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gosangam
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 1,
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"verse": 0,
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"reference": "SB 2.1 Invocation",
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"devanagari": "ॐ नमो भगवते वासुदेवाय",
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"transliteration": "om namo bhagavate vāsudevāya",
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"synonyms": [
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{
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"word": "om",
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"meanings": [
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"O my Lord"
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]
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},
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{
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"word": "namaḥ",
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"meanings": [
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"my respectful obeisances unto You"
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]
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},
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{
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"word": "bhagavate",
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"meanings": [
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"unto the Personality of Godhead"
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]
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},
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{
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"word": "vāsudevāya",
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"meanings": [
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"unto Lord Kṛṣṇa, the son of Vasudeva."
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]
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}
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],
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"translation": "<b>O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.</b>",
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"purport": [
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"<i>Vāsudevāya</i> means to Kṛṣṇa, the son of Vasudeva. As by chanting the name of Kṛṣṇa, Vāsudeva, one can achieve all the good results of charity, austerity and penances, so by the chanting of this <i>mantra, om namo bhagavate vāsudevāya</i>, it is to be understood that the author or the speaker, or anyone of the readers of <i>Śrīmad-Bhāgavatam</i>, is offering respectful obeisances unto the Supreme Lord Kṛṣṇa, the reservoir of all pleasure. In the First Canto of <i>Śrīmad-Bhāgavatam</i>, the principles of creation are described, and as such, the First Canto can be called \"Creation.\"",
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"Similarly, in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto can be called \"The Cosmic Manifestation.\" There are ten chapters in the Second Canto, and in these ten chapters the purpose of <i>Śrīmad-Bhāgavatam</i> and the different symptoms of this purpose are narrated. In the First Chapter, the glories of chanting are described, and the process of meditation on the universal form of the Lord by the neophyte devotees is hinted. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of his death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to the sons of Pāṇḍu, or his grandfathers, especially his own grandfather, Arjuna. And because Lord Kṛṣṇa is always pleased with his family, therefore, at the verge of Mahārāja Parīkṣit's death, Śukadeva Gosvāmī was sent to help him in the process of self-realization. Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa, and Śukadeva Gosvāmī could understand his devotion to Lord Kṛṣṇa. Therefore, he welcomed the questions about his duty. Because the King hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity, Śukadeva Gosvāmī welcomed the suggestion and said, \"Because you have raised questions about Kṛṣṇa, your question is most glorious.\" The translation of the first verse is as follows."
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]
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}
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 1,
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"verse": 1,
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"reference": "SB 2.1.1",
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"devanagari": "श्री शुक उवाच\nवरीयान् एष ते प्रश्नः कृतो लोकहितम्नृप\nआत्मवित्सम्मतः पुंसां श्रोतव्यादिषु यः परः",
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"transliteration": "śrī śuka uvāca\nvarīyān eṣa te praśnaḥ\nkṛto loka-hitam nṛpa\nātmavit-sammataḥ puṁsāṁ\nśrotavyādiṣu yaḥ paraḥ",
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"synonyms": [
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{
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"word": "śrī śuka uvāca",
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"meanings": [
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"Śrī Śukadeva Gosvāmī said"
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]
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},
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{
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"word": "varīyān",
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"meanings": [
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"glorious"
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]
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},
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{
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"word": "eṣa",
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"meanings": [
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"all these"
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]
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},
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{
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"word": "te",
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"meanings": [
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"your"
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]
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},
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{
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"word": "praśnaḥ",
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"meanings": [
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"questions"
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]
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},
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{
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"word": "kṛtaḥ",
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"meanings": [
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"made by you"
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]
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},
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{
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"word": "loka-hitam",
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"meanings": [
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"beneficial for all men"
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]
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},
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{
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"word": "nṛpa",
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"meanings": [
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"the king"
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]
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},
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{
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"word": "ātmavit",
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"meanings": [
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"transcendentalist"
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]
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},
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{
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"word": "sammataḥ",
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"meanings": [
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"approved"
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]
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},
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{
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"word": "puṁsām",
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"meanings": [
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"of all men"
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]
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},
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{
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"word": "śrotavyādiṣu",
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"meanings": [
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"in the matter of all kinds of hearing"
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]
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},
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{
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"word": "yaḥ",
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"meanings": [
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"what is"
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]
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},
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{
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"word": "paraḥ",
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"meanings": [
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"the supreme."
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]
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}
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],
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"translation": "<b>Śrī Śukadeva Gosvāmī said:</b><b> My dear King, your question is glorious because it is very beneficial to all kinds of people. To hear the answer to this question is the prime subject matter of hearing, and it is approved by all transcendentalists.</b>",
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"purport": [
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"Even the very question is so nice that it is the best subject matter for hearing. Simply by such questioning and hearing, one can achieve the highest perfectional stage of life. Because Lord Kṛṣṇa is the original Supreme Person, any question about Him is original and perfect. Lord Śrī Caitanya Mahāprabhu said that the highest perfection of life is to achieve transcendental loving service of Kṛṣṇa. Because questions and answers about Kṛṣṇa elevate one to that transcendental position, the questions of Mahārāja Parīkṣit about Kṛṣṇa philosophy are greatly glorified. Mahārāja Parīkṣit wanted to absorb his mind completely in Kṛṣṇa, and such absorption can be effected simply by hearing about the uncommon activities of Kṛṣṇa. For instance, in the <i>Bhagavad-gītā</i> it is stated that simply by understanding the transcendental nature of Lord Kṛṣṇa's appearance, disappearance, and activities, one can immediately return back to home, back to Godhead, and never come back to this miserable condition of material existence. It is very auspicious, therefore, to hear always about Kṛṣṇa. So Mahārāja Parīkṣit requested Śukadeva Gosvāmī to narrate the activities of Kṛṣṇa so that he could engage his mind in Kṛṣṇa. The activities of Kṛṣṇa are nondifferent from Himself. As long as one is engaged in hearing such transcendental activities of Kṛṣṇa, he remains aloof from the conditional life of material existence. The topics of Lord Kṛṣṇa are so auspicious that they purify the speaker, the hearer, and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord Kṛṣṇa. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, <i>Kṛṣṇa-kathā</i> or the topics of Kṛṣṇa are so pure that wherever they are spoken, the place, the hearer, the inquirer, the speaker and all concerned become purified."
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]
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}
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 1,
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"verse": 2,
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"reference": "SB 2.1.2",
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"devanagari": "श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रशः\nअपश्यताम् आत्मतत्त्वं गृहेषु गृहमेधिनाम्",
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"transliteration": "śrotavyādīni rājendra\nnṛṇāṁ santi sahasraśaḥ\napaśyatām ātma-tattvaṁ\ngṛheṣu gṛha-medhinām",
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"synonyms": [
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{
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"word": "śrotavyādīni",
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"meanings": [
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"subject matter for hearing"
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]
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},
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{
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"word": "rājendra",
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"meanings": [
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"O Emperor"
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]
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},
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{
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"word": "nṛṇām",
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"meanings": [
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"of the human society"
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]
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},
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{
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"word": "santi",
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"meanings": [
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"there are"
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]
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},
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{
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"word": "sahasraśaḥ",
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"meanings": [
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"hundreds and thousands"
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]
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},
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{
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"word": "apaśyatām",
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"meanings": [
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"of the blind"
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]
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},
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{
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"word": "ātma-tattvam",
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"meanings": [
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"knowledge of self, the ultimate truth"
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]
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},
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{
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"word": "gṛheṣu",
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"meanings": [
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"at home"
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]
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},
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{
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"word": "gṛha-medhinām",
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"meanings": [
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"of persons too materially engrossed."
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]
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}
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],
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"translation": "<b>Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many things as subject matter for hearing in the human society, O Emperor.</b>",
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"purport": [
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"In the revealed scriptures there are two nomenclatures for the householder's life. One is <i>gṛhastha,</i> and the other is <i>gṛhamedhī.</i> The <i>gṛhasthas</i> are those who live together with wife and children, but live transcendentally for realizing the ultimate truth. The <i>gṛhamedhīs,</i> however, are those who live only for the benefit of the family members, extended or centralized, and thus are envious of others. The word <i>medhī</i> indicates jealousy of others. The <i>gṛhamedhīs,</i> being interested in family affairs only, are certainly envious of others. Therefore, one <i>gṛhamedhī</i> is not on good terms with another <i>gṛhamedhī,</i> and in the extended form, one community, society or nation is not on good terms with another counterpart of selfish interest. In the age of Kali, all the householders are jealous of one another because they are blind to the knowledge of ultimate truth. They have many subject matters for hearing, namely political, scientific, social, economic and so on, but due to a poor fund of knowledge, they set aside the question of the ultimate miseries of life, namely miseries of birth, death, old age and disease. Factually, the human life is meant for making an ultimate solution to birth, death, old age and disease, but the <i>gṛhamedhīs,</i> being illusioned by the material nature, forget everything about self-realization. The ultimate solution of the problems of life is to go back to home, back to Godhead, and thus, as stated in the <i>Bhagavad-gītā</i>, the miseries of material existence—birth, death, old age and disease-are removed. (Bg. 8.16)",
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"The process of going back to home, back to Godhead, is to hear about the Supreme Lord, His name, form, attributes, pastimes, paraphernalia and variegatedness. Foolish people do not know this. They want to hear something about the name, form, etc., of everything temporary, but they do not know how to utilize this propensity of hearing for the ultimate good. Misguided as they are, they also create some false literatures about the name, form, attributes, etc., of the ultimate truth. One should not, therefore, become a <i>gṛhamedhī</i> simply to exist for envying others, but one should become a real householder in terms of the scriptural injunctions."
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]
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}
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 1,
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"verse": 3,
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"reference": "SB 2.1.3",
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"devanagari": "निद्रया ह्रियते नक्तं व्यवायेन च वा वयः\nदिवा चार्थेहया राजन्कुटुम्बभरणेन वा",
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"transliteration": "nidrayā hriyate naktaṁ\nvyavāyena ca vā vayaḥ\ndivā cārthehayā rājan\nkuṭumba-bharaṇena vā",
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"synonyms": [
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{
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"word": "nidrayā",
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"meanings": [
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"by sleeping"
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]
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},
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{
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"word": "hriyate",
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"meanings": [
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"wastes"
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]
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},
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{
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"word": "naktam",
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"meanings": [
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"night"
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]
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},
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{
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"word": "vyavāyena",
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"meanings": [
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"sex indulgence"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"also"
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]
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},
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{
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"word": "vā",
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"meanings": [
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"either"
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]
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},
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{
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"word": "vayaḥ",
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"meanings": [
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"duration of life"
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]
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},
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{
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"word": "divā",
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"meanings": [
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"days"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"and"
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]
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},
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{
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"word": "artha",
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"meanings": [
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"economic"
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]
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},
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{
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"word": "īhayā",
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"meanings": [
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"development"
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]
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},
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{
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"word": "rājan",
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"meanings": [
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"O King"
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]
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},
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{
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"word": "kuṭumba",
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"meanings": [
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"family members"
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]
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},
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{
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"word": "bharaṇena",
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"meanings": [
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"maintaining"
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]
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},
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{
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"word": "vā",
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"meanings": [
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"either."
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]
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}
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],
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"translation": "<b>The lifetime of such envious householders is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.</b>",
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"purport": [
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"The present human civilization is primarily based on the principles of sleeping and sex indulgence at night and earning money in the day and spending the same for family maintenance. Such form of human civilization is condemned by the <i>Bhāgavata</i> school.",
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"Because human life is a combination of matter and spirit soul, the whole process of Vedic knowledge is directed at liberating the spirit soul from the contamination of matter. The knowledge concerning this is called <i>ātma-tattva.</i> Those men who are too materialistic are unaware of this knowledge and are more inclined to economic development for material enjoyment. Such materialistic men are called <i>karmīs</i> or fruitive laborers, and they are allowed regulated economic development or association of woman for sex indulgence. Those who are above the <i>karmīs,</i> that is, the <i>jñānīs, yogīs</i> and devotees, are strictly prohibited from sex indulgence. The <i>karmīs</i> are more or less devoid of <i>ātma-tattva</i> knowledge, and as such, their life is spent without spiritual profit. The human life is not meant for hard labor for economic development, nor is it meant for sex indulgence like the dogs and hogs. It is specially meant for making a solution to the problems of material life and the miseries thereof. So the <i>karmīs</i> waste their valuable human life by sleeping and sex indulgence at night, and by laboring hard in the daytime to accumulate wealth, and after doing so, they try to improve the standard of materialistic life. The materialistic way of life is described herein in a nutshell, and how foolishly men waste the boon of human life is described as follows."
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]
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}
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@@ -0,0 +1,107 @@
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{
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"book_title": "Śrīmad-Bhāgavatam",
|
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"canto": 2,
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"chapter": 1,
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"verse": 4,
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"reference": "SB 2.1.4",
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"devanagari": "देहापत्यकलत्रादिष्व् आत्मसैन्येष्व् असत्स्व् अपि\nतेषां प्रमत्तो निधनं पश्यन्न् अपि न पश्यति",
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"transliteration": "dehāpatya-kalatrādiṣv\nātma-sainyeṣv asatsv api\nteṣāṁ pramatto nidhanaṁ\npaśyann api na paśyati",
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"synonyms": [
|
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{
|
||||
"word": "deha",
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||||
"meanings": [
|
||||
"body"
|
||||
]
|
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},
|
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{
|
||||
"word": "apatya",
|
||||
"meanings": [
|
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"children"
|
||||
]
|
||||
},
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{
|
||||
"word": "kalatra",
|
||||
"meanings": [
|
||||
"wife"
|
||||
]
|
||||
},
|
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{
|
||||
"word": "ādiṣu",
|
||||
"meanings": [
|
||||
"and in everything in relation to them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma",
|
||||
"meanings": [
|
||||
"own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sainyeṣu",
|
||||
"meanings": [
|
||||
"fighting soldiers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asatsu",
|
||||
"meanings": [
|
||||
"fallible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"in spite of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "teṣām",
|
||||
"meanings": [
|
||||
"of all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pramattaḥ",
|
||||
"meanings": [
|
||||
"too attached"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nidhanam",
|
||||
"meanings": [
|
||||
"destruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyan",
|
||||
"meanings": [
|
||||
"having been experienced"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"although"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyati",
|
||||
"meanings": [
|
||||
"see it."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children, wife, etc. Although sufficiently experienced, still they do not see their inevitable destruction.</b>",
|
||||
"purport": [
|
||||
"This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the microbial germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of the deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and therefore he himself is also sure to die, and similarly, his children, who are the would-be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the matter of the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of the knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.",
|
||||
"Our friends, relatives and so-called wives and children are not only fallible, but also bewildered by the outward glamor of material existence. As such, they cannot save us. Still we think that we are safe within the orbit of the family, society or country.",
|
||||
"The whole materialistic advancement of human civilization is like the decoration of a dead body. Everyone is a dead body flapping only for a few days, and yet all the energy of human life is being wasted in the decoration of this dead body. Śukadeva Gosvāmī is pointing out the duty of the human being after showing the actual position of bewildered human activities. Persons who are devoid of the knowledge of <i>ātma-tattva</i> are misguided, but those who are devotees of the Lord and have perfect realization of transcendental knowledge are not bewildered."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 5,
|
||||
"reference": "SB 2.1.5",
|
||||
"devanagari": "तस्माद्भारत सर्वात्मा भगवान् ईश्वरो हरिः\nश्रोतव्यः कीर्तितव्यश्च स्मर्तव्यश्चेच्छताभयम्",
|
||||
"transliteration": "tasmād bhārata sarvātmā\nbhagavān īśvaro hariḥ\nśrotavyaḥ kīrtitavyaś ca\nsmartavyaś cecchatābhayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"for this reason"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O descendant of Bharata"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvātmā",
|
||||
"meanings": [
|
||||
"the Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśvaraḥ",
|
||||
"meanings": [
|
||||
"the controller"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord who vanquishes all miseries"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotavyaḥ",
|
||||
"meanings": [
|
||||
"is to be heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kīrtitavyaḥ",
|
||||
"meanings": [
|
||||
"to be glorified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smartavyaḥ",
|
||||
"meanings": [
|
||||
"to be remembered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "icchatā",
|
||||
"meanings": [
|
||||
"of one who desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhayam",
|
||||
"meanings": [
|
||||
"freedom."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O descendant of King Bharata, one who desires to be free from all miseries must hear, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.</b>",
|
||||
"purport": [
|
||||
"In the previous verse, Śrī Śukadeva Gosvāmī has described how the foolish materially-attached men are wasting their valuable time in the improvement of the material conditions of life by sleeping, indulging in sex life, developing economic conditions and maintaining a band of relatives who are to be vanquished in the air of oblivion. Being engaged in all these materialistic activities, the living soul entangles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegetables, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance of getting out of the cycle of fruitive action. Therefore, if one desires freedom from this vicious circle, then one must cease to act as a <i>karmī</i> or enjoyer of the results of one's own work, good or bad. One should not do anything, either good or bad, on his own account, but must execute everything on behalf of the Supreme Lord, the ultimate proprietor of everything that be. This process of doing work is recommended in the <i>Bhagavad-gītā </i>also (Bg. 9.27), where instruction is given for working on the Lord's account. Therefore, one should first of all hear about the Lord. When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord. Hearing and glorifying the Lord are identical with the transcendental nature of the Lord, and by so doing, one will be always in the association of the Lord. This brings freedom from all sorts of fearfulness. The Lord is the Supersoul (<i>Paramātmā</i>) present in the hearts of all living beings, and thus by the above hearing and glorifying process, the Lord invites the association of all in His creation. This process of hearing and glorifying the Lord is applicable for everyone, whoever he may be, and it will lead one to the ultimate success in everything in which one may be engaged by providence. There are many classes of human beings: the fruitive workers, the empiric philosophers, the mystic <i>yogīs,</i> and ultimately, the unalloyed devotees. For all of them, one and the same process is applicable for achieving the desired success. Everyone wants to be free from all kinds of fearfulness, and everyone wants the fullest extent of happiness in life. The perfect process for achieving this, here and now, is recommended in the <i>Śrīmad-Bhāgavatam,</i> which is uttered by a great authority like Śrīla Śukadeva Gosvāmī. By hearing and glorifying the Lord, all a person's activities become molded into spiritual activities, and thus all conception of material miseries becomes completely vanquished."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 6,
|
||||
"reference": "SB 2.1.6",
|
||||
"devanagari": "एतावान्सांख्ययोगाभ्यां स्वधर्मपरिनिष्ठया\nजन्मलाभः परः पुंसाम् अन्ते नारायणस्मृतिः",
|
||||
"transliteration": "etāvān sāṅkhya-yogābhyāṁ\nsva-dharma-pariniṣṭhayā\njanma-lābhaḥ paraḥ puṁsām\nante nārāyaṇa-smṛtiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etāvān",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāṅkhya",
|
||||
"meanings": [
|
||||
"complete knowledge of matter and spirit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogābhyām",
|
||||
"meanings": [
|
||||
"knowledge of mystic power"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-dharma",
|
||||
"meanings": [
|
||||
"particular occupational duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pariniṣṭhayā",
|
||||
"meanings": [
|
||||
"by full perception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma",
|
||||
"meanings": [
|
||||
"birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lābhaḥ",
|
||||
"meanings": [
|
||||
"gain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
|
||||
"meanings": [
|
||||
"of a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ante",
|
||||
"meanings": [
|
||||
"at the end"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nārāyaṇa",
|
||||
"meanings": [
|
||||
"Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smṛtiḥ",
|
||||
"meanings": [
|
||||
"remembrance."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.</b>",
|
||||
"purport": [
|
||||
"Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation. Everything that is created, sustained, and at the end, annihilated, is within the compass of <i>mahat-tattva</i> (material principle) and is known as the material world. The existence of Nārāyaṇa, or the Personality of Godhead, is not within the jurisdiction of this <i>mahat-tattva,</i> and as such, the name, form, attributes, etc., of Nārāyaṇa are beyond the jurisdiction of the material world. By speculation of empiric philosophy, which discerns matter from spirit, or by cultivation of mystic powers, which ultimately helps the performer to reach any planet of the universe or beyond the universe, or by discharge of religious duties, one can achieve the highest perfection, provided one is able to reach the stage of <i>Nārāyaṇa-smṛti,</i> or constant remembrance of the Personality of Godhead. This is only possible by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all <i>jñānīs, yogīs,</i> or <i>karmīs,</i> in terms of the prescribed duties defined in the scriptures. There are many historical instances of the achievement of spiritual perfection, such as that of the Sanakādi Ṛṣis or the nine celebrated Yogendras, who attained perfection only after being situated in the devotional service of the Lord. None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the <i>jñānīs</i> or <i>yogīs.</i> Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein that such perfection is <i>Nārāyaṇa-smṛti,</i> for which everyone must endeavor his best. In other words, life should be molded in such a manner that one is able to progressively remember the Personality of Godhead in every step of life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 7,
|
||||
"reference": "SB 2.1.7",
|
||||
"devanagari": "प्रायेण मुनयो राजन्निवृत्ता विधिषेधतः\nनैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरेः",
|
||||
"transliteration": "prāyeṇa munayo rājan\nnivṛttā vidhi-ṣedhataḥ\nnairguṇya-sthā ramante sma\nguṇānukathane hareḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prāyena",
|
||||
"meanings": [
|
||||
"mainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "munayaḥ",
|
||||
"meanings": [
|
||||
"all sages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivṛttāḥ",
|
||||
"meanings": [
|
||||
"above the"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhi",
|
||||
"meanings": [
|
||||
"regulative principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣedhataḥ",
|
||||
"meanings": [
|
||||
"from restrictions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nairguṇya-sthāḥ",
|
||||
"meanings": [
|
||||
"transcendentally situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ramante",
|
||||
"meanings": [
|
||||
"take pleasure in"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sma",
|
||||
"meanings": [
|
||||
"distinctly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇānukathane",
|
||||
"meanings": [
|
||||
"describing the glories"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Lord."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.</b>",
|
||||
"purport": [
|
||||
"The topmost transcendentalist is a liberated soul and, therefore, is not within the purview of the regulative principles. A neophyte, who is intended to be promoted to the spiritual plane, is guided by the spiritual master under regulative principles. He may be compared to a patient who is treated by various restrictions under medical jurisdiction. Generally, such liberated souls also take pleasure in describing the transcendental activities. As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the <i>Bhagavad-gītā</i>, the Personality of Godhead declares that His appearance and activities are all<i> divyam</i>, or transcendental. (Bg. 4.9) The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities. Therefore, the highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, as the impersonalist monist aspires. Real transcendental pleasure is realized in the glorification of the transcendental Lord, and not in the feeling of being situated in His impersonal feature. But there are also others who are not the topmost transcendentalists, but are in the lower status, and who do not take pleasure in describing the transcendental activities of the Lord. Rather, they discuss such activities of the Lord formally with the aim of merging into His existence."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.1.8",
|
||||
"devanagari": "इदं भागवतं नाम पुराणं ब्रह्मसम्मितम्\nअधीतवान्द्वापरादौ पितुर्द्वैपायनाद् अहम्",
|
||||
"transliteration": "idaṁ bhāgavataṁ nāma\npurāṇaṁ brahma-sammitam\nadhītavān dvāparādau\npitur dvaipāyanād aham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavatam",
|
||||
"meanings": [
|
||||
"Śrīmad-Bhāgavatam"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"of the name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purāṇam",
|
||||
"meanings": [
|
||||
"Vedic supplimentary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma-sammitam",
|
||||
"meanings": [
|
||||
"approved as the essence of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhītavān",
|
||||
"meanings": [
|
||||
"studied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvāparādau",
|
||||
"meanings": [
|
||||
"at the end of the Dvāpara-yuga"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pituḥ",
|
||||
"meanings": [
|
||||
"from my father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvaipāyanāt",
|
||||
"meanings": [
|
||||
"Dvaipāyana Vyāsadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"myself."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature of the name Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.</b>",
|
||||
"purport": [
|
||||
"The statement made by Śrīla Śukadeva Gosvāmī that the topmost transcendentalist, who is beyond the jurisdiction of regulations and restrictions, mainly takes to the task of hearing about and glorifying the Personality of Godhead, is verified by his personal example. Śukadeva Gosvāmī, being a recognized liberated soul and the topmost transcendentalist, was accepted by all of the topmost sages present in the meeting during the last seven days of Mahārāja Parīkṣit. He cites from the example of his life that he himself was attracted by the transcendental activities of the Lord, and he studied <i>Śrīmad-Bhāgavatam</i> from his great father, Śrī Dvaipāyana Vyāsadeva. <i>Śrīmad-Bhāgavatam,</i> or, for that matter, any other scientific literature, cannot be studied at home by one's own intellectual capacity. Medical books of anatomy or physiology are available in the market, but no one can become a qualified medical practicioner simply by reading such books at home. One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, <i>Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead,</i> can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of <i>Śrīmad-Bhāgavatam</i> from his great father, Vyāsadeva, who compiled the <i>Śrīmad-Bhāgavatam</i> under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned <i>brāhmaṇa</i> to study <i>Śrīmad-Bhāgavatam</i> from a personal <i>bhāgavatam.</i> <i>Śrīmad-Bhāgavatam</i> is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa. It is called <i>brahma-sammitam</i> because it is the sound representative of Lord Kṛṣṇa—like the <i>Bhagavad-gītā.</i> <i>Bhagavad-gītā</i> is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and <i>Śrīmad-Bhāgavatam</i> is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire-tree and the natural commentation on the <i>Brahma-sūtras,</i> the topmost philosophical thesis on the subject matter of Brahman. Vyāsadeva appeared at the end of Dvāpara-yuga as the son of Satyavatī, and therefore the word <i>Dvāpara-ādau</i>, or \"beginning of Dvāpara-yuga,\" in this context means just prior to the beginning of the Kali-yuga. The logic of this statement is, according to Śrīla Jīva Gosvāmī, comparable to calling the upper portion of the tree the beginning. The root of the tree is the beginning of the tree, but in common knowledge, the upper portion of the tree is first seen. In that way the end of the tree is accepted as its beginning."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.1.9",
|
||||
"devanagari": "परिनिष्ठितो ऽपि नैर्गुण्य उत्तमश्लोकलीलया\nगृहीतचेता राजर्षे आख्यानं यद् अधीतवान्",
|
||||
"transliteration": "pariniṣṭhito 'pi nairguṇya\nuttama-śloka-līlayā\ngṛhīta-cetā rājarṣe\nākhyānaṁ yad adhītavān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pariniṣṭhitaḥ",
|
||||
"meanings": [
|
||||
"fully realized"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"in spite of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nairguṇye",
|
||||
"meanings": [
|
||||
"in transcendence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttama",
|
||||
"meanings": [
|
||||
"enlightened"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śloka",
|
||||
"meanings": [
|
||||
"verse"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "līlayā",
|
||||
"meanings": [
|
||||
"by the pastimes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhīta",
|
||||
"meanings": [
|
||||
"being attracted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cetāḥ",
|
||||
"meanings": [
|
||||
"attention"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājarṣe",
|
||||
"meanings": [
|
||||
"O saintly King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākhyānam",
|
||||
"meanings": [
|
||||
"delineation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhītavān",
|
||||
"meanings": [
|
||||
"I have studied."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.</b>",
|
||||
"purport": [
|
||||
"The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later on as the Supersoul by further progress of transcendental knowledge. But, if, by the grace of the Lord, an impersonalist is enlightened by the superior statements of <i>Śrīmad-Bhāgavatam,</i> he is also converted into a transcendental devotee of the Personality of Godhead. With a poor fund of knowledge, we cannot adjust to the idea of the personality of the Absolute Truth, and the personal activities of the Lord are deplored by the less intelligent impersonalists; but reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord. A person like Śukadeva Gosvāmī cannot be attracted by any mundane activities, but when such a devotee is convinced by superior method, he is certainly attracted by the transcendental activities of the Lord. The Lord is transcendental, as are His activities. He is neither inactive nor impersonal."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,95 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.1.10",
|
||||
"devanagari": "तद् अहं ते ऽभिधास्यामि महापौरुषिको भवान्\nयस्य श्रद्दधताम् आशु स्यान्मुकुन्दे मतिः सती",
|
||||
"transliteration": "tad ahaṁ te 'bhidhāsyāmi\nmahāpauruṣiko bhavān\nyasya śraddadhatām āśu\nsyān mukunde matiḥ satī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidhāsyāmi",
|
||||
"meanings": [
|
||||
"shall recite"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahāpauruṣikaḥ",
|
||||
"meanings": [
|
||||
"the most sincere devotee of Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yasya",
|
||||
"meanings": [
|
||||
"of which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śraddadhatām",
|
||||
"meanings": [
|
||||
"of one who gives full respect and attention"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśu",
|
||||
"meanings": [
|
||||
"very soon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syāt",
|
||||
"meanings": [
|
||||
"it so becomes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukunde",
|
||||
"meanings": [
|
||||
"unto the Lord who awards salvation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "matiḥ",
|
||||
"meanings": [
|
||||
"faith"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satī",
|
||||
"meanings": [
|
||||
"unflinching."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.</b>",
|
||||
"purport": [
|
||||
"<i>Śrīmad-Bhāgavatam</i> is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called <i>avaroha-panthā</i>, or the process of receiving transcendental knowledge through bona fide disciplic succession.For advancement of material knowledge there is the need for personal capacity and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. It should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the <i>Bhagavad-gītā</i>, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of <i>Śrīmad-Bhāgavatam</i>, and one who hears <i>Śrīmad-Bhāgavatam</i> from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of <i>Śrīmad-Bhāgavatam</i> and the pseudo-devotees whose faith is based on one week's hearing are different from the duo of Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained <i>Śrīmad-Bhāgavatam</i> unto Śukadeva Gosvāmī from the very beginning of the \"<i>janmādyasya</i>\" verse, and so Śukadeva Gosvāmī also explained it to the King. Lord Kṛṣṇa is described as the <i>Mahāpuruṣa</i> in the <i>Śrīmad-Bhāgavatam</i> (Canto 11) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this <i>Mahāpuruṣa</i> feature of Lord Kṛṣṇa.",
|
||||
"<i>dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ<br/> tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam<br/> bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ<br/> vande mahāpuruṣa te caraṇāravindam<br/> </i>(<i>Bhāg. 11.5.33</i>)",
|
||||
"In other words, <i>puruṣa</i> means the enjoyer, and <i>mahāpuruṣa</i> means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the <i>mahāpauruṣika.</i> Anyone who hears <i>Śrīmad-Bhāgavatam</i> attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing <i>Śrīmad-Bhāgavatam,</i> and there was none so qualified as Śukadeva Gosvāmī to recite the text of <i>Śrīmad-Bhāgavatam.</i> Therefore, anyone who follows the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation by reciting only. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of <i>Śrīmad-Bhāgavatam,</i> beginning with the \"<i>janmādyasya</i>\" verse up to the last one in the twelfth canto, was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the <i>Padma Purāṇa,</i> it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly <i>Śrīmad-Bhāgavatam</i> as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard <i>Śrīmad-Bhāgavatam</i> from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is, therefore, actually interested in the <i>Bhāgavatam</i> must not play with it by reading or hearing a portion from here and a portion from there, but one must follow the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,83 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.1.11",
|
||||
"devanagari": "एतन्निर्विद्यमानानाम् इच्छताम् अकुतोभयम्\nयोगिनां नृप निर्णीतं हरेर्नामानुकीर्तनम्",
|
||||
"transliteration": "etan nirvidyamānānām\nicchatām akuto-bhayam\nyogināṁ nṛpa nirṇītaṁ\nharer nāmānukīrtanam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirvidyamānānām",
|
||||
"meanings": [
|
||||
"of those who are completely free from all material desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "icchatām",
|
||||
"meanings": [
|
||||
"of those who are desirous of all sorts of material enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akuto-bhayam",
|
||||
"meanings": [
|
||||
"free from all doubts and fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoginām",
|
||||
"meanings": [
|
||||
"of all who are self-satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirṇītam",
|
||||
"meanings": [
|
||||
"decided truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Lord, Śrī Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"holy name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anu",
|
||||
"meanings": [
|
||||
"after someone, always"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kīrtanam",
|
||||
"meanings": [
|
||||
"chanting."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, and also those who are desirous of all material enjoyment, as well as those who are self-satisfied by dint of transcendental knowledge.</b>",
|
||||
"purport": [
|
||||
"In the previous verse, the great necessity for attaining attachment to Mukunda has been accredited. There are different types of persons who desire to attain success in different varieties of pursuits. Generally the persons are materialists who desire to enjoy the fullest extent of material gratification. Next to them are the transcendentalists, who have attained perfect knowledge about the nature of material enjoyment and thus are aloof from such an illusory way of life. More or less, they are satisfied in themselves by self-realization. Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord Śrī Kṛṣṇa. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only. In this verse, Śrī Śukadeva Gosvāmī recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form and so on about His attributes, His pastimes, etc., and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Śrī Śukadeva Gosvāmī, this way of attaining success is an established fact, concluded not only by him, but also by all other previous <i>ācāryas.</i> Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.",
|
||||
"Śrīla Jīva Gosvāmī instructs that chanting of the holy name of the Lord should be loudly done, and it should be performed offenselessly as well, as is recommended in the <i>Padma Purāṇa</i>. One can deliver himself from the effects of all sins by surrendering himself unto the Lord. One can deliver himself from all offenses at the feet of the Lord by taking shelter of His holy name. But one cannot protect himself if one commits an offense at the feet of the holy name of the Lord. Such offenses are mentioned in the <i>Padma Purāṇa</i> as being ten in number. The first offense is to vilify the great devotees who have preached about the glories of the Lord. The second offense is to see the holy names of the Lord in terms of worldly distinction. The Lord is the proprietor of all the universes, and therefore He may be known in different places by different names, but that does not in any way qualify the fullness of the Lord. Any nomenclature which is meant for the Supreme Lord is as holy as the others because they are all meant for the Lord. Such holy names are as powerful as the Lord, and there is no bar for anyone in any part of the creation to chant and glorify the Lord by the particular name of the Lord as it is locally understood.They are all auspicious, and one should not distinguish such names of the Lord as material commodities. The third offense is to neglect the orders of the authorized <i>ācāryas</i> or the spiritual masters. The fourth offense is to vilify scriptures or Vedic knowledge. The fifth offense is to define the holy name of the Lord in terms of one's mundane calculation. The holy name of the Lord is identical with the Lord Himself, and one should understand the holy name of the Lord to be nondifferent from Him. The sixth offense is to interpret the holy name. The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary. Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name. The seventh offense is to commit sins intentionally on the strength of the holy name. In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord; one who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection. The eighth offense is to consider the holy name of the Lord and His chanting method to be equal to some material auspicious activity. There are various kinds of good works for material benefits, but the holy name and His chanting are no mere auspicious holy services. Undoubtedly the holy name is holy service, but He should never be utilized for such purposes. Since the holy name and the Lord are of one and the same identity, one should not try to bring the holy name into the service of mankind. The idea is that the Supreme Lord is the supreme enjoyer. He is no one's servant or order supplier. Similarly, since the holy name of the Lord is identical with the Lord, one should not try to utilize the holy name for one's personal service.",
|
||||
"The ninth offense is to instruct those who are not interested in chanting the holy name of the Lord about the transcendental nature of the holy name. If such instruction is imparted to an unwilling audience, the act is considered to be an offense at the feet of the holy name. The tenth offense is to become disinterested in the holy name of the Lord even after hearing of the transcendental nature of the holy name. The effect of chanting the holy name of the Lord is perceived by the chanter as liberation from the conception of false egoism. False egoism is exhibited by thinking oneself to be the enjoyer of the world and thinking everything in the world to be meant for the enjoyment of one's self only. The whole materialistic world is moving under such false egoism of \"I\" and \"mine,\" but the factual effect of chanting the holy name is to become free from such misconception."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.1.12",
|
||||
"devanagari": "किं प्रमत्तस्य बहुभिः परोक्षैर्हायनैर् इह\nवरं मुहूर्तं विदितं घटते श्रेयसे यतः",
|
||||
"transliteration": "kiṁ pramattasya bahubhiḥ\nparokṣair hāyanair iha\nvaraṁ muhūrtaṁ viditaṁ\nghaṭate śreyase yataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pramattasya",
|
||||
"meanings": [
|
||||
"of the bewildered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahubhiḥ",
|
||||
"meanings": [
|
||||
"by many"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parokṣaiḥ",
|
||||
"meanings": [
|
||||
"unexperienced"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hāyanaiḥ",
|
||||
"meanings": [
|
||||
"years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varam",
|
||||
"meanings": [
|
||||
"better"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhūrtam",
|
||||
"meanings": [
|
||||
"a moment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viditam",
|
||||
"meanings": [
|
||||
"conscious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghaṭate",
|
||||
"meanings": [
|
||||
"one can try for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyase",
|
||||
"meanings": [
|
||||
"in the matter of the supreme interest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"by that."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.</b>",
