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Please tell us the questions and answers that took place in the
conversation between Vidura and Maitreya? Vidura rejected his
elder brother along with his sons headed by Duryodhana. Anavara
means not less. Viraj means purified of passion. This was
caused by visiting holy places. The holy places also became pure by
association with him. Kuvarta is Haridvra.
|| 3.20.5||
tayo savadato sta
pravtt hy amal kath
po gg ivgha-ghnr
hare pdmbujray
The two must have spoken only pure topics of the Lord,
which destroy sin like the water of the Gag which takes
shelter of the Lords lotus feet.
The topics are pure because both were devotees. The topics were
thus devoid of any subject other than Ka and his devotees. The
water of the Gag (gagya) destroys sin.
|| 3.20.6||
t na krtaya bhadra te
krtanyodra-karmaa
rasaja ko nu tpyeta
hari-llmta piban
O Sta! All auspiciousness to you! Please sing to us the
topics of the Lords activities which are worthy of being
chanted. What relisher of rasa could be fully satisfied on
drinking the nectar of the Lords pastimes?
Out of great eagerness to hear, the sages give blessings to Sta.
Please chant the topics in which there are great pastimes of the
Lord, or please chant the topics of the Lord who has great pastimes
worthy of being praised.
|| 3.20.7||
evam ugrarav pa
ibhir naimiyanai
bhagavaty arpitdhytmas
tn ha ryatm iti
When asked by the sages at Naimiraya, Sta,
concentrating his mind on the Lord, then said, Please
listen.
How did they create along with their wives? Did they do this
independently or together?
Sadvity means with their wives. Did they do creation
(karmau) so without depending on others or did they do so
depending on many others?
|| 3.20.12||
maitreya uvca
daivena durvitarkyea
parenimiea ca
jta-kobhd bhagavato
mahn sd gua-trayt
Maitreya said: The mahat-tattva arose from prakti made of
three guas, by disturbance caused by time, the Lord, and
the inexplicable karmas of the jvas, through the Lords
glance.
In answer to the question about creation in verse 9, Maitreya
answers by describing the secondary creation. Though this was
already previously described, it is described in summary here for
completing the narration. Daivena means by the karmas of the
jvas.
The root of the karmas cannot be understood
(durvitarkena). Prakti was disturbed by the karmas of the jvas,
the desire of the SupremeLord to create (parena), and time
(animiea).
From this pradhna arose the mahat-tattva.
Bhagavata means by the glance of the lord.
|| 3.20.13||
raja-pradhnn mahatas
tri-ligo daiva-coditt
jta sasarja bhtdir
viyad-dni pacaa
From mahat-tattva in the mode of rajogua, arose ahakra
with its three guas by the instigation of the Lord. From this
arose the five gross elements, the five tan-mtras, the five
action and five knowledge senses and their devats.
Mahat-tattva is initially predominantly in sattva, but at the time of
producing ahakra, it becomes predominated by rajas. This form of
mahat-tattva is called stra. Ahakra (bhtdi) has three guas.
Viyad-dni means gross elements, and then the subtle elements or
tanmtras such as sound, the knowledge senses, the action senses,
and their devats, all in groups of five.
|| 3.20.14||
Regulated by the Lord, who was lying in the water, Brahm created.
Inspired by the Lord, he created the planets with proper
arrangement (svay sasthay), with names and forms.
|| 3.20.18||
sasarja cchyayvidy
paca-parvam agrata
tmisram andha-tmisra
tamo moho mah-tama
First Bram created ignorance of five types by his shadow:
tamas, moha mahtamas tmisram, and andha-tmisram.
In creating the Yakas, Rkasas, devats and humans, false
identity must arise in the jvas. Without ignorance this is not
possible. Thus first the functions of ignorance appeared on their
own, through Brahm. Tamas is the original form of ignorance. This
verse describes how Brahm created them by tamas which took the
form of a shadow. In succession, tamas, moha, mahmoha, tmsira
and andh-tmisra were created. Tamas means ignorance. Moha
means egoism. Mahmoha means attachment. Tmisra means
hatred. Andha-tmisra means absorption in material pleasure.
|| 3.20.19||
visasarjtmana kya
nbhinandas tamomayam
jaghur yaka-raksi
rtri kut-t-samudbhavm
Not satisfied with his body which became full of ignorance,
Brahm gave up that body. This body transformed into
night, which gives rise to hunger and thirst. Yakas and
Rkasas respected the night.
