Escolar Documentos
Profissional Documentos
Cultura Documentos
Birth of Kapila
|| 3.24.1||
maitreya uvca
nirveda-vdinm eva
manor duhitara muni
daylu linm ha
uklbhivyhta smaran
Maitreya said: The merciful sage, remembering the words of
Viu, then spoke to the praiseworthy daughter of Manu
who had spoken of detachment from material life.
The Twenty-fourth Chapter describes the birth of Kapila, the words of
Brahm, the marriage of Kardamas daughters and Kardama leaving
for the forest, after praising the Lord. linm means praiseworthy.
Kardama remembers what Viu (ukla) had said.
sahha sva-kalay tvad-vryea mah-mune
tava ketre devahty praeye tattva-sahitm
O great sage! Then I will take birth in your wife Devahti as an
expanded form and will write the Tattva-sahit. . SB 3.21.32
|| 3.24.2||
m khido rja-putrttham
tmna praty anindite
bhagavs te 'karo garbham
adrt samprapatsyate
O princess! O faultless wife! Do not lament your misfortune.
The Supreme Lord will enter your womb soon.
O women who cannot be criticized (anindite)! Do not lament.
|| 3.24.3||
dhta-vratsi bhadra te
damena niyamena ca
tapo-dravia-dnai ca
raddhay cevara bhaja
You are strong in vows. Auspiciousness to you! Worship
with faith the Lord using sense control, regulations,
austerity, and giving wealth.
Unlike other women, you are not without pious actions. You have
strong vows. Because you performed vows in your previous life, in
this life you have strong determination also. This will be auspicious
for you.
|| 3.24.4||
sa tvayrdhita uklo
vitanvan mmaka yaa
chett te hdaya-granthim
audaryo brahma-bhvana
Being worshipped by you, Viu, spreading my glories and
becoming your son, will teach about Brahman and cut the
knot of attachment in your heart.
He will cut material bondage, the knot of ahakara in the heart.
Audarya means a son, born in the womb. Brahma-bhvanah
means teacher of Brahman.
|| 3.24.5||
maitreya uvca
devahty api sandea
gauravea prajpate
samyak raddhya purua
ka-stham abhajad gurum
Maitreya said: Having complete faith in the instructions of
Kardama, Devahuti worshipped the changeless Supreme
Lord, her future guru, with veneration.
Sandeam means instruction. The Lord is called guru because as
her son, he would become her guru.
|| 3.24.6||
tasy bahu-tithe kle
bhagavn madhusdana
krdama vryam panno
jaje 'gnir iva drui
After a long time, the Supreme Lord, Madhusdana, who is
like fire in wood, controlled by the strength of bhakti of
Kardama, made his appearance.
Bahu-tithe kale means after a long time. It formed by the rule
bahu yuga gaasajghasya tithug. (Pnini 5.2.52) The Lord
appeared, controlled by the strength of bhakti of Kardama. The
Lord was already situated as the antarym in Devahti, like fire in
wood. He then appeared externally as her son.
|| 3.24.7||
avdayas tad vyomni
vditri ghanghan
gyanti ta sma gandharv
ntyanty apsaraso mud
At that time, in the sky, devats in the clouds played
instruments, the Gandarvas sang in praise of the Lord and
the Apsaras danced in joy.
Ghanghan means rumbling clouds, indicating the devats.
Amara-koa says that ghanghana means rain cloud.
|| 3.24.8||
petu sumanaso divy
khe-carair apavarjit
prasedu ca dia sarv
ambhsi ca mansi ca
Flowers, dropped by flying devats, fell from the sky. All the
directions, waters and minds became satisfied.
Apavarjit means expelled.
|| 3.24.9||
tat kardamrama-pada
sarasvaty pariritam
svayambh skam ibhir
marcy-dibhir abhyayt
Brahm, along the sages headed by Marci, came to the
hermitage of Kardama, which was surrounded by the
Sarasvat River.
