feat: bg extracted
This commit is contained in:
gosangam
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 1,
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"reference": "Bg 1.1",
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"devanagari": "धृतराष्ट्र उवाच\nधर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः\nमामकाः पाण्डवाश् चैव किम् अकुर्वत संजय",
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"devanagari": "धृतराष्ट्र उवाच\nधर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः\nमामकाः पाण्डवाश्चैव किम् अकुर्वत संजय",
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"transliteration": "dhṛtarāṣṭra uvāca\ndharma-kṣetre kuru-kṣetre\nsamavetā yuyutsavaḥ\nmāmakāḥ pāṇḍavāś caiva\nkim akurvata sañjaya",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 2,
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"reference": "Bg 1.2",
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"devanagari": "संजय उवाच\nदृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस् तदा\nआचार्यम् उपसंगम्य राजा वचनम् अब्रवीत्",
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"devanagari": "संजय उवाच\nदृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा\nआचार्यम् उपसंगम्य राजा वचनम् अब्रवीत्",
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"transliteration": "sañjaya uvāca\ndṛṣṭvā tu pāṇḍavānīkaṁ\nvyūḍhaṁ duryodhanas tadā\nācāryam upasaṅgamya\nrājā vacanam abravīt",
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"synonyms": [
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{
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@@ -1,4 +1,5 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 3,
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"reference": "Bg 1.3",
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 4,
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"reference": "Bg 1.4",
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"devanagari": "अत्र शूरा महेष्वासा भीमार्जुनसमा युधि\nयुयुधानो विराटश् च द्रुपदश् च महारथः",
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"devanagari": "अत्र शूरा महेष्वासा भीमार्जुनसमा युधि\nयुयुधानो विराटश्च द्रुपदश्च महारथः",
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"transliteration": "atra śūrā maheṣvāsā\nbhīmārjuna-samā yudhi\nyuyudhāno virāṭaś ca\ndrupadaś ca mahā-rathaḥ",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 5,
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"reference": "Bg 1.5",
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"devanagari": "धृष्टकेतुश् चेकितानः काशिराजश् च वीर्यवान्\nपुरुजित् कुन्तिभोजश् च शैब्यश् च नरपुंगवः",
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"devanagari": "धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्\nपुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः",
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"transliteration": "dhṛṣṭaketuś cekitānaḥ\nkāśirājaś ca vīryavān\npurujit kuntibhojaś ca\nśaibyaś ca nara-puṅgavaḥ",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 6,
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"reference": "Bg 1.6",
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"devanagari": "युधामन्युश् च विक्रान्त उत्तमौजाश् च वीर्यवान्\nसौभद्रो द्रौपदेयाश् च सर्व एव महारथाः",
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"devanagari": "युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्\nसौभद्रो द्रौपदेयाश्च सर्व एव महारथाः",
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"transliteration": "yudhāmanyuś ca vikrānta\nuttamaujāś ca vīryavān\nsaubhadro draupadeyāś ca\nsarva eva mahā-rathāḥ",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 7,
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"reference": "Bg 1.7",
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"devanagari": "अस्माकं तु विशिष्टा ये तान् निबोध द्विजोत्तम\nनायका मम सैन्यस्य संज्ञार्थं तान् ब्रवीमि ते",
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"devanagari": "अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम\nनायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते",
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"transliteration": "asmākaṁ tu viśiṣṭā ye\ntān nibodha dvijottama\nnāyakā mama sainyasya\nsaṁjñārthaṁ tān bravīmi te",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 8,
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"reference": "Bg 1.8",
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"devanagari": "भवान् भीष्मश् च कर्णश् च कृपश् च समितिंजयः\nअश्वत्थामा विकर्णश् च सौमदत्तिस् तथैव च",
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"devanagari": "भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः\nअश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च",
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"transliteration": "bhavān bhīṣmaś ca karṇaś ca\nkṛpaś ca samitiñjayaḥ\naśvatthāmā vikarṇaś ca\nsaumadattis tathaiva ca",
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"synonyms": [
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{
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@@ -1,4 +1,5 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 9,
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"reference": "Bg 1.9",
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@@ -1,4 +1,5 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 10,
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"reference": "Bg 1.10",
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@@ -1,4 +1,5 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 11,
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"reference": "Bg 1.11",
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 12,
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"reference": "Bg 1.12",
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"devanagari": "तस्य संजनयन् हर्षं कुरुवृद्धः पितामहः\nसिंहनादं विनद्योच्चैः शंखं दध्मौ प्रतापवान्",
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"devanagari": "तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः\nसिंहनादं विनद्योच्चैः शंखं दध्मौ प्रतापवान्",
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"transliteration": "tasya sañjanayan harṣaṁ\nkuru-vṛddhaḥ pitāmahaḥ\nsiṁha-nādaṁ vinadyoccaiḥ\nśaṅkhaṁ dadhmau pratāpavān",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 13,
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"reference": "Bg 1.13",
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"devanagari": "ततः शंखाश् च भेर्यश् च पणवानकगोमुखाः\nसहसैवाभ्यहन्यन्त स शब्दस् तुमुलो ऽभवत्",
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"devanagari": "ततः शंखाश्च भेर्यश्च पणवानकगोमुखाः\nसहसैवाभ्यहन्यन्त स शब्दस्तुमुलो ऽभवत्",
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"transliteration": "tataḥ śaṅkhāś ca bheryaś ca\npaṇavānaka-gomukhāḥ\nsahasaivābhyahanyanta\nsa śabdas tumulo 'bhavat",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 14,
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"reference": "Bg 1.14",
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"devanagari": "ततः श्वेतैर् हयैर् युक्ते महति स्यन्दने स्थितौ\nमाधवः पाण्डवश् चैव दिव्यौ शंखौ प्रदध्मतुः",
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"devanagari": "ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ\nमाधवः पाण्डवश्चैव दिव्यौ शंखौ प्रदध्मतुः",
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"transliteration": "tataḥ śvetair hayair yukte\nmahati syandane sthitau\nmādhavaḥ pāṇḍavaś caiva\ndivyau śaṅkhau pradadhmatuḥ",
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"synonyms": [
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{
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@@ -1,4 +1,5 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 15,
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"reference": "Bg 1.15",
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@@ -1,9 +1,10 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 16,
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"reference": "Bg 1.16, Bg 1.17, Bg 1.18, Bg 1.16-18",
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"devanagari": "अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः\nनकुलः सहदेवश् च सुघोषमणिपुष्पकौ\nशिखण्डी च महारथः धृष्टद्युम्नो विराटश् च\nसात्यकिश् चापराजितः सर्वशः पृथिवीपते\nसौभद्रश् च महाबाहुः शंखान् दध्मुः पृथक् पृथक्",
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"transliteration": "anantavijayaṁ rājā\nkuntī-putro yudhiṣṭhiraḥ\nnakulaḥ sahadevaś ca\nsughoṣa-maṇipuṣpakau\nśikhaṇḍī ca mahā-rathaḥ\ndhṛṣṭadyumno virāṭaś ca\nsātyakiś cāparājitaḥ\nsarvaśaḥ pṛthivī-pate\nsaubhadraś ca mahā-bāhuḥ\nśaṅkhān dadhmuḥ pṛthak pṛthak",
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"devanagari": "अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः\nनकुलः सहदेवश्च सुघोषमणिपुष्पकौ\nकाश्यश्च परमेष्वासः शिखण्डी च महारथः\nधृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः\nद्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते\nसौभद्रश्च महाबाहुः शंखान्दध्मुः पृथक्पृथक्",
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"transliteration": "anantavijayaṁ rājā\nkuntī-putro yudhiṣṭhiraḥ\nnakulaḥ sahadevaś ca\nsughoṣa-maṇipuṣpakau\nkāśyaś ca parameṣvāsaḥ\nśikhaṇḍī ca mahā-rathaḥ\ndhṛṣṭadyumno virāṭaś ca\nsātyakiś cāparājitaḥ\ndrupado draupadeyāś ca\nsarvaśaḥ pṛthivī-pate\nsaubhadraś ca mahā-bāhuḥ\nśaṅkhān dadhmuḥ pṛthak pṛthak",
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"synonyms": [
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{
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"word": "ananta-vijayam",
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 19,
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"reference": "Bg 1.19",
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"devanagari": "स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्\nनभश् च पृथिवीं चैव तुमुलो ऽभ्यनुनादयन्",
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"devanagari": "स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्\nनभश्च पृथिवीं चैव तुमुलो ऽभ्यनुनादयन्",
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"transliteration": "sa ghoṣo dhārtarāṣṭrāṇāṁ\nhṛdayāni vyadārayat\nnabhaś ca pṛthivīṁ caiva\ntumulo 'bhyanunādayan",
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"synonyms": [
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{
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 20,
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"reference": "Bg 1.20",
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"devanagari": "अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः\nप्रवृत्ते शस्त्रसम्पाते धनुर् उद्यम्य पाण्डवः\nहृषीकेशं तदा वाक्यम् इदम् आह महीपते",
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"devanagari": "अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः\nप्रवृत्ते शस्त्रसम्पाते धनुर् उद्यम्य पाण्डवः\nहृषीकेशं तदा वाक्यम् इदम् आह महीपते",
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"transliteration": "atha vyavasthitān dṛṣṭvā\ndhārtarāṣṭrān kapi-dhvajaḥ\npravṛtte śastra-sampāte\ndhanur udyamya pāṇḍavaḥ\nhṛṣīkeśaṁ tadā vākyam\nidam āha mahī-pate",
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"synonyms": [
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{
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 21,
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"reference": "Bg 1.21, Bg 1.22, Bg 1.21-22",
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"devanagari": "अर्जुन उवाच\nसेनयोर् उभयोर् मध्ये रथं स्थापय मे ऽच्युत\nयावद् एतान् निरीक्षे ऽहं योद्धुकामान् अवस्थितान्\nकैर् मया सह योद्धव्यम् अस्मिन् रणसमुद्यमे",
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"devanagari": "अर्जुन उवाच\nसेनयोर् उभयोर्मध्ये रथं स्थापय मे ऽच्युत\nयावद् एतान्निरीक्षे ऽहं योद्धुकामान् अवस्थितान्\nकैर्मया सह योद्धव्यम् अस्मिन्रणसमुद्यमे",
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"transliteration": "arjuna uvāca\nsenayor ubhayor madhye\nrathaṁ sthāpaya me 'cyuta\nyāvad etān nirīkṣe 'haṁ\nyoddhu-kāmān avasthitān\nkair mayā saha yoddhavyam\nasmin raṇa-samudyame",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
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"verse": 23,
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"reference": "Bg 1.23",
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"devanagari": "योत्स्यमानान् अवेक्षे ऽहं य एते ऽत्र समागताः\nधार्तराष्ट्रस्य दुर्बुद्धेर् युद्धे प्रियचिकीर्षवः",
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"devanagari": "योत्स्यमानान् अवेक्षे ऽहं य एते ऽत्र समागताः\nधार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः",
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"transliteration": "yotsyamānān avekṣe 'haṁ\nya ete 'tra samāgatāḥ\ndhārtarāṣṭrasya durbuddher\nyuddhe priya-cikīrṣavaḥ",
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"synonyms": [
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{
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@@ -1,8 +1,9 @@
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{
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"book_title": "Bhagavad-gītā As It Is",
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"chapter": 1,
|
||||
"verse": 24,
|
||||
"reference": "Bg 1.24",
|
||||
"devanagari": "संजय उवाच\nएवम् उक्तो हृषीकेशो गुडाकेशेन भारत\nसेनयोर् उभयोर् मध्ये स्थापयित्वा रथोत्तमम्",
|
||||
"devanagari": "संजय उवाच\nएवम् उक्तो हृषीकेशो गुडाकेशेन भारत\nसेनयोर् उभयोर्मध्ये स्थापयित्वा रथोत्तमम्",
|
||||
"transliteration": "sañjaya uvāca\nevam ukto hṛṣīkeśo\nguḍākeśena bhārata\nsenayor ubhayor madhye\nsthāpayitvā rathottamam",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 25,
|
||||
"reference": "Bg 1.25",
|
||||
"devanagari": "भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्\nउवाच पार्थ पश्यैतान् समवेतान् कुरून् इति",
|
||||
"devanagari": "भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्\nउवाच पार्थ पश्यैतान्समवेतान्कुरून् इति",
|
||||
"transliteration": "bhīṣma-droṇa-pramukhataḥ\nsarveṣāṁ ca mahīkṣitām\nuvāca pārtha paśyaitān\nsamavetān kurūn iti",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 26,
|
||||
"reference": "Bg 1.26",
|
||||
"devanagari": "तत्रापश्यत् स्थितान् पार्थः पिते᳙न् अथ पितामहान्\nआचार्यान् मातुलान् भ्राते᳙न् पुत्रान् पौत्रान् सखींस् तथा\nश्वशुरान् सुहृदश् चैव सेनयोर् उभयोर् अपि",
|
||||
"devanagari": "तत्रापश्यत्स्थितान्पार्थः पिते᳙न् अथ पितामहान्\nआचार्यान्मातुलान्भ्राते᳙न्पुत्रान्पौत्रान्सखींस्तथा\nश्वशुरान्सुहृदश्चैव सेनयोर् उभयोर् अपि",
|
||||
"transliteration": "tatrāpaśyat sthitān pārthaḥ\npitèn atha pitāmahān\nācāryān mātulān bhrātèn\nputrān pautrān sakhīṁs tathā\nśvaśurān suhṛdaś caiva\nsenayor ubhayor api",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 27,
|
||||
"reference": "Bg 1.27",
|
||||
"devanagari": "तान् समीक्ष्य स कौन्तेयः सर्वान् बन्धून् अवस्थितान्\nकृपया परयाविष्टो विषीदन्न् इदम् अब्रवीत्",
|
||||
"devanagari": "तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धून् अवस्थितान्\nकृपया परयाविष्टो विषीदन्न् इदम् अब्रवीत्",
|
||||
"transliteration": "tān samīkṣya sa kaunteyaḥ\nsarvān bandhūn avasthitān\nkṛpayā parayāviṣṭo\nviṣīdann idam abravīt",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 28,
|
||||
"reference": "Bg 1.28",
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 29,
|
||||
"reference": "Bg 1.29",
|
||||
"devanagari": "वेपथुश् च शरीरे मे रोमहर्षश् च जायते\nगाण्डीवं स्रंसते हस्तात् त्वक् चैव परिदह्यते",
|
||||
"devanagari": "वेपथुश्च शरीरे मे रोमहर्षश्च जायते\nगाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते",
|
||||
"transliteration": "vepathuś ca śarīre me\nroma-harṣaś ca jāyate\ngāṇḍīvaṁ sraṁsate hastāt\ntvak caiva paridahyate",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 30,
|
||||
"reference": "Bg 1.30",
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 31,
|
||||
"reference": "Bg 1.31",
|
||||
|
||||
@@ -1,9 +1,10 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 32,
|
||||
"reference": "Bg 1.32, Bg 1.33, Bg 1.34, Bg 1.35, Bg 1.32-35",
|
||||
"devanagari": "किं नो राज्येन गोविन्द\nकिं भोगैर् जीवितेन वा येषाम् अर्थे कांक्षितं नो\nराज्यं भोगाः सुखानि च प्राणांस् त्यक्त्वा धनानि च\nआचार्याः पितरः पुत्रास् तथैव च पितामहाः\nश्यालाः सम्बन्धिनस् तथा एतान् न हन्तुम् इच्छामि\nघ्नतो ऽपि मधुसूदन हेतोः किं नु महीकृते\nनिहत्य धार्तराष्ट्रान् नः का प्रीतिः स्याज् जनार्दन",
|
||||
"transliteration": "kiṁ no rājyena govinda\nkiṁ bhogair jīvitena vā\nyeṣām arthe kāṅkṣitaṁ no\nrājyaṁ bhogāḥ sukhāni ca\nprāṇāṁs tyaktvā dhanāni ca\nācāryāḥ pitaraḥ putrās\ntathaiva ca pitāmahāḥ\nśyālāḥ sambandhinas tathā\netān na hantum icchāmi\nghnato 'pi madhusūdana\nhetoḥ kiṁ nu mahī-kṛte\nnihatya dhārtarāṣṭrān naḥ\nkā prītiḥ syāj janārdana",
|
||||
"devanagari": "किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा\nयेषाम् अर्थे कांक्षितं नो राज्यं भोगाः सुखानि च\nत इमे ऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च\nआचार्याः पितरः पुत्रास्तथैव च पितामहाः\nमातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा\nएतान्न हन्तुम् इच्छामि घ्नतो ऽपि मधुसूदन\nअपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते\nनिहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन",
|
||||
"transliteration": "kiṁ no rājyena govinda\nkiṁ bhogair jīvitena vā\nyeṣām arthe kāṅkṣitaṁ no\nrājyaṁ bhogāḥ sukhāni ca\nta ime 'vasthitā yuddhe\nprāṇāṁs tyaktvā dhanāni ca\nācāryāḥ pitaraḥ putrās\ntathaiva ca pitāmahāḥ\nmātulāḥ śvaśurāḥ pautrāḥ\nśyālāḥ sambandhinas tathā\netān na hantum icchāmi\nghnato 'pi madhusūdana\napi trailokya-rājyasya\nhetoḥ kiṁ nu mahī-kṛte\nnihatya dhārtarāṣṭrān naḥ\nkā prītiḥ syāj janārdana",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kim",
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 36,
|
||||
"reference": "Bg 1.36",
|
||||
"devanagari": "पापम् एवाश्रयेद् अस्मान् हत्वैतान् आततायिनः\nतस्मान् नार्हा वयं हन्तुं धार्तराष्ट्रान् सबान्धवान्\nस्वजनं हि कथं हत्वा सुखिनः स्याम माधव",
|
||||
"devanagari": "पापम् एवाश्रयेद् अस्मान्हत्वैतान् आततायिनः\nतस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान्\nस्वजनं हि कथं हत्वा सुखिनः स्याम माधव",
|
||||
"transliteration": "pāpam evāśrayed asmān\nhatvaitān ātatāyinaḥ\ntasmān nārhā vayaṁ hantuṁ\ndhārtarāṣṭrān sabāndhavān\nsva-janaṁ hi kathaṁ hatvā\nsukhinaḥ syāma mādhava",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 37,
|
||||
"reference": "Bg 1.37, Bg 1.38, Bg 1.37-38",
|
||||
"devanagari": "यद्य् अप्य् एते न पश्यन्ति लोभोपहतचेतसः\nकुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्\nकथं न ज्ञेयम् अस्माभिः पापाद् अस्मान् निवर्तितुम्\nकुलक्षयकृतं दोषं प्रपश्यद्भिर् जनार्दन",
|
||||
"devanagari": "यद्य् अप्य् एते न पश्यन्ति लोभोपहतचेतसः\nकुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्\nकथं न ज्ञेयम् अस्माभिः पापाद् अस्मान्निवर्तितुम्\nकुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन",
|
||||
"transliteration": "yady apy ete na paśyanti\nlobhopahata-cetasaḥ\nkula-kṣaya-kṛtaṁ doṣaṁ\nmitra-drohe ca pātakam\nkathaṁ na jñeyam asmābhiḥ\npāpād asmān nivartitum\nkula-kṣaya-kṛtaṁ doṣaṁ\nprapaśyadbhir janārdana",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 39,
|
||||
"reference": "Bg 1.39",
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 40,
|
||||
"reference": "Bg 1.40",
|
||||
"devanagari": "अधर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलस्त्रियः\nस्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः",
|
||||
"devanagari": "अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः\nस्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः",
|
||||
"transliteration": "adharmābhibhavāt kṛṣṇa\npraduṣyanti kula-striyaḥ\nstrīṣu duṣṭāsu vārṣṇeya\njāyate varṇa-saṅkaraḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 41,
|
||||
"reference": "Bg 1.41",
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 42,
|
||||
"reference": "Bg 1.42",
|
||||
"devanagari": "दोषैर् एतैः कुलघ्नानां वर्णसंकरकारकैः\nउत्साद्यन्ते जातिधर्माः कुलधर्माश् च शाश्वताः",
|
||||
"devanagari": "दोषैर् एतैः कुलघ्नानां वर्णसंकरकारकैः\nउत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः",
|
||||
"transliteration": "doṣair etaiḥ kula-ghnānāṁ\nvarṇa-saṅkara-kārakaiḥ\nutsādyante jāti-dharmāḥ\nkula-dharmāś ca śāśvatāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 43,
|
||||
"reference": "Bg 1.43",
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 44,
|
||||
"reference": "Bg 1.44",
|
||||
"devanagari": "अहो बत महत् पापं कर्तुं व्यवसिता वयम्\nयद् राज्यसुखलोभेन हन्तुं स्वजनम् उद्यताः",
|
||||
"devanagari": "अहो बत महत्पापं कर्तुं व्यवसिता वयम्\nयद्राज्यसुखलोभेन हन्तुं स्वजनम् उद्यताः",
|
||||
"transliteration": "aho bata mahat pāpaṁ\nkartuṁ vyavasitā vayam\nyad rājya-sukha-lobhena\nhantuṁ sva-janam udyatāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,8 +1,9 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 45,
|
||||
"reference": "Bg 1.45",
|
||||
"devanagari": "यदि माम् अप्रतीकारम् अशस्त्रं शस्त्रपाणयः\nधार्तराष्ट्रा रणे हन्युस् तन् मे क्षेमतरं भवेत्",
|
||||
"devanagari": "यदि माम् अप्रतीकारम् अशस्त्रं शस्त्रपाणयः\nधार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्",
|
||||
"transliteration": "yadi mām apratīkāram\naśastraṁ śastra-pāṇayaḥ\ndhārtarāṣṭrā raṇe hanyus\ntan me kṣemataraṁ bhavet",
|
||||
"synonyms": [
|
||||
{
|
||||
|
||||
@@ -1,4 +1,5 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 46,
|
||||
"reference": "Bg 1.46",
|
||||
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 1,
|
||||
"reference": "Bg 2.1",
|
||||
"devanagari": "संजय उवाच\nतं तथा कृपयाविष्टम् अश्रुपूर्णाकुलेक्षणम्\nविषीदन्तम् इदं वाक्यम् उवाच मधुसूदनः",
|
||||
"transliteration": "sañjaya uvāca\ntaṁ tathā kṛpayāviṣṭam\naśru-pūrṇākulekṣaṇam\nviṣīdantam idaṁ vākyam\nuvāca madhusūdanaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sañjayaḥ uvāca",
|
||||
"meanings": [
|
||||
"Sañjaya said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Arjuna"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛpayā",
|
||||
"meanings": [
|
||||
"by compassion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āviṣṭam",
|
||||
"meanings": [
|
||||
"overwhelmed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśru-pūrṇa",
|
||||
"meanings": [
|
||||
"full of tears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākula",
|
||||
"meanings": [
|
||||
"depressed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣaṇam",
|
||||
"meanings": [
|
||||
"eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣīdantam",
|
||||
"meanings": [
|
||||
"lamenting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vākyam",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madhusūdanaḥ",
|
||||
"meanings": [
|
||||
"the killer of Madhu."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Sañjaya said:</b><b> Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words.</b>",
|
||||
"purport": [
|
||||
"Material compassion, lamentation and tears are all signs of ignorance of the real self. Compassion for the eternal soul is self-realization. The word \"Madhusūdana\" is significant in this verse. Lord Kṛṣṇa killed the demon Madhu, and now Arjuna wanted Kṛṣṇa to kill the demon of misunderstanding that had overtaken him in the discharge of his duty. No one knows where compassion should be applied. Compassion for the dress of a drowning man is senseless. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress—the gross material body. One who does not know this and laments for the outward dress is called a <i>śūdra, </i>or one who laments unnecessarily. Arjuna was a <i>kṣatriya, </i>and this conduct was not expected from him. Lord Kṛṣṇa, however, can dissipate the lamentation of the ignorant man, and for this purpose the <i>Bhagavad-gītā </i>was sung by Him. This chapter instructs us in self-realization by an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord Śrī Kṛṣṇa. This realization is made possible by working with the fruitive being situated in the fixed conception of the real self."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 2,
|
||||
"reference": "Bg 2.2",
|
||||
"devanagari": "श्रीभगवान् उवाच\nकुतस्त्वा कश्मलम् इदं विषमे समुपस्थितम्\nअनार्यजुष्टम् अस्वर्ग्यम् अकीर्तिकरम् अर्जुन",
|
||||
