500;"><span>स्मृत्वा स्मृत्वा पशुपसुदृश: प्रेमभारप्रणुन्ना:<br />
कारुण्येन त्वमपि विवश: प्राहिणोरुद्धवं तम् ।<br />
किञ्चामुष्मै परमसुहृदे भक्तवर्याय तासां<br />
भक्त्युद्रेकं सकलभुवने दुर्लभं दर्शयिष्यन् ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स्मृत्वा स्मृत्वा</span></td><td valign="top">remembering again and again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशुप-सुदृश:</span></td><td valign="top">the beautiful Gopikas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रेम-भार-प्रणुन्ना:</span></td><td valign="top">who were overwhelmed with love for Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कारुण्येन</span></td><td valign="top">with compassion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वम्-अपि विवश:</span></td><td valign="top">Thou also were overcome</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राहिणो:-उद्धवं तम्</span></td><td valign="top">(Thou) sent that Uddhava</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम्-च-अमुष्मै</span></td><td valign="top">and besides to him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परम-सुहृदे</span></td><td valign="top">(Thy) very dear friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्तवर्याय तासां</span></td><td valign="top">those great devotees</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्ति-उद्रेकं</span></td><td valign="top">intense devotion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्कल-भुवने दुर्लभं</span></td><td valign="top">rare in the whole world</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दर्शयिष्यन्</span></td><td valign="top">wishing to show</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Again and again Thou remembered the overwhelming love of the beautiful Gopikas for Thee. Thou were also overpowered with compassion for them. Thou sent Thy very dear friend Uddhava to them with a message. Also with the desire to demonstrate to him the intense devotion of those great devotees which was rare in the whole world.</div><div style="color: #3f3f3f; font-weight: 500;"><span>त्वन्माहात्म्यप्रथिमपिशुनं गोकुलं प्राप्य सायं<br />
त्वद्वार्ताभिर्बहु स रमयामास नन्दं यशोदाम् ।<br />
प्रातर्द्दृष्ट्वा मणिमयरथं शङ्किता: पङ्कजाक्ष्य:<br />
श्रुत्वा प्राप्तं भवदनुचरं त्यक्तकार्या: समीयु: ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-माहात्म्य-</span></td><td valign="top">Thy greatness (and)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रथिम-पिशुनं</span></td><td valign="top">magnitude indicating</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोकुलं प्राप्य सायं</span></td><td valign="top">to Gokula reaching in the evening</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-वार्ताभि:-बहु</span></td><td valign="top">with Thy many news</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स रमयामास</span></td><td valign="top">he (Uddhava) delighted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नन्दं यशोदाम्</span></td><td valign="top">Nanda and Yashodaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रात:-दृष्ट्वा</span></td><td valign="top">in the morning seeing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मणिमय-रथं</span></td><td valign="top">the bejewelled chariot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शङ्किता: पङ्कजाक्ष्य:</span></td><td valign="top">suspecting, the lotus eyed women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्रुत्वा प्राप्तं</span></td><td valign="top">hearing (that) had come</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-अनुचरं</span></td><td valign="top">Thy emissary (follower)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्यक्त-कार्या:</span></td><td valign="top">abondoning their work</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समीयु:</span></td><td valign="top">gathered</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Gokula's prosperity was an indication of the magnitude of Thy greatness. Reaching there in the evening, Uddhava delighted Nanda and Yashodaa with Thy many news. In the morning the lotus eyed women of Gokula saw the bejewelled chariot and suspected Thy arrival. They came to know that one of Thy emissaries had come. Abondoning their work, they gathered at the house of Nandagopa.</div><div style="color: #3f3f3f; font-weight: 500;"><span>दृष्ट्वा चैनं त्वदुपमलसद्वेषभूषाभिरामं<br />
स्मृत्वा स्मृत्वा तव विलसितान्युच्चकैस्तानि तानि ।<br />
रुद्धालापा: कथमपि पुनर्गद्गदां वाचमूचु:<br />
सौजन्यादीन् निजपरभिदामप्यलं विस्मरन्त्य: ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>दृष्ट्वा च-एनं</span></td><td valign="top">and seeing him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-उपम-</span></td><td valign="top">similar to Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लसत्-वेष-भूषा-अभिरामं</span></td><td valign="top">donning cloathes and ornaments charming</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्मृत्वा स्मृत्वा</span></td><td valign="top">remembering again and again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव विलसितानि-</span></td><td valign="top">Thy various deeds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उच्चकै:-तानि तानि</span></td><td valign="top">thoroughly all of them</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुद्ध-आलापा:</span></td><td valign="top">choaking for words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथम्-अपि</span></td><td valign="top">somehow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-गद्गदां</span></td><td valign="top">again with faltering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वाचम्-ऊचु:</span></td><td valign="top">words spoke</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सौजन्य-आदीन्</span></td><td valign="top">behaviour etc.,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निज-पर-भिदाम्-</span></td><td valign="top">self and others' difference</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपि-अलं</span></td><td valign="top">also completely</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विस्मरन्त्य:</span></td><td valign="top">forgetting</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The Gopikas saw Uddhava donning charming clothes and ornaments similar to Thine. They remembered Thee again and again and Thy various deeds and sports very thoroughly. They were full of emotions and were choking for words, and somehow managed to speak to Uddhava with faltering words. They had forgotten to obseve the norms of behaviour and courtesies, and the differences between themselves and others.</div><div style="color: #3f3f3f; font-weight: 500;"><span>श्रीमान् किं त्वं पितृजनकृते प्रेषितो निर्दयेन<br />
क्वासौ कान्तो नगरसुदृशां हा हरे नाथ पाया: ।<br />
आश्लेषाणाममृतवपुषो हन्त ते चुम्बनाना-<br />
मुन्मादानां कुहकवचसां विस्मरेत् कान्त का वा ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>श्रीमान् किं त्वं</span></td><td valign="top">O Sir! Is it (that) you</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पितृजन-कृते</span></td><td valign="top">for the sake of the parents</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रेषित: निर्दयेन</span></td><td valign="top">are sent by the heart-less one</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्व-असौ कान्त:</span></td><td valign="top">where is that (Krishna) beloved</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नगर-सुदृशां</span></td><td valign="top">of the city beauties</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हा हरे नाथ पाया:</span></td><td valign="top">O Hari! O Lord! protect us</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आश्लेषाणाम्-</span></td><td valign="top">of the embraces</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमृत-वपुष:</span></td><td valign="top">of that nectarine form</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हन्त ते</span></td><td valign="top">alas! Of Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चुम्बनानाम्</span></td><td valign="top">the kisses</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उन्मादानां</span></td><td valign="top">the intense love</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुहक-वचसां</span></td><td valign="top">and sly words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विस्मरेत् कान्त</span></td><td valign="top">will forget O beloved</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>का वा</span></td><td valign="top">which one (woman)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Sir! Is it that you are sent by the heartless Krishna for the sake of his parents? Where is the beloved one of the beauties of the city? O Lord! O Hari! Protect us. Alas which one of us women can forget the embrace of the nectarine form, the kisses of intense love and the frolicsome words of the beloved one?'</div><div style="color: #3f3f3f; font-weight: 500;"><span>रासक्रीडालुलितललितं विश्लथत्केशपाशं<br />
मन्दोद्भिन्नश्रमजलकणं लोभनीयं त्वदङ्गम् ।<br />
कारुण्याब्धे सकृदपि समालिङ्गितुं दर्शयेति<br />
प्रेमोन्मादाद्भुवनमदन त्वत्प्रियास्त्वां विलेपु: ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>रास-क्रीडा</span></td><td valign="top">during the Raasa dance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लुलित-ललितं</span></td><td valign="top">which was done up, the beautiful</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विश्लथत्-केश-पाशं</span></td><td valign="top">dishevelled untied (loosened) hair</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मन्द-उद्भिन्न-</span></td><td valign="top">the slight appearance (of)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्रमजल-कणं</span></td><td valign="top">of the sweat drops due to exertion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लोभनीयं त्वत्-अङ्गम्</span></td><td valign="top">enchanting Thy form</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कारुण्य-अब्धे</span></td><td valign="top">O Ocean of Compassion!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सकृत्-अपि</span></td><td valign="top">at least once</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समालिङ्गितुम् दर्शय-</span></td><td valign="top">to embrace (kindly) show</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति प्रेम-उन्मादात्-</span></td><td valign="top">thus out of intense love</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुवनमदन</span></td><td valign="top">O Enchanter of all the worlds!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-प्रिया:-</span></td><td valign="top">Thy dear ones</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वां विलेपु:</span></td><td valign="top">implored Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">During the Raasa dance the done up beautiful hair which were dishevelled and had loosened, and with the appearance of sweat drops, Thy form was rendered enchanting. O Ocean of Compassion! Reveal to us once that form, so that we may once more embrace that form of Thee! O Enchanter of all the worlds!', thus Thy dear ones implored Thee out of intense love.</div><div style="color: #3f3f3f; font-weight: 500;"><span>एवंप्रायैर्विवशवचनैराकुला गोपिकास्ता-<br />
स्त्वत्सन्देशै: प्रकृतिमनयत् सोऽथ विज्ञानगर्भै: ।<br />
भूयस्ताभिर्मुदितमतिभिस्त्वन्मयीभिर्वधूभि-<br />
स्तत्तद्वार्तासरसमनयत् कानिचिद्वासराणि ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>एवं-प्रायै:-</span></td><td valign="top">of such kind</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विवश-वचनै:-</span></td><td valign="top">of despairful words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकुला: गोपिका:-ता:-</span></td><td valign="top">overwhelmed with grief, those Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-सन्देशै:</span></td><td valign="top">with Thy messages (of deep knowledge)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रकृतिम्-अनयत्</span></td><td valign="top">came to their own selves (became normal)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स:-अथ</span></td><td valign="top">he (Uddhava) then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विज्ञान-गर्भै:</span></td><td valign="top">with knowledge of self full of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूय:-</span></td><td valign="top">thereafter</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ताभि:-मुदितमतिभि:-</span></td><td valign="top">with them who were delighted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-मयीभि:-वधूभि:-</span></td><td valign="top">and who were absorbed in Thee, with (those) women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-तत्-वार्ता-</span></td><td valign="top">all those tales</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सरसम्-अनयत्</span></td><td valign="top">happily narrating spent</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कानिचित्-वासराणि</span></td><td valign="top">some days</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The Gopikas bemoaned their fate with such words of despair and were overwhelmed with grief. Uddhava comforted them with Thy message of deep spiritual import. They came to their normal selves and thereafter experienced Thy inner presence. Uddhava spent some days with the totally devoted Gopikas joyfully and happily narrating various incidents about Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>त्वत्प्रोद्गानै: सहितमनिशं सर्वतो गेहकृत्यं<br />
त्वद्वार्तैव प्रसरति मिथ: सैव चोत्स्वापलापा: ।<br />
चेष्टा: प्रायस्त्वदनुकृतयस्त्वन्मयं सर्वमेवं<br />
दृष्ट्वा तत्र व्यमुहदधिकं विस्मयादुद्धवोऽयम् ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-प्रोद्गानै: सहितम्-</span></td><td valign="top">with songs about Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनिशं सर्वत:</span></td><td valign="top">always everywhere</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गेह-कृत्यं</span></td><td valign="top">household chores</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-वार्ता-एव</span></td><td valign="top">Thy tale alone</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रसरति</span></td><td valign="top">goes on</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मिथ: सा-एव</span></td><td valign="top">amongst them that alone</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च-उत्स्व-अपलापा:</span></td><td valign="top">in dreams speaking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चेष्टा: प्राय:-</span></td><td valign="top">actions mostly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-अनुकृतय:-</span></td><td valign="top">were Thy imitations</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-मयं</span></td><td valign="top">Thyself personified</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्वम्-एवं</span></td><td valign="top">everything altogether</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दृष्ट्वा तत्र</span></td><td valign="top">seeing there</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यमुहत्-अधिकं</span></td><td valign="top">was stunned very greatly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विस्मयात्-उद्धव:-अयम्</span></td><td valign="top">with wonder.that Uddhava</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The Gopikas always sang songs about Thee. Everywhere while doing their household chores, they narrated Thine tales, amongst themselves. They even spoke about Thee in their dreams.Their actions were mostly imitations of Thy actions as they tried to personify Thee. Everything that there, was permeated by Thy presence. Observing all this that great devotee Uddhava was wonderstruck and left stunned.</div><div style="color: #3f3f3f; font-weight: 500;"><span>राधाया मे प्रियतममिदं मत्प्रियैवं ब्रवीति<br />
त्वं किं मौनं कलयसि सखे मानिनीमत्प्रियेव।<br />
इत्याद्येव प्रवदति सखि त्वत्प्रियो निर्जने मा-<br />
मित्थंवादैररमदयं त्वत्प्रियामुत्पलाक्षीम् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>राधाया: मे</span></td><td valign="top">for Raadhaa of Mine</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रियतमम्-इदं</span></td><td valign="top">this is the favourite</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मत्-प्रिया-एवं ब्रवीति</span></td><td valign="top">my dear one speaks like this</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वं किं मौनं कलयसि</span></td><td valign="top">you are why silence maintaining</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सखे</span></td><td valign="top">Oh! Friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मानिनी-मत्-प्रिया-इव</span></td><td valign="top">like my dear and proud one (Raadhaa)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-आदि-एव</span></td><td valign="top">in this way only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रवदति सखि</span></td><td valign="top">says O friend (Raadhaa)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-प्रिय:</span></td><td valign="top">your beloved (Krishna)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्जने माम्-</span></td><td valign="top">when alone, to me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इत्थं-वादै:-</span></td><td valign="top">with such words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अरमत्-अयं</span></td><td valign="top">gladdened he (Uddhava)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-प्रियाम्-</span></td><td valign="top">Thy dear one (Raadhaa)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्पल-आक्षीम्</span></td><td valign="top">the lotus eyed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">This is my Raadhaa's favourite. My dear one speaks like this. My dear friend! Why are you silent like my dear proud one (Raadhaa)?' 'In this way O dear friend (Raadhaa) your beloved (Krishna) speaks to me when we are alone.' With these words Uddhava gladdened Thy dear lotus eyed Raadhaa.</div><div style="color: #3f3f3f; font-weight: 500;"><span>एष्यामि द्रागनुपगमनं केवलं कार्यभारा-<br />
द्विश्लेषेऽपि स्मरणदृढतासम्भवान्मास्तु खेद: ।<br />
ब्रह्मानन्दे मिलति नचिरात् सङ्गमो वा वियोग-<br />
स्तुल्यो व: स्यादिति तव गिरा सोऽकरोन्निर्व्यथास्ता: ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>एष्यामि द्राक्-</span></td><td valign="top">I will come soon</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुपगमनं</span></td><td valign="top">(my) not coming is</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केवलं कार्यभारात्-</span></td><td valign="top">only due to work pressure</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विश्लेषे-अपि</span></td><td valign="top">in seperation also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्मरण-दृढता-सम्भवात्-</span></td><td valign="top">because of firm rememberance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मा-अस्तु खेद:</span></td><td valign="top">let there be no grief</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ब्रह्मानन्दे मिलति</span></td><td valign="top">when Brahmaananda is attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-चिरात्</span></td><td valign="top">without long (soon)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सङ्गम: वा वियोग:-</span></td><td valign="top">meeting or seperation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तुल्य: व: स्यात्-</span></td><td valign="top">same for you will be</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति तव गिरा</span></td><td valign="top">thus by Thy words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स:-अकरोत्-</span></td><td valign="top">he made</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्व्यथा:-ता:</span></td><td valign="top">them free of sorrow</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">I shall come soon. My not coming is only due to work pressure. When there is firm rememberance, in seperation also there is no grief. Before long when Brahmaananda is attained, you will experience the seperation and union equally blissful.' By such words of Thine Uddhava appeased them.</div><div style="color: #3f3f3f; font-weight: 500;"><span>एवं भक्ति सकलभुवने नेक्षिता न श्रुता वा<br />
किं शास्त्रौघै: किमिह तपसा गोपिकाभ्यो नमोऽस्तु ।<br />
इत्यानन्दाकुलमुपगतं गोकुलादुद्धवं तं<br />
दृष्ट्वा हृष्टो गुरुपुरपते पाहि मामामयौघात् ॥११॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>एवं भक्ति:</span></td><td valign="top">such devotion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सकल-भुवने</span></td><td valign="top">in the whole world</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-ईक्षिता</span></td><td valign="top">is not seen</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न श्रुता वा</span></td><td valign="top">or is not heard of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं शास्त्र-औघै:</span></td><td valign="top">of what use are so many scriptures</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम्-इह तपसा</span></td><td valign="top">of what use here is penance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपिकाभ्य: नम:-अस्तु</span></td><td valign="top">for the Gopikaasa may there be salutations</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-आदि-</span></td><td valign="top">thus and so</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्द-आकुलम्-</span></td><td valign="top">overwhelmed with joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपगतं गोकुलात्-</span></td><td valign="top">who had returned from Gokula</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उद्धवं तं</span></td><td valign="top">that Uddhava</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दृष्ट्वा हृष्ट:</span></td><td valign="top">seeing, very happy (Thou)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गुरुपुरपते पाहि</span></td><td valign="top">O Lord of Guruvaayur! Save me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>माम्-आमय-औघात्</span></td><td valign="top">from my so many afflictions</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Such devotion is neither seen nor heard of in the whole world. Of what use is the study of so many scriptures and the practices there in. And what is the use here of all penances. May there be salutations to the Gopikaas.' Thus Uddhava joyfully exclaimed when he returned from Gokula and met Thee. O Lord of Guruvaayur! Who were happy to see Uddhava, save me from so many of my afflictions.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-82320747947014243122011-05-11T23:30:00.000-07:002011-05-13T13:22:22.247-07:00Narayaneeyam - Part XXXXXXXV<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 75</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>प्रात: सन्त्रस्तभोजक्षितिपतिवचसा प्रस्तुते मल्लतूर्ये<br />
सङ्घे राज्ञां च मञ्चानभिययुषि गते नन्दगोपेऽपि हर्म्यम् ।<br />
कंसे सौधाधिरूढे त्वमपि सहबल: सानुगश्चारुवेषो<br />
रङ्गद्वारं गतोऽभू: कुपितकुवलयापीडनागावलीढम् ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>प्रात:</span></td><td valign="top">early next morning</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सन्त्रस्त-भोज-</span></td><td valign="top">at the frightened Kansa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्षितिपति-वचसा</span></td><td valign="top">king's command</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रस्तुते मल्ल-तूर्ये</span></td><td valign="top">was commenced the wrestling by the beating of the drums</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सङ्घे राज्ञां च</span></td><td valign="top">and the assembly of kings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मञ्चान्-अभिययुषि</span></td><td valign="top">to their seats had ascended</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गते नन्दगोपे-</span></td><td valign="top">Nandagopa had gone</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपि हर्म्यम्</span></td><td valign="top">also to the palace</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कंसे-सौध-अधिरूढे</span></td><td valign="top">and Kansa had climbed to the top balcony of his palace</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वम्-अपि सह-बल:</span></td><td valign="top">Thou also along with Balaraam</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सानुग:-चारु-वेष:</span></td><td valign="top">and with friends, attractively dressed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रङ्ग-द्वारं गत:-अभू:</span></td><td valign="top">to the gate of the arena went (which was)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुपित-कुवलयापीड-</span></td><td valign="top">by the angered Kuvalayaapeeda</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाग-अवलीढम्</span></td><td valign="top">the elephant obstructed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Early the next morning, the frightened king Kansa commanded the commencement of the wrestling by the beating of the drums. The assembly of the kings ascended their respective seats to witness the wrestling. Nandagopa had also gone to the palace, and Kansa had also climbed to the top balcony of his palace. Thou along with Balaraama and Thy friends, dressed attractively approached the gates of the arena which was obstructed by the angered great elephant Kuvalayaapeeda.</div><div style="color: #3f3f3f; font-weight: 500;"><span>पापिष्ठापेहि मार्गाद्द्रुतमिति वचसा निष्ठुरक्रुद्धबुद्धे-<br />
रम्बष्ठस्य प्रणोदादधिकजवजुषा हस्तिना गृह्यमाण: ।<br />
केलीमुक्तोऽथ गोपीकुचकलशचिरस्पर्धिनं कुम्भमस्य<br />
व्याहत्यालीयथास्त्वं चरणभुवि पुनर्निर्गतो वल्गुहासी ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>पापिष्ठ-अपेहि</span></td><td valign="top">O wicked one, move away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मार्गात्-द्रुतम्-</span></td><td valign="top">from the way quickly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति वचसा</span></td><td valign="top">thus saying</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निष्ठुर-क्रुद्ध-बुद्धे-</span></td><td valign="top">the cruel and angry minded</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अम्बष्ठस्य प्रणोदात्-</span></td><td valign="top">mahout's prompting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अधिक-जव-जुषा</span></td><td valign="top">more speed taking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हस्तिना गृह्यमाण:</span></td><td valign="top">by the elephant (Thou) being caught</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केली-मुक्त:-अथ</span></td><td valign="top">playfully releasing Thyself, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपी-कुच-कलश-</span></td><td valign="top">the Gopikas' pot like breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चिर-स्पर्धिनं</span></td><td valign="top">who was always competing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुम्भम्-अस्य व्याहत्य-</span></td><td valign="top">on this (elephant's) forehead striking a blow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अलीयथा:-त्वं</span></td><td valign="top">hid Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चरण-भुवि</span></td><td valign="top">between its (elephant's) legs</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-निर्गत:</span></td><td valign="top">(Thou) again came out</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्गु-हासी</span></td><td valign="top">sweetly smiling</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou said 'O wicked one move away from the way quickly'. At this the cruel and angry minded mahout prompted the elephant, who taking great speed caught Thee in its tusks. As though in play Thou released Thyself and struck a blow on the elephant's bulging forehead which rivalled with the Gopikas' pot like breasts. Thou then hid between the elephant's legs for sometime and then came out smiling sweetly.</div><div style="color: #3f3f3f; font-weight: 500;"><span>हस्तप्राप्योऽप्यगम्यो झटिति मुनिजनस्येव धावन् गजेन्द्रं<br />
क्रीडन्नापात्य भूमौ पुनरपिपततस्तस्य दन्तं सजीवम् ।<br />
मूलादुन्मूल्य तन्मूलगमहितमहामौक्तिकान्यात्ममित्रे<br />
प्रादास्त्वं हारमेभिर्ललितविरचितं राधिकायै दिशेति ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>हस्त-प्राप्य:-अपि-</span></td><td valign="top">in the hands grasped also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अगम्य: झटिति</span></td><td valign="top">unattainable hastily</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुनिजनस्य-</span></td><td valign="top">of the sages</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इव धावन्</span></td><td valign="top">in the same manner, the running</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गजेन्द्रं क्रीडन्-</span></td><td valign="top">elephant playfully</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आपात्य भूमौ</span></td><td valign="top">throwing down on the ground</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-अभिपतत:-तस्य</span></td><td valign="top">again when charging he was</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दन्तं सजीवम्</span></td><td valign="top">the tooth, live</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मूलात्-उन्मूल्य</span></td><td valign="top">from its roots pulling out</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-मूलग-</span></td><td valign="top">off its (the tusks') root</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>महित-महा-</span></td><td valign="top">priceless large</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मौक्तिकानि-</span></td><td valign="top">pearls</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आत्म-मित्रे</span></td><td valign="top">to Thy friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रादा:-त्वम्</span></td><td valign="top">Thou gave (saying)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हारम्-एभि:-</span></td><td valign="top">necklace with these</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ललित-विरचितं</span></td><td valign="top">beautifully made</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राधिकायै</span></td><td valign="top">to Raadhaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिश-इति</span></td><td valign="top">give, thus</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">To the sages who meditate, just as Thou seem to be in their grasp but suddenly elude them, so also Thou escaped even when Thou were in the grasp of the elephant, running away just when it seemed to catch hold of Thee. Thou then playfully threw him on the ground. As he again rushed towards Thee, Thou pulled out its tooth from the root of its tusk. From there emerged priceless large pearls which Thou gave to Thy friend asking him to get them made into a beautiful necklace and give it to Raadhaa.</div><div style="color: #3f3f3f; font-weight: 500;"><span>गृह्णानं दन्तमंसे युतमथ हलिना रङ्गमङ्गाविशन्तं<br />
त्वां मङ्गल्याङ्गभङ्गीरभसहृतमनोलोचना वीक्ष्य लोका: ।<br />
हंहो धन्यो हि नन्दो नहि नहि पशुपालाङ्गना नो यशोदा<br />
नो नो धन्येक्षणा: स्मस्त्रिजगति वयमेवेति सर्वे शशंसु: ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गृह्णानं दन्तम्-अंसे</span></td><td valign="top">carrying the tusk on the shoulder</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>युतम्-अथ हलिना</span></td><td valign="top">with Balaraam then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रङ्गम्-अङ्ग-</span></td><td valign="top">the arena, O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आविशन्तम्</span></td><td valign="top">entering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वां मङ्गल्य-अङ्ग-भङ्गी-</span></td><td valign="top">Thee with auspicious beautiful form</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रभस-हृत-मन:-लोचना</span></td><td valign="top">forcefully drawing the mind and eyes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वीक्ष्य लोका:</span></td><td valign="top">seeing, the people (exclaimed)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हंहो धन्य हि नन्द:</span></td><td valign="top">Oh! Fortunate indeed is Nanda</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नहि नहि पशुपाल-अङ्गना</span></td><td valign="top">no no the Gopa women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नो यशोदा</span></td><td valign="top">no Yashodaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नो नो धन्य-ईक्षणा: स्म:-</span></td><td valign="top">no no fortunate are we the onlookers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्रिजगति</span></td><td valign="top">in the three worlds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वयम्-एव-इति</span></td><td valign="top">we alone (are fortunate) thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्वे शशंसु:</span></td><td valign="top">everyone declared</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! Carrying the tusk on the shoulder, as Thou entered the arena with Balaraama, everyone's eyes and minds were forcefully drawn towards Thy auspicious form.The people exclaimed 'O fortunate indeed is Nanda, no no the Gopikaas, no Yashodaa, no no we the onlookers are fortunate, we alone are fortunate indeed in the three worlds.' Thus everyone declared.</div><div style="color: #3f3f3f; font-weight: 500;"><span>पूर्णं ब्रह्मैव साक्षान्निरवधि परमानन्दसान्द्रप्रकाशं<br />
गोपेशु त्वं व्यलासीर्न खलु बहुजनैस्तावदावेदितोऽभू: ।<br />
दृष्ट्वऽथ त्वां तदेदंप्रथममुपगते पुण्यकाले जनौघा:<br />
पूर्णानन्दा विपापा: सरसमभिजगुस्त्वत्कृतानि स्मृतानि ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>पूर्णं ब्रह्म-एव</span></td><td valign="top">The Complete Brahman Itself That Thou are</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>साक्षात्-निरवधि</span></td><td valign="top">right in front, free from all limitations</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परम-आनन्द-सान्द्र-प्रकाशं</span></td><td valign="top">of the nature of supreme bliss and pure consciousness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपेषु त्वं व्यलासी:-</span></td><td valign="top">among the Gopas Thou shone</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न खलु बहु-जनै:-</span></td><td valign="top">not indeed by many people</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्-आविदेत:-अभू:</span></td><td valign="top">then (Thou) were known (as Brahamn)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दृष्ट्वा-अथ त्वां</span></td><td valign="top">then seeing Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-इदम्-प्रथमम्-</span></td><td valign="top">that this for the first time</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपगते पुण्यकाले</span></td><td valign="top">arising of the auspicious time</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जन-औघा:</span></td><td valign="top">hordes of people</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पूर्णानन्दा विपापा:</span></td><td valign="top">full of bliss, becoming free from sin</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सरसम्-अभिजगु:-</span></td><td valign="top">joyfully narrated</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-कृतानि स्मृतानि</span></td><td valign="top">Thy deeds, which they remembered</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Not many people had the knowledge that Thou who shone and lived among the Gopas were Brahman incarnate and the essence of Supreme Bliss and Pure consciousness, free from all limitations. For many of them the auspicious time had arisen that they saw Thee for the first time and were full of bliss and became free from sin and joyfully narrated Thy deeds which they remembered.</div><div style="color: #3f3f3f; font-weight: 500;"><span>चाणूरो मल्लवीरस्तदनु नृपगिरा मुष्टिको मुष्टिशाली<br />
त्वां रामं चाभिपेदे झटझटिति मिथो मुष्टिपातातिरूक्षम् ।<br />
उत्पातापातनाकर्षणविविधरणान्यासतां तत्र चित्रं<br />
मृत्यो: प्रागेव मल्लप्रभुरगमदयं भूरिशो बन्धमोक्षान् ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>चाणूर: मल्लवीर:-</span></td><td valign="top">Chaanoora, the champion wrestler</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदनु नृप-गिरा</span></td><td valign="top">thereafter, at the king's command</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुष्टिक: मुष्टिशाली</span></td><td valign="top">Mushtika, the boxer</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वां रामं च-अभिपेदे</span></td><td valign="top">Thee and Balaraama attacked</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>झटझटिति मिथ:</span></td><td valign="top">loudly and mutually</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुष्टि-पात-अति-रूक्षम्</span></td><td valign="top">with fists and blows fierce</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्पात-आपातन-आकर्षण-</span></td><td valign="top">throwing up, pushing down and dragging</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विविध-रणानि-</span></td><td valign="top">(such) various methods of fight</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आसतां तत्र चित्रं</span></td><td valign="top">which were there, what a wonder</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मृत्यो: प्राक्-एव</span></td><td valign="top">even before death</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मल्लप्रभु:-अगमत्-अयं</span></td><td valign="top">this champion of wrestling attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूरिश: बन्ध-मोक्षान्</span></td><td valign="top">many times bondage and release</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">At the king's command the champion wrestler Chaanoor and the boxer Mushtika attacked Thee and Balaraama. There were mutual and loud and fierce blows of fists, throwing up, pushing down and dragging and various such methods of fight were used. What a wonder it is that the leading wrestler Chaanoor, even before his death attained bondage and release many times at Thy hands.</div><div style="color: #3f3f3f; font-weight: 500;"><span>हा धिक् कष्टं कुमारौ सुललितवपुषौ मल्लवीरौ कठोरौ<br />
न द्रक्ष्यामो व्रजामस्त्वरितमिति जने भाषमाणे तदानीम् ।<br />
चाणूरं तं करोद्भ्रामणविगलदसुं पोथयामासिथोर्व्यां<br />
पिष्टोऽभून्मुष्टिकोऽपि द्रुतमथ हलिना नष्टशिष्टैर्दधावे ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>हा धिक् कष्टं</span></td><td valign="top">alas! How bad!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुमारौ सुललित-वपुषौ</span></td><td valign="top">the two boys, tender bodied</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मल्लवीरौ कठोरौ</span></td><td valign="top">the (two) wrestlers are tough</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न द्रक्ष्याम:</span></td><td valign="top">(we will) not see (this fight)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजाम:-त्वरितम्-</span></td><td valign="top">will go away quickly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति जने भाषमाणे</span></td><td valign="top">thus when people were talking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदानीम् चाणूरं तं</span></td><td valign="top">then that Chaanoor</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर-उद्भ्रामण-</span></td><td valign="top">(who was) by hand whirled around (by Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विगलत्-असुं</span></td><td valign="top">(and so) whose life slipped away (he died)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पोथयामासिथ-उर्व्यां</span></td><td valign="top">(Thou) threw him on the earth</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पिष्ट:-अभूत्-मुष्टिक:-अपि</span></td><td valign="top">crushed was Mushtika also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>द्रुतम्-अथ हलिना</span></td><td valign="top">quickly then by Balaraama</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नष्ट-शिष्टै:-दधावे</span></td><td valign="top">other than the (two) killed ran away</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Alas! How bad! The two boys are tender bodied and the two wrestelers are tough. We will go away quickly and not see this unequal contest,' thus the people were talking among themselves. Just then Thou caught hold of Chaanoor's arm and whirled him round and round and threw him dead on the ground. Mushtika was also quickly crushed to death by Balaraama. The remaining wrestlers ran away out of fear.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कंस संवार्य तूर्यं खलमतिरविदन् कार्यमार्यान् पितृंस्ता-<br />
नाहन्तुं व्याप्तमूर्तेस्तव च समशिषद्दूरमुत्सारणाय ।<br />
रुष्टो दुष्टोक्तिभिस्त्वं गरुड इव गिरिं मञ्चमञ्चन्नुदञ्चत्-<br />
खड्गव्यावल्गदुस्संग्रहमपि च हठात् प्राग्रहीरौग्रसेनिम् ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कंस संवार्य तूर्यं</span></td><td valign="top">Kansa, stopping the drums</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>खल-मति:-अविदन्</span></td><td valign="top">(he) the wicked not knowing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कार्यम्-</span></td><td valign="top">what to do</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आर्यान्-पितॄन्-तान्-आहन्तुं</span></td><td valign="top">those respected parents to be killed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्याप्तमूर्ते:-तव</span></td><td valign="top">O Omniscient Lord! Thine (the parents)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च समशिषत्-</span></td><td valign="top">and ordered</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दूरम्-उत्सारणाय</span></td><td valign="top">to drive far away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुष्ट: दुष्ट-उक्तिभि: -त्वं</span></td><td valign="top">annoyed by wicked words Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गरुड:-इव गिरिं</span></td><td valign="top">like Garuda flying to (the top of a ) mountain</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मञ्चम्-अञ्चन्-</span></td><td valign="top">jumping to the throne (of Kansa)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उदञ्चत्-खड्ग-व्यावल्ग-</span></td><td valign="top">raised up sword brandishing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दुस्संग्रहम्-अपि</span></td><td valign="top">(so) difficult to catch hold of (such Kansa)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च हठात् प्राग्रही:-</span></td><td valign="top">with determination (Thou) caught hold of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>औग्रसेनिम्</span></td><td valign="top">that son of Ugrasena</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Kansa asked for the drums to be stopped. Then the wicked one not knowing what to do ordered for Thy respected parents to be killed. O Omnipresent Lord! He also ordered that Thou be driven away to a remote place. Thou were very annoyed at his wicked words. Thou leaped with determination to the throne of Kansa to the highest balcony of his palace, like a Garuda ascends to the top of the mountain, and gripped him, the son of Ugrasena, though he was difficult to catch hold of because he resisted with brandishing a sword.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सद्यो निष्पिष्टसन्धिं भुवि नरपतिमापात्य तस्योपरिस्टा-<br />
त्त्वय्यापात्ये तदैव त्वदुपरि पतिता नाकिनां पुष्पवृष्टि: ।<br />
किं किं ब्रूमस्तदानीं सततमपि भिया त्वद्गतात्मा स भेजे<br />
सायुज्यं त्वद्वधोत्था परम परमियं वासना कालनेमे: ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सद्य: निष्पिष्ट-सन्धिं</span></td><td valign="top">immediately crushing his joints</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुवि नरपतिम्-आपात्य</span></td><td valign="top">on the ground the king hurling</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्य-उपरिष्टात्-</span></td><td valign="top">on top of him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वयि-आपात्ये तदा-एव</span></td><td valign="top">Thou falling at that very moment</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-उपरि पतिता</span></td><td valign="top">on Thee fell</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाकिनां पुष्प वृष्टि:</span></td><td valign="top">from the gods, shower of flowers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं किं ब्रूम:-तदानीं</span></td><td valign="top">what all should I say, at that time</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सततम्-अपि भिया</span></td><td valign="top">always out of fear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-गत-आत्मा स भेजे</span></td><td valign="top">thinking of you he attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सायुज्यं त्वत्-वध-उत्था</span></td><td valign="top">union with Thee, arising from Thee killing him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परम परम-इयं</span></td><td valign="top">O Supreme Being! This alone</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वासना कालनेमे:</span></td><td valign="top">was the vaasanaa (past life's tendency), of Kaalanemi</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Immediately crushing his joints Thou hurled the king on the ground and jumped on his body. At that very moment the gods in heaven showered flowers on Thee. What shall I say! O Supreme Being! Though Kansa always remembered Thee out of fear, he attained union with Thee as a result of Thou killing him. This was due to his vaasanaa (past life's tendency) as Kaalanemi (in his previous birth) who was killed by Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तद्भ्रातृनष्ट पिष्ट्वा द्रुतमथ पितरौ सन्नमन्नुग्रसेनं<br />
