  |
 |
Прочитано: 38% |
| Sponsor's links: |
Sponsor's links: |
«««Назад | Оглавление | Каталог библиотеки | Далее»»»
|
|
Прочитано: 38% |
pibata bhagavatam rasam alayam
ata eva tatraiva
yah svanubhavam akhilasrutisaram ekam
adhyatmadipam atititirsatam tamo 'ndham /
samsarinam karunayaha puranaguhyam
tam vyasasunum upayami gurum muninam // iti / sribhagavtamatam tu sarvamatanam adhisarupam iti sucakam / sarvamuninam sabhamadhyam adhyasyopadestrtvena tesam gurutvam api tasya tatra suvyaktam //
24) Tradition has it that after seeing that Bhagavata, has not only been avoided but the revered Madhvacarya embraced the views of the Vaisnavas, actually respected by Shankar even though himself a direct disciple of Sankara, and fearing that other Vaisnavas might fall under influence of commentaries written by Sandara's other disciples, such as Punyaranya etc., wrote a different tatparya pointing out the true path: thus is it described by the Satvatas. The following statements, found in the Bhagavata itself, are therefore appropriate. First canto of :"(Vyasa) imparted this Bhagavata to his (Suka), the best of the self-realized ed, representing the essential extracts from all the Vedas and Itihasa." (Bh.P. 1/3/41, 42)
And in the twelfth skandha: "The Bhagavata is considered to represent the essence of all Vedanta. He who is appeared by its nectar-like juice, has no taste for anything else." (Bh.P.12/13/15)
And in the first skandha; "O Connoisseurs of mellows here on earth, drink again and again, for all your days, the juice of the Bhagavata, the ripe fruit fallen from the wish-fulfilling tree of the Vedas, whose nectar-like juice flows from the lips of Suka (like the juice of a ripe fruit from the mouth of a parrot)." (Bh.P.1/1/3) Thus, in the same skandha: "I seek refuge with (Suka), the son of Vyasa and most venerable of sages, who, out of compassion for worldly beings desirous of going beyond the blinding darkness (of ignorance), recited the 'sacret one' among Puranas, of uncommon majesty, the essence of all Sruti, unparalleled, and the illuminator of Self-knowledge." (Bh.P.1/2/3) It is thus indicated that the doctrines found in the Bhagavata are the overlord, as it were, of all other doctrines. Suka took his seat in the midst of the assembly of all the sages, and fully exhibited his superiority over them by assuming the role of preceptor of Srimad Bhagavatam.
25) yatah
tatropajagmur bhuvanam punana
mahanubhava munayah sisisyah /
prayena tirthabhigamapadesaih
svayam hi tirthani punanti santah //
atrir vasisthas cyavana saradvan
aristanemir bhrgur angiras ca /
parasaro gadhisuto 'tha rama
utathya indrapramadedhmavahau //
medhatithir devala arstiseno
bharadvajo gautamah pippaladah /
maitreya aurvah kavasah kumbhayonir
dvaipayano bhagavan naradas ca //
anye ca devarsibrahmarsivarya
rajarsivarya arunadayas ca /
nanarseyapravarams tan sametan
abhyarcya raja sirasa vavande //
sukhopavistesv atha tesu bhuyah
krtapranamah svacikirsitam yat /
vijnapayam asa viviktaceta
upasthito 'gre nigrhitapanih //
ityadyanantaram
tatas ca vah prcchyam idam viprcche
visrabhya vipra itiktyatayam /
sarvatmana mriyamanais ca krtyam
suddham ca tatramrsatabhiyuktah // iti prcchati rajni tatrabhavad bhagavan vyasaputro yadrcchaya gam atamano 'napeksah / aladsyalingo nijalabhatusto vrtas ca balair avadhutavesah // tatas ca pratyutthitas te munayah svasanebhyah ityadyante sa samvrtas tatra mahan mahiyasam brahmarsirajarsisurarsivaryaih / vyarocatalam bhagavan yathendur graharksataranikaraih paritah // ity uktam // 25) For it is said: "The word-purifying, high-souled sages went there with their disciples: Atri, Vasistha, Cyavana, Saradvat,Aristanemi, Bhrgu, Angiras, Parasara, Visvamitra (the son of Gadhi), Rama, Utathya, Indrapramada, Idhmavaha, Medhatithi, Devala, Arstisena, Bharadvaja, Gautama, Pipalada, Maitreya, Aurva, Kavasa, Kumbhayoni, Dvaipayana (Vyasa), the venerable Narada, as well as other devarsis, brahmarsis, and rajarsis, including Aruna and others-for often holy men, on the pretext of making pilgrimage to a holy place,actually purify those place by their own presence. King Pariksit welcomed the assembled chiefs of the various holy clans, worshipping them with bowed head And the wise king again saluted the sages who were filled with joy, and, standing before them with juined palms, informed them of his intention." (Bh.P. 1/9/12)