"transliteration": "śrī-bhagavān uvāca\nkutas tvā kaśmalam idaṁ\nviṣame samupasthitam\nanārya-juṣṭam asvargyam\nakīrti-karam arjuna",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī bhagavān uvāca",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kutaḥ",
|
||||
"meanings": [
|
||||
"wherefrom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvā",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaśmalam",
|
||||
"meanings": [
|
||||
"dirtiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this lamentation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣame",
|
||||
"meanings": [
|
||||
"this hour of crisis"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samupasthitam",
|
||||
"meanings": [
|
||||
"arrived"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anārya",
|
||||
"meanings": [
|
||||
"persons who do not know the value of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "juṣṭam",
|
||||
"meanings": [
|
||||
"practiced by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asvargyam",
|
||||
"meanings": [
|
||||
"that which does not lead to higher planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akīrti",
|
||||
"meanings": [
|
||||
"infamy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karam",
|
||||
"meanings": [
|
||||
"the cause of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arjuna",
|
||||
"meanings": [
|
||||
"O Arjuna."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.</b>",
|
||||
"purport": [
|
||||
"Kṛṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Kṛṣṇa is referred to as \"Bhagavān\" throughout the <i>Gītā</i>. Bhagavān is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Kṛṣṇa. In the <i>Śrīmad-Bhāgavatam </i>this conception of the Absolute Truth is explained thus:",
|
||||
"\"The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān.\" (<i>Bhāg. </i>1.2.11) These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun's surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun's surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the <i>bhaktas, </i>or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.",
|
||||
"The Sanskrit word <i>Bhagavān</i> is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the <i>Brahma-saṁhitā </i>by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.",
|
||||
"\"There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.\" <i>(Brahma-saṁhitā </i>5.1)",
|
||||
"In the <i>Bhāgavatam </i>also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:",
|
||||
"\"All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.\" (<i>Bhāg. </i>1.3.28)",
|
||||
"Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.",
|
||||
"In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word <i>kutas, </i>\"wherefrom.\" Such unmanly sentiments were never expected from a person belonging to the civilized class of men known as <i>Āryans. </i>The word <i>āryan</i> is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Although Arjuna was a <i>kṣatriya, </i>he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Āryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,104 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 3,
|
||||
"reference": "Bg 2.3",
|
||||
"devanagari": "क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्य् उपपद्यते\nक्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप",
|
||||
"transliteration": "klaibyaṁ mā sma gamaḥ pārtha\nnaitat tvayy upapadyate\nkṣudraṁ hṛdaya-daurbalyaṁ\ntyaktvottiṣṭha parantapa",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "klaibyam",
|
||||
"meanings": [
|
||||
"impotence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sma",
|
||||
"meanings": [
|
||||
"take it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gamaḥ",
|
||||
"meanings": [
|
||||
"go in"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O son of Pṛthā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"like this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upapadyate",
|
||||
"meanings": [
|
||||
"is befitting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣudram",
|
||||
"meanings": [
|
||||
"very little"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdaya",
|
||||
"meanings": [
|
||||
"heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daurbalyam",
|
||||
"meanings": [
|
||||
"weakness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyaktvā",
|
||||
"meanings": [
|
||||
"giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttiṣṭha",
|
||||
"meanings": [
|
||||
"get up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parantapa",
|
||||
"meanings": [
|
||||
"O chastiser of the enemies."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.</b>",
|
||||
"purport": [
|
||||
"Arjuna was addressed as the \"son of Pṛthā,\" who happened to be the sister of Kṛṣṇa's father Vasudeva. Therefore Arjuna had a blood relationship with Kṛṣṇa. If the son of a <i>ksatriya </i>declines to fight, he is a <i>kṣatriya </i>in name only, and if the son of a <i>brāhmaṇa </i>acts impiously, he is a <i>brāhmaṇa </i>in name only. Such <i>kṣatriyas </i>and <i>brāhmaṇas </i>are unworthy sons of their fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of a <i>kṣatriya. </i>Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle, he would be committing an infamous act; therefore Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhīṣma and his relatives, but Kṛṣṇa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or so-called nonviolence should be given up by persons like Arjuna under the direct guidance of Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 4,
|
||||
"reference": "Bg 2.4",
|
||||
"devanagari": "अर्जुन उवाच\nकथं भीष्मम् अहं संख्ये द्रोणं च मधुसूदन\nइषुभिः प्रतियोत्स्यामि पूजार्हाव् अरिसूदन",
|
||||
"transliteration": "arjuna uvāca\nkathaṁ bhīṣmam ahaṁ saṅkhye\ndroṇaṁ ca madhusūdana\niṣubhiḥ pratiyotsyāmi\npūjārhāv arisūdana",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "arjunaḥ uvāca",
|
||||
"meanings": [
|
||||
"Arjuna said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "katham",
|
||||
"meanings": [
|
||||
"how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhīṣmam",
|
||||
"meanings": [
|
||||
"unto Bhīṣma"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkhye",
|
||||
"meanings": [
|
||||
"in the fight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "droṇam",
|
||||
"meanings": [
|
||||
"unto Droṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also, madhusūdana—O killer of Madhu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iṣubhiḥ",
|
||||
"meanings": [
|
||||
"with arrows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiyotsyāmi",
|
||||
"meanings": [
|
||||
"shall counterattack"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pūjā-arhau",
|
||||
"meanings": [
|
||||
"those who are worshipable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arisūdana",
|
||||
"meanings": [
|
||||
"O killer of the enemies."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Arjuna said:</b><b> O killer of Madhu [Kṛṣṇa], how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?</b>",
|
||||
"purport": [
|
||||
"Respectable superiors like Bhīṣma the grandfather and Droṇācārya the teacher are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kṛṣṇa ever attack His own grandfather, Ugrasena, or His teacher, Sāndīpani Muni? These were some of the arguments by Arjuna to Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,140 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 5,
|
||||
"reference": "Bg 2.5",
|
||||
"devanagari": "गुरून् अहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यम् अपीह लोके\nहत्वार्थकामांस्तु गुरून् इहैव भुंजीय भोगान्रुधिरप्रदिग्धान्",
|
||||
"transliteration": "gurūn ahatvā hi mahānubhāvān\nśreyo bhoktuṁ bhaikṣyam apīha loke\nhatvārtha-kāmāṁs tu gurūn ihaiva\nbhuñjīya bhogān rudhira-pradigdhān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "gurūn",
|
||||
"meanings": [
|
||||
"the superiors"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ahatvā",
|
||||
"meanings": [
|
||||
"by killing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-anubhāvān",
|
||||
"meanings": [
|
||||
"great souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyaḥ",
|
||||
"meanings": [
|
||||
"it is better"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhoktum",
|
||||
"meanings": [
|
||||
"to enjoy life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaikṣyam",
|
||||
"meanings": [
|
||||
"begging"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"even"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loke",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hatvā",
|
||||
"meanings": [
|
||||
"killing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "artha",
|
||||
"meanings": [
|
||||
"gain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmān",
|
||||
"meanings": [
|
||||
"so desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gurūn",
|
||||
"meanings": [
|
||||
"superiors"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuñjīya",
|
||||
"meanings": [
|
||||
"has to enjoy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhogān",
|
||||
"meanings": [
|
||||
"enjoyable things"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rudhira",
|
||||
"meanings": [
|
||||
"blood"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pradigdhān",
|
||||
"meanings": [
|
||||
"tainted with."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.</b>",
|
||||
"purport": [
|
||||
"According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhīṣma and Droṇa were obliged to take the side of Duryodhana because of his financial assistance, although they should not have accepted such a position simply on financial considerations. Under the circumstances, they have lost the respectability of teachers. But Arjuna thinks that nevertheless they remain his superiors, and therefore to enjoy material profits after killing them would mean to enjoy spoils tainted with blood."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,152 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 6,
|
||||
"reference": "Bg 2.6",
|
||||
"devanagari": "न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः\nयान् एव हत्वा न जिजीविषामस्ते ऽवस्थिताः प्रमुखे धार्तराष्ट्राः",
|
||||
"transliteration": "na caitad vidmaḥ kataran no garīyo\nyad vā jayema yadi vā no jayeyuḥ\nyān eva hatvā na jijīviṣāmas\nte 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidmaḥ",
|
||||
"meanings": [
|
||||
"do know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "katarat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garīyaḥ",
|
||||
"meanings": [
|
||||
"better"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jayema",
|
||||
"meanings": [
|
||||
"conquer us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadi",
|
||||
"meanings": [
|
||||
"if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jayeyuḥ",
|
||||
"meanings": [
|
||||
"conquer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yān",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hatvā",
|
||||
"meanings": [
|
||||
"by killing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jijīviṣāmaḥ",
|
||||
"meanings": [
|
||||
"want to live"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avasthitāḥ",
|
||||
"meanings": [
|
||||
"are situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pramukhe",
|
||||
"meanings": [
|
||||
"in the front"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhārtarāṣṭrāḥ",
|
||||
"meanings": [
|
||||
"the sons of Dhṛtarāṣṭra."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Nor do we know which is better—conquering them or being conquered by them. The sons of Dhṛtarāṣṭra, whom if we killed we should not care to live, are now standing before us on this battlefield.</b>",
|
||||
"purport": [
|
||||
"Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the <i>kṣatriyas, </i>or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of Dhṛtarāṣṭra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these considerations by Arjuna definitely prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Śrī Kṛṣṇa (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above his enormous attributes in his material relationships."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,155 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 7,
|
||||
"reference": "Bg 2.7",
|
||||
"devanagari": "कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः\nयच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्ते ऽहं शाधि मां त्वां प्रपन्नम्",
|
||||
"transliteration": "kārpaṇya-doṣopahata-svabhāvaḥ\npṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ\nyac chreyaḥ syān niścitaṁ brūhi tan me\nśiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kārpaṇya",
|
||||
"meanings": [
|
||||
"miserly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "doṣa",
|
||||
"meanings": [
|
||||
"weakness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upahata",
|
||||
"meanings": [
|
||||
"being inflicted by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svabhāvaḥ",
|
||||
"meanings": [
|
||||
"characteristics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛcchāmi",
|
||||
"meanings": [
|
||||
"I am asking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharma",
|
||||
"meanings": [
|
||||
"religion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁmūḍha",
|
||||
"meanings": [
|
||||
"bewildered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cetāḥ",
|
||||
"meanings": [
|
||||
"in heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyaḥ",
|
||||
"meanings": [
|
||||
"all-good"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syāt",
|
||||
"meanings": [
|
||||
"may be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niścitam",
|
||||
"meanings": [
|
||||
"confidently"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brūhi",
|
||||
"meanings": [
|
||||
"tell"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śiṣyaḥ",
|
||||
"meanings": [
|
||||
"disciple"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I am"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śādhi",
|
||||
"meanings": [
|
||||
"just instruct"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mām",
|
||||
"meanings": [
|
||||
"me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapannam",
|
||||
"meanings": [
|
||||
"surrendered."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.</b>",
|
||||
"purport": [
|
||||
"By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.",
|
||||
"Who is the man in material perplexities? It is he who does not understand the problems of life. In the <i>Garga Upaniṣad </i>the perplexed man is described as follows:",
|
||||
"\"He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.\" This human form of life is a most valuable asset for the living entity who can ultilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the <i>brāhmaṇa, </i>or he who is intelligent enough to utilize this body to solve all the problems of life.",
|
||||
"The <i>kṛpaṇas,</i> or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of \"skin disease.\" The <i>kṛpaṇa </i>thinks that he is able to protect his family members from death; or the <i>kṛpaṇa </i>thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes ot his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of <i>Bhagavad-gītā, </i>and Arjuna is the first disciple for understanding the <i>Gītā. </i>How Arjuna understands the <i>Bhagavad-gītā</i> is stated in the <i>Gītā </i>itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to \"the unborn within Kṛṣṇa.\" There is no difference between Kṛṣṇa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand <i>Bhagavad-gītā.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,127 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 8,
|
||||
"reference": "Bg 2.8",
|
||||
"devanagari": "न हि प्रपश्यामि ममापनुद्याद्यच्छोकम् उच्छोषणम् इन्द्रियाणाम्\nअवाप्य भूमाव् असपत्नम् ऋद्धं राज्यं सुराणाम् अपि चाधिपत्यम्",
|
||||
"transliteration": "na hi prapaśyāmi mamāpanudyād\nyac chokam ucchoṣaṇam indriyāṇām\navāpya bhūmāv asapatnam ṛddhaṁ\nrājyaṁ surāṇām api cādhipatyam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapaśyāmi",
|
||||
"meanings": [
|
||||
"I see"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mama",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apanudyāt",
|
||||
"meanings": [
|
||||
"they can drive away"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śokam",
|
||||
"meanings": [
|
||||
"lamentation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ucchoṣaṇam",
|
||||
"meanings": [
|
||||
"drying up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyāṇām",
|
||||
"meanings": [
|
||||
"of the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avāpya",
|
||||
"meanings": [
|
||||
"achieving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūmau",
|
||||
"meanings": [
|
||||
"on the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asapatnam",
|
||||
"meanings": [
|
||||
"without rival"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛddham",
|
||||
"meanings": [
|
||||
"prosperous"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājyam",
|
||||
"meanings": [
|
||||
"kingdom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "surāṇām",
|
||||
"meanings": [
|
||||
"of the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"even"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādhipatyam",
|
||||
"meanings": [
|
||||
"supremacy."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty like that of the demigods in heaven.</b>",
|
||||
"purport": [
|
||||
"Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Śrī Kṛṣṇa. He could understand that his so-called knowledge was useless in driving away his problems, which were drying up his whole existence; and it was impossible for him to solve such perplexities without the help of a spiritual master like Lord Kṛṣṇa. Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can only be given by a spiritual master like Kṛṣṇa. Therefore, the conclusion is that a spiritual master who is one hundred percent Kṛṣṇa conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Kṛṣṇa consciousness, regardless of his social position, is the real spiritual master.",
|
||||
"\"It does not matter whether a person is a <i>vipra </i>[learned scholar in Vedic wisdom] or is born in a lower family, or is in the renounced order of life—if he is master in the science of Kṛṣṇa, he is the perfect and bona fide spiritual master.\" So without being a master in the science of Kṛṣṇa consciousness, no one is a bona fide spiritual master. It is also said in Vedic literatures:",
|
||||
"\"A scholarly <i>brāhmaṇa, </i>expert in all subjects of Vedic knowledge, is unfit to become a spiritual master without being a Vaiṣṇava, or expert in the science of Kṛṣṇa consciousness. But a person born in a family of a lower caste can become a spiritual master if he is a Vaiṣṇava, or Kṛṣṇa conscious.\"",
|
||||
"The problems of material existence—birth, old age, disease and death—cannot be counteracted by accumulation of wealth and economic development. In many parts of the world there are states which are replete with all facilities of life, which are full of wealth, and economically developed, yet the problems of material existence are still present. They are seeking peace in different ways, but they ean achieve real happiness only if they consult Kṛṣṇa, or the <i>Bhagavad-gītā </i>and <i>Śrīmad-Bhāgavatam—</i>which constitute the science of Kṛṣṇa—or the bona fide representative of Kṛṣṇa, the man in Kṛṣṇa consciousness.",
|
||||
"If economic development and material comforts could drive away one's lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivalled kingdom on earth or supremacy like that of the demigods in the heavenly planets would not be able to drive away his lamentations. He sought, therefore, refuge in Kṛṣṇa consciousness, and that is the right path for peace and harmony. Economic development or supremacy over the world can be finished at any moment by the cataclysms of material nature. Even elevation into a higher planetary situation, as men are now seeking a place on the moon planet, can also be finished at one stroke. The <i>Bhagavad-gītā </i>confirms this: <i>kṣīṇe puṇye martyalokaṁ viśanti </i>\"When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life.\" Many politicians of the world have fallen down in that way. Such downfalls only constitute more causes for lamentation.",
|
||||
"Therefore, if we want to curb lamentation for good, then we have to take shelter of Kṛṣṇa, as Arjuna is seeking to do. So Arjuna asked Kṛṣṇa to solve his problem definitely, and that is the way of Kṛṣṇa consciousness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 9,
|
||||
"reference": "Bg 2.9",
|
||||
"devanagari": "संजय उवाच\nएवम् उक्त्वा हृषीकेशं गुडाकेशः परन्तपः\nन योत्स्य इति गोविन्दम् उक्त्वा तूष्णीं बभूव ह",
|
||||
"transliteration": "sañjaya uvāca\nevam uktvā hṛṣīkeśaṁ\nguḍākeśaḥ parantapaḥ\nna yotsya iti govindam\nuktvā tūṣṇīṁ babhūva ha",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sañjayaḥ uvāca",
|
||||
"meanings": [
|
||||
"Sañjaya said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uktvā",
|
||||
"meanings": [
|
||||
"speaking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛṣīkeśam",
|
||||
"meanings": [
|
||||
"unto Kṛṣṇa, the master of the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guḍākeśaḥ",
|
||||
"meanings": [
|
||||
"Arjuna, the master at curbing ignorance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parantapaḥ",
|
||||
"meanings": [
|
||||
"the chastiser of the enemies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na yotsye",
|
||||
"meanings": [
|
||||
"I shall not fight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "govindam",
|
||||
"meanings": [
|
||||
"unto Kṛṣṇa, the giver of pleasure"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uktvā",
|
||||
"meanings": [
|
||||
"saying"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tūṣṇīm",
|
||||
"meanings": [
|
||||
"silent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "babhūva",
|
||||
"meanings": [
|
||||
"became"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ha",
|
||||
"meanings": [
|
||||
"certainly."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Sañjaya said:</b><b> Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, \"Govinda, I shall not fight,\" and fell silent.</b>",
|
||||
"purport": [
|
||||
"Dhṛtarāṣṭra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sañjaya disappointed him again in relating that Arjuna was competent to kill his enemies <i>(parantapaḥ). </i>Although Arjuna was for the time being overwhelmed with false grief due to family affection, he surrendered unto Kṛṣṇa, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Kṛṣṇa consciousness, and would then surely fight. Thus Dhṛtarāṣṭra's joy would be frustrated, since Arjuna would be enlightened. by Kṛṣṇa and would fight to the end."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,86 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 10,
|
||||
"reference": "Bg 2.10",
|
||||
"devanagari": "तम् उवाच हृषीकेशः\nप्रहसन्न् इव भारत\nसेनयोर् उभयोर्मध्ये\nविषीदन्तम् इदं वचः",
|
||||
"transliteration": "tam uvāca hṛṣīkeśaḥ\nprahasann iva bhārata\nsenayor ubhayor madhye\nviṣīdantam idaṁ vacaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛṣīkeśaḥ",
|
||||
"meanings": [
|
||||
"the master of the senses, Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prahasan",
|
||||
"meanings": [
|
||||
"smiling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O Dhṛtarāṣṭra, descendant of Bharata"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "senayoḥ",
|
||||
"meanings": [
|
||||
"of the armies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhayoḥ",
|
||||
"meanings": [
|
||||
"of both parties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madhye",
|
||||
"meanings": [
|
||||
"between"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣīdantam",
|
||||
"meanings": [
|
||||
"unto the lamenting one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"the following"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacaḥ",
