feat: initial commit
This commit is contained in:
gosangam
@@ -0,0 +1,40 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 0,
|
||||
"reference": "SB 2.1 Invocation",
|
||||
"devanagari": "ॐ नमो भगवते वासुदेवाय",
|
||||
"transliteration": "om namo bhagavate vāsudevāya",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "om",
|
||||
"meanings": [
|
||||
"O my Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my respectful obeisances unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavate",
|
||||
"meanings": [
|
||||
"unto the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudevāya",
|
||||
"meanings": [
|
||||
"unto Lord Kṛṣṇa, the son of Vasudeva."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.</b>",
|
||||
"purport": [
|
||||
"<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.\"",
|
||||
"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."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 1,
|
||||
"reference": "SB 2.1.1",
|
||||
"devanagari": "श्री शुक उवाच\nवरीयान् एष ते प्रश्नः कृतो लोकहितम्नृप\nआत्मवित्सम्मतः पुंसां श्रोतव्यादिषु यः परः",
|
||||
"transliteration": "śrī śuka uvāca\nvarīyān eṣa te praśnaḥ\nkṛto loka-hitam nṛpa\nātmavit-sammataḥ puṁsāṁ\nśrotavyādiṣu yaḥ paraḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī śuka uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varīyān",
|
||||
"meanings": [
|
||||
"glorious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣa",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praśnaḥ",
|
||||
"meanings": [
|
||||
"questions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtaḥ",
|
||||
"meanings": [
|
||||
"made by you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka-hitam",
|
||||
"meanings": [
|
||||
"beneficial for all men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"the king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmavit",
|
||||
"meanings": [
|
||||
"transcendentalist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sammataḥ",
|
||||
"meanings": [
|
||||
"approved"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
|
||||
"meanings": [
|
||||
"of all men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotavyādiṣu",
|
||||
"meanings": [
|
||||
"in the matter of all kinds of hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"the supreme."
|
||||
]
|
||||
}
|
||||
],
|
||||
"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>",
|
||||
"purport": [
|
||||
"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."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,70 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 2,
|
||||
"reference": "SB 2.1.2",
|
||||
"devanagari": "श्रोतव्यादीनि राजेन्द्र नृणां सन्ति सहस्रशः\nअपश्यताम् आत्मतत्त्वं गृहेषु गृहमेधिनाम्",
|
||||
"transliteration": "śrotavyādīni rājendra\nnṛṇāṁ santi sahasraśaḥ\napaśyatām ātma-tattvaṁ\ngṛheṣu gṛha-medhinām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrotavyādīni",
|
||||
"meanings": [
|
||||
"subject matter for hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājendra",
|
||||
"meanings": [
|
||||
"O Emperor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛṇām",
|
||||
"meanings": [
|
||||
"of the human society"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "santi",
|
||||
"meanings": [
|
||||
"there are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahasraśaḥ",
|
||||
"meanings": [
|
||||
"hundreds and thousands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apaśyatām",
|
||||
"meanings": [
|
||||
"of the blind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-tattvam",
|
||||
"meanings": [
|
||||
"knowledge of self, the ultimate truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛheṣu",
|
||||
"meanings": [
|
||||
"at home"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛha-medhinām",
|
||||
"meanings": [
|
||||
"of persons too materially engrossed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"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>",
|
||||
"purport": [
|
||||
"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)",
|
||||
"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."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,106 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 3,
|
||||
"reference": "SB 2.1.3",
|
||||
"devanagari": "निद्रया ह्रियते नक्तं व्यवायेन च वा वयः\nदिवा चार्थेहया राजन्कुटुम्बभरणेन वा",
|
||||
"transliteration": "nidrayā hriyate naktaṁ\nvyavāyena ca vā vayaḥ\ndivā cārthehayā rājan\nkuṭumba-bharaṇena vā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nidrayā",
|
||||
"meanings": [
|
||||
"by sleeping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hriyate",
|
||||
"meanings": [
|
||||
"wastes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naktam",
|
||||
"meanings": [
|
||||
"night"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavāyena",
|
||||
"meanings": [
|
||||
"sex indulgence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vayaḥ",
|
||||
"meanings": [
|
||||
"duration of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "divā",
|
||||
"meanings": [
|
||||
"days"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "artha",
|
||||
"meanings": [
|
||||
"economic"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īhayā",
|
||||
"meanings": [
|
||||
"development"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuṭumba",
|
||||
"meanings": [
|
||||
"family members"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bharaṇena",
|
||||
"meanings": [
|
||||
"maintaining"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either."
|
||||
]
|
||||
}
|
||||
],
|
||||
"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>",
|
||||
"purport": [
|
||||
"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.",
|
||||
"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."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,107 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 1,
|
||||
"verse": 4,
|
||||
"reference": "SB 2.1.4",
|
||||
"devanagari": "देहापत्यकलत्रादिष्व् आत्मसैन्येष्व् असत्स्व् अपि\nतेषां प्रमत्तो निधनं पश्यन्न् अपि न पश्यति",
|
||||
"transliteration": "dehāpatya-kalatrādiṣv\nātma-sainyeṣv asatsv api\nteṣāṁ pramatto nidhanaṁ\npaśyann api na paśyati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "deha",
|
||||
"meanings": [
|
||||
"body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apatya",
|
||||
"meanings": [
|
||||
"children"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalatra",
|
||||
"meanings": [
|
||||
"wife"
|
||||
]
|
||||
},
|
||||
{
|
||||
"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."
|
||||
]
|
||||
}
|
||||
Reference in New Issue
Block a user