|
||||
"purport": [
|
||||
"Śrīla Śukadeva Gosvāmī instructed Mahārāja Parīkṣit about the importance of chanting the holy name of the Lord by every progressive gentleman. In order to encourage the King, who had only seven remaining days of life, Śrīla Śukadeva Gosvāmī asserted that there is no use in living hundreds of years without any knowledge of the problems of life—better to live for a moment with full consciousness of the supreme interest to be fulfilled. The supreme interest of life is eternal, with full knowledge and bliss. Those who are bewildered by the external features of the material world and are engaged in the matter of the animal propensities of the eat-drink-and-be-merry type of life are simply wasting their lives by the unseen passing away of valuable years. We should know in perfect consciousness that human life is bestowed upon the conditioned soul to achieve spiritual success, and the easiest possible procedure to attain this end is to chant the holy name of the Lord. In the previous verse, we have discussed this point to a certain extent, and we may further be enlightened on the different types of offenses committed unto the feet of the holy name. Śrīla Jīva Gosvāmī Prabhu has quoted many passages from authentic scriptures and has ably supported the statements in the matter of offenses at the feet of the holy name. From <i>Viṣṇu-jāmala Tantra,</i> Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord. Quoting from the <i>Mārkaṇḍeya Purāṇa,</i> Śrī Gosvāmījī says that one should neither blaspheme the devotee of the Lord nor indulge in hearing others who are engaged in belittling a devotee of the Lord. A devotee should try to restrict the vilifier by cutting out his tongue, and being unable to do so, one should commit suicide rather than hear the blaspheming of the devotee of the Lord. The conclusion is that one should neither hear nor allow vilification of a devotee of the Lord. As far as distinguishing the Lord's holy name from the names of the demigods, the revealed scriptures disclose (Bg. 10.41) that all extraordinarily powerful beings are but parts and parcels of the supreme energetic, Lord Kṛṣṇa. Except the Lord Himself, everyone is subordinate; no one is independent of the Lord. Since no one is more powerful than or equal to the energy of the Supreme Lord, no one's name can be as powerful as that of the Lord. By chanting the Lord's holy name, one can derive all the stipulated energy synchronized from all sources. Therefore, one should not equalize the supreme holy name of the Lord with any other name. Brahmā, Śiva or any other powerful god can never be equal to the Supreme Lord Viṣṇu. The powerful holy name of the Lord can certainly deliver one from sinful effects, but one who desires to utilize this transcendental potency of the holy name of the Lord in one's sinister activities is the most degraded person in the world. Such persons are never excused by the Lord or by any agent of the Lord. One should, therefore, utilize one's life in glorifying the Lord by all means, without any offense. Such activity of life, even for a moment, is never to be compared with a prolonged life of ignorance, like the lives of the tree and other living entities who may live for thousands of years without prosecuting spiritual advancement."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.1.13",
|
||||
"devanagari": "खट्वांगो नाम राजर्षिर्ज्ञात्वेयत्ताम् इहायुषः\nमुहूर्तात्सर्वम् उत्सृज्य गतवान् अभयं हरिम्",
|
||||
"transliteration": "khaṭvāṅgo nāma rājarṣir\njñātveyattām ihāyuṣaḥ\nmuhūrtāt sarvam utsṛjya\ngatavān abhayaṁ harim",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "khaṭvāṅgaḥ",
|
||||
"meanings": [
|
||||
"King Khaṭvāṅga"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājaṛṣiḥ",
|
||||
"meanings": [
|
||||
"saintly king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñātvā",
|
||||
"meanings": [
|
||||
"by knowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iyattām",
|
||||
"meanings": [
|
||||
"duration"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āyuṣaḥ",
|
||||
"meanings": [
|
||||
"of one's life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhūrtāt",
|
||||
"meanings": [
|
||||
"within only a moment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvam",
|
||||
"meanings": [
|
||||
"everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "utsṛjya",
|
||||
"meanings": [
|
||||
"leaving aside"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatavān",
|
||||
"meanings": [
|
||||
"had undergone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhayam",
|
||||
"meanings": [
|
||||
"fully safe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "harim",
|
||||
"meanings": [
|
||||
"the Personality of Godhead."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The saintly King, Mahārāja Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once got himself freed from all material activities and took shelter of the supreme safety, the Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"A fully responsible man should always be conscious of the prime duty of the present human form of life. The activities of life to meet the immediate necessities of material life are not everything. One should always be alert in his duty for attainment of the best situation in the next life. Human life is meant for preparing ourselves for that prime duty. Mahārāja Khaṭvāṅga is mentioned herein as the saintly King because even within the responsibility of the state management, he was not at all forgetful of the prime duty of life. Such was the case with other <i>rājarṣis</i> (saintly kings), like Mahārāja Yudhiṣṭhira and Mahārāja Parīkṣit. They were all exemplary personalities on account of their being alert in discharging their prime duty. Mahārāja Khaṭvāṅga was invited by the demigods in the higher planets to fight demons, and as a king, he fought the battles to the full satisfaction of the demigods. The demigods, being fully satisfied with him, wanted to give him some benediction for material enjoyment, but Mahārāja Khaṭvāṅga, being very much alert to his prime duty, inquired from the demigods about his remaining duration of life. This means that he was not as anxious to accumulate some material benediction from the demigods as he was to prepare himself for the next life. He was, however, informed by the demigods that his life would last only a moment longer. The King at once left the heavenly kingdom, which is always full of material enjoyment of the highest standard, and coming down on this earth, took ultimate shelter of the all-safe Personality of Godhead. He was successful in his great attempt and got liberation. This attempt, even for a moment, by the saintly King, was successful because he was always alert to his prime duty. Mahārāja Parīkṣit was thus encouraged by the great Śukadeva Gosvāmī, even though he had only seven days left in his life to execute the prime duty of hearing the glories of the Lord in the form of <i>Śrīmad-Bhāgavatam.</i> By the will of the Lord, Mahārāja Parīkṣit instantly met the great Śukadeva Gosvāmī, and the great treasure of spiritual success left by him is nicely mentioned in the <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.1.14",
|
||||
"devanagari": "तवाप्य् एतर्हि कौरव्य सप्ताहं जीवितावधिः\nउपकल्पय तत्सर्वं तावद्यत्साम्परायिकम्",
|
||||
"transliteration": "tavāpy etarhi kauravya\nsaptāhaṁ jīvitāvadhiḥ\nupakalpaya tat sarvaṁ\ntāvad yat sāmparāyikam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etarhi",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kauravya",
|
||||
"meanings": [
|
||||
"born in the family of Kuru"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saptāham",
|
||||
"meanings": [
|
||||
"seven days"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jīvita",
|
||||
"meanings": [
|
||||
"duration of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadhiḥ",
|
||||
"meanings": [
|
||||
"up to the limit of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upakalpaya",
|
||||
"meanings": [
|
||||
"get them performed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvam",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāvat",
|
||||
"meanings": [
|
||||
"so long"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāmparāyikam",
|
||||
"meanings": [
|
||||
"rituals for the next life."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.</b>",
|
||||
"purport": [
|
||||
"Śukadeva Gosvāmī, after citing the example of Mahārāja Khaṭvāṅga, who prepared himself for the next life within a very short time, encouraged Mahārāja Parīkṣit that he had still seven days at his disposal and that he could easily take advantage of the time to prepare himself for the next life. Indirectly, the Gosvāmī told Mahārāja Parīkṣit that he should take shelter of the sound representation of the Lord for the seven days still remaining in the duration of his life and thus get himself liberated. In other words, everyone can best prepare himself for the next life simply by hearing <i>Śrīmad-Bhāgavatam,</i> as it was recited by Śukadeva Gosvāmī to Mahārāja Parīkṣit. The rituals are not formal, but there are also some favorable conditions, which are required to be carried out, as instructed hereafter."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.1.15",
|
||||
"devanagari": "अन्तकाले तु पुरुष आगते गतसाध्वसः\nछिन्द्याद् असंगशस्त्रेण स्पृहां देहे ऽनु ये च तम्",
|
||||
"transliteration": "anta-kāle tu puruṣa\nāgate gata-sādhvasaḥ\nchindyād asaṅga-śastreṇa\nspṛhāṁ dehe 'nu ye ca tam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "anta-kāle",
|
||||
"meanings": [
|
||||
"at the last stage of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āgate",
|
||||
"meanings": [
|
||||
"having arrived"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gata-sādhvasaḥ",
|
||||
"meanings": [
|
||||
"without any fear of death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "chindyāt",
|
||||
"meanings": [
|
||||
"must cut off"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asaṅga",
|
||||
"meanings": [
|
||||
"nonattachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śastreṇa",
|
||||
"meanings": [
|
||||
"by the weapon of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "spṛhām",
|
||||
"meanings": [
|
||||
"all desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehe",
|
||||
"meanings": [
|
||||
"in the matter of the material tabernacle"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anu",
|
||||
"meanings": [
|
||||
"pertaining"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"all that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"them."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>At the last stage of one's life, one should be bold enough not to become afraid of death. But he must cut off all attachment to the material body and everything pertaining to it and all desires thereof.</b>",
|
||||
"purport": [
|
||||
"The foolishness of gross materialism is that people think of making a permanent settlement in this world, although it is a settled fact that one has to give up everything here that has been created by valuable human energy. Great statesmen, scientists, philosophers, etc., who are foolish, without any information of the spirit soul, think that this life of a few years only is all in all and that there is nothing more after death. This poor fund of knowledge, even in the so-called learned circles of the world, is killing the vitality of human energy, and the awful result is being keenly felt. And yet the foolish materialistic men do not care for what is going to happen in the next life. The preliminary instruction in the <i>Bhagavad-gītā </i>is that one should know that the identity of the individual living entity is not lost even after the end of this present body, which is nothing but outward dress only. As one changes an old garment, so the individual living being also changes his body, and this change of body is called death. Death is, therefore, a process of changing the body at the end of the duration of the present life. An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman. In the second chapter of this canto, this matter will be broadly discussed, but in as far as the change of body is concerned, one must prepare now for the next life. Foolish people attach more importance to the present temporary life, and thus the foolish leaders make appeals to the body and the bodily relations. The bodily relations not only extend to this body but also to the family members, wife, children, society, country and so many other things which end at the end of life. After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this, there is need of training in the current duration of human life. This training can be begun at any stage of life, or even a few seconds before death, but the usual procedure is for one to get the training from very early life, from the stage of <i>brahmacarya</i>, and gradually progress to the <i>gṛhastha</i>, <i>vānaprastha</i> and <i>sannyāsa </i>orders of life. The institution which gives such training is called <i>varṇāśrama-dharma</i>, or the system of <i>sanātana-dharma</i>, the best procedure for making the human life perfect. One is, therefore, required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the <i>vānaprastha</i> and <i>sannyāsa āśramas</i> is given for preparation of the next life. Foolish materialists, in the garb of leaders of the people in general, stick to family affairs without attempting to cut off relations with them, and thus they become victims of nature's law and get gross bodies again, according to their work. Such foolish leaders may have some respect from the people at the end of life, but that does not mean that such leaders will be immune from the natural laws under which everyone is tightly bound by the hands and feet. The best thing is, therefore, that everyone voluntarily give up family relations by transferring the attachment from family, society, country and everything thereof to the devotional service of the Lord. It is stated herein that one should give up all desires of family attachment. One must have a chance for better desires; otherwise there is no chance of giving up such morbid desires. Desire is the concomitant factor of the living entity. The living entity is eternal, and therefore his desires, which are natural for a living being, are also eternal. One cannot, therefore, stop desiring, but the subject matter for desires can be changed. So one must develop the desires for returning home, back to Godhead, and automatically the desires for material gain, material honor and material popularity will diminish in proportion to the development of devotional service. A living being is meant for service activities, and his desires are centered around such a service attitude. Beginning from the top executive head of the state, down to the insignificant pauper in the street, all are rendering some sort of service to others. The perfection of such a service attitude is only attained simply by transferring the desire of service from matter to spirit, or from Satan to God."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.1.16",
|
||||
"devanagari": "गृहात्प्रव्रजितो धीरः पुण्यतीर्थजलाप्लुतः\nशुचौ विविक्त आसीनो विधिवत्कल्पितासने",
|
||||
"transliteration": "gṛhāt pravrajito dhīraḥ\npuṇya-tīrtha-jalāplutaḥ\nśucau vivikta āsīno\nvidhivat kalpitāsane",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "gṛhāt",
|
||||
"meanings": [
|
||||
"from one's home"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pravrajitaḥ",
|
||||
"meanings": [
|
||||
"having gone out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīraḥ",
|
||||
"meanings": [
|
||||
"self-controlled"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṇya",
|
||||
"meanings": [
|
||||
"pious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tīrtha",
|
||||
"meanings": [
|
||||
"sacred place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jalāplutaḥ",
|
||||
"meanings": [
|
||||
"fully washed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śucau",
|
||||
"meanings": [
|
||||
"cleansed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vivikte",
|
||||
"meanings": [
|
||||
"solitary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsīnaḥ",
|
||||
"meanings": [
|
||||
"seated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhivat",
|
||||
"meanings": [
|
||||
"according to regulations"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpita",
|
||||
"meanings": [
|
||||
"being done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsane",
|
||||
"meanings": [
|
||||
"on a sitting place."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.</b>",
|
||||
"purport": [
|
||||
"To prepare oneself for the better next life, one must get out of one's so-called home. The system of <i>varṇāśrama-dharma</i> or <i>sanātana-dharma</i> prescribes retirement from family encumbrances as early as possible after one has passed fifty years of age. Modern civilization is based on family comforts, the highest standard of amenities, and therefore, everyone expects to live a very comfortable life after retirement in a well furnished home decorated with fine ladies and children, without any desire to get out of such a comfortable home. High government officers and ministers stick to their prize posts until death, and they neither dream nor desire to get out of homely comforts. Bound by such hallucinations, materialistic men prepare various plans for a still more comfortable life, but suddenly cruel death comes without mercy and takes away the great planmaker against his desire, forcing him to give up the present body for another body. Such a planmaker is thus forced to accept another body in one of the 8,400,000 species of life according to the fruits of the work which he might have performed. In the next life, generally, persons who are too much attached to family comforts are awarded lower species of life on account of sinful acts performed during a long duration of sinful life, and thus all the energy of the human life is spoiled. In order to be saved from the danger of spoiling the human form of life and being attached to unreal things, one must take warning of death at the age of fifty, if not earlier. The principle is that one should take it for granted that the death warning is already there, even prior to the attainment of fifty years of age, and thus at any stage of life one should prepare himself for a better next life. The system of the <i>sanātana-dharma</i> institution is so made that the follower is trained for the better next life without any chance of the human life being spoiled. The holy places all over the world are meant for the residential purposes of retired persons getting ready for the better next life. Intelligent persons must go there at the end of life, and for that matter, after fifty years of age, to live a life of spiritual regeneration for the sake of being freed from family attachment, which is considered to be the shackle of material life. One is recommended to quit home just to get rid of material attachment, because one who sticks to family life until death cannot get rid of material attachment, and as long as one is materially attached, one cannot understand spiritual freedom. One should not, however, become self-complacent simply by leaving home or by creating another home at the holy place either lawfully or unlawfully. Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one should practice self-control by celibacy without the least desire for sex indulgence. Sex indulgence, for a man desiring to improve the condition of his existence, is considered to be suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled from all sense desires, especially sex desires. The method is that one should have a sitting place duly sanctified, made of straw, skin of the deer and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.1.17",
|
||||
"devanagari": "अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम्\nमनो यच्छेज्जितश्वासो ब्रह्मबीजम् अविस्मरन्",
|
||||
"transliteration": "abhyasen manasā śuddhaṁ\ntrivṛd-brahmākṣaraṁ param\nmano yacchej jita-śvāso\nbrahma-bījam avismaran",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "abhyaset",
|
||||
"meanings": [
|
||||
"just get it into practice"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"by the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuddham",
|
||||
"meanings": [
|
||||
"sacred"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "trivṛt",
|
||||
"meanings": [
|
||||
"composed of the three"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmākṣaram",
|
||||
"meanings": [
|
||||
"transcendental letters"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yacchet",
|
||||
"meanings": [
|
||||
"get under control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jita-śvāsaḥ",
|
||||
"meanings": [
|
||||
"by regulating the breathing air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"absolute"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bījam",
|
||||
"meanings": [
|
||||
"seed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avismaran",
|
||||
"meanings": [
|
||||
"without being forgotten."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>After sitting in the above manner, make the mind remember the three transcendental letters [A.U.M.], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.</b>",
|
||||
"purport": [
|
||||
"<i>Omkāra </i>or the <i>praṇava</i> is the seed of transcendental realization, and it is composed of three transcendental letters A.U.M. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is a way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. <i>Omkāra </i>is the seed of all transcendental sound, and it is the transcendental sound only which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the <i>Bhagavad-gītā</i>, the <i>praṇava</i> or <i>omkāra</i> has been accepted as the direct literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the <i>praṇava</i> or <i>omkāra</i>. This <i>omkāra</i> is a note of address, such as, \"O my Lord,\" just as \"<i>om hari om</i>\" means \"O my Lord, the Supreme Personality of Godhead.\" As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is <i>omkāra</i>. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the <i>praṇava</i> <i>omkāra</i> within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to be understood by the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees, however, directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in that impersonality to train the mind to make further progress."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.1.18",
|
||||
"devanagari": "नियच्छेद्विषयेभ्यो ऽक्षान्मनसा बुद्धिसारथिः\nमनः कर्मभिर् आक्षिप्तं शुभार्थे धारयेद्धिया",
|
||||
"transliteration": "niyacched viṣayebhyo 'kṣān\nmanasā buddhi-sārathiḥ\nmanaḥ karmabhir ākṣiptaṁ\nśubhārthe dhārayed dhiyā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "niyacchet",
|
||||
"meanings": [
|
||||
"withdraw"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣayebhyaḥ",
|
||||
"meanings": [
|
||||
"from sense engagements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akṣān",
|
||||
"meanings": [
|
||||
"the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"by dint of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sārathiḥ",
|
||||
"meanings": [
|
||||
"driver"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmabhiḥ",
|
||||
"meanings": [
|
||||
"by the fruitive work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākṣiptam",
|
||||
"meanings": [
|
||||
"being absorbed in"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śubhārthe",
|
||||
"meanings": [
|
||||
"for the sake of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhārayet",
|
||||
"meanings": [
|
||||
"hold up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyā",
|
||||
"meanings": [
|
||||
"in full consciousness."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind, being too much absorbed in material activities, can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.</b>",
|
||||
"purport": [
|
||||
"The first process of spiritualizing the mind by mechanical chanting of the <i>praṇava</i> <i>omkāra</i> and controlling the breathing system is technically called the mystic or yogic process of <i>prāṇāyāma</i>, or fully controlling the breathing air. The ultimate state of this <i>prāṇāyāma</i> system is to become fixed up in trance, technically called the stage of <i>samādhi</i>. But experience has proven that even the <i>samādhi</i> stage also fails to control the materially-absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of <i>samādhi</i>, became a victim of the senses and cohabited with Menakā. History has already recorded it. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent per cent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the <i>Bhagavad-gītā</i> (Bg. 6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. That is the surest path of progress even for the disturbed mind, if performed under proper guidance."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.1.19",
|
||||
"devanagari": "तत्रैकावयवं ध्यायेद् अव्युच्छिन्नेन चेतसा\nमनो निर्विषयं युक्त्वा ततः किंचन न स्मरेत्\nपदं तत्परमं विष्णोर्मनो यत्र प्रसीदति",
|
||||
"transliteration": "tatraikāvayavaṁ dhyāyed\navyucchinnena cetasā\nmano nirviṣayaṁ yuktvā\ntataḥ kiñcana na smaret\npadaṁ tat paramaṁ viṣṇor\nmano yatra prasīdati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eka",
|
||||
"meanings": [
|
||||
"one after one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avayavam",
|
||||
"meanings": [
|
||||
"limbs of the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhyāyet",
|
||||
"meanings": [
|
||||
"should be concentrated upon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyucchinnena",
|
||||
"meanings": [
|
||||
"without being deviated from the complete form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cetasā",
|
||||
"meanings": [
|
||||
"by the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirviṣayam",
|
||||
"meanings": [
|
||||
"without being contaminated by sense objects"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuktvā",
|
||||
"meanings": [
|
||||
"being dovetailed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"after that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kiñcana",
|
||||
"meanings": [
|
||||
"anything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smaret",
|
||||
"meanings": [
|
||||
"think of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padam",
|
||||
"meanings": [
|
||||
"personality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramam",
|
||||
"meanings": [
|
||||
"Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇoḥ",
|
||||
"meanings": [
|
||||
"of Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"whereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasīdati",
|
||||
"meanings": [
|
||||
"becomes reconciled."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body, and thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.</b>",
|
||||
"purport": [
|
||||
"Foolish persons, bewildered by the external energy of Viṣṇu, do not know that the ultimate goal of the progressive search after happiness is to get into touch directly with Lord Viṣṇu, the Personality of Godhead. <i>Viṣṇu-tattva</i> is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of <i>Viṣṇu-tattva</i> is Govinda or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditation upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the <i>praṇava</i> <i>omkāra</i> up to the limbs of the personal body of Viṣṇu would not have been recommended by Śukadeva Gosvāmī for the attainment of complete spiritual perfection. The Viṣṇu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as it is wrongly interpreted by a class of men with a poor fund of knowledge, but they are different spiritual centers of meditation on the transcendental limbs of the body of Viṣṇu. The worshipable deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon <i>praṇava omkāra</i> or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the <i>omkāra,</i> the spiritual combination of A.U.M. as explained before. There is no difference between <i>omkāra</i> and the forms of Viṣṇu, but persons who are unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of <i>omkāra</i>. Here it is indicated that the Viṣṇu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Viṣṇu than on impersonal <i>omkāra</i>, as the latter process is more difficult than the former."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,94 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.1.20",
|
||||
"devanagari": "रजस्तमोभ्याम् आक्षिप्तं विमूढं मन आत्मनः\nयच्छेद्धारणया धीरो हन्ति या तत्कृतं मलम्",
|
||||
"transliteration": "rajas-tamobhyām ākṣiptaṁ\nvimūḍhaṁ mana ātmanaḥ\nyacched dhāraṇayā dhīro\nhanti yā tat-kṛtaṁ malam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "rajaḥ",
|
||||
"meanings": [
|
||||
"passionate modes of nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamobhyām",
|
||||
"meanings": [
|
||||
"as well as by the ignorant modes of material nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākṣiptam",
|
||||
"meanings": [
|
||||
"agitated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimūḍham",
|
||||
"meanings": [
|
||||
"bewildered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of one's own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yacchet",
|
||||
"meanings": [
|
||||
"get it rectified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇayā",
|
||||
"meanings": [
|
||||
"by conception (of Viṣṇu)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīraḥ",
|
||||
"meanings": [
|
||||
"the pacified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanti",
|
||||
"meanings": [
|
||||
"destroys"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yā",
|
||||
"meanings": [
|
||||
"all those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-kṛtam",
|
||||
"meanings": [
|
||||
"done by them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "malam",
|
||||
"meanings": [
|
||||
"dirty things."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One's mind is always agitated by the passionate modes of material nature and bewildered by the ignorant modes of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.</b>",
|
||||
"purport": [
|
||||
"Persons generally conducted by the modes of passion and the modes of ignorance cannot be bona fide candidates for being situated in the transcendental stage of God realization. Only the persons conducted under the modes of goodness can have the knowledge of the Supreme Truth. Effects of the modes of passion and ignorance are manifested by too much hankering after wealth and women. And those who are too much after wealth and women can only rectify their leanings by constant remembrance of Viṣṇu in His potential impersonal feature. Generally the impersonalists or monists are influenced by the modes of passion and ignorance.Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth. Actually they are impure in heart on account of being devoid of knowledge of the personal feature of the Absolute. In the <i>Bhagavad-gītā</i>, it is said that after many hundreds of births, the impersonalist philosopher surrenders unto the Personality of Godhead. To acquire such a qualification of God realization in the personal feature, the neophyte impersonalist is given a chance to realize the relation of the Lord in everything by the philosophy of pantheism.",
|
||||
"Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but the conception of the Absolute Truth is extended in the field of the so-called material energy. Everything created by the material energy can be dovetailed with the Absolute by service attitude, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude, and in that devotional way only can the theory of pantheism be perfected."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.1.21",
|
||||
"devanagari": "यस्यां सन्धार्यमाणायां योगिनो भक्तिलक्षणः\nआशु सम्पद्यते योग आश्रयं भद्रम् ईक्षतः",
|
||||
"transliteration": "yasyāṁ sandhāryamāṇāyāṁ\nyogino bhakti-lakṣaṇaḥ\nāśu sampadyate yoga\nāśrayaṁ bhadram īkṣataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yasyām",
|
||||
"meanings": [
|
||||
"by such systematic remembrance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandhāryamāṇāyām",
|
||||
"meanings": [
|
||||
"and thus being fixed in the habit of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoginaḥ",
|
||||
"meanings": [
|
||||
"the mystics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhakti-lakṣaṇaḥ",
|
||||
"meanings": [
|
||||
"being practiced to the devotional system"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśu",
|
||||
"meanings": [
|
||||
"very soon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sampadyate",
|
||||
"meanings": [
|
||||
"attains success"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogaḥ",
|
||||
"meanings": [
|
||||
"connection by devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayam",
|
||||
"meanings": [
|
||||
"under the shelter of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhadram",
|
||||
"meanings": [
|
||||
"the all-good"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣataḥ",
|
||||
"meanings": [
|
||||
"which seeing that."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service of the Lord under His direct shelter.</b>",
|
||||
"purport": [
|
||||
"Success of mystic performances is achieved only by the help of the devotional attitude. Pantheism, or the system of feeling the presence of the Almighty everywhere, is a sort of training of the mind to become accustomed to the devotional conception, and it is this devotional attitude of the mystic that makes possible the successful termination of such mystic attempts. One is not, however, elevated to such a successful status without the tinge of mixture in devotional service. The devotional atmosphere created by such pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist. It is confirmed in the <i>Bhagavad-gītā</i> (Bg. 12.5) that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,100 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.1.22",
|
||||
"devanagari": "राजोवाच\nयथा सन्धार्यते ब्रह्मन्धारणा यत्र सम्मता\nयादृशी वा हरेद् आशु पुरुषस्य मनोमलम्",
|
||||
"transliteration": "rājovāca\nyathā sandhāryate brahman\ndhāraṇā yatra sammatā\nyādṛśī vā hared āśu\npuruṣasya mano-malam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī rājā uvāca",
|
||||
"meanings": [
|
||||
"the lucky king said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandhāryate",
|
||||
"meanings": [
|
||||
"the conception is made"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahman",
|
||||
"meanings": [
|
||||
"O brāhmaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇā",
|
||||
"meanings": [
|
||||
"conception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"where and how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sammatā",
|
||||
"meanings": [
|
||||
"in a summary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yādṛśī",
|
||||
"meanings": [
|
||||
"the way by which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "haret",
|
||||
"meanings": [
|
||||
"extricated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśu",
|
||||
"meanings": [
|
||||
"without delay"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣasya",
|
||||
"meanings": [
|
||||
"of a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "malam",
|
||||
"meanings": [
|
||||
"dirty things"
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The lucky King Parīkṣit, inquiring further, said,</b><b> O brāhmaṇa, please describe in full detail the process as to how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person's mind can be removed.</b>",
|
||||
"purport": [
|
||||
"The dirty things in the heart of a conditioned soul are the root cause of all troubles for him. A conditioned soul is surrounded with the manifold miseries of material existence, but on account of his gross ignorance he is unable to remove the troubles due to dirty things in the heart, accumulated during the long prison life in the material world. He is actually meant to serve the will of the Supreme Lord, but on account of the dirty things in the heart, he likes to serve his concocted desires. These desires, instead of giving him any peace of mind, create new problems of life and thus bind him to the cycle of repeated birth and death. These dirty things of fruitive work and empiric philosophy can be removed only by his association with the Supreme Lord. The Lord, being omnipotent, can offer His association by His inconceivable potencies. Thus persons who are unable to pin their faith on the personal feature of the Absolute are given a chance to associate with His <i>virāṭa rūpa</i>, or the cosmic impersonal feature of the Lord. The cosmic impersonal feature of the Lord is a feature of His unlimited potencies. Since the potent and potencies are identical, even the conception of His impersonal cosmic feature helps the conditioned soul to associate with the Lord indirectly and thus gradually rise to the stage of personal contact.",
|
||||
"Mahārāja Parīkṣit was already directly connected with the personal feature of the Lord Śrī Kṛṣṇa, and as such he had no business to inquire from Śukadeva Gosvāmī about where and how to apply the mind in the impersonal <i>virāṭa-rūpa</i> of the Lord. But he inquired after a detailed description of the matter for the benefit of others, who are unable to conceive of the transcendental personal feature of the Lord as the form of eternity, knowledge and bliss. The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rāma or Kṛṣṇa, is completely revolting to them. They have a poor estimation of the potency of the Lord. In the <i>Bhagavad-gītā</i>, it is explained by the Lord Himself (Bg. 9.11) that people with a poor fund of knowledge deride the Supreme Personality of the Lord, taking Him to be a common man. Such men are ignorant of the inconceivable potency of the Lord. By the inconceivable potency of the Lord, He can move in the human society or any other society of living beings and yet remain the same omnipotent Lord without deviating in the slightest from His transcendental position. So, for the benefit of men who are unable to accept the Lord in His personal eternal form, Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī how to fix the mind on Him in the beginning, and the Gosvāmī replied in detail as follows."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.1.23",
|
||||
"devanagari": "श्री शुक उवाच\nजितासनो जितश्वासो जितसंगो जितेन्द्रियः\nस्थूले भगवतो रूपे मनः सन्धारयेद्धिया",
|
||||
"transliteration": "śrī śuka uvāca\njitāsano jita-śvāso\njita-saṅgo jitendriyaḥ\nsthūle bhagavato rūpe\nmanaḥ sandhārayed dhiyā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī śuka uvāca",
|
||||
"meanings": [
|
||||
"Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jitāsanaḥ",
|
||||
"meanings": [
|
||||
"controlled sitting posture"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jita-śvāsaḥ",
|
||||
"meanings": [
|
||||
"controlled breathing process"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jita-saṅgaḥ",
|
||||
"meanings": [
|
||||
"controlled association"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jitendriyaḥ",
|
||||
"meanings": [
|
||||
"controlled senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthūle",
|
||||
"meanings": [
|
||||
"in the gross matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavataḥ",
|
||||
"meanings": [
|
||||
"unto the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpe",
|
||||
"meanings": [
|
||||
"in the feature of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandhārayet",
|
||||
"meanings": [
|
||||
"must apply"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyā",
|
||||
"meanings": [
|
||||
"by intelligence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī answered, One should control the sitting posture, and regulate the breathing process by the yogic prāṇāyāma and thus control the mind and the senses, and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭa rūpa].</b>",
|
||||
"purport": [
|
||||
"The materially-absorbed mind of the conditioned soul does not allow him to transcend the limit of the bodily conception of self, and thus the <i>yoga</i> system for meditation (fixing the mind upon the Supreme, controlling the sitting posture and breathing process) is prescribed in order to mold the character of the gross materialist. Unless such materialists are able to cleanse the materially absorbed mind, it is impossible for them to concentrate upon thoughts of transcendence. And to do so one may fix one's mind on the gross material or external feature of the Lord. The different parts of the gigantic form of the Lord are described in the following verses. The materialistic men are very anxious to have some mystic powers as a result of such controlling process, but the real purpose of yogic regulations is to eradicate the accumulated dirty things like lust, anger, avarice and all such material contaminations. If the mystic <i>yogī </i>is diverted by the accompanying feats of mystic control, then his mission of yogic success is a failure, because the ultimate aim is God realization. He is therefore recommended to fix his gross materialistic mind by a different conception and thus realize the potency of the Lord. As soon as the potencies are understood to be instrumental manifestations of the transcendence, the next step is automatically advanced, and gradually the stage of full realization becomes possible for him."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.1.24",
|
||||
"devanagari": "विशेषस्तस्य देहो ऽयं स्थविष्ठश्च स्थवीयसाम्\nयत्रेदं व्यज्यते विश्वं भूतं भव्यं भवच्च सत्",
|
||||
"transliteration": "viśeṣas tasya deho 'yaṁ\nsthaviṣṭhaś ca sthavīyasām\nyatredaṁ vyajyate viśvaṁ\nbhūtaṁ bhavyaṁ bhavac ca sat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "viśeṣaḥ",
|
||||
"meanings": [
|
||||
"personal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehaḥ",
|
||||
"meanings": [
|
||||
"body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthaviṣṭhaḥ",
|
||||
"meanings": [
|
||||
"grossly material"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthavīyasām",
|
||||
"meanings": [
|
||||
"of all matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"all these phenomenal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyajyate",
|
||||
"meanings": [
|
||||
"is experienced"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtam",
|
||||
"meanings": [
|
||||
"past"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavyam",
|
||||
"meanings": [
|
||||
"future"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavat",
|
||||
"meanings": [
|
||||
"present"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sat",
|
||||
"meanings": [
|
||||
"resultant."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.</b>",
|
||||
"purport": [
|
||||
"Anything either material or spiritual is but the expansion of the energy of the Supreme Personality of Godhead, and as stated in the <i>Bhagavad-gītā</i> (Bg. <i>13.13</i>), the omnipotent Lord has His transcendental eyes, heads and other bodily parts distributed everywhere. He can see, hear, touch or manifest Himself from anywhere and everywhere, for He is present everywhere as the Supersoul of all infinitesimal souls, although He has His particular abode in the absolute world. This relative world is also His phenomenal representation because it is nothing but the expansion of His transcendental energy. Although He is in His abode, still His energy is distributed everywhere, just as the sun is localized as well as expanded everywhere and the rays of the sun, being nondifferent from the sun, are accepted as expansions of the sun disc. In the <i>Viṣṇu Purāṇa</i> (V.P. 1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere. The phenomenal manifestation of the gigantic universe is only a part of His <i>virāṭa</i> body. The less intelligent class of men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies just as the aborigines are struck with wonder by the manifestation of lightning, a gigantic mountain or a hugely expanded banyan tree. The aborigines praise the strength of the tiger and the elephant because of their superior energy and strength. The <i>asuras</i> also cannot recognize the existence of the Lord, although there are vivid descriptions of the Lord in the revealed scriptures, although the Lord incarnates and exhibits His uncommon strength and energy, and although He is accepted as the Supreme Personality of Godhead by learned scholars and saints like Vyāsadeva, Nārada, Asita and Devala in the past and by Arjuna in the <i>Bhagavad-gītā</i>, as also by the <i>ācāryas</i> like Śaṅkara, Rāmānuja, Madhva and Lord Śrī Caitanya in the modern age. The <i>asuras</i> do not accept any evidential proof from the revealed scriptures, nor do they recognize the authority of the great <i>ācāryas.</i> They want to see eye to eye at once. Therefore they can see the gigantic body of the Lord as <i>virāṭa</i>, which will answer their challenge, and as they are accustomed to pay homage to superior material strength like that of the tiger, elephant, lightning, etc., they can offer respect to the <i>virāṭa rūpa</i>. Lord Kṛṣṇa, by the request of Arjuna, exhibited His <i>virāṭa rūpa</i> for the <i>asuras</i>. A pure devotee of the Lord, being unaccustomed to look into such mundane gigantic form of the Lord, requires special vision for the purpose. The Lord, therefore, favored Arjuna with special vision for looking into His <i>virāṭa rūpa</i>, described in the Eleventh Chapter of the <i>Bhagavad-gītā</i>. This <i>virāṭa rūpa</i> of the Lord was especially manifested, not for the benefit of Arjuna, but for that unintelligent class of men who accept anyone and everyone as the incarnation of the Lord and so mislead the general mass of people. For them, the indication is that one should ask the cheap incarnation to exhibit his <i>virāṭa rūpa</i> and thus be established as an incarnation. The <i>virāṭa rūpa</i> manifestation of the Lord is simultaneously a challenge to the atheist and a favor for the<i> asuras</i> who can think of the Lord as <i>virāṭa</i> and thus gradually cleanse the dirty things in their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. This is a favor of the all-merciful Lord to the atheists and the gross materialists."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.1.25",
|
||||
"devanagari": "अण्डकोशे शरीरे ऽस्मिन्सप्तावरणसंयुते\nवैराजः पुरुषो यो ऽसौ भगवान्धारणाश्रयः",
|
||||
"transliteration": "aṇḍa-kośe śarīre 'smin\nsaptāvaraṇa-saṁyute\nvairājaḥ puruṣo yo 'sau\nbhagavān dhāraṇāśrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "aṇḍa-kośe",
|
||||
"meanings": [
|
||||
"within the universal shell"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śarīre",
|
||||
"meanings": [
|
||||
"in the body of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmin",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sapta",
|
||||
"meanings": [
|
||||
"sevenfold"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avaraṇa",
|
||||
"meanings": [
|
||||
"coverings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁyute",
|
||||
"meanings": [
|
||||
"being so done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vairājaḥ",
|
||||
"meanings": [
|
||||
"the gigantic universal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"form of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇā",
|
||||
"meanings": [
|
||||
"conception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayaḥ",
|
||||
"meanings": [
|
||||
"object of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for virāṭa conception.</b>",
|
||||
"purport": [
|
||||
"Simultaneously, the Lord has multifarious other forms, and all of them are identical with the original fountainhead form of the Lord Śrī Kṛṣṇa. In the <i>Bhagavad-gītā</i>, it has been proven that the original transcendental eternal form of the Lord is Śrī Kṛṣṇa, the Absolute Personality of Godhead, but by His inconceivable internal potency, <i>ātma-māyā</i>, He can expand Himself by multifarious forms and incarnations simultaneously, without being diminished in His full potency. He is complete, and although innumerable complete forms are being emanated from Him, He is still complete without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the <i>Bhagavad-gītā</i>, the Personality of Godhead, Lord Kṛṣṇa, manifested His <i>virāṭa rūpa</i> just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute Person without any rival or superior. Materialistic men can think, although very imperfectly, of the huge universal space, comprehending an innumerable number of planets as big as the sun. They can see only the circular sky overhead, without any information that this universe, as well as many other hundreds of thousands of universes, are each covered by sevenfold material coverings of water, fire, air, sky, ego, noumenon and material nature, just like a huge football, pumped and covered, floating on the water of the Causal Ocean, wherein the Lord is lying as Mahā-Viṣṇu. All the universes in seed are emanating from the breathing of the Mahā-Viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-Viṣṇu withdraws His great breathing. In this way, the material worlds are being created and vanished by the supreme will of the Lord. The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man. The <i>virāṭa rūpa</i> was particularly exhibited by the Lord just to give lessons to such foolish men, so that one can accept a person as the incarnation of Godhead only if such a person is able to exhibit such virāṭa rūpa as Lord Kṛṣṇa did. The materialistic person may concentrate his mind upon the <i>virāṭa</i> or gigantic form of the Lord in his own interest and as recommended by Śukadeva Gosvāmī, but he must be on his guard not to become misled by pretenders who claim to be the identical person with Lord Kṛṣṇa but are not able to act like Him or exhibit the <i>virāṭa rūpa</i>, comprehending the whole of the universe."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,118 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 26,
|
||||
"reference": "SB 2.1.26",
|
||||
"devanagari": "पातालम् एतस्य हि पादमूलम्पठन्ति पार्ष्णिप्रपदे रसातलम्\nमहातलं विश्वसृजो ऽथ गुल्फौ तलातलं वै पुरुषस्य जंघे",
|
||||
"transliteration": "pātālam etasya hi pāda-mūlam\npaṭhanti pārṣṇi-prapade rasātalam\nmahātalaṁ viśva-sṛjo 'tha gulphau\ntalātalaṁ vai puruṣasya jaṅghe",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pātālam",
|
||||
"meanings": [
|
||||
"the planet in the bottom of the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etasya",
|
||||
"meanings": [
|
||||
"of his"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"exactly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāda-mūlam",
|
||||
"meanings": [
|
||||
"soles of the feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paṭhanti",
|
||||
"meanings": [
|
||||
"they study it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārṣṇi",
|
||||
"meanings": [
|
||||
"of the ankles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapade",
|
||||
"meanings": [
|
||||
"under the foot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasātalam",
|
||||
"meanings": [
|
||||
"the planets named Rasātala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahātalam",
|
||||
"meanings": [
|
||||
"the planet named Mahātala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśva-sṛjaḥ",
|
||||
"meanings": [
|
||||
"of the creator of the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gulphau",
|
||||
"meanings": [
|
||||
"the calves"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tala",
|
||||
"meanings": [
|
||||
"the planet named Tala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atala",
|
||||
"meanings": [
|
||||
"the planet named Atala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"as they are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣasya",
|
||||
"meanings": [
|
||||
"of the gigantic person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jaṅghe",
|
||||
"meanings": [
|
||||
"on the knees."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Persons who have realized it have studied that the planets known as Pātāla constitute the bottom of the feet of the Universal Lord, and the ankles and the soles are the Rasātala planets. The calves are Mahātala planets, and His knees constitute the Tala and Atala planets.</b>",
|
||||
"purport": [
|
||||
"Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the <i>Bhagavad-gītā</i> (Bg. 9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, one must cultivate the service attitude. Unless the service attitude is revived, the conception of <i>virāṭa</i> realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.",
|
||||
"The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Jana, Tapas, and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Tala, Atala, Vitala, Rasātala, Talātala, Mahātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord's bodily description should be begun from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 27,
|
||||
"reference": "SB 2.1.27",
|
||||
"devanagari": "द्वे जानुनी सुतलं विश्वमूर्तेर् ऊरुद्वयं वितलं चातलं च\nमहीतलं तज्जघनं महीपते नभस्तलं नाभिसरो गृणन्ति",
|
||||
"transliteration": "dve jānunī sutalaṁ viśva-mūrter\nūrudvayaṁ vitalaṁ cātalaṁ ca\nmahītalaṁ taj-jaghanaṁ mahīpate\nnabhastalaṁ nābhisaro gṛṇanti",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dve",
|
||||
"meanings": [
|
||||
"two"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jānunī",
|
||||
"meanings": [
|
||||
"leg joints"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sutalam",
|
||||
"meanings": [
|
||||
"the planetary system named Sutala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśva-mūrteḥ",
|
||||
"meanings": [
|
||||
"of the universal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ūrudvayam",
|
||||
"meanings": [
|
||||
"two thighs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vitalam",
|
||||
"meanings": [
|
||||
"the planetary system named Vitala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atalam",
|
||||
"meanings": [
|
||||
"the planets named Atala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahītalam",
|
||||
"meanings": [
|
||||
"the planetary system named Mahītala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"of their"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jaghanam",
|
||||
"meanings": [
|
||||
"lower portion of the thighs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahīpate",
|
||||
"meanings": [
|
||||
"king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nabhastalam",
|
||||
"meanings": [
|
||||
"outer space"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nābhisaraḥ",
|
||||
"meanings": [
|
||||
"depression of the navel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛṇanti",
|
||||
"meanings": [
|
||||
"they take it so."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The joints of the legs of the universal form are the planetary system of the name Sutala, and the lower portions of the thighs are the Vitala and Atala planetary systems. The upper portion of the thighs are Mahītala, and outer space is the depression of His navel.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 28,
|
||||
"reference": "SB 2.1.28",
|
||||
"devanagari": "उरःस्थलं ज्योतिरनीकम् अस्य ग्रीवा महर्वदनं वै जनो ऽस्य\nतपो वराटीं विदुर् आदिपुंसः सत्यं तु शीर्षाणि सहस्रशीर्ष्णः",
|
||||
"transliteration": "uraḥ-sthalaṁ jyotir-anīkam asya\ngrīvā mahar vadanaṁ vai jano 'sya\ntapo varāṭīṁ vidur ādi-puṁsaḥ\nsatyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "uraḥ",
|
||||
"meanings": [
|
||||
"high"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthalam",
|
||||
"meanings": [
|
||||
"place (the chest)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jyotir-anīkam",
|
||||
"meanings": [
|
||||
"the luminary planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "grīvā",
|
||||
"meanings": [
|
||||
"the neck"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahaḥ",
|
||||
"meanings": [
|
||||
"the planetary system above the luminaries"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadanam",
|
||||
"meanings": [
|
||||
"mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"exactly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janaḥ",
|
||||
"meanings": [
|
||||
"the planetary system above Jano"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"the planetary system above the Mahaḥ"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varāṭīm",
|
||||
"meanings": [
|
||||
"forehead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viduḥ",
|
||||
"meanings": [
|
||||
"is known"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādi",
|
||||
"meanings": [
|
||||
"the original"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsaḥ",
|
||||
"meanings": [
|
||||
"personality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satyam",
|
||||
"meanings": [
|
||||
"the topmost planetary system"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śīrṣāṇi",
|
||||
"meanings": [
|
||||
"the head"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahasra",
|
||||
"meanings": [
|
||||
"one thousand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śīrṣṇaḥ",
|
||||
"meanings": [
|
||||
"one with heads."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Jana planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as the Satyaloka, is the head of Him who has one thousand heads.</b>",
|
||||
"purport": [
|
||||
"The effulgent luminary planets like the sun and the moon are situated almost in the midplace of the universe, and as such they are to be known as the chest of the original gigantic form of the Lord. And above the luminary planets, called also the heavenly places of the universal directorate demigods, there are the Mahar, Jana, Tapas planetary systems, and, above all, the Satyaloka planetary system, where the chief directors of the modes of material nature reside, namely Viṣṇu, Brahmā, and Śiva. This Viṣṇu is known as the Kṣīrodakaśāyī Viṣṇu, and He acts as the Supersoul in every living being. There are innumerable universes floating on the causal ocean, and in each of them the representation of the <i>virāṭa</i> form of the Lord is there along with innumerable suns, moons, heavenly demigods, Brahmās, Viṣṇus and Śivas, and all of them are situated in one part of the inconceivable potency of Lord Kṛṣṇa, as it is stated in the <i>Bhagavad-gītā</i> (Bg.<i> </i>10.42)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,124 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 29,