|
||||
"meanings": [
|
||||
"words."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.</b>",
|
||||
"purport": [
|
||||
"The talk was going on between intimate friends, namely the Hṛṣīkeśa and the Guḍākeśa. As friends, both of them were on the same level, but one of them voluntarily became a student of the other. Kṛṣṇa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of <i>Bhagavad-gītā </i>are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,104 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 11,
|
||||
"reference": "Bg 2.11",
|
||||
"devanagari": "श्रीभगवान् उवाच\nअशोच्यान् अन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे\nगतासून् अगतासूंश्च नानुशोचन्ति पण्डिताः",
|
||||
"transliteration": "śrī-bhagavān uvāca\naśocyān anvaśocas tvaṁ\nprajñā-vādāṁś ca bhāṣase\ngatāsūn agatāsūṁś ca\nnānuśocanti paṇḍitāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī bhagavān uvāca",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśocyān",
|
||||
"meanings": [
|
||||
"that which is not worthy of lamentation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvaśocaḥ",
|
||||
"meanings": [
|
||||
"you are lamenting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajñā-vādāḥ",
|
||||
"meanings": [
|
||||
"learned talks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāṣase",
|
||||
"meanings": [
|
||||
"speaking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gata",
|
||||
"meanings": [
|
||||
"lost"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asūn",
|
||||
"meanings": [
|
||||
"life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agata",
|
||||
"meanings": [
|
||||
"not past"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asūn",
|
||||
"meanings": [
|
||||
"life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuśocanti",
|
||||
"meanings": [
|
||||
"lament"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paṇḍitāḥ",
|
||||
"meanings": [
|
||||
"the learned."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Blessed Lord said:</b><b> While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.</b>",
|
||||
"purport": [
|
||||
"The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, you are talking like a learned man, but you do not know that one who is learned—one who knows what is body and what is soul—does not lament for any stage of the body, neither in the living nor in the dead condition. As it will be explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And, because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 12,
|
||||
"reference": "Bg 2.12",
|
||||
"devanagari": "न त्व् एवाहं जातु नासं न त्वं नेमे जनाधिपाः\nन चैव न भविष्यामः सर्वे वयम् अतः परम्",
|
||||
"transliteration": "na tv evāhaṁ jātu nāsaṁ\nna tvaṁ neme janādhipāḥ\nna caiva na bhaviṣyāmaḥ\nsarve vayam ataḥ param",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jātu",
|
||||
"meanings": [
|
||||
"become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsam",
|
||||
"meanings": [
|
||||
"existed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"it is not so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"yourself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ime",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janādhipāḥ",
|
||||
"meanings": [
|
||||
"kings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaviṣyāmaḥ",
|
||||
"meanings": [
|
||||
"shall exist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarve",
|
||||
"meanings": [
|
||||
"all of us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vayam",
|
||||
"meanings": [
|
||||
"we"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ataḥ param",
|
||||
"meanings": [
|
||||
"hereafter."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.</b>",
|
||||
"purport": [
|
||||
"In the <i>Vedas</i>, in the <i>Kaṭha Upaniṣad </i>as well as in the <i>Śvetāśvatara Upaniṣad,</i> it is said that the Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reaction of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord, can actually attain to perfect and eternal peace.",
|
||||
"The same Vedic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge. The Lord says clearly that He Himself, Arjuna, and all the kings who are assembled on the battlefield, are eternally individual beings and that the Lord is eternally the maintainer of the individual living entities both in their conditioned as well as in their liberated situations. The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual, eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons. Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.",
|
||||
"The Māyāvādī theory that after liberation the individual soul, separated by the covering of <i>māyā</i> or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the <i>Upaniṣads, </i>will continue eternally. This statement of Kṛṣṇa is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality is not a fact, then Kṛṣṇa would not have stressed it so much—even for the future. The Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Kṛṣṇa's individuality? Kṛṣṇa affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His <i>Bhagavad-gītā </i>has no value as authoritative scripture. A common man with all the four defects of human frailty is unable to teach that which is worth hearing. The <i>Gītā</i> is above such literature. No mundane book compares with the <i>Bhagavad-gītā. </i>When one accepts Kṛṣṇa as an ordinary man, the <i>Gītā </i>loses all importance. The Māyāvādī argues that the plurality mentioned in this verse is conventional and that it refers to the body. But previous to this verse such a bodily conception is already condemned. After condemning the bodily conception of the living entities, how was it possible for Kṛṣṇa to place a conventional proposition on the body again? Therefore, individuality is maintained on spiritual grounds and is thus confirmed by great <i>ācāryas </i>like Śrī Rāmānuja and others. It is clearly mentioned in many places in the <i>Gītā </i>that this spiritual individuality is understood by those who are devotees of the Lord. Those who are envious of Kṛṣṇa as the Supreme Personality of Godhead have no bona fide access to the great literature. The nondevotee's approach to the teachings of the <i>Gīta </i>is something like bees licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly, the mysticism of the <i>Bhagavad-gītā </i>can be understood only by devotees, and no one else can taste it, as it is stated in the Fourth Chapter of the book. Nor can the <i>Gītā </i>be touched by persons who envy the very existence of the Lord. Therefore, the Māyāvādī explanation of the <i>Gītā </i>is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the Māyāvādīs and warns that one who takes to such an understanding of the Māyāvādī philosophy loses all power to understand the real mystery of the <i>Gītā. </i>If individuality refers to the empirical universe, then there is no need of teaching by the Lord. The plurality of the individual soul and of the Lord is an eternal fact, and it is confirmed by the <i>Vedas </i>as above mentioned."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,100 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 13,
|
||||
"reference": "Bg 2.13",
|
||||
"devanagari": "देहिनो ऽस्मिन्यथा देहे कौमारं यौवनं जरा\nतथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति",
|
||||
"transliteration": "dehino 'smin yathā dehe\nkaumāraṁ yauvanaṁ jarā\ntathā dehāntara-prāptir\ndhīras tatra na muhyati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dehinaḥ",
|
||||
"meanings": [
|
||||
"of the embodied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmin",
|
||||
"meanings": [
|
||||
"in this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehe",
|
||||
"meanings": [
|
||||
"in the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaumāram",
|
||||
"meanings": [
|
||||
"boyhood"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yauvanam",
|
||||
"meanings": [
|
||||
"youth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jarā",
|
||||
"meanings": [
|
||||
"old age"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"similarly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehāntara",
|
||||
"meanings": [
|
||||
"transference of the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāptiḥ",
|
||||
"meanings": [
|
||||
"achievement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīraḥ",
|
||||
"meanings": [
|
||||
"the sober"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhyati",
|
||||
"meanings": [
|
||||
"deluded."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.</b>",
|
||||
"purport": [
|
||||
"Since every living entity is an individual soul, each is changing his body every moment, manifesting sometimes as a child, sometimes as a youth, and sometimes as an old man. Yet the same spirit soul is there and does not undergo any change. This individual soul finally changes the body at death and transmigrates to another body; and since it is sure to have another body in the next birth—either material or spiritual—there was no cause for lamentation by Arjuna on account of death, neither for Bhīṣma nor for Droṇa, for whom he was so much concerned. Rather, he should rejoice for their changing bodies from old to new ones, thereby rejuvenating their energy. Such changes of body account for varieties of enjoyment or suffering, according to one's work in life. So Bhīṣma and Droṇa, being noble souls, were surely going to have either spiritual bodies in the next life, or at least life in heavenly bodies for superior enjoyment of material existence. So, in either case, there was no cause of lamentation.",
|
||||
"Any man who has perfect knowledge of the constitution of the individual soul, the Supersoul, and nature—both material and spiritual—is called a <i>dhīra </i>or a most sober man. Such a man is never deluded by the change of bodies. The Māyāvādī theory of oneness of the spirit soul cannot be entertained on the ground that spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul being unchangeable.",
|
||||
"As confirmed in the <i>Gītā, </i>the fragmental portions of the Supreme exist eternally (<i>sanātana</i>)<i> </i>and are called <i>kṣara; </i>that is, they have a tendency to fall down into material nature. These fragmental portions are eternally so, and even after liberation, the individual soul remains the same—fragmental. But once liberated, he lives an eternal life in bliss and knowledge with the Personality of Godhead. The theory of reflection can be applied to the Supersoul who is present in each and every individual body and is known as the Paramātmā, who is different from the individual living entity. When the sky is reflected in water, the reflections represent both the sun and the moon and the stars also. The stars can be compared to the living entities and the sun or the moon to the Supreme Lord. The individual fragmental spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of Godhead Śrī Kṛṣṇa. They are not on the same level, as it will be apparent in the beginning of the Fourth Chapter. If Arjuna is on the same level with Kṛṣṇa, and Kṛṣṇa is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy <i>(māyā), </i>then there is no need of one being the instructor and the other the instructed. Such instruction would be useless because, in the clutches of <i>māyā, </i>no one can be an authoritative instructor. Under the circumstances, it is admitted that Lord Kṛṣṇa is the Supreme Lord, superior in position to the living entity, Arjuna, who is a forgotten soul deluded by <i>māyā.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 14,
|
||||
"reference": "Bg 2.14",
|
||||
"devanagari": "मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः\nआगमापायिनो ऽनित्यास्तांस्तितिक्षस्व भारत",
|
||||
"transliteration": "mātrā-sparśās tu kaunteya\nśītoṣṇa-sukha-duḥkha-dāḥ\nāgamāpāyino 'nityās\ntāṁs titikṣasva bhārata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "mātrā",
|
||||
"meanings": [
|
||||
"sensuous"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sparśāḥ",
|
||||
"meanings": [
|
||||
"perception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"only"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaunteya",
|
||||
"meanings": [
|
||||
"O son of Kuntī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śīta",
|
||||
"meanings": [
|
||||
"winter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uṣṇa",
|
||||
"meanings": [
|
||||
"summer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukha",
|
||||
"meanings": [
|
||||
"happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥkha-daḥ",
|
||||
"meanings": [
|
||||
"giving pain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āgama",
|
||||
"meanings": [
|
||||
"appearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apāyinaḥ",
|
||||
"meanings": [
|
||||
"disappearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anityāḥ",
|
||||
"meanings": [
|
||||
"nonpermanent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tān",
|
||||
"meanings": [
|
||||
"all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "titikṣasva",
|
||||
"meanings": [
|
||||
"just try to tolerate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O descendant of the Bhārata dynasty."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.</b>",
|
||||
"purport": [
|
||||
"In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of <i>Māgha </i>(January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the <i>kṣatriyas, </i>and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge because by knowledge and devotion only can one liberate himself from the clutches of <i>māyā</i> (illusion).",
|
||||
"The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bhārata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 15,
|
||||
"reference": "Bg 2.15",
|
||||
"devanagari": "यं हि न व्यथयन्त्य् एते पुरुषं पुरुषर्षभ\nसमदुःखसुखं धीरं सो ऽमृतत्वाय कल्पते",
|
||||
"transliteration": "yaṁ hi na vyathayanty ete\npuruṣaṁ puruṣarṣabha\nsama-duḥkha-sukhaṁ dhīraṁ\nso 'mṛtatvāya kalpate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yam",
|
||||
"meanings": [
|
||||
"one who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyathayanti",
|
||||
"meanings": [
|
||||
"are distressing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ete",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣam",
|
||||
"meanings": [
|
||||
"to a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣarṣabha",
|
||||
"meanings": [
|
||||
"is best among men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sama",
|
||||
"meanings": [
|
||||
"unaltered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥkha",
|
||||
"meanings": [
|
||||
"distress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukham",
|
||||
"meanings": [
|
||||
"happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīram",
|
||||
"meanings": [
|
||||
"patient"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amṛtatvāya",
|
||||
"meanings": [
|
||||
"for liberation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpate",
|
||||
"meanings": [
|
||||
"is considered eligible."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.</b>",
|
||||
"purport": [
|
||||
"Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. In the <i>varṇāśrama</i> institution, the fourth stage of life, namely the renounced order <i>(sannyāsa) </i>is a painstaking situation. But one who is serious about making his life perfect surely adopts the <i>sannyāsa</i> order of life in spite of all difficulties. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete. Similarly, in Arjuna's discharge of duties as a <i>kṣatriya, </i>he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took <i>sannyāsa</i> at the age of twenty-four, and His dependants, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took <i>sannyāsa</i> and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 16,
|
||||
"reference": "Bg 2.16",
|
||||
"devanagari": "नासतो विद्यते भावो नाभावो विद्यते सतः\nउभयोर् अपि दृष्टो ऽन्तस्त्व् अनयोस्तत्त्वदर्शिभिः",
|
||||
"transliteration": "nāsato vidyate bhāvo\nnābhāvo vidyate sataḥ\nubhayor api dṛṣṭo 'ntas\ntv anayos tattva-darśibhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asataḥ",
|
||||
"meanings": [
|
||||
"of the nonexistent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyate",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāvaḥ",
|
||||
"meanings": [
|
||||
"endurance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhāvaḥ",
|
||||
"meanings": [
|
||||
"changing quality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyate",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sataḥ",
|
||||
"meanings": [
|
||||
"of the eternal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhayoḥ",
|
||||
"meanings": [
|
||||
"of the two"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"verily"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛṣṭaḥ",
|
||||
"meanings": [
|
||||
"observed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaḥ",
|
||||
"meanings": [
|
||||
"conclusion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anayoḥ",
|
||||
"meanings": [
|
||||
"of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattva",
|
||||
"meanings": [
|
||||
"truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "darśibhiḥ",
|
||||
"meanings": [
|
||||
"by the seers."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.</b>",
|
||||
"purport": [
|
||||
"There is no endurance of the changing body. That the body is changing every moment by the actions and reactions of the different cells is admitted by modern medical science; and thus growth and old age are taking place in the body. But the spirit soul exists permanently, remaining the same despite all changes of the body and the mind. That is the difference between matter and spirit. By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist. In the <i>Viṣṇu Purāṇa </i>it is stated that Viṣṇu and His abodes all have self-illuminated spiritual existence. \"<i>Jyotīṁṣi viṣṇur bhavanāni viṣṇuḥ.</i>\"<i> </i>The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth.",
|
||||
"This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance. Removal of ignorance involves the reestablishment of the eternal relationship between the worshiper and the worshipable and the consequent understanding of the difference between the part and parcel living entities and the Supreme Personality of Godhead. One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole. In the <i>Vedānta-sūtras, </i>as well as in the <i>Śrīmad-Bhāgavatam, </i>the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature, as it will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and energy or nature is accepted as the subordinate. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the <i>Bhagavad-gītā </i>for the enlightenment of all living entities for all time."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,106 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 17,
|
||||
"reference": "Bg 2.17",
|
||||
"devanagari": "अविनाशि तु तद्विद्धि येन सर्वम् इदं ततम्\nविनाशम् अव्ययस्यास्य न कश्चित्कर्तुम् अर्हति",
|
||||
"transliteration": "avināśi tu tad viddhi\nyena sarvam idaṁ tatam\nvināśam avyayasyāsya\nna kaścit kartum arhati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "avināśi",
|
||||
"meanings": [
|
||||
"imperishable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viddhi",
|
||||
"meanings": [
|
||||
"know it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yena",
|
||||
"meanings": [
|
||||
"by whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvam",
|
||||
"meanings": [
|
||||
"all of the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatam",
|
||||
"meanings": [
|
||||
"widespread"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vināśam",
|
||||
"meanings": [
|
||||
"destruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyayasya",
|
||||
"meanings": [
|
||||
"of the imperishable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na kaścit",
|
||||
"meanings": [
|
||||
"no one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kartum",
|
||||
"meanings": [
|
||||
"to do"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhati",
|
||||
"meanings": [
|
||||
"able."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.</b>",
|
||||
"purport": [
|
||||
"This verse more clearly explains the real nature of the soul, which is spread all over the body. Anyone can understand what is spread all over the body: it is consciousness. Everyone is conscious of the pains and pleasures of the body in part or as a whole. This spreading of consciousness is limited within one's own body. The pains and pleasures of one body are unknown to another. Therefore, each and every body is the embodiment of an individual soul, and the symptom of the soul's presence is perceived as individual consciousness. This soul is described as one ten-thousandth part of the upper portion of the hair point in size. The <i>Śvetāśvatara Upaniṣad </i>confirms this:",
|
||||
"\"When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul.\" <i>(Svet. </i>5.9) Similarly, in the <i>Bhāgavatam</i><i> </i>the same version is stated:",
|
||||
"\"There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair.\" [<i>Madhya </i>19.140]",
|
||||
"Therefore, the individual particle of spirit soul is a spiritual atom smaller than the material atoms, and such atoms are innumerable. This very small spiritual spark is the basic principle of the material body, and the influence of such a spiritual spark is spread all over the body as the influence of the active principle of some medicine spreads throughout the body. This current of the spirit soul is felt all over the body as consciousness, and that is the proof of the presence of the soul. Any layman can understand that the material body minus consciousness is a dead body, and this consciousness cannot be revived in the body by any means of material administration. Therefore, consciousness is not due to any amount of material combination, but to the spirit soul. In the <i>Muṇḍaka Upaniṣad </i>the measurement of the atomic spirit soul is further explained:",
|
||||
"\"The soul is atomic in size and can be perceived by perfect intelligence. This atomic soul is floating in the five kinds of air [<i>prāṇa, apāna, vyāna, samāna </i>and <i>udāna</i>], is situated within the heart, and spreads its influence all over the body of the embodied living entities. When the soul is purified from the contamination of the five kinds of material air, its spiritual influence is exhibited.\" (<i>Muṇḍ. </i><b>3.1.9)</b>",
|
||||
"The <i>haṭha-yoga </i>system is meant for controlling the five kinds of air encircling the pure soul by different kinds of sitting postures-not for any material profit, but for liberation of the minute soul from the entanglement of the material atmosphere.",
|
||||
"So the constitution of the atomic soul is admitted in all Vedic literatures, and it is also actually felt in the practical experience of any sane man. Only the insane man can think of this atomic soul as all-pervading <i>Viṣṇu-tattva.</i>",
|
||||
"The influence of the atomic soul can be spread all over a particular body. According to the <i>Muṇḍaka Upaniṣad, </i>this atomic soul is situated in the heart of every living entity, and because the measurement of the atomic soul is beyond the power of appreciation of the material scientists, some of them assert foolishly that there is no soul. The individual atomic soul is definitely there in the heart along with the Supersoul, and thus all the energies of bodily movement are emanating from this part of the body. The corpuscles which carry the oxygen from the lungs gather energy from the soul. When the soul passes away from this position, activity of the blood, generating fusion, ceases. Medical science accepts the importance of the red corpuscles, but it cannot ascertain that the source of the energy is the soul. Medical science, however, does admit that the heart is the seat of all energies of the body.",
