Ведическая коллекция

Ведическая коллекция

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syamananda

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Как убирали Господа Рамачандру из текста комментариев Гиты.

Есть известный стих 10-й главы, Великолепие Абсолюта, где Господь Кришна говорит (в русском переводе):

Из очищающих Я - ветер, из носящих оружие Я - Рама, среди рыб Я - акула, а среди рек - Ганга. (БГ 11.31)

КОММЕНТАРИЙ: Из всех обитателей вод акула - одна из самых крупных и, несомненно, наиболее опасных для человека. Таким образом, она представляет Кришну.

На английском этот текст звучит так:

редакция 1972 г.:

TRANSLATION

Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.

PURPORT

Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Krsna. And of rivers, the greatest in India is the Mother Ganges. Lord Ramacandra, of the Ramayana, an incarnation of Krsna, is the mightest of warriors.

редакция 1983 г.:

TRANSLATION

Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark,and of flowing rivers I am the Ganges.

PURPORT

Of all the aquatics the shark is one of the biggest and is certainly the most dangerous to man. Thus the shark represents Krishna.

Таким образом, в новой редакции из комментария было убрано упоминание о Господе Раме и Ганге

КОММЕНТАРИЙ: Из всех обитателей вод акула - одна из самых крупных и, несомненно, наиболее опасных для человека. Таким образом, она представляет Кришну. [ Величайшей из рек в Индии является Мать Ганга. Господь Рамачандра, инкарнация Кришны, о котором говорится в Рамаяне, является самым могучим из воинов. ]
в квадратных скобках выделено недостающие предложения.

Какова же причина редактирования? Джайадвайта Свами, главный редактор ББТ пытается объяснить причину изменения так:

"Может быть акула и является самой опасной рыбой, но упоминание о Рамаяне сразу же встревожило меня, это ещё более опасно. Разве Господь Рамачандра является героем книги, как Алиса из "Алисы в стране чудес"? Конечно же, в изначальном манускрипте отсутствует упоминание о Господе Рамачандре. Похоже, оно было добавлено редактором.

Определенно, редактор Первой редакции пытался помочь. Но иногда нам лучше обходиться без помощи. Слово "рама", конечно, может относиться к Господу Рамачандре, - или к Балараме, или к Самому Кришне. Тем не менее, наши сампрадайа-ачарйи комментируют, что "рама" относится - к кому? - Господу Парашураме."

Что же на самом деле говорят предыдущие ачарьи?

Srila Visvanath Cakravarti Thakura:

Pavatam means “Among the fast-moving and purifying, I am the wind.” Here, the word ramah refers to Lord Parashurama. Because he is an avesha-avatara, a special jiva empowered by Shri Bhagavan and endowed with His shakti, he is included among the vibhutis of Bhagavan. In Bhagavatamritam, the following statement from the Padma Purana has been cited: “O Devi, I have explained to you the entire history of the shaktyavesha-avatara, Jamadagnya (Parashurama, the son of Jamadagni), the carrier of the axe.” Furthermore, Shri Bhagavan entered Parashurama. Bhagavatamritam describes the characteristic of an aveshaavat ara: “When Shri Janardana empowers an exalted jiva with one of His potencies such as jnana, that jiva is counted as an avesha-avatara.” “Among aquatics (jhashanam) I am the exalted makara, and of rivers (srotasam) I am Ganga.”

Sridhara Swami’s commentary

Of purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the wind. Of wielders of weapons His vibhuti is Parasurama who slew in battle all the ksatriyas or warriors class 21 times with His mighty axe. Among fish His vibhuti is a particular fish that can swallow a whole whale and lives in the deepest part of the ocean known as Makara and amongst all rivers, Lord Krishna’s vibhuti is jahnavia name of the holy Ganga.