|
||||
"reference": "SB 2.1.29",
|
||||
"devanagari": "इन्द्रादयो बाहव आहुर् उस्राः कर्णौ दिशः श्रोत्रम् अमुष्य शब्दः\nनासत्यदस्रौ परमस्य नासे घ्राणो ऽस्य गन्धो मुखम् अग्निर् इद्धः",
|
||||
"transliteration": "indrādayo bāhava āhur usrāḥ\nkarṇau diśaḥ śrotram amuṣya śabdaḥ\nnāsatya-dasrau paramasya nāse\nghrāṇo 'sya gandho mukham agnir iddhaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "indrādayaḥ",
|
||||
"meanings": [
|
||||
"demigods headed by the heavenly king, Indra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāhavaḥ",
|
||||
"meanings": [
|
||||
"arms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āhuḥ",
|
||||
"meanings": [
|
||||
"are called"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "usrāḥ",
|
||||
"meanings": [
|
||||
"the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karṇau",
|
||||
"meanings": [
|
||||
"the ears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "diśaḥ",
|
||||
"meanings": [
|
||||
"the four directions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotram",
|
||||
"meanings": [
|
||||
"sense of hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amuṣya",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śabdaḥ",
|
||||
"meanings": [
|
||||
"sound"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāsatya-dasrau",
|
||||
"meanings": [
|
||||
"the demigods known as Aśvinīkumāras"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramasya",
|
||||
"meanings": [
|
||||
"of the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāse",
|
||||
"meanings": [
|
||||
"nostrils"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghrāṇaḥ",
|
||||
"meanings": [
|
||||
"sense of smelling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandhaḥ",
|
||||
"meanings": [
|
||||
"flavor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukham",
|
||||
"meanings": [
|
||||
"mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agniḥ",
|
||||
"meanings": [
|
||||
"fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iddhaḥ",
|
||||
"meanings": [
|
||||
"blazing."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is the sense of His hearing. His nostrils are the two Aśvinīkumāras, and the material flavor is the sense of His smelling. His mouth is the blazing fire.</b>",
|
||||
"purport": [
|
||||
"The description of the gigantic form of the Personality of Godhead made in the eleventh chapter of the <i>Bhagavad-gītā</i> is further explained here in the <i>Śrīmad-Bhāgavatam.</i> The description in the <i>Bhagavad-gītā</i> (Bg. 11.30) runs as follows: \"O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest.\" In that way, <i>Śrīmad-Bhāgavatam</i> is the postgraduate study for the student of the <i>Bhagavad-gītā.</i> Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.",
|
||||
"The conception of the <i>virāṭa-puruṣa</i> or the gigantic form of the Supreme Lord is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa also appeases the demigods and all the other parts and parcels, as much as watering the root of the tree distributes energy to all other parts. Therefore, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,141 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 30,
|
||||
"reference": "SB 2.1.30",
|
||||
"devanagari": "द्यौर् अक्षिणी चक्षुर् अभूत्पतंगः पक्ष्माणि विष्णोर् अहनी उभे च\nतद्भ्रूविजृम्भः परमेष्ठिधिष्ण्यम् आपो ऽस्य तालू रस एव जिह्वा",
|
||||
"transliteration": "dyaur akṣiṇī cakṣur abhūt pataṅgaḥ\npakṣmāṇi viṣṇor ahanī ubhe ca\ntad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam\nāpo 'sya tālū rasa eva jihvā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dyauḥ",
|
||||
"meanings": [
|
||||
"sphere of outer space"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akṣiṇī",
|
||||
"meanings": [
|
||||
"the eyeballs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakṣuḥ",
|
||||
"meanings": [
|
||||
"of eyes (senses)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhūt",
|
||||
"meanings": [
|
||||
"it so became"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pataṅgaḥ",
|
||||
"meanings": [
|
||||
"the sun"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pakṣmāṇi",
|
||||
"meanings": [
|
||||
"eyelids"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇoḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead, Śrī Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ahanī",
|
||||
"meanings": [
|
||||
"day and night"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhe",
|
||||
"meanings": [
|
||||
"both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhrū",
|
||||
"meanings": [
|
||||
"eyebrows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijṛmbhaḥ",
|
||||
"meanings": [
|
||||
"movements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parameṣṭhi",
|
||||
"meanings": [
|
||||
"the supreme entity (Brahmā)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiṣṇyam",
|
||||
"meanings": [
|
||||
"post"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpaḥ",
|
||||
"meanings": [
|
||||
"Varuṇa, the director of water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tālū",
|
||||
"meanings": [
|
||||
"palate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasaḥ",
|
||||
"meanings": [
|
||||
"juice"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jihvā",
|
||||
"meanings": [
|
||||
"the tongue."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing; His eyelids are both the day and night, and in the movements of His eyebrows, the Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.</b>",
|
||||
"purport": [
|
||||
"To common sense the description in this verse appears to be somewhat contradictory because sometimes the sun has been described as the eyeball and sometimes as the outer space sphere. But there is no room for common sense in the injunctions of the <i>śāstras.</i> We must accept the description of the <i>śāstras</i> and concentrate more on the form of the <i>virāṭa rūpa</i> than on common sense. Common sense is always imperfect, whereas description in the <i>śāstras</i> is always perfect and complete. If there is any incongruity, it is due to our imperfection and not the <i>śāstras'.</i> That is the method of approaching Vedic wisdom."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 31,
|
||||
"reference": "SB 2.1.31",
|
||||
"devanagari": "छन्दांस्य् अनन्तस्य शिरो गृणन्ति दंष्ट्रा यमः स्नेहकला द्विजानि\nहासो जनोन्मादकरी च माया दुरन्तसर्गो यदपांगमोक्षः",
|
||||
"transliteration": "chandāṁsy anantasya śiro gṛṇanti\ndaṁṣṭrā yamaḥ sneha-kalā dvijāni\nhāso janonmādakarī ca māyā\nduranta-sargo yad-apāṅga-mokṣaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "chandāṁsi",
|
||||
"meanings": [
|
||||
"the Vedic hymns"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anantasya",
|
||||
"meanings": [
|
||||
"of the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śiraḥ",
|
||||
"meanings": [
|
||||
"cerebral passage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛṇanti",
|
||||
"meanings": [
|
||||
"they say"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daṁṣṭrāḥ",
|
||||
"meanings": [
|
||||
"jaws of teeth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yamaḥ",
|
||||
"meanings": [
|
||||
"Yamarāja, the director of sinners"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sneha-kalāḥ",
|
||||
"meanings": [
|
||||
"the art of affection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvijāni",
|
||||
"meanings": [
|
||||
"the set of teeth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hāsaḥ",
|
||||
"meanings": [
|
||||
"smile"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janonmādakarī",
|
||||
"meanings": [
|
||||
"the most alluring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā",
|
||||
"meanings": [
|
||||
"illusory energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duranta",
|
||||
"meanings": [
|
||||
"unsurpassable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sargaḥ",
|
||||
"meanings": [
|
||||
"the material creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yad-apāṅga",
|
||||
"meanings": [
|
||||
"whose glance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mokṣaḥ",
|
||||
"meanings": [
|
||||
"casting over."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>They say that the Vedic hymns are the cerebral passage of the Lord, and the jaws of the teeth are Yama, god of death, who punishes the sinners. The art of affection is his set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.</b>",
|
||||
"purport": [
|
||||
"According to Vedic assertion, this material creation is the result of the Lord's casting a glance over the material energy, which is described herein as the most alluring illusory energy. The conditioned souls who are allured by such materialism should know that the material temporary creation is simply an imitation of the reality and that those who are captivated by such alluring glances of the Lord are put under the direction of the controller of sinners called Yamarāja. The Lord smiles affectionately, displaying His teeth. The intelligent person who can grasp these truths about the Lord becomes a fully surrendered soul unto Him."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,153 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 32,
|
||||
"reference": "SB 2.1.32",
|
||||
"devanagari": "व्रीडोत्तरौष्ठो ऽधर एव लोभो धर्मः स्तनो ऽधर्मपथो ऽस्य पृष्ठम्\nकस्तस्य मेढ्रं वृषणौ च मित्रौ कुक्षिः समुद्रा गिरयो ऽस्थिसंघाः",
|
||||
"transliteration": "vrīḍottarauṣṭho 'dhara eva lobho\ndharmaḥ stano 'dharma-patho 'sya pṛṣṭham\nkas tasya meḍhraṁ vṛṣaṇau ca mitrau\nkukṣiḥ samudrā girayo 'sthi-saṅghāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vrīḍa",
|
||||
"meanings": [
|
||||
"modesty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttara",
|
||||
"meanings": [
|
||||
"upper"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "oṣṭhaḥ",
|
||||
"meanings": [
|
||||
"lip"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adharaḥ",
|
||||
"meanings": [
|
||||
"chin"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lobhaḥ",
|
||||
"meanings": [
|
||||
"hankering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharmaḥ",
|
||||
"meanings": [
|
||||
"religiousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "stanaḥ",
|
||||
"meanings": [
|
||||
"breast"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adharma",
|
||||
"meanings": [
|
||||
"irreli-giousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pathaḥ",
|
||||
"meanings": [
|
||||
"way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭham",
|
||||
"meanings": [
|
||||
"back"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaḥ",
|
||||
"meanings": [
|
||||
"Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "meḍhram",
|
||||
"meanings": [
|
||||
"genitals"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣaṇau",
|
||||
"meanings": [
|
||||
"testicles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mitrau",
|
||||
"meanings": [
|
||||
"the Mitrāvaruṇas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kukṣiḥ",
|
||||
"meanings": [
|
||||
"waist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samudrāḥ",
|
||||
"meanings": [
|
||||
"the oceans"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "girayaḥ",
|
||||
"meanings": [
|
||||
"the hills"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asthi",
|
||||
"meanings": [
|
||||
"bones"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅghāḥ",
|
||||
"meanings": [
|
||||
"stack."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Modesty is the upper portion of His lips, hankering is His chin, religiousness is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world is His genitals, and the Mitrāvaruṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.</b>",
|
||||
"purport": [
|
||||
"The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme Person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive. It is stated here that Brahmājī acts as His genitals and the Mitrāvaruṇas are His two testicles. This means that, as person, He is complete with all organs of the body, but they are of different types with different potencies. When the Lord is, therefore, described as impersonal, it should be understood that His personality is not exactly of the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the <i>virāṭa puruṣa.</i> The <i>virāṭa rūpa,</i> as exhibited by Lord Kṛṣṇa to Arjuna, is a challenge to the unbelievers."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 33,
|
||||
"reference": "SB 2.1.33",
|
||||
"devanagari": "नद्यो ऽस्य नाड्यो ऽथ तनूरुहाणि महीरुहा विश्वतनोर्नृपेन्द्र\nअनन्तवीर्यः श्वसितं मातरिश्वा गतिर्वयः कर्म गुणप्रवाहः",
|
||||
"transliteration": "nadyo 'sya nāḍyo 'tha tanū-ruhāṇi\nmahīruhā viśva-tanor nṛpendra\nananta-vīryaḥ śvasitaṁ mātariśvā\ngatir vayaḥ karma guṇa-pravāhaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nadyaḥ",
|
||||
"meanings": [
|
||||
"the rivers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāḍyaḥ",
|
||||
"meanings": [
|
||||
"veins"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"and thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tanū-ruhāṇi",
|
||||
"meanings": [
|
||||
"hairs on the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahīruhāḥ",
|
||||
"meanings": [
|
||||
"the plants and trees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśva-tanoḥ",
|
||||
"meanings": [
|
||||
"of the universal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpendra",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ananta-vīryaḥ",
|
||||
"meanings": [
|
||||
"of the omnipotent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śvasitam",
|
||||
"meanings": [
|
||||
"breathing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mātariśvā",
|
||||
"meanings": [
|
||||
"air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatiḥ",
|
||||
"meanings": [
|
||||
"movement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vayaḥ",
|
||||
"meanings": [
|
||||
"passing ages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"activity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-pravāhaḥ",
|
||||
"meanings": [
|
||||
"reaction of the modes of nature."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, the rivers are the veins of the gigantic body, the trees are hairs of His body, and the omnipotent air is His breathing. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.</b>",
|
||||
"purport": [
|
||||
"The Personality of Godhead is not a dead stone, nor is He inactive, as is poorly thought by some schools. He moves with the progress of time, and, therefore, He knows all about the past and future, along with His present activities. There is nothing unknown to Him. The conditioned souls are driven by the reactions of the modes of material nature, which are the activities of the Lord. As it is stated in the <i>Bhagavad-gītā</i> (Bg. 7.12), the modes of nature act under His direction only, and as such no natural functions are blind or automatic. The power behind the activities is the supervision of the Lord, and as such, the Lord is never inactive as is wrongly conceived. The <i>Vedas</i> say that the Supreme Lord has nothing to do personally, as is always the case with superiors, but everything is done by His direction. As it is said, not a blade of grass moves without His sanction. In the <i>Brahma-saṁhitā</i> (verse 48), it is said that all the universes and the heads of them (the Brahmās) exist only for the duration of His breathing period. The same is confirmed here. The air on which the universes and the planets within the universes exist is nothing but a bit of breathing of the unchallengeable <i>virāṭa puruṣa</i>. So even by studying the rivers, trees, air and the passing ages, one can conceive of the Personality of Godhead without being misled by the formless conception of the Lord. In the <i>Bhagavad-gītā</i> (Bg. 12.5) it is stated that those who are much inclined to the formless conception of the Supreme Truth are more troubled than those who can intelligently conceive of the personal form."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,103 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 34,
|
||||
"reference": "SB 2.1.34",
|
||||
"devanagari": "ईशस्य केशान्विदुर् अम्बुवाहान्वासस्तु सन्ध्यां कुरुवर्य भूम्नः\nअव्यक्तम् आहुर्हृदयं मनश्च स चन्द्रमाः सर्वविकारकोशः",
|
||||
"transliteration": "īśasya keśān vidur ambuvāhān\nvāsas tu sandhyāṁ kuru-varya bhūmnaḥ\navyaktam āhur hṛdayaṁ manaś ca\nsa candramāḥ sarva-vikāra-kośaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "īśasya",
|
||||
"meanings": [
|
||||
"of the supreme controller"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "keśān",
|
||||
"meanings": [
|
||||
"hairs on the head"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viduḥ",
|
||||
"meanings": [
|
||||
"you may know it from me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ambuvāhān",
|
||||
"meanings": [
|
||||
"the clouds which carry water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsas tu",
|
||||
"meanings": [
|
||||
"the dress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandhyām",
|
||||
"meanings": [
|
||||
"termination of day and night"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuru-varya",
|
||||
"meanings": [
|
||||
"O best of the Kurus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūmnaḥ",
|
||||
"meanings": [
|
||||
"of the Almighty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyaktam",
|
||||
"meanings": [
|
||||
"the prime cause of material creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āhuḥ",
|
||||
"meanings": [
|
||||
"it is said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdayam",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaś ca",
|
||||
"meanings": [
|
||||
"and the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "candramāḥ",
|
||||
"meanings": [
|
||||
"the moon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-vikāra-kośaḥ",
|
||||
"meanings": [
|
||||
"reservoir of all changes."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O best amongst the Kurus, the clouds which carry water are the hairs on His head, the termination of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,103 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 35,
|
||||
"reference": "SB 2.1.35",
|
||||
"devanagari": "विज्ञानशक्तिं महिम् आमनन्ति सर्वात्मनो ऽन्तःकरणं गिरित्रम्\nअश्वाश्वतर्युष्ट्रगजा नखानि सर्वे मृगाः पशवः श्रोणिदेशे",
|
||||
"transliteration": "vijñāna-śaktiṁ mahim āmananti\nsarvātmano 'ntaḥ-karaṇaṁ giritram\naśvāśvatary-uṣṭra-gajā nakhāni\nsarve mṛgāḥ paśavaḥ śroṇi-deśe",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vijñāna-śaktim",
|
||||
"meanings": [
|
||||
"consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahim",
|
||||
"meanings": [
|
||||
"principle of matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āmananti",
|
||||
"meanings": [
|
||||
"they call it so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvātmanaḥ",
|
||||
"meanings": [
|
||||
"of the omnipresent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaḥ-karaṇam",
|
||||
"meanings": [
|
||||
"ego"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "giritram",
|
||||
"meanings": [
|
||||
"Rudra (Śiva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśva",
|
||||
"meanings": [
|
||||
"horse"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśvatari",
|
||||
"meanings": [
|
||||
"mule"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uṣṭra",
|
||||
"meanings": [
|
||||
"camel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gajāḥ",
|
||||
"meanings": [
|
||||
"elephant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nakhāni",
|
||||
"meanings": [
|
||||
"nails"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarve",
|
||||
"meanings": [
|
||||
"all other"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛgāḥ",
|
||||
"meanings": [
|
||||
"stags"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśavaḥ",
|
||||
"meanings": [
|
||||
"quadrupeds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śroṇi-deśe",
|
||||
"meanings": [
|
||||
"on the region of the belt."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. Horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 36,
|
||||
"reference": "SB 2.1.36",
|
||||
"devanagari": "वयांसि तद्व्याकरणं विचित्रं मनुर्मनीषा मनुजो निवासः\nगन्धर्वविद्याधरचारणाप्सरः स्वरस्मृतीर् असुरानीकवीर्यः",
|
||||
"transliteration": "vayāṁsi tad-vyākaraṇaṁ vicitraṁ\nmanur manīṣā manujo nivāsaḥ\ngandharva-vidyādhara-cāraṇāpsaraḥ\nsvara-smṛtīr asurānīka-vīryaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vayāṁsi",
|
||||
"meanings": [
|
||||
"varieties of birds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tad vyākaraṇam",
|
||||
"meanings": [
|
||||
"vocables"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vicitram",
|
||||
"meanings": [
|
||||
"artistic"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manuḥ",
|
||||
"meanings": [
|
||||
"the father of mankind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manīṣā",
|
||||
"meanings": [
|
||||
"thoughts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manujaḥ",
|
||||
"meanings": [
|
||||
"mankind (the sons of Manu)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivāsaḥ",
|
||||
"meanings": [
|
||||
"residence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandharva",
|
||||
"meanings": [
|
||||
"the human beings named Gandharvas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyādhara",
|
||||
"meanings": [
|
||||
"the Vidyādharas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cāraṇa",
|
||||
"meanings": [
|
||||
"the Cāraṇas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apsaraḥ",
|
||||
"meanings": [
|
||||
"the angels"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svara",
|
||||
"meanings": [
|
||||
"musical rhythm"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smṛtīh",
|
||||
"meanings": [
|
||||
"remembrance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asurānīka",
|
||||
"meanings": [
|
||||
"the demoniac soldiers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryaḥ",
|
||||
"meanings": [
|
||||
"prowess."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas, and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.</b>",
|
||||
"purport": [
|
||||
"The aesthetic sense of the Lord is manifested in the artistic, colorful creation of varieties of birds like the peacock, parrot, cuckoo and others. The celestial species of human beings, like the Gandharvas and Vidyādharas, can sing wonderfully and can entice even the minds of the heavenly demigods. Their musical rhythm represents the musical sense of the Lord. How then can He be impersonal? His musical taste, artistic sense and standard intelligence,which is never fallible, are different signs of His Supreme Personality. The <i>Manu-saṁhitā</i> is the standard law book for humanity, and every human being is advised to follow this great book of social knowledge. The human society is the residential quarters for the Lord—this means the human being is meant for God realization and association with God. This life is a chance for the conditioned soul to regain his eternal God consciousness and thus fulfill the mission of life. Mahārāja Prahlāda is the right type of the Lord's representative in the family of <i>asuras</i>. None of the living beings is away from the Lord's gigantic body. Each and every one has a particular duty in relation to the supreme body. Disruption in the matter of discharging the specific duty assigned to each and every living being is the cause of disintegration between one living being and another, but when the relation is reestablished in relation with the Supreme Lord, there is complete unity between all living beings, even up to the limit of the wild animals and human society. Lord Caitanya Mahāprabhu displayed this living unity in the jungle of Madhya Pradesh, where even the tigers, elephants and many other ferocious animals perfectly cooperated in glorifying the Supreme Lord. That is the way to peace and amity all over the world."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 37,
|
||||
"reference": "SB 2.1.37",
|
||||
"devanagari": "ब्रह्माननं क्षत्रभुजो महात्मा विड् ऊरुर् अंघ्रिश्रितकृष्णवर्णः\nनानाभिधाभीज्यगणोपपन्नो द्रव्यात्मकः कर्म वितानयोगः",
|
||||
"transliteration": "brahmānanaṁ kṣatra-bhujo mahātmā\nviḍ ūrur aṅghriśrita-kṛṣṇa-varṇaḥ\nnānābhidhābhījyagaṇopapanno\ndravyātmakaḥ karma vitāna-yogaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"the brāhmaṇas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānanam",
|
||||
"meanings": [
|
||||
"face"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣatra",
|
||||
"meanings": [
|
||||
"the kṣatriyas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhujaḥ",
|
||||
"meanings": [
|
||||
"the arms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahātmā",
|
||||
"meanings": [
|
||||
"the virāṭa puruṣa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṭ",
|
||||
"meanings": [
|
||||
"the vaiśyas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ūruḥ",
|
||||
"meanings": [
|
||||
"thighs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅghriśrita",
|
||||
"meanings": [
|
||||
"under the protection of his feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇa-varṇaḥ",
|
||||
"meanings": [
|
||||
"the śūdras"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānā",
|
||||
"meanings": [
|
||||
"various"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidhā",
|
||||
"meanings": [
|
||||
"by names"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhījyagaṇa",
|
||||
"meanings": [
|
||||
"the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upapannaḥ",
|
||||
"meanings": [
|
||||
"being overtaken"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dravyātmakaḥ",
|
||||
"meanings": [
|
||||
"with feasible goods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vitāna-yogaḥ",
|
||||
"meanings": [
|
||||
"performances of sacrifice."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The virāṭa puruṣa's face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the demigods who are worshipable are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.</b>",
|
||||
"purport": [
|
||||
"Monotheism is practically suggested here. Offering sacrifices to many demigods under different names is mentioned in the Vedic literatures, but the suggestion made in this verse is that all those varieties of demigods are included in the form of the Supreme Personality of Godhead; they are only the parts and parcels of the original whole. Similarly, the divisions of the orders of the human society, namely the <i>brāhmaṇas</i> or the intelligent class, the <i>kṣatriyas</i> or the administrators, the <i>vaiśyas</i> or the mercantile community and the <i>śūdras</i> or the laborer class, are all included in the body of the Supreme. As such, sacrifice by every one of them in terms of pleasing the Supreme by feasible goods is recommended. Generally, the sacrifice is offered with clarified butter and grains, but with the progress of time, human society has produced varieties of goods by transforming materials supplied by God's material nature. Human society, therefore, <i>must learn to offer sacrifices not only with clarified butter, but also with other manufactured goods in the propagation of the Lord's glory, and that will bring about perfection in human society.</i> The intelligent class of men, or <i>brāhmaṇas,</i> may give direction for such sacrifices in consultation with the previous <i>ācāryas;</i> the administrators may give all facilities to perform such sacrifices; the <i>vaiśya </i>class or mercantile community, who produce such goods, may offer them for sacrifice, and the<i> śūdra</i> class may offer their manual labor for the successful termination of such sacrifice; Thus by the cooperation of all classes of human beings, the sacrifice recommended in this age, namely the sacrifice of congregational chanting of the holy name of the Lord, may be executed for the common welfare for all the people of the world."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,130 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 38,
|
||||
"reference": "SB 2.1.38",
|
||||
"devanagari": "इयान् असाव् ईश्वरविग्रहस्य यः सन्निवेशः कथितो मया ते\nसन्धार्यते ऽस्मिन्वपुषि स्थविष्ठे मनः स्वबुद्ध्या न यतो ऽस्ति किंचित्",
|
||||
"transliteration": "iyān asāv īśvara-vigrahasya\nyaḥ sanniveśaḥ kathito mayā te\nsandhāryate 'smin vapuṣi sthaviṣṭhe\nmanaḥ sva-buddhyā na yato 'sti kiñcit",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "iyān",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśvara",
|
||||
"meanings": [
|
||||
"Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vigrahasya",
|
||||
"meanings": [
|
||||
"of the form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"whatsoever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sanniveśaḥ",
|
||||
"meanings": [
|
||||
"as they are located"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathitaḥ",
|
||||
"meanings": [
|
||||
"explained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayā",
|
||||
"meanings": [
|
||||
"by me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandhāryate",
|
||||
"meanings": [
|
||||
"one may concentrate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmin",
|
||||
"meanings": [
|
||||
"in this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vapuṣi",
|
||||
"meanings": [
|
||||
"form of virāṭa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthaviṣṭhe",
|
||||
"meanings": [
|
||||
"in the gross"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svabuddhyā",
|
||||
"meanings": [
|
||||
"by one's intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"beyond Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kiñcit",
|
||||
"meanings": [
|
||||
"anything else."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā</i>, the Supreme Personality of Godhead has verily explained that the material nature is only an order-carrying agent of His (Bg. <i>9.10</i>). She is one of the different potencies of the Lord, and she acts under His direction only. As the Supreme transcendental Lord, He simply casts a glance over the material principle, and thus agitation of the matter begins, and the resultant actions are manifested one after another by six kinds of gradual differentiations. All material creation is moving in that way, and as such, it so appears and disappears in due course.",
|
||||
"Less intelligent persons with a poor fund of knowledge cannot accommodate the thought of this inconceivable potency of the Lord Śrī Kṛṣṇa, by which He appears just like a human being (Bg. 9.11). His appearance in the material world as one of us is also His causeless mercy upon the fallen souls. Although He is transcendental to all material conceptions, still by His unbounded mercy upon His pure devotees, He comes down and manifests Himself as the Personality of Godhead. Materialistic philosophers and scientists are too much engrossed with atomic energy and the gigantic situation of the universal form, and they offer respect more seriously to the external phenomenal feature of material manifestations than to the noumenal principle of spiritual existence. The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the <i>virāṭa</i> feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form. The minds of the materialistic men are flickering and constantly changing from one aspect to the other. Therefore, one is advised to think of the Lord by thinking of any part of His gigantic body and by one's intelligence only. One can think of Him in any manifestation of the material world—the forest, the hill, the ocean, the man, the animal, the demigod, the bird, the beast or anything else. Each and every item of the material manifestation entails a part of the body of the gigantic form, and thus the flickering mind can be fixed in the Lord only and nothing else. This process of concentrating on the different bodily parts of the Lord will gradually diminish the demoniac challenge of godlessness and bring about gradual development of devotional service of the Lord. Everything being the part and parcel of the Complete Whole, the neophyte student will gradually realize the hymns of <i>Īśopaniṣad </i>which state that the Supreme Lord is everywhere, and thus he will learn the art of not committing any offense on the body of the Lord. This sense of God-mindedness will diminish one's pride of challenging the existence of God. Thus one can learn to show respect to everything, for all things are the parts and parcels of the supreme body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,127 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 39,
|
||||
"reference": "SB 2.1.39",
|
||||
"devanagari": "स सर्वधीवृत्त्यनुभूतसर्व आत्मा यथा स्वप्नजनेक्षितैकः\nतं सत्यम् आनन्दनिधिं भजेत नान्यत्र सज्जेद्यत आत्मपातः",
|
||||
"transliteration": "sa sarva-dhī-vṛtty-anubhūta-sarva\nātmā yathā svapnajanekṣitaikaḥ\ntaṁ satyam ānanda-nidhiṁ bhajeta\nnānyatra sajjed yata ātma-pātaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He, the Supreme Person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-dhī-vṛtti",
|
||||
"meanings": [
|
||||
"the process of realization by all sorts of intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anubhūta",
|
||||
"meanings": [
|
||||
"cognizant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarve",
|
||||
"meanings": [
|
||||
"everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svapnajana",
|
||||
"meanings": [
|
||||
"a person dreaming"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣita",
|
||||
"meanings": [
|
||||
"seen by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaḥ",
|
||||
"meanings": [
|
||||
"one and the same"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satyam",
|
||||
"meanings": [
|
||||
"Supreme Truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānanda-nidhim",
|
||||
"meanings": [
|
||||
"the ocean of bliss"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhajeta",
|
||||
"meanings": [
|
||||
"must one worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyatra",
|
||||
"meanings": [
|
||||
"anything else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sajjet",
|
||||
"meanings": [
|
||||
"be attached"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"whereby"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-pātaḥ",
|
||||
"meanings": [
|
||||
"degradation of oneself."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One should concentrate his mind upon the Supreme Personality of Godhead, who alone is distributed in so many manifestations, as much as ordinary persons create thousands of manifestations in dream. One must concentrate the mind on Him who is the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.</b>",
|
||||
"purport": [
|
||||
"In this verse, the process of devotional service is indicated by the great Gosvāmī, Śrīla Śukadeva. He tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the <i>yogī</i> or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence. A <i>yogī</i> can attain miraculous successes in the matter of material achievements, and they are called <i>aṇimā, laghimā,</i> etc., by which one can become more minute than the minutest or lighter than the lightest, or in the ordinary sense, may achieve material benedictions in the shape of wealth and women. But he is warned against such allurements because to become again entangled in such illusory pleasure means degradation of the self and further imprisonment in the material world. By this warning, one should follow one's vigilant intelligence only.",
|
||||
"The Supreme Lord is one, and His expansions are various. He is, therefore, the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the <i>Vedas</i> and the <i>Upaniṣads.</i> So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy of <i>acintya-bhedābheda-tattva.</i> The <i>virāṭa rūpa,</i> or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the <i>virāṭa</i> or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the <i>virāṭa rūpa</i> is also the manifestation of Nārāyaṇa or Viṣṇu, and going further on and on one will eventually see that Lord Kṛṣṇa is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Kṛṣṇa, or, for that matter, His plenary expansion, Nārāyaṇa, and none else. In the Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance over matter and thus there was creation. Before creation, there was neither Brahmā nor Śiva, and what to speak of others. Śrīpād Śaṅkarācārya has definitely accepted this, that Nārāyaṇa is beyond the material creation and all others are within the material creation. The whole material creation is, therefore, one and different from Nārāyaṇa, simultaneously, and this supports the philosophy of <i>acintya-bhedābheda-tattva</i> of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (<i>bahiraṅgā-māyā</i>) and is aloof from the internal potency (<i>ātma-māyā</i>), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in the dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dream-like creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dream-like creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. One should therefore concentrate on Him only as His part and parcel without deviation, otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the <i>Bhagavad-gītā</i> as follows:",
|
||||
"<i>sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām<br/> kalpakṣaye punas tāni kalpādau visṛjāmy aham</i>",
|
||||
"\"O son of Kuntī, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency I again create.\" (Bg. <i>9.7</i>)",
|
||||
"The human life is, however, an opportunity to get out of this repetition of creation and annihilation. It is a means whereby one may escape the Lord's external potency and enter into His internal potency."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 1,
|
||||
"reference": "SB 2.2.1",
|
||||
"devanagari": "श्री शुक उवाच\nएवं पुरा धारणयात्मयोनिर्नष्टां स्मृतिं प्रत्यवरुध्य तुष्टात्\nतथा ससर्जेदम् अमोघदृष्टिर्यथाप्ययात्प्राग्व्यवसायबुद्धिः",
|
||||
"transliteration": "śrī śuka uvāca\nevaṁ purā dhāraṇayātma-yonir\nnaṣṭāṁ smṛtiṁ pratyavarudhya tuṣṭāt\ntathā sasarjedam amogha-dṛṣṭir\nyathāpyayāt prāg vyavasāya-buddhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"just in the same way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"prior to the manifestation of the cosmos"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇayā",
|
||||
"meanings": [
|
||||
"by such conception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-yoniḥ",
|
||||
"meanings": [
|
||||
"of Brahmājī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naṣṭām",
|
||||
"meanings": [
|
||||
"lost"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smṛtim",
|
||||
"meanings": [
|
||||
"remembrance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratyavarudhya",
|
||||
"meanings": [
|
||||
"by regaining consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tuṣṭāt",
|
||||
"meanings": [
|
||||
"because of appeasing the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sasarjedam",
|
||||
"meanings": [
|
||||
"created this material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amogha-dṛṣṭiḥ",
|
||||
"meanings": [
|
||||
"one who has attained clear vision"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apyayāt",
|
||||
"meanings": [
|
||||
"created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāk",
|
||||
"meanings": [
|
||||
"as formerly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasāya",
|
||||
"meanings": [
|
||||
"ascertained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śrī Śukadeva Gosvāmī said: </b><b>Formerly, prior to the manifestation of the cosmos, Lord Brahmā, by meditating on the virāṭa rūpa, regained his lost consciousness by appeasing the Lord. Thus he was again able to rebuild the creation as it was before.</b>",
|
||||
"purport": [
|
||||
"The example cited herein of Śrī Brahmājī is one of forgetfulness. Brahmājī is the incarnation of one of the mundane attributes of the Lord. Being the incarnation of the passion-mode of material nature, he is empowered by the Lord to generate the beautiful material manifestation. Yet, due to his becoming one of the numerous living entities, he is apt to forget the art of his creative energy. This forgetfulness of the living being—beginning from Brahmā down to the lowest insignificant ant—is a tendency which can be counteracted by meditation on the <i>virāṭa rūpa</i> of the Lord. This chance is available in the human form of life, and if a human being follows the instruction of <i>Śrīmad-Bhāgavatam </i>and begins to meditate upon the <i>virāṭa rūpa</i>, then revival of his pure consciousness and counteraction to the tendency of his forgetfulness of his eternal relationship with the Lord can follow simultaneously. And as soon as this forgetfulness is removed, at once the <i>vyavasāya-buddhi</i>, as it is stated here and in the <i>Bhagavad-gītā </i>(2.41), follows at once. This ascertained knowledge of the living being leads to loving service of the Lord, which the living being requires. The kingdom of God is unlimited; therefore the number of the assisting hands of the Lord is also unlimited. The <i>Bhagavad-gītā</i> asserts that the Lord has His hands, legs, eyes and mouths in every nook and corner of His creation (Bg. <i>13.13</i>). This means that the expansions of differentiated parts and parcels, called <i>jīvas</i> or the living entities, are assisting hands of the Lord, and all of them are meant for rendering a particular pattern of service to the Lord. The conditioned soul, even in the position of a Brahmā, forgets this by the influence of illusory material energy generated out of false egoism. Such false egoism can be counteracted by invoking God consciousness. Liberation means getting out of the slumber of forgetfulness and becoming situated in the real loving service of the Lord, as it is exemplified in the case of Brahmā. The service of Brahmā is the sample of service in liberation distinguished from the so-called altruistic services full of mistakes and forgetfulness. Liberation is never inaction, but service without human mistakes."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 2,
|
||||
"reference": "SB 2.2.2",
|
||||
"devanagari": "शाब्दस्य हि ब्रह्मण एष पन्था यन्नामभिर्ध्यायति धीर् अपार्थैः\nपरिभ्रमंस्तत्र न विन्दते ऽर्थान्मायामये वासनया शयानः",
|
||||
"transliteration": "śābdasya hi brahmaṇa eṣa panthā\nyan nāmabhir dhyāyati dhīr apārthaiḥ\nparibhramaṁs tatra na vindate 'rthān\nmāyāmaye vāsanayā śayānaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śābdasya",
|
||||
"meanings": [
|
||||
"of the Vedic sound"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇaḥ",
|
||||
"meanings": [
|
||||
"of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣaḥ",
|
||||
"meanings": [
|
||||
"these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "panthā",
|
||||
"meanings": [
|
||||
"the way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāmabhiḥ",
|
||||
"meanings": [
|
||||
"by different names"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhyāyati",
|
||||
"meanings": [
|
||||
"ponders over, dhīḥ—intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apārthaiḥ",
|
||||
"meanings": [
|
||||
"by meaningless ideas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paribhraman",
|
||||
"meanings": [
|
||||
"wandering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vindate",
|
||||
"meanings": [
|
||||
"enjoys"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthān",
|
||||
"meanings": [
|
||||
"realities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyāmaye",
|
||||
"meanings": [
|
||||
"in illusory things"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsanayā",
|
||||
"meanings": [
|
||||
"by different desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śayānaḥ",
|
||||
"meanings": [
|
||||
"as if dreaming in sleep."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The way of presentation of the Vedic sounds is so bewildering that the intelligence of the people is directed to meaningless things, like the heavenly kingdoms, etc. The conditioned souls hover in a dream of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places.</b>",
|
||||
"purport": [
|
||||
"The conditioned soul is always engaged in laying out plans for happiness within the material world, even up to the end of the universal limit. He is not even satisfied with available amenities within this planet earth, where he has exploited the resources of nature tc the best of his capacity. He wants to go to the moon or the planet Venus to exploit resources there. But the Lord has warned us in the <i>Bhagavad-gītā</i> (Bg. 8.16) about the worthlessness of all the innumerable planets of this universe, as well as those planets within other systems. There are innumerable universes and also innumerable planets in each of them. But none of them is immune to the chief miseries of material existence, namely the pangs of birth, the pangs of death, the pangs of old age and the pangs of disease. The Lord says that even the topmost planet known as the Brahmaloka or Satyaloka (and what to speak of other planets, like the heavenly planets, etc.) is not a happy land for residential purposes due to the presence of material pangs, as above mentioned. Conditioned souls are strictly under the laws of fruitive activities, and as such they go up to Brahmaloka sometimes and again come down to the Pātālaloka, as if they were unintelligent children on a merry-go-round. The real happiness is in the kingdom of God, where no one has to undergo the pangs of material existence. Therefore, the Vedic ways of fruitive activities by the living entities are misleading. One thinks of a superior way of life in this country or that, or in this planet or another, but nowhere in the material world can he fulfill his real desire of life, namely eternal life, full intelligence and complete bliss. Indirectly Śrīla Śukadeva Gosvāmī affirms that Mahārāja Parīkṣit, in the last stage of life, should not desire to transfer himself to the so-called heavenly planets, but should prepare himself for going back home, back to Godhead. None of the material planets, nor the amenities available there for living conditions, is everlasting; therefore one must have a factual reluctance to enjoy such temporary happiness as they afford."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 3,
|
||||
"reference": "SB 2.2.3",
|
||||
"devanagari": "अतः कविर्नामसु यावद् अर्थः स्याद् अप्रमत्तो व्यवसायबुद्धिः\nसिद्धे ऽन्यथार्थे न यतेत तत्र परिश्रमं तत्र समीक्षमाणः",
|
||||
"transliteration": "ataḥ kavir nāmasu yāvad arthaḥ\nsyād apramatto vyavasāya-buddhiḥ\nsiddhe 'nyathārthe na yateta tatra\npariśramaṁ tatra samīkṣamāṇaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ataḥ",
|
||||
"meanings": [
|
||||
"for this reason"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaviḥ",
|
||||
"meanings": [
|
||||
"the enlightened person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāmasu",
|
||||
"meanings": [
|
||||
"in the matter of names only"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"minimum"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthaḥ",
|
||||
"meanings": [
|
||||
"necessity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syāt",
|
||||
"meanings": [
|
||||
"must be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apramattaḥ",
|
||||
"meanings": [
|
||||
"without being mad after them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasāya-buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligently fixed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "siddhe",
|
||||
"meanings": [
|
||||
"for success"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyathā",
|
||||
"meanings": [
|
||||
"otherwise"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthe",
|
||||
"meanings": [
|
||||
"in the interest of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"should never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yateta",
|
||||
"meanings": [
|
||||
"endeavor for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pariśramam",
|
||||
"meanings": [
|
||||
"laboring hard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samīkṣamāṇaḥ",
|
||||
"meanings": [
|
||||
"one who sees practically."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely laboring hard for nothing.</b>",
|
||||
"purport": [
|
||||
"The <i>Bhāgavata-dharma</i> or the cult of <i>Śrīmad-Bhāgavatam</i> is perfectly distinct from the way of fruitive activities, which are considered by the devotees to be merely a waste of time. The whole universe, or for that matter all material existence, is moving on as <i>jagat,</i> simply for planning business to make one's position very comfortable or secure, although everyone sees that this existence is neither comfortable nor secure, nor can it ever become comfortable or secure at any stage of development. Those who are captivated by the illusory advancement of material civilization (following the way of phantasmagoria) are certainly madmen. The whole material creation is a <i>jugglery of names</i> only; in fact, it is nothing but a bewildering creation of matters like earth, water and fire. The buildings, furniture, cars, bungalows, mills, factories, industries, peace, war or even the highest perfection of material science, namely the atomic energy and electronics, are all simply bewildering names of material elements with their concomitant reactions of the three modes. Since the devotee of the Lord knows them perfectly well, he is not interested in creating unwanted things for a situation which is not at all reality, but simply names of no more significance than the babble of sea waves. The great kings, leaders and soldiers fight with one another in order to perpetuate their names in history. They are forgotten in due course of time, and they make place for another era in history. But the devotee realizes how much history and historical persons are useless products of flickering time. The fruitive worker aspires after a big fortune in the matter of wealth, woman and worldly adoration, but those who are fixed in perfect reality are not at all interested in such false things. For them it is all a waste of time. Since every second of human life is important, an enlightened man should be very careful to utilize time very cautiously. One second of human life wasted in the vain research of planning happiness in the material world can never be replaced, even by spending millions of coins of gold. Therefore, the transcendentalist desiring freedom from the clutches of <i>māyā</i>, or the illusory activities of life, is warned herewith not to be captivated by the external features of fruitive actors. Human life is never meant for sense gratification, but for self-realization. <i>Śrīmad-Bhāgavatam</i> instructs us solely on this subject from the very beginning to the end. Human life is simply meant for self-realization. The civilization which aims at this utmost perfection never indulges in creating unwanted things, and such a perfectional civilization prepares men only to accept the bare necessities of life or to follow the principle of the best use of a bad bargain. Our material bodies and our lives in that connection are bad bargains because the living entity is actually spirit, and spiritual advancement of the living entity is absolutely necessary. Human life is intended for the realization of this important factor, and one should act accordingly, accepting only the bare necessities of life and depending more on God's gift without diversion of human energy for any other purpose, such as being mad for material enjoyment. Such materialistic advancement of civilization is called \"the civilization of the demons,\" which ultimately ends in wars and scarcity. The transcendentalist is specifically warned herewith to be fixed in mind, so that even if there is difficulty in plain living and high thinking he will not budge even an inch from his stark determination. For a transcendentalist, it is a suicidal policy to be intimately in touch with the sense-gratifiers of the world, because such a policy will frustrate the ultimate gain of life. Śukadeva Gosvāmī met Mahārāja Parīkṣit when the latter felt a necessity for such a meeting. It is the duty of a transcendentalist to help persons who desire real salvation and to support the cause of salvation. One might note that Śukadeva Gosvāmī never met Mahārāja Parīkṣit while he was ruling as a great king. For a transcendentalist, the mode of activities is explained in the next <i>śloka.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,141 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 4,
|
||||
"reference": "SB 2.2.4",
|
||||
"devanagari": "सत्यां क्षितौ किं कशिपोः प्रयासैर्बाहौ स्वसिद्धे ह्य् उपबर्हणैः किम्\nसत्य् अंजलौ किं पुरुधान्नपात्र्या दिग्वल्कलादौ सति किं दुकूलैः",
|
||||
"transliteration": "satyāṁ kṣitau kiṁ kaśipoḥ prayāsair\nbāhau svasiddhe hy upabarhaṇaiḥ kim\nsaty añjalau kiṁ purudhānna-pātryā\ndig-valkalādau sati kiṁ dukūlaiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "satyām",
|
||||
"meanings": [
|
||||
"being in possession"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣitau",
|
||||
"meanings": [
|
||||
"earthly flats"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"where is the necessity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaśipoḥ",
|
||||
"meanings": [
|
||||
"of bed and cots"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayāsaiḥ",
|
||||
"meanings": [
|
||||
"endeavoring for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāhau",
|
||||
"meanings": [
|
||||
"the arms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svasiddhe",
|
||||
"meanings": [
|
||||
"being self-sufficient"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upabarhaṇaiḥ",
|
||||
"meanings": [
|
||||
"bed and bedstead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is the use"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sati",
|
||||
"meanings": [
|
||||
"being present"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "añjalau",
|
||||
"meanings": [
|
||||
"the palms of the hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is the use"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purudhā",
|
||||
"meanings": [
|
||||
"varieties of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anna",
|
||||
"meanings": [
|
||||
"eatables"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pātryā",
|
||||
"meanings": [
|
||||
"by the utensils"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dik",
|
||||
"meanings": [
|
||||
"open space"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "valkala-ādau",
|
||||
"meanings": [
|
||||
"skins of trees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sati",
|
||||
"meanings": [
|
||||
"being existent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is the use of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dukūlaiḥ",
|
||||
"meanings": [
|
||||
"clothes."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When there are ample earthly flats to lie on, then what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, then what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, then what is the necessity of clothing?</b>",
|
||||
"purport": [
|
||||
"The necessities of life for the protection of the body, etc., must not be unnecessarily increased. Human energy is spoiled in a vain search after such illusory happiness. If one is able to lie down on the floor, then why should one endeavor to get a good bedstead or soft cushion to lie on? If one can rest without any pillow and make use of the soft arms endowed by nature, there is no necessity of searching after a pillow. If we make a study of the general life of the animals, we can see that they have no intelligence to build big houses, furniture, and other household paraphernalia, and yet they maintain a healthy life by lying down on the open land. They do not know how to cook or prepare foodstuff, yet they still live healthy lives more easily than the human being. This does not mean that human civilization should revert to animal life nor that the human being should live naked in the jungles without any culture, education, and sense of morality. An intelligent human cannot live the life of an animal; rather, man should try to utilize his intelligence in arts and science, poetry and philosophy. In such a way he can further the progressive march of human civilization. But here the idea given by Śrīla Śukadeva Gosvāmī is that the reserve energy of human life, far superior to that of animals, should simply be utilized for self-realization. Advancement of human civilization must be towards the goal of establishing our lost relationship with God, which is not possible in any form of life other than the human. One must realize the nullity of the material phenomenon, considering it a passing phantasmagoria, and must endeavor to make a solution to the miseries of life. Self-complacence with a polished type of animal civilization geared to sense gratification is delusion, and such a \"civilization\" is not worthy of the name. In pursuit of such false activities, a human being is in the clutches of <i>māyā,</i> or illusion. Great sages and saints in the days of yore were not living in palatial buildings furnished with good furniture and so-called amenities of life. They used to live in huts and groves and sit on the flat ground, and yet they have left immense treasures of high knowledge with all perfection. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī were high-ranking ministers of state, but they were able to leave behind them immense writings on transcendental knowledge, while residing only for one night underneath one tree. They did not live even two nights under the same tree, and what to speak of well-furnished rooms with modern amenities. And still they were able to give us most important literatures of self-realization. So-called comforts of life are not actually helpful for progressive civilization; rather, they are detrimental to such progressive life. In the system of <i>sanātana-dharma</i> of four divisions of social life and four orders of progressive realization, there are ample opportunities and sufficient directions for a happy termination of the progressive life, and the sincere followers are advised there to accept a voluntary life of renunciation in order to achieve the desired goal of life. If one is not accustomed to abide by the life of renunciation and self-abnegation from the beginning, one should try to get into the habit at a later stage of life as recommended by Śrīla Śukadeva Gosvāmī, and that will help one to achieve the desired success."