|
||||
"Such atomic particles of the spirit whole are compared to the sunshine molecules. In the sunshine there are innumerable radiant molecules. Similarly, the fragmental parts of the Supreme Lord are atomic sparks of the rays of the Supreme Lord, called by the name <i>prabhā </i>or superior energy. Neither Vedic knowledge nor modern science denies the existence of the spirit soul in the body, and the science of the soul is explicitly described in the <i>Bhagavad-gītā </i>by the Personality of Godhead Himself."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 18,
|
||||
"reference": "Bg 2.18",
|
||||
"devanagari": "अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः\nअनाशिनो ऽप्रमेयस्य तस्माद्युध्यस्व भारत",
|
||||
"transliteration": "antavanta ime dehā\nnityasyoktāḥ śarīriṇaḥ\nanāśino 'prameyasya\ntasmād yudhyasva bhārata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "antavantaḥ",
|
||||
"meanings": [
|
||||
"perishable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ime",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehāḥ",
|
||||
"meanings": [
|
||||
"material bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityasya",
|
||||
"meanings": [
|
||||
"eternal in existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uktāḥ",
|
||||
"meanings": [
|
||||
"it is so said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarīriṇaḥ",
|
||||
"meanings": [
|
||||
"the embodied souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anāśinaḥ",
|
||||
"meanings": [
|
||||
"never to be destroyed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aprameyasya",
|
||||
"meanings": [
|
||||
"immeasurable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yudhyasva",
|
||||
"meanings": [
|
||||
"fight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O descendant of Bharata."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.</b>",
|
||||
"purport": [
|
||||
"The material body is perishable by nature. It may perish immediately, or it may do so after a hundred years. It is a question of time only. There is no chance of maintaining it indefinitely. But the spirit soul is so minute that it cannot even be seen by an enemy, to say nothing of being killed. As mentioned in the previous verse, it is so small that no one can have any idea how to measure its dimension. So from both viewpoints there is no cause of lamentation because the living entity can neither be killed as he is, nor can the material body, which cannot be saved for any length of time, be permanently protected. The minute particle of the whole spirit acquires this material body according to his work, and therefore observance of religious principles should be utilized. In the <i>Vedānta-sūtras</i> the living entity is qualified as light because he is part and parcel of the supreme light. As sunlight maintains the entire universe, so the light of the soul maintains this material body. As soon as the spirit soul is out of this material body, the body begins to decompose; therefore it is the spirit soul which maintains this body. The body itself is unimportant. Arjuna was advised to fight and sacrifice the material body for the cause of religion."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,122 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 19,
|
||||
"reference": "Bg 2.19",
|
||||
"devanagari": "य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्\nउभौ तौ न विजानीतो नायं हन्ति न हन्यते",
|
||||
"transliteration": "ya enaṁ vetti hantāraṁ\nyaś cainaṁ manyate hatam\nubhau tau na vijānīto\nnāyaṁ hanti na hanyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"anyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vetti",
|
||||
"meanings": [
|
||||
"knows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hantāram",
|
||||
"meanings": [
|
||||
"the killer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"anyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manyate",
|
||||
"meanings": [
|
||||
"thinks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hatam",
|
||||
"meanings": [
|
||||
"killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhau",
|
||||
"meanings": [
|
||||
"both of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tau",
|
||||
"meanings": [
|
||||
"they"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijānītaḥ",
|
||||
"meanings": [
|
||||
"in knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanti",
|
||||
"meanings": [
|
||||
"kills"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanyate",
|
||||
"meanings": [
|
||||
"be killed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.</b>",
|
||||
"purport": [
|
||||
"When an embodied living entity is hurt by fatal weapons, it is to be known that the living entity within the body is not killed. The spirit soul is so small that it is impossible to kill him by any material weapon, as is evident from the previous verses. Nor is the living entity killable because of his spiritual constitution. What is killed, or is supposed to be killed, is the body only. This, however, does not at all encourage killing of the body. The Vedic injunction is, \"<i>māhiṁsyāt sarva-bhūtāni</i>\" never commit violence to anyone. Nor does understanding that the living entity is not killed encourage animal slaughter. Killing the body of anyone without authority is abominable and is punishable by the law of the state as well as by the law of the Lord. Arjuna, however, is being engaged in killing for the principle of religion, and not whimsically."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,145 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 20,
|
||||
"reference": "Bg 2.20",
|
||||
"devanagari": "न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः\nअजो नित्यः शाश्वतो ऽयं पुराणो न हन्यते हन्यमाने शरीरे",
|
||||
"transliteration": "na jāyate mriyate vā kadācin\nnāyaṁ bhūtvā bhavitā vā na bhūyaḥ\najo nityaḥ śāśvato 'yaṁ purāṇo\nna hanyate hanyamāne śarīre",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyate",
|
||||
"meanings": [
|
||||
"takes birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mriyate",
|
||||
"meanings": [
|
||||
"never dies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kadācit",
|
||||
"meanings": [
|
||||
"at any time (past, present or future)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtvā",
|
||||
"meanings": [
|
||||
"came into being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavitā",
|
||||
"meanings": [
|
||||
"will come to be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūyaḥ",
|
||||
"meanings": [
|
||||
"or has come to be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajaḥ",
|
||||
"meanings": [
|
||||
"unborn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityaḥ",
|
||||
"meanings": [
|
||||
"eternal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāśvataḥ",
|
||||
"meanings": [
|
||||
"permanent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purāṇaḥ",
|
||||
"meanings": [
|
||||
"the oldest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanyate",
|
||||
"meanings": [
|
||||
"is killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanyamāne",
|
||||
"meanings": [
|
||||
"being killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śarīre",
|
||||
"meanings": [
|
||||
"by the body."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.</b>",
|
||||
"purport": [
|
||||
"Qualitatively, the small atomic fragmental part of the Supreme Spirit is one with the Supreme. He undergoes no changes like the body. Sometimes the soul is called the steady, or <i>kūṭastha. </i>The body is subject to six kinds of transformations. It takes its birth in the womb of the mother's body, remains for some time, grows, produces some effects, gradually dwindles, and at last vanishes into oblivion. The soul, however, does not go through such changes. The soul is not born, but, because he takes on a material body, the body takes its birth. The soul does not take birth there, and the soul does not die. Anything which has birth also has death. And because the soul has no birth, he therefore has no past, present or future. He is eternal, ever-existing, and primeval—that is, there is no trace in history of his coming into being. Under the impression of the body, we seek the history of birth, etc., of the soul. The soul does not at any time become old, as the body does. The so-called old man, therefore, feels himself to be in the same spirit as in his childhood or youth. The changes of the body do not affect the soul. The soul does not deteriorate like a tree, nor anything material. The soul has no by-product either. The by-products of the body, namely children, are also different individual souls; and, owing to the body, they appear as children of a particular man. The body develops because of the soul's presence, but the soul has neither offshoots nor change. Therefore, the soul is free from the six changes of the body.",
|
||||
"In the <i>Kaṭha Upaniṣad </i>also we find a similar passage which reads:",
|
||||
"The meaning and purport of this verse is the same as in the <i>Bhagavad-gītā, </i>but here in this verse there is one special word, <i>vipaścit, </i>which means learned or with knowledge.",
|
||||
"The soul is full of knowledge, or full always with consciousness. Therefore, consciousness is the symptom of the soul. Even if one does not find the soul within the heart, where he is situated, one can still understand the presence of the soul simply by the presence of consciousness. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the light of the sun is always there, and we are convinced that it is therefore daytime. As soon as there is a little light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is some consciousness in all bodies—whether man or animal—we can understand the presence of the soul. This consciousness of the soul is, however, different from the consciousness of the Supreme because the supreme consciousness is all-knowledge—past, present and future. The consciousness of the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains education and enlightenment from the superior lessons of Kṛṣṇa. But Kṛṣṇa is not like the forgetful soul. If so, Kṛṣṇa's teachings of <i>Bhagavad-gītā </i>would be useless.",
|
||||
"There are two kinds of souls-namely the minute particle soul (<i>aṇu-ātmā) </i>and the Supersoul (the <i>vibhu-ātmā). </i>This is also confirmed in the <i>Kaṭha Upaniṣad</i> in this way:",
|
||||
"\"Both the Supersoul [<i>Paramātmā</i>]<i> </i>and the atomic soul [<i>jīvātmā</i>]<i> </i>are situated on the same tree of the body within the same heart of the living being, and only one who has become free from all material desires as well as lamentations can, by the grace of the Supreme, understand the glories of the soul.\" Kṛṣṇa is the fountainhead of the Supersoul also, as it will be disclosed in the following chapters, and Arjuna is the atomic soul, forgetful of his real nature; therefore he requires to be enlightened by Kṛṣṇa, or by His bona fide representative (the spiritual master)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,104 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 21,
|
||||
"reference": "Bg 2.21",
|
||||
"devanagari": "वेदाविनाशिनं नित्यं य एनम् अजम् अव्ययम्\nकथं स पुरुषः पार्थ कं घातयति हन्ति कम्",
|
||||
"transliteration": "vedāvināśinaṁ nityaṁ\nya enam ajam avyayam\nkathaṁ sa puruṣaḥ pārtha\nkaṁ ghātayati hanti kam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "veda",
|
||||
"meanings": [
|
||||
"in knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avināśinam",
|
||||
"meanings": [
|
||||
"indestructible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"always"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"one who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this (soul)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajam",
|
||||
"meanings": [
|
||||
"unborn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyayam",
|
||||
"meanings": [
|
||||
"immutable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "katham",
|
||||
"meanings": [
|
||||
"how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O Pārtha (Arjuna)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kam",
|
||||
"meanings": [
|
||||
"whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghātayati",
|
||||
"meanings": [
|
||||
"hurts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanti",
|
||||
"meanings": [
|
||||
"kills"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kam",
|
||||
"meanings": [
|
||||
"whom."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Pārtha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?</b>",
|
||||
"purport": [
|
||||
"Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed because he orders violence to another person according to the codes of justice. In <i>Manu-saṁhitā, </i>the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king's punishment of hanging a murderer is actually beneficial. Similarly, when Kṛṣṇa orders fighting, it must be concluded that violence is for supreme justice, and, as such, Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Kṛṣṇa, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Kṛṣṇa is with full knowledge, so there is no possibility of sinful reaction."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,113 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 22,
|
||||
"reference": "Bg 2.22",
|
||||
"devanagari": "वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरो ऽपराणि\nतथा शरीराणि विहाय जीर्णान्य् अन्यानि संयाति नवानि देही",
|
||||
"transliteration": "vāsāṁsi jīrṇāni yathā vihāya\nnavāni gṛhṇāti naro 'parāṇi\ntathā śarīrāṇi vihāya jīrṇāny\nanyāni saṁyāti navāni dehī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vāsāṁsi",
|
||||
"meanings": [
|
||||
"garments"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jīrṇāni",
|
||||
"meanings": [
|
||||
"old and worn out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihāya",
|
||||
"meanings": [
|
||||
"giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "navāni",
|
||||
"meanings": [
|
||||
"new garments"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhṇāti",
|
||||
"meanings": [
|
||||
"does accept"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naraḥ",
|
||||
"meanings": [
|
||||
"a man"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aparāṇi",
|
||||
"meanings": [
|
||||
"other"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"in the same way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śarīrāṇi",
|
||||
"meanings": [
|
||||
"bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihāya",
|
||||
"meanings": [
|
||||
"giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jīrṇāni",
|
||||
"meanings": [
|
||||
"old and useless"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyāni",
|
||||
"meanings": [
|
||||
"different"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁyāti",
|
||||
"meanings": [
|
||||
"verily accepts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "navāni",
|
||||
"meanings": [
|
||||
"new sets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehī",
|
||||
"meanings": [
|
||||
"the embodied."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.</b>",
|
||||
"purport": [
|
||||
"Change of body by the atomic individual soul is an accepted fact. Even some of the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age. From old age, the change is transferred to another body. This has already been explained in the previous verse.",
|
||||
"Transference of the atomic individual soul to another body is made possible by the grace of the Supersoul.The Supersoul fulfills the desire of the atomic soul as one friend fulfills the desire of another. The <i>Vedas, </i>like the <i>Muṇḍaka Upaniṣad, </i>as well as the <i>Śvetāśvatara Upanisad, </i>compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Kṛṣṇa) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Kṛṣṇa is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the atomic soul is the cause of one's changing his position from one tree to another or from one body to another. The <i>jīva</i> soul is struggling very hard on the tree of the material body, but as soon as he agrees to accept the other bird as the supreme spiritual master—as Arjuna agreed to do by voluntary surrender unto Kṛṣṇa for instruction—the subordinate bird immediately becomes free from all lamentations. Both the Kaṭha Upaniṣad and <i>Śvetāśvatara Upaniṣad </i>confirm this:",
|
||||
"\"Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories—at once the suffering bird becomes free from all anxieties.\" Arjuna has now turned his face towards his eternal friend, Kṛṣṇa, and is understanding the <i>Bhagavad-gītā </i>from Him. And thus, hearing from Kṛṣṇa, he can understand the supreme glories of the Lord and be free from lamentation.",
|
||||
"Arjuna is advised herewith by the Lord not to lament for the bodily change of his old grandfather and his teacher. He should rather be happy to kill their bodies in the righteous fight so that they may be cleansed at once of all reactions from various bodily activities. One who lays down his life on the sacrificial altar, or in the proper battlefield, is at once cleansed of bodily reactions and promoted to a higher status of life. So there was no cause for Arjuna's lamentation."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 23,
|
||||
"reference": "Bg 2.23",
|
||||
"devanagari": "नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः\nन चैनं क्लेदयन्त्य् आपो न शोषयति मारुतः",
|
||||
"transliteration": "nainaṁ chindanti śastrāṇi\nnainaṁ dahati pāvakaḥ\nna cainaṁ kledayanty āpo\nna śoṣayati mārutaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"unto this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "chindanti",
|
||||
"meanings": [
|
||||
"can cut into pieces"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śastrāṇi",
|
||||
"meanings": [
|
||||
"all weapons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"unto this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dahati",
|
||||
"meanings": [
|
||||
"burns"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāvakaḥ",
|
||||
"meanings": [
|
||||
"fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"unto this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kledayanti",
|
||||
"meanings": [
|
||||
"moistens"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpaḥ",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śoṣayati",
|
||||
"meanings": [
|
||||
"dries"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mārutaḥ",
|
||||
"meanings": [
|
||||
"wind."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.</b>",
|
||||
"purport": [
|
||||
"All kinds of weapons, swords, flames, rains, tornadoes, etc., are unable to kill the spirit soul. It appears that there were many kinds of weapons made of earth, water, air, ether, etc., in addition to the modern weapons of fire. Even the nuclear weapons of the modern age are classified as fire weapons, but formerly there were other weapons made of all different types of material elements. Firearms were counteracted by water weapons, which are now unknown to modern science. Nor do modern scientists have knowledge of tornado weapons. Nonetheless, the soul can never be cut into pieces, nor annihilated by any number of weapons, regardless of scientific devices.",
|
||||
"Nor was it ever possible to cut the individual souls from the original Soul. The Māyāvādī, however, cannot describe how the individual soul evolved from ignorance and consequently became covered by illusory energy. Because they are atomic individual souls (<i>sanātana</i>)<i> </i>eternally, they are prone to be covered by the illusory energy, and thus they become separated from the association of the Supreme Lord, just as the sparks of the fire, although one in quality with the fire, are prone to be extinguished when out of the fire. In the <i>Varāha Purāṇa, </i>the living entities are described as separated parts and parcels of the Supreme. They are eternally so, according to the <i>Bhagavad-gītā </i>also. So, even after being liberated from illusion, the living entity remains a separate identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kṛṣṇa, but he never became one with Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,96 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 24,
|
||||
"reference": "Bg 2.24",
|
||||
"devanagari": "अच्छेद्यो ऽयम् अदाह्यो ऽयम् अक्लेद्यो ऽशोष्य एव च\nनित्यः सर्वगतः स्थाणुर् अचलो ऽयं सनातनः",
|
||||
"transliteration": "acchedyo 'yam adāhyo 'yam\nakledyo 'śoṣya eva ca\nnityaḥ sarva-gataḥ sthāṇur\nacalo 'yaṁ sanātanaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "acchedyaḥ",
|
||||
"meanings": [
|
||||
"unbreakable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adāhyaḥ",
|
||||
"meanings": [
|
||||
"cannot be burned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akledyaḥ",
|
||||
"meanings": [
|
||||
"insoluble"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśoṣyaḥ",
|
||||
"meanings": [
|
||||
"cannot be dried"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityaḥ",
|
||||
"meanings": [
|
||||
"everlasting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-gataḥ",
|
||||
"meanings": [
|
||||
"all-pervading"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthāṇuḥ",
|
||||
"meanings": [
|
||||
"unchangeable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "acalaḥ",
|
||||
"meanings": [
|
||||
"immovable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sanātanaḥ",
|
||||
"meanings": [
|
||||
"eternally the same."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 25,
|
||||
"reference": "Bg 2.25",
|
||||
"devanagari": "अव्यक्तो ऽयम् अचिन्त्यो ऽयम् अविकार्यो ऽयम् उच्यते\nतस्माद् एवं विदित्वैनं नानुशोचितुम् अर्हसि",
|
||||
"transliteration": "avyakto 'yam acintyo 'yam\navikāryo 'yam ucyate\ntasmād evaṁ viditvainaṁ\nnānuśocitum arhasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "avyaktaḥ",
|
||||
"meanings": [
|
||||
"invisible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "acintyaḥ",
|
||||
"meanings": [
|
||||
"inconceivable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avikāryaḥ",
|
||||
"meanings": [
|
||||
"unchangeable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ucyate",
|
||||
"meanings": [
|
||||
"is said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"like this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viditvā",
|
||||
"meanings": [
|
||||
"knowing it well"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuśocitum",
|
||||
"meanings": [
|
||||
"may lament over"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"you deserve."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.</b>",
|
||||
"purport": [
|
||||
"As described previously, the magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul's existence is concerned, no one can establish his existence experimentally beyond the proof of <i>śruti </i>or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority. No one can deny the existence of his father, based upon the authority of his mother. There is no other source of understanding the identity of the father except by the authority of the mother. Similarly, there is no other source of understanding the soul except by studying the <i>Vedas. </i>In other words, the soul is inconceivable by human experimental knowledge. The soul is consciousness and conscious—that also is the statement of the <i>Vedas, </i>and we have to accept that. Unlike the bodily changes, there is no change in the soul. As eternally unchangeable, the soul remains atomic in comparison to the infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never become equal to the infinite soul, or the Supreme Personality of Godhead. This concept is repeated in the <i>Vedas </i>in different ways just to confirm the stability of the conception of the soul. Repetition of something is necessary in order that we understand the matter thoroughly without error."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 26,
