Text 27

Sloka 27

Devanagari

Dévanágarí

स एवं वर्तमानोऽज्ञो मृत्युकाल उपस्थिते ।
मतिं चकार तनये बाले नारायणाह्वये ॥ २७ ॥

Text

Verš

sa evaṁ vartamāno ’jño
mṛtyu-kāla upasthite
matiṁ cakāra tanaye
bāle nārāyaṇāhvaye

Synonyms

Synonyma

saḥ — that Ajāmila; evam — thus; vartamānaḥ — living; ajñaḥ — foolish; mṛtyu-kāle — when the time of death; upasthite — arrived; matim cakāra — concentrated his mind; tanaye — on his son; bāle — the child; nārāyaṇa-āhvaye — whose name was Nārāyaṇa.

saḥ — ten Ajāmila; evam — takto; vartamānaḥ — žijící; ajñaḥ — pošetilý; mṛtyu-kāle — když doba smrti; upasthite — nastala; matim cakāra — soustředil svou mysl; tanaye — na svého syna; bāle — dítě; nārāyaṇa-āhvaye — jehož jméno bylo Nārāyaṇa.

Translation

Překlad

When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son Nārāyaṇa.

Když nadešel čas jeho smrti, pošetilý Ajāmila začal myslet výhradně na svého syna Nārāyaṇa.

Purport

Význam

In the Second Canto of the Śrīmad-Bhāgavatam (2.1.6) Śukadeva Gosvāmī says:

Ve druhém zpěvu Śrīmad-Bhāgavatamu (2.1.6) říká Śukadeva Gosvāmī:

etāvān sāṅkhya-yogābhyāṁ
svadharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ

“The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one’s occupational duty, is to remember the Personality of Godhead at the end of life.” Somehow or other, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa.

“Nejvyšší dokonalostí lidského života, které může člověk dosáhnout buď úplným poznáním hmoty a duše, nabytím mystických sil, nebo dokonalým plněním svých předepsaných povinností, je vzpomínat na konci života na Osobnost Božství.” Nějakým způsobem, vědomě či nevědomě, Ajāmila vyslovoval v době smrti jméno Nārāyaṇa (ante nārāyaṇa-smṛtiḥ), a tím, že soustředil mysl na jméno Nārāyaṇa, dosáhl naprosté dokonalosti.

It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa’s house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa’s house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.

Z toho nám také může být jasné, že Ajāmila, který byl synem brāhmaṇy, byl v mládí zvyklý uctívat Nārāyaṇa, protože v domě každého brāhmaṇy probíhá uctívání nārāyaṇa-śily. Tento systém se v Indii dochoval dodnes; v domech striktních brāhmaṇů probíhá nārāyaṇa-sevā, uctívání Nārāyaṇa. Znečištěný Ajāmila tedy sice volal na svého syna, ale tím, že soustředil mysl na svaté jméno Nārāyaṇa, vzpomínal na toho Nārāyaṇa, Jehož věrně uctíval v mládí.

In this regard Śrīla Śrīdhara Svāmī expressed his verdict as follows: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam. “According to the bhaktisiddhānta, it is to be analyzed that because Ajāmila constantly chanted his son’s name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it.” Similarly, Śrīla Vīrarāghava Ācārya gives this opinion: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ. “Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa.” Śrīla Vijayadhvaja Tīrtha gives a similar opinion:

Śrīla Śrīdhara Svāmī vyjádřil v této souvislosti své mínění slovy: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evā- bhūd iti siddhāntopayogitvenāpi draṣṭavyam. “Podle bhakti-siddhānty je třeba rozborem dojít k závěru, že jelikož Ajāmila neustále opakoval jméno svého syna, Nārāyaṇa, byl povýšen na úroveň bhakti, přestože o tom nevěděl.” Podobně Śrīla Vīrarāghava Ācārya uvádí tento názor: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ. “V době smrti sice opakoval jméno svého syna, nicméně soustředil mysl na svaté jméno Nārāyaṇa.” Śrīla Vijayadhvaja Tīrtha vyslovuje podobný názor:

mṛtyu-kāle deha-viyoga-lakṣaṇa-kāle mṛtyoḥ sarva-doṣa-pāpa-harasya harer anugrahāt kāle datta-jñāna-lakṣaṇe upasthite hṛdi prakāśite tanaye pūrṇa-jñāne bāle pañca-varṣa-kalpe prādeśa-mātre nārāyaṇāhvaye mūrti-viśeṣe matiṁ smaraṇa-samarthaṁ cittaṁ cakāra bhaktyāsmarad ity arthaḥ.

Directly or indirectly, Ajāmila factually remembered Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ).

Přímo či nepřímo — Ajāmila v době smrti skutečně vzpomínal na Nārāyaṇa (ante nārāyaṇa-smṛtiḥ).