कृत्वा राजानमुच्चैर्यदुकुलमखिलं मोदयन् कामदानै: ।<br />
भक्तानामुत्तमं चोद्धवममरगुरोराप्तनीतिं सखायं<br />
लब्ध्वा तुष्टो नगर्यां पवनपुरपते रुन्धि मे सर्वरोगान् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-भ्रातृन्-अष्ट पिष्ट्वा</span></td><td valign="top">his eight brothers killing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>द्रुतम्-अथ</span></td><td valign="top">quickly then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पितरौ सन्नमन्-</span></td><td valign="top">prostrating before the parents</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उग्रसेनं कृत्वा राजानम्-</span></td><td valign="top">Ugrasena making the king</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उच्चै:-यदुकुलम्-अखिलं</span></td><td valign="top">greatly the whole of the Yaadava clan</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मोदयन् कामदानै:</span></td><td valign="top">making happy by giving what they desired</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्तानाम्-उत्तमं</span></td><td valign="top">and the greatest of devotees</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च-उद्धवम्-</span></td><td valign="top">Uddhava</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमरगुरो:-आप्त-नीतिं</span></td><td valign="top">who had received the ethics from the preceptors of gods (Brahaspati)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सखायं लब्ध्वा</span></td><td valign="top">getting as friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तुष्ट: नगर्यां</span></td><td valign="top">satisfied (resided) in the capital city</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पवनपुरपते</span></td><td valign="top">O Lord of Guruvaayur!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुन्धि मे सर्व-रोगान्</span></td><td valign="top">remove my all afflictions</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Quickly then Thou killed Kansa's eight brothers. Prostrating before Thy parents, Thou made Ugrasena the king and made the whole Yaadava clan greatly happy by giving them what they desired. Thou then got Uddhava as friend who was the greatest of devotees and had recieved instructions into the laws of ethics from the preceptor of gods, Brihaspati. Thou resided in the capital with satisfaction. O Lord of Guruvaayur! deign to remove all my afflictions.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-25353576389871210612011-05-10T23:25:00.001-07:002011-05-10T23:28:13.856-07:00Brahma Sutras - Part XXXXXXXVI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px; font-weight: normal; line-height: normal;"><div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 2: Mahaddirghadhikaranam: Topic 2 (Sutra 11)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_250.gif" style="margin-bottom: 1px; margin-top: 2px;" width="241" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Refutation of the Vaiseshika view.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_251.gif" width="335" /><br />
<strong>Mahaddirghavadva hrasvaparimandalabhyam</strong> II.2.11 (182)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">(The world may originate from Brahman) as the great and the long originate from the short and the atomic.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Mahat dirghavat:</strong> like the great and the long; <strong>Va:</strong> or;<strong>Hrasvaparimandalabhyam:</strong> from the short and the atomic.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The atomic theory of the Vaiseshikas that formless, indivisible atoms enter into the composition of the world is now refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The sage Kanada is the founder of the Vaiseshika philosophy. He holds all objects which have any shape or form as perishable and they are all made of minute, indivisible, formless and immutable particles known as atoms (Anu). These atoms are considered to be the cause of the world. The atoms are of four kinds, viz., the atoms of earth, the atoms of water, the atoms of fire and the atoms of air. These atoms exist distinct from one another without any shape or form. At the beginning of creation, one atom (a monad) unites with another and forms a dyad, an aggregate of two atoms. The dyad (dvyanu) unites with another atom and forms a triad, an aggregate of three atoms, and so on. Thus a visible universe is formed.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Vaiseshikas argue thus: The qualities which inhere in the substance which constitutes the cause produces qualities of the same kind in the substance which forms the effect. White cloth is produced from a cloth of a different colour. Consequently, when the intelligent Brahman is taken as the cause of the universe, we should find intelligence inherent in the effect also, viz., the universe. But this is not so. Hence, the intelligent Brahman cannot be the cause of the universe.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sutrakara or the author of the Sutras shows that this reasoning is fallacious on the ground of the system of Vaiseshikas themselves.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya philosophy has been refuted in Sutras 1-10. Now the Vaiseshika system is taken up in Sutras 11-17 and refuted. The inconsistency in the origination of an aggregate of the three and of four atoms from the union of monads and of dyads of the Vaiseshika is like the inconsistency in the origination of the world from the insentient Pradhana of Sankhya. If the atom has any parts of an appreciable magnitude, then it cannot be an atom. Then it can be further divisible. If they are without parts of any appreciable magnitude, as they are so described in Vaiseshika philosophy, it is not possible for such two partless atoms to produce by their union a substance having any magnitude. The same is the case with three atoms and so on. Hence, compound substances can never be formed by the combination of atoms. Therefore, the Vaiseshika theory of origination of the world upon indivisible atoms is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Vaiseshika philosophy, two ultimate atoms (Parimandalas or Paramanus) become a double atom (Dvyanuka or Hrasva) on account of Adrishta, etc. But the atomic nature of the ultimate atom is not found in the Dvyanuka which is small. Two Dvyanukas form a Chaturanuka (quadruple atom) which has not the characteristics of smallness but becomes longer and bigger. If the ultimate atom can create something which is contrary to the atom, what is the inappropriateness in Brahman which is Knowledge and Bliss creating the insentient and non-intelligent world full of misery? Just as the atomic nature of the ultimate atom is not found in the later combinations which have other traits, so also the Chaitanya or intelligence of Brahman is not found in the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The ultimate condition of the world is atomic, according to the Vaiseshika system. The atoms are eternal. They are the ultimate cause of the universe. The universe exists in the atomic state in the state of Pralaya or dissolution. An atom is infinitesimal. A dyad is minute and short. Chaturanuka or quadruple atom is great, and long.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If two atoms which are spherical can produce a dyad which is minute and short but which has not got the spherical nature of the atom, if the dyads which are short and minute can produce a Chaturanuka which is great and long but which has not got the minuteness and shortness of the dyad, it is quite obvious that all the qualities of the cause are not found in the effect. So it is quite possible that the intelligent, blissful Brahman can be the cause of a world which is non-intelligent and full of suffering.</div></div></span></h3></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-15957204878011904642011-05-10T23:24:00.000-07:002011-05-10T23:27:11.431-07:00Brahma Sutras - Part XXXXXXXV<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px; font-weight: normal; line-height: normal;"><div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 2: Rachananupapattyadhikaranam: Topic 1 (Sutras 1-10)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_239.gif" style="margin-bottom: 1px; margin-top: 2px;" width="295" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Refutation of the Sankhyan theory of the Pradhana as the cause of the world.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_240.gif" width="241" /><br />
<strong>Rachananupapattescha nanumanam</strong> II.2.1 (172)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">That which is inferred, (by the Sankhyas, viz., the Pradhana) cannot be the cause (of the world) because (in that case it is) not possible (to account for the) design or orderly arrangement (found in the creation).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Rachana:</strong> construction, the design in creation; <strong>Anupapatteh:</strong> on account of the impossibility; <strong>Cha:</strong> and; <strong>Na:</strong> not; <strong>Anumanam:</strong> that which is inferred, what is arrived at by inference, i.e., the Pradhana of the Sankhyas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An argument is brought forward to the effect that the Pradhana of the Sankhyas is not the cause of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The main object of the Vedanta Sutras is to show the purpose of the revelation of truth in the Vedas. They aim also at refuting the wrong doctrines in the other systems of philosophy. In the previous portion the doctrine of the Sankhyas has been refuted here and there on the authority of the scriptures. Sutras 1-10 refute it through logical reasoning.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Pradhana or blind matter is inert. It is an insentient entity. It does not possess the intelligence that is needed for creating such a multifarious, elaborate, wonderful, orderly, methodical and well-designed universe as this. It cannot bring into being the manifold orderliness of the cosmos. No one has ever seen a beautiful palace constructed by the fortuitous coming together of bricks, mortar, etc., without the active cooperation of intelligent agents like the architects, masons and the rest. Hence, Pradhana cannot be the cause of this world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Clay cannot change itself into a pot.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The reasoning that Pradhana is the cause of the world because it has in it pleasure, pain, dullness, which are found in the world is not valid, because it is not possible for an insentient entity to create the wonderful, orderly universe. Moreover, how do you say that pleasure and pain and dullness are found in the outside world? The external objects are a factor in pleasure and pain which are internal experiences. Moreover, there can be pleasure and pain even irrespective of the external objects. How can you ascribe them to an insentient entity (Achetana)?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Physical objects like flowers, fruits, etc., no doubt have the presence in them of the quality of producing pleasure. But the feeling of pleasure is altogether an internal feeling. We cannot say that flowers and fruits have the nature of pleasure in them, though they excite pleasure in man. Pleasure is altogether an attribute of the soul and not of matter or Pradhana. Hence, matter or Pradhana cannot be said to have the quality of pleasure, etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_241.gif" width="105" /><br />
<strong>Pravrittescha</strong> II.2.2 (173)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the (impossibility of) activity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Pravritteh:</strong><em> </em>because of the activity, of a tendency; <strong>Cha:</strong> and (it has the force of 'only' here).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This is an argument in support of Sutra 1.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Pradhana (blind matter) cannot be the cause of the world, because it is also impossible for it to have an inclination for creation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">How does Pradhana in a state of equilibrium of its three Gunas become dynamic and creative? It cannot disturb its own equipoise. The desire or tendency to create cannot be ascribed to the inert Pradhana. The inert chariot cannot move by itself. It is only the intelligent charioteer who moves the chariot by directing the movements of the horse. Mud by itself is never seen to create a jar without the agency of an intelligent potter. From what is seen we determine what is not seen. We proceed from the known to the unknown. How then do you prove that Pradhana which is insentient is self-moving? Hence the inert Pradhana cannot be the cause of the universe, because the activity that is necessary for the creation of the universe would be impossible in that case. There must be a directive intelligent Being or Entity for that purpose.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The activity must be attributed to the directive intelligence rather than to the inert matter or Pradhana. That which sets Pradhana or matter in motion is the real agent. Every activity is seen as the result of an intelligent agent. Inert matter or Pradhana therefore has no agency. Matter or Pradhana has no self-initiated activity of its own.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector may say "I do not see Chetana (soul) active and that I see only the activity of the body." We reply that there is no activity without the soul.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">He may again say that the soul, being pure consciousness, cannot have activity. We reply that the soul can induce activity, though not self-active, just as a lodestone or magnet though unmoving can make iron move. A material object though fixed causes activity in our senses.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector may again say that as the soul is one and infinite, there is no possibility of causation of activity. We reply that it causes activity in the names and forms created by Maya owing to Avidya.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence, motion can be reconciled with the doctrine of an intelligent First Cause but not with the doctrine of a non-intelligent first cause (Pradhana of the Sankhyas).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_242.gif" width="222" /><br />
<strong>Payo'mbuvaccet tatra'pi</strong> II.2.3 (174)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be said (that the Pradhana moves or spontaneously modifies herself into the various products) like milk or water (without the guidance of any intelligence), (we reply that) there also (it is due to intelligence).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Payo'mbuvat:</strong> like milk and water; <strong>Chet:</strong> if; <strong>Tatra:</strong> there, in those cases; <strong>Api:</strong>even, also. (<strong>Payah:</strong> milk; <strong>Ambuvat:</strong> like water.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the objector says that there could be self-activity of nature as in milk or water, we reply that even then there is the operation of an intelligent agent.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya says that the inert Pradhana may become active of its own accord and undergo modification into intellect, egoism, mind, Tanmatra, etc., just as water flows in rivers spontaneously, rain from the clouds or milk from the udder to the calf.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This is refuted by the latter part of Sutra <em>'Tatra Api'</em>, even<strong> </strong>there. Even the flowing of water or milk is directed by the intelligence of the Supreme Lord. This we infer from the example of chariot, etc. We may not see the intelligent driver of the chariot, but we infer his existence from the motion of the car.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scriptures also say, "He who dwells in the water, who rules the water from within" (Bri. Up. III.7.4). "By the command of that Akshara, O Gargi! some rivers flow to the east" (Bri. Up. III.8.9). Everything in this world is directed by the Lord.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further the cow is an intelligent creature. She loves her calf, and makes her milk flow by her wish. The milk is in addition drawn forth by the sucking of the calf. The flow of water depends on the downward sloping of the earth.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_243.gif" width="283" /><br />
<strong>Vyatirekanavasthiteschanapekshatvat</strong> II.2.4 (175)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because (the Pradhana) is not dependent (on anything), there being no external agent besides it (it cannot be active).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Vyatirekanavasthiteh:</strong> There being no external agency besides it; <strong>Cha:</strong> and also; <strong>Anapekshatvat:</strong> because it is not dependent. (<strong>Vyatireka:</strong> an external agent; <strong>Anavasthiteh:</strong> from non-existence, as it does not exist.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Sankhyas, there is no external agent to urge Pradhana into activity, or restrain from activity. Their Purusha is indifferent, neither moves to, nor restrains from, action. He is not an agent. He is unresponsive to the first stimulus for starting the process of creation. Hence, there is no agency to disturb the primordial equilibrium. Therefore, the Pradhana of the Sankhyas cannot be the First Cause of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The state in which the three Gunas are in a state of equipoise is called Pradhana by the Sankhyas. According to the Sankhyas, no controlling sentient power operates on the Pradhana. Purusha is static and quiescent.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Therefore, Pradhana may evolve in one way now and in another way afterwards or may not evolve at all, as it is not controlled by any directing and ruling Intelligence. But the Supreme Lord is Omniscient and Omnipotent. He has perfect control over Maya. He can create or not create as He pleases.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Pradhana of the Sankhyas is inert, so it cannot of itself start to be active; or when it is set in motion it can hardly stop to be active of itself. Hence, the Sankhyas cannot explain creation and dissolution when there is no directing or ruling intelligence. All other principles are only effects of the Pradhana. Therefore, they cannot exercise any influence on it. Hence, the theory of the Sankhyas is self-contradictory.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_244.gif" width="267" /><br />
<strong>Anyatrabhavaccha na trinadivat</strong> II.2.5 (176)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And (it can) not (be said that the Pradhana modifies itself spontaneously) like grass, etc., (which turn into milk), because of its absence elsewhere (than in the female animals).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Anyatra:</strong> elsewhere, in the other case, elsewhere than in cows; <strong>Abhavat:</strong>because of the absence; <strong>Cha:</strong> and, also; <strong>Na:</strong> not; <strong>Trinadivat:</strong> like the grass etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'cha' - and, has the force of 'only'.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector says that as grass becomes milk, so Pradhana may evolve into the world. But does grass become milk of its own power? No. If so, try to produce milk from grass. A cow alone converts grass into milk. Does a bull do so?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The spontaneous modification of the Pradhana is not possible. Grass is not changed into milk spontaneously. It is converted into milk only when eaten by cows but not by the bulls. Here also it is the will of the Supreme Lord that brings about the change, not because the cow has eaten it.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The illustration or analogy is useless. It cannot stand. The argument of the Sankhyas is not sound. Hence, the Pradhana's undergoing modification of itself cannot be accepted. The spontaneous modification of Pradhana cannot be proved from the instances of grass and the like.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_245.gif" width="230" /><br />
<strong>Abhyupagame'pyarthabhavat</strong> II.2.6 (177)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Even if we admit (the Sankhya position with regard to the spontaneous modification of the Pradhana, it cannot be the cause of the universe) because of the absence of any purpose.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Abhyupagame:</strong> accepting, admitting, taking for granted; <strong>Api:</strong> even; <strong>Artha:</strong>purpose; <strong>Abhavat:</strong> because of the absence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even though we admit for the sake of argument that the Pradhana is spontaneously active, it will lead to a contradiction in their philosophy. If the Pradhana is spontaneously active, if it is capable of an inherent tendency for modification, motion or change, its activity cannot have any purpose. This will contradict the view of the Sankhyas that the modification of the Pradhana is for the experience or enjoyment (Bhoga) and release of the soul (Moksha).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There is no enjoyment to be enjoyed by the ever-perfect Purusha (or Soul). If he could enjoy, how could he ever become free from enjoyment? He is already free. He is already in a state of beatitude. As He is perfect, He can have no desire.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The insentient Pradhana cannot have a desire to evolve. So the satisfaction of a desire cannot be considered as the purpose of activity of the Pradhana. If you say that evolution must be postulated because creative power would become inoperative otherwise, we reply that in that case creative power will be always operative and there could be no attainment of freedom from it by the attainment of beatitude.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It is, therefore, impossible to maintain that the Pradhana becomes active for the purpose of the soul. It cannot be the cause of the universe.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_246.gif" width="253" /><br />
<strong>Purushasmavaditi chet tathapi</strong> II.2.7 (178)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be said (that the Purusha or Soul can direct or move the Pradhana) as the (lame) man can direct a blind man, or as the magnet (moves the iron), even then (the difficulty cannot be overcome).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Purusha:</strong> a person. <strong>Asma:</strong> a lodestone, a magnet; <strong>Vat:</strong> like; <strong>Iti:</strong> thus; <strong>Chet:</strong> if;<strong>Tathapi:</strong> even then, still.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhyas say that Purusha can direct the Pradhana or inspire activity in Pradhana, though He has no activity, just as a lame man can move by sitting on the shoulders of a blind man and direct his movements or just as a magnet attracts iron. But these illustrations are not apt. A lame man speaks and directs the blind man. The blind man, though incapable of seeing, has the capacity of understanding those instructions given by the lame man and acting upon them. But Purusha is perfectly indifferent. He has no kind of activity at all. Hence, He cannot do that with regard to the Pradhana.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, the lame and the blind are both conscious entities and the iron and the magnet are both insentient matter. Consequently, the instances given are not to the point. According to the Sankhyas the Pradhana is independent. Hence, it is not right to say that it depends on the proximity of the Purusha for its activity, just as the iron depends on the magnet for its motion. A magnet attracts when the iron is brought near. The proximity of the magnet to the iron is not permanent. It depends on a certain activity and the adjustment of the magnet in a certain position. But no one brings the Purusha near Pradhana. If Purusha is always near, then creation will be eternal. There will be no liberation at all.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Purusha and the Pradhana are altogether separate and independent. Pradhana is non-intelligent, inert and independent. Purusha is unintelligent and indifferent. No one else (a third principle) exists to bring them together. Hence there can be no connection between them.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There could be no creative activity at all according to the doctrine of the Sankhyas. If there could be such activity, there could be no final release as the cause of creation could never cease.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In Vedanta Brahman which is the cause of the universe is indifferent but He is endowed with attributes and activity through Maya. He is characterised by non-activity inherent in His own nature and at the same time by moving power inherent in Maya. So He becomes the Creator. He is indifferent by nature and active by Maya. Hence, His creative power is well explained. He is superior to the Purusha of the Sankhyas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_247.gif" width="177" /><br />
<strong>Angitvanupapattescha</strong> II.2.8 (179)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And again (the Pradhana cannot be active) because the relation of principal (and subordinate matter) is impossible (between the three Gunas).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Angitvanupapatteh:</strong> on account of the impossibility of the relation of principal (and subordinate); <strong>Cha:</strong> and, also. (<strong>Angitva:</strong> the relation of being the principal, being preponderant; <strong>Anupa- patteh:</strong> on account of the impossibility and unreasonableness).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Pradhana has been defined to be the equilibrium of the three Gunas. The Pradhana consists of three Gunas, viz., Sattva, Rajas and Tamas. Three Gunas are independent of each other. They are in a state of equipoise before creation. In the state of Pradhana no Guna is superior or inferior to the other. Every one of them is equal to the other and consequently the relation of subordinate and principal could not exist then. The Purusha is altogether indifferent. He has no interest in bringing about the disturbance of equilibrium of the Pradhana. Creation starts when the equipoise is upset and one Guna becomes more predominant than the other two. As there exists no extraneous principle to stir up the Gunas, the production of the Great Principle and the other effects which would require for its operative cause a non-balanced state of the Gunas is impossible. Equipoise cannot be disturbed without any external force. The Gunas are absolutely independent when they are in a state of equilibrium. They cannot take of themselves a subsidiary position to another Guna without losing their independence. Hence, creation would be impossible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This Sutra says that such preponderance is not possible. The Sankhyas cannot explain why should one Guna preponderate over the other. Hence, on account of the impossibility of such preponderance of one over the other Gunas, Pradhana cannot be accepted to be the cause of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_248.gif" width="307" /><br />
<strong>Anyathanumitau cha jnasaktiviyogat</strong> II.2.9 (180)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Even if it be inferred otherwise on account of the Pradhana being devoid of the power of intelligence (the other objections to the Pradhana being the cause of the universe remain in force).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Anyatha:</strong> otherwise, in other ways; <strong>Anumitau:</strong> if it be inferred, in case of inference; <strong>Cha:</strong> even, and; <strong>Jnasakti:</strong> power of intelligence; <strong>Viyogat:</strong> because of being destitute of, because of dissociation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even if the objector postulates such power of modification as being inherent in Pradhana, the inappropriateness will continue because of the insentiency or non-intelligence of the Pradhana.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya says: We do not acknowledge the Gunas to be characterised by absolute independence, irrelativity and unchangeableness. We infer the characteristics of the Gunas from those of their effects. We presume that their nature must be such as to make the production of the effects possible. The Gunas have some characteristics, different attributes and mysterious powers inherent in them like unstability. Consequently the Gunas themselves are able to enter into a state of inequality, even while they are in a state of equipoise. Even in that case we reply, the objections stated above which were founded on the impossibility of an orderly arrangement of the world, etc., remain in force on account of the Pradhana being devoid of the power of intelligence. As Pradhana is insentient it has not the power of self-consciousness. Being thus destitute of it, it has not the idea of any plan or design. It cannot say as an intelligent entity would say, "Let me create the world in such and such a way." A house can never be built by mere bricks and mortar without the supervision and active agency of the architect and masons. Even so, creation never proceeds from dead matter or Pradhana. Without the directive action of intelligence, the Gunas, however wonderful in their powers and attributes, cannot of themselves create the universe.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">On account of lack of intelligence the objections, founded on design etc., in the universe and that it would lead to continuous creation, come in the way of accepting the Pradhana as the cause of the universe (Vide Sutras 1, 4 and 7).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_249.gif" width="251" /><br />
<strong>Vipratishedhaccasamanjasam</strong> II.2.10 (181)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And moreover (the Sankhya doctrine) is objectionable on account of its contradictions.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Vipratishedhat:</strong> because of contradiction; <strong>Cha:</strong> also, and; <strong>Asamanjasam:</strong>inconsistent, objectionable, not harmonious, untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 1 is concluded.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further, the Sankhya doctrine is inconsistent because there are various contradictions in the Sankhya philosophy. Sometimes the senses are said to be eleven and again they are said to be seven. It sometimes says that the Tanmatras come from Mahat and sometimes that they come from Ahamkara. Sometimes it says that there are three Antahkaranas. Sometimes it says that there is only one Antahkarana.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, their doctrine contradicts Sruti which teaches that the Lord is the cause of the universe, and Smriti based on Sruti. For these reasons also the Sankhya system is objectionable. It cannot be accepted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Here the Sankhya again brings a counter-charge. He says "You also have got such inappropriateness in your doctrine." He asks whether if Brahman is cause and effect, there could be any liberation from effects and whether scripture affirming liberation will not become useless. He argues "fire cannot become free from heat and light or water free from waves. Only when there is separateness of cause and effect, there can be any meaning in liberation."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We reply that even the objector must admit that Purusha being by nature pure, cannot be disturbed and that disturbance is due to Avidya and is not absolutely real. That is our position too. But you give Avidya a state of permanence. Consequently even if Purusha gets free from it, there is no surety that such separation will be permanent. We postulate only one Being. All effects are only relative and cannot, therefore, affect the absolute reality.</div></div></span></h3></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-37901817126285105892011-05-10T23:21:00.001-07:002011-05-10T23:21:18.640-07:00Narayaneeyam - Part XXXXXXXIV<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 74</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>सम्प्राप्तो मथुरां दिनार्धविगमे तत्रान्तरस्मिन् वस-<br />
न्नारामे विहिताशन: सखिजनैर्यात: पुरीमीक्षितुम् ।<br />
प्रापो राजपथं चिरश्रुतिधृतव्यालोककौतूहल-<br />
स्त्रीपुंसोद्यदगण्यपुण्यनिगलैराकृष्यमाणो नु किम् ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सम्प्राप्त: मथुरां</span></td><td valign="top">reaching Mathura</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिन-अर्ध-विगमे</span></td><td valign="top">at the day's half end (noon)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्र-अन्तरस्मिन्</span></td><td valign="top">there, just outside (the city)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वसन्-आरामे</span></td><td valign="top">halting in a garden</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विहित-आशन:</span></td><td valign="top">having finished eating food</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सखि-जनै:-यात:</span></td><td valign="top">with friend folks (Thou) went to</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुरीम्-ईक्षितुम्</span></td><td valign="top">the city to see (around)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राप: राजपथं</span></td><td valign="top">(Thou) reached the main road</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चिर-श्रुति-धृत-</span></td><td valign="top">for long hearing (about Thee, and so) holding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यालोक-कौतूहल-</span></td><td valign="top">to see (Thee) the eagerness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्त्री-पुंस-</span></td><td valign="top">women and men</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उद्यत्-अगण्य-पुण्य-निगलै:-</span></td><td valign="top">(whose) arising innumerable merits (in a) chain (like)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकृष्यमाण:</span></td><td valign="top">drawn (towards them)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नु किम्</span></td><td valign="top">as if</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou reached Mathura by noon. Having taken Thy lunch in a garden on the outskirts of Mathura, Thou proceeded to see the city with Thy friends, and reached the main road. Thou were drawn as though by a chain formed by the meritorious people of Mathura who had long heard about Thee and were very eager to see Thee in person.</div><div style="color: #3f3f3f; font-weight: 500;"><span>त्वत्पादद्युतिवत् सरागसुभगा: त्वन्मूर्तिवद्योषित:<br />
सम्प्राप्ता विलसत्पयोधररुचो लोला भवत् दृष्टिवत् ।<br />
हारिण्यस्त्वदुर:स्थलीवदयि ते मन्दस्मितप्रौढिव-<br />
न्नैर्मल्योल्लसिता: कचौघरुचिवद्राजत्कलापाश्रिता: ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-पाद्-द्युतिवत्</span></td><td valign="top">Thy feet glow like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सराग-सुभगा:</span></td><td valign="top">1)with redish tinge beautiful 2)with intense love, radiant</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-मूर्तिवत्-योषित:</span></td><td valign="top">Thy form like, the women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्प्राप्ता:</span></td><td valign="top">assembled</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलसत्-पयोधर-रुच:</span></td><td valign="top">1) sporting the rain bearing cloud lustre 2)having breasts beautiful</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लोला</span></td><td valign="top">1) moving about 2) desiourous (of seeing Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-दृष्टिवत्</span></td><td valign="top">Thy eyes like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हारिण्य:</span></td><td valign="top">1) wearing necklaces 2) attractive</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-उर:स्थलीवत्-</span></td><td valign="top">Thy chest area like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयि ते</span></td><td valign="top">O Thou! Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मन्द्-स्मित-प्रौढिवत्</span></td><td valign="top">mild smile's majesty like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नैर्मल्य-उल्लसिता:</span></td><td valign="top">(because of) purity, shining</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कचौघ-रुचिवत्-</span></td><td valign="top">(Thy) clustre of hair beauty like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राजत्-कलाप-आश्रिता:</span></td><td valign="top">1) adorned by peacock feather stuck in them 2) adorned by ornaments wearing</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The women who came to see Thee were similar to Thee in various respects - Thy feet glow with a redish tinge, they were radiant and glowed with the intense love for Thee. Thou have a lustre of rain bearing clouds, they had beautiful full breasts. Thy eyes always moved about, they had eyes which were always desirous to see Thee. Thy chest is attractive with many necklaces, they were also attractive.Thy mild smile has a majesty of innocence, they had a majesty and they shined due to their purity. Thy clustre of black hair is adorned by a peacock feather stuck in it, their tresses were adorned by wearing ornaments.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तासामाकलयन्नपाङ्गवलनैर्मोदं प्रहर्षाद्भुत-<br />
व्यालोलेषु जनेषु तत्र रजकं कञ्चित् पटीं प्रार्थयन् ।<br />
कस्ते दास्यति राजकीयवसनं याहीति तेनोदित:<br />
सद्यस्तस्य करेण शीर्षमहृथा: सोऽप्याप पुण्यां गतिम् ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तासाम्-आकलयन्-</span></td><td valign="top">to them (the women) causing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपाङ्ग-वलनै:-</span></td><td valign="top">by sidelong glances</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मोदं</span></td><td valign="top">extreme delight</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रहर्ष-अद्भुत-व्यालोलेषु</span></td><td valign="top">(when) with joy and wonder swaying</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जनेषु तत्र</span></td><td valign="top">the people were there</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रजकं कञ्चित्</span></td><td valign="top">a washerman some</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पटीं प्रार्थयन्</span></td><td valign="top">garments (Thou) asking for</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क:-ते दास्यति</span></td><td valign="top">who to you is going to give</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राजकीय-वसनं</span></td><td valign="top">royal robes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>याहि-इति</span></td><td valign="top">go away', thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तेन-उदित:</span></td><td valign="top">by him being said</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सद्य:-तस्य</span></td><td valign="top">at once his (head)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>करेण शीर्षम्-अहृथा:</span></td><td valign="top">by hand head (Thou) cut off</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स:-अपि-आप</span></td><td valign="top">he also attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुण्यां गतिं</span></td><td valign="top">salvation</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thy sidelong glances gave intense joy to the women and swayed the populace with joy and wonder. There among the people, Thou asked a washerman for clothes to which he retorted saying 'who is going to give you royal robes, go away.' Thou at once cut off his head with Thy hand, whereby he attained salvation.</div><div style="color: #3f3f3f; font-weight: 500;"><span>भूयो वायकमेकमायतमतिं तोषेण वेषोचितं<br />
दाश्वांसं स्वपदं निनेथ सुकृतं को वेद जीवात्मनाम् ।<br />
मालाभि: स्तबकै: स्तवैरपि पुनर्मालाकृता मानितो<br />
भक्तिं तेन वृतां दिदेशिथ परां लक्ष्मीं च लक्ष्मीपते ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>भूय:</span></td><td valign="top">then thereafter</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वायकम्-एकम्-</span></td><td valign="top">weaver, one</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आयत-मतिं</span></td><td valign="top">(who was) broad minded</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तोषेण वेष-उचितं</span></td><td valign="top">with satisfaction, dress suitable</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दाश्वांसं स्वपदं</span></td><td valign="top">gave, (him to) Thy abode</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निनेथ सुकृतं</span></td><td valign="top">(Thou) did lead, merits</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क: वेद</span></td><td valign="top">who can fathom</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जीवात्मनाम्</span></td><td valign="top">of embodied souls</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मालाभि: स्तबकै:</span></td><td valign="top">with garlands and bouquets</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्तवै:-अपि</span></td><td valign="top">and hymns of praise also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-मालाकृता</span></td><td valign="top">again by a garland maker</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मानित: भक्तिं</span></td><td valign="top">honoured, Bhakti</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तेन वृतां</span></td><td valign="top">by him desired</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिदेशिथ</span></td><td valign="top">(Thou) gave</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परां लक्ष्मीं च</span></td><td valign="top">and immense wealth also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लक्ष्मीपते</span></td><td valign="top">O Lord of Laxmi!</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">One broad minded weaver gave to Thee suitable clothes and Thou confered salvation to him. Who other than Thou can fathom the merits of the jivas. O Lord of Laxmi! Again a garland maker who gave Thee garlands and bouquets and also sung hymns of praises was given Bhakti as desired by him, and also immense wealth.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कुब्जामब्जविलोचनां पथिपुनर्दृष्ट्वाऽङ्गरागे तया<br />
दत्ते साधु किलाङ्गरागमददास्तस्या महान्तं हृदि ।<br />
चित्तस्थामृजुतामथ प्रथयितुं गात्रेऽपि तस्या: स्फुटं<br />