|
||||
"reference": "Bg 2.26",
|
||||
"devanagari": "अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्\nतथापि त्वं महाबाहो नैनं शोचितुम् अर्हसि",
|
||||
"transliteration": "atha cainaṁ nitya-jātaṁ\nnityaṁ vā manyase mṛtam\ntathāpi tvaṁ mahā-bāho\nnainaṁ śocitum arhasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"if, however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nitya-jātam",
|
||||
"meanings": [
|
||||
"always born"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"forever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manyase",
|
||||
"meanings": [
|
||||
"so think"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtam",
|
||||
"meanings": [
|
||||
"dead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathāpi",
|
||||
"meanings": [
|
||||
"still"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-bāho",
|
||||
"meanings": [
|
||||
"O mighty-armed one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"about the soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śocitum",
|
||||
"meanings": [
|
||||
"to lament"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"deserve."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>If, however, you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed.</b>",
|
||||
"purport": [
|
||||
"There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body. When Lord Kṛṣṇa spoke the <i>Bhagavad-gītā, </i>it appears that such philosophers existed, and they were known as the <i>Lokāyatikas </i>and <i>Vaibhāṣikas. </i>These philosophers maintained that life symptoms, or soul, takes place at a certain mature condition of material combination. The modern material scientist and materialist philosophers also think similarly. According to them, the body is a combination of physical elements, and at a certain stage the life symptoms develop by interaction of the physical and chemical elements. The science of anthropology is based on this philosophy. Currently, many pseudo-religions—now becoming fashionable in America—are also adhering to this philosophy, as well as to the nihilistic nondevotional Buddhist sects.",
|
||||
"Even if Arjuna did not believe in the existence of the soul—as in the <i>Vaibhāṣika </i>philosophy—there would still have been no cause for lamentation. No one laments the loss of a certain bulk of chemicals and stops discharging his prescribed duty. On the other hand, in modern science and scientific warfare, so many tons of chemicals are wasted for achieving victory over the enemy. According to the <i>Vaibhāṣika </i>philosophy, the so-called soul or <i>ātmā </i>vanishes along with the deterioration of the body. So, in any case, whether Arjuna accepted the Vedic conclusion that there is an atomic soul, or whether he did not believe in the existence of the soul, he had no reason to lament. According to this theory, since there are so many living entities generating out of matter every moment, and so many of them are being vanquished every moment, there is no need to grieve for such an incidence. However, since he was not risking rebirth of the soul, Arjuna had no reason to be afraid of being affected with sinful reactions due to his killing his grandfather and teacher. But at the same time, Kṛṣṇa sarcastically addressed Arjuna as <i>mahā-bāhu, </i>mighty-armed, because He, at least, did not accept the theory of the <i>Vaibhāṣikas, </i>which leaves aside the Vedic wisdom. As a <i>kṣatriya, </i>Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 27,
|
||||
"reference": "Bg 2.27",
|
||||
"devanagari": "जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च\nतस्माद् अपरिहार्ये ऽर्थे न त्वं शोचितुम् अर्हसि",
|
||||
"transliteration": "jātasya hi dhruvo mṛtyur\ndhruvaṁ janma mṛtasya ca\ntasmād aparihārye 'rthe\nna tvaṁ śocitum arhasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "jātasya",
|
||||
"meanings": [
|
||||
"one who has taken his birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvaḥ",
|
||||
"meanings": [
|
||||
"a fact"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvam",
|
||||
"meanings": [
|
||||
"it is also a fact"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma",
|
||||
"meanings": [
|
||||
"birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtasya",
|
||||
"meanings": [
|
||||
"of the dead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aparihārye",
|
||||
"meanings": [
|
||||
"for that which is unavoidable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthe",
|
||||
"meanings": [
|
||||
"in the matter of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śocitum",
|
||||
"meanings": [
|
||||
"to lament"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"deserve."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.</b>",
|
||||
"purport": [
|
||||
"One has to take birth according to one's activities of life. And, after finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order.",
|
||||
"The Battle of Kurukṣetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a <i>kṣatriya. </i>Why should he be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 28,
|
||||
"reference": "Bg 2.28",
|
||||
"devanagari": "अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत\nअव्यक्तनिधनान्य् एव तत्र का परिदेवना",
|
||||
"transliteration": "avyaktādīni bhūtāni\nvyakta-madhyāni bhārata\navyakta-nidhanāny eva\ntatra kā paridevanā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "avyaktādīni",
|
||||
"meanings": [
|
||||
"in the beginning unmanifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtāni",
|
||||
"meanings": [
|
||||
"all that are created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyakta",
|
||||
"meanings": [
|
||||
"manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madhyāni",
|
||||
"meanings": [
|
||||
"in the middle"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O descendant of Bharata"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyakta",
|
||||
"meanings": [
|
||||
"nonmanifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nidhanāni",
|
||||
"meanings": [
|
||||
"all that are vanquished"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"it is all like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kā",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paridevanā",
|
||||
"meanings": [
|
||||
"lamentation."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?</b>",
|
||||
"purport": [
|
||||
"Accepting that there are two classes of philosophers, one believing in the existence of soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept the atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of unmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested—that is the difference. Then what cause is there for lamentation either in the stage of manifestation or unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference.",
|
||||
"And if we accept the Vedic conclusion as stated in the <i>Bhagavad-gītā (antavanta ime dehāḥ) </i>that these material bodies are perishable in due course of time (<i>nityasyoktāḥ śarīriṇaḥ</i>)<i> </i>but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul, or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,154 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 29,
|
||||
"reference": "Bg 2.29",
|
||||
"devanagari": "आश्चर्यवत्पश्यति कश्चिद् एनम् आश्चर्यवद्वदति तथैव चान्यः\nआश्चर्यवच्चैनम् अन्यः शृणोति श्रुत्वाप्य् एनं वेद न चैव कश्चित्",
|
||||
"transliteration": "āścaryavat paśyati kaścid enam\nāścaryavad vadati tathaiva cānyaḥ\nāścaryavac cainam anyaḥ śṛṇoti\nśrutvāpy enaṁ veda na caiva kaścit",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "āścaryavat",
|
||||
"meanings": [
|
||||
"amazing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyati",
|
||||
"meanings": [
|
||||
"see"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaścit",
|
||||
"meanings": [
|
||||
"some"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āścaryavat",
|
||||
"meanings": [
|
||||
"amazing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadati",
|
||||
"meanings": [
|
||||
"speak"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyaḥ",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āścaryavat",
|
||||
"meanings": [
|
||||
"similarly amazing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyaḥ",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇoti",
|
||||
"meanings": [
|
||||
"hear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrutvā",
|
||||
"meanings": [
|
||||
"having heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"even"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda",
|
||||
"meanings": [
|
||||
"do know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaścit",
|
||||
"meanings": [
|
||||
"anyone."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.</b>",
|
||||
"purport": [
|
||||
"Since <i>Gītopaniṣad</i> is largely based on the principles of the <i>Upaniṣads, </i>it is not surprising to also find this passage in the <i>Kaṭha Upaniṣad </i>[<b>1.2.7]</b><b><i>.</i></b>",
|
||||
"The fact that the atomic soul is within the body of a gigantic animal, in the body of a gigantic banyan tree, and also in the microbic germs, millions and billions of which occupy only an inch of space, is certainly very amazing. Men with a poor fund of knowledge and men who are not austere cannot understand the wonders of the individual atomic spark of spirit, even though it is explained by the greatest authority of knowledge, who imparted lessons even to Brahmā, the first living being in the universe. Owing to a gross material conception of things, most men in this age cannot imagine how such a small particle can become both so great and so small. So men look at the soul proper as wonderful either by constitution or by description. Illusioned by the material energy, people are so engrossed in subject matter for sense gratification that they have very little time to understand the question of self-understanding, even though it is a fact that without this self-understanding all activities result in ultimate defeat in the struggle for existence. Perhaps one has no idea that one must think of the soul, and also make a solution of the material miseries.",
|
||||
"Some people who are inclined to hear about the soul may be attending lectures, in good association, but sometimes, owing to ignorance, they are misguided by acceptance of the Supersoul and the atomic soul as one without distinction of magnitude. It is very difficult to find a man who perfectly understands the position of the soul, the Supersoul, the atomic soul, their respective functions, relationships and all other major and minor details. And it is still more difficult to find a man who has actually derived full benefit from knowledge of the soul, and who is able to describe the position of the soul in different aspects. But if, somehow or other, one is able to understand the subject matter of the soul, then one's life is successful. The easiest process for understanding the subject matter of self, however, is to accept the statements of the <i>Bhagavad-gītā </i>spoken by the greatest authority, Lord Kṛṣṇa, without being deviated by other theories. But it also requires a great deal of penance and sacrifice, either in this life or in the previous ones, before one is able to accept Kṛṣṇa as the Supreme Personality of Godhead. Kṛṣṇa can, however, be known as such by the causeless mercy of the pure devotee and by no other way."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 30,
|
||||
"reference": "Bg 2.30",
|
||||
"devanagari": "देही नित्यम् अवध्यो ऽयं देहे सर्वस्य भारत\nतस्मात्सर्वाणि भूतानि न त्वं शोचितुम् अर्हसि",
|
||||
"transliteration": "dehī nityam avadhyo 'yaṁ\ndehe sarvasya bhārata\ntasmāt sarvāṇi bhūtāni\nna tvaṁ śocitum arhasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dehī",
|
||||
"meanings": [
|
||||
"the owner of the material body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"eternally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadhyaḥ",
|
||||
"meanings": [
|
||||
"cannot be killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehe",
|
||||
"meanings": [
|
||||
"in the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvasya",
|
||||
"meanings": [
|
||||
"of everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O descendant of Bharata"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvāṇi",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtāni",
|
||||
"meanings": [
|
||||
"living entities (that are born)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"yourself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śocitum",
|
||||
"meanings": [
|
||||
"to lament"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"deserve."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.</b>",
|
||||
"purport": [
|
||||
"The Lord now concludes the chapter of instruction on the immutable spirit soul. In describing the immortal soul in various ways, Lord Kṛṣṇa establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a <i>kṣatriya </i>should not abandon his duty out of fear that his grandfather and teacher—Bhīṣma and Droṇa—will die in the battle. On the authority of Śrī Kṛṣṇa, one has to believe that there is a soul different from the material body, not that there is no such thing as soul, or that living symptoms develop at a certain stage of material maturity resulting from the interaction of chemicals. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,106 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 31,
|
||||
"reference": "Bg 2.31",
|
||||
"devanagari": "स्वधर्मम् अपि चावेक्ष्य न विकम्पितुम् अर्हसि\nधर्म्याद्धि युद्धाच्छ्रेयो ऽन्यत्क्षत्रियस्य न विद्यते",
|
||||
"transliteration": "svadharmam api cāvekṣya\nna vikampitum arhasi\ndharmyāddhi yuddhāc chreyo 'nyat\nkṣatriyasya na vidyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "svadharmam",
|
||||
"meanings": [
|
||||
"one's own religious principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avekṣya",
|
||||
"meanings": [
|
||||
"considering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikampitum",
|
||||
"meanings": [
|
||||
"to hesitate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"you deserve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharmyāt",
|
||||
"meanings": [
|
||||
"from religious principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuddhāt",
|
||||
"meanings": [
|
||||
"of fighting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyaḥ",
|
||||
"meanings": [
|
||||
"better engagements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"anything else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣatriyasya",
|
||||
"meanings": [
|
||||
"of the kṣatriya"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyate",
|
||||
"meanings": [
|
||||
"exist."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.</b>",
|
||||
"purport": [
|
||||
"Out of the four orders of social administration, the second order, for the matter of good administration, is called <i>kṣatriya. Kṣat </i>means hurt. One who gives protection from harm is called <i>kṣatriya (trayate—</i>to give protection). The <i>kṣatriyas </i>are trained for killing in the forest. A <i>kṣatriya </i>would go into the forest and challenge a tiger face to face and fight with the tiger with his sword. When the tiger was killed, it would be offered the royal order of cremation. This system is being followed even up to the present day by the <i>kṣatriya </i>kings of Jaipur state. The <i>kṣatriyas </i>are specially trained for challenging and killing because religious violence is sometimes a necessary factor. Therefore, <i>kṣatriyas </i>are never meant for accepting directly the order of <i>sannyāsa </i>or renunciation. Nonviolence in politics may be a diplomacy, but it is never a factor or principle. In the religious law books it is stated:",
|
||||
"\"In the battlefield, a king or <i>kṣatriya, </i>while fighting another king envious of him, is eligible for achieving heavenly planets after death, as the <i>brāhmaṇas </i>also attain the heavenly planets by sacrificing animals in the sacrificial fire.\" Therefore, killing on the battle on the religious principle and the killing of animals in the sacrificial fire are not at all considered to be acts of violence, because everyone is benefitted by the religious principles involved. The animal sacrificed gets a human life immediately without undergoing the gradual evolutionary process from one form to another, and the <i>kṣatriyas </i>killed in the battlefield also attain the heavenly planets as do the <i>brāhmaṇas </i>who attain them by offering sacrifice.",
|
||||
"There are two kinds of <i>svadharmas, </i>specific duties. As long as one is not liberated, one has to perform the duties of that particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's <i>svadharma—</i>specific duty—becomes spiritual and is not in the material bodily concept. In the bodily conception of life there<b> </b>are specific duties for the <i>brāhmaṇas </i>and <i>kṣatriyas </i>respectively, and such duties are unavoidable. <i>Svadharma</i> is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane <i>svadharma</i> is called <i>varṇāśrama-dharma, </i>or man's steppingstone for spiritual understanding. Human civilization begins from the stage of <i>varṇāśrama-dharma,</i> or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with <i>varṇāśrama-dharma </i>serves to elevate one to a higher status of life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,88 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 32,
|
||||
"reference": "Bg 2.32",
|
||||
"devanagari": "यदृच्छया चोपपन्नं स्वर्गद्वारम् अपावृतम्\nसुखिनः क्षत्रियाः पार्थ लभन्ते युद्धम् ईदृशम्",
|
||||
"transliteration": "yadṛcchayā copapannaṁ\nsvarga-dvāram apāvṛtam\nsukhinaḥ kṣatriyāḥ pārtha\nlabhante yuddham īdṛśam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yadṛcchayā",
|
||||
"meanings": [
|
||||
"by its own accord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upapannam",
|
||||
"meanings": [
|
||||
"arrived at"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svarga",
|
||||
"meanings": [
|
||||
"heavenly planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvāram",
|
||||
"meanings": [
|
||||
"door"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apāvṛtam",
|
||||
"meanings": [
|
||||
"wide open"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukhinaḥ",
|
||||
"meanings": [
|
||||
"very happy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣatriyāḥ",
|
||||
"meanings": [
|
||||
"the members of the royal order"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O son of Pṛthā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "labhante",
|
||||
"meanings": [
|
||||
"do achieve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuddham",
|
||||
"meanings": [
|
||||
"war"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īdṛśam",
|
||||
"meanings": [
|
||||
"like this."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.</b>",
|
||||
"purport": [
|
||||
"As supreme teacher of the world, Lord Kṛṣṇa condemns the attitude of Arjuna who said, \"I do not find any good in this fighting. It will cause perpetual habitation in hell.\" Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a <i>kṣatriya </i>to be in the battlefield and to become nonviolent is the philosophy of fools. In the <i>Parāśara-smṛti </i>[1.58] or religious codes made by Parāśara, the great sage and father of Vyāsadeva, it is stated:",
|
||||
"\"The <i>kṣatriya's </i>duty is to protect the citizens from all kinds of difficulties, and for that reason he has to apply violence in suitable cases for law and order. Therefore he has to conquer the soldiers of inimical kings, and thus, with <i>religious principles, </i>he should rule over the world.\"",
|
||||
"Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquer his enemies, he would enjoy the kingdom; and if he should die in the battle, he would be elevated to the heavenly planets whose doors were wide open to him. Fighting would be for his benefit in either case."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,104 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 33,
|
||||
"reference": "Bg 2.33",
|
||||
"devanagari": "अथ चेत्त्वम् इमं धर्म्यं संग्रामंन करिष्यसि\nततः स्वधर्मं कीर्तिं च हित्वा पापम् अवाप्स्यसि",
|
||||
"transliteration": "atha cet tvam imaṁ dharmyaṁ\nsaṅgrāmaṁ-na kariṣyasi\ntataḥ svadharmaṁ kīrtiṁ ca\nhitvā pāpam avāpsyasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cet",
|
||||
"meanings": [
|
||||
"if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharmyam",
|
||||
"meanings": [
|
||||
"religious duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgrāmam",
|
||||
"meanings": [
|
||||
"fighting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kariṣyasi",
|
||||
"meanings": [
|
||||
"perform"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"then"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svadharmam",
|
||||
"meanings": [
|
||||
"your religious duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kīrtim",
|
||||
"meanings": [
|
||||
"reputation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hitvā",
|
||||
"meanings": [
|
||||
"losing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāpam",
|
||||
"meanings": [
|
||||
"sinful reaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avāpsyasi",
|
||||
"meanings": [
|
||||
"do gain."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.</b>",
|
||||
"purport": [
|
||||
"Arjuna was a famous fighter, and he attained fame by fighting many great demigods, including even Lord Śiva. After fighting and defeating Lord Śiva in the dress of a hunter, Arjuna pleased the Lord and received as a reward a weapon called <i>pāśupata-astra. </i>Everyone knew that he was a great warrior. Even Droṇācārya gave him benediction and awarded him the special weapon by which he could kill even his teacher. So he was credited with so many military certificates from many authorities, including his adopted father Indra, the heavenly king. But if he abandoned the battle, he would not only neglect his specific duty as a <i>kṣatriya, </i>but he would lose all his fame and good name and thus prepare his royal road to hell. In other words, he would go to hell, not by fighting, but by withdrawing from battle."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 34,
|
||||
"reference": "Bg 2.34",
|
||||
"devanagari": "अकीर्तिं चापि भूतानि कथयिष्यन्ति ते ऽव्ययाम्\nसम्भावितस्य चाकीर्तिर्मरणाद् अतिरिच्यते",
|
||||
"transliteration": "akīrtiṁ cāpi bhūtāni\nkathayiṣyanti te 'vyayām\nsambhāvitasya cākīrtir\nmaraṇād atiricyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "akīrtim",
|
||||
"meanings": [
|
||||
"infamy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"over and above"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtāni",
|
||||
"meanings": [
|
||||
"all people"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathayiṣyanti",
|
||||
"meanings": [
|
||||
"will speak"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyayām",
|
||||
"meanings": [
|
||||
"forever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sambhāvitasya",
|
||||
"meanings": [
|
||||
"for a respectable man"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akīrtiḥ",
|
||||
"meanings": [
|
||||
"ill fame"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "maraṇāt",
|
||||
"meanings": [
|
||||
"than death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atiricyate",
|
||||
"meanings": [
|
||||
"becomes more than."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.</b>",
|
||||
"purport": [
|
||||
"Both as friend and philosopher to Arjuna, Lord Kṛṣṇa now gives His final judgement regarding Arjuna's refusal to fight. The Lord says, \"Arjuna, if you leave the battlefield, people will call you a coward even before your actual flight. And if you think that people may call you bad names but that you will save your life by fleeing the battlefield, then My advice is that you'd do better to die in the battle. For a respectable man like you, ill fame is worse than death. So, you should not flee for fear of your life; better to die in the battle. That will save you from the ill fame of misusing My friendship and from losing your prestige in society.\"",