Kesava Kasmiri’s commentary (Kesava Kasmiri var inkarnation af Nimbarka Swami):

“Among purifiers Lord Krishna’s vibhuti or divine, transcendental opulence is the swift moving wind. Among weapon wielding warriors His vibhuti is the valiant hero Rama who is a lila avatar or divine pastime incarnation of the Supreme Lord Krishna being His catur-vyuya expansion Vasudeva. One should never think that Rama born of King Dasaratha in the solar line of the exalted Raghu dynasty is non-different from the Supreme Lord Krishna except in rasa or mood. The word Rama may also be interpreted to be Parasurama the son of Jamadagni and Renuka, who was a sakyavesa avatar or empowered incarnation of Lord Krishna who slew all theksatriyas 21 times with His mighty axe. Among rivers His vibhuti is jahnavi the daughter of the sage Jahnu known as the holy river Ganges.”

Madhvacarya’s commentary

“Being of the form of ananda or bliss, being completely spiritual of Himself, being the delighter of the people Lord Krishna’s vibhuti or divine, transcendental opulence is known as Rama. In the Shandilya section it states: Of blissful form, unlimited, from whom the world revels is known as Rama. Ra and ama are the root and together as Rama mean exceedingly pleasing to all.”

Ramanujacarya’s commentary

“Lord Krishna reveals that of things that purify and things that are the swiftest His vibhuti or divine, transcendental opulence is the wind. The words sastra-bhrtam means weapon wielding heroes of which His vibhuti is Rama but unlike other vibhuti which are indirect. Rama is an avatar or direct incarnation of the Supreme Lord Krishna who manifests Himself as Rama the paragon of weapon wielding heroes. Indirect vibhutis such as the Maruts or the Vasus are still jivas or embodied souls even though imbued with a filament of the Supreme Lords potency. In relationship to the Supreme Lord they are exactly like potencies serving Him as the weapons wielded by Rama are likewise serving Him.”

Reference: (http://www.bhagavad-gita.org/Gita/verse-10-29.html)
Сообщение # 1 16.09.2013 в 20:13:06

syamananda

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Srila Prabhupada on “Rama” in the Bhagavad-gita

Giriraja: There was some discussion earlier whether Krsna had an actual existence or whether He is imaginary.
Prabhupada: Why imaginary? He is in the history, Mahabharata. Mahabharata means greater, history of greater India.
Giriraja: Would you like a little more? (offering prasadam)
Ram Jethmalani: No thank you. I am trying to finish as much as I can.
Prabhupada: All right.
Ram Jethmalani: One of the historical pieces of evidence is that if Ramayana was historically earlier than Mahabharata, it is curious that there is no reference in the Mahabharata at all that any other gods of Ramayana. And if it will be the other way around, there is no reference to…
Giriraja: But there is reference in the Srimad-Bhagavatam…
Prabhupada: About Ramayana. Srimad-Bhagavatam there is reference of Ramayana. Srimad-Bhagavatam is the last writing of Vyasadeva.
Ram Jethmalani: In last writing it may contain, but between the two of them, there is no cross reference of any kind. Now, a personality like Krsna, when first set up, it must have become a phenomena at least.
Giriraja: But in the Gita Krsna says… He describes His different vibhutis, and there He says, “I am Rama.”
Prabhupada: “Amongst the warriors, I am Rama.” The reference is there. This very word is there. “Amongst the warriors, I am Rama.”
Giriraja: And it’s also described that the great sages in the forest who were worshiping Rama, they wanted to associate with Him in a particular way which was not possible because He was acting as the ideal king, so He said that “In My future appearance as Lord Krsna, I will fulfill all of your desires.”
Prabhupada: And besides that, in the Vedic literature, Brahma-samhita, this name Rama is mentioned.
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs. 5.39]
Krsna is the original God and Rama is expansion. Not only Rama-other incarnations. Ramadi-murtisu. Rama, Nrsimha,
Varaha, many.
(Room Conversation with Ram Jethmalani (Parliament Member) — April 16, 1977, Bombay)

Таким образом, мы видим, что предыдущие ачарьи высказывают разные точки зрения. Шридхара Свами и Вишванатха Чакраварти Тхакур утверждают, что в данном стихе говорится о Парашураме. Другие ачарьи, такие как Кешава Кашмири и Рамануджачарья говорят о Рамачандре. Мы же можем опираться на мнение Шрилы Прабхупады, который использовал любой повод, чтобы говорить о Кришне и прославлять Его.
Сообщение # 2 16.09.2013 в 20:14:22
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