Pariritam means surrounded.
|| 3.24.10-11||
bhagavanta para brahma
sattvenena atru-han
tattva-sakhyna-vijaptyai
jta vidvn aja svar
sabhjayan viuddhena
cetas tac-cikritam
prahyamair asubhi
kardama cedam abhyadht
These are suitable forms--forms of eternity, knowledge and bliss-belonging to you who are eternity, knowledge and bliss, which are
pleasing to your devotees. Other forms, not pleasing to the
devotees, are actually are not your forms but are my forms, since
you are without material form. This is rdhara Svms meaning of
arpia. Though the universal form is pleasing as an object of
meditation in the preliminary stage for some devotees, it is not
pleasing later. That form being material is not the Lords personal
form. That is the intended meaning.
|| 3.24.32||
tv sribhis tattva-bubhutsayddh
sadbhivdrhaa-pda-pham
aivarya-vairgya-yao-'vabodhavrya-riy prtam aha prapadye
I surrender to you, full of the six qualities of control,
detachment, good qualities, knowledge, influence and
beauty, whose feet are constantly worthy of worship by
devotees desiring direct knowledge of the truth.
Speaking of the qualities of the suitable forms of the Lord which
please the devotees, Kardama now describes Kapila. He lists the six
great qualities of the lord: aivarya, varirgya, yaa, jna, vrya
and r, which define Bhagavn. The Lord is a great reservoir
(prtam) of these spiritual qualities, which becomes the object of
address, worship and service by the devotees. This indicates that
this form is his real form, full of the six qualities, and fully spiritual.
|| 3.24.33||
para pradhna purua mahnta
kla kavi tri-vta loka-plam
tmnubhtynugata-prapaca
svacchanda-akti kapila prapadye
I surrender unto Kapila, whose other form is prakti, who is
also the jva, the mahat-tattva, time, stra, ahakra, the
devats of the directions, the universe inhabited by your
internal energy, and the possessor of independent energies.
Having described the Lords powers, he speaks of unsuitable
material forms of the Lord. I surrender to you Kapila, who is the
form of the external energy pradhna, which is different (param)
from you. That is a material form. You are also the jva (puruam),
the mahat-tattva (mahntam), and time the agitator of prakti and
the jva. You are the mahat-tattva transformed into stra (rajo-gua
condition), and the ahakra (trivtam). You are the protectors of the
directions such as Indra. You are the material universe, since you
are the antarym of it: you have entered (anugata) matter though
you are situated outside of matter, by your spiritual energy
(tmnubhty). And because you are the cause of the material
world you are identified as the world. You are the possessor of
independent aktis such as my. Because the whole universe is
created by your mya-akti under your will, and because you are
not different from your akti, and because you, the cause, are not
different from the effect, this world of my is your form, though it is
not the pleasing form.
|| 3.24.34||
smbhipcche 'dya pati prajn
tvayvatrara utpta-kma
parivrajat-padavm sthito 'ha
cariye tv hdi yujan vioka
Now I ask something from you, the master of the progeny. I
have become free of debt because of you, and fulfilled all my
desires. Taking the renounced order, I will wander about
without lamentation, remembering you in my heart.
Now I ask for the order to renounce. Sma is without sandhi for
metrical reasons. The debt, the order of my father to produce
offspring, has been liquidated by your appearance. My desire is
fulfilled. Accepting the path of renunciation, remembering you in
my heart, I will wander about here and there. Kardama
contemplated in his mind: I have been fixed in my Lord Nryaa
since birth as a servant. Now, with the birth of a son, it will be hard
to avoid having fatherly affection for the Lord. But the simultaneous
mixture of dsya and vsalya is not suitable. However, the
independent Lord, sinking me in the ocean of lamentation, will
quickly have me renounce. Why should I not immediately
renounce? I will not commit an offence to the Lord in giving him up
when he appeared in my house, because the worshipable lord is
dependent on worship, according to the Vaiavas. Thus one should
have more eagerness for worshipping the Lord than for the Lord
himself. I wish to worship him without interruption in a solitary
forest, twenty-four hours a day.
|| 3.24.35||
r-bhagavn uvca
may prokta hi lokasya
prama satya-laukike
athjani may tubhya
yad avocam ta mune
The Lord said: What is spoken by me is authoritative for the
people, for ultimate and worldly affairs. Similarly, I have
taken birth because of what I said to you-- that I would be
your son. Thus my words are true.