|
||||
"So, the final judgement of the Lord was for Arjuna to die in the battle and not withdraw."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 35,
|
||||
"reference": "Bg 2.35",
|
||||
"devanagari": "भयाद्रणाद् उपरतं मंस्यन्ते त्वां महारथाः\nयेषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्",
|
||||
"transliteration": "bhayād raṇād uparataṁ\nmaṁsyante tvāṁ mahā-rathāḥ\nyeṣāṁ ca tvaṁ bahu-mato\nbhūtvā yāsyasi lāghavam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhayāt",
|
||||
"meanings": [
|
||||
"out of fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "raṇāt",
|
||||
"meanings": [
|
||||
"from the battlefield"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uparatam",
|
||||
"meanings": [
|
||||
"ceased"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "maṁsyante",
|
||||
"meanings": [
|
||||
"will consider"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-rathāḥ",
|
||||
"meanings": [
|
||||
"the great generals"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yeṣām",
|
||||
"meanings": [
|
||||
"of those who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahu-mataḥ",
|
||||
"meanings": [
|
||||
"in great estimation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtvā",
|
||||
"meanings": [
|
||||
"will become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāsyasi",
|
||||
"meanings": [
|
||||
"will go"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lāghavam",
|
||||
"meanings": [
|
||||
"decreased in value."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.</b>",
|
||||
"purport": [
|
||||
"Lord Kṛṣṇa continued to give His verdict to Arjuna: \"Do not think that the great generals like Duryodhana, Karṇa, and other contemporaries will think that you have left the battlefield out of compassion for your brothers and grandfather. They will think that you have left out of fear for your life. And thus their high estimation of your personality will go to hell.\""
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 36,
|
||||
"reference": "Bg 2.36",
|
||||
"devanagari": "अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः\nनिन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्",
|
||||
"transliteration": "avācya-vādāṁś ca bahūn\nvadiṣyanti tavāhitāḥ\nnindantas tava sāmarthyaṁ\ntato duḥkhataraṁ nu kim",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "avācya",
|
||||
"meanings": [
|
||||
"unkind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vādān",
|
||||
"meanings": [
|
||||
"fabricated words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahūn",
|
||||
"meanings": [
|
||||
"many"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadiṣyanti",
|
||||
"meanings": [
|
||||
"will say"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ahitāḥ",
|
||||
"meanings": [
|
||||
"enemies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nindantaḥ",
|
||||
"meanings": [
|
||||
"while vilifying"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāmarthyam",
|
||||
"meanings": [
|
||||
"ability"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥkhataram",
|
||||
"meanings": [
|
||||
"more painful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nu",
|
||||
"meanings": [
|
||||
"of course"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is there."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?</b>",
|
||||
"purport": [
|
||||
"Lord Kṛṣṇa was astonished in the beginning at Arjuna's uncalled-for plea for compassion, and He described his compassion as befitting the non-Aryans. Now in so many words, He has proved His statements against Arjuna's so-called compassion."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 37,
|
||||
"reference": "Bg 2.37",
|
||||
"devanagari": "हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्\nतस्माद् उत्तिष्ठ कौन्तेय युद्धाय कृत निश्चयः",
|
||||
"transliteration": "hato vā prāpsyasi svargaṁ\njitvā vā bhokṣyase mahīm\ntasmād uttiṣṭha kaunteya\nyuddhāya kṛta niścayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "hataḥ",
|
||||
"meanings": [
|
||||
"being killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāpsyasi",
|
||||
"meanings": [
|
||||
"you gain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svargam",
|
||||
"meanings": [
|
||||
"the heavenly kingdom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jitvā",
|
||||
"meanings": [
|
||||
"by conquering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhokṣyase",
|
||||
"meanings": [
|
||||
"you enjoy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahīm",
|
||||
"meanings": [
|
||||
"the world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttiṣṭha",
|
||||
"meanings": [
|
||||
"get up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaunteya",
|
||||
"meanings": [
|
||||
"O son of Kuntī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuddhāya",
|
||||
"meanings": [
|
||||
"to fight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛta",
|
||||
"meanings": [
|
||||
"determination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niścayaḥ",
|
||||
"meanings": [
|
||||
"uncertainty."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.</b>",
|
||||
"purport": [
|
||||
"Even though there was no certainty of victory for Arjuna's side, he still had to fight; for, even being killed there, he could be elevated into the heavenly planets."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 38,
|
||||
"reference": "Bg 2.38",
|
||||
"devanagari": "सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ\nततो युद्धाय युज्यस्व नैवं पापम् अवाप्स्यसि",
|
||||
"transliteration": "sukha-duḥkhe same kṛtvā\nlābhālābhau jayājayau\ntato yuddhāya yujyasva\nnaivaṁ pāpam avāpsyasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sukha",
|
||||
"meanings": [
|
||||
"happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥkhe",
|
||||
"meanings": [
|
||||
"in distress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "same",
|
||||
"meanings": [
|
||||
"in equanimity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtvā",
|
||||
"meanings": [
|
||||
"doing so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lābhālābhau",
|
||||
"meanings": [
|
||||
"both in loss and profit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jayājayau",
|
||||
"meanings": [
|
||||
"both in defeat and victory"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuddhāya",
|
||||
"meanings": [
|
||||
"for the sake of fighting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yujyasva",
|
||||
"meanings": [
|
||||
"do fight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāpam",
|
||||
"meanings": [
|
||||
"sinful reaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avāpsyasi",
|
||||
"meanings": [
|
||||
"you will gain."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and, by so doing, you shall never incur sin.</b>",
|
||||
"purport": [
|
||||
"Lord Kṛṣṇa now directly says that Arjuna should fight for the sake of fighting because He desires the battle. There is no consideration of happiness or distress, profit or gain, victory or defeat in the activities of Kṛṣṇa consciousness. That everything should be performed for the sake of Kṛṣṇa is transcendental consciousness; so there is no reaction to material activities. He who acts for his own sense gratification, either in goodness or in passion, is subject to the reaction, good or bad. But he who has completely surrendered himself in the activities of Kṛṣṇa consciousness is no longer obliged to anyone, nor is he a debtor to anyone, as one is in the ordinary course of activities. It is said:",
|
||||
"\"Anyone who has completely surrendered unto Kṛṣṇa, Mukunda, giving up all other duties, is no longer a debtor, nor is he obliged to anyone—not the demigods, nor the sages, nor the people in general, nor kinsmen, nor humanity, nor forefathers.\" That is the indirect hint given by Kṛṣṇa to Arjuna in this verse, and the matter will be more clearly explained in the following verses."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,108 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 39,
|
||||
"reference": "Bg 2.39",
|
||||
"devanagari": "एषा ते ऽभिहिता सांख्ये बुद्धिर्योगे त्व् इमां शृणु\nबुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि",
|
||||
"transliteration": "eṣā te 'bhihitā sāṅkhye\nbuddhir yoge tv imāṁ śṛṇu\nbuddhyā yukto yayā pārtha\nkarma-bandhaṁ prahāsyasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "eṣā",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhihitā",
|
||||
"meanings": [
|
||||
"described"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāṅkhye",
|
||||
"meanings": [
|
||||
"by analytical study"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoge",
|
||||
"meanings": [
|
||||
"work without fruitive result"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imām",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇu",
|
||||
"meanings": [
|
||||
"just hear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhyā",
|
||||
"meanings": [
|
||||
"by intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuktaḥ",
|
||||
"meanings": [
|
||||
"dovetailed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayā",
|
||||
"meanings": [
|
||||
"by which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O son of Pṛthā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma-bandham",
|
||||
"meanings": [
|
||||
"bondage of reaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prahāsyasi",
|
||||
"meanings": [
|
||||
"you can be released from."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus far I have declared to you the analytical knowledge of sāṅkhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Pṛthā, when you act by such intelligence, you can free yourself from the bondage of works.</b>",
|
||||
"purport": [
|
||||
"According to the <i>Nirukti, </i>or the Vedic dictionary, <i>saṅkhya</i> means that which describes phenomena in detail, and <i>saṅkhya </i>refers to that philosophy which describes the real nature of the soul. And <i>yoga </i>involves controlling the senses. Arjuna's proposal not to fight was based on sense gratification. Forgetting his prime duty, he wanted to cease fighting because he thought that by not killing his relatives and kinsmen he would be happier than by enjoying the kingdom by conquering his cousins and brothers, the sons of Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification. Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of persona1 sense gratification, for there is a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally, and we simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as <i>sāṅkhya, in </i>terms of the <i>Nirukti </i>dictionary. This <i>sāṅkhya </i>has nothing to do with the <i>sāṅkhya </i>philosophy of the atheist Kapila. Long before the imposter Kapila's <i>sāṅkhya, </i>the <i>sāṅkhya </i>philosophy was expounded in the<i> Śrīmad-Bhāgavatam </i>by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to His mother, Devahūti. It is clearly explained by Him that the <i>Puruṣa, </i>or the Supreme Lord, is active and that He creates by looking over the <i>prakṛti. </i>This is accepted in the <i>Vedas </i>and in the <i>Gītā. </i>The description in the <i>Vedas </i>indicates that the Lord glanced over the <i>prakṛti, </i>or nature, and impregnated it with atomic individuals souls. All these individuals are working in the material world for sense gratification, and under the spell of material energy they are thinking of being enjoyers. This mentality is dragged to the last point of liberation when the living entity wants to become one with the Lord. This is the last snare of <i>māyā </i>or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vāsudeva, Lord Kṛṣṇa, thereby fulfilling the search after the ultimate truth.",
|
||||
"Arjuna has already accepted Kṛṣṇa as his spiritual master by surrendering himself unto Him: <i>śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam. </i>Consequently, Kṛṣṇa will now tell him about the working process in <i>buddhi-yoga, </i>or <i>karma-yoga, </i>or in other words, the practice of devotional service only for the sense gratification of the Lord. This <i>buddhi-yoga</i> is clearly explained in Chapter Ten, verse ten, as being direct communion with the Lord, who is sitting as Paramātmā in everyone's heart. But such communion does not take place without devotional service. One who is therefore situated in devotional or transcendental loving service to the Lord, or, in other words, in Kṛṣṇa consciousness, attains to this stage of <i>buddhi-yoga </i>by the special grace of the Lord. The Lord says, therefore, that only to those who are always engaged in devotional service out of transcendental love does He award the pure knowledge of devotion in love. In that way the devotee can reach Him easily in the ever-blissful kingdom of God.",
|
||||
"Thus the <i>buddhi-yoga </i>mentioned in this verse is the devotional service of the Lord, and the word <i>sāṅkhya </i>mentioned herein has nothing to do with the atheistic <i>sāṅkhya-yoga </i>enunciated by the impostor Kapila. One should not, therefore, misunderstand that the <i>sāṅkhya-yoga </i>mentioned herein has any connection with the atheistic <i>sāṅkhya. </i>Nor did that philosophy have any influence during that time; nor would Lord Kṛṣṇa care to mention such godless philosophical speculations. Real <i>sāṅkhya </i>philosophy is described by Lord Kapila in the <i>Śrīmad-Bhāgavatam, </i>but even that <i>sāṅkhya </i>has nothing to do with the current topics. Here, <i>sāṅkhya </i>means analytical description of the body and the soul. Lord Kṛṣṇa made an analytical description of the soul just to bring Arjuna to the point of <i>buddhi-yoga, </i>or <i>bhakti-yoga. </i>Therefore, Lord Kṛṣṇa's <i>sāṅkhya </i>and Lord Kapila's <i>sāṅkhya, </i>as described in the <i>Bhāgavatam; </i>are one and the same. They are all <i>bhakti-yoga. </i>He said, therefore, that only the less intelligent class of men make a distinction between <i>sāṅkhya-yoga </i>and <i>bhakti-yoga.</i> [<i>Bg.</i> 5.3]",
|
||||
"Of course, atheistic <i>sāṅkhya-yoga </i>has nothing to do with <i>bhakti-yoga, </i>yet the unintelligent claim that the atheistic <i>sāṅkhya-yoga </i>is referred to in the <i>Bhagavad-gītā.</i>",
|
||||
"One should therefore understand that <i>buddhi-yoga </i>means to work in Kṛṣṇa consciousness, in the full bliss and knowledge of devotional service. One who works for the satisfaction of the Lord only, however difficult such work may be, is working under the principles of <i>buddhi-yoga </i>and finds himself always in transcendental bliss. By such transcendental engagement, one achieves all transcendental qualities automatically, by the grace of the Lord, and thus his liberation is complete in itself, without his making extraneous endeavors to acquire knowledge. There is much difference between work in Kṛṣṇa consciousness and work for fruitive results, especially in the matter of sense gratification for achieving results in terms of family or material happiness. <i>Buddhi-yoga</i> is therefore the transcendental quality of the work that we perform."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,106 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 40,
|
||||
"reference": "Bg 2.40",
|
||||
"devanagari": "नेहाभिक्रमनाशो ऽस्ति प्रत्यवायो न विद्यते\nस्वल्पम् अप्य् अस्य धर्मस्य त्रायते महतो भयात्",
|
||||
"transliteration": "nehābhikrama-nāśo 'sti\npratyavāyo na vidyate\nsvalpam apy asya dharmasya\ntrāyate mahato bhayāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"there is not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhikrama",
|
||||
"meanings": [
|
||||
"endeavoring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāśaḥ",
|
||||
"meanings": [
|
||||
"loss"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratyavāyaḥ",
|
||||
"meanings": [
|
||||
"diminution"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyate",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svalpam",
|
||||
"meanings": [
|
||||
"little"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"although"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharmasya",
|
||||
"meanings": [
|
||||
"of this occupation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "trāyate",
|
||||
"meanings": [
|
||||
"releases"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahataḥ",
|
||||
"meanings": [
|
||||
"of very great"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayāt",
|
||||
"meanings": [
|
||||
"from danger."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.</b>",
|
||||
"purport": [
|
||||
"Activity in Kṛṣṇa consciousness, or acting for the benefit of Kṛṣṇa without expectation of sense gratification, is the highest transcendental quality of work. Even a small beginning of such activity finds no impediment, nor can that small beginning be lost at any stage. Any work begun on the material plane has to be completed, otherwise the whole attempt becomes a failure. But any work begun in Kṛṣṇa consciousness has a permanent effect, even though not finished. The performer of such work is therefore not at a loss even if his work in Kṛṣṇa consciousness is incomplete. One percent done in Kṛṣṇa consciousness bears permanent results, so that the next beginning is from the point of two percent; whereas, in material activity, without a hundred percent success, there is no profit. Ajāmila performed his duty in some percentage of Kṛṣṇa consciousness, but the result he enjoyed at the end was a hundred percent, by the grace of the Lord. There is a nice verse in this connection in <i>Śrīmad-Bhāgavatam:</i>",
|
||||
"\"If someone gives up self-gratificatory pursuits and works in Kṛṣṇa consciousness and then falls down on account of not completing his work, what loss is there on his part? And, what can one gain if one performs his material activities perfectly?\" (<i>Bhāg.</i> 1.5.17) Or, as the Christians say, \"What profiteth a man if he gain the whole world yet suffers the loss of his eternal soul?\"",
|
||||
"Material activities and their results end with the body. But work in Kṛṣṇa consciousness carries the person again to Kṛṣṇa consciousness, even after the loss of the body. At least one is sure to have a chance in the next life of being born again as a human being, either in the family of a great cultured <i>brāhmaṇa </i>or in a rich aristocratic family that will give one a further chance for elevation. That is the unique quality of work done in Kṛṣṇa consciousness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,84 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 41,
|
||||
"reference": "Bg 2.41",
|
||||
"devanagari": "व्यवसायात्मिका बुद्धिर् एकेह कुरुनन्दन\nबहुशाखा ह्य् अनन्ताश्च बुद्धयो ऽव्यवसायिनाम्",
|
||||
"transliteration": "vyavasāyātmikā buddhir\nekeha kuru-nandana\nbahu-śākhā hy anantāś ca\nbuddhayo 'vyavasāyinām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vyavasāyātmikā",
|
||||
"meanings": [
|
||||
"resolute Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekā",
|
||||
"meanings": [
|
||||
"only one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuru-nandana",
|
||||
"meanings": [
|
||||
"O beloved child of the Kurus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahu-śākhāḥ",
|
||||
"meanings": [
|
||||
"various branches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anantāḥ",
|
||||
"meanings": [
|
||||
"unlimited"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhayaḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyavasāyinām",
|
||||
"meanings": [
|
||||
"of those who are not in Kṛṣṇa consciousness."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.</b>",
|
||||
"purport": [
|
||||
"A strong faith in Kṛṣṇa consciousness that one should be elevated to the highest perfection of life is called <i>vyavasāyātmikā</i> intelligence. The <i>Caitanya-caritāmṛta </i>[<i>M.</i> 22.62] states:",
|
||||
"Faith means unflinching trust in something sublime. When one is engaged in the duties of Kṛṣṇa consciousness, he need not act in relationship to the material world with obligations to family traditions, humanity, or nationality. Fruitive activities are the engagements of one's reactions from past good or bad deeds. When one is awake in Kṛṣṇa consciousness, he need no longer endeavor for good results in his activities. When one is situated in Kṛṣṇa consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of Kṛṣṇa consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive Kṛṣṇa consciousness. The resolute purpose of a person in Kṛṣṇa consciousness is based on knowledge (<i>\"Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ\"</i>)<i> </i>by which one comes to know perfectly that Vāsudeva, or Kṛṣṇa, is the root of all manifested causes. As water on the root of a tree is automatically distributed to the leaves and branches, in Kṛṣṇa consciousness, one can render the highest service to everyone—namely self, family, society, country, humanity, etc. If Kṛṣṇa is satisfied by one's actions, then everyone will be satisfied.",
|
||||
"Service in Kṛṣṇa consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Kṛṣṇa, who knows the nature of the student and who can guide him to act in Kṛṣṇa consciousness. As such, to be well-versed in Kṛṣṇa consciousness one has to act firmly and obey the representative of Kṛṣṇa, and one should accept the instruction of the bona fide spiritual master as one's mission in life. Śrīla Viśvanātha Cakravartī Ṭhākur instructs us, in his famous prayers for the spiritual master, as follows:",
|
||||
"\"By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kṛṣṇa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.\"",
|
||||
"The whole process, however, depends on perfect knowledge of the soul beyond the conception of the body—not theoretically but practically, when there is no longer chance for sense gratification manifested in fruitive activities. One who is not firmly fixed in mind is diverted by various types of fruitive acts."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,141 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 42,
|
||||
"reference": "Bg 2.42, Bg 2.43, Bg 2.42-43",
|
||||
"devanagari": "याम् इमां पुष्पितां वाचं प्रवदन्त्य् अविपश्चितः\nवेदवादरताः पार्थ नान्यद् अस्तीति वादिनः\nकामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्\nक्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति",
|
||||
"transliteration": "yām imāṁ puṣpitāṁ vācaṁ\npravadanty avipaścitaḥ\nveda-vāda-ratāḥ pārtha\nnānyad astīti vādinaḥ\nkāmātmānaḥ svarga-parā\njanma-karma-phala-pradām\nkriyā-viśeṣa-bahulāṁ\nbhogaiśvarya-gatiṁ prati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yām imām",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṣpitām",
|
||||
"meanings": [
|
||||
"flowery"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vācam",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pravadanti",
|
||||
"meanings": [
|
||||
"say"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avipaścitaḥ",
|
||||
"meanings": [
|
||||
"men with a poor fund of knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda-vāda-ratāḥ",
|
||||
"meanings": [
|
||||
"supposed followers of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O son of Pṛthā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"anything else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vādinaḥ",
|
||||
"meanings": [
|
||||
"advocates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāma-ātmānaḥ",
|
||||
"meanings": [
|
||||
"desirous of sense gratification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svarga-parāḥ",
|
||||
"meanings": [
|
||||
"aiming to achieve heavenly planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma-karma-phala-pradām",
|
||||
"meanings": [
|
||||
"resulting in fruitive action, good birth, etc."