|
||||
]
|
||||
}
|
||||
File diff suppressed because one or more lines are too long
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 6,
|
||||
"reference": "SB 2.2.6",
|
||||
"devanagari": "एवं स्वचित्ते स्वत एव सिद्ध आत्मा प्रियो ऽर्थो भगवान् अनन्तः\nतं निर्वृतो नियतार्थो भजेत संसारहेतूपरमश्च यत्र",
|
||||
"transliteration": "evaṁ svacitte svata eva siddha\nātmā priyo 'rtho bhagavān anantaḥ\ntaṁ nirvṛto niyatārtho bhajeta\nsaṁsāra-hetūparamaś ca yatra",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svacitte",
|
||||
"meanings": [
|
||||
"in one's own heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svataḥ",
|
||||
"meanings": [
|
||||
"by His omnipotency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "siddhaḥ",
|
||||
"meanings": [
|
||||
"fully represented"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"the Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priyaḥ",
|
||||
"meanings": [
|
||||
"very dear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthaḥ",
|
||||
"meanings": [
|
||||
"substance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anantaḥ",
|
||||
"meanings": [
|
||||
"the eternal unlimited"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirvṛtaḥ",
|
||||
"meanings": [
|
||||
"being detached from the world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niyata",
|
||||
"meanings": [
|
||||
"permanent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arthaḥ",
|
||||
"meanings": [
|
||||
"the supreme gain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhajeta",
|
||||
"meanings": [
|
||||
"one must worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsāra-hetu",
|
||||
"meanings": [
|
||||
"the cause of the conditioned state of existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uparamaḥ",
|
||||
"meanings": [
|
||||
"cessation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"in which."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence.</b>",
|
||||
"purport": [
|
||||
"The Supreme Personality of Godhead Śrī Kṛṣṇa, as it is confirmed in the <i>Bhagavad-gītā</i> (Bg. <i>18.61</i>), is the all-pervading omnipresent Supersoul. Therefore one who is a <i>yogī</i> can only worship Him because He is the substance and not illusion. Every living creature is engaging in the service of something else. A living being's constitutional position is to render service, but in the atmosphere of <i>māyā</i>, or illusion, or the conditional state of existence, the conditioned soul seeks the service of illusion. A conditioned soul works in the service of his temporary body, bodily relatives like the wife and children, and the necessary paraphernalia for maintaining the body and bodily relations, namely the house, land, wealth, society, country, etc., but he does not know that all such renderings of service are totally illusory. As we have discussed many times before, this material world is itself an illusion, like the mirage in the desert. In the desert there is an illusion of water, and the foolish animals become entrapped by such illusion and run after water in the desert, although there is no water at all. But because there is no water in the desert, one does not conclude that there is no water at all. The intelligent person knows well that there is certainly water, water in the seas and oceans, but such vast reservoirs of water are far, far away from the desert. One should therefore search for water in the vicinity of seas and oceans and not in the desert. Every one of us is searching after real happiness in life, namely eternal life, eternal or unlimited knowledge and unending blissful life. But foolish people who have no knowledge of the substance search after the reality of life in the illusion. This material body does not endure eternally, and everything in relation with this temporary body, namely the wife, children, society, country, etc., also changes along with the change of body. This is called <i>saṁsāra</i> or repetition of birth, death, old age and disease. We would like to find a solution for all these problems of life, but we do not know the way. Herein it is suggested that anyone who wants to make an end of these miseries of life, namely repetition of birth, death, disease, and old age, must take to this process of worshiping the Supreme Lord and not others, as it is also ultimately suggested in the <i>Bhagavad-gītā</i> (Bg. 18.65). If we at all want to end the cause of our conditioned life, we must take to the worship of Lord Śrī Kṛṣṇa, who is present in everyone's heart by His natural affection for all living beings, who are actually the parts and parcels of the Lord (Bg. 18.65). The baby in the lap of his mother is naturally attached to the mother, and the mother is attached to the child. But when the child grows up and becomes overwhelmed by circumstances, he gradually becomes detached from the mother, but the mother always expects some sort of service from the grown-up child, and she is equally affectionate for her child, even though the child is forgetful. Similarly, because we are all part and parcel of the Lord, the Lord is always affectionate to us, and He always tries to get us back home and back to Godhead. But we, the conditioned souls, do not care for Him and run instead after the illusory bodily connections. We must therefore extricate ourselves from all illusory connections of the world and seek reunion with the Lord, trying to render service unto Him because He is the ultimate truth. Actually we are hankering after Him as the child seeks the mother. And to search out the Supreme Personality of Godhead, we need not go anywhere else, because the Lord is within our hearts. This does not, however, suggest that we should not go to the places of worship, namely the temples, churches and mosques. Such holy places of worship are also occupied by the Lord because the Lord is omnipresent. For the common man these holy places are centers of learning about the science of God. When the temples are devoid of activities, the people in general become disinterested in such places, and consequently the mass of people gradually become godless, and a godless civilization is the result. Such a hellish civilization increases artificially the conditions of life, and existence becomes intolerable for everyone. The foolish leaders of a godless civilization try to devise various plans to bring about peace and prosperity in the godless world under a patent trademark of materialism, and because such attempts are illusory only, the people elect incompetent, blind leaders one after another who are incapable of offering solutions. If we want at all to end this anomaly of a godless civilization, we must follow the principles of revealed scriptures like the <i>Śrīmad-Bhāgavatam</i> and follow the instruction of a person like Śrī Śukadeva Gosvāmī who has no attraction for material gain."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,118 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 7,
|
||||
"reference": "SB 2.2.7",
|
||||
"devanagari": "कस्तां त्व् अनादृत्य परानुचिन्ताम् ऋते पशून् असतीं नाम कुर्यात्\nपश्यञ्जनं पतितं वैतरण्यां स्वकर्मजान्परितापाञ्जुषाणम्",
|
||||
"transliteration": "kas tāṁ tv anādṛtya parānucintām\nṛte paśūn asatīṁ nāma kuryāt\npaśyañ janaṁ patitaṁ vaitaraṇyāṁ\nsva-karma-jān paritāpāñ juṣāṇam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kaḥ",
|
||||
"meanings": [
|
||||
"who else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tām",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anādṛtya",
|
||||
"meanings": [
|
||||
"by neglecting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parānucintām",
|
||||
"meanings": [
|
||||
"transcendental thoughts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛte",
|
||||
"meanings": [
|
||||
"without"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśūn",
|
||||
"meanings": [
|
||||
"the materialists"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asatīm",
|
||||
"meanings": [
|
||||
"in the nonpermanent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuryāt",
|
||||
"meanings": [
|
||||
"will adopt"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyan",
|
||||
"meanings": [
|
||||
"seeing definitely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janam",
|
||||
"meanings": [
|
||||
"the general mass of people"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patitam",
|
||||
"meanings": [
|
||||
"fallen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaitaraṇyām",
|
||||
"meanings": [
|
||||
"in Vaitaraṇī, the river of suffering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-karma-jān",
|
||||
"meanings": [
|
||||
"produced from one's own work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paritāpān",
|
||||
"meanings": [
|
||||
"suffering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "juṣāṇam",
|
||||
"meanings": [
|
||||
"being overtaken by."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?</b>",
|
||||
"purport": [
|
||||
"In the <i>Vedas</i> it is said that persons who are attached to demigods to the exclusion of the Supreme Personality of Godhead are like the animals who follow the herdsman even though they are taken to the slaughterhouse. The materialists, like animals, also do not know how they are being misdirected by neglecting the transcendental thought of the Supreme Person. No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster. The materialists are always worshiping some minor demigods, although this is condemned in the <i>Bhagavad-gītā</i> (Bg. 7.20). As long as a person is illusioned by material gains, he petitions the respective demigods to draw some particular benefit which is, after all, illusory and nonpermanent. The enlightened transcendentalist is not captivated by such illusory things; therefore he is always absorbed in the transcendental thought of the Supreme in different stages of realization, namely Brahman, Paramātmā and Bhagavān. In the previous verse it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the <i>virāṭa rūpa</i> of the Personality of Godhead.",
|
||||
"Intelligent persons who can see properly may look into the general conditions of the living entities who are wandering in the cycle of the 8,400,000 species of life, as well as in different classes of human beings. It is said that there is an everlasting belt of water called the River Vaitaraṇī at the entrance of the plutonic planet of Yamarāja, who punishes sinners in different manners. After being subjected to such sufferings, a sinner is awarded a particular species of life according to his deeds in the past. Such living entities as are punished by the Yamarāja are seen in different varieties of conditioned life. Some of them are in heaven, and some of them are in hell. Some of them are <i>brāhmaṇas,</i> and some of them are misers. But no one is happy in this material world, and all of them are either class A., B. or C. prisoners suffering because of their own deeds. The Lord is impartial to all circumstances of sufferings of the living entities, but to one who takes shelter at His lotus feet, the Lord gives proper protection, and He takes such a living entity again back home, back to Himself."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.2.8",
|
||||
"devanagari": "केचित्स्वदेहान्तर्हृदयावकाशे प्रादेशमात्रम्पुरुषं वसन्तम्\nचतुर्भुजं कंजरथांगशंख गदाधरं धारणया स्मरन्ति",
|
||||
"transliteration": "kecit sva-dehāntar-hṛdayāvakāśe\nprādeśa-mātram puruṣaṁ vasantam\ncatur-bhujaṁ kañja-rathāṅga-śaṅkha-\ngadādharaṁ dhāraṇayā smaranti",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kecit",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-deha-antar",
|
||||
"meanings": [
|
||||
"within the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdaya-avakāśe",
|
||||
"meanings": [
|
||||
"in the region of the heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prādeśa-mātram",
|
||||
"meanings": [
|
||||
"only measured by eight inches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣam",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasantam",
|
||||
"meanings": [
|
||||
"residing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catuḥ-bhujam",
|
||||
"meanings": [
|
||||
"with four hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kañja",
|
||||
"meanings": [
|
||||
"lotus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratha-aṅga",
|
||||
"meanings": [
|
||||
"the wheel of a chariot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaṅkha",
|
||||
"meanings": [
|
||||
"conchshell"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gadā-dharam",
|
||||
"meanings": [
|
||||
"and with a club in the hand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇayā",
|
||||
"meanings": [
|
||||
"conceiving in that way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smaranti",
|
||||
"meanings": [
|
||||
"do meditate upon Him."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Others conceive of the Personality of Godhead residing within the body in the region of the heart and measured only by eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.</b>",
|
||||
"purport": [
|
||||
"The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols—beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively—is called Janārdana, or the plenary portion of the Lord that controls over the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. Such twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each of them there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the <i>Paravyoma.</i> There are many other hundreds and scores of different forms of the Lord, and each and every one of them has a particular planet in the spiritual sky, of which this material sky is only a fragmental offshoot. The Lord exists as <i>puruṣa,</i> or the male enjoyer, although there is no comparing Him to any male form in the material world. But all such forms, <i>advaita</i>, are nondifferent from one another, and each of them is eternally young. The young Lord with four hands is nicely decorated, as described below."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.2.9",
|
||||
"devanagari": "प्रसन्नवक्त्रं नलिनायतेक्षणं कदम्बकिंजल्कपिशंगवाससम्\nलसन्महारत्नहिरण्मयांगदं स्फुरन्महारत्नकिरीटकुण्डलम्",
|
||||
"transliteration": "prasanna-vaktraṁ nalināyatekṣaṇaṁ\nkadamba-kiñjalka-piśaṅga-vāsasam\nlasan-mahāratna-hiraṇmayāṅgadaṁ\nsphuran-mahāratna-kirīṭa-kuṇḍalam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prasanna",
|
||||
"meanings": [
|
||||
"expresses happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaktram",
|
||||
"meanings": [
|
||||
"mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nalina-āyata",
|
||||
"meanings": [
|
||||
"spread like the petals of a lotus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣaṇam",
|
||||
"meanings": [
|
||||
"eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kadamba",
|
||||
"meanings": [
|
||||
"kadamba flower"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kiñjalka",
|
||||
"meanings": [
|
||||
"saffron"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "piśaṅga",
|
||||
"meanings": [
|
||||
"yellow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsasam",
|
||||
"meanings": [
|
||||
"garments"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lasan",
|
||||
"meanings": [
|
||||
"hanging"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahāratna",
|
||||
"meanings": [
|
||||
"valuable jewels"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hiraṇmaya",
|
||||
"meanings": [
|
||||
"made of gold"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgadam",
|
||||
"meanings": [
|
||||
"ornament"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sphuran",
|
||||
"meanings": [
|
||||
"glowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahāratna",
|
||||
"meanings": [
|
||||
"valuable jewels"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kirīṭa",
|
||||
"meanings": [
|
||||
"headdress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuṇḍalam",
|
||||
"meanings": [
|
||||
"earrings."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>His mouth expresses His happiness. His eyes are spread like the petals of a lotus, and His garments are yellowish like the saffron of a kadamba flower and bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing headdress and earrings.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.2.10",
|
||||
"devanagari": "उन्निद्रहृत्पंकजकर्णिकालये योगेश्वरास्थापितपादपल्लवम्\nश्रीलक्षणं कौस्तुभरत्नकन्धरम् अम्लानलक्ष्म्या वनमालयाचितम्",
|
||||
"transliteration": "unnidra-hṛt-paṅkaja-karṇikālaye\nyogeśvarāsthāpita-pāda-pallavam\nśrī-lakṣaṇaṁ kaustubha-ratna-kandharam\namlāna-lakṣmyā vana-mālayācitam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "unnidra",
|
||||
"meanings": [
|
||||
"blooming"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛt",
|
||||
"meanings": [
|
||||
"heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paṅkaja",
|
||||
"meanings": [
|
||||
"lotus flower"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karṇikā-ālaye",
|
||||
"meanings": [
|
||||
"on the surface of the whorl"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogeśvara",
|
||||
"meanings": [
|
||||
"the great mystics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsthāpita",
|
||||
"meanings": [
|
||||
"placed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāda-pallavam",
|
||||
"meanings": [
|
||||
"lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrī",
|
||||
"meanings": [
|
||||
"goddess of fortune, or a beautiful calf"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣaṇam",
|
||||
"meanings": [
|
||||
"marked in that way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaustubha",
|
||||
"meanings": [
|
||||
"Kaustubha jewel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratna",
|
||||
"meanings": [
|
||||
"other jewels"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kandharam",
|
||||
"meanings": [
|
||||
"on the shoulder"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amlāna",
|
||||
"meanings": [
|
||||
"quite fresh"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣmyā",
|
||||
"meanings": [
|
||||
"beauty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vana-mālayā",
|
||||
"meanings": [
|
||||
"by a flower garland"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ācitam",
|
||||
"meanings": [
|
||||
"spread over."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>His lotus feet are placed over the whorl of the lotus-like hearts of great mystics. On His chest there is the Kaustubha jewel engraved with a beautiful calf, and there are other jewels on His shoulders, and the complete torso is garlanded with fresh flowers.</b>",
|
||||
"purport": [
|
||||
"The ornaments, flowers, clothings and all other decorations on the transcendental body of the Personality of Godhead are identical with the body of the Lord. None of them are made of material ingredients, otherwise there is no chance of their decorating the body of the Lord. As such, in the Paravyoma, spiritual varieties are also distinguished from the material variegatedness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.2.11",
|
||||
"devanagari": "विभूषितं मेखलयांगुलीयकैर्महाधनैर्नूपुरकंकणादिभिः\nस्निग्धामलाकुंचितनीलकुन्तलैर्विरोचमानाननहासपेशलम्",
|
||||
"transliteration": "vibhūṣitaṁ mekhalayāṅgulīyakair\nmahādhanair nūpura-kaṅkaṇādibhiḥ\nsnigdhāmalā-kuñcita-nīla-kuntalair\nvirocamānānana-hāsa-peśalam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vibhūṣitam",
|
||||
"meanings": [
|
||||
"well decorated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mekhalayā",
|
||||
"meanings": [
|
||||
"with an ornamental wreath about the waist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgulīyakaiḥ",
|
||||
"meanings": [
|
||||
"by finger rings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahādhanaiḥ",
|
||||
"meanings": [
|
||||
"all highly valuable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nūpura",
|
||||
"meanings": [
|
||||
"ringing leglet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṅkaṇa-ādibhiḥ",
|
||||
"meanings": [
|
||||
"also by bangles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "snigdha",
|
||||
"meanings": [
|
||||
"greasy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amalā",
|
||||
"meanings": [
|
||||
"spotless"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuñcita",
|
||||
"meanings": [
|
||||
"curling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nīla",
|
||||
"meanings": [
|
||||
"bluish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuntalaiḥ",
|
||||
"meanings": [
|
||||
"hair"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virocamāna",
|
||||
"meanings": [
|
||||
"very pleasing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānana",
|
||||
"meanings": [
|
||||
"face"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hāsa",
|
||||
"meanings": [
|
||||
"smile"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "peśalam",
|
||||
"meanings": [
|
||||
"beautiful."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He is well decorated with an ornamental wreath about His waist and rings on His fingers studded with valuable jewels. His leglet, bangles, oiled hair curling with bluish tint, and His beautiful smiling face are all very pleasing.</b>",
|
||||
"purport": [
|
||||
"The Supreme Personality of Godhead is the most beautiful person amongst all others, and Śrīla Śukadeva Gosvāmī describes every part of His transcendental beauty, one after another, in order to teach the impersonalist that the Personality of Godhead is not an imagination by the devotee for facility of worship, but that He is the Supreme Person in fact and figure. The impersonal feature of the Absolute Truth is but His radiation, as the sun rays are but radiations from the sun."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,119 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.2.12",
|
||||
"devanagari": "अदीनलीलाहसितेक्षणोल्लसद्भ्रूभंगसंसूचितभूर्यनुग्रहम्\nईक्षेत चिन्तामयम् एनम् ईश्वरं यावन्मनो धारणयावतिष्ठते",
|
||||
"transliteration": "adīna-līlā-hasitekṣaṇollasad\nbhrū-bhaṅga-saṁsūcita-bhūry-anugraham\nīkṣeta cintāmayam enam īśvaraṁ\nyāvan mano dhāraṇayāvatiṣṭhate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "adīna",
|
||||
"meanings": [
|
||||
"very magnanimous"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "līlā",
|
||||
"meanings": [
|
||||
"pastimes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hasita",
|
||||
"meanings": [
|
||||
"smiling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣaṇa",
|
||||
"meanings": [
|
||||
"by glancing over"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ullasat",
|
||||
"meanings": [
|
||||
"glowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhrū-bhaṅga",
|
||||
"meanings": [
|
||||
"signals of the eyebrow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsūcita",
|
||||
"meanings": [
|
||||
"indicated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūri",
|
||||
"meanings": [
|
||||
"extensive"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugraham",
|
||||
"meanings": [
|
||||
"benediction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣeta",
|
||||
"meanings": [
|
||||
"one must concentrate on"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cintāmayam",
|
||||
"meanings": [
|
||||
"transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "enam",
|
||||
"meanings": [
|
||||
"this particular"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśvaram",
|
||||
"meanings": [
|
||||
"the Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as long as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāraṇayā",
|
||||
"meanings": [
|
||||
"by meditation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avatiṣṭhate",
|
||||
"meanings": [
|
||||
"can be fixed on."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā </i>(Bg. 12.5) it is said that the impersonalist undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, gets through very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the <i>Bhāgavatam</i> regarding the positive concentration of the mind on the factual form of the Lord.",
|
||||
"The process of meditation recommended herein is <i>bhakti-yoga,</i> or the process of devotional service after being liberated from the material conditions. <i>Jñāna-yoga</i> is the process of liberation from the material conditions. After one is liberated from the conditions of material existence, i.e., when one is <i>nivṛtta,</i> as previously stated herein, or when one is freed from all material necessities, one becomes qualified to discharge the process of <i>bhakti-yoga.</i> Therefore <i>bhakti-yoga</i> includes <i>jñāna-yoga,</i> or, in other words, the process of pure devotional service simultaneously serves the purpose of <i>jñāna-yoga;</i> liberation from material conditions is automatically achieved by the gradual development of pure devotional service. These effects of <i>bhakti-yoga</i> are called <i>anartha-nivṛtti.</i> Things which are artificially acquired gradually disappear along with the progress of <i>bhakti-yoga.</i> Meditation on the lotus feet of the Personality of Godhead, the first processional step, must show its effect by <i>anartha-nivṛtti.</i> The grossest type of <i>anartha</i> which binds the conditioned soul in the material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female become united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives, and wealth. When all these are acquired, the conditioned soul becomes overwhelmed with such entanglements, and the false sense of egoism, or the sense of myself and mine, becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropical, and many other unwanted engagements, which are all like the foam of the sea waves which becomes very prominent at one time and the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore <i>bhakti-yoga</i> leads to gradual evaporation of the sex desire, which is summarized in three headings, namely <i>profit, adoration</i>, and <i>distinction</i>. All conditioned souls are mad after these different forms of sex desires, and one shall see himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of <i>bhakti-yoga</i> because <i>bhakti-yoga</i> automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated. Knowledge means to know things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things. When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called <i>vairāgya,</i> or detachment from unwanted things. We have previously discussed that the transcendentalist is required to be self-sufficient and should not beg from the rich blind persons to fulfill the bare necessities of life. Śukadeva Gosvāmī has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and sheltering, but he has not suggested any alternative for sex satisfaction. One who has the sex desire still with him should not at all try to accept the renounced order of life. For one who has not attained to this stage, there is no question of a renounced order of life. So by gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the <i>Bhāgavatam,</i> one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.",
|
||||
"So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of <i>Śrīmad-Bhāgavatam,</i> and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the <i>rāsa-līlā</i> of the Lord. This is certainly improper. By such improper study or hearing of <i>Bhāgavatam,</i> the material opportunists have played havoc by indulgence of sex life in the name of <i>Bhāgavatam.</i> This vilification of <i>Bhāgavatam</i> is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of <i>Bhāgavatam.</i> Śrī Viśvanātha Cakravartī Ṭhākur clearly defines the import of purification as cessation from sex indulgence. He says \"<i>yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti citta-śuddha-tāratamyenaiva dhyāna-tāratamyam.\"</i> And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of <i>Śrīmad-Bhāgavatam</i> by them should be restricted within the First and Second Cantos of the great literature. The purificatory process must be completed by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,114 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.2.13",
|
||||
"devanagari": "एकैकशो ऽंगानि धियानुभावयेत्पादादि यावद्द्हसितं गदाभृतः\nजितं जितं स्थानम् अपोह्य धारयेत्परं परं शुद्ध्यति धीर्यथा यथा",
|
||||
"transliteration": "ekaikaśo 'ṅgāni dhiyānubhāvayet\npādādi yāvadd hasitaṁ gadā-bhṛtaḥ\njitaṁ jitaṁ sthānam apohya dhārayet\nparaṁ paraṁ śuddhyati dhīr yathā yathā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ekaikaśaḥ",
|
||||
"meanings": [
|
||||
"one to one, or one after another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgāni",
|
||||
"meanings": [
|
||||
"limbs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyā",
|
||||
"meanings": [
|
||||
"by attention"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anubhāvayet",
|
||||
"meanings": [
|
||||
"meditate upon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāda-ādi",
|
||||
"meanings": [
|
||||
"legs, etc."
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"until"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hasitam",
|
||||
"meanings": [
|
||||
"smiling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gadā-bhṛtaḥ",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jitaṁ jitam",
|
||||
"meanings": [
|
||||
"gradually controlling the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthānam",
|
||||
"meanings": [
|
||||
"place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apohya",
|
||||
"meanings": [
|
||||
"leaving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhārayet",
|
||||
"meanings": [
|
||||
"meditate upon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraṁ param",
|
||||
"meanings": [
|
||||
"higher and higher"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuddhyati",
|
||||
"meanings": [
|
||||
"purified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā yathā",
|
||||
"meanings": [
|
||||
"as much as."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.</b>",
|
||||
"purport": [
|
||||
"The process of meditation recommended in the <i>Śrīmad-Bhāgavatam</i> is not to fix one's attention on something impersonal or void. The meditation should concentrate on the Person of the Supreme Godhead, either in His <i>virāṭa rūpa,</i> the gigantic universal form, or in His <i>sac-cid-ānanda-vigraha,</i> as described in the scriptures. There are authorized descriptions of Viṣṇu forms, and there are authorized representations of Deities in the temples. Thus one can practice meditating upon the Deity, concentrating his mind on the lotus feet of the Lord and gradually rising higher and higher, up to His smiling face.",
|
||||
"According to the <i>Bhāgavata</i> school, the Lord's <i>rāsa</i> dancing is the smiling face of the Lord. Since it is recommended in this verse that one should gradually progress from the lotus feet up to the smiling face, we shall not jump at once to understand the Lord's pastimes in the <i>rāsa</i> dance. It is better to practice to concentrate our attention by offering flowers and <i>tulasī</i> to the lotus feet of the Lord. In this way, we gradually become purified by the <i>arcanā</i> process. We dress the Lord, bathe Him, etc., and all these transcendental activities help us purify our existence. When we reach the higher standard of purification, if we see the smiling face of the Lord or hear the <i>rāsa</i> dance pastimes of the Lord, then we can relish His activities. In the <i>Śrīmad-Bhāgavatam,</i> therefore, the <i>rāsa</i> dance pastimes are delineated in the Tenth Canto (Chapters 29-34).",
|
||||
"The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, \"the more the intelligence becomes purified,\" which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one's detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one's intelligence.",
|
||||
"Those who are too engrossed in sense gratification cannot be allowed to participate in <i>arcanā</i> or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic <i>virāṭa rūpa</i> of the Lord, as is recommended in the next verse. The impersonalists and the voidests are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, <i>arcanā</i> is not meant for them."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.2.14",
|
||||
"devanagari": "यावन्न जायेत परावरे ऽस्मिन्विश्वेश्वरे द्रष्टरि भक्तियोगः\nतावत्स्थवीयः पुरुषस्य रूपं क्रियावसाने प्रयतः स्मरेत",
|
||||
"transliteration": "yāvan na jāyeta parāvare 'smin\nviśveśvare draṣṭari bhakti-yogaḥ\ntāvat sthavīyaḥ puruṣasya rūpaṁ\nkriyāvasāne prayataḥ smareta",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as long as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyeta",
|
||||
"meanings": [
|
||||
"develop"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "para",
|
||||
"meanings": [
|
||||
"transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avare",
|
||||
"meanings": [
|
||||
"mundane"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmin",
|
||||
"meanings": [
|
||||
"in this form of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśveśvare",
|
||||
"meanings": [
|
||||
"the Lord of all worlds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "draṣṭari",
|
||||
"meanings": [
|
||||
"unto the seer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhakti-yogaḥ",
|
||||
"meanings": [
|
||||
"devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāvat",
|
||||
"meanings": [
|
||||
"so long"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthavīyaḥ",
|
||||
"meanings": [
|
||||
"the gross materialist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣasya",
|
||||
"meanings": [
|
||||
"of the virāṭa-puruṣa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpam",
|
||||
"meanings": [
|
||||
"universal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyā-avasāne",
|
||||
"meanings": [
|
||||
"at the end of one's prescribed duties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayataḥ",
|
||||
"meanings": [
|
||||
"with proper attention"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smareta",
|
||||
"meanings": [
|
||||
"one should remember."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.</b>",
|
||||
"purport": [
|
||||
"The Supreme Lord is the seer of all worlds, both material and transcendental. In other words, the Supreme Lord is the ultimate beneficiary and enjoyer of all worlds, as it is confirmed in the <i>Bhagavad-gītā</i> (Bg. 5.29). The spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency and they can, by their own choice, live in either the transcendental or material worlds. The material world is not a fit place for living entities because they are spiritually one with the Lord, and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the <i>Vedas</i> and the revealed scriptures are there—expressly to recall the conditioned souls back home, back to Godhead. Unfortunately, the conditioned living entities, although suffering continually the threefold miseries of conditioned life, are not very serious about going back to Godhead. It is due to their misguided way of living, complicated by sins and virtues. Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the <i>virāṭa</i> or universal form. But some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires real happiness in life, to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the <i>virāṭa</i> or universal form of the Lord, will gradually qualify one to rise up to the personal contact. One is advised herewith to meditate upon the <i>virāṭa rūpa</i> specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's <i>virāṭa</i> form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one's godly qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,147 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.2.15",
|
||||
"devanagari": "स्थिरं सुखं चासनम् आस्थितो यतिर्यदा जिहासुर् इमम् अंग लोकम्\nकाले च देशे च मनो न सज्जयेत्प्राणान्नियच्छेन्मनसा जितासुः",
|
||||
"transliteration": "sthiraṁ sukhaṁ cāsanam āsthito yatir\nyadā jihāsur imam aṅga lokam\nkāle ca deśe ca mano na sajjayet\nprāṇān niyacchen manasā jitāsuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sthiram",
|
||||
"meanings": [
|
||||
"without being disturbed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukham",
|
||||
"meanings": [
|
||||
"comfortable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsanam",
|
||||
"meanings": [
|
||||
"sitting accommodation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsthitaḥ",
|
||||
"meanings": [
|
||||
"being situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatiḥ",
|
||||
"meanings": [
|
||||
"the sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"whenever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jihāsuḥ",
|
||||
"meanings": [
|
||||
"desires to give up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅga",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lokam",
|
||||
"meanings": [
|
||||
"this body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāle",
|
||||
"meanings": [
|
||||
"in time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deśe",
|
||||
"meanings": [
|
||||
"in proper place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sajjayet",
|
||||
"meanings": [
|
||||
"may not be perplexed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇān",
|
||||
"meanings": [
|
||||
"the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niyacchet",
|
||||
"meanings": [
|
||||
"must control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"by the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jitāsuḥ",
|
||||
"meanings": [
|
||||
"conquering the life air."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, whenever the yogī desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā</i> (Bg. 8.14) it is clearly stated that a person who is totally engaged in the transcendental loving service of the Lord, and who constantly remembers Him in every step, easily obtains the mercy of the Lord by entering into His personal contact. Such devotees do not need to seek an opportune moment to leave the present body. Rather, those who are mixed devotees, alloyed with fruitive action or empirical philosophic speculation, require an opportune moment for quitting this body. For them the opportune moments are stated in the <i>Bhagavad-gītā</i> (Bg. 8.23-26). But these opportune moments are not as important as one's being a successful <i>yogī</i> who is able to quit this body as he likes. However, such a <i>yogī</i> must be competent to control his senses by the mind. Mind is easily conquered simply by engaging it at the lotus feet of the Lord. Gradually, by such service, all the senses become automatically engaged in the service of the Lord. That is the way of merging into the Supreme Absolute."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.2.16",
|
||||
"devanagari": "मनः स्वबुद्ध्यामलया नियम्य क्षेत्रज्ञ एतां निलयेत्तम् आत्मनि\nआत्मानम् आत्मन्य् अवरुध्य धीरो लब्धोपशान्तिर्विरमेत कृत्यात्",
|
||||
"transliteration": "manaḥ svabuddhyāmalayā niyamya\nkṣetra-jña etāṁ nilayet tam ātmani\nātmānam ātmany avarudhya dhīro\nlabdhopaśāntir virameta kṛtyāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-buddhyā",
|
||||
"meanings": [
|
||||
"by his own intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amalayā",
|
||||
"meanings": [
|
||||
"unalloyed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niyamya",
|
||||
"meanings": [
|
||||
"by regulating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣetra-jñe",
|
||||
"meanings": [
|
||||
"unto the living entity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etām",
|
||||
"meanings": [
|
||||
"all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nilayet",
|
||||
"meanings": [
|
||||
"merge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"in the Superself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avarudhya",
|
||||
"meanings": [
|
||||
"being locked up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhīraḥ",
|
||||
"meanings": [
|
||||
"the fully satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "labdha-upaśāntiḥ",
|
||||
"meanings": [
|
||||
"one who has attained full bliss"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virameta",
|
||||
"meanings": [
|
||||
"ceases from"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtyāt",
|
||||
"meanings": [
|
||||
"all other activities."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, the yogī should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities.</b>",
|
||||
"purport": [
|
||||
"The functions of the mind are thinking, feeling, and willing. When the mind is materialistic, or absorbed in material contact, it acts for material advancement of knowledge, destructively ending in discovery of nuclear weapons. But when the mind acts under spiritual urge, it acts wonderfully for going back home and back to Godhead for life in complete bliss and eternity. Therefore mind has to be manipulated by good and unalloyed intelligence. Perfect intelligence is to render service unto the Lord. One should be intelligent enough to understand that the living being is, in all circumstances, a servant of the circumstances. Every living being is serving the dictates of desire, anger, lust, illusion, insanity, and enviousness—all materially affected. But even executing such dictations of different temperaments, he is perpetually unhappy. When one actually feels this and turns his intelligence to inquire about it from the right sources, he gets information of the transcendental loving service of the Lord. Instead of serving materially for the above-mentioned different humors of the body, the living entity's intelligence then becomes freed from the unhappy illusion of materialistic temperament, and thus, by unalloyed intelligence, the mind is brought into the service of the Lord. The Lord and His service are identical, being on the absolute plane. Therefore the unalloyed intelligence and the mind are merged into the Lord, and thus the living entity does not remain a seer himself but becomes seen by the Lord transcendentally. When the living entity is directly seen by the Lord, and the Lord dictates to him to act according to His desire, and the living entity follows Him perfectly, the living entity ceases to discharge any other duty for his illusory satisfaction. In his pure unalloyed state, the living being attains the stage of <i>labdhopaśānti</i> and ceases all material hankerings."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,166 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.2.17",
|
||||
"devanagari": "न यत्र कालो ऽनिमिषां परः प्रभुः कुतो नु देवा जगतां य ईशिरे\nन यत्र सत्त्वं न रजस्तमश्च न वै विकारो न महान्प्रधानम्",
|
||||
"transliteration": "na yatra kālo 'nimiṣāṁ paraḥ prabhuḥ\nkuto nu devā jagatāṁ ya īśire\nna yatra sattvaṁ na rajas tamaś ca\nna vai vikāro na mahān pradhānam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kālaḥ",
|
||||
"meanings": [
|
||||
"destructive time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "animiṣām",
|
||||
"meanings": [
|
||||
"of the heavenly demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"superior"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhuḥ",
|
||||
"meanings": [
|
||||
"controller"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kutaḥ",
|
||||
"meanings": [
|
||||
"where is there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nu",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devāḥ",
|
||||
"meanings": [
|
||||
"the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagatām",
|
||||
"meanings": [
|
||||
"the mundane creatures"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśire",
|
||||
"meanings": [
|
||||
"rules"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"no"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"therein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sattvam",
|
||||
"meanings": [
|
||||
"mundane goodness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rajaḥ",
|
||||
"meanings": [
|
||||
"mundane passion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamaḥ",
|
||||
"meanings": [
|
||||
"mundane ignorance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikāraḥ",
|
||||
"meanings": [
|
||||
"transformation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahān",
|
||||
"meanings": [
|
||||
"the material causal ocean"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pradhānam",
|
||||
"meanings": [
|
||||
"material nature."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In that transcendental state of labdhopaśānti there is no supremacy of devastating time, which controls even the celestial demigods (and what to speak of the demigods themselves?) who are empowered to rule over mundane creatures. Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.</b>",
|
||||
"purport": [
|
||||
"Devastating time, which controls even the celestial demigods by its manifestations of past, present and future, does not act on the transcendental plane. The influence of time is exhibited by the symptoms of birth, death, old age and disease, and these four principles of material conditions are present everywhere in any part of the material cosmos up to the planet Brahmaloka, where the duration of life of the inhabitants appears to us to be fabulous. Insurmountable time even brings about the death of Brahmā, so what to speak of other demigods like Indra, Candra, Sūrya, Vāyu, Varuṇa, etc.? The astronomical influence directed by the different demigods over mundane creatures is also conspicuous by its absence. In the material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is <i>guṇatīta</i>, or above the material modes of goodness, passion or ignorance, and as such the false ego of \"I am the Lord of all I survey\" does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth's falling in the blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature, but his pure consciousness dictates him to surrender unto the Supreme Lord, as stated in the <i>Bhagavad-gītā</i> (7.19): \"<i>vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ</i>.\" All this indicates that on the transcendental state there is neither material creation nor the Causal Ocean for material nature.",
|
||||
"The above-mentioned state of affairs is factual on the transcendental plane, but is factually revealed in a transcendentalist's knowledge of the advanced state of pure consciousness. Such transcendentalists are of two types, namely the impersonalists and the devotees. For the impersonalist the ultimate goal or destination is the <i>brahmajyoti</i> of the spiritual sky, but for the devotees the ultimate goal is the Vaikuṇṭha planets. The devotees, however, experience the above-mentioned state of affairs by attainment of spiritual forms for activity in the transcendental loving service of the Lord. But the impersonalist, because of his neglecting the association of the Lord, does not develop a spiritual body for spiritual activity, but remains a spiritual spark only, merged in the effulgent spiritual rays of the Supreme Personality of Godhead. The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless <i>brahmajyoti</i> is simply eternity and knowledge. The Vaikuṇṭha planets are also forms of eternity, bliss and knowledge, and therefore the devotees of the Lord, who are admitted in the abode of the Lord, also get a body of eternity, bliss and knowledge. As such there is no difference between one another. The Lord's abode, name, fame, entourage, etc., are of the same transcendental quality, and how this transcendental quality differs from the material world is explained herewith in this verse. In the <i>Bhagavad-gītā,</i> three principal subjects have been explained by Lord Śrī Kṛṣṇa, namely <i>karma-yoga, jñāna-yoga</i> and <i>bhakti-yoga,</i> but one can reach the Vaikuṇṭha planets by the practice of <i>bhakti-yoga</i> only. The other two are incompetent in helping one to reach the Vaikuṇṭhalokas, although they can, however, conveniently take one to the effulgent <i>brahmajyoti</i>, as described above."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,130 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.2.18",
|
||||
"devanagari": "परं पदं वैष्णवम् आमनन्ति तद्यन्नेति नेतीत्य् अतद् उत्सिसृक्षवः\nविसृज्य दौरात्म्यम् अनन्यसौहृदा हृदोपगुह्यार्हपदं पदे पदे",
|
||||
"transliteration": "paraṁ padaṁ vaiṣṇavam āmananti tad\nyan neti netīty atad utsisṛkṣavaḥ\nvisṛjya daurātmyam ananya-sauhṛdā\nhṛdopaguhyārha-padaṁ pade pade",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padam",
|
||||
"meanings": [
|
||||
"situation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiṣṇavam",
|
||||
"meanings": [
|
||||
"in relation with the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āmananti",
|
||||
"meanings": [
|
||||
"do they know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "neti",
|
||||
"meanings": [
|
||||
"not this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "neti",
|
||||
"meanings": [
|
||||
"not this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atat",
|
||||
"meanings": [
|
||||
"godless"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "utsisṛkṣavaḥ",
|
||||
"meanings": [
|
||||
"those who desire to avoid"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visṛjya",
|
||||
"meanings": [
|
||||
"giving it up completely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daurātmyam",
|
||||
"meanings": [
|
||||
"perplexities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ananya",
|
||||
"meanings": [
|
||||
"absolutely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sauhṛdā",
|
||||
"meanings": [
|
||||
"in good will"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdā upaguhya",
|
||||
"meanings": [
|
||||
"taking them into his heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arha",
|
||||
"meanings": [
|
||||
"that which is only worshipable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padam",
|
||||
"meanings": [
|
||||
"lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pade pade",
|
||||
"meanings": [
|
||||
"every moment."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The transcendentalists desire to avoid everything which is godless, knowing that supreme situation in which everything is in relation with the Supreme Lord Viṣṇu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā,</i> \"<i>mad-dhāma</i>\" (\"My abode\") is mentioned several times, and according to the version of the Supreme Personality of Godhead Śrī Kṛṣṇa there exists the unlimited spiritual sky wherein the planets are called Vaikuṇṭhas, or the abode of the Personality of Godhead. In that sky, which is far, far beyond the material sky and its sevenfold coverings, there is no need of the sun or the moon, nor is there necessity of electricity for illumination because the planets are self-illuminating and more brilliant than the material suns. Pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. They do not care for any mundane creature up to the status of Brahmā, the lord of the universe. They only can definitely have a clear vision of the Vaikuṇṭha planets. Such pure devotees, being perfectly directed by the Supreme Lord, do not create any artificial perplexity in the matter of transcendental understanding by wasting time in discussing what is Brahman or what is not Brahman or <i>māyā</i>, nor do they falsely think of themselves as one with the Lord, or argue that there is no existence of the Lord separately, or that there is no God at all, or that living beings are themselves God, or when God incarnates Himself He assumes a material body. Nor do they concern themselves with many obscure speculative theories, which are in actuality so many stumbling blocks on the path of transcendental understanding. Apart from the class of impersonalists or nondevotees, there are other classes also who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman. They manufacture their own way of devotional service wrongly by open debauchery and mislead others who are simpletons or debauchees like themselves. All these nondevotees and debauchees are, according to Viśvanātha Cakravartī, <i>durātmās</i>, or the crooked souls in the dress of <i>mahātmās</i>, or the great souls. Such non-devotees and debauchees are completely excluded from the list of transcendentalists by presentation of this particular verse by Śukadeva Gosvāmī.",