गृह्णन् मञ्जु करेण तामुदनयस्तावज्जगत्सुन्दरीम् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कुब्जाम्-अब्ज-विलोचनाम्</span></td><td valign="top">to the hunched backed woman who was lotus eyed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पथि-पुन:-दृष्ट्वा-</span></td><td valign="top">on the way, then, seeing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्गरागे तया दत्ते</span></td><td valign="top">and being given unguents by her</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>साधु किल-</span></td><td valign="top">well indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्ग</span></td><td valign="top">Dear Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रागम्-अददा:-</span></td><td valign="top">love (thou) did give</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्या: महान्तम्</span></td><td valign="top">to her intense (love)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हृदि चित्तस्थाम्-</span></td><td valign="top">in heart, which was there in her mind (also)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ऋजुताम्-अथ</span></td><td valign="top">that s traightness then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रथयितुं गात्रे-अपि</span></td><td valign="top">to menifest in the body also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्या: स्फुटं गृह्णन्</span></td><td valign="top">for her clearly holding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मञ्जु करेण</span></td><td valign="top">with (Thy) beautiful hand</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ताम्-उदनय:-तावत्-</span></td><td valign="top">uplifted her , then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जगत्-सुन्दरीम्</span></td><td valign="top">to the most beautiful woman</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">On the way Thou saw a beautiful woman with lotus eyes but with a hunch back. She presented to Thee sandal paste and other unguents and in return Thou created in her heart an intense love for Thee. Then, in order that her straight forward inner mind be reflected in her outer physical appearance also, Thou gave a gentle pull holding her chin by Thy beautiful hand and thus transformed her into one of the most beautiful women in the world.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तावन्निश्चितवैभवास्तव विभो नात्यन्तपापा जना<br />
यत्किञ्चिद्ददते स्म शक्त्यनुगुणं ताम्बूलमाल्यादिकम् ।<br />
गृह्णान: कुसुमादि किञ्चन तदा मार्गे निबद्धाञ्जलि-<br />
र्नातिष्ठं बत हा यतोऽद्य विपुलामार्तिं व्रजामि प्रभो ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्</span></td><td valign="top">then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निश्चित-वैभवा:-तव</span></td><td valign="top">those who had acquired full faith in Thy greatness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विभो</span></td><td valign="top">O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-अत्यन्त-पापा-जना</span></td><td valign="top">and who were not very sinful</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यत्-किञ्चित्-ददते-स्म</span></td><td valign="top">something or the other were giving (to Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शक्ति-अनुगुणं</span></td><td valign="top">according to their capacity</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ताम्बूल-माल्य-आदिकम्</span></td><td valign="top">betel, garlands etc.,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गृह्णान: कुसुम-आदि</span></td><td valign="top">carrying flowers etc</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किञ्चन तदा मार्गे</span></td><td valign="top">some, at that time, in the path</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निबद्ध-अञ्जलि:</span></td><td valign="top">with joined palms (in salutation)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-अतिष्ठं</span></td><td valign="top">did not stand (I)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बत हा यत:-अद्य</span></td><td valign="top">because of which today</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विपुलाम्-आर्तिम्</span></td><td valign="top">great sorrow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजामि प्रभो</span></td><td valign="top">I am experiencing O Lord!</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! Then those who were not very sinful and so had acquired full faith in Thy greatness, offered to Thee something or the other according to their capacity, like betel, garlands etc., At that time, in the path, carrying some flowers, alas, I did not stand with joined palms in salutation, because of which, today, I am experiencing great sorrow.</div><div style="color: #3f3f3f; font-weight: 500;"><span>एष्यामीति विमुक्तयाऽपि भगवन्नालेपदात्र्या तया<br />
दूरात् कातरया निरीक्षितगतिस्त्वं प्राविशो गोपुरम् ।<br />
आघोषानुमितत्वदागममहाहर्षोल्ललद्देवकी-<br />
वक्षोजप्रगलत्पयोरसमिषात्त्वत्कीर्तिरन्तर्गता ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>एष्यामि-इति</span></td><td valign="top">I shall come thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विमुक्तया-अपि</span></td><td valign="top">though sent away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भगवन्-</span></td><td valign="top">O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आलेपदात्र्या</span></td><td valign="top">(by her) who gave Thee unguents</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तया दूरात्</span></td><td valign="top">by her from far</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कातरया</span></td><td valign="top">disdainfully</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निरीक्षित-गति:-त्वम्</span></td><td valign="top">watching going Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राविश: गोपुरम्</span></td><td valign="top">entered the main gate of the city</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आघोष-अनुमित-</span></td><td valign="top">from jubiliation inferred</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-आगम-</span></td><td valign="top">Thy coming</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>महा-हर्ष-उल्ललत्-</span></td><td valign="top">the great joy stimulating</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>देवकी-वक्षोज-</span></td><td valign="top">from Devaki's breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रगलत्-पयोरस-</span></td><td valign="top">flowing milk</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मिषात्-</span></td><td valign="top">in the guise of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-कीर्ति:-</span></td><td valign="top">Thy fame</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अन्त:गता</span></td><td valign="top">went in (the city)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">I will come again', saying so Thou dispersed the woman who had given unguents to Thee, whose gaze followed Thee till as far as Thou could be seen, going away. Then Thou prepared to enter the outer gate of the city (Mathura). Thy coming was preceeded by Thy fame which was like Devaki's (Krishna's mother) breast milk stimulated by the jubiliation of Thy arrival.</div><div style="color: #3f3f3f; font-weight: 500;"><span>आविष्टो नगरीं महोत्सववतीं कोदण्डशालां व्रजन्<br />
माधुर्येण नु तेजसा नु पुरुषैर्दूरेण दत्तान्तर: ।<br />
स्रग्भिर्भूषितमर्चितं वरधनुर्मा मेति वादात् पुर:<br />
प्रागृह्णा: समरोपय: किल समाक्राक्षीरभाङ्क्षीरपि ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>आविष्ट:</span></td><td valign="top">(Thou) having entered</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नगरीं महोत्सववतीं</span></td><td valign="top">the city ready for the festival</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कोदण्डशालां व्रजन्</span></td><td valign="top">to the hall of the great bow going</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>माधुर्येण नु</span></td><td valign="top">whether by charm</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तेजसा नु</span></td><td valign="top">or by Thy majesty,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुरुषै:-दूरेण</span></td><td valign="top">by the gaurds, standing at a distance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दत्तान्तर:</span></td><td valign="top">and allowing Thee to enter,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्रग्भि:-भूषितम्-</span></td><td valign="top">with garlands adorned</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अर्चितं वर-धनु:-</span></td><td valign="top">and worshipped the great bow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मा मा-इति</span></td><td valign="top">do not do not thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वादात् पुर:</span></td><td valign="top">saying, before (that),</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रागृह्णा:</span></td><td valign="top">taking hold of and lifting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समरोपय: किल</span></td><td valign="top">strung it, indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समाक्राक्षी:-</span></td><td valign="top">and drew it</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभाङ्क्षी:-अपि</span></td><td valign="top">and broke it also</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Having entered the festive city Thou proceeded to the hall of the great bow. Charmed by Thy majesty, the people stood at a distance and the gaurds too gave way to Thee to enter. The great bow lay there decorated with flower garlands and worshipped. Before the gaurds or the caretakers admonished Thee saying 'No no" Thou took hold of the bow, lifted it up, strung it, drew it and also broke it.</div><div style="color: #3f3f3f; font-weight: 500;"><span>श्व: कंसक्षपणोत्सवस्य पुरत: प्रारम्भतूर्योपम-<br />
श्चापध्वंसमहाध्वनिस्तव विभो देवानरोमाञ्चयत् ।<br />
कंसस्यापि च वेपथुस्तदुदित: कोदण्डखण्डद्वयी-<br />
चण्डाभ्याहतरक्षिपूरुषरवैरुत्कूलितोऽभूत् त्वया ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>श्व:</span></td><td valign="top">tomorrow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कंस-क्षपण-उत्सवस्य</span></td><td valign="top">of the Kansa's slaying festival's</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुरत: प्रारम्भ-तूर्य-उपम:-</span></td><td valign="top">before, beginning with the initial drum beat like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चाप-ध्वंस-महा-ध्वनि:-</span></td><td valign="top">the bow's breaking terrific sound</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव विभो</span></td><td valign="top">by Thee O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>देवान्-अरोमाञ्चयत्</span></td><td valign="top">in the gods' produced horripilation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कंसस्य-अपि च</span></td><td valign="top">and of Kansa also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वेपथु:-तत्-उदित:</span></td><td valign="top">trembling from that arose</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कोदण्ड-खण्ड-द्वयी-</span></td><td valign="top">with the bow's two pieces</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चण्ड-अभ्याहत-</span></td><td valign="top">severly beaten</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रक्षि-पूरुष-रवै:-</span></td><td valign="top">the guard's cries</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्कूलित:-अभूत्</span></td><td valign="top">(the sound) was made to overflow (or increased manyfold)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वया</span></td><td valign="top">by Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The breaking of the bow with a terrific sound was like the heralding drum beat to the festival of Kansa's destruction due the next day. O Lord! The sound caused horripilation in the gods. Even Kansa trembled by the sound which increased many fold and overflowed by the shrieks of the gaurds who were severly beaten by Thee with the two pieces of the bow.</div><div style="color: #3f3f3f; font-weight: 500;"><span>शिष्टैर्दुष्टजनैश्च दृष्टमहिमा प्रीत्या च भीत्या तत:<br />
सम्पश्यन् पुरसम्पदं प्रविचरन् सायं गतो वाटिकाम् ।<br />
श्रीदाम्ना सह राधिकाविरहजं खेदं वदन् प्रस्वप-<br />
न्नानन्दन्नवतारकार्यघटनाद्वातेश संरक्ष माम् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>शिष्टै:-</span></td><td valign="top">by the good people</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दुष्ट-जनै:-च</span></td><td valign="top">and by the wicked people</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दृष्ट-महिमा</span></td><td valign="top">was realised the greatness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रीत्या च भीत्या</span></td><td valign="top">with love and with fear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत: सम्पश्यन्</span></td><td valign="top">then seeing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुर-सम्पदं प्रविचरन्</span></td><td valign="top">the city's prosperity, moving about</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सायं गत: वाटिकाम्</span></td><td valign="top">in the evening went to the garden</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्रीदाम्ना सह</span></td><td valign="top">with Shreedaamaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राधिका-विरह्जं खेदं</span></td><td valign="top">Raadhaa's separation causing sorrow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वदन् प्रस्वपन्-</span></td><td valign="top">talking about and then sleeping</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्दन्-</span></td><td valign="top">and feeling happy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवतार-कार्य-घटनात्-</span></td><td valign="top">at the impending fulfilment of the purpose of Thy incarnation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वातेश संरक्ष माम्</span></td><td valign="top">O Lord of Guruvaayur! Protect me</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thy greatness was realised by the good people with love and by the wicked people with fear. Thou moved about the city viewing its prosperity and returned to Thy camp in the garden in the evening. Thou talked to Shreedaamaa about Thy sorrow because of the separation from Raadhaa. Thou then went to sleep feeling content and happy at the impending fulfilment of the purpose of Thy incarnation. O Lord of Guruvaayur! deign to protect me.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-21142576900806830672011-05-10T23:18:00.001-07:002011-05-10T23:18:53.273-07:00Narayaneeyam - Part XXXXXXXIII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 73</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>निशमय्य तवाथ यानवार्तां भृशमार्ता: पशुपालबालिकास्ता: ।<br />
किमिदं किमिदं कथं न्वितीमा: समवेता: परिदेवितान्यकुर्वन् ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>निशमय्य</span></td><td valign="top">hearing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव-अथ</span></td><td valign="top">(of) Thy, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यान-वार्ताम्</span></td><td valign="top">departure news</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भृशम्-आर्ता:</span></td><td valign="top">very much saddened</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशुपाल-बालिका:-ता:</span></td><td valign="top">the cowherd girls, they</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम्-इदं किम्-इदं</span></td><td valign="top">what is this, what is this</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथं नु-इति-</span></td><td valign="top">how is this, thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इमा: समवेता:</span></td><td valign="top">these (girls) gathered</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिदेवितानि-</span></td><td valign="top">lamentations</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अकुर्वन्</span></td><td valign="top">doing</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Then hearing the news of Thy impending departure the cowherd girls were very much saddened. They gathered together and lamented saying -'What is this? How and why is this happening?'</div><div style="color: #3f3f3f; font-weight: 500;"><span>करुणानिधिरेष नन्दसूनु: कथमस्मान् विसृजेदनन्यनाथा: ।<br />
बत न: किमु दैवमेवमासीदिति तास्त्वद्गतमानसा विलेपु: ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>करुणा-निधि:-</span></td><td valign="top">the compassion reposotory</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एष नन्द-सूनु:</span></td><td valign="top">this Nanda's son</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथम्-अस्मान्-</span></td><td valign="top">how come us</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विसृजेत्-अनन्यनाथा:</span></td><td valign="top">foresake, who do not have any other support</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बत न: किमु</span></td><td valign="top">Alas our what</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दैवम्-एवम्-आसीत्-</span></td><td valign="top">fate of this kind was</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति ता:-</span></td><td valign="top">thus they</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-गत-मानसा</span></td><td valign="top">in Thee fixed hearted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलेपु:</span></td><td valign="top">bemoaned</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The abode of compassion, Nanda's son, Krishna, how can he foresake us, who have no other support, except him. Alas what kind of fate do we have.' The girls with their hearts fixed on Thee bemoaned.</div><div style="color: #3f3f3f; font-weight: 500;"><span>चरमप्रहरे प्रतिष्ठमान: सह पित्रा निजमित्रमण्डलैश्च ।<br />
परितापभरं नितम्बिनीनां शमयिष्यन् व्यमुच: सखायमेकम् ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>चरम-प्रहरे</span></td><td valign="top">in the last part (of night)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतिष्ठमान:</span></td><td valign="top">leaving</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सह पित्रा</span></td><td valign="top">with (Thy) father</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निज-मित्र-मण्डलै:-च</span></td><td valign="top">and with his friends' groups</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिताप-भरं</span></td><td valign="top">of the sorrowful</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नितम्बिनीनां</span></td><td valign="top">beauties (Gopikas)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शमयिष्यन्</span></td><td valign="top">to assuage</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यमुच:</span></td><td valign="top">sent</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सखायम्-एकम्</span></td><td valign="top">one friend</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou were to leave with Thy father and a group of his friends in the last lap of the night. Thou sent one of Thy companions to the beautiful Gopikas who were very sorrowful, to assuage their grief.</div><div style="color: #3f3f3f; font-weight: 500;"><span>अचिरादुपयामि सन्निधिं वो भविता साधु मयैव सङ्गमश्री: ।<br />
अमृताम्बुनिधौ निमज्जयिष्ये द्रुतमित्याश्वसिता वधूरकार्षी: ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अचिरात्-उपयामि</span></td><td valign="top">very soon (I) will come back</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सन्निधिं व:</span></td><td valign="top">near you all</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भविता साधु</span></td><td valign="top">(and) will be good (many)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मया-एव</span></td><td valign="top">with me only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सङ्गम-श्री:</span></td><td valign="top">meetings happy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमृत-अम्बुनिधौ</span></td><td valign="top">in the nectar ocean</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निमज्जयिष्ये</span></td><td valign="top">I shall immerse you</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>द्रुतम्-इति-आश्वासिता:</span></td><td valign="top">soon, thus consolations</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वधू:-अकार्षी:</span></td><td valign="top">to the girls did give</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">I shall come back near you very soon. You will have many good and happy meetings with me. I will soon immerse you in the nectar of bliss ocean.' Thus Thou gave consolations to the girls.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सविषादभरं सयाच्ञमुच्चै: अतिदूरं वनिताभिरीक्ष्यमाण: ।<br />
मृदु तद्दिशि पातयन्नपाङ्गान् सबलोऽक्रूररथेन निर्गतोऽभू: ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सविषादभरं</span></td><td valign="top">with great sorrow</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सयाच्ञम्-</span></td><td valign="top">begging</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उच्चै:-अतिदूरम्</span></td><td valign="top">loudly till far</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वनिताभि:-</span></td><td valign="top">by the women's</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ईक्ष्यमाण:</span></td><td valign="top">following glances</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मृदु तत्-दिशि</span></td><td valign="top">gently in that direction</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पातयन्-</span></td><td valign="top">casting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपाङ्गान्</span></td><td valign="top">sidelong glances</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सबल:-</span></td><td valign="top">with Balaraama</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अक्रूर-रथेन</span></td><td valign="top">in Akrura's chariot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्गत:-अभू:</span></td><td valign="top">departed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The women followed Thee till far loudly and petiously begging and gazing with entreating eyes. Thou cast soft sidelong glances in that direction and departed with Balaraama in Akrura's chariot.</div><div style="color: #3f3f3f; font-weight: 500;"><span>अनसा बहुलेन वल्लवानां मनसा चानुगतोऽथ वल्लभानाम् ।<br />
वनमार्तमृगं विषण्णवृक्षं समतीतो यमुनातटीमयासी: ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अनसा बहुलेन</span></td><td valign="top">by carts many</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्लवानां मनसा</span></td><td valign="top">(and) by the Gopikaa's minds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च-अनुगत:-अथ</span></td><td valign="top">being followed then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्लभानाम्</span></td><td valign="top">by the Gopas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वनम्-आर्तमृगम्</span></td><td valign="top">the forests with the sorrowful animals</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विषण्ण-वृक्षम्</span></td><td valign="top">and the sad trees</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समतीत:</span></td><td valign="top">crossed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-तटीम्-</span></td><td valign="top">and the banks of Yamunaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयासी:</span></td><td valign="top">reached</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Many carts with Gopas followed Thee as also the minds and thoughts of the Gopikas. Thou crossed the forest with sorrowful animals and sad trees and reached the banks of the Yamunaa river.</div><div style="color: #3f3f3f; font-weight: 500;"><span>नियमाय निमज्य वारिणि त्वामभिवीक्ष्याथ रथेऽपि गान्दिनेय: ।<br />
विवशोऽजनि किं न्विदं विभोस्ते ननु चित्रं त्ववलोकनं समन्तात् ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>नियमाय निमज्य</span></td><td valign="top">for (the daily) duties bathing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वारिणि त्वाम्</span></td><td valign="top">in the waters (of Jamunaa), Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिवीक्ष्य-अथ</span></td><td valign="top">seeing then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रथे-अपि</span></td><td valign="top">on the chariot also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गान्दिनेय:</span></td><td valign="top">Gaandinee (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विवश:-अजनि</span></td><td valign="top">helpless became</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम् नु-इदम्</span></td><td valign="top">what indeed is this</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विभो:-ते</span></td><td valign="top">O Lord Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ननु चित्रं तु-</span></td><td valign="top">indeed wonder but</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवलोकनम्</span></td><td valign="top">being seen</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समन्तात्</span></td><td valign="top">from everywhere</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Akrura, the son of Gaandini was bathing in the waters of the river to perform his daily duties. He saw Thee in the water and also saw Thee on the chariot. He was overwhelmed with wonder and became helpless as to what it all was. But is there any wonder in Thy being seen from everywhere as Thou are omnipresent!</div><div style="color: #3f3f3f; font-weight: 500;"><span>पुनरेष निमज्य पुण्यशाली पुरुषं त्वां परमं भुजङ्गभोगे ।<br />
अरिकम्बुगदाम्बुजै: स्फुरन्तं सुरसिद्धौघपरीतमालुलोके ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-एष</span></td><td valign="top">again this (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निमज्य</span></td><td valign="top">dipping (in the waters)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुण्यशाली</span></td><td valign="top">(this) meritorious one,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुरुषं त्वां परमं</span></td><td valign="top">Being Thee Supreme,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुजङ्ग-भोगे</span></td><td valign="top">on the serpent's body</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अरि-कम्बु-गदा-अम्बुजै:</span></td><td valign="top">with the discus, conch, mace and lotus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्फुरन्तं</span></td><td valign="top">resplendent</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुर-सिद्ध-औघ-परीतं</span></td><td valign="top">by gods and siddhaas' groups surrounded</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आलुलोके</span></td><td valign="top">(he) saw</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Akrura again took a dip in the water. The meritorious and fortunate man that he was, he saw Thee The Supreme Being reclining on the Shesha serpent's body bed, resplendent and adorned with the discus, conch, mace and lotus. Thou were surrounded by groups of gods and various siddhaas.</div><div style="color: #3f3f3f; font-weight: 500;"><span>स तदा परमात्मसौख्यसिन्धौ विनिमग्न: प्रणुवन् प्रकारभेदै: ।<br />
अविलोक्य पुनश्च हर्षसिन्धोरनुवृत्त्या पुलकावृतो ययौ त्वाम् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स तदा</span></td><td valign="top">he then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परमात्म-सौख्य-सिन्धौ</span></td><td valign="top">in the supreme bliss ocean</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विनिमग्न: प्रणुवन्</span></td><td valign="top">immeresed (and) praising</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रकार-भेदै:</span></td><td valign="top">in different ways (of Saguna and Nirguna)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अविलोक्य</span></td><td valign="top">not seeing Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-च</span></td><td valign="top">and again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हर्ष-सिन्धो:-</span></td><td valign="top">in the bliss ocean</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुवृत्त्या</span></td><td valign="top">continuing to be</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुलक-आवृत:</span></td><td valign="top">with horripilation all over</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ययौ त्वाम्</span></td><td valign="top">went to Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">He was then immeresed in the ocean of supreme bliss and sang the praises unto Thy Saguna and Nirguna forms. Even as Thy vision disappeared, he continued to experience the unlimited bliss and with horripilations all over his body, he went to Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>किमु शीतलिमा महान् जले यत् पुलकोऽसाविति चोदितेन तेन ।<br />
अतिहर्षनिरुत्तरेण सार्धं रथवासी पवनेश पाहि मां त्वम् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>किमु शीतलिमा</span></td><td valign="top">is it cool</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>महान् जले यत्</span></td><td valign="top">very much in the water so that</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुलक:-असौ-</span></td><td valign="top">horripillation this</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति चोदितेन</span></td><td valign="top">thus asked</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तेन अति-हर्ष-</span></td><td valign="top">(with) him (because of) extreme bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निरुत्तरेण</span></td><td valign="top">speechless</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सार्धम् रथवासी</span></td><td valign="top">with (him, Akrura) seated on the chariot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पवनेश</span></td><td valign="top">O Lord of Guruvaayur</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाहि मां त्वम्</span></td><td valign="top">save me Thou</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou asked him if the water was so cold that he had horripillation on his body, as if not knowing the cause. Akrura was speechless because he was immeresed in extreme bliss. Thou sitting with him on the chariot, O Lord of Guruvaayur! Do save me.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-54496055543194896732011-05-09T23:54:00.001-07:002011-05-09T23:54:15.487-07:00Brahma Sutras - Part XXXXXXXIV<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chBrhad" style="color: #004675; float: left; font-size: 1.1em; font-variant: normal; font-weight: bold; margin-bottom: -0.1em; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-transform: none; width: 541px;">CHAPTER TWO: AVIRODHA ADHYAYA</div><div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 2: Introduction</h3></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;">In the First Section of the Second Chapter Brahman's creatorship of the world has been established on the authority of the scriptures supported by logic. All arguments against Brahman being the cause of the universe have been refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In the present Section the Sutrakara or the framer of the Sutras examines the theories of creation advanced by other schools of thought in vogue in his time. All the doctrines of the other schools are taken up for refutation through reasoning alone without reference to the authority of the Vedas. Here he refutes by reasoning the Matter theory or the Pradhana theory of the Sankhya philosophy, the Atom theory of the Vaiseshika philosophy, the momentary and the Nihilistic view of the Buddhists, the Jain theory of simultaneous existence and non-existence, the Pasupata theory of coordinate duality and theory of energy unaided by intelligence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It has been shown in the last Sutra of the First Section of the Second Chapter that Brahman is endowed with all the attributes through Maya, such as Omnipotence, Omniscience, etc., for qualifying Him to be the cause of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Now in Section 2 the question is taken up whether the Pradhana of the Sankhya philosophy can satisfy all those conditions.</div></div><div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Synopsis</h3></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">I</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">To put all things concisely in a nutshell, Sri Vyasa Bhagavan refutes in this section all the doctrines or theories prevalent in his time and inconsistent with the Vedanta theory; viz., (1) The Sankhya theory of the Pradhana as the first cause. (2) Refutation of the objection from the Vaiseshika stand point against the Brahman being the First Cause. (3) Refutation of the Atomic theory of the Vaiseshikas. (4) Refutation of the Bauddha Idealists and Nihilists. (5) Refutation of the Bauddha Realists. (6) Refutation of the Jainas. (7) Refutation of the Pasupata doctrine, that God is only the efficient and not the material cause of the world. (8) Refutation of the Pancharatra or the Bhagavata doctrine that the soul originates from the Lord, etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In the First Section of the Second Chapter Brahman's authorship of the world has been established on the authority of the scriptures supported by logic. The task of the Second Pada or Section is to refute by arguments independent of Vedic passages the more important philosophical theories concerning the origin of the universe which are contrary to the Vedantic view.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana I:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 1-10) is directed against the Sankhyas. It aims at proving that a non-intelligent first cause such as the Pradhana of the Sankhyas is unable to create and dispose.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikaranas II and III:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 11-17) refute the Vaiseshika doctrine that the world takes its origin from the atoms which are set in motion by the Adrishta.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikaranas IV and V:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">are directed against various schools of Buddhistic philosophy.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana IV:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 18-27) refutes the view of Buddhistic Realists who maintain the reality of an external as well as an internal world.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana V:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 28-32) refutes the view of the Vijnanavadins or Buddhistic Idealists, according to whom Ideas are the only reality. The last Sutra of the Adhikarana refutes the view of the Madhyamikas or Sunyavadins (Nihilists) who teach that everything is void, i.e., that nothing whatsoever is real.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana VI:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 33-36) refutes the doctrine of the Jainas.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana VII:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 37-41) refutes the Pasupata school which teaches that the Lord is not the material but only the efficient or operative cause of the world.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Adhikarana VIII:</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">(Sutras 42-45) refutes the doctrine of the Bhagavatas or Pancharatras.</div><h4 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0.5em; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">II</h4><div style="margin-bottom: 0.8em; margin-top: 0px;">In Sutras 1 to 10 the principle of Sankhya philosophy is further refuted by reasoning. Pradhana or blind matter is inert. It is insentient or non-intelligent. There is methodical arrangement in the causation of this world. Hence it is not reasonable to suppose that blind matter can have any inclination for the creation of the world without the help of intelligence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya says that the inert Pradhana may become active of its own accord and spontaneously pass into the state of the world and undergo modification into intellect, egoism, mind, Tanmatras, etc., just as water flows in rivers spontaneously, rain from the clouds, or milk from the udder to the calf. This argument of the Sankhya is untenable, because the flowing of water or milk is directed by the intelligence of the Supreme Lord.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Sankhyas, there is no external agent to urge Pradhana into activity or restraining from activity. Pradhana can work quite independently. Their Purusha is always inactive and indifferent. He is not an agent. Hence the contention that Pradhana in presence of Purusha or Spirit acquires a tendency towards action or creation cannot stand.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya argues that Pradhana is by itself turned into the visible world, just as grass eaten by a cow is itself turned into milk. This argument is groundless as no such transformation is found on the part of the grass eaten by the bull. Hence, also, it is the will of the Supreme Lord that brings about the change, not because the cow has eaten it. Therefore Pradhana by itself cannot be said to be the cause of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sankhya says that Purusha can direct the Pradhana or inspire activity in Pradhana though He has no activity, just as a lame man can move by sitting on the shoulders of a blind man and direct his movements. The independent and blind Pradhana, in conjunction with the passive but intelligent Purusha, originates the world. This argument also is untenable because the perfect inactivity and indifference of Purusha and the absolute independence of Pradhana cannot be reconciled with each other.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Pradhana consists of three Gunas, viz., Sattva, Rajas and Tamas. They are in a state of equipoise before creation. No Guna is superior or inferior to the other. The Purusha is altogether indifferent. He has no interest in bringing about the disturbance of equilibrium of the Pradhana. Creation starts when the equipoise is upset and one Guna becomes more predominant than the other two. As there was in the beginning of creation no cause for the disturbance of the state of equipoise, it was not possible for Pradhana to be transformed into the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Sutras 11 to 17 refute the Atomic theory of the Vaiseshika philosophy where the indivisible minute atoms are stated to be the cause of the world. If an atom has any parts of an appreciable magnitude, then it cannot be an atom. Then it can be further divisible. If they are without parts of any appreciable magnitude, as they are so described in Vaiseshika philosophy, it is not possible for such two partless atoms to produce by their union a substance having any magnitude. Hence compound substances can never be formed by the combination of atoms. Therefore the Vaiseshika theory of origination of the world from indivisible atoms is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The inanimate atoms can have no tendency of themselves to unite together and cohere so as to form compounds. Vaiseshikas hold that the motion which is due to the unseen principle (Adrishta), joins the atoms in which it resides to another atom. Adrishta is a latent force of the sum total of previous deeds which waits to bear fruit in the future. Thus the whole world originates from atoms.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">As Adrishta is insentient it cannot act. It cannot reside in the atoms. It must inhere in the soul. If the latent force or Adrishta be an inherent property of atoms, the atoms will always remain united. Hence there will be no dissolution and no chance for fresh creation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the two atoms unite totally or perfectly the atomic state will continue as there will be no increase in bulk. If in part, then atoms will have parts. This is against the theory of the Vaiseshikas. Hence, the theory of the Vaiseshikas that the world is caused by combination of atoms is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The atomic theory involves another difficulty. If the atoms are by nature active, then creation would be permanent. No Pralaya or dissolution could take place. If they are by nature inactive, no creation could take place. The dissolution would be permanent. For this reason also, the atomic doctrine is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Vaiseshika philosophy, the atoms are said to have colour etc. That which has form, colour etc., is gross, and impermanent. Consequently, the atoms must be gross and impermanent. This contradicts the theory of the Vaiseshikas that they are minute and permanent.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the respective atoms of the elements also possess the same number of qualities as the gross elements, then the atom of air will have one quality, an atom of earth will have four qualities. Hence an atom of earth which possesses four qualities will be bigger in size. It would not be an atom any longer. Hence the Atom theory of the Vaiseshikas on the causation of the world does not stand to reason in any way. This Atom theory is not accepted by the Vedas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Sutras 18 to 32 refute the Buddhistic theory of momentarism and Nihilism (Sunyavada). The Vaiseshikas are the Realists (Sarvastitvavadins). They accept the reality of both the outside world and the inside world consisting respectively of external objects and consciousness and feelings. The Sautrantikas are the idealists (Vijnanavadins). They hold that thought alone is real. They maintain that ideas only exist and the external objects are inferred from the ideas. The Yogacharas hold that ideas alone are real and there is no external world corresponding to these ideas. The external objects are unreal like dreamy objects. The Madhymikas maintain that even the ideas themselves are unreal and there is nothing that exists except the void (Sunyam). They are the Nihilists or Sunyavadins who hold that everything is void and unreal. All of them agree that everything is momentary. Things of the previous moment do not exist in the next moment.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Buddhists, atoms and consciousness are both inanimate. There is no permanent intelligence which can bring about the aggregation or which can guide the atoms to unite into an external thing or to form a continuous mental phenomena. Hence the doctrine of this school of Bauddhas is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Nescience etc., stand in a causal relation to each other merely. They cannot be made to account for the existence of the aggregates. According to the Buddhistic theory, everything is momentary. A thing of the present moment vanishes in the next moment, when its successor manifests. At the time of the appearance of a subsequent thing, the previous thing already vanishes. Hence it is impossible for the previous thing to be the cause of the subsequent thing. Consequently the theory is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhists maintain that existence originates from nonexistence because they hold that the effect cannot manifest without the destruction of the cause, the tree cannot appear until the seed is destroyed. We always perceive that the cause subsists in the effect as the thread subsists in the cloth. Hence the Buddhistic view is incorrect, unreasonable and inadmissible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even the passing of cause into effect in a series of successive states like nescience, etc., cannot take place unless there is a coordinating intelligence. The Buddhists say that everything has only a momentary existence. Their school cannot bring about the simultaneous existence of two successive moments. If the cause exists till it passes into the stage of effect, the theory of momentary existence (Kshanikavada) will vanish.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Buddhistic view, salvation or freedom is attained when ignorance is destroyed. Ignorance is the false idea of permanency in things which are momentary.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The ignorance can be annihilated by the adoption of some means such as penance, knowledge, etc., (conscious destruction), or it may destroy itself (spontaneity). But both the alternatives are defective. Because this annihilation of ignorance cannot be attained by the adoption of penance or the like, because the means like every other thing is also momentary according to the Buddhistic view and is therefore, not likely to produce such annihilation. Annihilation cannot take place of its own accord, for in that case all Buddhistic instructions, the disciplines and methods of meditation for the attainment of salvation will be useless.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhists do not recognise the existence of Akasa. They regard Akasa as a non-entity. This is unreasonable. Akasa has the quality of sound. It is also a distinct entity like earth, water, etc. If Akasa be a non-entity, then the entire world would become destitute of space. Scriptural passages declare "Akasa sprang from Atman." Hence Akasa is a real thing. It is a Vastu (existing object) and not non-existence.