Then (the king said): "Thus, O wise ones, having confided in you fully, let me ask a pressing question concerning duty. What pure action should be performed with all one's soul by those who are about to die? Please consider this jointly among yourselves." (Bh.P. 11/9/24)
As the king was asking this quesion: "(Suka), the son of Vyasa, appeared, wandering about the earth at will, free from care, bearing no distinguishing marks, content within himself, in the garb of an avadhuta, and surrounded by children." (Bh.P.11/12/25)
And then: "The sages all rose from their seats..." and "that most noble Bhagavan Suka, surrounded there by these most eminent brahmarsis, rajarsis, and surarsis, shone brillianty, like the moon surrounded by clusters of planets, constellations, and stars." (Bh.P. 1/9/28,30)
26) atra yady api tatra srivyasanaradau tasyapi guruparamaguru tathapi punas tanmukhanihsrtam sribhagavatam tayor apy asrutacaram iva jatam ity evam srisukas tav apy upadidesa desyam ity abhiprayah / yad uktam sukamukhad amrtadravasamyutam iti / tasmad evam api sribhagavatasyaiva sarvadhikyam / matsyadinam yat puranadhikyam sruyate tat tv apeksi- kam iti / aho kim bahuna srikrsnapratinidhirupam evedam / yata uktam prathamaskandhe
krsne svadhamopagate dharmajnanadibhih saha //
kalau nastadrsam esa puranarko 'dhunoditah /iti / eta eva sarvagunayuktarvam asyaiva drstam dharmah projjhitakaitavo 'tra ityadina
vedah puranam kavyam ca prabhur mitram priyeva ca /
bodhayantiti hi prahus trivrd bhagavatam punah // iti muktaphale hemadrikaravacanena ca / tasman manyantam va kecit puranantaresu vedasapeksatvam sribhagavate tu tatha sambhavana svayam eva nirastety api svayam eva labdham bhavati / ata eva paramasrutirupatvam tasya / yathoktam
katham va pandaveyasya rajarser munina saha /
samvadah samabhut tata yatraisa satvati sruti // iti / atha yat sarvam puranajatam avirbhavyetyadikam purvam uktam tat tu prathamaskandhagatasrivyasanaradasamvadenaiva prameyam //
26) Even though Vyasa,Suka's guru, and Narada, his grandguru, were both present there, still, the Bhagavata flowed forth from Suka's lips in such a manner that it seemed to them as if they had never heard it before. This is the sense in which it is said that Suka instructed the who of them as well. As it was said, "...whose nectar-like juice flows from the lips of Suka." (Bh.P.1/1/3) Thus, the superiority of the Bhagavata is seen in this sense also.
Those statements, then, which one hears regarding the superiority of other Puranas, such as the Matsya etc., are only relatively true. But what is the need for so much argument? The Bhagavata is Krsna's very own representative. As stated in the first skandha: "Now that Krsna has returned to his own abode, along with dharma and knowledge, etc., this Purana has risen like the sun for those bereft of sight in the Kali Yuga." (Bh.P.1/3/43,44)
The Bhagavata id thus seen to be endowed with all virtues, as demonstrated in the verse, "The supreme dharma, devoid of all ulterior motive, is found in this Bhagavata.." (Bh.P. 1/1/2) This fact is further demonstrated by the woords of Vopadeva in the Muktaphala: "The Vedas, Puranas, and Kavya give council like a ruler, a friend, and a beloved, but the Bhagavata is said to give council like all three combined." Thus, even if some consider other Puranas to be dependent on the Vedas, the same supposition with regard to the Bhagavata id dispelled by the Bhagavata itself; this is also self-evident. Therefore the Bhagavata represents the highest form of Sruti. As it is said, "How then, my childdid the dialogue between the royal sage Pariksit and the sage Suka come about, as a result of which this Satvati Sruti became manifest?" (Bh.P. 1/4/7)
And the fact that Vyasa composed the Bhagavata only after completing all of the other Puranas, as stated earlier, ca be verified by examining the dialogue between Vyasa ans Narada, recorded in the first skandha.