|
||||
"So the Vaikuṇṭha planets are factually the supreme residential places called the <i>param padam.</i> The impersonal <i>brahmajyoti</i> is also called the <i>param padam</i> due to its being the rays of the Vaikuṇṭha planets, as the sun rays are the rays of the sun. In the <i>Bhagavad-gītā</i> (Bg. 14.27) it is clearly said that the impersonal <i>brahmajyoti</i> rests on the person of the Lord, and because everything rests on the <i>brahmajyoti</i> directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent from Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Param Brahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a <i>durātmā,</i> or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,124 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.2.19",
|
||||
"devanagari": "इत्थं मुनिस्तूपरमेद्व्यवस्थितो विज्ञानदृग्वीर्यसुरन्धिताशयः\nस्वपार्ष्णिनापीड्य गुदं ततो ऽनिलं स्थानेषु षट्सून्नमयेज्जितक्लमः",
|
||||
"transliteration": "itthaṁ munis tūparamed vyavasthito\nvijñāna-dṛg-vīrya-surandhitāśayaḥ\nsva-pārṣṇināpīḍya gudaṁ tato 'nilaṁ\nsthāneṣu ṣaṭsūnnamayej jita-klamaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ittham",
|
||||
"meanings": [
|
||||
"thus, by Brahman realization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muniḥ",
|
||||
"meanings": [
|
||||
"the philosopher"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uparamet",
|
||||
"meanings": [
|
||||
"should retire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasthitaḥ",
|
||||
"meanings": [
|
||||
"well situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñāna-dṛk",
|
||||
"meanings": [
|
||||
"by scientific knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīrya",
|
||||
"meanings": [
|
||||
"strength"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-randhita",
|
||||
"meanings": [
|
||||
"well regulated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśayaḥ",
|
||||
"meanings": [
|
||||
"aim of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-pārṣṇinā",
|
||||
"meanings": [
|
||||
"with the heel of one's foot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpīdya",
|
||||
"meanings": [
|
||||
"by blocking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gudam",
|
||||
"meanings": [
|
||||
"air hole"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anilam",
|
||||
"meanings": [
|
||||
"life air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthāneṣu",
|
||||
"meanings": [
|
||||
"in the places"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣaṭsu",
|
||||
"meanings": [
|
||||
"six primary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "unnamayet",
|
||||
"meanings": [
|
||||
"must be lifted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jita-klamaḥ",
|
||||
"meanings": [
|
||||
"by extinguishing material desires."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires and then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one's foot and lifting the life air from one place to the other in the six primary places.</b>",
|
||||
"purport": [
|
||||
"There are many <i>durātmās</i> who claim to have realized themselves as Brahman and yet are unable to conquer material desires. In the <i>Bhagavad-gītā</i> it is clearly explained (Bg. 18.54) that an absolute self-realized soul becomes completely aloof from all material desires. Material desires are based on the false ego of the living being and are exhibited by his childish and useless activities to conquer the laws of material nature and by his desire to lord it over the resources of the five elements. With such mentality, one is led to believe in the strength of material science up to the discovery of atomic energy and space travel by mechanical vehicles, and by such tiny advancements of material science the false egoist tries to challenge even the strength of the Supreme Lord, who can finish all man's tiny endeavors in less than a second. The well-situated self, or Brahman-realized soul, perfectly understands that the Supreme Brahman or the Personality of Godhead is the all-powerful Vāsudeva and that he (the self-realized living being) is a part and parcel of the supreme whole. As such, his constitutional position is to cooperate with Him in all respects in the transcendental relation of the served and the servitor. Such a self-realized soul ceases to exhibit his useless activities by attempting to lord it over material nature and fully engages himself in faithful devotion to the Lord, scientifically well informed.",
|
||||
"The expert <i>yogī</i> who has thoroughly practiced the control of the life air by the prescribed method of the <i>yoga</i> system is advised to quit the body as follows. He should plug up the evacuating hole by the heel of the foot and then progressively move the life air on and on to six places: navel, abdomen, heart, chest, palate, the eyebrows and the cerebral pit. Controlling the life air by the prescribed yogic process is mechanical, and the practice is more or less a physical endeavor for spiritual perfection. In olden days such practice was very common for the transcendentalist, for the mode of life and character in those days were favorable. But in modern days, when the influence of Kali Age is so disturbing, practically everyone is untrained in this art of bodily exercise. Concentration of the mind is more easily attained in these days by the chanting of the holy name of the Lord. The results are more effective than those derived from the inner exercise of the life air."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.2.20",
|
||||
"devanagari": "नाभ्यां स्थितं हृद्य् अधिरोप्य तस्माद् उदानगत्योरसि तं नयेन्मुनिः\nततो ऽनुसन्धाय धिया मनस्वी स्वतालुमूलं शनकैर्नयेत",
|
||||
"transliteration": "nābhyāṁ sthitaṁ hṛdy adhiropya tasmād\nudāna-gatyorasi taṁ nayen muniḥ\ntato 'nusandhāya dhiyā manasvī\nsva-tālu-mūlaṁ śanakair nayeta",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nābhyām",
|
||||
"meanings": [
|
||||
"on the navel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthitam",
|
||||
"meanings": [
|
||||
"situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdi",
|
||||
"meanings": [
|
||||
"in the heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhiropya",
|
||||
"meanings": [
|
||||
"by placing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"from there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udāna",
|
||||
"meanings": [
|
||||
"soaring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatya",
|
||||
"meanings": [
|
||||
"force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urasi",
|
||||
"meanings": [
|
||||
"on the chest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nayet",
|
||||
"meanings": [
|
||||
"should draw"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muniḥ",
|
||||
"meanings": [
|
||||
"meditative devotee"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anusandhāya",
|
||||
"meanings": [
|
||||
"just to search out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyā",
|
||||
"meanings": [
|
||||
"by intelligence, manasvī—the meditative"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-tālu-mūlam",
|
||||
"meanings": [
|
||||
"at the root of the palate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śanakaiḥ",
|
||||
"meanings": [
|
||||
"slowly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nayeta",
|
||||
"meanings": [
|
||||
"may be brought in."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The meditative devotee should push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate, slowly, and search out the proper places with intelligence.</b>",
|
||||
"purport": [
|
||||
"There are six circles of the movement of the life air, and the intelligent <i>bhakti-yogī</i> should search out the places with intelligence and in a meditative mood. Among these, mentioned above is the <i>svādhiṣṭhāna-cakra</i>, or the powerhouse of the life air, and above this, just below the abdomen navel, there is the <i>maṇipūraka-cakra</i>. When upper space is further searched out in the heart, it is called the <i>anāhata-cakra</i>, and further up, when it is placed at the root of the palate, it is called the <i>viśuddhi-cakra.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.2.21",
|
||||
"devanagari": "तस्माद्भ्रुवोर् अन्तरम् उन्नयेत निरुद्धसप्तायतनो ऽनपेक्षः\nस्थित्वा मुहूर्तार्धम् अकुण्ठदृष्टिर्निर्भिद्य मूर्धन्विसृजेत्परं गतः",
|
||||
"transliteration": "tasmād bhruvor antaram unnayeta\nniruddha-saptāyatano 'napekṣaḥ\nsthitvā muhūrtārdham akuṇṭha-dṛṣṭir\nnirbhidya mūrdhan visṛjet paraṁ gataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"from there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhruvoḥ",
|
||||
"meanings": [
|
||||
"of the eyebrows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaram",
|
||||
"meanings": [
|
||||
"in between, unnayeta—should be brought in"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niruddha",
|
||||
"meanings": [
|
||||
"by blocking up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sapta",
|
||||
"meanings": [
|
||||
"seven āyatanaḥ—outlets of the life air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anapekṣaḥ",
|
||||
"meanings": [
|
||||
"independent of all material enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthitvā",
|
||||
"meanings": [
|
||||
"by keeping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhūrta",
|
||||
"meanings": [
|
||||
"moment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ardham",
|
||||
"meanings": [
|
||||
"half of a"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akuṇṭha",
|
||||
"meanings": [
|
||||
"back home, back to Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛṣṭiḥ",
|
||||
"meanings": [
|
||||
"one whose aim is targetted like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhidya",
|
||||
"meanings": [
|
||||
"punching"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mūrdhan",
|
||||
"meanings": [
|
||||
"the cerebral hole"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visṛjet",
|
||||
"meanings": [
|
||||
"should give up this body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"having gone to."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter the bhakti-yogī should push up the life air in between the eyebrows, and then, blocking up the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up this material connection, having gone to the Supreme.</b>",
|
||||
"purport": [
|
||||
"The process of giving up all material connection and returning home, back to Godhead, the Supreme, is recommended herein. The condition is that one should be completely freed from desire for material enjoyment. There are different grades of material enjoyments in respect to duration of life and sensual gratification. The highest plane of sensual enjoyment for the longest period of life is mentioned in the <i>Bhagavad-gītā</i> (Bg. 9.20). All are but material enjoyments, and one should be thoroughly convinced that he has no need of such long duration of life, even in the Brahmaloka planet. He must return home, back to Godhead, and must not be attracted by any amount of material facilities. In the <i>Bhagavad-gītā</i> (Bg. 2.59) it is said that this sort of material detachment is possible to attain when one is acquainted with the supreme association of life. <i>Paraṁ dṛṣṭvā nivartate.</i> One cannot be freed from material attraction unless he has complete understanding of the nature of spiritual life. The propaganda by a certain class of impersonalists that spiritual life is void of all varieties is dangerous propaganda to mislead the living beings into becoming more and more attracted by material enjoyments. As such, persons with a poor fund of knowledge cannot have any conception of the <i>param</i>; they try to stick to the varieties of material enjoyments, although they may flatter themselves to be Brahman-realized souls. Such less intelligent persons cannot have any conception of the param, as mentioned in this verse, and therefore they cannot reach the Supreme. The devotees have full knowledge of the spiritual world, the Personality of Godhead and His transcendental association in unlimited spiritual planets called Vaikuṇṭhalokas. Herein <i>akuṇṭha-dṛṣṭiḥ</i> is mentioned. <i>Akuṇṭha</i> and <i>vaikuṇṭha</i> convey the same import, and only one who has his aim fixed upon that spiritual world and personal association with the Godhead can give up this material connection even while living in the material world. This <i>param</i> and the <i>paraṁ dhāma</i> mentioned in several places of the <i>Bhagavad-gītā </i>are one and the same thing. One who goes to the <i>paraṁ dhāma</i> does not return again to this material world. This is not possible even by reaching the topmost <i>loka</i> of the material world.",
|
||||
"The life air passes through seven openings, namely two eyes, two nostrils, two ears and one mouth. Generally it passes through the mouth at the time of an ordinary man's death. But the <i>yogī,</i> as above mentioned, who controls the life air in his own way, generally releases the life air by puncturing the cerebral hole in the head. The <i>yogī</i> therefore blocks up all the above-mentioned seven openings, so that naturally the life air will burst forth through the cerebral hole, which is the sure sign of leaving the material connection by the great devotees."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.2.22",
|
||||
"devanagari": "यदि प्रयास्यन्नृप पारमेष्ठ्यं वैहायसानाम् उत यद्विहारम्\nअष्टाधिपत्यं गुणसन्निवाये सहैव गच्छेन्मनसेन्द्रियैश्च",
|
||||
"transliteration": "yadi prayāsyan nṛpa pārameṣṭhyaṁ\nvaihāyasānām uta yad vihāram\naṣṭādhipatyaṁ guṇa-sannivāye\nsahaiva gacchen manasendriyaiś ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yadi",
|
||||
"meanings": [
|
||||
"however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayāsyan",
|
||||
"meanings": [
|
||||
"maintaining a desire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārameṣṭhyam",
|
||||
"meanings": [
|
||||
"the governing planet of the material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaihāyasānām",
|
||||
"meanings": [
|
||||
"of the beings known as the Vaihāyasas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"it is said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihāram",
|
||||
"meanings": [
|
||||
"place of enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭa-ādhipatyam",
|
||||
"meanings": [
|
||||
"lording over with eightfold achievements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-sannivāye",
|
||||
"meanings": [
|
||||
"in the world of three modes of nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"along with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gacchet",
|
||||
"meanings": [
|
||||
"should go"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"accompanied by mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyaiḥ",
|
||||
"meanings": [
|
||||
"and the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, if however, a yogī maintains a desire for improved material enjoyments, like transference to the topmost planet of Brahmaloka, or the achievement of the eightfold perfections and traveling in outer space along with the Vaihāyasas, or a situation in one of the millions of planets, then he has to take away with him the mind and the senses materially moulded.</b>",
|
||||
"purport": [
|
||||
"In the upper status of the planetary systems there are thousands and thousands of times greater facilities for material enjoyments than in the lower planetary systems. The topmost planetary systems are comprised of planets like Brahmaloka, Dhruvaloka (the pole star), etc., and all of them are situated beyond the Maharloka. The inhabitants of those planets are empowered with eightfold achievements of mystic perfections. They do not have to learn and practice the mystic processes of yoga perfection and achieve the power of becoming small, particle-like (<i>aṇima-siddhi</i>), or lighter than a soft feather (<i>laghima-siddhi</i>). They do not have to get anything and everything from anywhere and everywhere (<i>prāpti-siddhi</i>), to become heavier than the heaviest (<i>mahima-siddhi</i>), to act freely even to create something wonderful or to annihilate anything at will (<i>īśitā-siddhi</i>), to control over all material elements (<i>vaśitā-siddhi</i>), to possess such power as will never bring about frustration in any desire (<i>prākāmya-siddhi</i>), or to assume any shape or form as one may desire even whimsically (<i>kāmāvasāyitā-siddhi</i>). All these expediencies are as common as natural gifts for the inhabitants of those higher planets. They do not require any mechanical help to travel in outer space, and they can move and travel at will from one planet to any other planet within no time. The inhabitants of the earth cannot move even to the nearest planet except by mechanical vehicles like spacecraft, but the highly talented inhabitants of such higher planets can do everything very easily.",
|
||||
"Since a materialist is generally inquisitive to experience what is actually in such planetary systems, he wants to see everything personally. As inquisitive persons tour all over the world to gain direct local experience, similarly the less intelligent transcendentalist also desires to have some experience of those planets about which he has heard so many wonderful things. The <i>yogī</i> can, however, easily fulfill his desire by going there with the present materialistic mind and senses. The prime factor of the materialistic mind is to lord it over the material world, and all the <i>siddhis</i> mentioned above are features of domination over the world. The devotees of the Lord are not ambitious to dominate a false and temporary phenomenon. On the other hand, a devotee wants to be dominated by the supreme predominator, the Lord. A desire to serve the Lord, the supreme predominator, is spiritual or transcendental, and one has to attain this purification of the mind and the senses to get an admission into the spiritual kingdom. With the materialistic mind one can reach the best planet in the universe, but no one can enter into the kingdom of God. Senses are called spiritually purified when they are not involved in sense gratification. Senses require engagements, and when the senses are engaged totally in the transcendental loving service of the Lord, they have no chance to become contaminated by material infections."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.2.23",
|
||||
"devanagari": "योगेश्वराणां गतिम् आहुर् अन्तर्बहिस्त्रिलोक्याः पवनान्तरात्मनाम्\nन कर्मभिस्तां गतिम् आप्नुवन्ति विद्यातपोयोगसमाधिभाजाम्",
|
||||
"transliteration": "yogeśvarāṇāṁ gatim āhur antar-\nbahis-tri-lokyāḥ pavanāntar-ātmanām\nna karmabhis tāṁ gatim āpnuvanti\nvidyā-tapo-yoga-samādhi-bhājām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yogeśvarāṇām",
|
||||
"meanings": [
|
||||
"of the great saints and devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatim",
|
||||
"meanings": [
|
||||
"destinations"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āhuḥ",
|
||||
"meanings": [
|
||||
"it is said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antar",
|
||||
"meanings": [
|
||||
"within"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahiḥ",
|
||||
"meanings": [
|
||||
"without"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tri-lokyāḥ",
|
||||
"meanings": [
|
||||
"of the three planetary systems"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pavana-antar",
|
||||
"meanings": [
|
||||
"within the air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanām",
|
||||
"meanings": [
|
||||
"of the subtle body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmabhiḥ",
|
||||
"meanings": [
|
||||
"by fruitive activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tām",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatim",
|
||||
"meanings": [
|
||||
"speed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpnuvanti",
|
||||
"meanings": [
|
||||
"achieve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyā",
|
||||
"meanings": [
|
||||
"devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"austerities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoga",
|
||||
"meanings": [
|
||||
"mystic power"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhi",
|
||||
"meanings": [
|
||||
"knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhājām",
|
||||
"meanings": [
|
||||
"of those who entertain."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted within and without the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.</b>",
|
||||
"purport": [
|
||||
"The material scientist's endeavor to reach other planets by mechanical vehicles is only a futile attempt. One can, however, reach heavenly planets by virtuous activities, but one can never expect to go beyond Svarga or Janaloka by such mechanical or materialistic activities, either gross or subtle. The transcendentalists who have nothing to do with the gross material body can move anywhere within or without the material worlds. Within the material worlds they move in the planetary system of the Mahar, Jana, Tapas, and Satyalokas, and beyond the material worlds they can move in the Vaikuṇṭhas as unrestricted spacemen. Nārada Muni is one of the examples of such spacemen, and Durvāsā Muni is one of such mystics. By the strength of devotional service, austerities, mystic powers and transcendental knowledge, everyone can move like Nārada Muni or Durvāsā Muni. It is said that Durvāsā Muni traveled over the complete material space and part of spiritual space within one year only. The speed of the transcendentalists can never be attained by the gross or subtle materialists."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.2.24",
|
||||
"devanagari": "वैश्वानरं याति विहायसा गतः सुषुम्णया ब्रह्मपथेन शोचिषा\nविधूतकल्को ऽथ हरेर् उदस्तात्प्रयाति चक्रं नृप शैशुमारम्",
|
||||
"transliteration": "vaiśvānaraṁ yāti vihāyasā gataḥ\nsuṣumṇayā brahma-pathena śociṣā\nvidhūta-kalko 'tha harer udastāt\nprayāti cakraṁ nṛpa śaiśumāram",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vaiśvānaram",
|
||||
"meanings": [
|
||||
"the controlling deity of fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāti",
|
||||
"meanings": [
|
||||
"goes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihāyasā",
|
||||
"meanings": [
|
||||
"by the path in the sky (the Milky Way)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"by passing over"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "suṣumṇayā",
|
||||
"meanings": [
|
||||
"by the Suṣumṇā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"Brahmaloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pathena",
|
||||
"meanings": [
|
||||
"on the way to"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śociṣā",
|
||||
"meanings": [
|
||||
"illuminating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhūta",
|
||||
"meanings": [
|
||||
"being washed off"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalkaḥ",
|
||||
"meanings": [
|
||||
"dirt"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of Lord Hari"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udastāt",
|
||||
"meanings": [
|
||||
"upwards"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayāti",
|
||||
"meanings": [
|
||||
"does reach"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakram",
|
||||
"meanings": [
|
||||
"circle"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaiśumāram",
|
||||
"meanings": [
|
||||
"named Śiśumāra."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, such a mystic, when he passes over the Milky Way by the illuminating Suṣumṇā to reach the highest planet, Brahmaloka, goes first to Vaiśvānara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Śiśumāra, to relate with Lord Hari, the Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"The polar star of the universe and the circle thereof is called the Śiśumāra circle wherein the local residential planet of the Personality of Godhead (Kṣīrodakaśāyī Viṣṇu) is situated. Before reaching there, the mystic passes over the Milky Way to reach the Brahmaloka, and while going there he reaches first the Vaiśvānaraloka, where the demigod controls the fire. In this planet the <i>yogī </i>becomes completely cleansed of all dirty sins acquired while in contact with the material world. The Milky Way in the sky is indicated herein as the way leading to the Brahmaloka, the highest planet of the universe."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.2.25",
|
||||
"devanagari": "तद्विश्वनाभिं त्व् अतिवर्त्य विष्णोर् अणीयसा विरजेनात्मनैकः\nनमस्कृतं ब्रह्मविदाम् उपैति कल्पायुषो यद्विबुधा रमन्ते",
|
||||
"transliteration": "tad viśva-nābhiṁ tv ativartya viṣṇor\naṇīyasā virajenātmanaikaḥ\nnamaskṛtaṁ brahma-vidām upaiti\nkalpāyuṣo yad vibudhā ramante",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśva-nābhim",
|
||||
"meanings": [
|
||||
"navel of the universal Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ativartya",
|
||||
"meanings": [
|
||||
"crossing over"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇoḥ",
|
||||
"meanings": [
|
||||
"of Lord Viṣṇu, the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anīyasā",
|
||||
"meanings": [
|
||||
"due to mystic perfection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virajena",
|
||||
"meanings": [
|
||||
"by the purified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"by the living entity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaḥ",
|
||||
"meanings": [
|
||||
"alone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaskṛtam",
|
||||
"meanings": [
|
||||
"worshipable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma-vidām",
|
||||
"meanings": [
|
||||
"by those who are transcendentally situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upaiti",
|
||||
"meanings": [
|
||||
"reaches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpa-āyuṣaḥ",
|
||||
"meanings": [
|
||||
"a period of 4,300,000,000 solar years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"the place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibudhāḥ",
|
||||
"meanings": [
|
||||
"self-realized souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ramante",
|
||||
"meanings": [
|
||||
"do enjoy."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>This Śiśumāra is the pivot for the turning of the complete universe, and it is called the navel of Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone goes beyond this circle of Śiśumāra and attains the planet [Maharloka] where the purified saints like Bhṛgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even by the saints who are transcendentally situated.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 26,
|
||||
"reference": "SB 2.2.26",
|
||||
"devanagari": "अथो अनन्तस्य मुखानलेन दन्दह्यमानं स निरीक्ष्य विश्वम्\nनिर्याति सिद्धेश्वरयुष्टधिष्ण्यं यद्द्वै परार्ध्यं तद् उ पारमेष्ठ्यम्",
|
||||
"transliteration": "atho anantasya mukhānalena\ndandahyamānaṁ sa nirīkṣya viśvam\nniryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ\nyadd vai parārdhyaṁ tad u pārameṣṭhyam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "athaḥ",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anantasya",
|
||||
"meanings": [
|
||||
"of Ananta, the resting incarnation of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukha-analena",
|
||||
"meanings": [
|
||||
"by the fire emanating from His mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dandahyamānam",
|
||||
"meanings": [
|
||||
"burning into ashes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirīkṣya",
|
||||
"meanings": [
|
||||
"be seeing this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niryāti",
|
||||
"meanings": [
|
||||
"goes out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "siddheśvara-yuṣṭa-dhiṣṇyam",
|
||||
"meanings": [
|
||||
"airplanes used by the great purified souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"the place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parārdhyam",
|
||||
"meanings": [
|
||||
"15,480,000,000,000 solar years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "u",
|
||||
"meanings": [
|
||||
"the exalted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārameṣṭhyam",
|
||||
"meanings": [
|
||||
"Satyaloka, where Brahmā resides."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>At the time of final devastation of the complete universe [the end of the duration of the life of Brahmā], a flame of fire emanates from the mouth of Ananta [from the bottom]. He sees all the planets of the universe burning into ashes, and thus he leaves for the Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to 15,400,000,000,000 years.</b>",
|
||||
"purport": [
|
||||
"It is indicated herein that the residents of Maharloka, where the purified living entities or demigods possess a duration of life that is calculated to be 4,300,000,000 solar years, have airships by which they reach the Satyaloka, the topmost planet of the universe. In other words, the <i>Śrīmad-Bhāgavatam</i> gives us many clues about other planets far, far away from us which modern planes and spacecraft cannot reach, even by imaginary speeds. The statements of <i>Śrīmad-Bhāgavatam</i> are accepted by great <i>ācāryas</i> like Śrīdhara Svāmī, Rāmānujācārya, Vallabhācārya, etc. Lord Śrī Caitanya Mahāprabhu specifically accepts <i>Śrīmad-Bhāgavatam</i> as the spotless Vedic authority, and as such no sane man can ignore the statements of <i>Śrīmad-Bhāgavatam</i> when it is spoken by the self-realized soul Śrīla Śukadeva Gosvāmī, who follows the footsteps of his great father Śrīla Vyāsadeva, the compiler of all Vedic literatures. In the creation of the Lord there are many wonderful things which we can see with our own eyes every day and night, but we are unable to reach them equipped by modern materialistic science. We should not, therefore, depend on the fragmentary authority of materialistic science for knowing things beyond the range of scientific purview. For a common man, both modern science and Vedic wisdom are simply to be accepted only because none of the statements, either of modern science or of Vedic literature, can be verified by him. The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding is, however, more authentic because it has been accepted by the<i> ācāryas</i> who are not only faithful and learned men. but are also liberated souls without any of the flaws of conditioned souls. The modern scientists are, however, conditioned souls liable to so many errors and mistakes: therefore the safe side is to accept the authentic version of Vedic literatures, like <i>Śrīmad-Bhāgavatam,</i> which is accepted unanimously by the great <i>ācāryas.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,160 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 27,
|
||||
"reference": "SB 2.2.27",
|
||||
"devanagari": "न यत्र शोको न जरा न मृत्युर्नार्तिर्न चोद्वेग ऋते कुतश्चित्\nयच्चित्ततो ऽदः कृपयानिदंविदां दुरन्तदुःखप्रभवानुदर्शनात्",
|
||||
"transliteration": "na yatra śoko na jarā na mṛtyur\nnārtir na codvega ṛte kutaścit\nyac cit tato 'daḥ kṛpayānidaṁ-vidāṁ\nduranta-duḥkha-prabhavānudarśanāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"there are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śokaḥ",
|
||||
"meanings": [
|
||||
"bereavement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jarā",
|
||||
"meanings": [
|
||||
"old age"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ārtiḥ",
|
||||
"meanings": [
|
||||
"pains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"nor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udvegaḥ",
|
||||
"meanings": [
|
||||
"anxieties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛte",
|
||||
"meanings": [
|
||||
"save and except"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kutaścit",
|
||||
"meanings": [
|
||||
"sometimes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cit",
|
||||
"meanings": [
|
||||
"consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adaḥ",
|
||||
"meanings": [
|
||||
"compassion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛpayā",
|
||||
"meanings": [
|
||||
"out of heartfelt sympathy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anidaṁ vidām",
|
||||
"meanings": [
|
||||
"of those who are ignorant of the process of devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duranta",
|
||||
"meanings": [
|
||||
"unsurpassable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥkha",
|
||||
"meanings": [
|
||||
"misery"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhava",
|
||||
"meanings": [
|
||||
"aggrandizement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anudarśanāt",
|
||||
"meanings": [
|
||||
"by successive experience."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind and therefore no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those who, unaware of the process of devotional service, become subjected to the aggrandizement of unsurpassable miseries in the material world.</b>",
|
||||
"purport": [
|
||||
"Foolish men of materialistic temperament do not take advantage of successive authorized knowledge. The Vedic knowledge is authorized and is acquired not by experiment but by authentic statements of the Vedic literatures explained by bona fide authorities. Simply by becoming an academic scholar one cannot understand the Vedic statements, but one has to approach the real authority who has received the Vedic knowledge by disciplic succession, as it is clearly explained in the <i>Bhagavad-gītā</i> (Bg. 4.2). Lord Kṛṣṇa affirmed that the system of knowledge as explained in the <i>Bhagavad-gītā</i> was explained to the sun-god, and the knowledge descended by disciplic succession from the sun-god to his son Manu, and from Manu to King Ikṣvāku (the forefather of Lord Rāmacandra), and thus the system of knowledge was explained down the line of great sages one after another. But in due course of time the authorized succession was broken, and therefore, just to reestablish the true spirit of the knowledge, the Lord again explained the same to Arjuna because he was a bona fide candidate for understanding due to his becoming a pure devotee of the Lord. <i>Bhagavad-gītā,</i> as it was understood by Arjuna, is also explained (Bg. 10.12-13), but there are many foolish men who do not follow the footsteps of Arjuna in understanding the spirit of <i>Bhagavad-gītā.</i> They create instead their own interpretations, which are as foolish as themselves, and thereby only help to put a stumbling block on the path of real understanding, misdirecting the innocent followers who are less intelligent, or the <i>śūdras.</i> It is said that one should become a <i>brāhmaṇa</i> before one can understand the Vedic statements, and this stricture is as important as the stricture that no one shall become a lawyer who has not qualified himself as a graduate. Such a stricture is not an impediment in the path of progress for anyone and everyone, but it is necessary for an unqualified understanding of a particular science. Vedic knowledge is misinterpreted by those who are not qualified <i>brāhmaṇas.</i> A qualified <i>brāhmaṇa</i> is one who has undergone strict training under the guidance of a bona fide spiritual master.",
|
||||
"The Vedic wisdom guides us to understand our relation with the Supreme Lord Śrī Kṛṣṇa and to act accordingly in order to achieve the desired result of returning home, back to Godhead. But materialistic men do not understand this. They want to make a plan to become happy in a place where there is no happiness. For false happiness they try to reach other planets, either by Vedic rituals or by spacecraft, but they should know for certain that any amount of materialistic adjustment for becoming happy in a place which is meant for distress cannot benefit the misguided man because, after all, the whole universe with all its paraphernalia will come to an end after a certain period. Then all plans of materialistic happiness will automatically come to an end. The intelligent person therefore makes a plan to return home, back to Godhead. Such an intelligent person surpasses all the pangs of material existence, like birth, death, disease and old age. Actually he is happy because he has no anxieties of material existence, but as a compassionate sympathizer he feels unhappiness for the suffering materialistic men, and thus he comes occasionally before the materialistic men to teach them the necessity of going back to Godhead. All the bona fide <i>ācāryas</i> preach this truth of returning home, back to Godhead, and warn men not to make a false plan for happiness in a place where happiness is only a myth."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,131 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 28,
|
||||
"reference": "SB 2.2.28",
|
||||
"devanagari": "ततो विशेषं प्रतिपद्य निर्भयस्तेनात्मनापो ऽनलमूर्तिर् अत्वरन्\nज्योतिर्मयो वायुम् उपेत्य काले वाय्वात्मना खं बृहद् आत्मलिंगम्",
|
||||
"transliteration": "tato viśeṣaṁ pratipadya nirbhayas\ntenātmanāpo 'nala-mūrtir atvaran\njyotirmayo vāyum upetya kāle\nvāyv-ātmanā khaṁ bṛhad ātma-liṅgam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśeṣam",
|
||||
"meanings": [
|
||||
"particularly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratipadya",
|
||||
"meanings": [
|
||||
"by obtaining"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhayaḥ",
|
||||
"meanings": [
|
||||
"without any doubt"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tena",
|
||||
"meanings": [
|
||||
"by that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"pure self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apaḥ",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anala",
|
||||
"meanings": [
|
||||
"fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mūrtiḥ",
|
||||
"meanings": [
|
||||
"forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atvaran",
|
||||
"meanings": [
|
||||
"by surpassing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jyotirmayaḥ",
|
||||
"meanings": [
|
||||
"effulgent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāyum",
|
||||
"meanings": [
|
||||
"atmosphere"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upetya",
|
||||
"meanings": [
|
||||
"having reached there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāle",
|
||||
"meanings": [
|
||||
"in due course of time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāyu",
|
||||
"meanings": [
|
||||
"air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"by the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kham",
|
||||
"meanings": [
|
||||
"ethereal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bṛhat",
|
||||
"meanings": [
|
||||
"great"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-liṅgam",
|
||||
"meanings": [
|
||||
"real form of the self."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identification similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing, and airy until he reaches the ethereal stage.</b>",
|
||||
"purport": [
|
||||
"Anyone who can reach the Brahmaloka or Satyaloka by dint of spiritual perfection and practice is qualified to attain three different types of perfection. One who has attained a specific planet by dint of pious activities attains places in terms of comparative pious activities. One who has attained the place by dint of <i>virāṭa</i> or Hiraṇyagarbha worship is liberated along with the liberation of Brahmā. But one who attains the place by dint of devotional service is specifically mentioned here, in relation to how he can penetrate into the different coverings of the universe and thus ultimately disclose his spiritual identity in the absolute atmosphere of supreme existence.",
|
||||
"According to Śrīla Jīva Gosvāmī, all the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering. The Personality of Godhead who creates all such universes by His breathing period lies above the cluster of the universes. The water of the Causal Ocean is differently situated than the covering water of the universe. The water that serves as covering for the universe is material, whereas the water of the Causal Ocean is spiritual. As such, the watery covering mentioned herein is considered to be the false egoistic covering of all living entities, and the gradual process of liberation from the material coverings one after another, as mentioned herein, is the gradual process of being liberated from false egoistic conceptions of the material gross body, and then being absorbed in the identification of the subtle body till the attainment of the pure spiritual body in the absolute realm of the kingdom of God.",
|
||||
"Śrīla Śrīdhara Svāmī confirms that a part of the material nature, after being initiated by the Lord, is known as the <i>mahat-tattva.</i> A fractional portion of the <i>mahat-tattva</i> is called the false ego. A portion of the ego is the vibration of sound, and a portion of sound is atmospheric air. A portion of the airy atmosphere is turned into forms, and the forms constitute power of electricity or heat. Heat produces smell of flavor of the earth, and the gross earth is produced by such flavor. And all these combined together constitute the cosmic phenomenon. Extension of the cosmic phenomenon is calculated to be diametrically (both ways) 4,500,000,000 miles. Then the coverings of the universe begin. The first stratum of the covering is calculated to extend eight million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets where he assumes the exact form of the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect <i>yogī.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 29,
|
||||
"reference": "SB 2.2.29",
|
||||
"devanagari": "घ्राणेन गन्धं रसनेन वै रसं रूपं च दृष्ट्या श्वसनं त्वचैव\nश्रोत्रेण चोपेत्य नभोगुणत्वम्प्राणेन चाकूतिम् उपैति योगी",
|
||||
"transliteration": "ghrāṇena gandhaṁ rasanena vai rasaṁ\nrūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva\nśrotreṇa copetya nabho-guṇatvam\nprāṇena cākūtim upaiti yogī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ghrāṇena",
|
||||
"meanings": [
|
||||
"by smelling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandham",
|
||||
"meanings": [
|
||||
"flavor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasanena",
|
||||
"meanings": [
|
||||
"by taste"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"exactly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rasam",
|
||||
"meanings": [
|
||||
"palate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpam",
|
||||
"meanings": [
|
||||
"forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛṣṭyā",
|
||||
"meanings": [
|
||||
"by vision"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śvasanam",
|
||||
"meanings": [
|
||||
"contact"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvacā",
|
||||
"meanings": [
|
||||
"touch"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"as it were"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotreṇa",
|
||||
"meanings": [
|
||||
"by vibration of the ear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upetya",
|
||||
"meanings": [
|
||||
"by achieving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nabhas-guṇatvam",
|
||||
"meanings": [
|
||||
"identification of ether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇena",
|
||||
"meanings": [
|
||||
"by sense organs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākūtim",
|
||||
"meanings": [
|
||||
"material activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upaiti",
|
||||
"meanings": [
|
||||
"attains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogī",
|
||||
"meanings": [
|
||||
"the devotee."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The devotee thus surpasses the subtle objects of different senses like the flavor by smelling, the palate by tasting, the vision by seeing forms, the touch by contacting, the vibration of the ear by ethereal identification, and the sense organs by material activities.</b>",
|
||||
"purport": [
|
||||
"Beyond the sky there are subtle coverings, as in the case of the elementary coverings of the universes. The gross coverings are a development of partial ingredients of the subtle causes. So the <i>yogī</i> or devotee, along with liquidation of the gross elements, relinquishes the subtle causes like the flavor by smelling, etc. The pure spiritual spark, the living entity, thus becomes completely cleansed of all material contamination to become eligible for entrance into the kingdom of God."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 30,
|
||||
"reference": "SB 2.2.30",
|
||||
"devanagari": "स भूतसूक्ष्मेन्द्रियसन्निकर्षं मनोमयं देवमयं विकार्यम्\nसंसाद्य गत्या सह तेन याति विज्ञानतत्त्वं गुणसन्निरोधम्",
|
||||
"transliteration": "sa bhūta-sūkṣmendriya-sannikarṣaṁ\nmanomayaṁ devamayaṁ vikāryam\nsaṁsādya gatyā saha tena yāti\nvijñāna-tattvaṁ guṇa-sannirodham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (the devotee)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūta",
|
||||
"meanings": [
|
||||
"the gross"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūkṣma",
|
||||
"meanings": [
|
||||
"and the subtle"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriya",
|
||||
"meanings": [
|
||||
"senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannikarṣam",
|
||||
"meanings": [
|
||||
"the point of neutralization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manomayam",
|
||||
"meanings": [
|
||||
"mental plane"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devamayam",
|
||||
"meanings": [
|
||||
"in the mode of goodness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikāryam",
|
||||
"meanings": [
|
||||
"egoism"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsādya",
|
||||
"meanings": [
|
||||
"surpassing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatyā",
|
||||
"meanings": [
|
||||
"by the progress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"along with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tena",
|
||||
"meanings": [
|
||||
"them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāti",
|
||||
"meanings": [
|
||||
"goes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñāna",
|
||||
"meanings": [
|
||||
"perfect knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattvam",
|
||||
"meanings": [
|
||||
"truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa",
|
||||
"meanings": [
|
||||
"material modes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannirodham",
|
||||
"meanings": [
|
||||
"completely suspended."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism of goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization.</b>",
|
||||
"purport": [
|
||||
"Pure self-realization, as we have several times discussed, is the pure consciousness of admitting oneself as the eternal servitor of the Lord. Thus one is reinstated in his original position of transcendental loving service of the Lord, as it will be clearly explained in the following verse. This stage of rendering transcendental loving service to the Lord without any hopes of emolument from the Lord, or any other way, can be attained when the material senses are purified and the original pure state of the senses revived. It is suggested herein that the process of purifying the senses is by the yogic way, namely the gross senses are merged in the modes of ignorance, and the subtle senses are merged in the mode of passion. The mind belongs to the mode of goodness and therefore is called <i>devamaya,</i> or godly. Perfect purification of the mind is made possible when one is fixed in the conviction of being the eternal servitor of the Lord. Therefore simple attainment of goodness is also a material mode; one has to surpass this stage of material goodness and reach the point of purified goodness, or <i>vāsudeva-sattva</i>. This <i>vāsudeva-sattva</i> helps one to enter into the kingdom of God.",
|
||||
"We may also remember in this connection that the process of gradual emancipation by the devotees in the manner mentioned above, although authoritative, is not viable at the present age because of people's becoming primarily unaware of the<i> yoga</i> practice. The so-called <i>yoga</i> practice by the professional protagonists may be physiologically beneficial, but such small successes cannot help one in the attainment of spiritual emancipation as mentioned herein. Five thousand years ago, when the social status of human society was in perfect Vedic order, the <i>yoga</i> process mentioned herein was a common affair for everyone because everyone, specifically the <i>brāhmaṇas</i> and <i>kṣatriyas</i>, was trained in the transcendental art in the custody of the spiritual master far away from home, in the status of <i>brahmacarya</i>. Modern man, therefore, is incompetent to understand it perfectly.",
|
||||
"Lord Śrī Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of <i>bhakti-yoga.</i> The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources of <i>bhakti-yoga</i> can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as of the spiritual master. A sincere soul is helped by the Lord by meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of <i>bhakti-yoga.</i> Lord Śrī Caitanya Mahāprabhu recommends the devotee to sow the seed of <i>bhakti-yoga</i> in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord. The simple process of offenseless chanting and hearing the holy name of the Lord will gradually promote one very soon to the stage of emancipation. There are three stages of chanting the holy name of the Lord. The first stage is the offensive chanting of the holy name, and the second is the reflective stage of chanting the holy name. The third stage is the offenseless chanting of the holy name of the Lord. In the second stage only, the stage of reflection via media between the offensive and offenseless stages, the stage of emancipation is automatically attained. And in the offenseless stage, one actually enters into the kingdom of God, although physically he may be apparently within the material world. To attain the offenseless stage, one must be on guard in the following manner.",
|
||||
"When we speak of hearing and chanting, it means one should not only chant and hear of the holy name of the Lord as Rāma, Kṛṣṇa, (or systematically the sixteen names of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare), but one should also read and hear the <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i> in the association of devotees. The primary practice of <i>bhakti-yoga</i> will cause the seed already sowed in heart to sprout, and by a regular watering process, as mentioned above, the <i>bhakti-yoga</i> creeper will begin to grow. By systematic nurturing, the creeper will grow to such an extent that it will penetrate the coverings of the universe, as we have heard in the previous verses, reach the effulgent sky, the <i>brahmajyoti,</i> and go farther and farther and reach the spiritual sky where there are innumerable spiritual planets called Vaikuṇṭhalokas. Above all of them there is Kṛṣṇaloka or Goloka Vṛndāvana, wherein the growing creeper enters and takes repose at the lotus feet of Lord Śrī Kṛṣṇa, the original Personality of Godhead. When one reaches the lotus feet of Lord Kṛṣṇa at Goloka Vṛndāvana, the watering process of hearing and reading, as also chanting of the holy name in the pure devotional stage, fructifies, and the fruits grown there in the form of love of God are tangibly tasted by the devotee, even though he is here in this material world. The ripen fruits of love of God are relished only by the devotees constantly engaged in the watering process as described above. But the working devotee must always be mindful that the creeper which has so grown may not be cut off. Therefore he should be mindful of the following considerations:",
|
||||