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyā-viśeṣa",
|
||||
"meanings": [
|
||||
"pompous ceremonies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahulām",
|
||||
"meanings": [
|
||||
"various"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhoga",
|
||||
"meanings": [
|
||||
"sense enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aiśvarya",
|
||||
"meanings": [
|
||||
"opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatim",
|
||||
"meanings": [
|
||||
"progress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prati",
|
||||
"meanings": [
|
||||
"towards."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.</b>",
|
||||
"purport": [
|
||||
"People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the <i>karma-kāṇḍa </i>portions of the <i>Vedas. </i>They do not want anything more than sense gratificatory proposals for enjoying life in heaven, where wine and women are available and material opulence is very common. In the <i>Vedas </i>many sacrifices are recommended for elevation to the heavenly planets, especially the <i>jyotiṣṭoma </i>sacrifices. In fact, it is stated that anyone desiring elevation to heavenly planets must perform these sacrifices, and men with a poor fund of knowledge think that this is the whole purpose of Vedic wisdom. It is very difficult for such inexperienced persons to be situated in the determined action of Kṛṣṇa consciousness. As fools are attached to the flowers of poisonous trees without knowing the results of such attractions, similarly unenlightened men are attracted by such heavenly opulence and the sense enjoyment thereof.",
|
||||
"In the <i>karma-kāṇḍa </i>section of the <i>Vedas </i>it is said that those who perform the four monthly penances become eligible to drink the <i>somarasa </i>beverages to become immortal and happy forever. Even on this earth some are very eager to have <i>somarasa </i>to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called <i>nandana-kānana </i>in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of <i>somarasa </i>wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,74 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 44,
|
||||
"reference": "Bg 2.44",
|
||||
"devanagari": "भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्\nव्यवसायात्मिका बुद्धिः समाधौ न विधीयते",
|
||||
"transliteration": "bhogaiśvarya-prasaktānāṁ\ntayāpahṛta-cetasām\nvyavasāyātmikā buddhiḥ\nsamādhau na vidhīyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhoga",
|
||||
"meanings": [
|
||||
"material enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aiśvarya",
|
||||
"meanings": [
|
||||
"opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasaktānām",
|
||||
"meanings": [
|
||||
"those who are so attached"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayā",
|
||||
"meanings": [
|
||||
"by such things"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apahṛta-cetasām",
|
||||
"meanings": [
|
||||
"bewildered in mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasāyātmikā",
|
||||
"meanings": [
|
||||
"fixed determination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"devotional service of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhau",
|
||||
"meanings": [
|
||||
"in the controlled mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhīyate",
|
||||
"meanings": [
|
||||
"does take place."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.</b>",
|
||||
"purport": [
|
||||
"<i>Samādhi </i>means \"fixed mind.\" The Vedic dictionary, the <i>Nirukti,</i> says, <i>samyag ādhīyate 'sminn ātmatattva-yāthātmyam: </i>\"When the mind is fixed for understanding the self, it is called <i>samādhi.\" Samādhi</i> is never possible for persons interested in material sense enjoyment, nor for those who are bewildered by such temporary things. They are more or less condemned by the process of material energy."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 45,
|
||||
"reference": "Bg 2.45",
|
||||
"devanagari": "त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन\nनिर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्",
|
||||
"transliteration": "traiguṇya-viṣayā vedā\nnistraiguṇyo bhavārjuna\nnirdvandvo nitya-sattva-stho\nniryoga-kṣema ātmavān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "traiguṇya",
|
||||
"meanings": [
|
||||
"pertaining to the three modes of material nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣayāḥ",
|
||||
"meanings": [
|
||||
"on the subject matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vedāḥ",
|
||||
"meanings": [
|
||||
"Vedic literatures"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nistraiguṇyaḥ",
|
||||
"meanings": [
|
||||
"in a pure state of spiritual existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhava",
|
||||
"meanings": [
|
||||
"be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arjuna",
|
||||
"meanings": [
|
||||
"O Arjuna"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirdvandvaḥ",
|
||||
"meanings": [
|
||||
"free from the pains of opposites"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nitya-sattva-sthaḥ",
|
||||
"meanings": [
|
||||
"ever remaining in sattva (goodness)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niryoga-kṣemaḥ",
|
||||
"meanings": [
|
||||
"free from (the thought of) acquisition and preservation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmavān",
|
||||
"meanings": [
|
||||
"established in the Self."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Vedas mainly deal with the subject of the three modes of material</b><b> </b><b>nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.</b>",
|
||||
"purport": [
|
||||
"All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The <i>Vedas </i>deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. Arjuna, as a student and friend of Lord Kṛṣṇa, is advised to raise himself to the transcendental position of <i>Vedānta </i>philosophy where, in the beginning, there is <i>brahma-jijñāsā, </i>or questions on the Supreme Transcendence. All the living entities who are in the material world are struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. When the activities for sense gratification, namely the <i>karma-kāṇḍa </i>chapter, are finished, then the chance for spiritual realization is offered in the form of the <i>Upaniṣads, </i>which are part of different <i>Vedas, </i>as the <i>Bhagavad-gītā</i> is a part of the fifth <i>Veda, </i>namely the <i>Mahābhārata. </i>The <i>Upaniṣads </i>mark the beginning of transcendental life.",
|
||||
"As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Kṛṣṇa consciousness when one is fully dependant on the good will of Kṛṣṇa"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 46,
|
||||
"reference": "Bg 2.46",
|
||||
"devanagari": "यावान् अर्थ उदपाने सर्वतः सम्प्लुतोदके\nतावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः",
|
||||
"transliteration": "yāvān artha udapāne\nsarvataḥ samplutodake\ntāvān sarveṣu vedeṣu\nbrāhmaṇasya vijānataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yāvān",
|
||||
"meanings": [
|
||||
"all that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthaḥ",
|
||||
"meanings": [
|
||||
"is meant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udapāne",
|
||||
"meanings": [
|
||||
"in a well of water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvataḥ",
|
||||
"meanings": [
|
||||
"in all respects"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sampluta-udake",
|
||||
"meanings": [
|
||||
"in a great reservoir of water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāvān",
|
||||
"meanings": [
|
||||
"similarly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarveṣu",
|
||||
"meanings": [
|
||||
"in all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vedeṣu",
|
||||
"meanings": [
|
||||
"Vedic literatures"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brāhmaṇasya",
|
||||
"meanings": [
|
||||
"of the man who knows the Supreme Brahman"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijānataḥ",
|
||||
"meanings": [
|
||||
"of one who is in complete knowledge."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.</b>",
|
||||
"purport": [
|
||||
"The rituals and sacrifices mentioned in the <i>karma-kāṇḍa </i>division of the Vedic literature are to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the <i>Bhagavad-gītā </i>(15.15): the purpose of studying the <i>Vedas</i> is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one's eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of <i>Bhagavad-gītā. </i>The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the <i>Śrīmad-Bhāgavatam </i>(3.33.7) as follows:",
|
||||
"\"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a <i>cāṇḍāla </i>[dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family.\" So one must be intelligent enough to understand the purpose of the <i>Vedas, </i>without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the <i>Vedāntas </i>and the <i>Upaniṣads. </i>It requires much time, energy, knowledge and resources to execute the purposes of the <i>Vedas. </i>This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying <i>Vedānta </i>philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand <i>Vedānta </i>philosophy; the best purpose of <i>Vedānta </i>philosophy is served by inoffensively chanting the holy name of the Lord. <i>Vedānta </i>is the last word in Vedic wisdom, and the author and knower of the <i>Vedānta </i>philosophy is Lord Kṛṣṇa; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 47,
|
||||
"reference": "Bg 2.47",
|
||||
"devanagari": "कर्मण्य् एवाधिकारस्ते मा फलेषु कदाचन\nमा कर्मफलहेतुर्भूर्मा ते संगो ऽस्त्व् अकर्मणि",
|
||||
"transliteration": "karmaṇy evādhikāras te\nmā phaleṣu kadācana\nmā karma-phala-hetur bhūr\nmā te saṅgo 'stv akarmaṇi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "karmaṇi",
|
||||
"meanings": [
|
||||
"prescribed duties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhikāraḥ",
|
||||
"meanings": [
|
||||
"right"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "phaleṣu",
|
||||
"meanings": [
|
||||
"in the fruits"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kadācana",
|
||||
"meanings": [
|
||||
"at any time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma-phala",
|
||||
"meanings": [
|
||||
"in the result of the work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hetuḥ",
|
||||
"meanings": [
|
||||
"cause"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūḥ",
|
||||
"meanings": [
|
||||
"become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgaḥ",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "astu",
|
||||
"meanings": [
|
||||
"be there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akarmaṇi",
|
||||
"meanings": [
|
||||
"in not doing."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.</b>",
|
||||
"purport": [
|
||||
"There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties refer to activities performed while one is in the modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one's prescribed duties. The Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.",
|
||||
"As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietory right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.",
|
||||
"Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 48,
|
||||
"reference": "Bg 2.48",
|
||||
"devanagari": "योगस्थः कुरु कर्माणि संगं त्यक्त्वा धनंजय\nसिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते",
|
||||
"transliteration": "yoga-sthaḥ kuru karmāṇi\nsaṅgaṁ tyaktvā dhanañjaya\nsiddhy-asiddhyoḥ samo bhūtvā\nsamatvaṁ yoga ucyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yoga-sthaḥ",
|
||||
"meanings": [
|
||||
"steadfast in yoga"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuru",
|
||||
"meanings": [
|
||||
"perform"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmāṇi",
|
||||
"meanings": [
|
||||
"your duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgam",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyaktvā",
|
||||
"meanings": [
|
||||
"having abandoned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhanañjaya",
|
||||
"meanings": [
|
||||
"O Dhanañjaya"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "siddhi-asiddhyoḥ",
|
||||
"meanings": [
|
||||
"in success and failure"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samaḥ",
|
||||
"meanings": [
|
||||
"the same"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtvā",
|
||||
"meanings": [
|
||||
"having become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samatvam",
|
||||
"meanings": [
|
||||
"evenness of mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ucyate",
|
||||
"meanings": [
|
||||
"is called."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.</b>",
|
||||
"purport": [
|
||||
"Kṛṣṇa tells Arjuna that he should act in <i>yoga. </i>And what is that <i>yoga? Yoga </i>means to concentrate the mind upon the Supreme by controlling the ever-disturbing senses. And who is the Supreme? The Supreme is the Lord. And because He Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Gain or victory are Kṛṣṇa's concern; Arjuna is simply advised to act according to the dictation of Kṛṣṇa. The following of Kṛṣṇa's dictation is real <i>yoga, </i>and this is practiced in the process called Kṛṣṇa consciousness. By Kṛṣṇa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kṛṣṇa, or the servant of the servant of Kṛṣṇa. [<i>Padyāvalī</i> 74] That is the right way to discharge duty in Kṛṣṇa consciousness, which alone can help one to act in <i>yoga.</i>",
|
||||
"Arjuna is a <i>kṣatriya, </i>and as such he is participating in the <i>varṇāśrama-dharma </i>institution. It is said in the <i>Viṣṇu</i> <i>Puraṇa </i>that in the <i>varṇāśrama-dharma, </i>the whole aim is to satisfy Viṣṇu. No one should satisfy himself, as is the rule in the material world, but one should satisfy Kṛṣṇa. So, unless one satisfies Kṛṣṇa, one cannot correctly observe the principles of <i>varṇāśrama-dharma. </i>Indirectly, Arjuna was advised to act as Kṛṣṇa told him."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 49,
|
||||
"reference": "Bg 2.49",
|
||||
"devanagari": "दूरेण ह्य् अवरं कर्म बुद्धियोगाद्धनंजय\nबुद्धौ शरणम् अन्विच्छ कृपणाः फलहेतवः",
|
||||
"transliteration": "dūreṇa hy avaraṁ karma\nbuddhi-yogād dhanañjaya\nbuddhau śaraṇam anviccha\nkṛpaṇāḥ phala-hetavaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dūreṇa",
|
||||
"meanings": [
|
||||
"by discarding it at a long distance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avaram",
|
||||
"meanings": [
|
||||
"abominable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi-yogāt",
|
||||
"meanings": [
|
||||
"on the strength of Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhanañjaya",
|
||||
"meanings": [
|
||||
"O conqueror of wealth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhau",
|
||||
"meanings": [
|
||||
"in such consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaraṇam",
|
||||
"meanings": [
|
||||
"full surrender"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anviccha",
|
||||
"meanings": [
|
||||
"desire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛpaṇāḥ",
|
||||
"meanings": [
|
||||
"the misers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "phala-hetavaḥ",
|
||||
"meanings": [
|
||||
"those desiring fruitive action."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Dhanañjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.</b>",
|
||||
"purport": [
|
||||
"One who has actually come to understand one's constitutional position as the eternal servitor of the Lord gives up all engagements save working in Kṛṣṇa consciousness. As already explained, <i>buddhi-yoga </i>means transcendental loving service to the Lord. Such devotional service is the right course of action for the living entity. Only misers desire to enjoy the fruit of their own work just to be further entangled in material bondage. Except for work in Kṛṣṇa consciousness, all activities are abominable because they continually bind the worker to the cycle of birth and death. One should therefore never desire to be the cause of work. Everything should be done in Kṛṣṇa consciousness for the satisfaction of Kṛṣṇa. Misers do not know how to utilize the assets of riches which they acquire by good fortune or by hard labor. One should spend all energies working in Kṛṣṇa consciousness, and that will make one's life successful. Like the misers, unfortunate persons do not employ their human energy in the service of the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 50,
|
||||
"reference": "CollierBg 2.50",
|
||||
"devanagari": "बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते\nतस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्",
|
||||
"transliteration": "buddhi-yukto jahātīha\nubhe sukṛta-duṣkṛte\ntasmād yogāya yujyasva\nyogaḥ karmasu kauśalam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "buddhi-yuktaḥ",
|
||||
"meanings": [
|
||||
"one who is engaged in devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jahāti",
|
||||
"meanings": [
|
||||
"can get rid of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhe",
|
||||
"meanings": [
|
||||
"in both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukṛta-duṣkṛte",
|
||||
"meanings": [
|
||||
"in good and bad results"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogāya",
|
||||
"meanings": [
|
||||
"for the sake of devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yujyasva",
|
||||
"meanings": [
|
||||
"be so engaged"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogaḥ",
|
||||
"meanings": [
|
||||
"Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmasu",
|
||||
"meanings": [
|
||||
"in all activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kauśalam",
|
||||
"meanings": [
|
||||
"art."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.</b>",
|
||||
"purport": [
|
||||
"Since time immemorial each living entity has accumulated the various reactions of his good and bad work, As such, he is continuously ignorant of his real constitutional position. One's ignorance can be removed by the instruction of the <i>Bhagavad-gītā </i>which teaches one to surrender unto Lord Śrī Kṛṣṇa in all respects and become liberated from the chained victimization of action and reaction, birth after birth. Arjuna is therefore advised to act in Kṛṣṇa consciousness, the purifying process of resultant action."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,82 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 51,
|
||||
"reference": "Bg 2.51",
|
||||
"devanagari": "कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः\nजन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्य् अनामयम्",
|
||||
"transliteration": "karma-jaṁ buddhi-yuktā hi\nphalaṁ tyaktvā manīṣiṇaḥ\njanma-bandha-vinirmuktāḥ\npadaṁ gacchanty anāmayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "karma-jam",
|
||||
"meanings": [
|
||||
"because of fruitive activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi-yuktāḥ",
|
||||
"meanings": [
|
||||
"being done in devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "phalam",
|
||||
"meanings": [
|
||||
"results"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyaktvā",
|
||||
"meanings": [
|
||||
"giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manīṣiṇaḥ",
|
||||
"meanings": [
|
||||
"devotees who are great sages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma-bandha",
|
||||
"meanings": [
|
||||
"the bondage of birth and death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinirmuktāḥ",
|
||||
"meanings": [
|
||||
"liberated souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padam",
|
||||
"meanings": [
|
||||
"position"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gacchanti",
|
||||
"meanings": [
|
||||
"reach"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anāmayam",
|
||||
"meanings": [
|
||||
"without miseries."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.</b>",
|
||||
"purport": [
|
||||
"The liberated living entities seek that place where there are no material miseries. The <i>Bhāgavatam </i>says:",
|
||||
"\"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Mukunda or the giver of <i>mukti, </i>the ocean of the material world is like the water contained in a calf's hoofprint. <i>Param padam, </i>or the place where there are no material miseries, or Vaikuṇṭha, is his goal, not the place where there is danger in every step of life.\"",
|
||||
"Owing to ignorance, one does not know that this material world is a miserable place where there are dangers at every step. Out of ignorance only, less intelligent persons try to adjust to the situation by fruitive activities, thinking that resultant actions will make them happy. They do not know that no kind of material body anywhere within the universe can give life without miseries. The miseries of life, namely birth, death, old age and diseases, are present everywhere within the material world. But one who understands his real constitutional position as the eternal servitor of the Lord, and thus knows the position of the Personality of Godhead, engages himself in the transcendental loving service of the Lord. Consequently he becomes qualified to enter into the Vaikuṇṭha planets, where there is neither material, miserable life, nor the influence of time and death. To know one's constitutional position means to know also the sublime position of the Lord. One who wrongly thinks that the living entity's position and the Lord's position are on the same level is to be understood to be in darkness and therefore unable to engage himself in the devotional service of the Lord. He becomes a lord himself and thus paves the way for the repetition of birth and death. But one who, understanding that his position is to serve, transfers himself to the service of the Lord, at once becomes eligible for Vaikuṇṭhaloka. Service for the cause of the Lord is called <i>karma-yoga </i>or <i>buddhi-yoga, </i>or in plain words, devotional service to the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,88 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 52,
|
||||
"reference": "Bg 2.52",
|
||||
"devanagari": "यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति\nतदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च",
|
||||
"transliteration": "yadā te moha-kalilaṁ\nbuddhir vyatitariṣyati\ntadā gantāsi nirvedaṁ\nśrotavyasya śrutasya ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "moha",
|
||||
"meanings": [
|
||||
"illusory"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalilam",
|
||||
"meanings": [
|
||||
"dense forest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"transcendental service with intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyatitariṣyati",
|
||||
"meanings": [
|
||||
"surpasses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tadā",
|
||||
"meanings": [
|
||||
"at that time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gantāsi",
|
||||
"meanings": [
|
||||
"you shall go"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirvedam",
|
||||
"meanings": [
|
||||
"callousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotavyasya",
|
||||
"meanings": [
|
||||
"all that is to be heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrutasya",
|
||||
"meanings": [
|
||||
"all that is already heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.</b>",
|
||||
"purport": [
|
||||
"There are many good examples in the lives of the great devotees of the Lord of those who became indifferent to the rituals of the <i>Vedas </i>simply by devotional service to the Lord. When a person factually understands Kṛṣṇa and his relationship with Kṛṣṇa, he naturally becomes completely indifferent to the rituals of fruitive activities, even though an experienced <i>brāhmaṇa. </i>Śrī Mādhavendra Purī, a great devotee and <i>ācārya </i>in the line of the devotees, says:",
|
||||
"\"O Lord, in my prayers three times a day, all glory to You. Bathing, I offer my obeisances unto You. O demigods! O forefathers! Please excuse me for my inability to offer you my respects. Now wherever I sit, I can remember the great descendant of the Yadu dynasty [Kṛṣṇa], the enemy of Kaṁsa, and thereby I can free myself from all sinful bondage. I think this is sufficient for me.\"",
|
||||
"The Vedic rites and rituals are imperative for neophytes: comprehending all kinds of prayer three times a day, taking a bath early in the morning, offering respects to the forefathers, etc. But, when one is fully in Kṛṣṇa consciousness and is engaged in His transcendental loving service, one becomes indifferent to all these regulative principles because he has already attained perfection. If one can reach the platform of understanding by service to the Supreme Lord Kṛṣṇa, he has no longer to execute different types of penances and sacrifices as recommended in revealed scriptures. And, similarly, if one has not understood that the purpose of the <i>Vedas </i>is to reach Kṛṣṇa and simply engages in the rituals, etc., then he is uselessly wasting time in such engagements. Persons in Kṛṣṇa consciousness transcend the limit of <i>śabda-brahma, </i>or the range of the <i>Vedas </i>and <i>Upaniṣads.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,86 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 53,
|
||||
"reference": "Bg 2.53",
|
||||
"devanagari": "श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला\nसमाधाव् अचला बुद्धिस्तदा योगम् अवाप्स्यसि",
|
||||
"transliteration": "śruti-vipratipannā te\nyadā sthāsyati niścalā\nsamādhāv acalā buddhis\ntadā yogam avāpsyasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śruti",
|
||||
"meanings": [
|
||||
"Vedic revelation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipratipannā",
|
||||
"meanings": [
|
||||
"without being influenced by the fruitive results of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthāsyati",
|