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If everything is momentary the experiencer of something must also be momentary. But the experiencer is not momentary because people have the memory of past experiences. Memory can take place in a man who has previously experienced it. He is connected with at least two moments. This certainly refutes the theory of momentariness.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">A non-entity has not been observed to produce entity. Therefore it does not stand to reason to suppose non-entity to be the cause. The world which is a reality is stated by the Buddhists to have arisen out of non-entity. This is absurd. A pot is never found to be produced without clay. If existence can come out of non-existence, then anything may come out of anything, because non-entity is one and the same in all cases. A jack tree may come out of a mango seed. If an existing thing can arise out of nothing, then an indifferent and lazy man may also attain salvation without efforts. Emancipation may be attained like a windfall. Rice will grow even if the farmer does not cultivate his field.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Vijnanavadins say that the external things have no objective reality. Everything is an idea without any reality corresponding to it. This is not correct. The external objects are actually perceived by senses of perception. The external world cannot be non-existent like the horns of a hare.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhist Idealists say that perception of the external world is like the dream. This is wrong. The consciousness in dream depends on the previous consciousness in the wakeful state, but the consciousness in the wakeful state does not depend on anything else but on the actual perception by the sense. Further, the dream experiences become false as soon as one wakes up.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Buddhist Idealists hold that though an external thing does not actually exist, yet its impressions do exist, and from these impressions diversities of perception and ideas like chair, tree arise. This is not possible, as there can be no perception of an external thing which is itself non-existent. If there be no perception of an external thing, how can it leave an impression?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The mental impressions cannot exist because the ego which receives impressions is itself momentary in their view.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sunyavada or Nihilism of the Buddhists which asserts that nothing exists is fallacious, because it goes against every method of proof, viz., perception, inference, testimony or scripture and analogy.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Sutras 33 to 36 refute the Jaina theory. According to the Jaina theory, everything is at once existing and non-existing. Now this view cannot be accepted, because in one substance it is not possible that contradictory qualities should exist simultaneously. No one ever sees the same object to be hot and cold at the same time. Simultaneous existence of light and darkness in one place is impossible.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">According to the Jaina doctrine heaven and liberation may exist or may not exist. We cannot arrive at any definite knowledge. There is no certainty about anything.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Jainas hold that the soul is of the size of the body. As the bodies of different classes of creatures are of different sizes, the soul of a man taking the body of an elephant on account of his past deeds will not be able to fill up the body of an elephant. The soul of an elephant will not have sufficient space in the body of an ant. The stability of the dimensions of the soul is impaired. The Jaina theory itself falls to the ground.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Sutras 37 to 41 refute the theory of the followers of the Pasupata system. The followers of this school recognise God as the efficient or the operative cause. They recognise the primordial matter as the material cause of the world. This view is contrary to the view of the Sruti or Vedanta where Brahman is stated to be both the efficient and the material cause of the world. Hence, the theory of Pasupatas cannot be accepted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">God, in their view, is pure, without attributes, and activity. Hence there can be no connection between Him and the inert primordial matter. He cannot urge and regulate matter to work. To say that God becomes the efficient cause of the world by putting on a body is also fallacious because all bodies are perishable. God is eternal according to the Pasupatas, and so cannot have a perishable body and become dependent on this physical instrument.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If it be said that the Lord rules the Pradhana, etc., just as the Jiva rules the senses which are also not perceived, this cannot be; because the Lord also would experience pleasure and pain, hence would forfeit His Godhead. He would be subject to births and deaths, and devoid of Omniscience. He will lose all His supremacy. This sort of God is not admitted by the Pasupatas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Sutras 42 to 45 refute the doctrine of the Bhagavatas or the Pancharatra doctrine. According to this school, the Lord is the efficient as well as the material cause of the universe. This is in quite agreement with the Srutis. Another part of the system is open to objection. The doctrine that Sankarshana or the Jiva is born of Vaasudeva, Pradyumna or mind from Sankarshana, Aniruddha or Ahamkara from Pradyumna is incorrect. Such creation is not possible. If there is such birth, if the soul be created it would be subject to destruction and hence there could be no liberation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Bhagavatas may say that all the Vyuhas or forms are Vaasudeva, the Lord having intelligence, Lordship, strength, power, etc., and are free from faults and imperfections. In this case there will be more than one Isvara or Lord. This goes against their own doctrine according to which there is only one real essence, the holy Vaasudeva. Further, there are also inconsistencies or manifold contradictions in the system. There are passages which are contradictory to the Vedas. It contains words of depreciation of the Vedas. Hence, the doctrine of the Bhagavatas cannot be accepted.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-80285703514423154282011-05-09T23:52:00.000-07:002011-05-09T23:52:48.440-07:00Brahma Sutras - Part XXXXXXXIII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Sarvadharmopapattyadhikaranam: Topic 13 (Sutra 37)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_235.gif" style="margin-bottom: 1px; margin-top: 2px;" width="298" /><br />
<div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Saguna Brahman necessary for creation.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_236.gif" width="175" /><br />
<strong>Sarvadharmopapattescha</strong> II.1.37 (171)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because all the qualities (required for the creation of the world) are reasonably found (only in Brahman) He must be admitted to be the cause of the universe.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Sarva:</strong> all; <strong>Dharma:</strong> attributes, qualities; <strong>Upapatteh:</strong> because of the reasonableness, because of being proved; <strong>Cha:</strong> and, also.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Another reason to prove that Brahman is the cause of the world is brought forward.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector says: Material cause undergoes modification as the effect. Such a cause is endowed with the attributes. Brahman cannot be the material cause of the universe as He is attributeless. This Sutra gives a suitable answer to this objection.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There is no real change in Brahman but there is an apparent modification in Brahman on account of His inscrutable power of Maya.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman appears as this universe, just as rope appears as snake. All the attributes needed in the cause for the creation (such as Omnipotence, Omniscience) are possible in Brahman on account of the power of Maya. Hence, Brahman is the material cause of this universe through apparent change. He is also the efficient cause of this universe.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Therefore it is established that Brahman is the cause of the universe. The Vedantic system founded upon the Upanishads is not open to any objection. Thus it follows that the whole creation proceeds from Para Brahman.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In the Vedantic theory as hitherto demonstrated, viz., that Brahman is the material and the efficient cause of the world - the objection alleged by our opponents such as difference of character and the like have been refuted by the great Teacher. He brings to a conclusion the section principally devoted to strengthen his own theory. The chief aim of the next chapter will be to refute the opinions held by other teachers.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus ends the First Pada (Section 1) of the Second Adhyaya (Chapter II) of the Brahma Sutras or the Vedanta Philosophy.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-23303717479304664572011-05-09T23:50:00.001-07:002011-05-09T23:50:17.761-07:00Narayaneeyam - Part XXXXXXXII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 72</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>कंसोऽथ नारदगिरा व्रजवासिनं त्वा-<br />
माकर्ण्य दीर्णहृदय: स हि गान्दिनेयम् ।<br />
आहूय कार्मुकमखच्छलतो भवन्त-<br />
मानेतुमेनमहिनोदहिनाथशायिन् ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कंस:-अथ</span></td><td valign="top">Kansa then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नारद-गिरा</span></td><td valign="top">from Naarada's speech</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजवासिनं त्वां</span></td><td valign="top">(who was) residing in Vraja, Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकर्ण्य</span></td><td valign="top">hearing (to be Naaraayana)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दीर्ण-हृदय:</span></td><td valign="top">with a fearful heart</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स हि</span></td><td valign="top">he (Kansa) indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गान्दिनेयम्</span></td><td valign="top">the son of Gaandini (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आहूय</span></td><td valign="top">called</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कार्मुक-मख:-छलत:</span></td><td valign="top">(and in) the bow festival (sacrifice) pretext</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवन्तम्-आनेतुम्-</span></td><td valign="top">Thee to bring</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एनम्-अहिनोत्-</span></td><td valign="top">him (Akrura) sent</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अहिनाथशायिन्</span></td><td valign="top">O Lord resting on the king of srpents</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Then when Kansa came to know from Naarada that, Thou, O Lord! resting on the serpent king! Were residing in Vraja, his heart was full of fear. He called for Akrur, the son of Gaandini, and sent him for Thee under the pretext of inviting Thee to witness the bow worshipping festival.</div><div style="color: #3f3f3f; font-weight: 500;"><span>अक्रूर एष भवदंघ्रिपरश्चिराय<br />
त्वद्दर्शनाक्षममना: क्षितिपालभीत्या ।<br />
तस्याज्ञयैव पुनरीक्षितुमुद्यतस्त्वा-<br />
मानन्दभारमतिभूरितरं बभार ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अक्रूर एष</span></td><td valign="top">this Akrura</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-अंघ्रि-पर:-</span></td><td valign="top">Thy feet devoted to</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चिराय</span></td><td valign="top">since long</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-दर्शन-अक्षम-मना:</span></td><td valign="top">Thy seeing impossible, thinking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्षितिपाल-भीत्या</span></td><td valign="top">because of the king's (Kansa's) fear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्य-आज्ञया-एव</span></td><td valign="top">by his (king's) orders only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-</span></td><td valign="top">again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ईक्षितुम्-उद्यत:-त्वाम्-</span></td><td valign="top">to see (Thee) preparing, Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्द-भारम्-अति-</span></td><td valign="top">with the joy full and intense</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूरितरं</span></td><td valign="top">very highly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बभार</span></td><td valign="top">felt</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">This Akrura for long was Thy devotee. Owing to the fear of Kansa he felt it was impossible to see Thee. Now he was overwhelmed with intense joy when by the order of the king himself he was preparing to see and meet Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सोऽयं रथेन सुकृती भवतो निवासं<br />
गच्छन् मनोरथगणांस्त्वयि धार्यमाणान् ।<br />
आस्वादयन् मुहुरपायभयेन दैवं<br />
सम्प्रार्थयन् पथि न किञ्चिदपि व्यजानात् ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स-अयं</span></td><td valign="top">he this</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रथेन</span></td><td valign="top">by a chariot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुकृती</span></td><td valign="top">the doer of meritorious deeds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत: निवासं</span></td><td valign="top">to Thy abode</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गच्छन्</span></td><td valign="top">(while) going</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मनोरथ-गणान्-</span></td><td valign="top">thoughts innumerable</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वयि धार्यमाणान्</span></td><td valign="top">in Thee placing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आस्वादयन् मुहु:-</span></td><td valign="top">(and) experiencing again and again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपाय-भयेन दैवं</span></td><td valign="top">obstacles fear, to God</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्प्रार्थयन् पथि</span></td><td valign="top">fervently praying, on the way</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न किञ्चित्-अपि</span></td><td valign="top">did not anything at all</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यजानत्</span></td><td valign="top">notice</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">This doer of meritorious deed, Akrura, travelled in a chariot to Thy abode. On the way his innumerable thoughts were centered around Thee and so he again and again experienced Thy presence. He feared and fervently prayed for the removal of all possible obstacles to this meeting with Thee and so he did not notice anything on the way.</div><div style="color: #3f3f3f; font-weight: 500;"><span>द्रक्ष्यामि वेदशतगीतगतिं पुमांसं<br />
स्प्रक्ष्यामि किंस्विदपि नाम परिष्वजेयम् ।<br />
किं वक्ष्यते स खलु मां क्वनु वीक्षित: स्या-<br />
दित्थं निनाय स भवन्मयमेव मार्गम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>द्रक्ष्यामि</span></td><td valign="top">will see</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वेद-शत-गीत-गतिं</span></td><td valign="top">in the Vedas (of whom) hundreds of hymns (are sung) that goal</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुमांसं</span></td><td valign="top">the Great One</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्प्रक्ष्यामि</span></td><td valign="top">will touch</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किंस्वित्-अपि</span></td><td valign="top">slightly even</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाम परिष्वजेयम्</span></td><td valign="top">will at all embrace</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं वक्ष्यते</span></td><td valign="top">what will he say</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स खलु मां</span></td><td valign="top">he indeed to me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्वनु वीक्षित: स्यात्</span></td><td valign="top">where seen will he be</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इत्थं निनाय</span></td><td valign="top">in this manner, carrying along</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स भवन्मयम्-एव</span></td><td valign="top">he (Akrura) immersed in Thee only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मार्गम्</span></td><td valign="top">in the way (went)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">All along the way he was immersed in Thy thoughts alone - 'Shall I be blessed to meet the Supreme Being who is the subject of all Vedic hymns? Will I be able to touch him even slightly? Will he embrace me? What will he say to me? Where will I see him?' He went along the way thinking in this manner.</div><div style="color: #3f3f3f; font-weight: 500;"><span>भूय: क्रमादभिविशन् भवदंघ्रिपूतं<br />
वृन्दावनं हरविरिञ्चसुराभिवन्द्यम् ।<br />
आनन्दमग्न इव लग्न इव प्रमोहे<br />
किं किं दशान्तरमवाप न पङ्कजाक्ष ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>भूय: क्रमात्-</span></td><td valign="top">again gradually</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिविशन्</span></td><td valign="top">entering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-अंघ्रि-पूतम्</span></td><td valign="top">by Thy feet purified</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वृन्दावनम्</span></td><td valign="top">Vrindaavana</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हर्-विरिञ्च-सुर-</span></td><td valign="top">by Shiva Brahma and other gods</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिवन्द्यम्</span></td><td valign="top">honoured</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्द-मग्न इव</span></td><td valign="top">in bliss immersed as if</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लग्न इव प्रमोहे</span></td><td valign="top">under as if a spell</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं किं</span></td><td valign="top">what what</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दशान्तरम्-</span></td><td valign="top">states (of ecstacy)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवाप न</span></td><td valign="top">attain not (he)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पङ्कजाक्ष</span></td><td valign="top">O Lotus Eyed One!</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lotus Eyed One! He gradually entered Vrindaavana which is sanctified by Thy feet and revered by Shiva, Brahma and other gods. As Akrura approached Vrindaavana he was as if immersed in bliss or was under a spell. What states of ecstacy did he not attain!</div><div style="color: #3f3f3f; font-weight: 500;"><span>पश्यन्नवन्दत भवद्विहृतिस्थलानि<br />
पांसुष्ववेष्टत भवच्चरणाङ्कितेषु ।<br />
किं ब्रूमहे बहुजना हि तदापि जाता<br />
एवं तु भक्तितरला विरला: परात्मन् ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>पश्यन्-अवन्दत</span></td><td valign="top">seeing, he protrated</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-विहृति-स्थलानि</span></td><td valign="top">Thy sporting places</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पांसुषु-अवेष्टत</span></td><td valign="top">in the dust rolled</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-चरण-अङ्कितेषु</span></td><td valign="top">by Thy feet (which was) marked</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं ब्रूमहे</span></td><td valign="top">what shall I say</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बहुजना हि</span></td><td valign="top">many people indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदापि जाता</span></td><td valign="top">at that time also were born</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एवं तु</span></td><td valign="top">like this, but</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्तितरला:</span></td><td valign="top">devotees intense</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विरला:</span></td><td valign="top">were few</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परात्मन्</span></td><td valign="top">O Lord!</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! Coming to the places where Thou sported, he prostrated. He rolled in the dust which had imprints of Thy feet. O what shall I say! His state is beyond description. At that time also many devotees were born but such ardent devotees were few indeed.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सायं स गोपभवनानि भवच्चरित्र-<br />
गीतामृतप्रसृतकर्णरसायनानि ।<br />
पश्यन् प्रमोदसरितेव किलोह्यमानो<br />
गच्छन् भवद्भवनसन्निधिमन्वयासीत् ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सायं स</span></td><td valign="top">at dusk, he (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोप-भवनानि</span></td><td valign="top">(from) the Gopa houses</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-चरित्र-</span></td><td valign="top">Thy doings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गीत-अमृत-प्रसृत-</span></td><td valign="top">sung (like) nectar flowing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर्ण-रसायनानि</span></td><td valign="top">for the ears, feast (like)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पश्यन्</span></td><td valign="top">seeing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रमोद-सरिता-इव</span></td><td valign="top">bliss river like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किल-उह्यमान:</span></td><td valign="top">indeed carried away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गच्छन् भवत्-</span></td><td valign="top">going, Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवन-सन्निधिम्-</span></td><td valign="top">abodes near to</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अन्वयासीत्</span></td><td valign="top">reached</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Akrura reached the vicinity of Thy residence by dusk. He passed by the houses of the Gopas from where flowed the soothing to the ear, nectar like strains sung about Thy sportive deed. Seeing this he was as though carried away and caught in the current of a river of bliss and spiritual joy.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तावद्ददर्श पशुदोहविलोकलोलं<br />
भक्तोत्तमागतिमिव प्रतिपालयन्तम् ।<br />
भूमन् भवन्तमयमग्रजवन्तमन्त-<br />
र्ब्रह्मानुभूतिरससिन्धुमिवोद्वमन्तम् ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्-ददर्श</span></td><td valign="top">then (he) saw</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशु-दोह-</span></td><td valign="top">the cows milked</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलोक-लोलं</span></td><td valign="top">watching eagerly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्त-उत्तम-आगतिम्-</span></td><td valign="top">the great devotee,s coming</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इव प्रतिपालयन्तम्</span></td><td valign="top">as if awaiting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूमन्</span></td><td valign="top">O Infinite Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवन्तम्-अयम्-</span></td><td valign="top">Thee, this (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अग्रजवन्तम्-</span></td><td valign="top">with (Thy) elder brother (saw)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अन्त:-ब्रह्म-अनुभूति-</span></td><td valign="top">(his own) internal Brahmic experiences'</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-सिन्धुम्-इव-उद्वमन्तम्</span></td><td valign="top">nectar ocean as if flowing (outwardly)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Infinite Lord! Then Akrura saw Thee with Thy elder brother Balaraam, eagerly watching the milking of the cows, and it seemed like Thou were awaiting the arrival of a great devotee (Akrura himself). It was as if Akrura's internal Brahmic experience was flowing outwardly like a nectar ocean personified as Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सायन्तनाप्लवविशेषविविक्तगात्रौ<br />
द्वौ पीतनीलरुचिराम्बरलोभनीयौ ।<br />
नातिप्रपञ्चधृतभूषणचारुवेषौ<br />
मन्दस्मितार्द्रवदनौ स युवां ददर्श ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सायन्तन-आप्लव</span></td><td valign="top">the evening bath</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विशेष-विविक्त-</span></td><td valign="top">well cleaned</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गात्रौ द्वौ</span></td><td valign="top">bodied both (in)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पीत-नील-</span></td><td valign="top">yellow and blue</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुचिर-अम्बर-</span></td><td valign="top">beautiful garments</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लोभनीयौ</span></td><td valign="top">attractive</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-अति-प्रपञ्च-</span></td><td valign="top">not very clustered</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धृत-भूषण</span></td><td valign="top">wearing ornaments</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चारु-वेषौ</span></td><td valign="top">charming appearance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मन्द्-स्मित-</span></td><td valign="top">soft smiling</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आर्द्र-वदनौ</span></td><td valign="top">gentle faced</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स</span></td><td valign="top">he (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>युवां ददर्श</span></td><td valign="top">Thou two saw</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Akrura saw Thee and Balaraam, both neat and tidy after the evening bath, dressed in beautiful yellow and blue garments, wearing a few ornaments and looking charming in appearance. A soft smile played on Thy gentle faces.</div><div style="color: #3f3f3f; font-weight: 500;"><span>दूराद्रथात्समवरुह्य नमन्तमेन-<br />
मुत्थाप्य भक्तकुलमौलिमथोपगूहन् ।<br />
हर्षान्मिताक्षरगिरा कुशलानुयोगी<br />
पाणिं प्रगृह्य सबलोऽथ गृहं निनेथ ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>दूरात्-रथात्-</span></td><td valign="top">from afar, from the chariot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समवरुह्य</span></td><td valign="top">getting down</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नमन्तम्-एनम्-</span></td><td valign="top">(who was) prostrating, him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्थाप्य</span></td><td valign="top">lifting up</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्तकुल-मौलिं-</span></td><td valign="top">the devotee clan's crown (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अथ-उपगूहन्</span></td><td valign="top">then embracing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हर्षात्-</span></td><td valign="top">joyfully</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मित-अक्षर-गिरा</span></td><td valign="top">with few words speech</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुशल-अनुयोगी</span></td><td valign="top">welfare enquiring</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाणिं प्रगृह्य</span></td><td valign="top">(his) hands taking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सबल:- अथ</span></td><td valign="top">with Balaraam, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गृहं निनेथ</span></td><td valign="top">to the house led</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The crown of the devotees Akrura got down from the chariot. Thou lifted him up in great joy as he prostrated before Thee. Thou embraced him and in a few words enquired about his wellbeing. Holding his hand Thou and Balaraam led him to Thy house.</div><div style="color: #3f3f3f; font-weight: 500;"><span>नन्देन साकममितादरमर्चयित्वा<br />
तं यादवं तदुदितां निशमय्य वार्ताम् ।<br />
गोपेषु भूपतिनिदेशकथां निवेद्य<br />
नानाकथाभिरिह तेन निशामनैषी: ॥११॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>नन्देन साकम्-</span></td><td valign="top">Nanda, along with (Thou)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अति-आदरम्-</span></td><td valign="top">very respectfully</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अर्चयित्वा</span></td><td valign="top">honoured</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तं यादवं</span></td><td valign="top">him, the Yaadava (Akrura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-उदितां</span></td><td valign="top">by him said</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निशमय्य वार्ताम्</span></td><td valign="top">hearing the message</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपेषु</span></td><td valign="top">to the Gopas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूपति-निदेश-कथां</span></td><td valign="top">the king's command news</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निवेद्य</span></td><td valign="top">communicating</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाना-कथाभि:-</span></td><td valign="top">by various talks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इह तेन</span></td><td valign="top">here with him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निशाम्-अनैषी:</span></td><td valign="top">the night (Thou) spend</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">With Nanda Gopa Thou very respectfully honoured the Yaadava Akrura and listened to the message of his mission. Thou communicated to the Gopas about the news of the king's command. That night Thou spent conversing with Akrura on various matters.</div><div style="color: #3f3f3f; font-weight: 500;"><span>चन्द्रागृहे किमुत चन्द्रभगागृहे नु<br />
राधागृहे नु भवने किमु मैत्रविन्दे ।<br />
धूर्तो विलम्बत इति प्रमदाभिरुच्चै-<br />
राशङ्कितो निशि मरुत्पुरनाथ पाया: ॥१२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>चन्द्रा गृहे</span></td><td valign="top">in Chandraa's house</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किमुत</span></td><td valign="top">or</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चन्द्रभगा गृहे</span></td><td valign="top">in Chandrabhaagaa's house</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नु</span></td><td valign="top">is it so</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राधा गृहे नु</span></td><td valign="top">or in Raadhaa's house is it</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किमु मैत्रविन्दे</span></td><td valign="top">or in Mitravrindaa's</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धूर्त: विलम्बते</span></td><td valign="top">the rascal (Krishna) is tarrying</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति प्रमदाभि:-</span></td><td valign="top">thus by the ladies</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उच्चै: आशङ्कित:</span></td><td valign="top">greatly suspected</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निशि</span></td><td valign="top">in the night</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मरुत्पुरनाथ</span></td><td valign="top">O Lord of Guruvaayur!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाया:</span></td><td valign="top">protect me</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">That night Thou failed to meet the Gopikas. The ladies suspected that the rascal that Thou were may be tarrying in the house of Chandra, or Chandrabhaagaa, or Raadhaa or Mitravrindaa, in the night. O Lord of Guruvaayur! Protect me.</div><div style="color: #3f3f3f; font-weight: 500;"><span></span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody></tbody></table></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-44959418336315345492011-05-09T23:48:00.001-07:002011-05-09T23:48:49.732-07:00Narayaneeyam - Part XXXXXXXI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 71</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>यत्नेषु सर्वेष्वपि नावकेशी केशी स भोजेशितुरिष्टबन्धु: ।<br />
त्वां सिन्धुजावाप्य इतीव मत्वा सम्प्राप्तवान् सिन्धुजवाजिरूप: ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>यत्नेषु</span></td><td valign="top">in (even all his) attempts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्वेषु-अपि</span></td><td valign="top">all even</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-अवकेशी</span></td><td valign="top">not unsuccessful</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केशी स</span></td><td valign="top">that Keshi</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भोज-ईशितु:-</span></td><td valign="top">of the Bhoja king (Kansa's)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इष्ट-बन्धु:</span></td><td valign="top">a close friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्</span></td><td valign="top">Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सिन्धुजा-अवाप्य</span></td><td valign="top">by the ocean born Laxmi attainable</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-इव मत्वा</span></td><td valign="top">thus as if thinking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्प्राप्तवान्</span></td><td valign="top">approached (Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सिन्धुज-</span></td><td valign="top">(as) born of the Sindhu land</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वाजि-रूप:</span></td><td valign="top">in horse form</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">A close friend of the Bhoja king Kansa, Keshi was never unsuccessful in any of his attempts. He took the form of a horse from the land of Sindhu, thinking that Thou were easily accessible to those born off Sindhu (ocean) as Thou are to Laxmi Devi.</div><div style="color: #3f3f3f; font-weight: 500;"><span>गन्धर्वतामेष गतोऽपि रूक्षैर्नादै: समुद्वेजितसर्वलोक: ।<br />
भवद्विलोकावधि गोपवाटीं प्रमर्द्य पाप: पुनरापतत्त्वाम् ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गन्धर्वताम्-</span></td><td valign="top">(though) the form of a Gandharva (celstial singer)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एष गत:-अपि</span></td><td valign="top">this (wicked one) assuming even</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रूक्षै:-नादै:</span></td><td valign="top">by fierce noises (voices)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समुद्वेजित-सर्व-लोक:</span></td><td valign="top">frightening all the worlds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-विलोक-अवधि</span></td><td valign="top">Thee sighting until</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपवाटीं प्रमर्द्य</span></td><td valign="top">Gokula distructing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाप:</span></td><td valign="top">the wicked one</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-आपतत्-त्वाम्</span></td><td valign="top">then attacked Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">This wicked Asura, even though he had assumed the form of a Gandharva frightened all the worlds with his fierce voices. Until he set sight on Thee, the evil one distructed Gokula and then rushed to attack Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तार्क्ष्यार्पिताङ्घ्रेस्तव तार्क्ष्य एष चिक्षेप वक्षोभुवि नाम पादम् ।<br />
भृगो: पदाघातकथां निशम्य स्वेनापि शक्यं तदितीव मोहात् ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तार्क्ष्य-अर्पित-</span></td><td valign="top">on Garuda placed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्घ्रे:-तव</span></td><td valign="top">feet of Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तार्क्ष्य एष चिक्षेप</span></td><td valign="top">horse this, threw (kicked)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वक्षोभुवि</span></td><td valign="top">on the chest area</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाम पादम्</span></td><td valign="top">indeed his foot</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भृगो: पद-आघात-</span></td><td valign="top">of (sage) Bhrigu, with feet hitting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथां निशम्य</span></td><td valign="top">story having heard</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्वेन-अपि</span></td><td valign="top">by himself also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शक्यं तत्-</span></td><td valign="top">could be done that</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-इव मोहात्</span></td><td valign="top">thus as if deludedly</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou, whose feet are placed on Garuda, Thy vehicle, was kicked on the chest by this horse demon by his foot. Perhaps he had heard the story of sage Bhrigu having hit Thee with the foot, he deludedly thought that he too could do so.</div><div style="color: #3f3f3f; font-weight: 500;"><span>प्रवञ्चयन्नस्य खुराञ्चलं द्रागमुञ्च चिक्षेपिथ दूरदूरम्<br />
सम्मूर्च्छितोऽपि ह्यतिमूर्च्छितेन क्रोधोष्मणा खादितुमाद्रुतस्त्वाम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>प्रवञ्चयन्-अस्य</span></td><td valign="top">dodging his</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>खुराञ्चलं</span></td><td valign="top">raised hoofs</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>द्राक्-अमुं-च</span></td><td valign="top">quickly,and him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चिक्षेपिथ</span></td><td valign="top">(Thou) flung</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दूर-दूरम्</span></td><td valign="top">far far away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्मूर्च्छित:-अपि</span></td><td valign="top">fainting also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हि-अतिमूर्च्छितेन</span></td><td valign="top">indeed in much great</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्रोध-उष्मणा</span></td><td valign="top">rage burning</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>खादितुम्-अद्रुत:-</span></td><td valign="top">to consume (Thee) rushed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्</span></td><td valign="top">Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Dodging his raised hoofs Thou quickly caught him and flung him far far away. Though he fainted for sometime, with an increased rage as though set afire, he rushed to consume Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>त्वं वाहदण्डे कृतधीश्च वाहादण्डं न्यधास्तस्य मुखे तदानीम् ।<br />
तद् वृद्धिरुद्धश्वसनो गतासु: सप्तीभवन्नप्ययमैक्यमागात् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>त्वं</span></td><td valign="top">Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वाह-दण्डे</span></td><td valign="top">the horse punishing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृतधी:-च</span></td><td valign="top">and deciding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वाहा-दण्डं</span></td><td valign="top">(Thy) arm, club (like)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न्यधा:-तस्य</span></td><td valign="top">placed into his</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुखे तदानीम्</span></td><td valign="top">mouth at that time</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तद्-वृद्धि-</span></td><td valign="top">(by) its increasing (in size)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुद्ध-श्वसन:</span></td><td valign="top">(by) choking of breath</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गतासु:</span></td><td valign="top">(he) having died</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सप्तीभवन्-अपि-</span></td><td valign="top">in a horse form though</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयम्-</span></td><td valign="top">this (Asura)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ऐक्यम्-आगात्</span></td><td valign="top">oneness (with Thee) attained</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou decided to punish the horse, and placed Thy strong club like arm into his mouth. At that time the arm increased in size and choked the horse to death. Even though the Asura was in the form of a horse, he attained oneness with Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>आलम्भमात्रेण पशो: सुराणां प्रसादके नूत्न इवाश्वमेधे ।<br />
कृते त्वया हर्षवशात् सुरेन्द्रास्त्वां तुष्टुवु: केशवनामधेयम् ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>आलम्भ-</span></td><td valign="top">by killing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मात्रेण पशो:</span></td><td valign="top">merely, of the animal</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुराणाम् प्रसादके</span></td><td valign="top">to the god's pleasure (joy)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नूत्न इव-</span></td><td valign="top">new as if</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अश्वमेधे</span></td><td valign="top">in the Ashvamedha sacrifice</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृते त्वया</span></td><td valign="top">done by Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हर्षवशात्</span></td><td valign="top">inspired by joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुरेन्द्रा:-त्वां</span></td><td valign="top">the gods Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तुष्टुवु:</span></td><td valign="top">hailed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केशव-नाम-धेयम्</span></td><td valign="top">Keshava name giving (to Thee)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Merely by the killing of the animal the gods were full of joy. This was as if it were a new Ashvamedha sacrifice done by Thee. Delighted, the gods hailed Thee giving Thee the name Keshava, the killer of Keshi.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कंसाय ते शौरिसुतत्वमुक्त्वा तं तद्वधोत्कं प्रतिरुध्य वाचा।<br />
प्राप्तेन केशिक्षपणावसाने श्रीनारदेन त्वमभिष्टुतोऽभू: ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कंसाय ते</span></td><td valign="top">to Kansa Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शौरि-सुतत्वम्-उक्त्वा</span></td><td valign="top">Vasudeva"s son having said</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तं तत्-</span></td><td valign="top">him (Kansa), his (Vasudeva's)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वध-उत्कं</span></td><td valign="top">killing eagerness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतिरुध्य वाचा</span></td><td valign="top">dissuading verbally</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राप्तेन</span></td><td valign="top">who had come</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केशि-क्षपण-अवसाने</span></td><td valign="top">at the end of Keshi's distruction</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्री-नारदेन त्वम्-</span></td><td valign="top">by Shri Naarada, Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिष्टुत:-अभू:</span></td><td valign="top">were praised</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Sage Naarada had told Kansa that Thou were the son of Vasudeva. Kansa eagerly set out to kill Vasudeva but was verbally dissuaded by Shri Naarada to do so. At the end of Keshi's distruction Naarada came to Thee and sung Thy praises.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कदापि गोपै: सह काननान्ते निलायनक्रीडनलोलुपं त्वाम् ।<br />
मयात्मज: प्राप दुरन्तमायो व्योमाभिधो व्योमचरोपरोधी ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कदापि</span></td><td valign="top">once</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपै: सह</span></td><td valign="top">with the Gopas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>काननान्ते</span></td><td valign="top">in the forest</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निलायन-क्रीडन-लोलुपं</span></td><td valign="top">hide and seek game engaged in</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्</span></td><td valign="top">Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मय-आत्मज:</span></td><td valign="top">Maya's son</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राप</span></td><td valign="top">approached</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दुरन्त-माय:</span></td><td valign="top">(who had) immense magical powers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्योम-अभिध:</span></td><td valign="top">Vyoma named</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्योम-चर-उपरोधी</span></td><td valign="top">the gods obstructing</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">One day Thou were engaged in playing the game of hide and seek with the Gopa boys. Just then the son of Maya, an Asura named Vyoma who had immense magical powers and who was an enemy of the gods, approached Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>स चोरपालायितवल्लवेषु चोरायितो गोपशिशून् पशूंश्च<br />