"1) Offense by one at the feet of a pure devotee may be likened to the mad elephant who devastates a very good garden if it enters.",
|
||||
"2) One must be very careful to guard himself against such offenses at the feet of pure devotees, as much as a creeper is protected by all round fencing.",
|
||||
"3) It so happens that by the watering process some weeds are also grown, and unless such weeds are uprooted, the nurturing of the main creeper, or the creeper of <i>bhakti-yoga,</i> may be hampered.",
|
||||
"4) Actually these weeds are material enjoyment, merging the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation.",
|
||||
"5) There are many other weeds, like disobedience of the tenets of the revered scriptures, unnecessary engagements, killing animals and hankering after material gain, prestige and adorations.",
|
||||
"6) If sufficient care is not taken, then the watering process may only help to breed the weeds, stunting the healthy growth of the main creeper and resulting in no fructification of the ultimate requirement: love of God.",
|
||||
"7) The devotee must therefore be very careful to uproot the different weeds in the very beginning. Only then the healthy growth of the main creeper will not be stunted.",
|
||||
"8) And by so doing, the devotee is able to relish the fruit of love of God and thus live practically with Lord Kṛṣṇa, even in this life, and be able to see the Lord in every step.",
|
||||
"The highest perfection of life is to enjoy life constantly in the association of the Lord, and one who can relish this does not aspire after any temporary enjoyment of the material world via other media."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,140 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 31,
|
||||
"reference": "SB 2.2.31",
|
||||
"devanagari": "तेनात्मनात्मानम् उपैति शान्तम् आनन्दम् आनन्दमयो ऽवसाने\nएतां गतिं भागवतीं गतो यः स वै पुनर्नेह विषज्जते ऽंग",
|
||||
"transliteration": "tenātmanātmānam upaiti śāntam\nānandam ānandamayo 'vasāne\netāṁ gatiṁ bhāgavatīṁ gato yaḥ\nsa vai punar neha viṣajjate 'ṅga",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tena",
|
||||
"meanings": [
|
||||
"by that purified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"by the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"the Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upaiti",
|
||||
"meanings": [
|
||||
"attains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāntam",
|
||||
"meanings": [
|
||||
"rest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānandam",
|
||||
"meanings": [
|
||||
"satisfaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānandamayaḥ",
|
||||
"meanings": [
|
||||
"naturally so being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avasāne",
|
||||
"meanings": [
|
||||
"being freed from all material contamination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etām",
|
||||
"meanings": [
|
||||
"such"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatim",
|
||||
"meanings": [
|
||||
"destination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavatīm",
|
||||
"meanings": [
|
||||
"devotional"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"attained by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"the person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣajjate",
|
||||
"meanings": [
|
||||
"becomes attracted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅga",
|
||||
"meanings": [
|
||||
"O Mahārāja Parīkṣit."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state, and whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns.</b>",
|
||||
"purport": [
|
||||
"We should specially note in this verse the description of <i>bhāgavatīṁ gati</i>. To become merged in the rays of the Param Brahman, the Supreme Personality of Godhead, as it is desired by the <i>brahmavādī</i> impersonalist, is not <i>bhāgavatī</i> perfection. The <i>Bhāgavatas</i> never accept merging in the impersonal rays of the Lord, but always aspire after personal association with the Supreme Lord in one of the Vaikuṇṭha spiritual planets in the spiritual sky. The whole of the spiritual sky, of which the total number of the material skies is an insignificant part only, is full of unlimited numbers of Vaikuṇṭha planets, and the destination of the devotee (the <i>Bhāgavata</i>) is to enter into one of the Vaikuṇṭha planets in each of which the Personality of Godhead, in His unlimited personal expansions, enjoys Himself in the association of unlimited numbers of pure devotee associates. The conditioned souls in the material world, after gaining emancipation by devotional service, get promoted in these planets. But the number of ever-liberated souls is far, far greater than the conditioned souls in the material world, and the ever-liberated souls in the Vaikuṇṭha planets never care to visit this miserable material world.",
|
||||
"The impersonalists who aspire to merge in the impersonal <i>brahmajyoti</i> effulgence of the Supreme Lord, but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish, who, being born in the rivers and rivulets, migrate to the great ocean. They cannot stay in the ocean indefinitely, for their urge for sense gratification brings them back to the rivers and streams to spawn. Similarly, when the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal <i>brahmajyoti</i> effulgence. However, as neither the Causal Ocean nor the impersonal <i>brahmajyoti</i> effulgence afford any superior substitute for association and engagement of the senses, the impersonalist will fall again into the limited material world to become entangled once more in the wheel of births and deaths, drawn on by the inextinguishable desire for sense engagement. But any devotee who enters the kingdom of God by transcendental engagement of senses in devotional service, and associates with the liberated souls and the Personality of Godhead there, will never be attracted to the limited surroundings of the material world.",
|
||||
"In the <i>Bhagavad-gītā</i> (Bg. 8.15) also the same is confirmed, as the Lord says, \"The great <i>mahātmās,</i> or the <i>bhakti-yogīs,</i> after attaining My association, never come back to this material world, which is full of miseries and is nonpermanent.\" The highest perfection of life is therefore to attain His association, and nothing else. The <i>bhakti-yogī,</i> being completely engaged in the Lord's service, has no attraction for any other process of liberation like <i>jñāna</i> or <i>yoga.</i> A pure devotee is a one hundred percent devotee of the Lord and nothing more.",
|
||||
"We should further note in this verse the two words <i>śāntam</i> and <i>ānandam,</i> which denote that devotional service of the Lord can really bestow upon the devotee two important benedictions, namely peace and satisfaction. The impersonalist is desirous of becoming one with the Supreme, or in other words, he wants to become the Supreme, which is a myth only, and the mystic <i>yogīs</i> become encumbered by various mystic powers and so have neither peace nor satisfaction. So neither the impersonalist nor the <i>yogī</i> can have real peace and satisfaction, but the devotee can become fully peaceful and satisfied because of his association with the complete whole. Therefore merging in the Absolute or attaining some mystic powers have no attraction for the devotee.",
|
||||
"Attainment of love of Godhead means complete freedom from any other attraction. The conditioned soul has many attractions, such as becoming a religious man, or a rich man, or a first-class enjoyer or becoming God himself, or becoming powerful like the mystics and acting wonderfully by getting anything or doing anything, but all these aspirations should be rejected by the prospective devotee who actually wants to revive his dormant love of God. The impure devotee aspires after all of the above-mentioned material things by perfection of devotion. But a pure devotee has none of the tinges of the above contaminations influenced by material desires, impersonal speculations and attainment of mystic powers. One can attain the stage of love of God by pure devotional service, or by \"learned labor of love,\" for the sake of the devotee's lovable object, the Personality of Godhead.",
|
||||
"To be more clear, if anyone wants to attain the stage of love of Godhead, he must give up all desires for material enjoyment, he should refrain from worshiping any of the demigods and should devote himself only to the worship of the Supreme Personality of Godhead. He must give up the foolish idea of becoming one with the Lord and the desire to have some wonderful powers just to get the ephemeral adoration of the world. The pure devotee is only favorably engaged in the service of the Lord without any hope of emolument. This will bring about love of Godhead, or the stage of <i>śāntam</i> and <i>ānandam,</i> as stated in this verse."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 32,
|
||||
"reference": "SB 2.2.32",
|
||||
"devanagari": "एते सृती ते नृप वेदगीते त्वयाभिपृष्टे च सनातने च\nये वै पुरा ब्रह्मण आह तुष्ट आराधितो भगवान्वासुदेवः",
|
||||
"transliteration": "ete sṛtī te nṛpa veda-gīte\ntvayābhipṛṣṭe ca sanātane ca\nye vai purā brahmaṇa āha tuṣṭa\nārādhito bhagavān vāsudevaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ete",
|
||||
"meanings": [
|
||||
"all that is described"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sṛtī",
|
||||
"meanings": [
|
||||
"way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda-gīte",
|
||||
"meanings": [
|
||||
"according to the version of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayā",
|
||||
"meanings": [
|
||||
"by Your Majesty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhipṛṣṭe",
|
||||
"meanings": [
|
||||
"being properly inquired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sanātane",
|
||||
"meanings": [
|
||||
"in the matter of eternal truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"verily"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"before"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇe",
|
||||
"meanings": [
|
||||
"unto Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tuṣṭaḥ",
|
||||
"meanings": [
|
||||
"being satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ārādhitaḥ",
|
||||
"meanings": [
|
||||
"being worshiped"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudevaḥ",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>\"Your Majesty Mahārāja Parīkṣit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Kṛṣṇa unto Brahmā, with whom the Lord was satisfied upon being properly worshiped.</b>",
|
||||
"purport": [
|
||||
"The two different ways of reaching the spiritual sky and thereby getting emancipation from all material bondage, namely either by the direct process of reaching the kingdom of God or by gradual process through the other higher planets of the universe, are set forth exactly according to the version of the <i>Vedas</i>. The Vedic versions in this connection are, <i>yadā sarve pramucyante kāmā ye'sya hṛdi sthitāḥ/ atha martyo 'mṛto bhavanty atra brahma samaśnute</i> and <i>te'rcir abhisambhavanti</i>: \"Those who are free from all material desires, which are diseases of the heart, are able to conquer death and enter the kingdom of God through the Arci planets.\" These Vedic versions corroborate the version of the <i>Śrīmad-Bhāgavatam,</i> and the latter is further confirmed by Śukadeva Gosvāmī, who affirms that the truth was disclosed by the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, Vāsudeva, to Brahmā, the first authority of the <i>Vedas</i>. The disciplic succession holds that the <i>Vedas</i> were uttered by Lord Kṛṣṇa to Brahmā, from Brahmā to Nārada, and from Nārada to Vyāsadeva, and then from Vyāsadeva to Śukadeva Gosvāmī and so on. So there is no difference between the version of all the authorities. Nor do they differ from one another. The truth is eternal, and as such there cannot be any new opinion about the truth. That is the way of knowing the knowledge contained in the <i>Vedas.</i> It is not a thing to be understood by one's erudite scholarship or by the fashionable interpretations of mundane scholars. There is nothing to be added and nothing to be subtracted, because the truth is the truth. One has to accept, after all, <i>some</i> authority. The modern scientists are also authorities for the common man for some scientific truths. The common man follows the version of the scientist. This means that the common man follows the authority. The Vedic knowledge is also received in that way. The common man cannot argue what is beyond the sky or beyond the universe, but he must accept the versions of the <i>Vedas</i> as they are understood by the authorized disciplic succession. In the <i>Bhagavad-gītā</i> also the same process of understanding the <i>Gītā</i> is stated in the Fourth Chapter. If one does not follow the authoritative version of the <i>ācāryas,</i> he will vainly search after the truth mentioned in the <i>Vedas.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 33,
|
||||
"reference": "SB 2.2.33",
|
||||
"devanagari": "न ह्य् अतो ऽन्यः शिवः पन्था विशतः संसृताव् इह\nवासुदेवे भगवति भक्तियोगो यतो भवेत्",
|
||||
"transliteration": "na hy ato 'nyaḥ śivaḥ panthā\nviśataḥ saṁsṛtāv iha\nvāsudeve bhagavati\nbhakti-yogo yato bhavet",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ataḥ",
|
||||
"meanings": [
|
||||
"beyond this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyaḥ",
|
||||
"meanings": [
|
||||
"any other"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śivaḥ",
|
||||
"meanings": [
|
||||
"auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "panthāḥ",
|
||||
"meanings": [
|
||||
"means"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśataḥ",
|
||||
"meanings": [
|
||||
"wandering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsṛtau",
|
||||
"meanings": [
|
||||
"in the material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudeve",
|
||||
"meanings": [
|
||||
"unto Lord Vāsudeva, Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavati",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhakti-yogaḥ",
|
||||
"meanings": [
|
||||
"directly devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavet",
|
||||
"meanings": [
|
||||
"may result in."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>\"For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Kṛṣṇa.</b>",
|
||||
"purport": [
|
||||
"As will be clarified in the next verse, devotional service, or direct <i>bhakti-yoga,</i> is the only absolute and auspicious means of deliverance from the grip of material existence. There are many indirect methods for deliverance from the clutches of material existence, but none of them are as easy and auspicious as <i>bhakti-yoga</i>. The means of <i>jñāna</i> and <i>yoga</i> and other allied disciplines are not independent to deliver a performer. Such activities help one to reach the stage of <i>bhakti-yoga</i> after many, many years. In the <i>Bhagavad-gītā</i> (Bg. 12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal, and the empiricist philosophers, searching after the Absolute Truth (Bg. 7.19) realize the importance of Vāsudeva realization as all in all after many, many births. As far as <i>yoga</i> systems are concerned, it is also said in the <i>Bhagavad-gītā</i> (Bg. 6.47) that amongst the mystics who are after the Absolute Truth, the one who is always engaged in the service of the Lord is the greatest of all. And the last instruction in the <i>Bhagavad-gītā</i> (Bg. 18.66) advises fully surrendering unto the Lord, leaving aside all other engagements or different processes for self-realization and liberation from material bondage. And the purport of all Vedic literatures is to induce one to accept the transcendental loving service of the Lord by all means.",
|
||||
"As it is already explained in the texts of <i>Śrīmad-Bhāgavatam</i> (First Canto), either direct <i>bhakti-yoga</i> or the means which ultimately culminate in <i>bhakti-yoga</i>, without any tinge of fruitive activity, constitute the highest form of religion. Everything else is simply a waste of time for the performer.",
|
||||
"Śrīla Śrīdhara Svāmī and all other <i>ācāryas</i>, like Jīva Gosvāmī, etc., agree that <i>bhakti-yoga</i> is not only easy, simple, natural and free from trouble, but that it is the only source of happiness for the human being."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 34,
|
||||
"reference": "SB 2.2.34",
|
||||
"devanagari": "भगवान्ब्रह्म कार्त्स्न्येन त्रिर् अन्वीक्ष्य मनीषया\nतद् अध्यवस्यत्कूटस्थो रतिर् आत्मन्यतो भवेत्",
|
||||
"transliteration": "bhagavān brahma kārtsnyena\ntrir anvīkṣya manīṣayā\ntad adhyavasyat kūṭastho\nratir ātman yato bhavet",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the great personality Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kārtsnyena",
|
||||
"meanings": [
|
||||
"by summarization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "triḥ",
|
||||
"meanings": [
|
||||
"three times"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvīkṣya",
|
||||
"meanings": [
|
||||
"scrutinizingly examined"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manīṣayā",
|
||||
"meanings": [
|
||||
"with scholarly attention"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyavasyat",
|
||||
"meanings": [
|
||||
"ascertained it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kūṭasthaḥ",
|
||||
"meanings": [
|
||||
"with concentration of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratiḥ",
|
||||
"meanings": [
|
||||
"attraction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"by which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavet",
|
||||
"meanings": [
|
||||
"it so happens."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The great personality Brahmā, with great attention and concentration of the mind, studied the Vedas three times and, after scrutinizingly examining them, ascertained that attraction for the Supreme Personality of Godhead Śrī Kṛṣṇa is the highest perfection of religion.</b>",
|
||||
"purport": [
|
||||
"Śrīla Śukadeva Gosvāmī is referring to the highest Vedic authority, Lord Brahmā, who is the qualitative incarnation of Godhead. The <i>Vedas</i> were taught to Brahmājī in the beginning of the material creation. Although Brahmājī was to hear Vedic instructions directly from the Personality of Godhead, in order to satisfy the inquisitiveness of all prospective students of the <i>Vedas,</i> Brahmājī, just like a scholar, studied the <i>Vedas</i> three times, as is generally done by all scholars. He studied with great attention, concentrating on the purpose of the <i>Vedas,</i> and after scrutinizingly examining the whole process, he ascertained that becoming a pure unalloyed devotee of the Supreme Personality of Godhead Śrī Kṛṣṇa is the topmost perfection of all religious principles. And this is the last instruction of the <i>Bhagavad-gītā</i> directly presented by the Personality of Godhead. The Vedic conclusion is thus accepted by all <i>ācāryas,</i> and those who are against this conclusion are only <i>veda-vāda-ratas,</i> as explained in the <i>Bhagavad-gītā</i> (Bg. 2.42)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,83 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 35,
|
||||
"reference": "SB 2.2.35",
|
||||
"devanagari": "भगवान्सर्वभूतेषु लक्षितः स्वात्मना हरिः\nदृश्यैर्बुद्ध्यादिभिर्द्रष्टा लक्षणैर् अनुमापकैः",
|
||||
"transliteration": "bhagavān sarva-bhūteṣu\nlakṣitaḥ svātmanā hariḥ\ndṛśyair buddhyādibhir draṣṭā\nlakṣaṇair anumāpakaiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūteṣu",
|
||||
"meanings": [
|
||||
"in the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣitaḥ",
|
||||
"meanings": [
|
||||
"is visible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-ātmanā",
|
||||
"meanings": [
|
||||
"along with the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛśyaiḥ",
|
||||
"meanings": [
|
||||
"by what is seen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi-ādibhiḥ",
|
||||
"meanings": [
|
||||
"by intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "draṣṭā",
|
||||
"meanings": [
|
||||
"one who sees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣaṇaiḥ",
|
||||
"meanings": [
|
||||
"by different signs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anumāpakaiḥ",
|
||||
"meanings": [
|
||||
"by hypothesis."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Personality of Godhead Lord Śrī Kṛṣṇa is there in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help of the intelligence.</b>",
|
||||
"purport": [
|
||||
"The general argument of the common man is that since the Lord is not visible to our eyes, how can one either surrender unto Him or render transcendental loving service unto Him? To such a common man, here is a practical suggestion given by Śrīla Śukadeva Gosvāmī as to how one can perceive the Supreme Lord by reason and perception. Actually the Lord is not perceivable by our present materialized senses, but when one is convinced of the presence of the Lord by practical service attitude, there is a revelation by the Lord's mercy, and such a pure devotee of the Lord can perceive the Lord's presence always and everywhere. He can, however, perceive that intelligence is the form-direction of the Paramātmā plenary portion of the Personality of Godhead. Presence of Paramātmā in everyone's company is not very difficult to realize, even for the common man. The procedure is as follows. One can perceive one's self-identification and feel positively that he exists. He may not feel it very abruptly, but by using a little intelligence, he can feel that he is not the body. He can feel that the hand, the leg, the head, the hair, and the limbs are all his bodily parts and parcels, but as such the hand, the leg, the head, etc., cannot be identified with his self. Therefore just by using intelligence he can distinguish and separate his self from other things that he sees. So the natural conclusion is that the living being, either man or beast, is the seer, and he sees besides himself all other things. So there is a difference between the seer and the seen. Now, by a little use of intelligence we can also readily agree that the living being who sees the things beyond himself, by ordinary vision, has no power to see or to move independently. All our ordinary actions and perceptions depend on various forms of energy supplied to us by nature in various combinations. Our senses of perception and of action, that is to say, our five perceptive senses of 1) hearing, 2) touch, 3) sight, 4) taste, and 5) smell, as well as our five senses of action, namely 1) hands, 2) legs, 3) speech, 4) evacuation organs and 5) reproductive organs, and also our three subtle senses, namely 1) mind, 2) intelligence, and 3) ego, (thirteen senses in all), are supplied to us by various arrangements of gross or subtle forms of natural energy. And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has produced anywhere a living entity. Trust no future, however pleasant. Idle talks regarding future development of matter into spirit are actually foolish because no matter has ever developed the power of seeing or moving in any part of the world. Therefore it is definite that matter and spirit are two different identities, and this conclusion is arrived at by the use of intelligence. Now we come to the point that the things which are seen by a little use of intelligence cannot be automatic unless we accept someone as the user of or director of the intelligence. Intelligence gives one direction like some higher authority, and the living being cannot see or move or eat or do anything without the use of intelligence. When one fails to take advantage of intelligence he becomes a deranged man, so a living being is dependent on intelligence or the direction of a superior being. Such intelligence is all-pervading. Every living being has his intelligence, and this intelligence, being the direction of some higher authority, is just like the father's giving direction to his son. The higher authority, who is present and residing within every individual living being, is the Superself.",
|
||||
"At this point in our investigation, we may consider the following question: on the one hand we realize that all our perceptions and activities are conditioned by arrangements of material nature, yet we also ordinarily feel and say, \"I am perceiving\" or \"I am doing.\" Therefore we can say that our material senses of perception and action are moving because we are identifying the self with the material body, and that the superior principle of Superself is guiding and supplying us according to our desire. By taking advantage of the guidance of Superself in the form of intelligence, we can either continue to study and to put into practice our conclusion that \"I am not this body,\" or we can choose to remain in the false material identification, fancying ourselves to be the possessors and doers. Our freedom consists in orienting our desire either toward the ignorant material misconception or the true spiritual conception. We can easily attain to the true spiritual conception by recognizing the Superself (Paramātmā) to be our friend and guide and by dovetailing our intelligence with the superior intelligence of Paramātmā. The Superself and the individual self are both spirit, and therefore the Superself and the individual self are both qualitatively one and distinguished from matter. But the Superself and the individual self cannot be on an equal level because the Superself gives direction or supplies intelligence and the individual self follows the direction, and thus actions are performed properly. The individual is completely dependent on the direction of the Superself because in every step the individual self follows the direction of the Superself in the matter of seeing, hearing, thinking, feeling, willing, etc.",
|
||||
"So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the <i>Bhagavad-gītā,</i> or the Vedic intelligence, we can further understand that all the three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The <i>Bhagavad-gītā</i> affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Puruṣottama, the Absolute Personality of Godhead. Realization of the Superself by the individual self is the beginning of self-realization, and by the progress of such self-realization one is able to realize the Supreme Personality of Godhead by intelligence, by the help of authorized scriptures, and principally, by the grace of the Lord. The <i>Bhagavad-gītā</i> is the preliminary conception of the Personality of Godhead Śrī Kṛṣṇa, and <i>Śrīmad-Bhāgavatam</i> is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like two birds (as explained in the <i>Upaniṣads</i>), certainly the purport of the revealed informations in the <i>Vedas</i> becomes clear to our vision and there is no difficulty in realizing the Supreme Personality of Godhead, Vāsudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vāsudeva, as confirmed by the <i>Bhagavad-gītā</i> (Bg. 7.19)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 36,
|
||||
"reference": "SB 2.2.36",
|
||||
"devanagari": "तस्मात्सर्वात्मना राजन्हरिः सर्वत्र सर्वदा\nश्रोतव्यः कीर्तितव्यश्च स्मर्तव्यो भगवान्नृणाम्",
|
||||
"transliteration": "tasmāt sarvātmanā rājan\nhariḥ sarvatra sarvadā\nśrotavyaḥ kīrtitavyaś ca\nsmartavyo bhagavān nṛṇām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvatra",
|
||||
"meanings": [
|
||||
"everywhere"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvadā",
|
||||
"meanings": [
|
||||
"always"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotavyaḥ",
|
||||
"meanings": [
|
||||
"must be heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kīrtitavyaḥ",
|
||||
"meanings": [
|
||||
"glorified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smartavyaḥ",
|
||||
"meanings": [
|
||||
"be remembered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛṇām",
|
||||
"meanings": [
|
||||
"by the human being."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, it is therefore essential that every human being hear, glorify and remember the Supreme Lord Personality of Godhead always and everywhere.</b>",
|
||||
"purport": [
|
||||
"Śrīla Śukadeva Gosvāmī begins this verse with the word <i>tasmāt,</i> or \"therefore,\" because in the previous verse he has already explained that there is no auspicious means for salvation other than the sublime process of <i>bhakti-yoga.</i> The <i>bhakti-yoga</i> process is practiced by the devotees in different methods like hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, rendering service of love, becoming friendly, and offering all that one may possess. All nine methods are bona fide methods, and either all of them, some of them or even one of them can bring about the desired result for the sincere devotee. But out of all the nine different methods, the first one, namely hearing, is the most important function in the process of <i>bhakti-yoga</i>. Without hearing sufficiently and properly, no one can make any progress by any of the practicing methods. And for hearing only, all the Vedic literatures are there, compiled by authorized persons like Vyāsadeva, who is the powerful incarnation of Godhead. And as it is ascertained that the Lord is the Supersoul of everything, He should therefore be heard and glorified everywhere and always. That is the special duty of the human being. And the human being, when he gives up the process of hearing about the all-pervading Personality of Godhead, becomes victim to hearing rubbish transmitted by man-made machines. Machinery is not bad because through the machine one can take advantage of hearing about the Lord, but because machinery is used for ulterior purposes, it is creating rapid degradation in the standard of human civilization. It is said here that it is incumbent upon the human beings to hear because the scriptures like <i>Bhagavad-gītā, Śrīmad-Bhāgavatam</i>, etc., are made for that purpose. Living beings other than human beings have no capacity to hear such Vedic literatures. If the human society gives itself to the process of hearing the Vedic literature, it will not become victim to the impious sounds vibrated by impious men who degrade the standards of the total society. Hearing is solidified by the process of chanting. One who has perfectly heard from the perfect source becomes convinced about the all-pervading Personality of Godhead and thus becomes enthusiastic in the matter of glorifying the Lord. All the great<i> ācāryas</i>, like Rāmānuja, Madhva, Caitanya, Sarasvatī Ṭhākur or even, in other countries, Mohammed, Christ and others, have all extensively glorified the Lord by chanting always and in every place. Because the Lord is all-pervading, it is essential to glorify Him always and everywhere. In the process of glorifying the Lord there should be no restriction of time and space. This is called <i>sanātana-dharma</i> or <i>bhāgavata-dharma. Sanātana</i> means eternal, always and everywhere. <i>Bhāgavata</i> means pertaining to Bhagavān, the Lord. The Lord is the master of all time and all space, and therefore the Lord's holy name must be heard, glorified and remembered everywhere in the world, and that will bring about the desired peace and prosperity so eagerly awaited by the people of the world. The word <i>ca</i> includes all the remaining processes or methods of <i>bhakti-yoga</i>, as mentioned above."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,114 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 2,
|
||||
"verse": 37,
|
||||
"reference": "SB 2.2.37",
|
||||
"devanagari": "पिबन्ति ये भगवत आत्मनः सतां कथामृतं श्रवणपुटेषु सम्भृतम्\nपुनन्ति ते विषयविदूषिताशयं व्रजन्ति तच्चरणसरोरुहान्तिकम्",
|
||||
"transliteration": "pibanti ye bhagavata ātmanaḥ satāṁ\nkathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam\npunanti te viṣaya-vidūṣitāśayaṁ\nvrajanti tac-caraṇa-saroruhāntikam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pibanti",
|
||||
"meanings": [
|
||||
"who drink"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavataḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the most dear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satām",
|
||||
"meanings": [
|
||||
"of devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathā-amṛtam",
|
||||
"meanings": [
|
||||
"the nectar of the messages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravaṇa-puṭeṣu",
|
||||
"meanings": [
|
||||
"within the earholes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sambhṛtam",
|
||||
"meanings": [
|
||||
"fully filled"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punanti",
|
||||
"meanings": [
|
||||
"purify"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"their"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣaya",
|
||||
"meanings": [
|
||||
"material enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidūṣi-tāśayam",
|
||||
"meanings": [
|
||||
"polluted aim of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vrajanti",
|
||||
"meanings": [
|
||||
"do go back"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"the Lord's"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "caraṇa",
|
||||
"meanings": [
|
||||
"feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saroruha-antikam",
|
||||
"meanings": [
|
||||
"near the lotus."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Those who drink through aural reception, fully filled with the nectarean message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].</b>",
|
||||
"purport": [
|
||||
"The sufferings of human society are due to a polluted aim of life, namely lording it over the material resources. The more the human society is engaged in the exploitation of undeveloped material resources for sense gratification, the more it will be entrapped by the illusory material energy of the Lord, and thus the distress of the world will be intensified instead of diminished. The human necessities of life are fully supplied by the Lord in the shape of foodgrains, milk, fruit, wood, stone, sugar, silk, jewels, cotton, salt, water, vegetables, etc., in sufficient quantity to feed the human race of the world as well as those on each and every planet within the universe. The supply source is complete, and only a little energy by the human being is required to get them into the proper channel. There is no need of machines and tools or huge steel plants for artificially creating comforts of life. Life is never made comfortable by creating artificial needs, but by plain living and high thinking. The highest perfectional thinking for human society is suggested here by Śukadeva Gosvāmī, namely, hearing sufficiently <i>Śrīmad-Bhāgavatam</i>. For men in this age of Kali, when they have lost the perfect vision of life, this <i>Śrīmad-Bhāgavatam</i> is the torchlight by which to see the real path. Śrīla Jīva Gosvāmī Prabhupada has commented on the <i>kathāmṛtam</i> mentioned in this verse and has indicated <i>Śrīmad-Bhāgavatam</i> to be the nectarean message of the Personality of Godhead. By sufficiently hearing the <i>Śrīmad-Bhāgavatam</i>, the polluted aim of life, namely lording it over matter, will subside, and the people in general in all parts of the world will be able to live a peaceful life of knowledge and bliss.",
|
||||
"For a pure devotee of the Lord, any topics in relation with His name, fame, quality, entourage, etc., are all pleasing, and because such topics have been approved by great devotees like Nārada, Hanumān, Nanda Mahārāja and other inhabitants of Vṛndāvana, certainly such messages are transcendental and pleasing to the heart and soul.",
|
||||
"And by the constant hearing of the messages of the <i>Bhagavad-gītā,</i> and later of <i>Śrīmad-Bhāgavatam,</i> one is assured herein by Śrīla Śukadeva Gosvāmī that he will reach the Personality of Godhead and render Him transcendental loving service in the spiritual planet of the name Goloka Vṛndāvana, which resembles a huge lotus flower.",
|
||||
"Thus by the process of <i>bhakti-yoga</i>, directly accepted as suggested in this verse by hearing sufficiently the transcendental message of the Lord, the material contamination is directly eliminated without one's attempting to contemplate the impersonal <i>virāṭa</i> conception of the Lord. And by practicing <i>bhakti-yoga</i>, if the performer is not purified from the material contamination, he must be a pseudo-devotee. For such an imposter there is no remedy for being freed from the material entanglement."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 1,
|
||||
"reference": "SB 2.3.1",
|
||||
"devanagari": "श्री शुक उवाच\nएवम् एतन्निगदितं पृष्टवान्यद्भवान्मम\nनृणां यन्म्रियमाणानां मनुष्येषु मनीषिणाम्",
|
||||
"transliteration": "śrī śuka uvāca\nevam etan nigaditaṁ\npṛṣṭavān yad bhavān mama\nnṛṇāṁ yan mriyamāṇānāṁ\nmanuṣyeṣu manīṣiṇām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī śukaḥ uvaca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nigaditaṁ",
|
||||
"meanings": [
|
||||
"answered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭavān",
|
||||
"meanings": [
|
||||
"as you inquired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mama",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛṇām",
|
||||
"meanings": [
|
||||
"of the human being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mriyamāṇānām",
|
||||
"meanings": [
|
||||
"on the threshold of death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manuṣyeṣu",
|
||||
"meanings": [
|
||||
"amongst the human beings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manīṣiṇām",
|
||||
"meanings": [
|
||||
"of the intelligent men."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śrī Śukadeva Gosvāmī said: </b><b>Mahārāja Parīkṣit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you.</b>",
|
||||
"purport": [
|
||||
"In the human society all over the world there are millions and billions of men and women, and almost all of them are less intelligent because they have very little knowledge of spirit soul. Almost all of them have a wrong conception of life, for they identify themselves with the gross and subtle material bodies, which they are not, in fact. They may be situated in different high and low positions in the estimation of human society, but one should know definitely that unless one inquires about his own self beyond the body and the mind, all his activities in human life are total failures. Therefore out of thousands and thousands of men, one may inquire about his spirit self and thus consult the revealed scriptures like <i>Vedānta-sūtras, Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam.</i> But in spite of reading and hearing such scriptures, unless one is in touch with a realized spiritual master, he cannot actually realize the real nature of self, etc. And out of thousands and hundreds of thousands of men, someone may know what Lord Kṛṣṇa is in fact. In the <i>Caitanya-caritāmṛta</i> (<i>Madhya</i> 20/122-123) it is said that Lord Kṛṣṇa, out of His causeless mercy, prepared the Vedic literatures in the incarnation of Vyāsadeva for reading by the intelligent class of men in a human society which is almost totally forgetful of the genuine relation with Kṛṣṇa. Even such an intelligent class of men may be forgetful in their relation with the Lord. The whole <i>bhakti-yoga</i> process is therefore a revival of the lost relation. This revival is possible in the human form of life, which is obtained only out of the evolutionary cycle of 8,400,000 species of life. The intelligent class of human being must take a serious note of this opportunity. All human beings are not intelligent, so the importance of human life is not always understood. Therefore <i>manīṣiṇām</i>, meaning thoughtful, is particularly used here. Such a <i>manīṣiṇām</i> person, like Mahārāja Parīkṣit, must therefore take to the lotus feet of Lord Kṛṣṇa and fully engage himself in devotional service, hearing, chanting, etc., of the holy name and pastimes of the Lord which are all <i>hari-kathāmṛta. </i>This action is especially recommended when one is preparing for death."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,400 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 2,
|
||||
"reference": "SB 2.3.2-7",
|
||||
"devanagari": "ब्रह्मवर्चसकामस्तु यजेत ब्रह्मणः पतिम्\nइन्द्रम् इन्द्रियकामस्तु प्रजाकामः प्रजापतीन्\nदेवीं मायां तु श्रीकामस्तेजस्कामो विभावसुम्\nवसुकामो वसून्रुद्रान्वीर्यकामो ऽथ वीर्यवान्\nअन्नाद्यकामस्त्व् अदितिं स्वर्गकामो ऽदितेः सुतान्\nविश्वान्देवान्राज्यकामः साध्यान्संसाधको विशाम्\nआयुष्कामो ऽश्विनौ देवौ पुष्टिकाम इलां यजेत्\nप्रतिष्ठाकामः पुरुषो रोदसी लोकमातरौ\nरूपाभिकामो गन्धर्वान्स्त्रीकामो ऽप्सर उर्वशीम्\nआधिपत्यकामः सर्वेषां यजेत परमेष्ठिनम्\nयज्ञं यजेद्यशस्कामः कोशकामः प्रचेतसम्\nविद्याकामस्तु गिरिशं दाम्पत्यार्थ उमां सतीम्",
|
||||
"transliteration": "brahma-varcasa-kāmas tu\nyajeta brahmaṇaḥ patim\nindram indriya-kāmas tu\nprajā-kāmaḥ prajā-patīn\ndevīṁ māyāṁ tu śrī-kāmas\ntejas-kāmo vibhāvasum\nvasu-kāmo vasūn rudrān\nvīrya-kāmo 'tha vīryavān\nannādya-kāmas tv aditiṁ\nsvarga-kāmo 'diteḥ sutān\nviśvān devān rājya-kāmaḥ\nsādhyān saṁsādhako viśām\nāyuṣ-kāmo 'śvinau devau\npuṣṭi-kāma ilāṁ yajet\npratiṣṭhā-kāmaḥ puruṣo\nrodasī loka-mātarau\nrūpābhikāmo gandharvān\nstrī-kāmo 'psara urvaśīm\nādhipatya-kāmaḥ sarveṣāṁ\nyajeta parameṣṭhinam\nyajñaṁ yajed yaśas-kāmaḥ\nkośa-kāmaḥ pracetasam\nvidyā-kāmas tu giriśaṁ\ndāmpatyārtha umāṁ satīm",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"the absolute"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varcasa",
|
||||
"meanings": [
|
||||
"effulgence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmas tu",
|
||||
"meanings": [
|
||||
"but one who desires in that way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajeta",
|
||||
"meanings": [
|
||||
"do worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇaḥ",
|
||||
"meanings": [
|
||||
"of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patim",
|
||||
"meanings": [
|
||||
"master"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indram",
|
||||
"meanings": [
|
||||
"the King of heaven"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriya-kāmas tu",
|
||||
"meanings": [
|
||||
"but one who desires strong sense organs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires many offspring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā-patīn",
|
||||
"meanings": [
|
||||
"the Prajāpatis"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devīm",
|
||||
"meanings": [
|
||||
"the goddess"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyām",
|
||||
"meanings": [
|
||||
"unto the mistress of the material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrī-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires beauty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tejaḥ",
|
||||
"meanings": [
|
||||
"power"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmaḥ",
|
||||
"meanings": [
|
||||
"one who so desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhāvasum",
|
||||
"meanings": [
|
||||
"the fire-god"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasu-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who wants wealth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasūn",
|
||||
"meanings": [
|
||||
"the Vasu demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rudrān",
|
||||
"meanings": [
|
||||
"the Rudra expansion of Lord Śiva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīrya-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who wants to be very strongly built"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryavān",
|
||||
"meanings": [
|
||||
"the most powerful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anna-adya",
|
||||
"meanings": [
|
||||
"grains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmaḥ",
|
||||
"meanings": [
|
||||
"one who so desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aditim",
|
||||
"meanings": [
|
||||
"Aditi, mother of the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svarga",
|
||||
"meanings": [
|
||||
"heaven"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmaḥ",
|
||||
"meanings": [
|
||||
"so desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aditeḥ sutān",
|
||||
"meanings": [
|
||||
"the sons of Aditi"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvān",
|
||||
"meanings": [
|
||||
"Viśvadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devān",
|
||||
"meanings": [
|
||||
"demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājya-kāmaḥ",
|
||||
"meanings": [
|
||||
"those who hanker for kingdoms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhyān",
|
||||
"meanings": [
|
||||
"the Sādhya demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsādhakaḥ",
|
||||
"meanings": [
|
||||
"what fulfills the wishes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśām",
|
||||
"meanings": [
|
||||
"of the mercantile community"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āyus-kāmaḥ",
|
||||
"meanings": [
|
||||
"desirious of long life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśvinau",
|
||||
"meanings": [
|
||||
"the two demigods known as the Aśvinī brothers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devau",
|
||||
"meanings": [
|
||||
"the two demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṣṭi-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires a strongly built body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ilām",
|
||||
"meanings": [
|
||||
"the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajet",
|
||||
"meanings": [
|
||||
"must worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiṣṭhā-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires good fame, or stability in a post"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"such men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rodasī",
|
||||
"meanings": [
|
||||
"the horizon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka-mātarau",
|
||||
"meanings": [
|
||||
"and the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpa",
|
||||
"meanings": [
|
||||
"beauty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhikāmaḥ",
|
||||
"meanings": [
|
||||
"positively aspiring for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandharvān",
|
||||
"meanings": [
|
||||
"the residents of the Gandharva planet, who are very beautiful and are expert in singing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "strī-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires a good wife"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apsaraḥ urvaśīm",
|
||||
"meanings": [
|
||||
"the society girls of the heavenly kingdom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādhipatya-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires to dominate others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarveṣām",
|
||||
"meanings": [
|
||||
"everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajeta",
|
||||
"meanings": [
|
||||
"must worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parameṣṭhinam",
|
||||
"meanings": [
|
||||
"Brahmā, the head of the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajñam",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajet",
|
||||
"meanings": [
|
||||
"must worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaśas-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires to be famous"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kośa-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires a good bank balance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pracetasam",
|
||||
"meanings": [
|
||||
"the treasurer of heaven, known as Kuvera"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyā-kāmas tu",
|
||||
"meanings": [
|
||||
"but one who desires education"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "giriśam",
|
||||
"meanings": [
|
||||
"the Lord of the Himalayas, Lord Śiva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāmpatya-arthaḥ",
|
||||
"meanings": [
|
||||
"and for conjugal love"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "umāṁ satīm",
|
||||
"meanings": [
|
||||
"the chaste wife of Lord Śiva, known as Umā."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas (Lord Brahmā or Bṛhaspati, the learned priest), one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. One who desires good fortune should worship Durgādevī, or the superintendant of the material world. One desiring to be very powerful should worship fire, and one who aspires after money only should worship the Vasus. One should worship the Rudra incarnation of Lord Śiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires a worldly kingdom should worship Viśvadeva, and one who wants to be popular with the general mass of population should worship the Sādhya demigod. One who desires a long span of life should worship the demigods known as Aśvinīkumāras, and a person desiring a strongly built body should worship the earth. One who desires stabilization in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsarās and the Urvaśī society girls of the heavenly kingdom. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuṇa. If one desires to be a greatly learned man he should worship Lord Śiva, and if one desires a good marital relation he should worship the chaste goddess, Umā, wife of Lord Śiva.</b>",
|
||||
"purport": [
|
||||
"There are different modes of worship for different persons desiring success in particular subjects. The conditioned soul living within the purview of the material world cannot be an expert in every type of materially enjoyable asset, but one can have considerable influence over a particular matter by worshiping a particular demigod, as mentioned above. Rāvaṇa was made a very powerful man by worshiping Lord Śiva, and he used to offer severed heads to please Lord Śiva. He became so powerful by the grace of Lord Śiva that all the demigods were afraid of him, until he at last challenged the Personality of Godhead Śrī Rāmacandra and thus ruined himself. In other words, all such persons who aspire after gaining some or all of the material objects of enjoyment, or the gross materialistic persons, are on the whole less intelligent, as it is confirmed in the <i>Bhagavad-gītā</i> (Bg. 7.20). It is said there that those who are bereft of all good sense, or those whose intelligence is withdrawn by the deluding energy of <i>māyā,</i> aspire after all sorts of material enjoyment in life by pleasing the respective demigods, or by advancing the material civilization under the heading of scientific progress. The real problem of life in the material world is to solve the question of birth, death, old age and disease. No one wants to change his birthright, no one wants to meet death, no one wants to be old or invalid, and no one wants diseases. But these problems are solved neither by the grace of any demigod nor by the so-called advancement of material science. In the <i>Bhagavad-gītā,</i> as well as in the <i>Śrīmad-Bhāgavatam,</i> such less intelligent persons have been described as devoid of all good sense. Śukadeva Gosvāmī said that out of the 8,400,000 species of living entities, the human form of life is rare and valuable, and out of those rare human beings those who are conscious of the material problems are rarer still, and the still more rare persons are those who are conscious of the value of the <i>Śrīmad-Bhāgavatam</i> because it contains the messages of the Lord and His pure devotees. Death is inevitable for everyone, intelligent and foolish. But Parīkṣit Mahārāja has been addressed by the Gosvāmī as the <i>manīṣī</i>, or the man of highly developed mind, because at the time of death he left all material enjoyment and completely surrendered unto the lotus feet of the Lord by hearing His messages from the right person, like Śukadeva Gosvāmī. But aspiration for material enjoyment by endeavoring persons is condemned. Such aspirations are something like the intoxication of the degraded human society. Intelligent persons should try to avoid it and seek instead the permanent life by returning home, back to Godhead."
