Post by Nitaidas on Aug 24, 2007 16:54:18 GMT -6
Here is some more of the Lb of Uncle Rupa. This will complete the first chaper.
zrImatprabhupadAmbhojaiH zrImadbhAgavatAmRtam|
yadvyatAni tadevedaM saMkSepeNa niSevyate|| 5||
The ambrosia of the BhAgavata that was extensively manifested [lit., spread out, as one might a feast] by the lotus-like feet of my master [SanAtana] is here sipped [or tasted] only briefly. (5)
[The word bhAgavata in bhAgavatAmRta does not refer solely to the BhAgavata PurANa as it may at first seem. It means all things relating to the Lord BhagavAn. That is, bhaktas and their various levels of attainment, practices, stories, names, forms, and so forth. SanAtana has drawn on a vast body of literature in formulating his text, other PurANas, UpaniSads, Itihasas, and other various stay texts on bhakti. His work is really a thesis incorporating everything available to him in his day. There is of course much that wasn't available. Still, it is an extraordinary work and Rupa felt it needed to be briefly summarized. That is the genesis of his laghu BhAgavatAmRta.]
idaM zrIkRSNa-tadbhakta-sambandhAd amRtaM dvidhA|
Adau kRSNAmRtaM tatra suhRdbhyaH pariveSyate|| 6||
This ambrosia is twofold because of connection with Sri Krsna and his bhaktas. I will first serve to his friends the ambrosia of Krsna. (6)
[The first part of Uncle Rupa's work is called the Ambrosia of Krsna and relates to Krsna himself and his various names, forms, qualities, and sports. The second part is the Ambrosia of Krsna's Bhaktas and organizes them into the familiar hierarchy. Rupa maintains here the metaphor of serving a feast that he began in the last verse.]
nirbandhaM yuktivistAre mayAtra parimuJcatA|
pradhAnatvAt pramANeSu zabda eva pramANyate|| 7||
yatastaiH zAstrayoNitvAd iti nyAyapradarzanAt|
zabdasyaiva pramANatvaM svIkRtaM paramarSibhiH|| 8||
I have given up any insistence on using argumentation in this work. Because it is predominant among the sources of knowledge verbal testimony [zabda] alone is made the source of knowledge here. Since it is shown in the logic text [the Brahma-sUtras] that "scripture is the source [lit. womb, of knowledge], verbal testimony alone is accepted as evidence by the greatest seer [VyAsa]. (7-8)
kiJca tarkApratiSThAnAt iti nyAyavidhAnataH|
amIbhireva suvyaktaM tarkAsyAnAdaraH kRtaH|| 9||
Moreover, because of the position taken in the logic text [again Brahma-sUtras]: "because of the instability of argument," clearly he does not respect argument. (9)
[Some problematic verses for me. I don't find the making of zabda the main form of evidence is well considered. We will discuss that in one of the other forums.]
zrImatprabhupadAmbhojaiH zrImadbhAgavatAmRtam|
yadvyatAni tadevedaM saMkSepeNa niSevyate|| 5||
The ambrosia of the BhAgavata that was extensively manifested [lit., spread out, as one might a feast] by the lotus-like feet of my master [SanAtana] is here sipped [or tasted] only briefly. (5)
[The word bhAgavata in bhAgavatAmRta does not refer solely to the BhAgavata PurANa as it may at first seem. It means all things relating to the Lord BhagavAn. That is, bhaktas and their various levels of attainment, practices, stories, names, forms, and so forth. SanAtana has drawn on a vast body of literature in formulating his text, other PurANas, UpaniSads, Itihasas, and other various stay texts on bhakti. His work is really a thesis incorporating everything available to him in his day. There is of course much that wasn't available. Still, it is an extraordinary work and Rupa felt it needed to be briefly summarized. That is the genesis of his laghu BhAgavatAmRta.]
idaM zrIkRSNa-tadbhakta-sambandhAd amRtaM dvidhA|
Adau kRSNAmRtaM tatra suhRdbhyaH pariveSyate|| 6||
This ambrosia is twofold because of connection with Sri Krsna and his bhaktas. I will first serve to his friends the ambrosia of Krsna. (6)
[The first part of Uncle Rupa's work is called the Ambrosia of Krsna and relates to Krsna himself and his various names, forms, qualities, and sports. The second part is the Ambrosia of Krsna's Bhaktas and organizes them into the familiar hierarchy. Rupa maintains here the metaphor of serving a feast that he began in the last verse.]
nirbandhaM yuktivistAre mayAtra parimuJcatA|
pradhAnatvAt pramANeSu zabda eva pramANyate|| 7||
yatastaiH zAstrayoNitvAd iti nyAyapradarzanAt|
zabdasyaiva pramANatvaM svIkRtaM paramarSibhiH|| 8||
I have given up any insistence on using argumentation in this work. Because it is predominant among the sources of knowledge verbal testimony [zabda] alone is made the source of knowledge here. Since it is shown in the logic text [the Brahma-sUtras] that "scripture is the source [lit. womb, of knowledge], verbal testimony alone is accepted as evidence by the greatest seer [VyAsa]. (7-8)
kiJca tarkApratiSThAnAt iti nyAyavidhAnataH|
amIbhireva suvyaktaM tarkAsyAnAdaraH kRtaH|| 9||
Moreover, because of the position taken in the logic text [again Brahma-sUtras]: "because of the instability of argument," clearly he does not respect argument. (9)
[Some problematic verses for me. I don't find the making of zabda the main form of evidence is well considered. We will discuss that in one of the other forums.]