गुहासु कृत्वा पिदधे शिलाभिस्त्वया च बुद्ध्वा परिमर्दितोऽभूत् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स</span></td><td valign="top">he (Vyoma)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चोर-पालायित-वल्लवेषु</span></td><td valign="top">among the thieves and the policemen boys</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चोरायित:</span></td><td valign="top">(acting) as a thief</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोप-शिशून्</span></td><td valign="top">the Gopa boys</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशून्-च</span></td><td valign="top">and the cows</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गुहासु कृत्वा</span></td><td valign="top">in a cave doing (putting)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पिदधे शिलाभि:-</span></td><td valign="top">closed (the caves) with stones</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वया च बुद्ध्वा</span></td><td valign="top">and by Thee, understanding (the situation)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिमर्दित:-अभूत्</span></td><td valign="top">killed was</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">He, in the game, mingled among the boys who were playing as thief and policemen. Vyoma playing as thief put the Gopa boys and the cows in a cave and closed the mouth of the cave with a stone. As Thou understood the situation, Vyoma was killed by Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>एवं विधैश्चाद्भुतकेलिभेदैरानन्दमूर्च्छामतुलां व्रजस्य ।<br />
पदे पदे नूतनयन्नसीमां परात्मरूपिन् पवनेश पाया: ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>एवं विधै:-च-</span></td><td valign="top">this and such like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अद्भुत-</span></td><td valign="top">strange</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केलि-भेदै:-</span></td><td valign="top">sports of different kinds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्द-मूर्च्छाम्-</span></td><td valign="top">in bliss swooning (happiness)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अतुलां व्रजस्य</span></td><td valign="top">extremely of Vraj</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पदे पदे</span></td><td valign="top">every now and then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नूतयन्-</span></td><td valign="top">renewing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>असीमां</span></td><td valign="top">unlimitedly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परमात्मरूपिन्</span></td><td valign="top">O Supreme Being</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पवनेश</span></td><td valign="top">O Lord of Guruvaayur</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाया:</span></td><td valign="top">protect me</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou made Vraja swoon in bliss with such strange and different kinds of sports.Thou renewed Thy sports every now and then with unlimited variety. O Supreme Being! O Lord of Guruvaayur! protect me.</div><div style="color: #3f3f3f; font-weight: 500;"><span></span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody></tbody></table><br />
<div style="color: #3f3f3f; line-height: 24px;"></div><div style="color: #3f3f3f; font-weight: 500;"><span></span></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-15717401293832023152011-05-09T00:46:00.001-07:002011-05-09T00:46:19.658-07:00Brahma Sutras - Part XXXXXXXII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Vaisamyanairghrinyadhikaranam: Topic 12 (Sutras 34-36)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_231.gif" style="margin-bottom: 1px; margin-top: 2px;" width="330" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brahman is neither partial nor cruel.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_232.gif" width="389" /><br />
<strong>Vaishamyanairghrinye na sapekshatvat tatha hi darsayati</strong> II.1.34 (168)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Partiality and cruelty cannot (be ascribed to Brahman) on account of His taking into consideration (other reasons in that matter viz., merit and demerit of the souls), for so (scripture) declares.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Vaishamya:</strong> inequality, partiality; <strong>Nairghrinye:</strong> cruelty, unkindness; <strong>Na:</strong> not (cannot be ascribed to Brahman); <strong>Sapekshatvat:</strong> because of dependence upon, as it is dependent on something else, i.e., upon the Karma of the souls; <strong>Tatha:</strong>so; <strong>Hi:</strong> because; <strong>Darsayati:</strong> the scripture declares.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The accusation that Brahman is partial and cruel in His creation of the world is removed.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Some are created poor, some rich. Therefore Brahman or the Lord is partial to some. He makes people suffer. Therefore He is cruel. For these two reasons Brahman cannot be the cause of the world. This objection is untenable. The Lord cannot be accused of inequality and cruelty, because enjoyment and suffering of the individual soul are determined by his own previous good and bad actions. Sruti also declares. "A man becomes virtuous by his virtuous deeds and sinful by his sinful acts - <em>Punyo vai punyena karmana bhavati, papah papena</em>" (Bri. Up. III.2.13).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The grace of the Lord is like rain which brings the potency of each seed to manifest itself according to its nature. The variety of pain and pleasure is due to variety of Karma.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The position of the Lord is to be regarded as similar to that of Parjanya, the giver of rain. Parjanya is the common cause of the production of rice, barley and other plants. The difference between the various species is due to the diverse potentialities lying hidden in the respective seeds. Even so, the Lord is the common cause of the creation of gods, men, etc. The differences between these classes of beings are due to the different merit belonging to the individual souls.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Scripture also declares, "The Lord makes him whom He wishes to lead up from these worlds do a good action. The Lord makes Him whom He wishes to lead down do a bad action" (Kau. Up. III.8). "A man becomes good by good work, bad by bad work" (Bri. Up. III.2.13). Smriti also declares that the Lord metes out rewards and punishments only in consideration of the specific actions of beings. 'I serve men in the way in which they approach Me.' (Bhagavad Gita IV.11).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_233.gif" width="331" /><br />
<strong>Na karmavibhagaditi chet na anaditvat</strong> II.1.35 (169)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be objected that it (viz., the Lord's having regard to merit and demerit) is not possible on account of the non-distinction (of merit and demerit before creation), (we say) no, because of (the world) being without a beginning.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Na:</strong> not; <strong>Karmavibhagat:</strong> because of the non-distinction of work (before creation); <strong>Iti chet:</strong> if it be said, if it be objected in this way; <strong>Na:</strong> no, the objection cannot stand; <strong>Anaditvat:</strong> because of beginninglessness.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objection against Sutra 34 is raised and refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sutra consists of two parts, viz., an objection and its reply. The objective portion is<em> 'Na karmavibhagaditi chet' </em>and the reply portion is <em>'Na anaditvat'.</em></div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objection is raised now. The Sruti says, "Being only this was in the beginning, one without a second." There was no distinction of works before creation of the world. There was only the absolutely One Real Being or Brahman. The creation at the beginning of one man as rich and of another as poor and unhappy cannot certainly depend on the respective previous good or bad deeds. The first creation must have been free from inequalities.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This objection cannot stand. The creation of the world is also without a beginning. There was never a time that may be said to be an absolute beginning. The question of first creation cannot arise. Creation and destruction of the world following each other continually by rotation is without any beginning and end. The condition of individual souls in any particular cycle of creation is predetermined by their actions in the previous cycle.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It cannot be said that there could be no Karma prior to creation, which causes the diversity of creation, because Karma is Anadi (beginningless). Creation is only the shoot from a pre-existing seed of Karma.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">As the world is without a beginning, merit and inequality are like seed and sprout. There is an unending chain of the relation of cause and effect as in the case of the seed and the sprout. Therefore, there is no contradiction present in the Lord's creative activity.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_234.gif" width="251" /><br />
<strong>Upapadyate chapyupalabhyate cha</strong> II.1.36 (170)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And (that the world - and also Karma - is without a beginning) is reasonable and is also seen (from the scriptures).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Upapadyate:</strong> is proved by reasoning, is reasonable that it should be so; <strong>Cha:</strong>and; <strong>Api:</strong> and, also, assuredly; <strong>Upalabhyate:</strong> is seen, is found in Sruti or Scriptures; <strong>Cha:</strong> also, and.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Karma is Anadi (beginningless). This is logical and is supported by scripture. By reasoning also it can be deduced that the world must be beginningless. Because, if the world did not exist in a potential or seed state, then an absolutely non-existing thing would be produced during creation. There is also the possibility of liberated persons being reborn again. Further, people would be enjoying and suffering without having done anything to deserve it. As there would exist no determining cause of the unequal dispensation of pleasure and pain, we should have to submit or assert to the doctrine of rewards and punishments being allotted without reference to previous virtues and vicious deeds. There will be effect without a cause. This is certainly absurd. When we assume effect without a cause, there could be no law at all with reference to the purpose or regularity of creation. The Sruti declares that creation is 'Anadi' (beginningless).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, mere Avidya (ignorance) which is homogeneous (Ekarupa), cannot cause the heterogeneity of creation. It is Avidya diversified by Vasanas due to Karma that can have such a result. Avidya needs the diversity of individual past work to produce varied results. Avidya may be the cause of inequality if it be considered as having regard to demerit accruing from action produced by the mental suppression of wrath, hatred and other afflicting passions.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scriptures also posit the existence of the universe in former cycles or Kalpas in texts like, "The creator fashioned the sun and the moon as before" (Rig Veda Samhita, X-190-3). Hence partiality and cruelty cannot be ascribed to the Lord.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-64705380413077038432011-05-09T00:45:00.001-07:002011-05-09T00:45:32.840-07:00Brahma Sutras - Part XXXXXXXI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Prayojanatvadhikaranam: Topic 11 (Sutras 32-33)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_228.gif" style="margin-bottom: 1px; margin-top: 2px;" width="323" /><br />
<div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Final end of Creation.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_229.gif" width="189" /><br />
<strong>Na prayojanavattvat</strong> II.1.32 (166)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">(Brahman is) not (the creator of the universe) on account of (every activity) having a motive.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Na:</strong> not (i.e. Brahman cannot be the creator); <strong>Prayojana- vattvat:</strong> on account of having motive.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Another objection to Brahman being the cause of the world is raised.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector says: "In this world, everybody does a work with some motive. He does any work to satisfy his desire. There is also a scriptural passage that confirms this result of common experience, 'Verily, everything is not dear that you may love everything, but that you may love the Self, therefore everything is dear' (Bri. Up. II.4.5). But Brahman is all-full, self-sufficient and self-contained. He has nothing to gain by the creation. Therefore He cannot engage Himself in such a useless creation. Hence, Brahman cannot be the cause of the universe."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The undertaking of creating this world with all its details is indeed a weighty one. If Brahman desires creation to fulfil a wish, then He cannot be an eternally happy, perfect being with no unfulfilled desires. If He has no desire, then He will not wish to create and so there will be no creation. It cannot be said that He creates without purpose, like a senseless man in a state of frenzy. That would certainly contradict His Omniscience.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the doctrine of the creation proceeding from an intelligent Being (Brahman) is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_230.gif" width="245" /><br />
<strong>Lokavattu lilakaivalyam</strong> II.1.33 (167)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">But (Brahman's creative activity) is mere sport, such as is seen in the world (or ordinary life).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Lokavat:</strong> as in the world, as in ordinary life; <strong>Tu:</strong> but; <strong>Lilakaivalyam:</strong> mere pastime.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">(<strong>Lila:</strong> sport, play; <strong>Kaivalyam:</strong> merely; <strong>Lilamatram:</strong> mere pastime.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 32 is replied to.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'tu' (but) removes the above obejction.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman has created the world not out of any desire or motive. It is simply His pastime, proceeding from His own nature, which is inherent in and inseparable from Him, as it is seen also in the world that sometimes a rich man or a prince, does some action without any motive or purpose, simply out of a sportive impulse. Just as children play out of mere fun, or just as men breathe without any motive or purpose, because it is their very nature, just as a man full of cheerfulness when awakening from sound sleep, begins to dance about without any objective, but from mere exuberance of spirit, so also Brahman engages Himself in creating this world not out of any purpose or motive, but out of sporting or Lila or play proceeding from His own nature.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Although the creation of this universe appears to us a weighty and difficult undertaking, it is mere play to the Lord, whose power is infinite or limitless.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If in ordinary life we may possibly by close scrutiny detect some subtle motive even for sportful action (playing at a game of balls is not altogether motiveless, because the prince gets some pleasure by the play), we cannot do so with regard to the actions of the Lord. The scripture declares that all wishes are fulfilled in the Lord and that He is all-full, self-contained and self-sufficient.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It should not be forgotten however that there is no creation from the standpoint of the Absolute, because name and form are due to Avidya or ignorance and because Brahman and Atman are really one.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The opponent again raises an objection. The theory that Brahman is the creator is open to the objection that He is either partial or cruel, because some men enjoy happiness and others suffer misery. Hence this theory is not a congruous one. This objection is removed by the following Sutra.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-73246738010723062762011-05-09T00:42:00.001-07:002011-05-09T00:42:55.209-07:00Narayaneeyam - Part XXXXXXX<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 70</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>इति त्वयि रसाकुलं रमितवल्लभे वल्लवा:<br />
कदापि पुरमम्बिकामितुरम्बिकाकानने ।<br />
समेत्य भवता समं निशि निषेव्य दिव्योत्सवं<br />
सुखं सुषुपुरग्रसीद्व्रजपमुग्रनागस्तदा ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>इति त्वयि</span></td><td valign="top">in this manner (when) Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-आकुलं</span></td><td valign="top">in bliss immersed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रमित-वल्लभे</span></td><td valign="top">were entertaining the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्लवा: कदापि</span></td><td valign="top">(at that time) the Gopas once</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुरम्-अम्बिका-कमितु:-</span></td><td valign="top">(to) the temple of Ambikaa's husband (Shiva)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अम्बिका-कानने</span></td><td valign="top">in the Ambika (named) forest</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समेत्य भवता समं</span></td><td valign="top">going along with Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निशि निषेव्य</span></td><td valign="top">in the night having performed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिव्य-उत्सवं</span></td><td valign="top">the divine festival</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुखं सुषुपु:-</span></td><td valign="top">happily slept</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अग्रसीत्-व्रजपम्-</span></td><td valign="top">swallowed Nanda Gopa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उग्रनाग:-तदा</span></td><td valign="top">a fierce snake then</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">In this manner, as Thou were entertaining the Gopikaas and they were immersed in bliss, the Gopas went to the temple of Lord Shiva, Ambikaa's (Paarvati's) husband. Thou went along with them to the temple which was in the forest named Ambikaa. After the divine festival had been performed, they all slept happily in the night. Then a fierce snake swallowed Nanda Gopa.</div><div style="color: #3f3f3f; font-weight: 500;"><span>समुन्मुखमथोल्मुकैरभिहतेऽपि तस्मिन् बला-<br />
दमुञ्चति भवत्पदे न्यपति पाहि पाहीति तै: ।<br />
तदा खलु पदा भवान् समुपगम्य पस्पर्श तं<br />
बभौ स च निजां तनुं समुपसाद्य वैद्यधरीम् ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>समुन्मुखम्-</span></td><td valign="top">who was looking up</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अथ-उल्मुकै:-</span></td><td valign="top">then with burning logs of wood</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिहते-अपि-तस्मिन्</span></td><td valign="top">being thrashed even, he</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बलात्-अमुञ्चति</span></td><td valign="top">from his hold did not release</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-पदे न्यपति</span></td><td valign="top">on Thy feet fell (the Gopas)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाहि पाहि-इति तै:</span></td><td valign="top">save save, thus by them (was said)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदा खलु</span></td><td valign="top">then indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पदा भवान्</span></td><td valign="top">by foot Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समुपगम्य</span></td><td valign="top">going near</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पस्पर्श तं</span></td><td valign="top">touched him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बभौ स च</span></td><td valign="top">became he and</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निजां तनुं</span></td><td valign="top">his own body</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समुपसाद्य</span></td><td valign="top">attaining</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वैद्यधरीम्</span></td><td valign="top">Vidyaadharee (form)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The fierce snake was looking up. In spite of being thrashed with burning logs of wood, it did not loose hold of his prey. The Gopas fell on Thy feet and prayed for protection. Then indeed Thou went near and touched him with Thy foot, and he became his own body and attained the former form of Vidyaadharee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सुदर्शनधर प्रभो ननु सुदर्शनाख्योऽस्म्यहं<br />
मुनीन् क्वचिदपाहसं त इह मां व्यधुर्वाहसम् ।<br />
भवत्पदसमर्पणादमलतां गतोऽस्मीत्यसौ<br />
स्तुवन् निजपदं ययौ व्रजपदं च गोपा मुदा ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सुदर्शनधर प्रभो</span></td><td valign="top">Weilder of Sudarshana, O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ननु सुदर्शन-आख्य:-</span></td><td valign="top">indeed Sudarshana named</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अस्मि-अहं</span></td><td valign="top">am I</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुनीन् क्वचित्-</span></td><td valign="top">the sages once</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपाहसं</span></td><td valign="top">(I) ridiculed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ते-इह मां</span></td><td valign="top">they here me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यधु:-वाहसम्</span></td><td valign="top">made a python</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवत्-पद-</span></td><td valign="top">Thy feet</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समर्पणात्-</span></td><td valign="top">by contact</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमलतां गत:-अस्मि</span></td><td valign="top">purification reached (have) I</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-असौ स्तुवन्</span></td><td valign="top">thus he praising</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निजपदं ययौ</span></td><td valign="top">(to) his own abode went</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजपदं च</span></td><td valign="top">and to Vraja</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपा मुदा</span></td><td valign="top">the Gopas (went) happily</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! Weilder of Sudarshana! I am Sudarshana by name. Having sinned the sages for ridiculing them, they cursed me to remain here as a python. I have reached purification by the touch of Thy feet.' Thus praising Thee, he went back to his abode, while the Gopas also happily returned to Vraja.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कदापि खलु सीरिणा विहरति त्वयि स्त्रीजनै-<br />
र्जहार धनदानुग: स किल शङ्खचूडोऽबला: ।<br />
अतिद्रुतमनुद्रुतस्तमथ मुक्तनारीजनं<br />
रुरोजिथ शिरोमणिं हलभृते च तस्याददा: ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कदापि खलु</span></td><td valign="top">once indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सीरिणा विहरति</span></td><td valign="top">with Balaraam strolling about</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वयि स्त्रीजनै:-</span></td><td valign="top">when Thou were (and) with the women folk</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जहार धनद-अनुग:</span></td><td valign="top">kidnapped, Kuber's emissary</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स किल</span></td><td valign="top">he indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शङ्खचूड:-</span></td><td valign="top">Shankhachooda</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अबला:</span></td><td valign="top">the women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अतिद्रुतम्-</span></td><td valign="top">very hastily</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुद्रुत:-तम्-अथ</span></td><td valign="top">(Thou) persuing him, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुक्त-नारी-जनम्</span></td><td valign="top">releasing the women folk</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रुरोजिथ</span></td><td valign="top">(Thou) killed him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शिरोमणिम्</span></td><td valign="top">(and) the crest pearl</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हलभृते च</span></td><td valign="top">to Balaraam and</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्य-अददा:</span></td><td valign="top">his (Shankhacooda's) gave</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Once indeed in Balaraam's company and with the women folk Thou were strolling about. Shankhachooda, an emmissary of Kubera, kidnapped the women. Thou hastily persued him and killed him and liberated the women. Thou gave the crest pearl of Shankhachooda to Thy brother Balaraam.</div><div style="color: #3f3f3f; font-weight: 500;"><span>दिनेषु च सुहृज्जनैस्सह वनेषु लीलापरं<br />
मनोभवमनोहरं रसितवेणुनादामृतम् ।<br />
भवन्तममरीदृशाममृतपारणादायिनं<br />
विचिन्त्य किमु नालपन् विरहतापिता गोपिका: ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>दिनेषु च</span></td><td valign="top">and all during the day</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुहृत्-जनै:-सह</span></td><td valign="top">with the friends</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वनेषु लीलापरं</span></td><td valign="top">in the forest engaged in play</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मनोभव-मनोहरं</span></td><td valign="top">enchanting Cupid</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रसित-वेणु-</span></td><td valign="top">luciously, the flute's</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाद-अमृतम्</span></td><td valign="top">notes flowing like nectar</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवन्तम्-</span></td><td valign="top">Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमरी-दृशाम्-</span></td><td valign="top">to the celestial damsels' sight</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमृत-पारणा-दायिनं</span></td><td valign="top">nectar drink giving</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विचिन्त्य</span></td><td valign="top">thinking about (all this)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किमु न-आलपन्</span></td><td valign="top">what all did not lament</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विरह-तापिता</span></td><td valign="top">seperation pangs suffering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपिका:</span></td><td valign="top">the Gopikaas</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">During the day Thou were engaged in play with friends in the forest. Enchanting even Cupid, Thou played the flute with lucious notes flowing like nectar. Thy sight was like a drink of nectar to the eyes of the celestial damsels. Thinking about all this the Gopikaas suffered pangs of seperation and what all lamentations did they not give in to.</div><div style="color: #3f3f3f; font-weight: 500;"><span>भोजराजभृतकस्त्वथ कश्चित् कष्टदुष्टपथदृष्टिररिष्ट: ।<br />
निष्ठुराकृतिरपष्ठुनिनादस्तिष्ठते स्म भवते वृषरूपी ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>भोजराज-भृतक:-</span></td><td valign="top">Kamsaa'a emmissary</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तु-अथ कश्चित्</span></td><td valign="top">then some one</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कष्ट-दुष्ट-</span></td><td valign="top">cruel and evil</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पथ-दृष्टि:-अरिष्ट:</span></td><td valign="top">ways looking for, (named) Arishta</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निष्ठुर-आकृति:-</span></td><td valign="top">terrific in appearance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपष्ठु-निनाद:-</span></td><td valign="top">(and) horrible bellowings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तिष्ठते स्म भवते</span></td><td valign="top">stood before Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वृषरूपी</span></td><td valign="top">in the form of a bull</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Once, some emissary of Kansa, always looking for ways to do cruel and evil deeds, Arishta by name, terrific in appearance, bellowing horribly, in the form of a bull stood before Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>शाक्वरोऽथ जगतीधृतिहारी मूर्तिमेष बृहतीं प्रदधान: ।<br />
पङ्क्तिमाशु परिघूर्ण्य पशूनां छन्दसां निधिमवाप भवन्तम् ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>शाक्वर:-अथ</span></td><td valign="top">(this) bull then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जगती-धृति-हारी</span></td><td valign="top">(who was) the world's peace plunderer</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मूर्तिम्-एष</span></td><td valign="top">in a form, he</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बृहतीं प्रदधान:</span></td><td valign="top">(which was) huge assumed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पङ्क्तिम्-आशु</span></td><td valign="top">the herd soon</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिघूर्ण्य</span></td><td valign="top">driving away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशूनां</span></td><td valign="top">of the cows</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>छन्दसाम् निधिम्-</span></td><td valign="top">of the Veda's repository (Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवाप भवन्तम्</span></td><td valign="top">approached Thee</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Then this bull who was the plunderer of the peace of the world, he assumed a form which was huge and driving away the herds of cows, soon approached Thee who are repository of Vedas.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तुङ्गशृङ्गमुखमाश्वभियन्तं संगृहय्य रभसादभियं तम् ।<br />
भद्ररूपमपि दैत्यमभद्रं मर्दयन्नमदय: सुरलोकम् ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तुङ्ग-शृङ्ग-मुखम्-</span></td><td valign="top">raising the horns and head</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आशु-अभियन्तं</span></td><td valign="top">hastily rushing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>संगृहय्य रभसात्-</span></td><td valign="top">catching swiftly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभियं तम्</span></td><td valign="top">fearlessly, him</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भद्र-रूपम्-अपि</span></td><td valign="top">(who was) in an auspicious form, though</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दैत्यम्-अभद्रम्</span></td><td valign="top">(he was) an Asura inauspicious</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मर्दयन्-अमदय:</span></td><td valign="top">killing, (Thou) delighted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुरलोकम्</span></td><td valign="top">the gods</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Raising his horns and head he was rushing hastily towards Thee. Thou caught hold of him swiftly and fearlessly who was an inauspicious Asura, though he was in an auspicious form of a bull. Thou then crushed him to death and so delighted the gods.</div><div style="color: #3f3f3f; font-weight: 500;"><span>चित्रमद्य भगवन् वृषघातात् सुस्थिराऽजनि वृषस्थितिरुर्व्याम् ।<br />
वर्धते च वृषचेतसि भूयान् मोद इत्यभिनुतोऽसि सुरैस्त्वम् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>चित्रम्-अद्य</span></td><td valign="top">surprisingly now (today)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भगवन्</span></td><td valign="top">O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वृष-घातात्</span></td><td valign="top">by the bull's killing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुस्थिरा-अजनि</span></td><td valign="top">very firm has become</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वृष-स्थिति:-</span></td><td valign="top">the righteousness (Dharma's) status</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उर्व्याम्</span></td><td valign="top">on the earth</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वर्धते च</span></td><td valign="top">and is increasing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वृष-चेतसि</span></td><td valign="top">in Indra's mind</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूयान् मोद</span></td><td valign="top">great joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-अभिनुत:-असि</span></td><td valign="top">thus praised were</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुरै:-त्वम्</span></td><td valign="top">by the gods Thou</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">"O Lord! It is amazing that today by the killing of the bull, the status of righteousness (Dharma) is strengthened on the earth. The great joy in Indra's mind is also enhanced." Thus Thou were praised by the gods.</div><div style="color: #3f3f3f; font-weight: 500;"><span>औक्षकाणि परिधावत दूरं वीक्ष्यतामयमिहोक्षविभेदी ।<br />
इत्थमात्तहसितै: सह गोपैर्गेहगस्त्वमव वातपुरेश ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>औक्षकाणि</span></td><td valign="top">O bulls</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिधावत दूरं</span></td><td valign="top">run away far</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वीक्ष्यताम्-</span></td><td valign="top">see</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयम्-इह-</span></td><td valign="top">this here</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उक्षविभेदी</span></td><td valign="top">the bull slayer</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इत्थम्-आत्त-हसितै:</span></td><td valign="top">thus making jokes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सह गोपै:-</span></td><td valign="top">with the Gopas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गेहग:-त्वम्-</span></td><td valign="top">went home Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अव वातपुरेश</span></td><td valign="top">save me O Lord of Guruvaayur</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O bulls! Run far away. See here is this slayer of bulls.' Thou went home with the Gopas who were joking in this manner. O Lord of Guruvaayur! Save me.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-28576462973123394782011-05-09T00:40:00.001-07:002011-05-09T00:40:45.779-07:00Narayaneeyam - Part XXXXXXIX<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 69</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>केशपाशधृतपिञ्छिकाविततिसञ्चलन्मकरकुण्डलं<br />
हारजालवनमालिकाललितमङ्गरागघनसौरभम् ।<br />
पीतचेलधृतकाञ्चिकाञ्चितमुदञ्चदंशुमणिनूपुरं<br />
रासकेलिपरिभूषितं तव हि रूपमीश कलयामहे ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>केश-पाश-धृत-</span></td><td valign="top">the beautiful lock of hair fixed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पिञ्छिका-वितति-</span></td><td valign="top">by a bunch of peacock feathers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सञ्चलन्-</span></td><td valign="top">dangling</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मकर-कुण्डलम्</span></td><td valign="top">fish shaped earings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हार-जाल-</span></td><td valign="top">many beautiful necklaces and garlands</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वन-मालिका-ललितम्-</span></td><td valign="top">of flowers adorning (the neck)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्ग-राग-घन-सौरभम्</span></td><td valign="top">the body smeared with samdle paste and other unguents emitting strong fragrance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पीत-चेल</span></td><td valign="top">the yellow silk garment</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धृत-काञ्चिका-अञ्चितम्-</span></td><td valign="top">fastened by the golden girdle adorning (the waist)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उदञ्चत्-अंशु-</span></td><td valign="top">flashing forth rays</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मणि-नूपुरम्</span></td><td valign="top">gem studded anklets</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रास-केलि-</span></td><td valign="top">the Raas Dance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिभूषितम्</span></td><td valign="top">adornments</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव हि</span></td><td valign="top">Thy indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रूपम्-ईश</span></td><td valign="top">the lustruous form, O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कलयामहे</span></td><td valign="top">(we) meditate upon</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">A bunch of peacock feathers adorning the beautiful locks of hair; a pair of fish shaped earings dangling from the ears; many necklaces intermingled with flower garlands adorning the neck; a golden girdle fastened to the yellow silk garment adorning the waist; sandle paste and other unguents smeared on the body emitting strong fragrance; gem studded anklets flashing forth a glow; on such a radiant form of Thee, with decorations appropriate for the Raasa, we meditate on.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तावदेव कृतमण्डने कलितकञ्चुलीककुचमण्डले<br />
गण्डलोलमणिकुण्डले युवतिमण्डलेऽथ परिमण्डले ।<br />
अन्तरा सकलसुन्दरीयुगलमिन्दिरारमण सञ्चरन्<br />
मञ्जुलां तदनु रासकेलिमयि कञ्जनाभ समुपादधा: ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्-एव</span></td><td valign="top">then only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृत-मण्डने</span></td><td valign="top">having done the makeup</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कलित-कञ्चुलीक-</span></td><td valign="top">and put on the bodice</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुच-मण्डले</span></td><td valign="top">on the breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गण्ड-लोल</span></td><td valign="top">dangling on the cheeks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मणि-कुण्डले</span></td><td valign="top">the begemmed earings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>युवति-मण्डले-</span></td><td valign="top">the group of young women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अथ परिमण्डले</span></td><td valign="top">then forming a circle</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अन्तरा</span></td><td valign="top">in between</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सकल-सुन्दरी-</span></td><td valign="top">all the beautiful women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>युगलम्-</span></td><td valign="top">evey two of them</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इन्दिरा-रमण</span></td><td valign="top">O Thou Consort of Laxmi!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सञ्चरन्</span></td><td valign="top">moving about</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मञ्जुलां तदनु</span></td><td valign="top">the beautiful, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रासकेलिम्-अयि</span></td><td valign="top">the Raas Dance O Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कञ्जनाभ</span></td><td valign="top">Padmanaabha</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समुपादधा:</span></td><td valign="top">performed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Then only, having done the make up and putting on the bodice on the breasts, and begemmed earings dangling on the cheeks, the group of young women formed a circle surrounding Thee. O Consort of Laxmi! O Padmanaabha! Thou moved about in between every two of the beautiful women and performed the very beautiful Raas Dance.</div><div style="color: #3f3f3f; font-weight: 500;"><span>वासुदेव तव भासमानमिह रासकेलिरससौरभं<br />
दूरतोऽपि खलु नारदागदितमाकलय्य कुतुकाकुला ।<br />
वेषभूषणविलासपेशलविलासिनीशतसमावृता<br />
नाकतो युगपदागता वियति वेगतोऽथ सुरमण्डली ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>वासुदेव तव</span></td><td valign="top">O Vaasudeva Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भासमानम्-इह</span></td><td valign="top">resplendent here</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रास-केलि-रससौरभम्</span></td><td valign="top">Raasa Leelaa's resplendent and fragrant beauty</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दूरत:-अपि खलु</span></td><td valign="top">from far also indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नारद-आगदितम्-</span></td><td valign="top">as Naarada described</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकलय्य</span></td><td valign="top">having heard</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुतुक-आकुला</span></td><td valign="top">(and so) filled with eagerness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वेष-भूषण-विलास-पेशल-</span></td><td valign="top">in dressing up with jewellery and in amorous display, experts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलासिनी-शत-समावृता</span></td><td valign="top">beautiful women in hundreds surrounded</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नाकत:</span></td><td valign="top">from the heaven</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>युगपत्-आगता</span></td><td valign="top">all together came</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वियति वेगत:-</span></td><td valign="top">to the sky very fast</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अथ सुर-मण्डली</span></td><td valign="top">then the gods in groups</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Vaasudeva! Naarada described Thy resplendent, fragrant and beautiful Raas Leelaa. Hearing about it from far, groups of gods, full of eagerness came from the heaven and quickly gathered in the sky. They were accompanied by hundreds of beautiful women who were experts in dressing up and in adorning themselves with jewellery and also in amorous display.</div><div style="color: #3f3f3f; font-weight: 500;"><span>वेणुनादकृततानदानकलगानरागगतियोजना-<br />
लोभनीयमृदुपादपातकृततालमेलनमनोहरम् ।<br />
पाणिसंक्वणितकङ्कणं च मुहुरंसलम्बितकराम्बुजं<br />
श्रोणिबिम्बचलदम्बरं भजत रासकेलिरसडम्बरम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>वेणु-नाद-</span></td><td valign="top">the flute's key note</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृत-तान-</span></td><td valign="top">setting the tune</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दान-कल-</span></td><td valign="top">giving the sweet</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गान-राग-</span></td><td valign="top">song (and) raagas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गति-योजना-</span></td><td valign="top">flow and rhythm</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लोभनीय-</span></td><td valign="top">the enchanting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मृदु-पाद-पात-कृत-</span></td><td valign="top">soft foot beat making</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ताल-मेलन-</span></td><td valign="top">(the keeping of) the beats</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मनोहरम्</span></td><td valign="top">very pleasant</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाणि-संक्वणित-</span></td><td valign="top">hands clapping</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कङ्कणम् च</span></td><td valign="top">and (mingled with the) sound of bangles</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुहु:-अंस-लम्बित-</span></td><td valign="top">again and again on the shoulders (of the Gopikaas) placed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर-अम्बुजं</span></td><td valign="top">hands like lotuses</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्रोणि-बिम्ब-</span></td><td valign="top">on the waist</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चलत्-अम्बरम्</span></td><td valign="top">fluttering of clothing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भजत रासकेलि-</span></td><td valign="top">meditate on the Raas Dance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-डम्बरम्</span></td><td valign="top">(with its) enthralling majesty</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The key notes of the flute set the tune giving the sweet song and the raagas a flow and rhythm. The soft beat of the feet of the dancers kept time with the very pleasant beats of the music. The clapping of the hands mingled with the tingling sound of the bangles. During the dance, time and again Thou placed Thy lotus hands on the shoulders of the Gopikaas. As they danced about, the clothings on their waists fluttered. On such enthralling majesty of the Raas Dance let us meditate.</div><div style="color: #3f3f3f; font-weight: 500;"><span>स्पर्धया विरचितानुगानकृततारतारमधुरस्वरे<br />