He was not pleased with the shadow body. Ah! I have been covered
with ignorance at the beginning of creation! Criticizing himself, he
gave up that body. That rejected body became night. The demons,
who had arisen from Brahm at that time, accepted the night. This
means that avidy and adharma, varaa and vikepa, are superior
to the Yakas and Rkasas. Then Brahm gave up that body which
produced hunger and thirst. ruti says s tamisrbhavat: that
became tamisra. When it says that Brahm gave up his body, it
means that he gave up the mentality of that body, since Brahm
lives for a hundred years. The sequence is as follows. (First tamas
arose). Anger and the rest, the mentality arising from tamas,
appeared in the mind of Brahm. From that, the Yakas and
Rkasas appeared. That mentality of tamas (when Brahm rejected
it) then became the night. The Yakas and Rkasas accepted it.
Aho
|| 3.20.22||
devat prabhay y y
dvyan pramukhato sjat
te ahrur devayanto
vis t prabhm aha
Shining with his effulgence, Brahm then created the chief
devats.
The devats accepted that effulgence which
Brahm gave up, and which became the day, and they
played with it.
|| 3.20.42||
rjasvanta manyamna
tmna bhagavn aja
sdhyn gan pit-gan
parokesjat prabhu
Then Brahm, thinking himself powerful, created the
Sdhyas and then, by his invisibility, he created the Pits.
One time, Brahms power and invisibility appeared. They became
the Sdhyas and Pits. Their oblations also appeared. This is
explained in two verses. From his strength appeared the Sdhyas.
From his invisibility appeared the Pits.
|| 3.20.43||
ta tma-sarga ta kya
pitara pratipedire
sdhyebhya ca pitbhya ca
kavayo yad vitanvate
The Sdhyas and Pits accepted those bodies, by which the
wise make offerings to the Sdhyas and Pits.
They, the Sdhyas and the Pitrs, accepted the appropriate bodies.
By these bodies, the wise offer havya to the Sdhyas and kavya to
the Pits with faith.
|| 3.20.44||
siddhn vidydhar caiva
tirodhnena so sjat
tebhyo dadt tam tmnam
antardhnkhyam adbhutam
Brahm produced the Siddhas and Vidydharas by his
disappearance. He gave them that body.
One time, Brahm disappeared.
Vidhdharas appeared.
|| 3.20.45||
sa kinnarn kimpurun
pratytmyensjat prabhu
mnayann tmantmnam
tmbhsa vilokayan
Looking at his reflection in a mirror and thinking it beautiful,
he created the Kinnara and Kimpuruas from his reflection.
|| 3.20.49||
sa tmna manyamna
kta-ktyam ivtmabh
tad mann sasarjnte
manas loka-bhvann
Thinking himself successful, finally Brahm created by his
mind Manu and others for increasing the population.
When Brahm desired to create a couple and became blissful,
thinking that his creation was complete, the Manus appeared and
took the form of humans for completing the creation. This is
explained in two verses. Though Manus are mentioned here, at this
time only Svyambhuva Manu became visible. Others became
visible at the appropriate time. The creation of the Manus took
place last (ante). Therefore, the creation of the sages which will be
described after this actually took place before the creation of Manu.
In the Tenth, Twelfth and Twentieth Chapters sometimes the events
are in proper sequence and sometimes some elements are omitted
or put in a different order. The proper sequence of the creation is as
follows: first creation of animals with five joints, then the creation of
trees and plants, then the creation of snakes, then the creation of
cows and buffalos, then the creation of Yakas, Rkasas, Asuras,
Kinnaras, Kimpuruas, then the creation of the Kumras and then
the creation of the humans. Finally the Manus were created. All the
forms previously created increased through the forms of male and
female.
|| 3.20.50||
tebhya so sjat svya
pura puruam tmavn
tn dv ye pur s
praaasu prajpatim
Brahm gave to Manu his own human form. Those who were
created previously glanced at Manu and began to praise
Brahm.
Brahm gave up that body (puram) in the form of a human, and
Manu accepted it.
|| 3.20.51||
aho etaj jagat-sraa
sukta bata te ktam
pratihit kriy yasmin
skam annam adma he
Creator of the universe! You have done excellent work in
creating Manu.
By this, the sacrificial actions will be