|
||||
],
|
||||
"verse_end": 7
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.3.8",
|
||||
"devanagari": "धर्मार्थ उत्तमश्लोकं तन्तुः तन्वन्पिते᳙न्यजेत्\nरक्षाकामः पुण्यजनान् ओजस्कामो मरुद्गणान्",
|
||||
"transliteration": "dharmārtha uttama-ślokaṁ\ntantuḥ tanvan pitèn yajet\nrakṣā-kāmaḥ puṇya-janān\nojas-kāmo marud-gaṇān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dharma-arthaḥ",
|
||||
"meanings": [
|
||||
"for spiritual advancement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttama-ślokam",
|
||||
"meanings": [
|
||||
"the Supreme Lord or persons attached to the Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tantuḥ",
|
||||
"meanings": [
|
||||
"for offspring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tanvan",
|
||||
"meanings": [
|
||||
"and for their protection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitèn",
|
||||
"meanings": [
|
||||
"the residents of the Pitṛloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajet",
|
||||
"meanings": [
|
||||
"must worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rakṣā-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires protection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṇya-janān",
|
||||
"meanings": [
|
||||
"pious persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ojas-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires strength should worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "marud-gaṇān",
|
||||
"meanings": [
|
||||
"the demigods."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One should worship Lord Viṣṇu or His devotee for spiritual advancement of knowledge, and for protection of heredity and advancement of the dynasty one should worship the different demigods.</b>",
|
||||
"purport": [
|
||||
"The path of religion entails making progress on the path of spiritual advancement, ultimately reviving the eternal relation with Lord Viṣṇu in His impersonal effulgence, localized Paramātmā feature, and ultimately in His personal feature by spiritual advancement of knowledge. And one who wants to establish a good dynasty and be happy in the progress of temporary bodily relations should take shelter of the <i>pitās</i> and the demigods in other pious planets. Such different classes of worshipers of different demigods may ultimately reach the respective planets within the universe, but he who reaches the spiritual planets in the <i>brahmajyoti</i> achieves the highest perfection."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.3.9",
|
||||
"devanagari": "राज्यकामो मनून्देवान्निरृतिं त्व् अभिचरन्यजेत्\nकामकामो यजेत्सोमम् अकामः पुरुषं परम्",
|
||||
"transliteration": "rājya-kāmo manūn devān\nnirṛtiṁ tv abhicaran yajet\nkāma-kāmo yajet somam\nakāmaḥ puruṣaṁ param",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "rājya-kāmaḥ",
|
||||
"meanings": [
|
||||
"anyone desiring an empire or kingdom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manūn",
|
||||
"meanings": [
|
||||
"the Manus, semi-incarnations of God"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devān",
|
||||
"meanings": [
|
||||
"demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirṛtim",
|
||||
"meanings": [
|
||||
"demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhicaran",
|
||||
"meanings": [
|
||||
"desiring victory over the enemy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajet",
|
||||
"meanings": [
|
||||
"should worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāma-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires sense gratification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajet",
|
||||
"meanings": [
|
||||
"should worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "somam",
|
||||
"meanings": [
|
||||
"the demigod named Candra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akāmaḥ",
|
||||
"meanings": [
|
||||
"one who has no material desires to be fulfilled"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣam",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the Supreme."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"For a liberated person, all the enjoyments listed above are considered to be absolutely useless. Only those who are conditioned by the material modes of external energy are captivated by different types of material enjoyment. In other words, the transcendentalists have no material desires to be fulfilled, whereas the materialist has all types of desires to be fulfilled. The Lord has proclaimed that the materialists, who desire material enjoyment and thus seek the favor of different demigods, as above mentioned, are not in control of their senses and so give themselves to nonsense. One should therefore not desire any sort of material enjoyment, being sensible enough to worship the Supreme Personality of Godhead. The leaders of nonsensical persons are still more nonsensical because they preach openly and foolishly that one can worship any form of the demigods and get the same result. This sort of preaching is not only against the teachings of the <i>Bhagavad-gītā,</i> or those of the <i>Śrīmad-Bhāgavatam,</i> but it is also foolish, just as it is foolish to claim that with the purchase of any travel ticket one may reach the same destination. No one can reach Bombay from Delhi by purchasing a ticket for Baroda. It is clearly defined herein that persons impregnated with different desires have different modes of worship, but one who has no desire for material enjoyment should worship the Supreme Lord Śrī Kṛṣṇa, the Personality of Godhead. And this worshiping process is called devotional service. Pure devotional service means service of the Lord without any tinge of material desires, including desire for fruitive activity and empiric speculation. For fulfillment of material desires one may worship the Supreme Lord, but the result of such worship is different, as it will be explained in the next verse. Generally the Lord does not fulfill anyone's material desires for sense enjoyment, but He awards such benediction to worshipers of the Lord, for they ultimately come to the point of not desiring material enjoyment. The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as <i>param,</i> or beyond anything material. Śrīpāda Śaṅkarācārya has also stated, <i>nārāyaṇaḥ paro 'vyaktāt:</i> the Supreme Lord is beyond the material encirclement."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,78 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.3.10",
|
||||
"devanagari": "अकामः सर्वकामो वा मोक्षकाम उदारधीः\nतीव्रेण भक्तियोगेन यजेत पुरुषं परम्",
|
||||
"transliteration": "akāmaḥ sarva-kāmo vā\nmokṣa-kāma udāra-dhīḥ\ntīvreṇa bhakti-yogena\nyajeta puruṣaṁ param",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "akāmaḥ",
|
||||
"meanings": [
|
||||
"one who has transcended all material desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who has the sum total of material desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mokṣa-kāmaḥ",
|
||||
"meanings": [
|
||||
"one who desires liberation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udāra-dhīḥ",
|
||||
"meanings": [
|
||||
"with broader intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tīvreṇa",
|
||||
"meanings": [
|
||||
"with great force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhakti-yogena",
|
||||
"meanings": [
|
||||
"by devotional service of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajeta",
|
||||
"meanings": [
|
||||
"should worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣam",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"supreme whole."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>A person who has broader intelligence, who may be full of all material desire or may be without any material desire, and who also desires liberation, by all means must worship the Supreme Whole Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"The Supreme Personality of Godhead Lord Śrī Kṛṣṇa is described in the <i>Bhagavad-gītā</i> as the <i>Puruṣottama,</i> or the Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the <i>brahmajyoti,</i> the bodily rays of the Lord. The <i>brahmajyoti</i> is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal <i>brahmajyoti</i> must also worship the Lord by <i>bhakti-yoga,</i> as it is recommended here in the <i>Śrīmad-Bhāgavatam.</i> <i>Bhakti-yoga</i> is especially stressed here as the means of all perfection. In the previous chapters it has been stated that <i>bhakti-yoga</i> is the ultimate goal of both <i>karma-yoga</i> and <i>jñāna-yoga,</i> and in the same way in this chapter it is emphatically declared that <i>bhakti-yoga</i> is the ultimate goal of the different varieties of worship of the different demigods. <i>Bhakti-yoga,</i> thus being the supreme means of self-realization, is recommended here. Everyone must therefore seriously take up the methods of <i>bhakti-yoga,</i> even though one aspires for material enjoyment or liberation from material bondage.",
|
||||
"<i>Akāmaḥ</i> is one who has no material desire. A living being, naturally being the part and parcel of the supreme whole <i>puruṣam pūrṇam,</i> has as his natural function to serve the Supreme Being, just as the parts and parcels of the body, or the limbs of the body, are naturally meant to serve the complete body. Desireless means, therefore, not to be inert like the stone but to be conscious of one's actual position and thus desire satisfaction only from the Supreme Lord. Śrīla Jīva Gosvāmī has explained this desirelessness as <i>bhajanīya-parama-puruṣa-sukha-mātra-svasukhatvam</i> in his <i>Sandharbha.</i> This means that one should only feel happy by experiencing the happiness of the Supreme Lord. This intuition of the living being is sometimes manifested even during the conditioned stage of a living being in the material world, and such intuition is expressed in the manner of altruism, philanthropism, socialism, communism, etc., by the undeveloped minds of less intelligent persons. In the mundane field such an outlook of doing good to others in the form of society, community, family, country or humanity is a partial manifestation of the same original feeling in which a pure living entity feels happiness by the happiness of the Supreme Lord. Such superb feelings were exhibited by the damsels of Vrajabhūmi for the happiness of the Lord. The <i>gopīs</i> loved the Lord without any return, and this is the perfect exhibition of the <i>akāmaḥ</i> spirit. <i>Kāma</i> spirit, or the desire for one's own satisfaction, is fully exhibited in the material world, whereas the spirit of <i>akāmaḥ</i> is fully exhibited in the spiritual world.",
|
||||
"Thoughts of becoming one with the Lord, or being merged in the <i>brahmajyoti,</i> can also be exhibitions of <i>kāma</i> spirit if they are desires for one's own satisfaction to be free from the material miseries. A pure devotee does not want liberation so that he may be relieved from the miseries of life. Even without so-called liberation, a pure devotee is aspirant for the satisfaction of the Lord. Influenced by the <i>kāma</i> spirit, Arjuna declined to fight in the Kurukṣetra battlefield because he wanted to save his relatives for his own satisfaction. But being a pure devotee, he agreed to fight on the instruction of the Lord because he came to his senses that satisfaction of the Lord at the cost of his own satisfaction was his prime duty. Thus he became <i>akāmaḥ.</i> That is the perfect stage of a perfect living being.",
|
||||
"<i>Udāra-dhīḥ</i> means one who has broader outlook. People with desires for material enjoyment worship small demigods, and such intelligence is condemned in the <i>Bhagavad-gītā</i> (Bg. 7.20) as <i>hṛta-jñāna,</i> the intelligence of one who has lost his senses. No one can obtain any result from demigods without getting sanction from the Supreme Lord. Therefore a person with a broader outlook can see that the ultimate authority is the Lord, even for material benefits. Under the circumstances, one with a broader outlook, even with the desire for material enjoyment or for liberation, should take to the worship of the Lord directly. And everyone, either an <i>akāmaḥ</i> or a <i>sakāma</i> or <i>mokṣa-kāma</i>, should worship the Lord with great expedience. This implies that <i>bhakti-yoga</i> may be perfectly administered without any mixture of <i>karma</i> and <i>jñāna.</i> As the unmixed sun ray is very forceful and is therefore called <i>tīvra,</i> similarly unmixed <i>bhakti-yoga</i> of hearing, chanting, etc., may be performed by one and all regardless of inner motive."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.3.11",
|
||||
"devanagari": "एतावान् एव यजताम् इह निःश्रेयसोदयः\nभगवत्य् अचलो भावो यद्भागवतसंगतः",
|
||||
"transliteration": "etāvān eva yajatām\niha niḥśreyasodayaḥ\nbhagavaty acalo bhāvo\nyad bhāgavata-saṅgataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etāvān",
|
||||
"meanings": [
|
||||
"all these different kinds of worshipers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajatām",
|
||||
"meanings": [
|
||||
"while worshiping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niḥśreyasa",
|
||||
"meanings": [
|
||||
"highest benediction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udayaḥ",
|
||||
"meanings": [
|
||||
"development"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavati",
|
||||
"meanings": [
|
||||
"unto the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "acalaḥ",
|
||||
"meanings": [
|
||||
"unflinching"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāvaḥ",
|
||||
"meanings": [
|
||||
"spontaneous attraction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavata",
|
||||
"meanings": [
|
||||
"pure devotee of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgataḥ",
|
||||
"meanings": [
|
||||
"association."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>All the different kinds of worshipers of multi-demigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.</b>",
|
||||
"purport": [
|
||||
"All living entities within the material creation, beginning from the first demigod Brahmā down to the small ant in different statuses of life, are conditioned under the law of material nature or the external energy of the Supreme Lord. The living entity in his pure state is conscious of the fact that he is a part and parcel of the Lord, but when he is thrown into the material world on account of his desire to lord it over material energy, he becomes conditioned by the three modes of material nature and thus struggles for existence for the highest benefit. This struggle for existence is something like following the will-o'-the-wisp under the spell of material enjoyment. All plans of material enjoyment, either by worship of different demigods as described in the previous verses of this chapter or by modernized advancement of scientific knowledge without the help of God or demigod, are illusory only because, despite all such plans for happiness, the conditioned living being within the compass of material creation can never solve the problems of life, namely birth, death, old age and disease. The history of the universe is full of such planmakers, and many kings and emperors come and go, leaving a planmaking story only. But the prime problems of life remained unsolved despite all endeavors by such plan-makers.",
|
||||
"Actually human life is meant for making a solution to the problems of life. Such problems can never be solved by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement of knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the <i>Vedas</i> recommend worship of different demigods for different benefits, so they are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord by managing different departments in the universal government. The <i>Bhagavad-gītā</i> affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod Lord Brahmā. The gross materialists believe neither in the existence of God nor the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, the Candraloka or the moon, but even after much mechanical research, they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed up scientists or gross materialists cannot live there, and what to speak of reaching other innumerable planets which they are unable even to count. However, the followers of the <i>Vedas</i> have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority <i>in toto,</i> as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature accepted by the great Indian <i>ācāryas</i> like Śaṅkara, Rāmānuja, Madhva, Viṣṇusvāmī, Nimbārka, Caitanya, etc., and studied by all important personalities of the world, is the <i>Bhagavad-gītā,</i> in which the worship of the demigods and their respective residential planets are mentioned. The <i>Bhagavad-gītā</i> affirms:",
|
||||
"<i>yānti deva-vratā devān pitèn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām</i>",
|
||||
"\"The worshipers of demigods reach the respective planets of the demigods, and the worshipers of forefathers reach the planets of the forefathers. The gross materialist remains in the different material planets, but the devotees of the Lord reach the kingdom of God.\" (Bg. 9.25)",
|
||||
"We also have information from the <i>Bhagavad-gītā</i> that all the planets within the material world, including the Brahmaloka, are but temporarily situated, and after a fixed period they are all annihilated. Therefore the demigods and their followers are all annihilated at the period of devastation, but one who reaches the kingdom of God gets a permanent share in eternal life. That is the verdict of Vedic literature. The worshipers of the demigods have one facility more than the unbelievers due to their conviction of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or the so-called material science, which can never reach into the realm of transcendental knowledge.",
|
||||
"Therefore unless they come in contact with a transcendentalist like the pure devotee of the Lord, the attempts of the gross materialists or the worshipers of the temporary demigods are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods in pursuit of temporary material enjoyments, are all different phases of phantasmagoria. They are nicely explained in the <i>Bhagavad-gītā</i> also, but the <i>Bhagavad-gītā</i> can be understood in the association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,153 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.3.12",
|
||||
"devanagari": "ज्ञानं यद् आप्रतिनिवृत्तगुणोर्मिचक्रम् आत्मप्रसाद उत यत्र गुणेष्व् असंगः\nकैवल्यसम्मतपथस्त्व् अथ भक्तियोगः को निर्वृतो हरिकथासु रतिं न कुर्यात्",
|
||||
"transliteration": "jñānaṁ yad āpratinivṛtta-guṇormi-cakram\nātma-prasāda uta yatra guṇeṣv asaṅgaḥ\nkaivalya-sammata-pathas tv atha bhakti-yogaḥ\nko nirvṛto hari-kathāsu ratiṁ na kuryāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "jñānam",
|
||||
"meanings": [
|
||||
"knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"that which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ā",
|
||||
"meanings": [
|
||||
"up to the limit of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratini-vṛtta",
|
||||
"meanings": [
|
||||
"completely withdrawn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-ūrmi",
|
||||
"meanings": [
|
||||
"the waves of the material modes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakram",
|
||||
"meanings": [
|
||||
"whirlpool"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-prasādaḥ",
|
||||
"meanings": [
|
||||
"self-satisfaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"moreover"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"where there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇeṣu",
|
||||
"meanings": [
|
||||
"in the modes of nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asaṅgaḥ",
|
||||
"meanings": [
|
||||
"no attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaivalya",
|
||||
"meanings": [
|
||||
"transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sammata",
|
||||
"meanings": [
|
||||
"approved"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pathaḥ",
|
||||
"meanings": [
|
||||
"path"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhakti-yogaḥ",
|
||||
"meanings": [
|
||||
"devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaḥ",
|
||||
"meanings": [
|
||||
"who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirvṛtaḥ",
|
||||
"meanings": [
|
||||
"absorbed in"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hari-kathāsu",
|
||||
"meanings": [
|
||||
"in the transcendental topic of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratim",
|
||||
"meanings": [
|
||||
"attraction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"shall not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuryāt",
|
||||
"meanings": [
|
||||
"do."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?</b>",
|
||||
"purport": [
|
||||
"According to <i>Bhagavad-gītā</i> the characteristics of pure devotees are wonderful (Bg. 10.9). The complete functional activities of a pure devotee are always engaged in the service of the Lord, and thus they exchange feelings of ecstasy between themselves and relish transcendental bliss. This transcendental bliss is experienced even in the stage of devotional practice (<i>sādhana-avasthā</i>), if properly undertaken under the guidance of a bona fide spiritual master. And in the mature stage the developed transcendental feeling culminates in realization of the particular relationship with the Lord by which a living entity is originally constituted (up to the relationship of conjugal love with the Lord, estimated as highest transcendental bliss). Thus <i>bhakti-yoga</i>, being the only means of God realization is called <i>kaivalya</i>. Śrīla Jīva Gosvāmī quotes the <b>Vedic version (</b><b><i>eko nārāyaṇo devaḥ, parāvarāṇāṁ parama āste kaivalya-sangītaḥ</i></b><b>) in this connection and establishes that Nārāyaṇa, the Personality of Godhead, is known as </b><b><i>kaivalya</i></b><b>, and the means which enables one to approach the Lord is called the </b><b><i>kaivalya-panthā</i></b><b>, or the only means of attainment of Godhead. This </b><b><i>kaivalya-panthā</i></b><b> begins from </b><b><i>śravaṇa,</i></b><b> or hearing those topics that relate to the Personality of Godhead, and the natural consequence of hearing such </b><b><i>hari-kathā</i></b><b> is attainment of transcendental knowledge, which causes a detachment from all mundane topics, for which a devotee has no taste at all. For a devotee, all mundane activities, social and political, become unattractive, and in the mature state such a devotee becomes disinterested even in his own body, and what to speak of bodily relatives. In such a state of affairs one is not agitated by the waves of the material modes. There are different modes of material nature, and all mundane functions in which a common man is very much interested or takes part become unattractive for the devotee. This state of affairs is described herein as </b><b><i>pratinivṛtta-guṇormi,</i></b><b> and it is possible by </b><b><i>ātma-prasāda,</i></b><b> or complete self-satisfaction without any material connection. The first-class devotee of the Lord attains this stage by devotional service, but despite his loftiness, still, for the matter of the Lord's satisfaction, he may play the voluntary part of a preacher of the Lord's glory and dovetail all into devotional service, even mundane interest, just to give a chance to the neophytes to transform mundane interest into transcendental bliss. Śrīla Rūpa Gosvāmī has described this action of a pure devotee as \"</b><b><i>nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate</i></b><b>.\" Even mundane activities dovetailed with service of the Lord are also calculated to be transcendental or approved </b><b><i>kaivalya</i></b><b> affairs.</b>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.3.13",
|
||||
"devanagari": "शौनक उवाच\nइत्य् अभिव्याहृतं राजा निशम्य भरतर्षभः\nकिम् अन्यत्पृष्टवान्भूयो वैयासकिम् ऋषिं कविम्",
|
||||
"transliteration": "śaunaka uvāca\nity abhivyāhṛtaṁ rājā\nniśamya bharatarṣabhaḥ\nkim anyat pṛṣṭavān bhūyo\nvaiyāsakim ṛṣiṁ kavim",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhivyāhṛtam",
|
||||
"meanings": [
|
||||
"all that was spoken"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājā",
|
||||
"meanings": [
|
||||
"the king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niśamya",
|
||||
"meanings": [
|
||||
"by hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bharata-ṛṣabhaḥ",
|
||||
"meanings": [
|
||||
"Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"more"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭavān",
|
||||
"meanings": [
|
||||
"did he inquire from him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūyaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiyāsakim",
|
||||
"meanings": [
|
||||
"unto the son of Vyāsadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣim",
|
||||
"meanings": [
|
||||
"one who is well versed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kavim",
|
||||
"meanings": [
|
||||
"poetic."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śaunaka said,</b><b> The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he said?</b>",
|
||||
"purport": [
|
||||
"A pure devotee of the Lord automatically develops all godly qualities, and some of the prominent features of those qualities are as follows: He is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kṛṣṇa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, <i>poetic</i>, expert, and silent. Out of these twenty-six prominent features of a devotee, as described by Kṛṣṇadāsa Kavirāja in his <i>Caitanya-caritāmṛta</i>, the qualification of being poetic is especially mentioned herein in relation to Śukadeva Gosvāmī. The presentation of <i>Śrīmad-Bhāgavatam</i> by his recitation is the highest poetic contribution. He was a self-realized learned sage. In other words, he was a poet amongst the sages."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,94 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.3.14",
|
||||
"devanagari": "एतच्छुश्रूषतां विद्वन्सूत नो ऽर्हसि भाषितुम्\nकथा हरिकथोदर्काः सतां स्युः सदसि ध्रुवम्",
|
||||
"transliteration": "etac chuśrūṣatāṁ vidvan\nsūta no 'rhasi bhāṣitum\nkathā hari-kathodarkāḥ\nsatāṁ syuḥ sadasi dhruvam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuśrūṣatām",
|
||||
"meanings": [
|
||||
"of those eager to hear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidvan",
|
||||
"meanings": [
|
||||
"O learned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūta",
|
||||
"meanings": [
|
||||
"Sūta Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"unto us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"may you do it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāṣitum",
|
||||
"meanings": [
|
||||
"just to explain it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathāḥ",
|
||||
"meanings": [
|
||||
"topics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hari-kathā-udarkāḥ",
|
||||
"meanings": [
|
||||
"result in the topics of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satām",
|
||||
"meanings": [
|
||||
"of the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syuḥ",
|
||||
"meanings": [
|
||||
"may be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sadasi",
|
||||
"meanings": [
|
||||
"in the assembly of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvam",
|
||||
"meanings": [
|
||||
"certainly."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O learned Sūta Gosvāmī! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees.</b>",
|
||||
"purport": [
|
||||
"As we have already quoted above from the <i>Bhakti-rasāmṛta-sindhu</i> of Rūpa Gosvāmī, even mundane things, if dovetailed in the service of the Lord Śrī Kṛṣṇa, are accepted as transcendental. For example, the epics or the histories of <i>Rāmāyaṇa</i> and <i>Mahābhārata,</i> which are specifically recommended for the less intelligent classes of men (women, <i>śūdras</i> and unworthy sons of the higher castes), are also accepted as Vedic literature because they are compiled in connection with the activities of the Lord. <i>Mahābhārata</i> is accepted as the fifth division of the <i>Vedas</i> after its first four divisions, namely <i>Sāma, Yajus, Ṛk</i> and <i>Atharva</i>. The less intelligent class of men do not accept <i>Mahābhārata</i> as part of the <i>Vedas,</i> but great sages and authorities accept it as the fifth division of the <i>Vedas.</i> <i>Bhagavad-gītā</i> is also part of the <i>Mahābhārata,</i> and it is full of the Lord's instruction for the less intelligent class of men. Some less intelligent men say that <i>Bhagavad-gītā</i> is not meant for the householders, but such foolish men forget that <i>Bhagavad-gītā</i> was explained to a <i>gṛhastha</i> like Arjuna and spoken by the Lord in His role as a <i>gṛhastha</i> (family man). So <i>Bhagavad-gītā</i>, although containing the high philosophy of the Vedic wisdom, is for the beginners in the transcendental science, and <i>Śrīmad-Bhāgavatam</i> is for graduates and postgraduates in the transcendental science. Therefore literatures like <i>Mahābhārata, </i>the <i>Purāṇas,</i> and similar other literatures which are full of the pastimes of the Lord, are all transcendental literatures, and they should be discussed with full confidence in the society of great devotees.",
|
||||
"The difficulty is that such literatures, when discussed by professional men, appear to be mundane literature like histories or epics because there are so many historical facts and figures. It is said here, therefore, that such literatures should be discussed in the assembly of the devotees. Unless they are discussed by devotees, such literatures cannot be relished by the higher class of men. So the conclusion is that the Lord is not impersonal in the ultimate issue. He is the Supreme Person, and He has His different activities. He is the leader of all living entities, and He descends at His will and by His personal energy to reclaim the fallen souls, playing exactly like the social, political or religious leaders. Because such roles ultimately culminate in the discussion of topics of the Lord, all such preliminary topics are also transcendental. That is the way of spiritualizing the civic activities of human society. Men have inclinations for studying history and many other mundane literatures, stories, fiction, dramas, magazines, newspapers, etc., so let them be dovetailed with the transcendental service of the Lord, and all of them will turn to the topics relished by all devotees. The propaganda that the Lord is impersonal, that He has no activity, and that He is a dumb stone without any name and form has encouraged people to become godless, faithless demons, and the more they deviate from the transcendental activities of the Lord, the more they become accustomed to mundane activities that only clear their path to hell instead of return them home, back to Godhead.* <i>Śrīmad-Bhāgavatam</i> begins from the history of the Pāṇḍavas (with necessary politics and social activities), and yet <i>Śrīmad-Bhāgavatam</i> is said to be the <i>Pāramahaṁsa-saṁhitā,</i> or the Vedic literature meant for the topmost transcendentalist, and in the <i>Śrīmad-Bhāgavatam</i>, <i>paramjñāna,</i> highest transcendental knowledge, is described. Pure devotees of the Lord are all <i>paramahaṁsas,</i> and they are like the swans, who know the art of sucking milk out of a mixture of milk and water."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,94 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.3.15",
|
||||
"devanagari": "स वै भागवतो राजा पाण्डवेयो महारथः\nबालक्रीडनकैः क्रीडन्कृष्णक्रीडां य आददे",
|
||||
"transliteration": "sa vai bhāgavato rājā\npāṇḍaveyo mahā-rathaḥ\nbāla-krīḍanakaiḥ krīḍan\nkṛṣṇa-krīḍāṁ ya ādade",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavataḥ",
|
||||
"meanings": [
|
||||
"great devotee of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājā",
|
||||
"meanings": [
|
||||
"Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāṇḍaveyaḥ",
|
||||
"meanings": [
|
||||
"grandson of the Pāṇḍavas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-rathaḥ",
|
||||
"meanings": [
|
||||
"a great fighter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāla",
|
||||
"meanings": [
|
||||
"while a child"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krīḍanakaiḥ",
|
||||
"meanings": [
|
||||
"with play dolls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krīḍan",
|
||||
"meanings": [
|
||||
"playing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇa",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krīḍām",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādade",
|
||||
"meanings": [
|
||||
"accepted."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā</i> it is stated (Bg. 6.41) that even a person who has failed in the proper discharge of the <i>yoga</i> practice is given a chance to take birth in the house of devout <i>brāhmaṇas</i> or in the houses of rich men like the <i>kṣatriya</i> kings or rich merchants. But Mahārāja Parīkṣit was more than that because he was a great devotee of the Lord since his previous birth, and as such he took his birth in an imperial family of the Kurus, and especially that of the Pāṇḍavas. So from the very beginning of his childhood he had the chance of knowing intimately the devotional service of Lord Kṛṣṇa in his own family. The Pāṇḍavas, all being devotees of the Lord, certainly venerated family Deities in the royal palace for worship. Children who appear in such families fortunately generally imitate such worship of the Deities, even in the way of childhood play. By the grace of Lord Śrī Kṛṣṇa, we had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father, and our father encouraged us in all respects to observe all functions such as the<i> Ratha-yātrā</i> and <i>Dola-yātrā</i> ceremonies, and he used to spend money liberally for distributing <i>prasādam</i> to us children and our friends. Our spiritual master, who also took his birth in a Vaiṣṇava family, got all inspirations from his great Vaiṣṇava father Ṭhākur Bhaktivinode. That is the way of all lucky Vaiṣṇava families. The celebrated Mīrābāi was a staunch devotee of Lord Kṛṣṇa as the great lifter of Govardhana Hill.",
|
||||
"The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord. According to Jīva Gosvāmī, Mahārāja Parīkṣit must have heard about the childhood pastimes of Lord Kṛṣṇa at Vṛndāvana, for he used to imitate the pastimes with his young playmates. According to Śrīdhara Svāmī, Mahārāja Parīkṣit used to imitate the worship of the family Deity by elderly members. Śrīla Viśvanātha Cakravartī also confirms the viewpoint of Jīva Gosvāmī. So accepting either of them, Mahārāja Parīkṣit was naturally inclined to Lord Kṛṣṇa from his very childhood, and he might have imitated either of the above-mentioned procedures, and all of them establish his great devotion from his very childhood, a symptom of a <i>mahābhāgavata</i>. Such <i>mahābhāgavatas</i> are called <i>nitya-siddhas</i>, or souls liberated from birth. But there are also others who may not be liberated from birth but who develop a tendency for devotional service by association, and they are called <i>sādhana-siddhas.</i> There is no difference between the two in the ultimate issue, and so the conclusion is that everyone can become a <i>sādhana-siddha,</i> a devotee of the Lord, simply by association with the pure devotees. The concrete example is our great spiritual master Śrī Nārada Muni. In his previous life he was simply a boy of a maidservant, but through association with great devotees he became a devotee of the Lord of his own standard, unique in the history of devotional service."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.3.16",
|
||||
"devanagari": "वैयासकिश्च भगवान्वासुदेवपरायणः\nउरुगायगुणोदाराः सतां स्युर्हि समागमे",
|
||||
"transliteration": "vaiyāsakiś ca bhagavān\nvāsudeva-parāyaṇaḥ\nurugāya-guṇodārāḥ\nsatāṁ syur hi samāgame",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vaiyāsakiḥ",
|
||||
"meanings": [
|
||||
"the son of Vyāsadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"full in transcendental knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudeva",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parāyaṇaḥ",
|
||||
"meanings": [
|
||||
"attached to"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urugāya",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead Śrī Kṛṣṇa, who is glorified by great philosophers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-udārāḥ",
|
||||
"meanings": [
|
||||
"great qualities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satām",
|
||||
"meanings": [
|
||||
"of the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syuḥ",
|
||||
"meanings": [
|
||||
"must have been"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"as a matter of fact"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samāgame",
|
||||
"meanings": [
|
||||
"by the presence of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī, the son of Vyāsadeva, is also full in transcendental knowledge and a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.</b>",
|
||||
"purport": [
|
||||
"The word <i>satām</i> is very important in this verse. <i>Satām</i> means the pure devotees who have no other desire than to serve the Lord. In the association of such devotees, only the transcendental glories of Lord Kṛṣṇa are properly discussed. It is said by the Lord that His topics are all full of spiritual significance, and once one properly hears about Him in the association of the <i>satām</i>, certainly one senses the great potency and so automatically attains to the devotional stage of life. As already described, Mahārāja Parīkṣit was a great devotee of the Lord from his very birth and so was Śukadeva Gosvāmī. Both of them were on the same level, although it appeared that Mahārāja Parīkṣit was a great King accustomed to royal facilities whereas Śukadeva Gosvāmī was a typical renouncer of the world, so much so that he did not even put a cloth on his body. Superficially, Mahārāja Parīkṣit and Śukadeva Gosvāmī might seem to be opposites, but basically they were both unalloyed pure devotees of the Lord. When such devotees are assembled together, there can be no topics save discussions of the glories of the Lord, or <i>bhakti-yoga.</i> In the <i>Bhagavad-gītā </i>also, when there were talks between the Lord and his devotee Arjuna, there could not be any other topic except <i>bhakti-yoga</i>, however the mundane scholars may speculate on it in their own ways. The use of the word <i>ca</i> after <i>vaiyāsakiḥ</i> suggests, according to Śrīla Jīva Gosvāmī, that both Śukadeva Gosvāmī and Mahārāja Parīkṣit were of the same category, settled long before, although one was playing the part of the master and the other the disciple. Since Lord Kṛṣṇa is the center of the topics, the word <i>vāsudeva-parāyaṇaḥ,</i> or devotee of Vāsudeva, suggests devotee of Lord Kṛṣṇa, the common aim. Although there were many others who assembled at the place where Mahārāja Parīkṣit was fasting, the natural conclusion is that there was no other topic except the glorification of Lord Kṛṣṇa, because the principal speaker was Śukadeva Gosvāmī, and the chief audience was Mahārāja Parīkṣit. So <i>Śrīmad-Bhāgavatam,</i> as it was spoken and heard by two principal devotees of the Lord, is only for the glorification of the Supreme Lord Personality of Godhead, Śrī Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.3.17",
|
||||
"devanagari": "आयुर्हरति वै पुंसाम् उद्यन्न् अस्तं च यन्न् असौ\nतस्यर्ते यत्क्षणो नीत उत्तमश्लोकवार्तया",
|
||||
"transliteration": "āyur harati vai puṁsām\nudyann astaṁ ca yann asau\ntasyarte yat-kṣaṇo nīta\nuttama-śloka-vārtayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "āyuḥ",
|
||||
"meanings": [
|
||||
"duration of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "harati",
|
||||
"meanings": [
|
||||
"decreases"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
|
||||
"meanings": [
|
||||
"of the people"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udyan",
|
||||
"meanings": [
|
||||
"rising"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "astam",
|
||||
"meanings": [
|
||||
"setting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yan",
|
||||
"meanings": [
|
||||
"moving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"the sun"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"of one who glorifies the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛte",
|
||||
"meanings": [
|
||||
"except"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"by whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣaṇaḥ",
|
||||
"meanings": [
|
||||
"time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nītaḥ",
|
||||
"meanings": [
|
||||
"utilized"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttama-śloka",
|
||||
"meanings": [
|
||||
"the all-good Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vārtayā",
|
||||
"meanings": [
|
||||
"in the topics of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Both by rising and setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"This verse indirectly confirms the greater importance of utilizing the human form of life to realize our lost relationship with the Supreme Lord by acceleration of devotional service. Time and tide wait for no man. So the time indicated by the sunrise and the sunset will be uselessly wasted if such time is not properly utilized for realizing identification of spiritual values. Even a fraction of the duration of life wasted cannot be compensated by any amount of gold. Human life is simply awarded to a living entity (<i>jīva</i>) so he can realize his spiritual identity and his permanent source of happiness. A living being, especially the human being, is seeking happiness, because happiness is the natural situation of the living entity. But he is vainly seeking happiness in the material atmosphere. A living being is constitutionally a spiritual spark of the complete whole, and his happiness can be perfectly perceived in spiritual activities. The Lord is the complete spirit whole, and His name, form, quality, pastimes, entourage and personality are all identical with Him. Once a person comes into contact with any one of the above-mentioned energies of the Lord through the proper channel of devotional service, the door of perfection is immediately opened. In the <i>Bhagavad-gītā</i> the Lord has explained such contact in the following words: \"Endeavors in devotional service are never baffled. Nor is there failure. A slight beginning of such activities is sufficient even to deliver a person from the great ocean of material fears.\" (Bg.<i> </i>2.40) As a highly potent drug injected intravenously acts at once on the whole body, similarly the transcendental topics of the Lord injected through the ear of the pure devotee of the Lord can act very efficiently. Aural realization of the transcendental messages implies total realization, just as fructification of one part of a tree implies fructification of all other parts. This realization for a moment in the association of pure devotees like Śukadeva Gosvāmī prepares one's complete life for eternity. And as such, the sun fails to rob the pure devotee of his duration of life inasmuch as he is constantly busy in the devotional service of the Lord, purifying his existence. Death is a symptom of the material infection of the eternal living being, and due to material infection only the eternal living entity is subjected to the law of birth, death, old age and disease.",
|
||||
"The materialistic way of pious activities, like charity, etc., is recommended in the smṛti śāstras as quoted by Śrīla Viśvanātha Cakravartī Ṭhākur. Money given in charity to a suitable person is guaranteed bank balance in the next life. Such charity is recommended to be given to a <i>brāhmaṇa.</i> If the money is given in charity to a non-<i>brāhmaṇa</i> (without brahmanical qualification) the money is returned in the next life in the same proportion. If it is given in charity to a half-educated <i>brāhmaṇa,</i> even then the money is returned double. If the money is given in charity to a learned and fully qualified <i>brāhmaṇa,</i> the money is returned a hundred and thousand times, and if the money is given to a <i>veda-pāraga</i> (one who has factually realized the path of the <i>Vedas</i>), it is returned by unlimited multiplication. The ultimate end of Vedic knowledge is to realize the Personality of Godhead Lord Kṛṣṇa, as it is stated in the <i>Bhagavad-gītā</i> (<i>vedaiś ca sarvair aham eva vedyaḥ</i>). There is a guarantee of money being returned if given in charity, regardless of the proportion. Similarly, a moment passed in the association of a pure devotee by hearing and chanting the transcendental messages of the Lord is a perfect guarantee for eternal life, for returning home, back to Godhead. <i>Mad-dhāma gatvā punar janma na vidyate.</i> In other words, a devotee of the Lord is guaranteed eternal life. A devotee's old age or disease in the present life is but an impetus to such guaranteed eternal life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,118 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.3.18",
|
||||
"devanagari": "तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्य् उत\nन खादन्ति न मेहन्ति किं ग्रामे पशवो ऽपरे",
|
||||
"transliteration": "taravaḥ kiṁ na jīvanti\nbhastrāḥ kiṁ na śvasanty uta\nna khādanti na mehanti\nkiṁ grāme paśavo 'pare",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "taravaḥ",
|
||||
"meanings": [
|
||||
"the trees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"whether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jīvanti",
|
||||
"meanings": [
|
||||
"live"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhastrāḥ",
|
||||
"meanings": [
|
||||
"bellows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"whether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śvasanti",
|
||||
"meanings": [
|
||||
"breathe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khādanti",
|
||||
"meanings": [
|
||||
"eat"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mehanti",
|
||||
"meanings": [
|
||||
"discharge semen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"whether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "grāme",
|
||||
"meanings": [
|
||||
"in the locality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśavaḥ",
|
||||
"meanings": [
|
||||
"beastly living being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apare",
|
||||
"meanings": [
|
||||
"others."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?</b>",
|
||||
"purport": [
|
||||
"The materialistic man of the modern age will argue that life, or part of it, is never meant for discussion of theosophical or theological arguments. Life is meant for the maximum duration of existence for eating, drinking, sexual intercourse, making merry and enjoying life. The modern man wants to live forever by the advancement of material science, and there are many foolish theories for prolonging life to the maximum duration. But the <i>Śrīmad-Bhāgavatam</i> affirms that life is not meant for so-called economic development or advancement of materialistic science for the hedonistic philosophy of eating, mating, drinking and merrymaking. Life is solely meant for <i>tapasya,</i> for purifying existence so that one may enter into eternal life just after the end of the human form of life.",
|
||||
"The materialists want to prolong life as much as possible because they have no information of the next life. Therefore they want to get the maximum comforts of life only in this present life, thinking conclusively that there is no life after death. This ignorance about the eternity of the living being and the change of covering in the material world has played havoc in the structure of the modern human society. Consequently there are many problems multiplied by various plans of modernized man. The plans for solving the problems of society have only aggravated the troubles. Even if it is possible to prolong life more than one hundred years, advancement of human civilization does not necessarily follow. The <i>Bhāgavatam</i> says that certain trees live for hundreds and thousands of years. At Vṛndāvana there is a tamarind tree (the place is known as Imlitala) which is said to be existing since the time of Lord Kṛṣṇa. In the Calcutta Botanical Garden there is a banyan tree said to be older than five hundred years, and there are many such trees all over the world. Svāmī Śaṅkarācārya lived only thirty-two years, and Lord Caitanya lived forty-eight years. Does it mean that the prolonged lives of the above-mentioned trees are more important than Śaṅkara or Caitanya? Prolonged life without spiritual value is not very important. One may doubt that trees have life because they do not breathe. But modern scientists like Bose have already proved that there is life in plants, so breathing is no sign of actual life. The <i>Bhāgavatam</i> says that the bellows of the blacksmith breathes very soundly, but that does not mean that the bellows has life. The materialist will argue that life in the tree and life in the man cannot be compared because the tree cannot enjoy life by eating palatable dishes or by enjoying sexual intercourse. In reply to this, the <i>Bhāgavatam</i> asks whether other animals like the dogs and hogs, living in the same village with human beings, do not eat and enjoy sexual life. The specific utterance of <i>Śrīmad-Bhāgavatam</i> in this connection regarding \"other animals\" means that persons who are simply engaged in the matter of planning a better type of animal life consisting of eating, breathing, and mating are also animals in the shape of human beings. A society of such polished animals cannot benefit suffering humanity, for an animal can easily harm another animal but rarely do good."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.3.19",
|
||||
"devanagari": "श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः\nन यत्कर्णपथोपेतो जातु नाम गदाग्रजः",
|
||||
"transliteration": "śva-viḍ-varāhoṣṭra-kharaiḥ\nsaṁstutaḥ puruṣaḥ paśuḥ\nna yat-karṇa-pathopeto\njātu nāma gadāgrajaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śva",
|
||||