नर्तनेऽथ ललिताङ्गहारलुलिताङ्गहारमणिभूषणे ।<br />
सम्मदेन कृतपुष्पवर्षमलमुन्मिषद्दिविषदां कुलं<br />
चिन्मये त्वयि निलीयमानमिव सम्मुमोह सवधूकुलम् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स्पर्धया विरचित-</span></td><td valign="top">(as if )in compitition performing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुगान-कृत-</span></td><td valign="top">the singing one after the other (and) producing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तार-तार-</span></td><td valign="top">very loud</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मधुर-स्वरे</span></td><td valign="top">beautiful strains</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नर्तने-अथ</span></td><td valign="top">(and) while dancing, then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ललित-अङ्ग-हार-</span></td><td valign="top">the beautiful limbs captivatingly (moving)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लुलित-अङ्ग-हार-</span></td><td valign="top">displacing on the neck and body the necklaces</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मणि-भूषणे</span></td><td valign="top">and begemmed ornaments</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्मदेन</span></td><td valign="top">with extreme joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृत-पुष्प-वर्षम्-</span></td><td valign="top">doing flower showering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अलम्-उन्मिषत्-</span></td><td valign="top">not batting the eyes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिविषदां कुलं</span></td><td valign="top">the gods in groups</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चिन्मये त्वयि</span></td><td valign="top">in the Pure Consciousness, i.e., in Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निलीयमानम्-इव</span></td><td valign="top">completely submerged as if</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्मुमोह</span></td><td valign="top">and were entranced</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सवधूकुलम्</span></td><td valign="top">along with their women-folk</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">As though in competition, the singers raised their voices in successive strains as the musical notes reached higher in pitch. The beautiful limbs of the dancers moved delightfully displacing their necklaces and the begemmed ornaments on their body. The groups of gods watched with extreme joy and showered rains of flowers. Along with their women-folk they watched entranced completely submerged in the Pure Consciousness i.e. in Thee.</div><div style="color: #3f3f3f; font-weight: 500;"><span>स्विन्नसन्नतनुवल्लरी तदनु कापि नाम पशुपाङ्गना<br />
कान्तमंसमवलम्बते स्म तव तान्तिभारमुकुलेक्षणा ॥<br />
काचिदाचलितकुन्तला नवपटीरसारघनसौरभं<br />
वञ्चनेन तव सञ्चुचुम्ब भुजमञ्चितोरुपुलकाङ्कुरा ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स्विन्न-सन्न-</span></td><td valign="top">sweating (and) tired</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तनु-वल्लरी</span></td><td valign="top">with a body like a creeper</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदनु कापि नाम</span></td><td valign="top">there after some(one) indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशुपाङ्गना</span></td><td valign="top">Gopikaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कान्तम्-अंसम्-</span></td><td valign="top">on the beautiful shoulders (of Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवलम्बते स्म</span></td><td valign="top">supported herself</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव तान्ति-भार-</span></td><td valign="top">of Thee, (because of) the exhaustion weight</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुकुल-ईक्षणा</span></td><td valign="top">(making) half closed (her) eyes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>काचित्-</span></td><td valign="top">another woman</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आचलित-कुन्तला</span></td><td valign="top">with dishevelled hair</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नव-पटीर-सार-घन-सौरभम्</span></td><td valign="top">the fresh sandal paste's intense fragrance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वञ्चनेन तव</span></td><td valign="top">syly ( to smell) on Thy (arm)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सञ्चुचुम्ब भुजम्-</span></td><td valign="top">kissed the arm</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अञ्चित-उरु-</span></td><td valign="top">sprouting big</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुलक-अङ्कुरा</span></td><td valign="top">esctatic horripilation</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">One Gopikaa, slender and delicate like a creeper, tired and sweating, with drooping eyes out of fatigue, supported herself on Thy beautiful shoulder. Another woman with dishevelled hair, to smell the fragrance of the fresh sandal paste on Thy arm, slyly kissed Thy arm, having horripilation over her body in the process.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कापि गण्डभुवि सन्निधाय निजगण्डमाकुलितकुण्डलं<br />
पुण्यपूरनिधिरन्ववाप तव पूगचर्वितरसामृतम् ।<br />
इन्दिराविहृतिमन्दिरं भुवनसुन्दरं हि नटनान्तरे<br />
त्वामवाप्य दधुरङ्गना: किमु न सम्मदोन्मददशान्तरम् ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कापि गण्डभुवि</span></td><td valign="top">another one on the cheek area (of Thee)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सन्निधाय निज गण्डम्-</span></td><td valign="top">placing her own cheek</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकुलित-कुण्डलम्-</span></td><td valign="top">(with) dangling earrings</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुण्य-पूर निधि:-</span></td><td valign="top">(she who was) of merits a full repository</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अन्ववाप</span></td><td valign="top">intook</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव-पूग-चर्वित-</span></td><td valign="top">Thy betel chewed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-अमृतम्</span></td><td valign="top">juice nectar like</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इन्दिरा-विहृति-मन्दिरम्</span></td><td valign="top">Laxmi's sporting field</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुवन-सुन्दरम्</span></td><td valign="top">the most beautiful in all the worlds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हि नटन-अन्तरे</span></td><td valign="top">indeed during the dance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्-अवाप्य</span></td><td valign="top">Thee achieving</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दधु:-अङ्गना:</span></td><td valign="top">attained the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किमु न सम्मद-</span></td><td valign="top">what not joyous</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उन्मद-दशान्तरम्</span></td><td valign="top">intoxication states</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Another one, who was a repository of merits, placed her own cheek on Thy cheek, with earrings dangling on them. She enjoyed the thrill as she intook the nectar like juice from the betel chewed by Thee. The Gopikaas, during the dance, having achieved Laxmi's sport field, Thee, the most beautiful in all the worlds, what states of joyous intoxication did they not attain?</div><div style="color: #3f3f3f; font-weight: 500;"><span>गानमीश विरतं क्रमेण किल वाद्यमेलनमुपारतं<br />
ब्रह्मसम्मदरसाकुला: सदसि केवलं ननृतुरङ्गना: ।<br />
नाविदन्नपि च नीविकां किमपि कुन्तलीमपि च कञ्चुलीं<br />
ज्योतिषामपि कदम्बकं दिवि विलम्बितं किमपरं ब्रुवे ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गानम्-ईश</span></td><td valign="top">the song O Lord</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विरतं क्रमेण</span></td><td valign="top">stopped gradually</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किल वाद्य-मेलनम्-</span></td><td valign="top">indeed the musical instruments</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपारतं</span></td><td valign="top">ceased</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ब्रह्म-सम्मद-</span></td><td valign="top">(in) the Brahmic bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-आकुला:</span></td><td valign="top">(and) joy deeply immersed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सदसि केवलं</span></td><td valign="top">in a circle only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ननृतु:-अङ्गना:</span></td><td valign="top">kept dancing the women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-अविदन्-अपि च</span></td><td valign="top">and not knowing also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नीविकां किमपि</span></td><td valign="top">of the knot of the string (loosening) anything also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुन्तलीम्-अपि</span></td><td valign="top">of the hair (dishevelled)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च कञ्चुलीम्</span></td><td valign="top">and of the bodice</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ज्योतिषाम्-अपि</span></td><td valign="top">of the stars also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कदम्बकं</span></td><td valign="top">in their courses</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दिवि विलम्बितं</span></td><td valign="top">in the sky stood still</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम्-अपरं ब्रुवे</span></td><td valign="top">what more than this should I say</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! The singing stopped gradually and the musical instruments also ceased. But immersed deeply in the joy of Brahmic Bliss the women kept dancing in a circle. They were not even aware of the knot of clothing strings loosening or of their bodice having slipped or of their hair being dishevelled. The stars in the sky stood still in their courses, to enjoy all this. What more can I say?</div><div style="color: #3f3f3f; font-weight: 500;"><span>मोदसीम्नि भुवनं विलाप्य विहृतिं समाप्य च ततो विभो<br />
केलिसम्मृदितनिर्मलाङ्गनवघर्मलेशसुभगात्मनाम् ।<br />
मन्मथासहनचेतसां पशुपयोषितां सुकृतचोदित-<br />
स्तावदाकलितमूर्तिरादधिथ मारवीरपरमोत्सवान् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>मोदसीम्नि</span></td><td valign="top">in the highest bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुवनं विलाप्य</span></td><td valign="top">the world engulfing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विहृतिं समाप्य च</span></td><td valign="top">and the sport (dance) ending</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत: विभो</span></td><td valign="top">then O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केलि-सम्मृदित-</span></td><td valign="top">the sport pressing (exerting)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्मल-अङ्ग-</span></td><td valign="top">the clean limbs</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नव-घर्म-लेश-</span></td><td valign="top">fresh perspiration drops</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुभग-आत्मनाम्</span></td><td valign="top">on the beautiful bodied women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मन्मथ-असहन-</span></td><td valign="top">the Cupid's shafts not being able to bear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चेतसां</span></td><td valign="top">(with) such minds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पषुप-योषितां</span></td><td valign="top">of the cowherd women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुकृत-चोदित:-</span></td><td valign="top">prompted by their meritorious deeds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्-आकलित-मूर्ति:-</span></td><td valign="top">then assuming forms</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अदधिथ</span></td><td valign="top">(Thou) performed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मारवीर-परम-</span></td><td valign="top">an amourously great</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्सवान्</span></td><td valign="top">festivity</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The world was engulfed in the highest bliss as the Raas Dance ended. The pure bodies of these women glowed with fresh perspiration drops caused by the dance, and who were unable to bear the shafts of Cupid any longer. O Lord! Prompted by the meritorious deeds of the Gopikaas, Thou assumed as many forms as they were in number and performed an amorously great festivity.</div><div style="color: #3f3f3f; font-weight: 500;"><span>केलिभेदपरिलोलिताभिरतिलालिताभिरबलालिभि:<br />
स्वैरमीश ननु सूरजापयसि चारुनाम विहृतिं व्यधा: ।<br />
काननेऽपि च विसारिशीतलकिशोरमारुतमनोहरे<br />
सूनसौरभमये विलेसिथ विलासिनीशतविमोहनम् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>केलि-भेद-</span></td><td valign="top">by sports varied</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिलोलिताभि:-</span></td><td valign="top">(who were) exhausted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अति-लालिताभि:-</span></td><td valign="top">(and were) fondly caressed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अबलालिभि:</span></td><td valign="top">with those women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्वैरम्-ईश</span></td><td valign="top">at will O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ननु सूरजा-पयसि</span></td><td valign="top">indeed (Thou) in the Yamunaa waters</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चारु-नाम्</span></td><td valign="top">beautifully indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विहृतिं व्यधा:</span></td><td valign="top">sports performed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कानने-अपि च</span></td><td valign="top">(and) in the forests also and</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विसारि-शीतल-</span></td><td valign="top">(where) spreading cool,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किशोर-मारुत-</span></td><td valign="top">gentle breeze</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मनोहरे</span></td><td valign="top">(was) enchanting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सून-सौरभमये</span></td><td valign="top">(filled with) the flower fragrance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलेसिथ</span></td><td valign="top">(Thou) went around</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलासिनी-शत-</span></td><td valign="top">(with) the women in large numbers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विमोहनम्</span></td><td valign="top">dazing them</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! The women were exhausted by the varied sports and were fondly caressed. Thou performed sports with them at will in the waters of Yamunaa.Thou also went around in the forests where a cool gentle breeze was blowing filled with the fragrance of flowers, which dazed the large number of women with estatic joy.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कामिनीरिति हि यामिनीषु खलु कामनीयकनिधे भवान्<br />
पूर्णसम्मदरसार्णवं कमपि योगिगम्यमनुभावयन् ।<br />
ब्रह्मशङ्करमुखानपीह पशुपाङ्गनासु बहुमानयन्<br />
भक्तलोकगमनीयरूप कमनीय कृष्ण परिपाहि माम् ॥११॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कामिनी:-इति हि</span></td><td valign="top">the women in this manner</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यामिनीषु खलु</span></td><td valign="top">in the nights indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कामनीयकनिधे</span></td><td valign="top">O repository of all virtues!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवान्</span></td><td valign="top">Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पूर्ण-सम्मद-</span></td><td valign="top">the immense bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-अर्णवं</span></td><td valign="top">nectar ocean</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कमपि</span></td><td valign="top">who so ever</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>योगि-गम्यम्-</span></td><td valign="top">yogi (may) attain</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुभावयन्</span></td><td valign="top">making (them, the women) experience</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ब्रह्म-शङ्कर-मुखान्-</span></td><td valign="top">in Brahmaa Shiva and other gods</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपि-इह्</span></td><td valign="top">even, here</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पशुप-अङ्गनासु</span></td><td valign="top">in (these) Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बहुमानयन्</span></td><td valign="top">placing respect</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भक्त-लोक-</span></td><td valign="top">to the devout people</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गमनीय-रूप</span></td><td valign="top">attainable, of such nature</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कमनीय कृष्ण</span></td><td valign="top">O Attractive One! O Krishna!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिपाहि माम्</span></td><td valign="top">protect me</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Repository of all virtues! In this manner, Thou made the women experience the immense bliss of the nectar ocean in the nights. Such an experience only yogis may attain. This created in Brahma Shiva and other gods a feeling of respect for the Gopikaas. O Thou attainable to the devout people, of such a nature, O Attractive One! O Krishna! protect me.</div><div style="color: #3f3f3f; font-weight: 500;"><span></span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody></tbody></table><br />
<div style="color: #3f3f3f; line-height: 24px;"></div><div style="color: #3f3f3f; font-weight: 500;"><span></span></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-27592896858025435212011-05-03T00:37:00.001-07:002011-05-03T00:37:05.787-07:00Brahma Sutras - Part XXXXXXX<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Sarvopetadhikaranam: Topic 10 (Sutras 30-31)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_225.gif" style="margin-bottom: 1px; margin-top: 2px;" width="295" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Fully-equipped Brahman.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_226.gif" width="227" /><br />
<strong>Sarvopeta cha taddarsanat</strong> II.1.30 (164)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And (Brahman is) endowed with all (powers), because it is seen (from the scriptures).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Sarvopeta:</strong> endowed with all powers, all-powerful; <strong>Cha:</strong> also, and;<strong>Taddarsanat:</strong> because it is seen (from the scriptures).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">(<strong>Sarva:</strong> all; <strong>Upeta:</strong> endowed with, possessed with; <strong>Tat:</strong> that, the possession of such powers.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection in Sutra 26 is further refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman is Omnipotent as is clear from the scriptures. Hence it is perfectly within His powers to manifest Himself as the world and to be at the same time beyond it.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector (Purvapakshin) says: We see that men who have a physical body are endowed with powers. But Brahman has no body. Hence He cannot be in the possesssion of such powers.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This has no force. This Sutra gives proof of Brahman being endowed with Maya Sakti. Various scriptural texts declare that Brahman possesses all powers. "He to whom all actions, desires, all odours, all tastes belong, he who embraces all this, who never speaks, and is never surprised" (Chh. Up. III.14.4). "He who desires what is true and imagines what is true" (Chh. Up. VIII.7.1). "He who knows all in its totality and cognises all in its details" (Mun. Up. I.1.9). "By the command of that Imperishable, O Gargi, sun and moon stand apart" (Bri. Up. III.8.9). "The great Lord is the Mayin (the Ruler of Maya)" (Svet. Up. IV.10) and other similar passages.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_227.gif" width="275" /><br />
<strong>Vikaranatvanneti chet taduktam</strong> II.1.31 (165)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be said that because (Brahman) is devoid of organs, (it is) not (able to create), (we reply that) this has already been explained.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Vikaranatvat:</strong> because of want of organs of action and perception; <strong>Na:</strong> not;<strong>Iti:</strong> thus; <strong>Chet:</strong> if; <strong>Tat:</strong> that, that objection; <strong>Uktam:</strong> has been explained or answered.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Another objection to Brahman being the cause of the world is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The opponent says: "Brahman is destitute of organs. Hence, though He is all-powerful, He cannot create. Scripture declares, "He is without eyes, without ears, without speech, without mind" (Bri. Up. III.8.8). Further Srutis say, "Not this, Not this." This precludes all attributes. We know from Mantras and Arthavadas, etc., that the gods and other intelligent beings, though endowed with all powers, are able to create because they are furnished with bodily instruments of action.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Sutra consists of an objection and its reply. The objection portion is<em>'Vikaranatvanneti chet' </em>and the reply portion is<em> 'Taduktam.'</em></div><div style="margin-bottom: 0.8em; margin-top: 0px;">Even though Brahman has no eyes or ears, or hands or feet, He is Omnipotent. That has been explained above in Sutras II.1.4 and II.1.25. He assumes different forms through Avidya or Maya. With respect to Brahman, the scripture alone is the authority, but not reason. The scripture declares that Brahman, though destitute of organs, possesses all capacities and powers, "Grasps without hands, moves swiftly without feet, sees without eyes and hears without ears" (Svet. Up. III.19). Though Brahman is devoid of all attributes, yet He is endowed with all powers through Avidya or Maya.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-81804719193887882942011-05-03T00:36:00.001-07:002011-05-03T00:36:23.131-07:00Brahma Sutras - Part XXXXXXIX<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Kritsnaprasaktyadhikaranam: Topic 9 (Sutras 26-29)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_220.gif" style="margin-bottom: 1px; margin-top: 2px;" width="320" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brahman is the material cause of the universe, though He is without parts.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_221.gif" width="343" /><br />
<strong>Kritsnaprasaktirniravayavatvasabdakopo va</strong> II.1.26 (160)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">Either the consequence of the entire (Brahman undergoing change) has to be accepted, or else a violation of the texts declaring Brahman to be without parts (if Brahman is the material cause of the world).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Kritsnaprasaktih:</strong> possibility of the entire (Brahman being modified);<strong>Niravayavatvasabdakopat:</strong> contradiction of the scriptural statement that Brahman is without parts; <strong>Va:</strong> or, otherwise.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">(<strong>Kritsna:</strong> entire, full, total; complete; <strong>Prasaktih:</strong> exigency, employment; activity; <strong>Niravayava:</strong> without parts, without form, without members, indivisible;<strong>Sabda:</strong> word, text, expressions in Sruti; <strong>Kopat:</strong> contradiction, violation, incongruity, stultification; <strong>Va:</strong> or.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objection that Brahman is not the material cause of the world, is raised in the Sutra.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector says that if the entire Brahman becomes the world, then no Brahman will remain distinct from the world and that if a part of Brahman becomes the world, the scriptural texts which declare Brahman to be without parts will be violated.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If Brahman is without parts and yet the material cause of the universe, then we have to admit that the entire Brahman becomes modified into the universe. Hence there will be no Brahman left but only the effect, the universe. Further, it will go against the declaration of the Sruti text that Brahman is unchangeable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If on the contrary it is said that a portion of Brahman only becomes the universe, then we will have to accept that Brahman is made up of parts, which is denied by the scriptural texts. The passages are, "He who is without parts, without actions, tranquil, without fault, without taint" (Svet. Up. VI.19). "That heavenly person is without body, He is both without and within, not produced" (Mun. Up. II.1.2). "That great Being is endless, unlimited, consisting of nothing but Knowledge" (Bri. Up. II.4.12). "He is to be described by No, No" (Bri. Up. III.9.26). "It is neither coarse nor fine" (Bri. Up. III.8-8). All these<strong> </strong>passages deny the existence of parts or distinctions in Brahman.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Whatever has form is perishable and so Brahman also will become perishable or non-eternal.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Also if the universe is Brahman, where is the need for any command to see (Drastavya)? The texts which exhort us to strive to see Brahman become purposeless, because the effects of Brahman may be seen without any effort and apart from them no Brahman exists. Finally, the texts which declare Brahman to be unborn are contradicted thereby.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence Brahman cannot be the material cause of the universe. This objection is refuted in the next Sutra.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_222.gif" width="218" /><br />
<strong>Srutestu sabdamulatvat</strong> II.1.27 (161)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">But (this is not so) on account of scriptural passages and on account of (Brahman) resting on scripture (only).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Sruteh:</strong> from Sruti, as it is stated in Sruti, on account of scriptural texts; <strong>Tu:</strong>but; <strong>Sabdamulatvat:</strong> on account of being based on the scripture, as Sruti is the foundation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">(<strong>Sabda:</strong> word, revelation, Sruti; <strong>Mula:</strong> foundation.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 25 is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The entire Brahman does not become the world because the scripture declares so, and Brahman can be known only through the source of scripture.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'tu' (but) discards the objection. It refutes the view of the previous Sutra. These objections have no force because we rely on the Sruti or scripture.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The entire Brahman does not undergo change, although the scriptures declare that the universe takes its origin from Brahman. Sruti says, "one foot (quarter) of Him is all beings, and three feet are what is immortal in heaven."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, we are one with Brahman in deep sleep as stated by the scripture. How could that happen if the entire Brahman has become the world?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further, the scripture declares that we can realise Brahman in the heart. How could that be if the entire Brahman has become the world?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, the possibility of Brahman becoming the object of perception by means of the senses is denied while its effects may thus be perceived.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scriptural texts declare Brahman to be without parts. Then how could a part become manifest? We reply that it is only the result of Avidya.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Are there two moons if on account of a defect of your vision you see two moons? You must rely on scriptures alone but not on logic for knowing what is beyond the mind.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman rests exclusively on the Srutis or scriptures. The sacred scriptures alone, but not the senses, are authoritative regarding Brahman. Hence we will have to accept the declarations of the Srutis without the least hesitation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scriptural texts declare on the one hand that not the entire Brahman changes into its effects and on the other hand, that Brahman is without parts. Even certain ordinary things such as gems, spells, herbs, etc., possess powers which produce diverse opposite effects on account of difference of time, place, occasion and so on. No one is able to find out by mere reflection the number of these powers, their favouring conditions, their objects, their purposes, etc., without the help of instruction. When such is the case with ordinary things, how much more impossible is it to conceive without the aid of scripture the true nature of Brahman with its powers unfathomable by thought? The scripture declares "Do not <em>apply </em>reasoning to what is unthinkable."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the Srutis or the scriptures alone are authority in matters supersensuous. We will have to accept that both these opposite views expressed by the scriptures are true, though it does not stand to reason. It must be remembered that the change in Brahman is only apparent and not real. Brahman somehow appears as this universe, just as rope appears as the snake. Brahman becomes the basis of the entire, apparent universe with its changes, but it remains at the same time unchanged in its true and real nature.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_223.gif" width="258" /><br />
<strong>Atmani chaivam vichitrascha hi</strong> II.1.28 (162)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because in the individual soul also (as in gods, magicians, in dreams) various (creation exists). Similarly (with Brahman also).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Atmani:</strong> in the individual soul; <strong>Cha:</strong> also, and; <strong>Evam:</strong> thus;<strong> Vichitrah:</strong> diverse, manifold, variegated; <strong>Cha:</strong> and, also; <strong>Hi:</strong> because.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 26 is further refuted by an illustration.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There is no reason to find fault with the doctrine that there can be a manifold creation in the one Self without destroying its character. In the dream state, we see such diverse and wonderful creation in ourselves. "There are no chariots in that dreaming state, no horses, no roads, but he himself creates chariots, horses and roads" (Bri. Up. IV.3.10), and yet the individual character of the self is not affected by it. This does not lessen or affect our integrity of being.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In ordinary life too multiple creations, elephants, horses and the like are seen to exist in gods, magicians, without any change in themselves, without interfering with the unity of their being. Similarly, a multiple creation may exist in Brahman also without divesting it of its character of unity. The diverse creation originates from Brahman through Its inscrutable power of Maya and Brahman Itself remains unchanged.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The second 'cha' (also, and) is in order to indicate that when such wonderful things are believed by us as the dreams, the powers of the gods and the magicians, why should we hesitate to believe in the mysterious powers of Brahman? The word 'hi' implies that the facts above mentioned are well known in the scriptures.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_224.gif" width="166" /><br />
<strong>Svapakshadoshacca</strong> II.1.29 (163)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the opponent's own view being subject to these very objections.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Svapaksha:</strong> in one's own view; <strong>Doshat:</strong> because of the defects; <strong>Cha:</strong> also, and.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 26 is further refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument raised in Sutra 26 cannot stand, because the same charge can be levelled against the objector's side also.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised by you will equally apply to your doctrine that the formless (impartite) Infinite Pradhana or Prakriti void of sound and other qualities creates the world. The Sankhyas may say, "We do not mention that our Pradhana is without parts. Pradhana is only a state of equipoise of the three Gunas, Sattva, Rajas and Tamas. Pradhana forms a whole containing the three Gunas as its parts. We reply that such a partiteness does not remove the objection in hand since Sattva, Rajas and Tamas are each of them equally impartite.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Each Guna by itself assisted by the two other Gunas, constitutes the material cause of that part of the world which resembles it in its nature. Hence, the objection lies against the Sankhya view likewise.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">As reasoning is always unstable, if you are inclined to believe in the Pradhana's being in fact capable of partition, then it follows that the Pradhana cannot be eternal.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Let it then be said that the various powers of the Pradhana to which the variety of its effects are pointing are its parts. Well, we reply, those diverse potencies are admitted by us also as we see the cause of the world in Brahman. The same objection applies also to your atomic theory.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The same objections can be levelled against the doctrine of the world having originated from atoms. The atom is not made up of parts. When one atom combines with another atom, it must enter into combination with its whole extent with another. It cannot enter into partial contact with another. There will be entire interpenetration. Hence, there could be no further increase in the size. The compound of two atoms would not occupy more space than one atom. The result of the conjunction would be a mere atom. But if you hold that the atom enters into the combination with a part only, that would go against the assumption of the atoms having no parts.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">If the Pradhana is taken to be the cause of the universe as the Sankhyas maintain, in that case also the view of the Sankhyas will be equally subject to the objections raised against the Vedantic view of Brahman as the cause of the universe, as the Pradhana, too, is without parts. As for the propounder of the Brahman- theory, he has already refuted the objection directed against his own view.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-62286016427312107172011-05-03T00:34:00.001-07:002011-05-03T00:34:38.994-07:00Narayaneeyam - Part XXXXXXVIII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 68</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>तव विलोकनाद्गोपिकाजना: प्रमदसङ्कुला: पङ्कजेक्षण ।<br />
अमृतधारया संप्लुता इव स्तिमिततां दधुस्त्वत्पुरोगता: ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तव विलोकनात्-</span></td><td valign="top">( with) Thy vision (by seeing)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपिका-जना:</span></td><td valign="top">the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रमद-सङ्कुला:</span></td><td valign="top">with joy overcome</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पङ्कजेक्षण</span></td><td valign="top">O Lotus eyed One!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमृत-धारया</span></td><td valign="top">by the immortal bliss downpour</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>संप्लुता इव</span></td><td valign="top">drenched as if</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्तिमिततां</span></td><td valign="top">motionless</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>दधु:-</span></td><td valign="top">attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-पुरो-गता:</span></td><td valign="top">by Thy in front coming</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lotus eyed One! As the Gopikaas saw Thee and approached Thee, they were overcome with joy. They stood stupefied and motionless as if drenched in a downpour of Immortal Bliss, seeing Thee in front of them.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तदनु काचन त्वत्कराम्बुजं सपदि गृह्णती निर्विशङ्कितम् ।<br />
घनपयोधरे सन्निधाय सा पुलकसंवृता तस्थुषी चिरम् ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तदनु काचन</span></td><td valign="top">after that, one woman</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-कराम्बुजम्</span></td><td valign="top">Thy lotus hand</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सपदि गृह्णती</span></td><td valign="top">suddenly holding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्विशङ्कितम्</span></td><td valign="top">without hesitation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>घन-पयोधरे</span></td><td valign="top">on (her) heavy breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सन्निधाय सा</span></td><td valign="top">placing she</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुलक-संवृता</span></td><td valign="top">with horripilation all around</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तस्थुषी चिरम्</span></td><td valign="top">stood for long</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">After that, one woman, suddenly took hold of Thy lotus hand and without hesitation placed it on her heavy breasts. She stood like that for a long time with all her hair standing on end.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तव विभोऽपरा कोमलं भुजं निजगलान्तरे पर्यवेष्टयत् ।<br />
गलसमुद्गतं प्राणमारुतं प्रतिनिरुन्धतीवातिहर्षुला ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तव विभो-</span></td><td valign="top">Thy O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपरा</span></td><td valign="top">another woman</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कोमलं भुजं</span></td><td valign="top">Thy tender arms</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निज-गल-अन्तरे</span></td><td valign="top">her own neck around</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पर्यवेष्टयत्</span></td><td valign="top">wound</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गल-समुद्गतं</span></td><td valign="top">coming out of the throat</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्राण-मारुतं</span></td><td valign="top">the vital breath</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतिनिरुन्धति-</span></td><td valign="top">stopping</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इव-अति-हर्षुला</span></td><td valign="top">as if, extrmely overjoyed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Another woman extremely overjoyed, O Lord! Wound Thy tender arms around her own neck, as if stopping the vital breath coming out of her throat.</div><div style="color: #3f3f3f; font-weight: 500;"><span>अपगतत्रपा कापि कामिनी तव मुखाम्बुजात् पूगचर्वितम् ।<br />
प्रतिगृहय्य तद्वक्त्रपङ्कजे निदधती गता पूर्णकामताम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अपगत-त्रपा</span></td><td valign="top">devoid of shame</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कापि कामिनी</span></td><td valign="top">some one woman</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव</span></td><td valign="top">Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुख-अम्बुजात्</span></td><td valign="top">from the lotus like mouth</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पूग-चर्वितम्</span></td><td valign="top">betel chewed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतिगृहय्य</span></td><td valign="top">taking</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-वक्त्र-पङ्कजे</span></td><td valign="top">(in) her lotus like mouth</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निदधती गता</span></td><td valign="top">putting, attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पूर्ण-कामताम्</span></td><td valign="top">fullfillment of all desires</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">One woman, devoid of all shame, from Thy lotus like mouth, taking the chewed betel, put it into her lotus like mouth. Doing so she attained the summit of fulfillment of all desires.</div><div style="color: #3f3f3f; font-weight: 500;"><span>विकरुणो वने संविहाय मामपगतोऽसि का त्वामिह स्पृशेत् ।<br />
इति सरोषया तावदेकया सजललोचनं वीक्षितो भवान् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>विकरुण:</span></td><td valign="top">without any pity</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वने संविहाय माम्-</span></td><td valign="top">in the forest leaving me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपगत:-असि</span></td><td valign="top">having gone away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>का त्वाम्-इह</span></td><td valign="top">which one (of us), Thee here</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्पृशेत् इति</span></td><td valign="top">will touch, thus (saying)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सरोषया तावत्-</span></td><td valign="top">resentfully then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एकया</span></td><td valign="top">by one (woman)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सजल-लोचनम्</span></td><td valign="top">with tearful eyes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वीक्षित: भवान्</span></td><td valign="top">were seen Thou</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Who ever of us, here, will ever touch Thee who mercilessly abondoned me in the forest.' One of them resentfully said as she looked at Thee with tearful eyes.</div><div style="color: #3f3f3f; font-weight: 500;"><span>इति मुदाऽऽकुलैर्वल्लवीजनै: सममुपागतो यामुने तटे ।<br />
मृदुकुचाम्बरै: कल्पितासने घुसृणभासुरे पर्यशोभथा: ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>इति मुदाकुलै:-</span></td><td valign="top">thus with them who were overhwelmed with joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्लवीजनै:</span></td><td valign="top">the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समम्-उपागत:</span></td><td valign="top">with them went to</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यामुने तटे</span></td><td valign="top">the Yamunaa banks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मृदु-कुच-अम्बरै:</span></td><td valign="top">with the soft upper garments (scarfs)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कल्पित-आसने</span></td><td valign="top">prepared seat (on that)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>घुसृण-भासुरे</span></td><td valign="top">(which was) with saffron tainted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पर्यशोभथा:</span></td><td valign="top">Thou shone</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">In this manner, Thou went to the banks of the river Yamunaa with the Gopikaas who were overwhelmed with joy. The Gopikaas prepared a seat with their saffron tainted upper clothes, on which Thou sat with all splendour and shining with glory.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कतिविधा कृपा केऽपि सर्वतो धृतदयोदया: केचिदाश्रिते ।<br />
