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Biblioteca » Śrīmad-Bhāgavatam » Canto Sexto: Deberes prescritos para la humanidad » CAPÍTULO 1

Text 27

Text 27

Texto

Text

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

Palabra por palabra

Synonyms

saḥ — ese Ajāmila; evam — así; vartamānaḥ — vivir; ajñaḥ — necio; mṛtyu-kāle — en la hora de la muerte; upasthite — llegó; matim cakāra — concentró su mente; tanaye — en su hijo; bāle — el niño; nārāyaṇa-āhvaye — cuyo nombre era Nārāyaṇa.

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.

Traducción

Translation

Cuando le llegó la hora de la muerte, el necio Ajāmila pensaba solamente en su hijo Nārāyaṇa.

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

Significado

Purport

En el Segundo Canto del Śrīmad-Bhāgavatam (2.1.6), Śukadeva Gosvāmī dice:

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

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

«La máxima perfección de la vida humana, ya sea que se logre mediante el conocimiento completo de la materia y del espíritu, mediante la adquisición de poderes místicos, o mediante el perfecto desempeño de los deberes prescritos, consiste en recordar a la Personalidad de Dios al final de la vida». Sea como fuere, Ajāmila cantó, consciente o inconscientemente, el nombre de Nārāyaṇa en el momento de la muerte (ante nārāyaṇa-smṛtiḥ); debido a ello, por el simple hecho de concentrar la mente en el nombre de Nārāyaṇa, alcanzó la perfección completa.

“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.

Otra cosa que se puede concluir es que Ajāmila, como era hijo de un brāhmaṇa, se había acostumbrado a adorar a Nārāyaṇa en su juventud, pues en todo hogar brahmínico se adora la nārāyaṇa-śīlā. En la India, ese sistema sigue todavía en vigor; la adoración de Nārāyaṇa, nārāyaṇa-sevā, está presente en todo hogar brahmínico estricto. De modo que el contaminado Ajāmila estaba llamando a su hijo, pero al concentrar su mente en el santo nombre de Nārāyaṇa, recordó al Nārāyaṇa que había adorado con gran fe en su juventud.

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.

En relación con esto, Śrīla Śrīdhara Svāmī expresa su veredicto con las siguientes palabras: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam: «Conforme albhaktisiddhānta, se debe concluir que Ajāmila se elevó al plano del bhakti, aun sin ser consciente de ello, gracias a su canto constante del nombre de su hijo, Nārāyaṇa». Del mismo modo, Śrīla Vīrarāghava Ācārya presenta la siguiente opinión: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ: «Aunque estaba cantando el nombre de su hijo en el momento de la muerte, su mente se concentró en el santo nombre de Nārāyaṇa». Semejante es la opinión de Śrīla Vijayadhvaja Tīrtha:

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:

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.

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.

Directa o indirectamente, Ajāmila recordó realmente a Nārāyaṇa en el momento de morir (ante nārāyaṇa-smṛtiḥ).

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