Avyakta means subtle. Though the Lord and his body are nondifferent, spiritual intelligence introduces difference even where
there is non-difference. Thus the Lord says I have taken this body.
This is a customary expression. It is like the following statement
(which also cannot be taken literally.)
sattva rajas tama iti nirguasya gus traya
sthiti-sarga-nirodheu ght myay vibho
The three guas of sattva, rajas and tamas, belonging to the Lord
without guas, are accepted by the my of the Lord for creation,
maintenance and destruction. SB 2.5.18
|| 3.24.38||
gaccha kma maypo
mayi sannyasta-karma
jitv sudurjaya mtyum
amtatvya m bhaja
You have requested me, so then depart when you please.
Having conquered unconquerable death by offering your
activities to me, you should worship me for immortality.
Just as you are asking to go, I am asking you to stay. It would be
harsh for me to tell you to go, and even if you stay here your desire
will be fulfilled. If you are determined to go, then go as you wish.
Worship me for immortality. This recalls the ruti text avidyay
mtum trtv vidyaymtam amute: by karma cross over
obstacles, and by knowledge attain eternal life. (Iopaniad) Or,
you will not have birth again because of my association, since you
will have attained a position as my associate, having birth only in
the sense that Rma and Ka take birth, though they are without
death.
|| 3.24.39||
mm tmna svaya-jyoti
sarva-bhta-guhayam
tmany evtman vkya
vioko 'bhayam cchasi
Seeing me, self-effulgent, dwelling in the hearts of all
beings, as antaryam in your heart by your intelligence, free
from lamentation, you will achieve fearlessness.
This form has been mentioned:
kecit sva-dehntar-hdayvake
Pratyag-tm means the soul or the jva. The mind and intelligence
were previously causes of bondage. Now they were causes of
liberation (mukta-bandhana). It is said anvtti abdt: according
to the scriptures, ones does not return to bondage. (Brahma-stra
4.423)
|| 3.24.46||
tmna sarva-bhteu
bhagavantam avasthitam
apayat sarva-bhtni
bhagavaty api ctmani
Kardama saw the antarym situated within all living
beings, and saw all living beings situated within Mahviu.
He saw the Lord directly. This state is described. He saw the
antarym of all, Krodakay, the third puruvatra (tmnam)
situated in all beings. This was Bhagavn, the four armed lord,
ukla, the deity of his worship. He saw all beings, situated in
universes emerging from Mahvius hair pores, within the
antarym of prakti, Kraodakay, the first purua, by eyes
produced through yoga. Kardama is described to be more advanced
than the yogs who get gradual liberation described in the Second
Canto. The yog, giving up his gross body, desiring to see
everything within the universe, goes and sees everything within the
universe. Kardama, however, without desire to see anything, while
situated in this world, saw all beings in the hair holes of the Lord
outside of the universe, in the Kraa Ocean. The form he saw was
the four armed Viu, ukla, the object of his worship. Yaod saw
all beings within Ka. It should be understood however that
seeing the powerful form of Viu was suitable to Kardama who
worshipped that powerful form.
|| 3.24.47||
icch-dvea-vihnena
sarvatra sama-cetas
bhagavad-bhakti-yuktena
prpt bhgavat gati
Free from desire and hatred towards everything in the
material world, with mind seeing everything as equal, by
pure bhakti for the Lord, Kardama attained the position of
an associate of the Lord in the spiritual world.
He was free of desire and hatred because everything in the material
world is inferior. Because of that, he saw everything equally. He
then attained the goal of becoming an associate of the Lord
(bhagavat gati). Another version has bhgavatm gati prpta:
Kardama, with an equal mind, attained that spiritual goal.