कतिचिदीदृशा मादृशेष्वपीत्यभिहितो भवान् वल्लवीजनै: ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कतिविधा कृपा</span></td><td valign="top">of how many varieties is kindness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>के-अपि सर्वत:</span></td><td valign="top">some (people have) for all</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धृत-दयोदया:</span></td><td valign="top">having compassion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>केचित्-आश्रिते</span></td><td valign="top">some people for (their) dependents</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कतिचित्-ईदृशा</span></td><td valign="top">some (people) are such (like Thee who)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मा-दृशेषु-अपि-</span></td><td valign="top">on people like me even (do not have pity)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-अभिहित:</span></td><td valign="top">thus were told</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवान्</span></td><td valign="top">Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वल्लवीजनै:</span></td><td valign="top">by the Gopikaas</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The Gopikaas told Thee 'There are so many varieties of compassion. Some people have compassion for everyone. Some have compassion for their dependents. Yet, some are such that they do not have compassion even towards those who have given up everything and fully surrendered, like me.'</div><div style="color: #3f3f3f; font-weight: 500;"><span>अयि कुमारिका नैव शङ्क्यतां कठिनता मयि प्रेमकातरे ।<br />
मयि तु चेतसो वोऽनुवृत्तये कृतमिदं मयेत्यूचिवान् भवान् ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अयि कुमारिका</span></td><td valign="top">O dear girls!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-एव शङ्क्यतां</span></td><td valign="top">do not certainly doubt</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कठिनता मयि</span></td><td valign="top">hard heartedness in me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रेम-कातरे</span></td><td valign="top">(who is) afraid of losing your love</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मयि तु</span></td><td valign="top">in me indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चेतस: व:-</span></td><td valign="top">your minds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुवृत्तये</span></td><td valign="top">may continuously be fixed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृतम्-इदम्</span></td><td valign="top">this was done</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मया-इति-</span></td><td valign="top">by me thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उचिवान्</span></td><td valign="top">said</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवान्</span></td><td valign="top">Thou</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou told them, 'O dear girls! Do not at all suspect me to be hard hearted. I am afraid of losing your love. I did this (the disappearing) so that your minds may be continuously fixed in me.'</div><div style="color: #3f3f3f; font-weight: 500;"><span>अयि निशम्यतां जीववल्लभा: प्रियतमो जनो नेदृशो मम ।<br />
तदिह रम्यतां रम्ययामिनीष्वनुपरोधमित्यालपो विभो ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अयि निशम्यतां</span></td><td valign="top">Oh please listen</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जीववल्लभा:</span></td><td valign="top">most dear ones</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रियतम: जन:</span></td><td valign="top">more dear person</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न-ईदृश: मम</span></td><td valign="top">is not than this (you) mine (for me)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-इह रम्यतां</span></td><td valign="top">therefore here sport</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रम्य-यामिनीषु-</span></td><td valign="top">in the beautiful nights</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अनुपरोधम्-</span></td><td valign="top">without hinderance</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-आलप:</span></td><td valign="top">thus said Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विभो</span></td><td valign="top">O Lord!</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O most dear Ones! Please listen to me. Take it from me that there is none as dear to me as you. Therefore here on the banks of Yamunaa in the beautiful nights sport with me without any hinderance.' Thus, O Lord! Thou told them.</div><div style="color: #3f3f3f; font-weight: 500;"><span>इति गिराधिकं मोदमेदुरैर्व्रजवधूजनै: साकमारमन् ।<br />
कलितकौतुको रासखेलने गुरुपुरीपते पाहि मां गदात् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>इति गिरा-</span></td><td valign="top">thus by such declaration</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अधिकं</span></td><td valign="top">even more</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मोद-मेदुरै:-</span></td><td valign="top">filled with intense joy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रज-वधूजनै:</span></td><td valign="top">the Gopikaas of Vraja</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>साकम्-आरमन्</span></td><td valign="top">with them sporting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कलित-कौतुक:</span></td><td valign="top">full of enthusiasm</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रास-खेलने</span></td><td valign="top">engaged in Raasa-leelaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गुरुपुरीपते</span></td><td valign="top">O Lord of Guruvaayur!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पाहि मां गदात्</span></td><td valign="top">save me from ailments</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thus with such declaration the Gopikaas were even more full of intense joy. Thou then, sporting with them, full of enthusiasm engaged in Raasaleelaa. O Lord of Guruvaayur! Save me from ailments.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-4827133406509157902011-05-03T00:33:00.001-07:002011-05-03T00:33:23.319-07:00Narayaneeyam - Part XXXXXXVII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 67</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>स्फुरत्परानन्दरसात्मकेन त्वया समासादितभोगलीला: ।<br />
असीममानन्दभरं प्रपन्ना महान्तमापुर्मदमम्बुजाक्ष्य: ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>स्फुरत्-परानन्द-</span></td><td valign="top">resplendent of the supreme bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रसात्मकेन</span></td><td valign="top">and the pure Essence embodied</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वया</span></td><td valign="top">with Thee (who were)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समासादित-</span></td><td valign="top">made to participate</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भोगलीला:</span></td><td valign="top">in the pleasant sport</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>असीमम्-</span></td><td valign="top">(in) boundless</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आनन्दभरं</span></td><td valign="top">bliss (being)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रपन्ना महान्तम्-</span></td><td valign="top">immersed (they), great</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आपु:-मदम्-</span></td><td valign="top">acquiered pride</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अम्बुज-आक्ष्य:</span></td><td valign="top">the lotus eyed (damsels)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The lotus eyed damsels were allowed to participate in the pleasant sport with Thee, the very pure embodied essence of the resplendent supreme bliss. They were immeresed in boundless bliss and so they fell victim to great pride and self importance.</div><div style="color: #3f3f3f; font-weight: 500;"><span>निलीयतेऽसौ मयि मय्यमायं रमापतिर्विश्वमनोभिराम: ।<br />
इति स्म सर्वा: कलिताभिमाना निरीक्ष्य गोविन्द् तिरोहितोऽभू: ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>निलीयते-</span></td><td valign="top">is engrossed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>असौ मयि</span></td><td valign="top">this (Krishna) in me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मयि-अमायं</span></td><td valign="top">in me, without doubt</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रमापति:-</span></td><td valign="top">the Consort of Laxmi,</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विश्व-मनोभिराम:</span></td><td valign="top">the captivator of the entire universe's mind</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति स्म सर्वा:</span></td><td valign="top">thus indeed all of them</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कलिता-अभिमाना:</span></td><td valign="top">full of pride</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निरीक्ष्य</span></td><td valign="top">seeing (them thus)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोविन्द्</span></td><td valign="top">O Govind!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तिरोहित:-अभू:</span></td><td valign="top">(Thou) disappeared</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">This Krishna the Consort of Laxmi and the captivator of the minds of the whole world, is engrossed in me.' Full of pride, all of them indeed thought thus. O Govinda! Being aware of this, Thou disappeared from their midst.</div><div style="color: #3f3f3f; font-weight: 500;"><span>राधाभिधां तावदजातगर्वामतिप्रियां गोपवधूं मुरारे ।<br />
भवानुपादाय गतो विदूरं तया सह स्वैरविहारकारी ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>राधा-अभिधां</span></td><td valign="top">Raadhaa named</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तावत्</span></td><td valign="top">till then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अजात-गर्वाम्-</span></td><td valign="top">(who) did not rear pride</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अति-प्रियां</span></td><td valign="top">very dear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपवधूम्</span></td><td valign="top">the Gopikaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुरारे</span></td><td valign="top">O Slayer of Mura!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भवान्-उपादाय</span></td><td valign="top">Thou taking her along</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गत: विदूरं</span></td><td valign="top">went far away</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तया सह</span></td><td valign="top">with her</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्वैर-विहार-कारी</span></td><td valign="top">at will sporting (with her)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Slayer of Mura! One of the Gopikaas, Raadhaa by name, till then had reared no pride. Thou took her along with Thee far away and sported with her at will.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तिरोहितेऽथ त्वयि जाततापा: समं समेता: कमलायताक्ष्य: ।<br />
वने वने त्वां परिमार्गयन्त्यो विषादमापुर्भगवन्नपारम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तिरोहिते-</span></td><td valign="top">disappeared</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अथ त्वयि</span></td><td valign="top">then (when) Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जात-तापा:</span></td><td valign="top">full of suffering</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समं समेता:</span></td><td valign="top">together coming</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कमलायत-आक्ष्य:</span></td><td valign="top">the lotus eyed ones</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वने वने त्वां</span></td><td valign="top">in the various forests, Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिमार्गयन्त्य:</span></td><td valign="top">looking for</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विषादम्-आपु:-</span></td><td valign="top">great grief felt</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भगवन्-</span></td><td valign="top">O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपारम्</span></td><td valign="top">intense</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! When Thou disappeared, the lotus eyed damsels, full of suffering the pangs of separation gathered together, looking around for Thee in the various forests from place to place in intense and utmost grief.</div><div style="color: #3f3f3f; font-weight: 500;"><span>हा चूत हा चम्पक कर्णिकार हा मल्लिके मालति बालवल्य: ।<br />
किं वीक्षितो नो हृदयैकचोर: इत्यादि तास्त्वत्प्रवणा विलेपु: ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>हा चूत</span></td><td valign="top">O mango</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हा चम्पक</span></td><td valign="top">O champaka</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर्णिकार</span></td><td valign="top">Karnikaara</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हा मल्लिके</span></td><td valign="top">O Mallika</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मालति</span></td><td valign="top">Maalati</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बालवल्य:</span></td><td valign="top">O tender creepers</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किं वीक्षित:</span></td><td valign="top">what has been seen (by you all)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न:-हृदय-एक-चोर:</span></td><td valign="top">our hearts' the one stealer</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>इति-आदि ता:-</span></td><td valign="top">thus etc they</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-प्रवणा:</span></td><td valign="top">to Thee totally devoted</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलेपु:</span></td><td valign="top">lamented</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">" O mango, O champaka, O Karnikaar, O Mallika, O maalati, O tender creepers! Did you see the one who has stolen our hearts?' Thus the totally devoted ones asked the fruit and flower trees and lamented.</div><div style="color: #3f3f3f; font-weight: 500;"><span>निरीक्षितोऽयं सखि पङ्कजाक्ष: पुरो ममेत्याकुलमालपन्ती ।<br />
त्वां भावनाचक्षुषि वीक्ष्य काचित्तापं सखीनां द्विगुणीचकार ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>निरीक्षित:-</span></td><td valign="top">is seen</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयं सखि</span></td><td valign="top">this, O friend</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पङ्कजाक्ष:</span></td><td valign="top">lotus eyed one (Krishna)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुर: मम-इति-</span></td><td valign="top">in front of me, thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकुलम्-</span></td><td valign="top">excitedly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आलपन्ती</span></td><td valign="top">saying</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वां</span></td><td valign="top">Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भावना-चक्षुषि</span></td><td valign="top">(in) imaginative vision (eyes)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वीक्ष्य काचित्</span></td><td valign="top">seeing, some (women)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तापं सखीनां</span></td><td valign="top">sufferings of the friends</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>द्विगुणी-चकार</span></td><td valign="top">double made</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Friend! This lotus eyed Krishna, I see before me,' excitedly declared one of the Gopikas, seeing Thee with her imaginative vision. This only doubled the sufferings of her friends.</div><div style="color: #3f3f3f; font-weight: 500;"><span>त्वदात्मिकास्ता यमुनातटान्ते तवानुचक्रु: किल चेष्टितानि ।<br />
विचित्य भूयोऽपि तथैव मानात्त्वया विमुक्तां ददृशुश्च राधाम् ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-आत्मिका:-ता</span></td><td valign="top">with Thee identified, they</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-तट-अन्ते</span></td><td valign="top">on the banks of the Yamunaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव-अनुचक्रु:</span></td><td valign="top">Thy imitated</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किल चेष्टितानि</span></td><td valign="top">indeed (Thy) deeds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विचित्य</span></td><td valign="top">searching</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भूय:-अपि</span></td><td valign="top">all over again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तथा-एव मानात्-</span></td><td valign="top">and also because of pride</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वया विमुक्तां</span></td><td valign="top">from Thee separated</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ददृशु:-च</span></td><td valign="top">(they) saw and</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राधाम्</span></td><td valign="top">Raadhaa</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">They had completely identiied themselves with Thee. So, on the banks of the Yamunaa river they enacted and imitated Thy deeds. They went about searching for Thee all over again and they saw Raadhaa who was also separated from Thee because of pride.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तत: समं ता विपिने समन्तात्तमोवतारावधि मार्गयन्त्य: ।<br />
पुनर्विमिश्रा यमुनातटान्ते भृशं विलेपुश्च जगुर्गुणांस्ते ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तत: समं ता:</span></td><td valign="top">then together all of them</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विपिने समन्तात्-</span></td><td valign="top">in the forest from end to end</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तमोवतार-अवधि</span></td><td valign="top">till the darkness descending</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मार्गयन्त्य:</span></td><td valign="top">searching</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-विमिश्रा</span></td><td valign="top">again coming together</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-तट-अन्ते</span></td><td valign="top">on the banks of the Yamunaa</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भृशं विलेपु:-</span></td><td valign="top">intensely lamented</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>च जगु:-</span></td><td valign="top">and sang</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गुणान्-ते</span></td><td valign="top">Thy glories</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Together all of them went searching for Thee from end to end in the forest till it was dark. Again coming together on the banks of Yamunaa, they intensely lamented and spoke to each other about Thy glories and excellences.</div><div style="color: #3f3f3f; font-weight: 500;"><span>तथा व्यथासङ्कुलमानसानां व्रजाङ्गनानां करुणैकसिन्धो ।<br />
जगत्त्रयीमोहनमोहनात्मा त्वं प्रादुरासीरयि मन्दहासी ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तथा व्यथा-सङ्कुल-</span></td><td valign="top">thus pain overcome</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मानसानाम्</span></td><td valign="top">minded</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजाङ्गनानाम्</span></td><td valign="top">of the Vraja women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>करुणैकसिन्धो</span></td><td valign="top">O Thou the ocean of mercy!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जगत्-त्रयी-मोहन-</span></td><td valign="top">the infatuator of the three world's Cupid</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मोहन-आत्मा</span></td><td valign="top">(Thee) his captivator</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वं</span></td><td valign="top">Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रादु:-आसी:-</span></td><td valign="top">appeared in front</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयि</span></td><td valign="top">O Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मन्दहासी</span></td><td valign="top">smiling softly</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O ocean of mercy! O charmer of Cupid who charms the three worlds! Thou then appeared smiling softly in front of the Vraja women whose minds were overcome by grief and pain.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सन्दिग्धसन्दर्शनमात्मकान्तं त्वां वीक्ष्य तन्व्य: सहसा तदानीम् ।<br />
किं किं न चक्रु: प्रमदातिभारात् स त्वं गदात् पालय मारुतेश ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सन्दिग्ध-</span></td><td valign="top">doubtful of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सन्दर्शनम्-</span></td><td valign="top">seeing (meeting) Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आत्म-कान्तम्</span></td><td valign="top">their own beloved</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वां वीक्ष्य</span></td><td valign="top">Thee seeing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तन्व्य: सहसा</span></td><td valign="top">the damsels suddenly</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तदानीम्</span></td><td valign="top">then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किम् किम्</span></td><td valign="top">what what</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न चक्रु:</span></td><td valign="top">not did</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रमद-अति-भारात्</span></td><td valign="top">by intense joyful state</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स त्वम्</span></td><td valign="top">that such Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गदात् पालय</span></td><td valign="top">from misery save me</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मारुतेश</span></td><td valign="top">O Lord of Guruvaayur</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The beautiful women who were doubtful of seeing Thee, when they suddenly saw their own beloved in front, in what all ways did they not show their intensity of joy? That Thou O Lord of Guruvaayur! Save me from misery.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-37408072123768685912011-04-29T00:04:00.001-07:002011-04-29T00:04:04.974-07:00Brahma Sutras - Part XXXXXXVIII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Upasamharadarsanadhikaranam: Topic 8 (Sutras 24-25)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_217.gif" style="margin-bottom: 1px; margin-top: 2px;" width="323" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brahman is the cause of the world.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="28" src="http://www.swami-krishnananda.org/bs_2/b-skr_218.gif" width="300" /><br />
<strong>Upasamharadarsananneti chenna kshiravaddhi</strong> II.1.24 (158)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If you object that Brahman without instruments cannot be the cause of the universe, because an agent is seen to collect materials for any construction, (we say) no, because (it is) like milk (turning into curds).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Upasamharadarsanat:</strong> because collection of materials is seen; <strong>Na:</strong> not; <strong>Iti chet:</strong> if it be said; <strong>Na:</strong> no; <strong>Kshiravat:</strong> like milk;<strong> Hi:</strong> because, as.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Darsanat:</strong> because of the seeing; <strong>Iti:</strong> thus; <strong>Chet:</strong> if; <strong>Vat:</strong> like, has the force of an instrumental case here. (See Sutra of Panini, <em>Tena tulyam kriya</em> etc.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objection that materials are necessary for the creation of the world is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Though Brahman is devoid of materials and instruments, He is yet the cause of the universe. If you object that an efficient cause like a potter is seen to use instruments and therefore Brahman cannot be the material cause as also the efficient cause, we reply that it is like milk turning into curds.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector, Purvapakshin, says: Workmen are found to collect materials to do their works. Brahman also must have required materials wherewith to create the world, but there was no other thing than Brahman before creation. He is one without a second. He could not have brought out His work of creation as there was no material, just as a potter could not have made his pots, if there had been no materials like earth, water, staffs, wheels, etc., before him.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This objection has no force. Materials are not required in every case. For instance, milk is itself transformed into curd. In milk no external agency is needed to change it into curds. If you say that in the case of milk heat is necessary for curdling the milk, we reply that heat merely accelerates the process of curdling. The curdling occurs through the inherent capacity of the milk. You cannot turn water into curds by the application of heat. The milk's capability of turning into curd is merely completed by the cooperation of auxiliary means.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman manifests Himself in the form of the universe by His inscrutable power. He simply wills. The whole universe comes into being. Why cannot the Omnipotent Infinite Brahman create the world by His will-power (Sankalpa) alone without instruments and extraneous aids?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman is Omnipotent and Infinite. Hence no extraneous aid or instrument is necessary for Him to create this world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus Sruti also declares "There is no effect and no instrument known of Him, no one is seen like unto or better. His high power is revealed as manifold and inherent, acting as force and knowledge" (Svet. Up. VI.8).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Therefore, Brahman, although one only, is able to transform Himself as this universe of diverse effects without any instrument or extraneous aid, on account of His infinite powers.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_219.gif" width="200" /><br />
<strong>Devadivadapi loke</strong> II.1.25 (159)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">(The case of Brahman creating the world is) like that of gods and other beings in the world (in ordinary experience).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Devadivat:</strong> like gods and others (saints); <strong>Api:</strong> even, also; <strong>Loke:</strong> in the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'vat' has the force of sixth case here. Another reading is 'Iti' (thus), instead of 'Api'.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument in support of Sutra 24 is brought forward.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An objector (or Purvapakshin) says: 'The example of milk turning into curds is not appropriate as it is an insentient thing. Intelligent agents like potters begin to do their work after providing themselves with a complete set of instruments. How then can it be said that Brahman, an intelligent Being, can do His work of creation without any auxiliary, without the aid of any constituent materials?' We reply, 'like gods<strong> </strong>and others.'</div><div style="margin-bottom: 0.8em; margin-top: 0px;">We see also that in the world gods and sages create particular things such as palaces, chariots, etc., by force of will, without external aid. Why cannot the Omnipotent Creator create the world by His will-power (Sat Sankalpa) or His infinite power of Maya?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Just as the spider projects out of itself the threads of its web, just as the female crane conceives without a male from hearing the sound of thunder, just as the lotus wanders from one lake to another without any means of conveyance so also the intelligent Brahman creates the world by itself without external instruments or aid.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The case of Brahman is different from that of potters and similar agents. No extraneous means is necessary for Brahman for creation. There is limitation in the creation of pots. The creation of Brahman cannot be limited by the conditions observed in the creation of pots. Brahman is Omnipotent.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-40725342114876445212011-04-29T00:03:00.000-07:002011-04-29T00:03:18.193-07:00Brahma Sutras - Part XXXXXXVII<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Itaravyapadesadhikaranam: Topic 7 (Sutras 21-23)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_213.gif" style="margin-bottom: 1px; margin-top: 2px;" width="315" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">Brahman does not create evil.</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_214.gif" width="344" /><br />
<strong>Itaravyapadesaddhitakaranadidoshaprasaktih</strong> II.1.21 (155)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">On account of the other (i.e., the individual soul) being stated (as non-different from Brahman) there would arise (in Brahman) the faults of not doing what is beneficial and the like.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Itaravypadesat:</strong> on account of the other being stated (as non-different from Brahman); <strong>Hitakaranadidoshaprasaktih:</strong> defects of not doing what is beneficial and the like would arise.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">(<strong>Itara:</strong> other than being Brahman, i.e. the individual soul; <strong>Vyapadesat:</strong> from the designation, from the expression; <strong>Hita:</strong> good, beneficial; <strong>Akaranadi:</strong> not creating, etc.; <strong>Dosha:</strong> imperfection, defect, faults; <strong>Prasaktih:</strong> result, consequence.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The discussions on the relation of the world to Brahman have been finished now. The question of the relation of the individual soul to Brahman is being raised by way of an objection in this Sutra.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In the previous Adhikarana, the oneness of the effect (world) with its cause (Brahman) has been established.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In this Sutra, the opponent or Purvapakshin raises an objection. He says, that if Brahman is the cause of the world, there is inappropriateness in that view because the scripture describes Jiva as being Brahman and, therefore, he will not cause harm to himself such as birth, death, old age, disease, by getting into the person of the body. A being which is itself absolutely pure, cannot take this altogether impure body as forming part of its Self.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scripture declares the other, i.e., the embodied soul to be one with Brahman, "That is the Self". "Thou art That, O Svetaketu" (Chh. Up. VI.8.7). By stating that the individual soul is one with Brahman, there arises room for finding out a fault in the wisdom of Brahman, that He is not doing good to Himself by creating suffering and pain on account of repeated births and deaths for Himself. Will any one do what is harmful and unpleasant to himself? Will he not remember that he created the world? Will he not destroy it as the cause of his suffering? Brahman would have created a very beautiful world where everything would have been pleasant for the individual soul without the least pain or suffering. That is not so. Hence, Brahman is not the cause of the world as Vedanta maintains. As we see that what would be beneficial is not done, the hypothesis of the world having come out of an Intelligent Cause (Brahman) is not acceptable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_215.gif" width="233" /><br />
<strong>Adhikam tu bhedanirdesat</strong> II.1.22 (156)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">But (Brahman, the Creator, is) something more (than the individual soul) on account of the statement in the Srutis (of difference) between the individual soul (and Brahman).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Adhikam:</strong> something more, greater than the Jiva; <strong>Tu:</strong> but; <strong>Bhedanirdesat:</strong>because of the pointing out of differences on account of the statement of difference. (<strong>Bheda:</strong> difference; <strong>Nirdesat:</strong> because of the pointing out).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 21 is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'tu' (but) refutes the objection of the last Sutra. It discards the Purvapakha.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Creator of the world is Omnipotent. He is not the imprisoned, embodied soul. The defects mentioned in the previous Sutra such as doing what is not beneficial and the like do not attach to that Brahman because as eternal freedom is His characteristic nature, there is nothing either beneficial to be done by Him or non-beneficial to be avoided by Him. Moreover, there is no obstruction to His knowledge and power, because He is Omniscient and Omnipotent. He is a mere witness. He is conscious of the unreality of the world and Jiva. He has neither good nor evil. Hence the creation of a universe of good and evil by Him is unobjectionable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Jiva is of a different nature. The defects mentioned in the previous Sutra belong to the Jiva only, so long as he is in a state of ignorance. The Srutis clearly point out the difference between the individual soul and the Creator in texts like "Verily, the Self is to be seen, to be heard, to be reflected and to be meditated upon" (Bri. Up. II.4.5). All these differences are imaginary or illusory on account of ignorance. When the individual soul attains knowledge of Brahman, he remembers his identity with Brahman. Then the whole phenomenon of plurality which springs from wrong knowledge disappears. There is neither the embodied soul nor the creator.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">This Brahman is superior to the individual soul. The individual soul is not the creator of this universe. Hence the objection raised in Sutra 21 cannot stand. The possibility of faults clinging to Brahman is excluded.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Though Brahman assumes the form of the individual soul, yet He is not exhausted thereby. But He remains as something more, i.e., as the controller of the individual soul. This is obvious from the distinction pointed out in the Sruti. Hence there is no occasion for the fault spoken of in Sutra 21.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_216.gif" width="250" /><br />
<strong>Asmadivacca tadanupapattih</strong> II.1.23 (157)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And because the case is similar to that of stones, etc., (produced from the same earth), the objection raised is untenable.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Asmadivat:</strong> like stone, etc.; <strong>Cha:</strong> and; <strong>Tat anupapattih:</strong> its untenability, unreasonableness, impossibility; (<strong>Tat:</strong> of that; <strong>Tasya:</strong> its, of the objection raised in Sutra 21).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objection raised in Sutra 21 is further refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector may say that Brahman which is Knowledge and Bliss and unchangeable cannot be the cause of a universe of diversity, of good and bad. This objection cannot stand, because we see that from the same material earth, stones of different values like diamonds, lapis lazuli, crystals and also ordinary stones are produced. From the seeds which are placed in one and the same ground various plants are seen to spring up, such as sandalwood and cucumbers, which show the greatest difference in their leaves, blossoms, fruits, fragrance, juice, etc. One and the same food produces various effects such as blood, hair, nail, etc. So also, one Brahman also may contain in itself the distinction of the individual selves and the highest Self and may produce various effects. So also from Brahman which is Bliss and Knowledge, a world of good and evil can be created.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the objection imagined by others against the doctrine of Brahman being the cause of the world cannot be maintained.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Moreover, the scripture declares that all effects have their origin in speech only. The dreaming man is one but the dream pictures are many. These are hinted at by the word 'Cha' of the Sutra.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-78270603459116684622011-04-29T00:01:00.001-07:002011-04-29T00:01:24.355-07:00Narayaneeyam - Part XXXXXXVI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 66</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>उपयातानां सुदृशां कुसुमायुधबाणपातविवशानाम् ।<br />
अभिवाञ्छितं विधातुं कृतमतिरपि ता जगाथ वाममिव ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>उपयातानां</span></td><td valign="top">who had come</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुदृशां</span></td><td valign="top">the beautiful women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुसुमायुध-</span></td><td valign="top">(whom) Cupid's</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>बाण-पात-</span></td><td valign="top">arrows strike</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विवशानाम्</span></td><td valign="top">(had made) helpless</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभिवाञ्छितं</span></td><td valign="top">desire</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विधातुं</span></td><td valign="top">to fulfil</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृतमति:-अपि</span></td><td valign="top">having decided though</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ता: जगाथ</span></td><td valign="top">to them spoke</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वामम्-इव</span></td><td valign="top">unfavourable like</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou had decided to fulfil the desire of the beautiful women who had come to Thee. They were helpless as they were struck by Cupid's arrow for Thee. Yet Thou first spoke to them in an unfavourable manner.</div><div style="color: #3f3f3f; font-weight: 500;"><span>गगनगतं मुनिनिवहं श्रावयितुं जगिथ कुलवधूधर्मम् ।<br />
धर्म्यं खलु ते वचनं कर्म तु नो निर्मलस्य विश्वास्यम् ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गगन-गतं</span></td><td valign="top">waiting in the skies</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुनि-निवहं</span></td><td valign="top">the host of sages</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>श्रावयितुं</span></td><td valign="top">to make them hear</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जगिथ</span></td><td valign="top">(Thou) stated</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुल-वधू-धर्मम्</span></td><td valign="top">the housewives' duties</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धर्म्यम् खलु</span></td><td valign="top">in accordance of Dharma indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ते वचनं</span></td><td valign="top">Thy words</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर्म तु नो</span></td><td valign="top">actions but not</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निर्मलस्य</span></td><td valign="top">of Thee who are pure</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विश्वास्यम्</span></td><td valign="top">(are) to be followed</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">To the hearing of the sages assembled in the skies, Thou stated the duties of the housewives, for the benefit of the world. Indeed, Thy words are to be followed for they are in accordance with the Dharma. But the actions of Thee who are ever pure, should not be practiced by others, because Thy actions do not always conform to the good and bad standards of the world.</div><div style="color: #3f3f3f; font-weight: 500;"><span>आकर्ण्य ते प्रतीपां वाणीमेणीदृश: परं दीना: ।<br />
मा मा करुणासिन्धो परित्यजेत्यतिचिरं विलेपुस्ता: ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>आकर्ण्य ते</span></td><td valign="top">hearing Thy</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतीपां वाणीम्-</span></td><td valign="top">unfavourable speech</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>एणीदृश:</span></td><td valign="top">the doe eyed damsels</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परं दीना:</span></td><td valign="top">very much grief striken</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मा मा</span></td><td valign="top">do not O do not</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>करुणासिन्धो</span></td><td valign="top">O Thou ocean of compassion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परित्यज-इति-</span></td><td valign="top">foresake thus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अचिरं</span></td><td valign="top">for long</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विलेपु:-ता:</span></td><td valign="top">pleaded they</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">On hearing Thy unfavourable speech, those doe eyed women were very much grief striken. For long did they plead saying 'O Thou ocean of compassion, do not, O do not foresake us.'</div><div style="color: #3f3f3f; font-weight: 500;"><span>तासां रुदितैर्लपितै: करुणाकुलमानसो मुरारे त्वम् ।<br />
ताभिस्समं प्रवृत्तो यमुनापुलिनेषु काममभिरन्तुम् ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>तासां रुदितै:-</span></td><td valign="top">by their weeping</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लपितै:</span></td><td valign="top">(and) pleading</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>करुणा-आकुल-</span></td><td valign="top">with pity moved</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मानस:</span></td><td valign="top">Thy mind</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुरारे त्वम्</span></td><td valign="top">O Slayer of Mur! Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ताभि:-समम्</span></td><td valign="top">with them</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रवृत्त:</span></td><td valign="top">set out</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-पुलिनेषु</span></td><td valign="top">on the Yamunaa sand banks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कामम्-अभिरन्तुम्</span></td><td valign="top">desiring to sport freely</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Thou! Slayer of Mura! Moved with pity by their weeping and pleading, Thou set out to sport freely with them on the sand banks of Yamunaa river.</div><div style="color: #3f3f3f; font-weight: 500;"><span>चन्द्रकरस्यन्दलसत्सुन्दरयमुनातटान्तवीथीषु ।<br />
गोपीजनोत्तरीयैरापादितसंस्तरो न्यषीदस्त्वम् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>चन्द्रकर-</span></td><td valign="top">the moon light</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्यन्द-लसत्-</span></td><td valign="top">flowing and shining</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुन्दर-</span></td><td valign="top">beautifully</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-तटान्त-</span></td><td valign="top">on the Yamunaa banks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वीथीषु</span></td><td valign="top">and the sand banks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गोपीजन-</span></td><td valign="top">the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उत्तरीयै:-</span></td><td valign="top">(by their) upper garment</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आपादित-संस्तर:</span></td><td valign="top">spread out bed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न्यषीद:-त्वम्</span></td><td valign="top">sat down Thou</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The sand banks of Yamunaa was lit by beautifully flowing and shining moon light. There Thou sat down on the bed which was made by the Gopikaas by spreading out their upper garment.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सुमधुरनर्मालपनै: करसंग्रहणैश्च चुम्बनोल्लासै: ।<br />