||||
"meanings": [
|
||||
"remains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niścalā",
|
||||
"meanings": [
|
||||
"unmoved"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhau",
|
||||
"meanings": [
|
||||
"in transcendental consciousness, or Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "acalā",
|
||||
"meanings": [
|
||||
"unflinching"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tadā",
|
||||
"meanings": [
|
||||
"at that time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogam",
|
||||
"meanings": [
|
||||
"self-realization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avāpsyasi",
|
||||
"meanings": [
|
||||
"you will achieve."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the Divine consciousness.</b>",
|
||||
"purport": [
|
||||
"To say that one is in <i>samādhi </i>is to say that one has fully realized Kṛṣṇa consciousness; that is, one in full <i>samādhi </i>has realized Brahman, Paramātmā and Bhagavān. The highest perfection of self-realization is to understand that one is eternally the servitor of Kṛṣṇa and that one's only business is to discharge one's duties in Kṛṣṇa consciousness. A Kṛṣṇa conscious person, or unflinching devotee of the Lord, should not be disturbed by the flowery language of the <i>Vedas </i>nor be engaged in fruitive activities for promotion to the heavenly kingdom. In Kṛṣṇa consciousness, one comes directly into communion with Kṛṣṇa, and thus all directions from Kṛṣṇa may be understood in that transcendental state. One is sure to achieve results by such activities and attain conclusive knowledge. One has only to carry out the orders of Kṛṣṇa or His representative, the spiritual master."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 54,
|
||||
"reference": "Bg 2.54",
|
||||
"devanagari": "अर्जुन उवाच\nस्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव\nस्थितधीः किं प्रभाषेत किम् आसीत व्रजेत किम्",
|
||||
"transliteration": "arjuna uvāca\nsthita-prajñasya kā bhāṣā\nsamādhi-sthasya keśava\nsthita-dhīḥ kiṁ prabhāṣeta\nkim āsīta vrajeta kim",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "arjuna uvāca",
|
||||
"meanings": [
|
||||
"Arjuna said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthita-prajñasya",
|
||||
"meanings": [
|
||||
"of one who is situated in fixed Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kā",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāṣā",
|
||||
"meanings": [
|
||||
"language"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhi-sthasya",
|
||||
"meanings": [
|
||||
"of one situated in trance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "keśava",
|
||||
"meanings": [
|
||||
"O Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthita-dhīḥ",
|
||||
"meanings": [
|
||||
"one fixed in Kṛṣṇa consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhāṣeta",
|
||||
"meanings": [
|
||||
"speak"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsīta",
|
||||
"meanings": [
|
||||
"does remain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vrajeta",
|
||||
"meanings": [
|
||||
"walk"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"how."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Arjuna said:</b><b> What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?</b>",
|
||||
"purport": [
|
||||
"As there are symptoms for each and every man, in terms of his particular situation, similarly one who is Kṛṣṇa conscious has his particular nature—talking, walking, thinking, feeling, etc. As a rich man has his symptoms by which he is known as a rich man, as a diseased man has his symptoms, by which he is known as diseased, or as a learned man has his symptoms, so a man in transcendental consciousness of Kṛṣṇa has specific symptoms in various dealings. One can know his specific symptoms from the <i>Bhagavad-gītā</i>. Most important is how the man in Kṛṣṇa consciousness speaks, for speech is the most important quality of any man. It is said that a fool is undiscovered as long as he does not speak, and certainly a well-dressed fool cannot be identified unless he speaks, but as soon as he speaks, he reveals himself at once. The immediate symptom of a Kṛṣṇa conscious man is that he speaks only of Kṛṣṇa and of matters relating to Him. Other symptoms then automatically follow, as stated below."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 55,
|
||||
"reference": "Bg 2.55",
|
||||
"devanagari": "श्रीभगवान् उवाच\nप्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्\nआत्मन्य् एवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते",
|
||||
"transliteration": "śrī-bhagavān uvāca\nprajahāti yadā kāmān\nsarvān pārtha mano-gatān\nātmany evātmanā tuṣṭaḥ\nsthita-prajñas tadocyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī bhagavān uvāca",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajahāti",
|
||||
"meanings": [
|
||||
"gives up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmān",
|
||||
"meanings": [
|
||||
"desires for sense gratification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvān",
|
||||
"meanings": [
|
||||
"of all varieties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārtha",
|
||||
"meanings": [
|
||||
"O son of Pṛthā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ-gatān",
|
||||
"meanings": [
|
||||
"of mental concoction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"in the pure state of the soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"by the purified mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tuṣṭaḥ",
|
||||
"meanings": [
|
||||
"satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthita-prajñaḥ",
|
||||
"meanings": [
|
||||
"transcendentally situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tadā",
|
||||
"meanings": [
|
||||
"at that time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ucyate",
|
||||
"meanings": [
|
||||
"is said."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Blessed Lord said:</b><b> O Pārtha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.</b>",
|
||||
"purport": [
|
||||
"The <i>Bhāgavatam </i>affirms that any person who is fully in Kṛṣṇa consciousness, or devotional service of the Lord, has all the good qualities of the great sages, whereas a person who is not so transcendentally situated has no good qualifications, because he is sure to be taking refuge in his own mental concoctions. Consequently, it is rightly said herein that one has to give up all kinds of sense desire manufactured by mental concoction. Artificially, such sense desires cannot be stopped. But if one is engaged in Kṛṣṇa consciousness, then, automatically, sense desires subside without extraneous efforts. Therefore, one has to engage himself in Kṛṣṇa consciousness without hesitation, for this devotional service will instantly help one on to the platform of transcendental consciousness. The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 56,
|
||||
"reference": "Bg 2.56",
|
||||
"devanagari": "दुःखेष्व् अनुद्विग्नमनाः सुखेषु विगतस्पृहः\nवीतरागभयक्रोधः स्थितधीर्मुनिर् उच्यते",
|
||||
"transliteration": "duḥkheṣv anudvigna-manāḥ\nsukheṣu vigata-spṛhaḥ\nvīta-rāga-bhaya-krodhaḥ\nsthita-dhīr munir ucyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "duḥkheṣu",
|
||||
"meanings": [
|
||||
"in the threefold miseries"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anudvigna-manāḥ",
|
||||
"meanings": [
|
||||
"without being agitated in mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukheṣu",
|
||||
"meanings": [
|
||||
"in happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vigata-spṛhaḥ",
|
||||
"meanings": [
|
||||
"without being too interested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīta",
|
||||
"meanings": [
|
||||
"free from"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rāga",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaya",
|
||||
"meanings": [
|
||||
"fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krodhaḥ",
|
||||
"meanings": [
|
||||
"anger"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthita-dhīḥ",
|
||||
"meanings": [
|
||||
"one who is steady"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muniḥ",
|
||||
"meanings": [
|
||||
"sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ucyate",
|
||||
"meanings": [
|
||||
"is called."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.</b>",
|
||||
"purport": [
|
||||
"The word <i>muni </i>means one who can agitate his mind in various ways for mental speculation without coming to a factual conclusion. It is said that every <i>muni </i>has a different angle of vision, and unless a <i>muni </i>differs from other <i>munis, </i>he cannot be called a <i>muni </i>in the strict sense of the term. <i>Nāsau munir yasya mataṁ na binnam. </i>But a <i>sthita-dhī-muni </i>as mentioned herein by the Lord, is different from an ordinary <i>muni. </i>The <i>sthita-dhī-muni</i> is always in Kṛṣṇa consciousness, for he has exhausted all his business of creative speculation. He has surpassed the stage of mental speculations and has come to the conclusion that Lord Śrī Kṛṣṇa, or Vāsudeva, is everything. [<i>Bg.</i> 7.19] He is called a <i>muni </i>fixed in mind. Such a fully Kṛṣṇa conscious person is not at all disturbed by the onslaughts of the threefold miseries, for he accepts all miseries as the mercy of the Lord, thinking himself only worthy of more trouble due to his past misdeeds; and he sees that his miseries, by the grace of the Lord, are minimized to the lowest. Similarly, when he is happy he gives credit to the Lord, thinking himself unworthy of the happiness; he realizes that it is due only to the Lord's grace that he is in such a comfortable condition and able to render better service to the Lord. And, for the service of the Lord, he is always daring and active and is not influenced by attachment or aversion. Attachment means accepting things for one's own sense gratification, and detachment is the absence of such sensual attachment. But one fixed in Kṛṣṇa consciousness has neither attachment nor detachment because his life is dedicated in the service of the Lord. Consequently he is not at all angry even when his attempts are unsuccessful. A Kṛṣṇa conscious person is always steady in his determination."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,104 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 57,
|
||||
"reference": "Bg 2.57",
|
||||
"devanagari": "यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्\nनाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता",
|
||||
"transliteration": "yaḥ sarvatrānabhisnehas\ntat tat prāpya śubhāśubham\nnābhinandati na dveṣṭi\ntasya prajñā pratiṣṭhitā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"one who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvatra",
|
||||
"meanings": [
|
||||
"everywhere"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anabhisnehaḥ",
|
||||
"meanings": [
|
||||
"without affection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāpya",
|
||||
"meanings": [
|
||||
"achieving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śubha",
|
||||
"meanings": [
|
||||
"good"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśubham",
|
||||
"meanings": [
|
||||
"evil"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhinandati",
|
||||
"meanings": [
|
||||
"prays"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dveṣṭi",
|
||||
"meanings": [
|
||||
"envies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajñā",
|
||||
"meanings": [
|
||||
"perfect knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiṣṭhita",
|
||||
"meanings": [
|
||||
"fixed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.</b>",
|
||||
"purport": [
|
||||
"There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is unaffected by good and evil, is to be understood to be fixed in Kṛṣṇa consciousness. As long as one is in the material world there is always the possibility of good and evil because this world is full of duality. But one who is fixed in Kṛṣṇa consciousness is not affected by good and evil because he is simply concerned with Kṛṣṇa, who is all good absolute. Such consciousness in Kṛṣṇa situates one in a perfect transcendental position called, technically, <i>samādhi.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 58,
|
||||
"reference": "Bg 2.58",
|
||||
"devanagari": "यदा संहरते चायं कूर्मो ऽंगानीव सर्वशः\nइन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता",
|
||||
"transliteration": "yadā saṁharate cāyaṁ\nkūrmo 'ṅgānīva sarvaśaḥ\nindriyāṇīndriyārthebhyas\ntasya prajñā pratiṣṭhitā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁharate",
|
||||
"meanings": [
|
||||
"winds up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kūrmaḥ",
|
||||
"meanings": [
|
||||
"tortoise"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgāni",
|
||||
"meanings": [
|
||||
"limbs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvaśaḥ",
|
||||
"meanings": [
|
||||
"altogether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyāni",
|
||||
"meanings": [
|
||||
"senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriya-arthebhyaḥ",
|
||||
"meanings": [
|
||||
"from the sense objects"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajñā",
|
||||
"meanings": [
|
||||
"consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiṣṭhitā",
|
||||
"meanings": [
|
||||
"fixed up."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who is able to withdraw his senses from sense objects, as the tortoise draws his limbs within the shell, is to be understood as truly situated in knowledge.</b>",
|
||||
"purport": [
|
||||
"The test of a <i>yogī</i>, devotee, or self-realized soul is that he is able to control the senses according to his plan. Most people, however, are servants of the senses and are thus directed by the dictation of the senses. That is the answer to the question as to how the <i>yogī</i> is situated. The senses are compared to venomous serpents. They want to act very loosely and without restriction. The <i>yogī</i>, or the devotee, must be very strong to control the serpents—like a snake charmer. He never allows them to act independantly. There are many injunctions in the revealed scriptures; some of them are do-not's, and some of them are do's. Unless one is able to follow the do's and the do-not's, restricting oneself from sense enjoyment, it is not possible to be firmly fixed in Kṛṣṇa consciousness. The best example, set herein, is the tortoise. The tortoise can at any moment wind up his senses and exhibit them again at any time for particular purposes. Similarly, the senses of the Kṛṣṇa conscious persons are used only for some particular purpose in the service of the Lord and are withdrawn otherwise. Keeping the senses always in the service of the Lord is the example set by the analogy of the tortoise, who keeps the senses within."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,80 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 59,
|
||||
"reference": "Bg 2.59",
|
||||
"devanagari": "विषया विनिवर्तन्ते निराहारस्य देहिनः\nरसवर्जं रसो ऽप्य् अस्य परं दृष्ट्वा निवर्तते",
|
||||
"transliteration": "viṣayā vinivartante\nnirāhārasya dehinaḥ\nrasa-varjaṁ raso 'py asya\nparaṁ dṛṣṭvā nivartate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "viṣayāḥ",
|
||||
"meanings": [
|
||||
"objects for sense enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinivartante",
|
||||
"meanings": [
|
||||
"are practiced to be refrained from"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirāhārasya",
|
||||
"meanings": [
|
||||
"by negative restrictions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehinaḥ",
|
||||
"meanings": [
|
||||
"for the embodied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasa-varjam",
|
||||
"meanings": [
|
||||
"giving up the taste"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasaḥ",
|
||||
"meanings": [
|
||||
"sense of enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"although there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"far superior things"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛṣṭvā",
|
||||
"meanings": [
|
||||
"by experiencing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivartate",
|
||||
"meanings": [
|
||||
"ceases from."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.</b>",
|
||||
"purport": [
|
||||
"Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. The process of restriction from sense enjoyment by rules and regulations is something like restricting a diseased person from certain types of eatables. The patient, however, neither likes such restrictions, nor loses his taste for eatables. Similarly, sense restriction by some spiritual process like <i>aṣṭāṅga-yoga</i>, in the matter of <i>yama, niyama, āsana, prāṇāyāma,</i> <i>pratyāhāra, dharaṇā, dhyāna, </i>etc., is recommended for less intelligent persons who have no better knowledge. But one who has tasted the beauty of the Supreme Lord Kṛṣṇa, in the course of his advancement in Kṛṣṇa consciousness, no longer has a taste for dead material things. Therefore, restrictions are there for the less intelligent neophytes in the spiritual advancement of life, but such restrictions are only good if one actually has a taste for Kṛṣṇa consciousness. When one is actually Kṛṣṇa conscious, he automatically loses his taste for pale things."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 60,
|
||||
"reference": "Bg 2.60",
|
||||
"devanagari": "यततो ह्य् अपि कौन्तेय पुरुषस्य विपश्चितः\nइन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः",
|
||||
"transliteration": "yatato hy api kaunteya\npuruṣasya vipaścitaḥ\nindriyāṇi pramāthīni\nharanti prasabhaṁ manaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yatataḥ",
|
||||
"meanings": [
|
||||
"while endeavoring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"in spite of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaunteya",
|
||||
"meanings": [
|
||||
"O son of Kuntī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣasya",
|
||||
"meanings": [
|
||||
"of the man"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipaścitaḥ",
|
||||
"meanings": [
|
||||
"full of discriminating knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyāṇi",
|
||||
"meanings": [
|
||||
"the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pramāthīni",
|
||||
"meanings": [
|
||||
"stimulated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "haranti",
|
||||
"meanings": [
|
||||
"throws forcefully"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasabhaṁ",
|
||||
"meanings": [
|
||||
"by force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.</b>",
|
||||
"purport": [
|
||||
"There are many learned sages, philosophers and transcendentalists who try to conquer the senses, but in spite of their endeavors, even the greatest of them sometimes fall victim to material sense enjoyment due to the agitated mind. Even Viśvāmitra, a great sage and perfect <i>yogī</i>, was misled by Menakā into sex enjoyment, although the <i>yogī </i>was endeavoring for sense control with severe types of penance and <i>yoga</i> practice. And, of course, there are so many similar instances in the history of the world. Therefore, it is very difficult to control the mind and the senses without being fully Kṛṣṇa conscious. Without engaging the mind in Kṛṣṇa, one cannot cease such material engagements. A practical example is given by Śrī Yāmunācārya, a great saint and devotee, who says: \"Since my mind has been engaged in the service of the lotus feet of Lord Kṛṣṇa, and I have been enjoying an ever new transcendental humor, whenever I think of sex life with a woman, my face at once turns from it, and I spit at the thought.\"",
|
||||
"Kṛṣṇa consciousness is such a transcendentally nice thing that automatically material enjoyment becomes distasteful. It is as if a hungry man had satisfied his hunger by a sufficient quantity of nutritious eatables. Mahārāja Ambarīṣa also conquered a great <i>yogī, </i>Durvāsā Muni, simply because his mind was engaged in Kṛṣṇa consciousness. [<i>Bhāg.</i> <i>9.4.18</i>]"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,94 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 61,
|
||||
"reference": "Bg 2.61",
|
||||
"devanagari": "तानि सर्वाणि संयम्य युक्त आसीत मत्परः\nवशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता",
|
||||
"transliteration": "tāni sarvāṇi saṁyamya\nyukta āsīta mat-paraḥ\nvaśe hi yasyendriyāṇi\ntasya prajñā pratiṣṭhitā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tāni",
|
||||
"meanings": [
|
||||
"those senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvāṇi",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁyamya",
|
||||
"meanings": [
|
||||
"keeping under control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuktaḥ",
|
||||
"meanings": [
|
||||
"being engaged"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsīta",
|
||||
"meanings": [
|
||||
"being so situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mat-paraḥ",
|
||||
"meanings": [
|
||||
"in relationship with Me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaśe",
|
||||
"meanings": [
|
||||
"in full subjugation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yasya",
|
||||
"meanings": [
|
||||
"one whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyāṇi",
|
||||
"meanings": [
|
||||
"senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajñā",
|
||||
"meanings": [
|
||||
"consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiṣṭhitā",
|
||||
"meanings": [
|
||||
"fixed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence.</b>",
|
||||
"purport": [
|
||||
"That the highest conception of <i>yoga</i> perfection is Kṛṣṇa consciousness is clearly explained in this verse. And, unless one is Kṛṣṇa conscious, it is not at all possible to control the senses. As cited above, the great sage Durvāsā Muni picked a quarrel with Mahārāja Ambarīṣa, and Durvāsā Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the King, although not as powerful a <i>yogī </i>as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The King was able to control his senses because of the following qualifications, as mentioned in the <i>Śrīmad-Bhāgavatam:</i>",
|
||||
"\"King Ambarīṣa fixed his mind on the lotus feet of Lord Kṛṣṇa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the <i>tulasī </i>leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord ... and all these qualifications made him fit to become a <i>mat-paraḥ </i>devotee of the Lord.\" (<i>Bhāg. </i>9.4.18-20)",
|
||||
"The word <i>mat-paraḥ</i> is most significant in this connection. How one can become a <i>mat-paraḥ </i>is described in the life of Mahārāja Ambarīṣa. Śrīla Baladeva Vidyābhūṣaṇa, a great scholar and <i>ācārya </i>in the line of the <i>mat-paraḥ, </i>remarks: <i>\"mad-bhakti-prabhāvena sarvendriya-vijaya-pūrvikā svātma dṛṣṭiḥ sulabheti bhāvaḥ.\" </i>\"The senses can be completely controlled only by the strength of devotional service to Kṛṣṇa.\" Also the example of fire is sometimes given: \"As the small flames within burn everything within the room, similarly Lord Viṣṇu, situated in the heart of the <i>yogī, </i>burns up all kinds of impurities.\" The <i>Yoga-sūtra </i>also prescribes meditation on Viṣṇu, and not meditation on the void. The so-called <i>yogīs </i>who meditate on something which is not the Viṣṇu form simply waste their time in a vain search after some phantasmagoria. We have to be Kṛṣṇa conscious—devoted to the Personality of Godhead. This is the aim of the real <i>yoga.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,86 @@
|
||||
{
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 62,
|
||||
"reference": "Bg 2.62",
|
||||
"devanagari": "ध्यायतो विषयान्पुंसः संगस्तेषूपजायते\nसंगात्संजायते कामः कामात्क्रोधो ऽभिजायते",
|
||||
"transliteration": "dhyāyato viṣayān puṁsaḥ\nsaṅgas teṣūpajāyate\nsaṅgāt sañjāyate kāmaḥ\nkāmāt krodho 'bhijāyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dhyayataḥ",
|
||||
"meanings": [
|
||||
"while contemplating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣayān",
|
||||
"meanings": [
|
||||
"sense objects"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsaḥ",
|
||||
"meanings": [
|
||||
"of the person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgaḥ",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "teṣu",
|
||||
"meanings": [
|
||||
"in the sense objects"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upajāyate",
|
||||
"meanings": [
|
||||
"develops"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgāt",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sañjāyate",
|
||||
"meanings": [
|
||||
"develops"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmaḥ",
|
||||
"meanings": [
|
||||
"desire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmāt",
|
||||
"meanings": [
|
||||
"from desire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krodhaḥ",
|
||||
"meanings": [
|
||||
"anger"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhijāyate",
|
||||
"meanings": [
|
||||
"becomes manifest."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.</b>",
|
||||
"purport": [
|
||||
"One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Śiva and Lord Brahmā—to say nothing of other demigods in the heavenly planets—is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become Kṛṣṇa conscious. Lord Śiva was deep in meditation, but when Pārvatī agitated him for sense pleasure, he agreed to the proposal, and as a result Kārtikeya was born. When Haridāsa Ṭhākur was a young devotee of the Lord, he was similarly allured by the incarnation of Māyā Devī, but Haridāsa easily passed the test because of his unalloyed devotion to Lord Kṛṣṇa. As illustrated in the above-mentioned verse of Śrī Yāmunācārya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in Kṛṣṇa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires."
|
||||
]
|
||||
}
|
||||
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Block a user