"meanings": [
|
||||
"a dog"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viḍ-varāha",
|
||||
"meanings": [
|
||||
"the village hog who eats stool"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uṣṭra",
|
||||
"meanings": [
|
||||
"the camel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kharaiḥ",
|
||||
"meanings": [
|
||||
"and by the asses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁstutaḥ",
|
||||
"meanings": [
|
||||
"perfectly praised"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśuḥ",
|
||||
"meanings": [
|
||||
"animal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"of him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karṇa",
|
||||
"meanings": [
|
||||
"ear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patha",
|
||||
"meanings": [
|
||||
"path"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upetaḥ",
|
||||
"meanings": [
|
||||
"reached"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jātu",
|
||||
"meanings": [
|
||||
"at any time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"the holy name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gada-agrajaḥ",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa, the deliverer from all evils."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.</b>",
|
||||
"purport": [
|
||||
"The general mass of people, unless they are trained systematically for a higher standard of life in spiritual values, are no better than the animals, and in this verse they have been particularly put on the level of the dogs, hogs, camels and asses. Modern university education practically prepares one to acquire a doggish mentality to accept the service of a greater master. Like the dogs, after finishing a so-called education, the so-called educated persons move from door to door with applications for some service, and mostly they are driven away, informed of no vacancy. As the dogs are negligible animals and serve the master faithfully for bits of bread, similarly one serves a master without sufficient rewards.",
|
||||
"Persons who have no discrimination in the matter of foodstuff and who eat all sorts of rubbish are compared with the hogs. Hogs are very much attached to eating stools. So the stool is a kind of foodstuff for a particular type of animal. And even the stones are eatable by a particular type of animal or bird. But the human being is not meant for eating everything and anything, save grains, vegetables, fruits, milk, sugar, etc. Animal food is not meant for the human being. For chewing solid food, the human being has a particular type of teeth meant for cutting fruits and vegetables. The human being is endowed with two canine teeth as a concession for such persons who will eat animal food at any cost. It is known to everyone that one man's food is another man's poison. Human beings are expected to accept the remnants of food offered to Lord Śrī Kṛṣṇa, and the Lord accepts foodstuff from the categories of leaves, flowers, fruits, etc. (Bg. 9.26) No animal food is offered to the Lord, as prescribed by Vedic scriptures. Therefore, a human being is meant to eat a particular type of food. He should not imitate the animals to derive so-called vitamin values. Therefore, a person who has no discrimination in regard to eating is compared with the hogs.",
|
||||
"The camel is a kind of animal which takes pleasure in eating thorns. Similarly, a person who wants to enjoy family life or the worldly life of so-called enjoyment is compared with the camel. Materialistic life is full of thorns, so one should live only by the prescribed method of Vedic regulations just to make the best use of a bad bargain. Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing the thorny twigs. The thorns that the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny result of their action mixed up with their own blood. Therefore the <i>Bhāgavatam</i> has situated these diseased fellows along with the camels.",
|
||||
"The ass is another animal who is celebrated as the greatest fool, even amongst the animals. The ass works very hard and carries burdens of the maximum weight without making profit for itself.* The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. The ass, when he begs for sexual intercourse, is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, with the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving <i>ṭhelā</i> and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass. The laborers in great factories and workshops are also engaged in such burdensome work, and after working hard during the day, the poor laborer has to be again kicked by the fair sex, not only for sex enjoyment but also for so many household affairs.",
|
||||
"So <i>Śrīmad-Bhāgavatam's</i> categorization of the common man without any spiritual enlightenment into the society of the dogs, hogs, camels and asses is not at all an exaggeration. The leaders of such ignorant masses of people may feel very proud of being adored by such a number of dogs and hogs, but that is not very flattering. The <i>Bhāgavatam</i> openly declares that a person, although a great leader of such dogs and hogs disguised as men, may have no taste for being enlightened in the science of Kṛṣṇa. Such a leader is also an animal and nothing more. He may be designated as a powerful, strong animal, or a big animal, but in the estimation of <i>Śrīmad-Bhāgavatam</i> he is never given a place in the category of man, on account of his atheistic temperament. Or, in other words, such godless leaders of dogs and hog-like men are bigger animals with animal qualities in greater proportion."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,124 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.3.20",
|
||||
"devanagari": "बिले बतोरुक्रमविक्रमान्ये न शृण्वतः कर्णपुटे नरस्य\nजिह्वासती दार्दुरिकेव सूत न चोपगायत्य् उरुगायगाथाः",
|
||||
"transliteration": "bile batorukrama-vikramān ye\nna śṛṇvataḥ karṇa-puṭe narasya\njihvāsatī dārdurikeva sūta\nna copagāyaty urugāya-gāthāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bile",
|
||||
"meanings": [
|
||||
"snake holes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bata",
|
||||
"meanings": [
|
||||
"like"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urukrama",
|
||||
"meanings": [
|
||||
"the Lord, who acts marvelously"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikramān",
|
||||
"meanings": [
|
||||
"prowess"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇvataḥ",
|
||||
"meanings": [
|
||||
"heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karṇa-puṭe",
|
||||
"meanings": [
|
||||
"the earholes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "narasya",
|
||||
"meanings": [
|
||||
"of the man, jihvā—tongue"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asatī",
|
||||
"meanings": [
|
||||
"useless"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dārdurikā",
|
||||
"meanings": [
|
||||
"of the frogs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"exactly like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūta",
|
||||
"meanings": [
|
||||
"O Sūta Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upagāyati",
|
||||
"meanings": [
|
||||
"chants loudly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urugāya",
|
||||
"meanings": [
|
||||
"worth singing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gāthāḥ",
|
||||
"meanings": [
|
||||
"songs."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like that of the snakes and a tongue like that of the frogs.</b>",
|
||||
"purport": [
|
||||
"Devotional service of the Lord is rendered by all limbs or parts of the body. It is the transcendental dynamic force of the spirit soul; therefore a devotee is engaged one hundred percent in the service of the Lord. One can engage in devotional service when the senses of the body are purified in relation with the Lord, and one can render service to the Lord with the help of all senses. As such, the senses and the action of the senses are to be considered as impure or materialistic as long as they are employed in sense gratification only. The purified senses are engaged not in sense gratification but in the service of the Lord <i>in toto.</i> The Lord is the Supreme with all senses, and the servitor who is part and parcel of the Lord also has the same senses. Service of the Lord is the completely purified use of the senses, as it is described in the <i>Bhagavad-gītā.</i> The Lord imparted instructions with full senses, and Arjuna received them with full senses, and thus there was a perfect exchange of sensible and logical understanding between the master and the disciple. Spiritual understanding is nothing like an electrical charge from the master to the disciple, as it is foolishly claimed by some propaganda-mongers. Everything is full of sense and logic, and the exchange of views between the master and disciple is possible when the reception is submissive and real only. In the <i>Caitanya-caritāmṛta</i> it is said that one should receive the teaching of Lord Caitanya with intellect and full senses so that one can logically understand the great mission.",
|
||||
"In the impure state of a living being, the respective senses are fully engaged in mundane affairs. If the ear is not engaged in the service of the Lord by hearing about Him in the <i>Bhagavad-gītā</i> or in the <i>Śrīmad-Bhāgavatam</i>, certainly the holes of the ear will be filled up with some rubbish. Therefore the messages of the <i>Bhagavad-gītā</i> and the <i>Śrīmad-Bhāgavatam</i> should be preached all over the world very loudly. That is the duty of a pure devotee who has actually heard about them from the perfect sources. Many want to speak something to others, but because they are not trained up to speak on the subject matter of Vedic wisdom they are all speaking nonsense, and the people are receiving them with no sense. There are hundreds and thousands of sources for distributing mundane news of the world, and people of the world are also receiving them. Similarly, the people of the world should be taught to hear the transcendental topics of the Lord, and the devotee of the Lord must speak loudly so that they can hear. The frogs loudly croak, with the result that they invite the snakes to eat them. The human tongue is especially given for chanting the Vedic hymns and not for croaking like the frogs. The word <i>asatī</i> used in this verse is also significant. <i>Asatī</i> means a woman who has become a prostitute. A prostitute has no reputation for good womanly qualities. Similarly, the tongue, which is given to the human being for chanting the Vedic hymns, will be considered a prostitute when it is engaged in the matter of chanting some mundane nonsense."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,142 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.3.21",
|
||||
"devanagari": "भारः परं पट्टकिरीटजुष्टम् अप्य् उत्तमांगं न नमेन्मुकुन्दम्\nशावौ करौ नो कुरुते सपर्यां हरेर्लसत्कांचनकंकणौ वा",
|
||||
"transliteration": "bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam\napy uttamāṅgaṁ na namen mukundam\nśāvau karau no kurute saparyāṁ\nharer lasat-kāñcana-kaṅkaṇau vā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhāraḥ",
|
||||
"meanings": [
|
||||
"a great burden"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"heavy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paṭṭa",
|
||||
"meanings": [
|
||||
"silk"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kirīṭa",
|
||||
"meanings": [
|
||||
"turban"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "juṣṭam",
|
||||
"meanings": [
|
||||
"dressed with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"even"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttama",
|
||||
"meanings": [
|
||||
"upper"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgam",
|
||||
"meanings": [
|
||||
"parts of the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namet",
|
||||
"meanings": [
|
||||
"bow down"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukundam",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa, the deliverer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāvau",
|
||||
"meanings": [
|
||||
"dead bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karau",
|
||||
"meanings": [
|
||||
"hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "no",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kurute",
|
||||
"meanings": [
|
||||
"do"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saparyām",
|
||||
"meanings": [
|
||||
"worshiping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lasat",
|
||||
"meanings": [
|
||||
"glittering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāñcana",
|
||||
"meanings": [
|
||||
"made of gold"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṅkanau",
|
||||
"meanings": [
|
||||
"bangles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"even though."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The upper portion of the body, though crowned with a silk turban, if not bowed down before the Personality of Godhead who can award mukti [freedom], is a heavy burden only. And the hands, though decorated with glittering bangles, if not engaged in the service of the Personality of Godhead Hari, are like those of a dead man.</b>",
|
||||
"purport": [
|
||||
"As stated hereinbefore, there are three kinds of devotees of the Lord. The first-class devotee does not see at all anyone who is not in the service of the Lord, but the second-class devotee makes distinctions between devotees and nondevotees. The second-class devotees are therefore meant for preaching work, and as referred to in the above verse, they must loudly preach the glories of the Lord. The second-class devotee accepts disciples from the section of third-class devotees, or nondevotees. Sometimes the first-class devotees also come down to the category of the second-class devotee for preaching work. But the common man who is expected to become at least a third-class devotee is advised herein to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown. The Lord is the Lord of everyone, including the great kings and emperors, and as such, rich men in the estimation of mundane people must therefore make a point to visit the temple of Lord Śrī Kṛṣṇa and regularly bow down before the Deity. The Lord in the temple in the worshipable form is never to be considered to be made of stone or wood because the Lord in His <i>arcā</i> incarnation as the Deity in the temple shows immense favor to the fallen souls by His auspicious presence. By the hearing process, as mentioned hereinbefore, this realization of the presence of the Lord in the temple is made possible. As such, the first process of hearing in the routine work of devotional service is the essential point. Hearing by all classes of devotees from the authentic sources like <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i> is essential. The common man who is puffed up with his material position and does not bow down before the Deity of the Lord in the temple, or who defies temple worship without any knowledge of the science, must know that his so-called turban or crown will only succeed in further drowning him in the water of the ocean of material existence. A drowning man with a heavy weight on his head is sure to go down more swiftly than others who have no heavy weight. A foolish, puffed up man defies the science of God and says God has no meaning for him, but when he is in the grip of God's law and is caught up by some disease like cerebral thrombosis, that godless man sinks into the ocean of nescience by the weight of his material acquisition. Advancement of material science without God consciousness is a heavy load on the head of human society, so one must take heed of this great warning.",
|
||||
"The common man, if he has no time to worship the Lord, may at least engage his hands for a few seconds washing or sweeping the Lord's temple. Mahārāja Pratāparudra, the greatly powerful king of Orissa, was always very busy with heavy state responsibilities, yet he made it a point to sweep the temple of Lord Jagannātha at Purī once a year during the festival of the Lord. The idea is that, however important a man one may be, he must accept the supremacy of the Supreme Lord. This God consciousness will help a man even in his material prosperity. Mahārāja Pratāparudra's subordination before the Lord Jagannātha made him a powerful king, so much so that even the great Pathan in his time could not enter into Orissa on account of the powerful Mahārāja Pratāparudra. And at last Mahārāja Pratāparudra was graced by Lord Śrī Caitanya on the very grounds of his acceptance of subordination to the Lord of the universe. So even though a rich man's wife has glittering bangles made of gold on her hands, she must engage herself in rendering service to the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,126 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.3.22",
|
||||
"devanagari": "बर्हायिते ते नयने नराणां लिंगानि विष्णोर्न निरीक्षतो ये\nपादौ नृणां तौ द्रुमजन्मभाजौ क्षेत्राणि नानुव्रजतो हरेर्यौ",
|
||||
"transliteration": "barhāyite te nayane narāṇāṁ\nliṅgāni viṣṇor na nirīkṣato ye\npādau nṛṇāṁ tau druma-janma-bhājau\nkṣetrāṇi nānuvrajato harer yau",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "barhāyite",
|
||||
"meanings": [
|
||||
"like plumes of a peacock"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nayane",
|
||||
"meanings": [
|
||||
"eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "narāṇām",
|
||||
"meanings": [
|
||||
"of men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "liṅgāni",
|
||||
"meanings": [
|
||||
"forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇoḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirīkṣataḥ",
|
||||
"meanings": [
|
||||
"look on"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"all such"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pādau",
|
||||
"meanings": [
|
||||
"legs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛṇām",
|
||||
"meanings": [
|
||||
"of men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tau",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "druma-janma",
|
||||
"meanings": [
|
||||
"being born of the tree"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhājau",
|
||||
"meanings": [
|
||||
"like that, kṣetrāṇi—holy places"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvrajataḥ",
|
||||
"meanings": [
|
||||
"goes after"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yau",
|
||||
"meanings": [
|
||||
"which."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.</b>",
|
||||
"purport": [
|
||||
"Especially for the householder-devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitai, Matsya, Kūrma, <i>śālagrāma-śilā</i> and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa, Dāmodara, etc., as they are recommended in the <i>Vaiṣṇava Tantras</i> or <i>Purāṇas</i>, and one's family should worship strictly following the directions and regulations of <i>arcanā-vidhi.</i> Any member of the family who is above twelve years of age should be initiated by a bona fide spiritual master, and all the members of the household should be engaged in the daily service of the Lord, beginning from morning (4 a.m.) till night (10 p.m.) by performing <i>maṅgala-ārātrika, nirañjana, arcanā, pūjā, kīrtana, śṛṅgāra, bhoga-vaikāli, sandhyā-ārātrika, pāṭha, bhoga</i> (at night), <i>śayana-ārātrika,</i> etc. Engagement in such worship of the Deity, under the direction of a bona fide spiritual master, will greatly help the householders to purify their very existence and make rapid progress in spiritual knowledge. Simple theoretical book knowledge is not sufficient for a neophyte devotee. Book knowledge is theoretical, whereas the <i>arcanā</i> process is practical. Spiritual knowledge must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection. The training of devotional service by a neophyte devotee completely depends on the expert spiritual master who knows how to lead his disciple to make gradual progress towards the path back home, back to Godhead. One should not become a pseudo-spiritual master as a matter of business to meet one's family expenditure, but one must be an expert spiritual master to deliver the disciple from the clutches of impending death. Śrīla Viśvanātha Cakravartī Ṭhākur has defined the bona fide qualities of a spiritual master, and one of the verses in that description reads:",
|
||||
"<i>śrī-vigrahārādhana-nitya-nānā-<br/> śṛṅgāra-tan-mandira-mārjanādau<br/> yuktasya bhaktāṁś ca niyuñjato 'pi<br/> vande guroḥ śrī-caraṇāravindam <br/> </i>[<i>Gurv-aṣṭaka 3</i>]",
|
||||
"<i>Śrī-vigraha</i> is the <i>arcā</i> or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by <i>śṛṅgāra,</i> by proper decoration and dressing, as also <i>mandira-mārjanādau,</i> the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.",
|
||||
"Attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical <i>kīrtana</i> and spiritual instructions from scriptures, can only save the common man from the hellish cinema attraction and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely forms of the Lord well dressed in a well decorated sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy pilgrimages by following the footprints of great devotees (<i>anuvraja</i>). One should not visit all these sanctified pilgrimages and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and guided by proper men who know the science. This is called <i>anuvraja.</i> <i>Anu</i> means to follow. It is therefore best to follow the instruction of the bona fide spiritual master, even in visiting temples and the holy places of pilgrimage. One who does not move in that way is as good as a standing tree condemned by the Lord not to move. The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great <i>ācāryas</i> and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,133 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.3.23",
|
||||
"devanagari": "जीवंछवो भागवतांघ्रिरेणुं न जातु मर्त्यो ऽभिलभेत यस्तु\nश्रीविष्णुपद्या मनुजस्तुलस्याः श्वसञ्छवो यस्तु न वेद गन्धम्",
|
||||
"transliteration": "jīvañchavo bhāgavatāṅghri-reṇuṁ\nna jātu martyo 'bhilabheta yas tu\nśrī-viṣṇu-padyā manu-jas tulasyāḥ\nśvasañ chavo yas tu na veda gandham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "jīvan",
|
||||
"meanings": [
|
||||
"while living"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śavaḥ",
|
||||
"meanings": [
|
||||
"a dead body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavata-aṅghri-reṇum",
|
||||
"meanings": [
|
||||
"dust of the feet of a pure devotee"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jātu",
|
||||
"meanings": [
|
||||
"at any time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "martyaḥ",
|
||||
"meanings": [
|
||||
"mortal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhilabheta",
|
||||
"meanings": [
|
||||
"particularly received"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrī",
|
||||
"meanings": [
|
||||
"with opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇu-padyāḥ",
|
||||
"meanings": [
|
||||
"of the lotus feet of Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manu-jaḥ",
|
||||
"meanings": [
|
||||
"a descendant of Manu (a man)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tulasyāḥ",
|
||||
"meanings": [
|
||||
"leaves of the tulasī tree"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śvasan",
|
||||
"meanings": [
|
||||
"while breathing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śavaḥ",
|
||||
"meanings": [
|
||||
"still a dead body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na veda",
|
||||
"meanings": [
|
||||
"never experienced"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandham",
|
||||
"meanings": [
|
||||
"the flavor."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The person who has not at any time received the dust of the feet of a pure devotee of the Lord upon his head certainly is a dead body. And the person who has never experienced the flavor of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.</b>",
|
||||
"purport": [
|
||||
"According to Śrīla Viśvanātha Cakravartī Ṭhākur, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to the present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others. Similarly, the ghost-like nondevotees who have no respect for the pure devotees, nor for the Viṣṇu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offering by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of a pure devotee is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service of the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement \"reception of the dust of the lotus feet of a pure devotee who also served another pure devotee.\" That is the way of pure disciplic succession, or devotional <i>paramparā.</i>",
|
||||
"Mahārāja Rahūgaṇa inquired from the great saint Jaḍbharata as to how he attained such a liberated stage of a <i>paramahaṁsa,</i> and in answer the great saint replied as follows:",
|
||||
"<i>rahūgaṇaitat tapasā na yāti<br/> na cejyayā nirvapaṇād gṛhād vā<br/> na cchandasā naiva jalāgni-sūryair<br/> vinā mahat-pāda-rajo-'bhiṣekam<br/> </i>[<i>Bhāg. 5.12.12</i>]",
|
||||
"\"O King Rahūgaṇa, the perfectional stage of devotional service or the <i>paramahaṁsa</i> stage of life cannot be attained without being blessed by <i>the dust of the feet of great devotees.</i> It is never attained by <i>tapasya</i> (austerity), the Vedic worshiping process, acceptance of renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire.\"",
|
||||
"In other words, Lord Śrī Kṛṣṇa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kṛṣṇa to another devotee; Kṛṣṇa is never obtainable directly. Lord Caitanya therefore designated Himself as the \"<i>gopī-bhartur dāsa-dāsā dāsānudāsa</i>,\" [<i>Padyāvalī</i> 74] or \"the most obedient servant of the servants of the Lord who maintains the <i>gopī</i> damsels at Vṛndāvana.\" A pure devotee therefore never approaches the Lord directly, but tries to please the Lord's servant of servants, and thus the Lord becomes pleased, and the devotee then only can relish the taste of the <i>tulasī</i> leaves stuck to His lotus feet. In the <i>Brahma-saṁhitā</i> it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Vṛndāvana all the pure devotees pray for the mercy of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa. Śrīmatī Rādhārāṇī is a tender-hearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rādhārāṇī is available very readily by the sincere devotees, and once She recommends such a devotee to Lord Kṛṣṇa, the Lord at once accepts the devotee's admittance in His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.3.24",
|
||||
"devanagari": "तद् अश्मसारं हृदयं बतेदं यद्गृह्यमाणैर्हरिनामधेयैः\nन विक्रियेताथ यदा विकारो नेत्रे जलं गात्ररुहेषु हर्षः",
|
||||
"transliteration": "tad aśmasāraṁ hṛdayaṁ batedaṁ\nyad gṛhyamāṇair hari-nāma-dheyaiḥ\nna vikriyetātha yadā vikāro\nnetre jalaṁ gātra-ruheṣu harṣaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśmasāram",
|
||||
"meanings": [
|
||||
"is steel-framed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdayam",
|
||||
"meanings": [
|
||||
"heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "batedam",
|
||||
"meanings": [
|
||||
"certainly that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhyamāṇaiḥ",
|
||||
"meanings": [
|
||||
"in spite of chanting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hari-nāma",
|
||||
"meanings": [
|
||||
"the holy name of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dheyaiḥ",
|
||||
"meanings": [
|
||||
"by concentration of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikriyeta",
|
||||
"meanings": [
|
||||
"change"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikāraḥ",
|
||||
"meanings": [
|
||||
"reaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "netre",
|
||||
"meanings": [
|
||||
"in the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jalam",
|
||||
"meanings": [
|
||||
"tears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gātra-ruheṣu",
|
||||
"meanings": [
|
||||
"at the pores"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "harṣaḥ",
|
||||
"meanings": [
|
||||
"eruptions of ecstasy."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Certainly that heart is steel-framed which, in spite of chanting the holy name of the Lord with concentration, does not change when ecstasy takes place and tears fill the eyes and hairs stand on end.</b>",
|
||||
"purport": [
|
||||
"We should note with profit that in the first three chapters of the Second Canto, a gradual process of development of devotional service is being presented. In the First Chapter the first step in devotional service for God consciousness by the process of hearing and chanting has been stressed, and a gross conception of the Personality of Godhead in His universal form for the beginners is recommended. By such a gross conception of God through the material manifestations of His energy, one is enabled to spiritualize the mind and the senses and gradually concentrate the mind upon Lord Viṣṇu, the Supreme, who is present as the Supersoul in every heart and everywhere, in every atom of the material universe. The system of <i>pañca-upāsanā,</i> recommending five mental attitudes for the common man, is also enacted for this purpose, namely gradual development, worship of the superior that may be in the form of fire, electricity, the sun, the mass of living being, Lord Śiva and at last, the impersonal Supersoul, the partial representation of Lord Viṣṇu. They are all nicely described in the Second Chapter, but in the Third Chapter further development is prescribed after one has actually reached the stage of Viṣṇu worship, or pure devotional service, and the mature stage of Viṣṇu worship is suggested herein in relation to the change of heart.",
|
||||
"The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. <i>Vidhi-bhakti,</i> or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands, the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus of all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered as steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of <i>bhāva</i> stage, which occurs before one reaches the perfectional stage of <i>prema,</i> love of Godhead.",
|
||||
"If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the <i>Sandharbha.</i> In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.",
|
||||
"The <i>bhāva</i> stage is manifested by eight transcendental symptoms, namely stuntedness, perspiration, standing of hairs on end, failing in voice, trembling, paleness of the body, tears in the eyes and finally trance. <i>The Nectar of Devotion,</i> a summary study of Śrīla Rūpa Gosvāmī's <i>Bhakti-rasāmṛta-sindhu,</i> explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.",
|
||||
"Śrīla Viśvanātha Cakravartī Ṭhākur has very critically discussed all these <i>bhāva</i> displays in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Śrīla Rūpa Gosvāmī treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (<i>prākṛta sahajiyās</i>), but the pseudo symptoms are at once detected when one sees the pseudo devotee addicted to so many forbidden things. A person addicted to smoking, drinking or illegitimate sex with women, even though decorated with the signs of a devotee, cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes they are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stone-hearted men. They are even affected sometimes by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.",
|
||||
"When Lord Caitanya met Śrīla Rāmānanda Rāya of Kavaur on the bank of Godāvarī, the Lord developed all these symptoms, but because of the presence of some nondevotee <i>brāhmaṇas</i> who were attendants of the Rāya, the Lord surpressed these symptoms. So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. Therefore real steady <i>bhāva</i> is definitely displayed in the matter of cessation of material desires (<i>kṣānti</i>), utilization of every moment in the transcendental loving service of the Lord (<i>avyārtha-kālatvam</i>), eagerness for glorifying the Lord constantly (<i>nāma-gāne sadā ruci</i>), attraction for living in the land of the Lord (<i>prītis tad-vasati sthale</i>), complete detachment from material happiness (<i>virakti</i>), and pridelessness (<i>mānaśūnyatā</i>). One who has developed all these transcendental qualities is really possessed of the <i>bhāva</i> stage, as distinguished from the stone-hearted imitator or mundane devotee.",
|
||||
"The whole process can be summarized as follows: the advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above. The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the <i>ācāryas.</i> As such, even if they make a show of constantly chanting the holy name of the Lord, they cannot relish the transcendental taste of the holy name. Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., are all condemned. They can, however, get into touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stone-hearted and unfit for any treatment. A complete progressive march on the return path home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 3,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.3.25",
|
||||
"devanagari": "अथाभिधेह्य् अंग मनो ऽनुकूलं प्रभाषसे भागवतप्रधानः\nयद् आह वैयासकिर् आत्मविद्या विशारदो नृपतिं साधु पृष्टः",
|
||||
"transliteration": "athābhidhehy aṅga mano 'nukūlaṁ\nprabhāṣase bhāgavata-pradhānaḥ\nyad āha vaiyāsakir ātma-vidyā-\nviśārado nṛpatiṁ sādhu pṛṣṭaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidhehi",
|
||||
"meanings": [
|
||||
"please explain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅga",
|
||||
"meanings": [
|
||||
"O Sūta Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anukūlam",
|
||||
"meanings": [
|
||||
"favorable to our mentality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhāṣase",
|
||||
"meanings": [
|
||||
"you do speak"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavata",
|
||||
"meanings": [
|
||||
"the great devotee"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pradhānaḥ",
|
||||
"meanings": [
|
||||
"the chief"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yad āha",
|
||||
"meanings": [
|
||||
"what he spoke"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiyāsakiḥ",
|
||||
"meanings": [
|
||||
"Śukadeva Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-vidyā",
|
||||
"meanings": [
|
||||
"transcendental knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśāradaḥ",
|
||||
"meanings": [
|
||||
"expert"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpatim",
|
||||
"meanings": [
|
||||
"unto the king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhu",
|
||||
"meanings": [
|
||||
"very good"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭaḥ",
|
||||
"meanings": [
|
||||
"being asked."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.</b>",
|
||||
"purport": [
|
||||
"Knowledge explained by the previous <i>ācārya</i> like Śukadeva Gosvāmī and followed by the next like Sūta Gosvāmī is always powerful transcendental knowledge, and it is therefore penetrating and useful to all submissive students."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,88 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 1,
|
||||
"reference": "SB 2.4.1",
|
||||
"devanagari": "सूत उवाच\nवैयासकेर् इति वचस्तत्त्वनिश्चयम् आत्मनः\nउपधार्य मतिं कृष्णे औत्तरेयः सतीं व्यधात्",
|
||||
"transliteration": "sūta uvāca\nvaiyāsaker iti vacas\ntattva-niścayam ātmanaḥ\nupadhārya matiṁ kṛṣṇe\nauttareyaḥ satīṁ vyadhāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sūtaḥ uvāca",
|
||||
"meanings": [
|
||||
"Sūta Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiyāsakeḥ",
|
||||
"meanings": [
|
||||
"of Śukadeva Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacaḥ",
|
||||
"meanings": [
|
||||
"speeches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattva-niścayam",
|
||||
"meanings": [
|
||||
"that which verifies the truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"in the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upadhārya",
|
||||
"meanings": [
|
||||
"just having realized"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "matim",
|
||||
"meanings": [
|
||||
"concentration of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇe",
|
||||
"meanings": [
|
||||
"unto Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "auttareyaḥ",
|
||||
"meanings": [
|
||||
"the son of Uttarā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satīm",
|
||||
"meanings": [
|
||||
"chaste"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyadhāt",
|
||||
"meanings": [
|
||||
"applied."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Sūta Gosvāmī said:</b><b> Mahārāja Parīkṣit, the son of Uttarā, after hearing the speeches of Śukadeva Gosvāmī, which were all about the truth of the self, applied his concentration faithfully upon Lord Kṛṣṇa.</b>",
|
||||
"purport": [
|
||||
"The word <i>satīm</i> is very significant. This means existing and chaste. And both imports are perfectly applicable in the case of Mahārāja Parīkṣit. The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as it is instructed in the <i>Bhagavad-gītā</i> (Bg. 15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother, he was struck by the <i>brahmāstra</i> atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continually concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened. We have already discussed these topics in this connection.",
|
||||
"To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance of being born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of devotees like the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas, Mahārāja Parīkṣit was specifically saved by the Lord just to show special favor to the Pāṇḍavas, and later on, by the arrangement of the Lord, Mahārāja Parīkṣit was cursed by the boy of a <i>brāhmaṇa</i> and was able to get the association of a spiritual master like Śukadeva Gosvāmī. In the <i>Caitanya-caritāmṛta</i> it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in the family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him. Consequently Lord Kṛṣṇa gave the King a further chance of development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,100 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 2,
|
||||
"reference": "SB 2.4.2",
|
||||
"devanagari": "आत्मजायासुतागार पशुद्रविणबन्धुषु\nराज्ये चाविकले नित्यं विरूढां ममतां जहौ",
|
||||
"transliteration": "ātma-jāyā-sutāgāra-\npaśu-draviṇa-bandhuṣu\nrājye cāvikale nityaṁ\nvirūḍhāṁ mamatāṁ jahau",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ātma",
|
||||
"meanings": [
|
||||
"body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyā",
|
||||
"meanings": [
|
||||
"wife"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "suta",
|
||||
"meanings": [
|
||||
"son"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āgāra",
|
||||
"meanings": [
|
||||
"palace"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśu",
|
||||
"meanings": [
|
||||
"horses and elephants"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "draviṇa",
|
||||
"meanings": [
|
||||
"treasury house"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bandhuṣu",
|
||||
"meanings": [
|
||||
"unto friends and relatives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājye",
|
||||
"meanings": [
|
||||
"in the kingdom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avikale",
|
||||
"meanings": [
|
||||
"without being disturbed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"constant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virūḍhām",
|
||||
"meanings": [
|
||||
"deep-rooted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mamatām",
|
||||
"meanings": [
|
||||
"affinity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jahau",
|
||||
"meanings": [
|
||||
"gave up."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, wife, children, palace, animals, horses and elephants, treasury house, friends and relatives, and his undisputed kingdom.</b>",
|
||||
"purport": [
|
||||
"To become liberated means to become free from <i>dehātma-buddhi,</i> the illusory attachment for personal bodily coverings and everything connected with the body, namely the wife, children and all other entanglements. One selects a wife for bodily comforts, and the result is children. For wife and children one requires a dwelling place, and as such the residential house is also necessary. The animals like horses, elephants, cows, dogs, etc., are all household animals, and a householder has to keep them as household paraphernalia. In the modern civilization the horses and elephants have been replaced by cars and conveyances with considerable horsepower. To maintain all the household affairs, one has to increase the bank balance and be careful about the treasury house, and in order to display the opulence of material assets, one has to keep good relations with friends and relatives, as well as become very careful about maintaining the status quo. This is called material civilization of material attachment. Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an indisputed kingdom to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connection with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee's care get the opportunity for God realization by the management of a devotee master.",
|
||||
"Attachment for household paraphernalia and for Lord Kṛṣṇa go poorly together. One attachment is the path of darkness, and the other attachment is the path of light. Where there is light, there is no darkness, and where there is darkness, there is no light. But an expert devotee can turn everything to the path of light by service attitude of the Lord, and the best example here is the Pāṇḍavas. Mahārāja Yudhiṣṭhira and householders like him can turn everything into light by dovetailing the so-called material assets in the service of the Lord, but one who is not trained up or is unable to turn everything to the service of the Lord (<i>nirbandhaḥ kṛṣṇa-sambandhe</i>) must give up all material connection before he can be fit to hear and chant the glories of the Lord, or in other words, one who has seriously heard <i>Śrīmad-Bhāgavatam</i> for one day even, like Mahārāja Parīkṣit, from a fit personality like Śukadeva Gosvāmī, may be able to lose all affinity for material things. There is no utility simply in imitating Mahārāja Parīkṣit and hearing <i>Bhāgavatam</i> from professional men, even for seven hundred years. To take <i>Śrīmad-Bhāgavatam</i> as a means of maintaining family expenditure is the grossest type of <i>nāmāparādha</i> offense at the feet of the Lord (<i>sarva-śubha-kriyā-sāmyam api pramādaḥ</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,182 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 3,
|
||||
"reference": "SB 2.4.3-4",
|
||||
"devanagari": "पप्रच्छ चेमम् एवार्थं यन्मां पृच्छथ सत्तमाः\nकृष्णानुभावश्रवणे श्रद्दधानो महामनाः\nसंस्थां विज्ञाय सन्न्यस्य कर्म त्रैवर्गिकं च यत्\nवासुदेवे भगवति आत्मभावं दृढं गतः",
|
||||
"transliteration": "papraccha cemam evārthaṁ\nyan māṁ pṛcchatha sattamāḥ\nkṛṣṇānubhāva-śravaṇe\nśraddadhāno mahā-manāḥ\nsaṁsthāṁ vijñāya sannyasya\nkarma trai-vargikaṁ ca yat\nvāsudeve bhagavati\nātma-bhāvaṁ dṛḍhaṁ gataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "papraccha",
|
||||
"meanings": [
|
||||
"asked"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"exactly like"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "artham",
|
||||
"meanings": [
|
||||
"purpose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mām",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛcchatha",
|
||||
"meanings": [
|
||||
"you are asking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sattamāḥ",
|
||||
"meanings": [
|
||||
"O great sages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇa-anubhāva",
|
||||
"meanings": [
|
||||
"rapt in the thought of Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravaṇe",
|
||||
"meanings": [
|
||||
"in hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śraddadhānaḥ",
|
||||
"meanings": [
|
||||
"full of faith"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-manāḥ",
|
||||
"meanings": [
|
||||
"great soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsthām",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñāya",
|
||||
"meanings": [
|
||||
"being informed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannyasya",
|
||||
"meanings": [
|
||||
"renouncing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"fruitive activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "trai-vargikam",
|
||||
"meanings": [
|
||||
"three principles of religion, economic development and sense gratification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what it may be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudeve",
|
||||
"meanings": [
|
||||
"unto Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavati",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-bhāvam",
|
||||
"meanings": [
|
||||
"attraction of love"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛḍham",
|
||||
"meanings": [
|
||||
"firmly fixed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"achieved."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in the thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked exactly all these questions, as you are asking me.</b>",
|
||||
"purport": [
|
||||
"The three activities of religion, economic development and sense gratification are generally attractive for conditioned souls struggling for existence in the material world. Such regulated activities prescribed in the <i>Vedas</i> are called the <i>karma-kāṇḍīya</i> conception of life, and householders are generally recommended to follow the rules just to enjoy material prosperity both in this life and in the next. Most people are attracted by such activities. Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic <i>karma-kāṇḍīya</i> section, but by the slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic <i>karma-kāṇḍīya</i> activities. This perfectional stage is attained by a <i>jñānī</i> after many, many births. <i>The jñānīs,</i> or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such <i>jñānīs</i> one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as it is declared by the Lord Himself in the <i>Bhagavad-gītā</i> (Bg. 7.19). Mahārāja Parīkṣit is specially qualified with the word <i>mahāmanāḥ,</i> which puts him on an equal level with the <i>mahātmās</i> described in the <i>Bhagavad-gītā.</i> In the later age also there were many <i>mahātmās</i> of this type, and they also gave up all <i>karma-kāṇḍīya</i> conceptions of life, solely and wholly depending on the Supreme Personality of Godhead Kṛṣṇa. Lord Caitanya, who is Lord Kṛṣṇa Himself, taught us in His <i>Śikṣāṣṭakam </i>[8]:",
|
||||
"<i>āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā<br/> yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ</i>",
|
||||
"\"Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, still He is nothing less than the Absolute Lord of my heart.\"",
|
||||
"Śrīla Rūpa Gosvāmī spoke thus [<b>Stava-mālā </b><b>1.1]</b><b>:</b>",
|
||||
"<i>viracaya mayi daṇḍam dīna-bandho dayāṁ vā<br/> gatir iha na bhavattaḥ kācid anyā mamāsti<br/> nipatatu śata-koṭi nirbharaṁ vā navāmbhaḥ<br/> tad api kila payodaḥ stūyate cātakena</i>",
|
||||
"\"O Lord of the poor, do what you like with me, give me either mercy or punishment, but in this world I have none to look after except Your Lordship. The <i>cātaka</i> bird always prays for the cloud, regardless of whether it showers, rains, or throws a thunderbolt.\"",
|
||||
"Śrīla Mādhavendra Purī, the grand-spiritual master of Lord Caitanya, took leave of all <i>karma-kāṇḍīya</i> obligations in the following words:",
|
||||
"<i>sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo<br/> bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām<br/> yatra kvāpi niṣadya yādava-kulottamsasya kaṁsa-dviṣaḥ<br/> smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me</i>",
|
||||
"\"O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offering for your pleasures. Now I have decided to free myself from all reactions of sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kaṁsa [Lord Kṛṣṇa]. I think this is sufficient for me. So what is the use of further endeavors?\"",
|
||||
"Śrīla Mādhavendra Purī said further:",
|
||||
"<i>mugdhaṁ māṁ nigadantu nīti-nipuṇā bhrāntaṁ muhur vaidikāḥ<br/> mandaṁ bāndhava-sañcayā jaḍa-dhiyaṁ muktādarāḥ sodarāḥ<br/> unmattaṁ dhanino viveka-caturāḥ kāmam mahā-dāmbhikam<br/> moktuṁ na kṣāmate manāg api mano govinda-pāda-spṛhām</i>",
|
||||
"\"Let the sharp moralist accuse me of being illusioned; I do not mind it. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination of serving the lotus feet of Govinda, though I be unable to do it.\"",
|
||||
"And also Prahlāda Mahārāja said:",
|
||||
"<i>dharmārtha-kāma iti yo 'bhihitas trivarga<br/> īkṣā trayī naya-damau vividhā ca vārtā<br/> manye tad etad akhilaṁ nigamasya satyaṁ<br/> svātmārpaṇaṁ svasuhṛdaḥ paramasya puṁsaḥ</i>",
|
||||
"\"Religion, economic development and sense gratification are celebrated as three means of attaining the path of salvation. Of these, <i>īkṣā trayī</i> especially, i.e., knowledge of the self, knowledge of fruitive acts and logic and also politics and economics, are different means of livelihood. All these are different subjects of Vedic education, and therefore I consider them temporary engagements. On the other hand, surrendering unto the Supreme Lord Viṣṇu is a factual gain in life, and I consider it the ultimate truth.\" [<i>Bhāg.</i> 7.6.26]",
|
||||
"The whole matter is concluded in the <i>Bhagavad-gītā</i> (Bg. 2.41) as <i>vyavasāyātmikā buddhiḥ,</i> or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as <i>bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ, </i>accepting transcendental loving service of the Lord as the prime duty, free from fruitive reaction.",
|
||||
"So Mahārāja Parīkṣit was perfectly right when he accepted the lotus feet of Lord Kṛṣṇa, renouncing all <i>karma-kāṇḍīya</i> conceptions of life."
|
||||
],
|
||||
"verse_end": 4
|
||||
}
|
||||
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Reference in New Issue
Block a user