गाढालिङ्गनसङ्गैस्त्वमङ्गनालोकमाकुलीचकृषे ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सुमधुर्-</span></td><td valign="top">(with) sweet</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नर्म-आलपनै:</span></td><td valign="top">playful talks</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कर-संग्रहणै:-च</span></td><td valign="top">and by hands holding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चुम्बन-उल्लासै:</span></td><td valign="top">and by the joy of kisses</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गाढ-आलिङ्गन-सङ्गै:-</span></td><td valign="top">and by close hearty embraces</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वम्-</span></td><td valign="top">Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्गना-लोकम्-</span></td><td valign="top">the women folk</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आकुली-चकृषे</span></td><td valign="top">delighted immensely</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">By Thy sweet and playful talks, by holding of hands, by the joy of kisses, and by close hearty embraces, Thou delighted the women folk immensely.</div><div style="color: #3f3f3f; font-weight: 500;"><span>वासोहरणदिने यद्वासोहरणं प्रतिश्रुतं तासाम् ।<br />
तदपि विभो रसविवशस्वान्तानां कान्त सुभ्रुवामदधा: ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>वासो-हरण-दिने</span></td><td valign="top">on the day when the clothes were stolen</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यत्-वासो-हरणम्</span></td><td valign="top">that stealing of clothes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रतिश्रुतं तासाम्</span></td><td valign="top">was promised to them (to the gopis)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्-अपि विभो</span></td><td valign="top">that also O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रस-विवश-स्वान्तानां</span></td><td valign="top">to bliss overcome minds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कान्त</span></td><td valign="top">O Charming One!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सुभ्रुवाम्-</span></td><td valign="top">(to them) the beautiful eyed ones</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अदधा:</span></td><td valign="top">Thou gave (the promise)</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">On the day of the stealing of clothes, O Lord! Thou had promised to them the stealing of clothes (the removal of the sense of ego). That also, O charming One! Thou gave to the beautiful eyed women, whose minds were overcome with bliss.</div><div style="color: #3f3f3f; font-weight: 500;"><span>कन्दलितघर्मलेशं कुन्दमृदुस्मेरवक्त्रपाथोजम् ।<br />
नन्दसुत त्वां त्रिजगत्सुन्दरमुपगूह्य नन्दिता बाला: ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>कन्दलित-</span></td><td valign="top">sprouting of</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>घर्म-लेशं</span></td><td valign="top">perspiration drops(and with)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कुन्द-मृदु-स्मेर-</span></td><td valign="top">jasmine like soft smile</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वक्त्र-पाथोजम्</span></td><td valign="top">and face like a lotus</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नन्दसुत त्वां</span></td><td valign="top">O Thee the son of Nanda</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्रिजगत्-सुन्दरम्-</span></td><td valign="top">the most resplendent one in the worlds</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपगूह्य</span></td><td valign="top">embracing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नन्दिता: बाला:</span></td><td valign="top">were very delighted, the damsels</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Son of Nanda! The most resplendent one in the three worlds! Perspiration drops sprouted on Thy body. Thy lotus face was soft with a jasmine like smile. The damsels embracing Thee were very delighted.</div><div style="color: #3f3f3f; font-weight: 500;"><span>विरहेष्वङ्गारमय: शृङ्गारमयश्च सङ्गमे हि त्वम् नितरामङ्गारमयस्तत्र पुनस्सङ्गमेऽपि चित्रमिदम् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>विरहेषु-</span></td><td valign="top">in seperation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्गारमय:</span></td><td valign="top">(Thou) are like burning charcoal</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शृङ्गारमय:-च</span></td><td valign="top">(and) love embodied</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सङ्गमे</span></td><td valign="top">in union</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हि त्वम्</span></td><td valign="top">indeed are Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नितराम्-</span></td><td valign="top">absolutely</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अङ्ग-अरमय:</span></td><td valign="top">O Dear One! (Thou) gave delight</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तत्र पुन:-</span></td><td valign="top">there again</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सङ्गमे-अपि</span></td><td valign="top">in union also</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चित्रम्-इदम्</span></td><td valign="top">wonderful it is</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">In seperation with Thee, Thou are unbearable as a burning charcoal. In union indeed Thou are an absolute embodiment of love. O Dear One! Wonderful it indeed is that in union also, here again the women were delighted.</div><div style="color: #3f3f3f; font-weight: 500;"><span>राधातुङ्गपयोधरसाधुपरीरम्भलोलुपात्मानम् ।<br />
आराधये भवन्तं पवनपुराधीश शमय सकलगदान् ॥१०॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>राधा-तुङ्ग-पयोधर-</span></td><td valign="top">Raadhaa's bulging breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>साधु-परीरम्भ-</span></td><td valign="top">nicely (to) embrace</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>लोलुप-आत्मानम्</span></td><td valign="top">eager with a mind</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आराधये भवन्तं</span></td><td valign="top">(I) worship Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पवनपुराधीश</span></td><td valign="top">O Lord of Guruvaayur!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शमय सकल-गदान्</span></td><td valign="top">eradicate all the ailments.</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord of Guruvaayur! I worship Thee who are eager in mind to nicely embrace the bulging breasts of Raadhaa. I pray to Thee to eradicate all the ailments.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-55507112951545844572011-04-29T00:00:00.001-07:002011-04-29T00:00:29.693-07:00Narayaneeyam - Part XXXXXXV<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Verdana, Helvetica, sans-serif;"></span><br />
<div align="center" style="color: #3f3f3f;"><span style="color: #3462b9; font-family: Verdana;"><b>Dashaka 65</b></span></div><div style="color: #3f3f3f; font-weight: 500;"><span>गोपीजनाय कथितं नियमावसाने<br />
मारोत्सवं त्वमथ साधयितुं प्रवृत्त: ।<br />
सान्द्रेण चान्द्रमहसा शिशिरीकृताशे<br />
प्रापूरयो मुरलिकां यमुनावनान्ते ॥१॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>गोपीजनाय</span></td><td valign="top">for the Gopikaas</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथितं</span></td><td valign="top">said (promised)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नियम-अवसाने</span></td><td valign="top">(when their) vows had ended</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मार-उत्सवं</span></td><td valign="top">the love-god festival</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वम्-अथ</span></td><td valign="top">Thou then</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>साधयितुं प्रवृत्त:</span></td><td valign="top">to carry out (fulfill) decided</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सान्द्रेण चान्द्रमहसा</span></td><td valign="top">with bright light of the full moon</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>शिशिरी-कृत-आशे</span></td><td valign="top">and cooled all the directions</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रापूरय: मुरलिकां</span></td><td valign="top">(Thou) filled well (played) the flute</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>यमुना-वन-अन्ते</span></td><td valign="top">in the forests on the banks of Yamunaa</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Thou then decided to carry out the festival of the love god, which Thou had promised to the Gopikaas when their vows had ended. One night, with the bright light of the full moon, when all the directions were cool, in the forest on the banks of the river Yamunaa, Thou resoundingly played the flute.</div><div style="color: #3f3f3f; font-weight: 500;"><span>सम्मूर्छनाभिरुदितस्वरमण्डलाभि:<br />
सम्मूर्छयन्तमखिलं भुवनान्तरालम् ।<br />
त्वद्वेणुनादमुपकर्ण्य विभो तरुण्य-<br />
स्तत्तादृशं कमपि चित्तविमोहमापु: ॥२॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>सम्मूर्छनाभि:-</span></td><td valign="top">by the seven (ascending and descending) notes</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उदित-</span></td><td valign="top">emerging</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्वरमण्डलाभि:</span></td><td valign="top">in a musical strain</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सम्मूर्छयन्तम्-</span></td><td valign="top">enchanting</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अखिलं</span></td><td valign="top">everything</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>भुवन-अन्तरालम्</span></td><td valign="top">in the world space</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वत्-वेणु-नादम्-</span></td><td valign="top">Thy flute resounding</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपकर्ण्य विभो</span></td><td valign="top">hearing (which) O All pervading Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तरुण्य:-तत्-तादृशं</span></td><td valign="top">the damsels, that compared to that (uncompareable)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कम्-अपि</span></td><td valign="top">some (sort of)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चित्त-विमोहम्-आपु:</span></td><td valign="top">mind captivation attained to</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O All pervading Lord! In the resounding sound of Thy flute the seven ascending and descending notes emerged in a musical strain and enchanted everything in the world space. Hearing which the damsels attained an unparalleled and uncomparable captivating state of their mind.</div><div style="color: #3f3f3f; font-weight: 500;"><span>ता गेहकृत्यनिरतास्तनयप्रसक्ता:<br />
कान्तोपसेवनपराश्च सरोरुहाक्ष्य: ।<br />
सर्वं विसृज्य मुरलीरवमोहितास्ते<br />
कान्तारदेशमयि कान्ततनो समेता: ॥३॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>ता:</span></td><td valign="top">they</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>गेह-कृत्य-निरता:-</span></td><td valign="top">who were in household duties engaged</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तनय-प्रसक्ता:</span></td><td valign="top">(or) were their children tending</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कान्त-उपसेवन-परा:-च</span></td><td valign="top">and in the husband's service eager</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सरोरुह-आक्ष्य:</span></td><td valign="top">(they) the lotus eyed damsels</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>सर्वं विसृज्य</span></td><td valign="top">everything abondoning</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुरली-रव-</span></td><td valign="top">(by) the flute sound</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मोहिता:-ते</span></td><td valign="top">captivated they (the damsels)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कान्तार-देशम्-</span></td><td valign="top">to the forest place</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अयि कान्त-तनो</span></td><td valign="top">O Resplendent One!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समेता:</span></td><td valign="top">came</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Resplendent One! The lotus eyed damsels were captivated by the sound of Thy flute. They, who were engaged in the household duties, or were taking care of their children, or were engaged in serving their husbands, abondoned everything and came rushing to the forest place.</div><div style="color: #3f3f3f; font-weight: 500;"><span>काश्चिन्निजाङ्गपरिभूषणमादधाना<br />
वेणुप्रणादमुपकर्ण्य कृतार्धभूषा: ।<br />
त्वामागता ननु तथैव विभूषिताभ्य-<br />
स्ता एव संरुरुचिरे तव लोचनाय ॥४॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>काश्चित्-</span></td><td valign="top">some (damsels)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निज-अङ्ग-</span></td><td valign="top">their own bodies</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परिभूषणम्-</span></td><td valign="top">(with) dress and jewels</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आदधाना</span></td><td valign="top">adorning</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>वेणु-प्रणादम्-</span></td><td valign="top">the resounding flute sound</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>उपकर्ण्य</span></td><td valign="top">hearing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कृत-अर्ध-भूषा:</span></td><td valign="top">having adorned half way only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्-आगता:</span></td><td valign="top">to Thee came</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ननु तथा-एव</span></td><td valign="top">indeed thus only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विभूषिताभ्य:</span></td><td valign="top">than those who were fully adorned</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>ता एव</span></td><td valign="top">they only</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>संरुरुचिरे</span></td><td valign="top">were more pleasing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>तव लोचनाय</span></td><td valign="top">for Thy eyes</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Some of the damsels were dressing up and adorning their bodies with jewels. As they heard the resounding sound of the flute, they came to Thee having adorned themselves halfway. For Thy eyes they were far more pleasing indeed than those who were fully adorned.</div><div style="color: #3f3f3f; font-weight: 500;"><span>हारं नितम्बभुवि काचन धारयन्ती<br />
काञ्चीं च कण्ठभुवि देव समागता त्वाम् ।<br />
हारित्वमात्मजघनस्य मुकुन्द तुभ्यं<br />
व्यक्तं बभाष इव मुग्धमुखी विशेषात् ॥५॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>हारं नितम्ब-भुवि</span></td><td valign="top">necklace on the hip area</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>काचन धारयन्ती</span></td><td valign="top">someone wearing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>काञ्चीं च</span></td><td valign="top">and the waist band</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कण्ठ-भुवि</span></td><td valign="top">in the neck area</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>देव</span></td><td valign="top">O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>समागता त्वाम्</span></td><td valign="top">came to Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हारित्वम्-</span></td><td valign="top">the attractiveness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आत्म-जघनस्य</span></td><td valign="top">of her own hips</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुकुन्द तुभ्यं</span></td><td valign="top">O Mukund for Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यक्तं बभाष इव</span></td><td valign="top">clearly declared as if</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुग्धमुखी</span></td><td valign="top">the chaming faced one</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विशेषात्</span></td><td valign="top">in particular</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">O Lord! One woman, in her haste, came to Thee wearing a necklace on the hips and the waist band in the neck area. O Mukund! It was as if the charming faced one clearly indicated to Thee in particular the attractiveness of her own hips.</div><div style="color: #3f3f3f; font-weight: 500;"><span>काचित् कुचे पुनरसज्जितकञ्चुलीका<br />
व्यामोहत: परवधूभिरलक्ष्यमाणा ।<br />
त्वामाययौ निरुपमप्रणयातिभार-<br />
राज्याभिषेकविधये कलशीधरेव ॥६॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>काचित् कुचे</span></td><td valign="top">some one ,on her breasts</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पुन:-असज्जित-</span></td><td valign="top">again not wearing</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कञ्चुलीका</span></td><td valign="top">the upper garment</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्यामोहत:</span></td><td valign="top">because of excitement</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परवधूभि:-</span></td><td valign="top">by other women</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अलक्ष्यमाणा</span></td><td valign="top">also not noticed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्-आययौ</span></td><td valign="top">to Thee came</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निरुपम-प्रणय-</span></td><td valign="top">(as if) unparalleled (intense) love</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अतिभार-</span></td><td valign="top">intense (weighed down by)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>राज्य-अभिषेक-विधये</span></td><td valign="top">kingdom coronation celebration</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कलशीधर-इव</span></td><td valign="top">water pitchers as if</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Some another woman, in her excitement came to Thee not wearing any upper garment on her breasts. She was not noticed in such a state by the other women, who were as excited. It was as if she was weighed down by the unparalleled intense love she carried as water pitchers as breasts for the celebration of Thy coronation in the kingdom of love.</div><div style="color: #3f3f3f; font-weight: 500;"><span>काश्चित् गृहात् किल निरेतुमपारयन्त्य-<br />
स्त्वामेव देव हृदये सुदृढं विभाव्य ।<br />
देहं विधूय परचित्सुखरूपमेकं<br />
त्वामाविशन् परमिमा ननु धन्यधन्या: ॥७॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>काश्चित् गृहात्</span></td><td valign="top">some one from home</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>किल निरेतुम्-</span></td><td valign="top">indeed to come out</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अपारयन्त्य:</span></td><td valign="top">being unable</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>त्वाम्-एव देव</span></td><td valign="top">Thee alone O Lord!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हृदये सुदृढं विभाव्य</span></td><td valign="top">in heart firmly meditating</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>देहं विधूय</span></td><td valign="top">body giving up</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पर-चित्-सुख-</span></td><td valign="top">the Supreme conscious bliss</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रूपम्-एकं त्वाम्-</span></td><td valign="top">form of non-dual, in Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>आविशन्</span></td><td valign="top">merging</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परम्-इमा:-ननु</span></td><td valign="top">very much these (women) indeed</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>धन्य-धन्या:</span></td><td valign="top">(were) most fortunate</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">Some of them were indeed unable to come out from home. O Lord! They meditated on Thee firmly in their hearts. With the result, they gave up their bodies and merged with Thy non dual form and attained the Supreme consciousness bliss. These indeed were the most fortunate ones.</div><div style="color: #3f3f3f; font-weight: 500;"><span>जारात्मना न परमात्मतया स्मरन्त्यो<br />
नार्यो गता: परमहंसगतिं क्षणेन ।<br />
तं त्वां प्रकाशपरमात्मतनुं कथञ्चि-<br />
च्चित्ते वहन्नमृतमश्रममश्नुवीय ॥८॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>जारात्मना</span></td><td valign="top">by the feeling of paramour</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>न परमात्मतया</span></td><td valign="top">not by the feeling of godliness</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>स्मरन्त्य:</span></td><td valign="top">thinking of Thee</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>नार्य: गता:</span></td><td valign="top">the women attained</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>परमहंसगतिं</span></td><td valign="top">to the state of liberation</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>क्षणेन तं त्वां</span></td><td valign="top">in a moment, that Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>प्रकाश-परमात्म-तनुं</span></td><td valign="top">resplendent supreme form</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>कथञ्चित्-</span></td><td valign="top">in any manner</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>चित्ते वहन्-</span></td><td valign="top">in the mind holding (meditating)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अमृतम्-</span></td><td valign="top">the state of immortality</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अश्रमम्-अश्नुवीय</span></td><td valign="top">effortlessly may I attain</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">These women thought of Thee and remembered Thee not with the feeling of godliness, Paramaatmaa, but with the feeling of paramour. In a moment, they attained the state of liberation with Thee. O Supreme Resplendent form! Meditating in the mind in some or the other manner may I attain the state of immortality effortlessly.</div><div style="color: #3f3f3f; font-weight: 500;"><span>अभ्यागताभिरभितो व्रजसुन्दरीभि-<br />
र्मुग्धस्मितार्द्रवदन: करुणावलोकी ।<br />
निस्सीमकान्तिजलधिस्त्वमवेक्ष्यमाणो<br />
विश्वैकहृद्य हर मे पवनेश रोगान् ॥९॥</span></div><div style="color: #3f3f3f;"></div><table border="1" cellpadding="8" cellspacing="0"><tbody>
<tr><td style="font-weight: 500;" valign="top"><span>अभ्यागताभि:-</span></td><td valign="top">by those who had come</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अभित:</span></td><td valign="top">all around</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>व्रजसुन्दरीभि:-</span></td><td valign="top">(by) the beautiful women fo Vraja</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>मुग्ध-स्मित-आर्द्र-वदन:</span></td><td valign="top">(with) a captivating smile lit on the face</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>करुणा-अवलोकी</span></td><td valign="top">(Thou) glancing with compassion</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>निस्सीम-कान्ति-</span></td><td valign="top">unbound splenderous</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>जलधि:-त्वम्-</span></td><td valign="top">ocean Thou</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>अवेक्ष्यमाण:</span></td><td valign="top">were looked at (by the women)</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>विश्वैकहृद्य</span></td><td valign="top">O Stealer of the world's heart!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>हर मे</span></td><td valign="top">rid me of my</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>पवनेश</span></td><td valign="top">O Lord of Guruvaayur!</td></tr>
<tr><td style="font-weight: 500;" valign="top"><span>रोगान्</span></td><td valign="top">ailments</td></tr>
</tbody></table><div style="color: #3f3f3f; line-height: 24px;">The beautiful women of Vraja, who had come and gathered all around Thee, were looking at Thee. Thou had a captivating smile lighting Thy face, glancing with compssion, and Thou who are like an unbound ocean of splendour, O Hari! The stealer of the world's heart! rid me, O Lord of Guruvaayur! of my ailments.</div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0tag:blogger.com,1999:blog-3092703975822680195.post-58356462576127119342011-04-28T00:21:00.001-07:002011-04-28T00:21:19.730-07:00Brahma Sutras - Part XXXXXXVI<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="color: #333333; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 13px;"></span><br />
<div class="chapters" style="color: #004675; float: left; font-size: 1.2em; font-weight: bold; margin-left: 0px; margin-top: 1em; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; width: 541px;"><h3 style="color: #004675; font-family: Arial, Verdana, Helvetica, sans-serif; font-size: 1.1em; font-weight: bold; line-height: 1.2em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-transform: none;">Section 1: Arambhanadhikaranam: Topic 6 (Sutras 14-20)</h3><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_205.gif" style="margin-bottom: 1px; margin-top: 2px;" width="292" /><div class="chaptersBS" style="color: black; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 1em; font-weight: normal; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: -2px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;">The world (effect) is non-different from Brahman (the cause).</div></div><div id="discText" style="float: left; font-size: 1em; line-height: 1.5em; margin-top: 1em; width: 541px;"><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_206.gif" width="289" /><br />
<strong>Tadananyatvamarambhanasabdadibhyah</strong> II.1.14 (148)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">The non-difference of them (i.e., of cause and effect) results from such terms as 'origin' and the like.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Tat:</strong> (its, of the universe); <strong>Ananyatvam:</strong> non-difference; <strong>Arambhana sabdadibhyah:</strong> from words like 'origin', etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">That the effect is not different from the cause is shown here.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In Sutra 13, the Sutrakara spoke from the point of view of Parinamavada and refuted the objection raised by the opponent that Brahman cannot be the material cause as it contradicts perception. In Parinamavada, Brahman actually undergoes transformation or modification. Now the same objection is overthrown from the view point of Vivartavada. In Vivartavada there is only apparent modification. Rope appears as a snake. It is not transformed into an actual snake. This is the doctrine of Advaita of Sri Sankara.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">In the previous Sutra the simile of the ocean and the waves was stated, accepting the apparent variety of objects. But in reality, cause and effect are one even now. This is clear from the word 'Arambhana' (beginning), just as by knowing a lump of clay, all clay will be known. Name is only a verbal modification. The true being is only clay. A pot is only clay even now. Similarly, the world is only Brahman even now. It is wrong to say that oneness and manifoldness are both true as in the case of ocean and waves, etc. The word 'eva' in 'Mrittiketyeva' shows that all diversity is unreal. The soul is declared to be one with Brahman.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector or Purvapakshin says: 'If there is only one Truth viz., Brahman, the diverse objects of perception will be negated. The ethical injunction will become useless. All the texts embodying injunctions and prohibitions will lose their purport if the distinction on which their validity depends does not really exist. Moreover, the science of liberation of the soul will have no reality, if the distinction of teacher and the student on which it depends is not real. There would be no bondage and hence no liberation. As the science of the soul itself is unreal, it cannot lead to the Reality. If the doctrine of release is untrue, how can we maintain the truth of the absolute unity of the Self?</div><div style="margin-bottom: 0.8em; margin-top: 0px;">But these objects have no force because the whole phenomenal existence is regarded as true as long as the knowledge of Brahman has not arisen, just as the dream creatures are regarded to be true till the waking state arrives. When we wake up after dreams, we know the dream world to be false but the knowledge of dreams is not false. Moreover, even dreams sometimes forebode the imminent reality of death. The reality of realisation of Brahman cannot be said to be illusory because it destroys ignorance and leads to the cessation of illusion.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="32" src="http://www.swami-krishnananda.org/bs_2/b-skr_207.gif" width="183" /><br />
<strong>Bhave chopalabdheh</strong> II.1.15 (149)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And (because) only on the existence (of the cause) (the effect) is experienced.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Bhave:</strong> on the existence; <strong>Cha:</strong> and; <strong>Upalabdheh:</strong> is experienced.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument begun in Sutra 14 as to how it follows that the effect (world) is inseparable from its material cause, Brahman, is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The effect is perceived only when the cause is present in it; otherwise not. A pot or cloth will exist even if the potter or the weaver is absent, but it will not exist if the clay or thread is absent. This proves that the effect is not different from the cause. The Chhandogya Upanishad says, "All these created things, O my son, originate from Sat, i.e., Brahman, rest in Him and eventually dissolve in Him" (VI-8-4).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The objector says: There is no recognition of fire in the smoke. The smoke being the effect of fire, ought to show fire in it. To this we reply that smoke is really the effect of damp fuel. The damp fuel comes in contact with fire and throws off its earthly particles in the form of smoke. The smoke and the fuel are identical. We can recognise the fuel in the smoke. This is proved by the fact that the smoke has smell just as the fuel has. The smoke is generally of the same nature as that of the fuel.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The phenomena of the universe manifest only because Brahman exists. They cannot certainly appear without Brahman. Therefore the world (effect) is not different from Brahman, the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="28" src="http://www.swami-krishnananda.org/bs_2/b-skr_208.gif" width="177" /><br />
<strong>Sattvaccavarasya</strong> II.1.16 (150)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And on account of the posterior (i.e., the effect which comes after the cause) existing (as the cause before creation).</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Sattvat:</strong> Because of the existence; <strong>Cha:</strong> and; <strong>Avarasya:</strong> of the posterior, i.e., of the effect as it comes after the cause, i.e., of the world.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument begun in Sutra 14 is continued.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The scripture says that the effect (the world) existed in its causal aspect (Brahman) before the creation.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">"In the beginning, my dear, <em>Sadeva somyedamagra asit</em>, this was only existence" (Chh. Up). "<em>Atma va idam eka agra asit</em>, verily in the beginning this was Self, one only" (Ait. Ar. 2.4.1). "<em>Brahma va idamagra asit</em>. Before creation, this universe existed as Brahman" (Bri. Up. 1.4.10).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The Upanishads declare that the universe had its being in the cause, Brahman, before creation. It was one with Brahman. As the world was non-different from the cause before creation, it continues to be non-different after creation also.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The effect (world) is non-different from the cause (Brahman) because it is existent in the cause, identically even, prior to its manifestation, though in time it is posterior.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">A thing which does not exist in another thing by the self of the latter is not produced from that other thing. For instance, oil is not produced from sand. We can get oil from the groundnut because it exists in the seed, though in latency, but not from sand, because it does not exist in it. The existence is the same both in the world and in Brahman. As everything exists in Brahman, so it can come out of it.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Brahman is in all time neither more nor less than that which is. So the effect also (the world) is in all time only that which is. That which is, is one only. Hence the effect is non-different from the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_209.gif" width="414" /><br />
<strong>Asadvyapadesanneti chet na dharmantarena vakyaseshat</strong> II.1.17 (151)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">If it be said that on account of (the effect) being described as that which is not, (the effect does) not (exist before creation), we reply 'not so', because the term 'that which is not' denotes another characteristic or attribute (as is seen) from the latter part of the text.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Asadvyapadesat:</strong> on account of its being described as non-existent; <strong>Na:</strong> not;<strong>Iti chet:</strong> if it be said; <strong>Na:</strong> no; <strong>Dharmantarena:</strong> by another attribute or characteristic; <strong>Vakyaseshat:</strong> from the latter part of the text or passage, because of the complementary passage.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The argument that the world had no existence before creation is refuted.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">From the word 'Asat', literally meaning non-existence, in the Sruti, it may be argued that before creation the world had no existence. But that argument cannot stand as the latter part of the same text uses epithets other than "non-existent" to describe the condition of the world before creation. We understand from this that the world was existent before creation. This is established by reasoning also because something cannot come out of nothing and also by clear statements on other texts of Sruti. "<em>Asad va idam agra asit</em>" - Asat was this verily in the beginning (Tait. Up. II-7-1).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">"<em>Asat eva agre asit</em>" - This universe was at first but non-existent. Asat indeed was this in the beginning. From it verily proceeded the Sat (Chh. Up. III.19.1). The latter part of the passage is "Tatsadasit" (That was existent). The word 'non-existent' (asat) does not certainly mean absolute non-existence, but that the universe did not exist in a gross, differentiated state. It existed in an extremely subtle unmanifested state. It was not differentiated. It had not yet developed name and form. The world was projected. Then it became gross, and developed name and form. You can get the meaning if you go through the latter part of the passage 'It became existent.' "It grew."</div><div style="margin-bottom: 0.8em; margin-top: 0px;">It is absurd to say that non-existence (Asat) existed. Therefore, Sat means manifest, i.e. having name and form, whereas Asat simply means fine, subtle and unmanifested. 'Asat' refers to another attribute of the effect, namely non-manifestation. The words Sat and Asat refer to two attributes of one and the same object, namely to its gross or manifested condition and subtle or unmanifested condition.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><em>Asad va idamagra asit. Tato vai sadajayata. Tadatmanam svayamkuruta. Tasmat tatsukritamuchyata ita.</em> <em>Yadvai tatsukritam.</em> Asat indeed was this in the beginning. From it verily proceeded the Sat. That made itself its Self. Therefore, it is said to be self-made.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The words "Asat made itself its Self" clears up any doubt as to the real meaning of the word "that". If the word "Asat" meant absolute non-existence, then there will be a contradiction in terms, because non-existence can never make itself the Self of anything. The word "Asit" or "was" becomes absurd when applied to "Asat" because absolute non-existence can never be said to exist and 'was' means 'existed'. An absolute non-existence can have no relation with time past or present. Further, it cannot have any agency also as we find in the passage, "It made itself its Self." Hence the word 'Asat' should be explained as a subtle state of an object.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="30" src="http://www.swami-krishnananda.org/bs_2/b-skr_210.gif" width="201" /><br />
<strong>Yukteh sabdantaracca</strong> II.1.18 (152)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">From reasoning and from another Sruti text (the same is clear. This relation between cause and effect is established.)</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Yukteh:</strong> from reasoning; <strong>Sabda-antarat:</strong> from another Sruti text; <strong>Cha:</strong> and.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">That the effect exists before its origination and is non-different from the cause follows from reasoning and also from a further scriptural passage or another text of the Vedas.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The same fact is clear from logic or reasoning also. Otherwise, everything could have been produced from anything. If non-being is the cause, then why should there be an inevitable sequence? Why should curds be produced from milk and not from mud? It is impossible even within thousands of years to bring about an effect which is different from its cause. Particular causes produce particular effects only. This is a power in the cause which produces the effect. The relation of cause and effect (e.g., the relation of mud and pot) is a relation of identity. The cause of our thinking and saying 'the pot exists' is the fact that the lump of clay assumes a particular form of a neck, hollow belly, etc., while the material remains as clay only. On the contrary we think and say 'the jar does not exist', when the clay pot is broken into pieces. Hence existence and non-existence show only their different conditions. Non-existence in this connection does not mean absolute non-existence. This is reasoning or Yukti.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Just as an actor puts on many disguises and is yet the same man, so also the Ultimate Cause (Brahman) appears as these diverse objects and yet is the same.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Hence the cause exists before the effects and is non-different from the effect.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The effect exists in the cause in an unmanifested state. It is manifested during creation. That is all. An absolutely non-existent thing like the horns of a hare can never come into existence. The cause cannot produce altogether a new thing which was not existing in it already.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Further, we find from the well-known passage of the Chhandogya Upanishad, "In the beginning, my dear, there was only existence, one without a second" (Chh. Up. VI-2-1), that the effect exists even before creation and is non-different from its cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The author now gives some illustrations in order to confirm the doctrine that effect is identical with the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_211.gif" width="120" /><br />
<strong>Patavacca</strong> II.1.19 (153)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And like a piece of cloth.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Patavat:</strong> like a piece of cloth; <strong>Cha:</strong> and.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">An example in support of Sutra 17 is presented.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Just as a rolled or folded piece of cloth is subsequently unrolled or unfolded, so also the world which rested unmanifested before creation becomes afterwards manifested. The world is like a folded cloth before creation. It is like a cloth that is spread out after creation. A folded cloth is not seen as a cloth till it is spread out. The threads are not seen as a cloth till they are woven. Even so, the effect is in the cause and is identical with the cause. In the folded state you cannot make out whether it is a cloth or anything else. But when it is spread out you can clearly know that it is a cloth. In the state of dissolution (Pralaya) the world exists in a seed state or potential condition in Brahman.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">There are no names and forms. The universe is in an undifferentiated or unmanifested state. It takes a gross form after creation. The names and forms are differentiated and manifested.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">As a piece of cloth is not different from the threads, so the effect (world) is not different from its cause (Brahman).</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word "Cha" (and) of the Sutra shows that other illustrations like the seed and the tree may also be given here.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">When the cloth is folded, you do not know of what definite length and width it is. But when it is unfolded you know all these particulars. You also know that the cloth is not different from the folded object. The effect, the piece of cloth, is unmanifested as long as it exists in its cause, i.e., the threads. It becomes manifest and is clearly seen on account of the operations of shuttle, loom, weaver, etc.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The conclusion is that the effect is not different from the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><img height="31" src="http://www.swami-krishnananda.org/bs_2/b-skr_212.gif" width="182" /><br />
<strong>Yatha cha pranadi</strong> II.1.20 (154)</div><div class="bodyTahoma" style="font-family: Tahoma, sans-serif; font-size: 1.1em; line-height: 1.4em; margin-bottom: 0.8em; margin-top: 0px;">And as in the case of the different Pranas or Vital airs.</div><div style="margin-bottom: 0.8em; margin-top: 0px;"><strong>Yatha:</strong> as; <strong>Cha:</strong> and; <strong>Pranadi:</strong> in the case of Pranas or vital airs.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Another illustration in support of Sutra 17 is presented.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">The word 'Cha' (and) in the Sutra shows that the last illustration of the piece of cloth and the present one of life functions should be read together as one illustration.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">When the five different vital airs are controlled by the practice of Pranayama, they merge in the chief Prana, the cause which regulates breathing. Mere life only is maintained. All other functions such as bending and stretching of the limbs etc., are stopped. This shows that the various vital airs, the effects, are not different from their cause, the chief Prana. The different vital airs are only modifications of the chief or Mukhyaprana. So is the case with all effects. They are not different from the cause.</div><div style="margin-bottom: 0.8em; margin-top: 0px;">Thus it is established that the effect, the world, is identical with its cause, Brahman. Therefore, by knowing Brahman everything is known. As the whole world is an effect of Brahman and non-different from it, the promise held out in the scriptural text 'what is not heard is heard, what is not perceived is perceived, what is not known is known' (Chh. Up. VI.I.3) is fulfilled.</div></div></div>Gokhulnathhttp://www.blogger.com/profile/02574428658797001771noreply@blogger.com0