27) tad eva paramanihsreyasaniscayaya sribhagavatam eva paurvaparyavirodhena vicaryate / tatrasmin sandarbhasatkatmake granthe sutrasthaniyam avatarikavakyam visayavakyam sribhagavatavakyam / bhasyarupa tadvyakhya tu samprati madhyadesadau vyaptan advaitavadino nunam bhagavanmahimanam avagahayitum tadvadena karvuritalipinam paramavaisvanam sridharasvamicarananam suddhavaisnavasiddhantanugata cet tarhi yathavad eva vilikhyate / kvacit tesam evanyatradrstavyakhyanusarena dravidadidesavikhyataparamabhagavatanam tesam eva bahulyena tatra vaisnavatvena prasiddhatvat sribhagavata eva
kvacit kvacin maharaja dravidesu ca bhurisah / ity anena prathitamahimnam saksacchriprabhrtitah pravrtta- sampradayanam srivaisnavabhidhanam sriramanujabhagavatpadaviracitasribhasyadidrstamatapramanyena mulagranthasvarasyena canyatha ca / advaitavyakhyanam tu prasiddhatvan nativitayate //
27) Therefore, we will examine the BHagavata alone, abserving consistency between the earlier and later portions, in order to determine what is the supreme good. Here, in this composition of six volumes, the introductory remarks will occupy the position of sutras, and the words of the Bhagavata, the subject matter. Our interpretation of the words of the Bhagavata, representing a king of bhasya, will be written in accordance with the views of the great Vaisnava, the revered Sridhare Svamin, only when they conform to strict Vaisnava standpoint, since his writings are interspersed with the doctrines of Advaita so that an appresiation for the greatness of the Lord may be awakened in the Advaitins who nowadays pervade the central regions etc. In sime places we will follow Sridhara's interpretations found elsewhere. In other instances, our interpretation will be based on the doctrine found in the writings of the venerable Ramanuja, such as his Sribhasya etc., (adhered to ) by the Sri Vaisnavasn whose renowned sampradaya has originated from the goddess Sri herself, and who are celebrated as great Bhagavatas of the Dravida region etc.; for as the Bhagavata itself states, there are many in this area well known as Vaisnavas: "O Great King, some (devotees of Narayana) can be found here and there, but their numbers are great in the Dravida regions." (Bh.P.11/5/39) And in some instances, our interpretations will differ from both (Sridhara and Ramanuja), and will follow the natural sense of the Bhagavata. As the Advaita doctrines are well-known, they need not be delineated here.
28) atra ca svadarsitarthavisesapramanyayaiva na tu srimadbhagavatavakyapramanyaya pramanani srutipuranadivacanani yathadrstam evodaharaniyani kvacit svayam adrstakarani ca tattvavadagurunam anadhunikanam srimacchankaracaryasisyatam labdhvapi sribhagavatpaksapatena tato vicchidya pracurapracaritavaisnavamatavisesanam daksinadidesavikhyatasisyopasisyibhutasrivijayadhavajabrahmatirthavyasatirthadivedavedarthavidvadvaranam srimdhvacaryacarananam sribhagavatatatparyabharatatatparyabrahmasutrabhasyadibhyah samgrhitani / tais caivam uktam bharatatatparye
sastrantarani samjanan vedantasya prasadatah /
dese dese tatha granthan drstva caiva prthagvidhan //
yatha sa bhagavan vyasah saksannarayanah prabhuh /
jagada bharatadyesu tatha vaksye tadiksaya // iti / tatra taduddhrta srutis caturvedasikhadya puranam ca garudadinam samprati sarvatrapracaradrupam amsadikam samhita-
ca mhasamhitadika tantram ca tantrabhagavatadikam brah- matarkadikam iti jneyam //
28) And here, the authoritative words of Sruti, the Puranas, etc. will be quoted just as I have seen them; they are meant to establish the validity of the various interpretations presented by me, and not the validity of the words of the Bhagavata. In some cases, I have been unable to personally see certain verses, and so have taken them from the Bhagavatatparya, Bharatatparya, and Brahmasutrabhasya, ets. of the venerable Madhvacarya, the ancient preceptor of the doctrine of Tattvavada, who advanced many distinctively "Vaisnava" doctrines, who was chief among knowers of the Vedas and their meaning, and whose disciples and grand-disciples include Vijayadhvaja, Brahma Tirtha, Vyasa Tirtha, etc., of great renown in the South and elsewhere. As stated by Madhva in his BHaratatatparya: "Having mastered the other scriptures by the light of Vedanta, and having seen different scriptures in various parts of the country, I will examine these, and will speak according the view of Bhagavan Vyasa, the Lord Narayana Himself, who spoke the Mahabharata etc." (2/7,8)
The Sruti texts which will be quoted from Madhva will be the Caturvedasikha etc.; the Puranic texts will include those portions of Puranas, such as the Garuda etc., which are no longer available; the Samhitas will include the Mahasamhita etc.; and the Tantras will include the Tantrabhagavata and Brahmatarka etc.
29) atha namaskurvann eva tathabhutasya srimadbhaga- vatasya tatparyam tadvaktur hrdayanisthaparyalocanaya samksepatas tavan nirdharayati
svasukhanibhrtacetas tadvyudastanyabhavo
'py ajitaruciralilakrstasaras tadiyam /
vyatanuta krpaya yas tattvadipam puranam
«««Назад | Оглавление | Каталог библиотеки | Далее»»»
| Sponsor's links: |
|