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gosangam
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 4,
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"verse": 1,
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"reference": "SB 2.4.1",
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"devanagari": "सूत उवाच\nवैयासकेर् इति वचस्तत्त्वनिश्चयम् आत्मनः\nउपधार्य मतिं कृष्णे औत्तरेयः सतीं व्यधात्",
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"transliteration": "sūta uvāca\nvaiyāsaker iti vacas\ntattva-niścayam ātmanaḥ\nupadhārya matiṁ kṛṣṇe\nauttareyaḥ satīṁ vyadhāt",
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"synonyms": [
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{
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"word": "sūtaḥ uvāca",
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"meanings": [
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"Sūta Gosvāmī said"
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]
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},
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{
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"word": "vaiyāsakeḥ",
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"meanings": [
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"of Śukadeva Gosvāmī"
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]
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},
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{
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"word": "iti",
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"meanings": [
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"thus"
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]
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},
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{
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"word": "vacaḥ",
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"meanings": [
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"speeches"
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]
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},
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{
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"word": "tattva-niścayam",
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"meanings": [
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"that which verifies the truth"
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]
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},
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{
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"word": "ātmanaḥ",
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"meanings": [
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"in the self"
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]
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},
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{
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"word": "upadhārya",
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"meanings": [
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"just having realized"
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]
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},
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{
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"word": "matim",
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"meanings": [
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"concentration of the mind"
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]
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},
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{
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"word": "kṛṣṇe",
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"meanings": [
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"unto Lord Kṛṣṇa"
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]
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},
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{
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"word": "auttareyaḥ",
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"meanings": [
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"the son of Uttarā"
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]
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},
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{
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"word": "satīm",
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"meanings": [
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"chaste"
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]
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},
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{
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"word": "vyadhāt",
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"meanings": [
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"applied."
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]
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}
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],
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"translation": "<b>Sūta Gosvāmī said:</b><b> Mahārāja Parīkṣit, the son of Uttarā, after hearing the speeches of Śukadeva Gosvāmī, which were all about the truth of the self, applied his concentration faithfully upon Lord Kṛṣṇa.</b>",
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"purport": [
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"The word <i>satīm</i> is very significant. This means existing and chaste. And both imports are perfectly applicable in the case of Mahārāja Parīkṣit. The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as it is instructed in the <i>Bhagavad-gītā</i> (Bg. 15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother, he was struck by the <i>brahmāstra</i> atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continually concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened. We have already discussed these topics in this connection.",
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"To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance of being born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of devotees like the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas, Mahārāja Parīkṣit was specifically saved by the Lord just to show special favor to the Pāṇḍavas, and later on, by the arrangement of the Lord, Mahārāja Parīkṣit was cursed by the boy of a <i>brāhmaṇa</i> and was able to get the association of a spiritual master like Śukadeva Gosvāmī. In the <i>Caitanya-caritāmṛta</i> it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in the family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him. Consequently Lord Kṛṣṇa gave the King a further chance of development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course."
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]
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}
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 4,
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"verse": 2,
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"reference": "SB 2.4.2",
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"devanagari": "आत्मजायासुतागार पशुद्रविणबन्धुषु\nराज्ये चाविकले नित्यं विरूढां ममतां जहौ",
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"transliteration": "ātma-jāyā-sutāgāra-\npaśu-draviṇa-bandhuṣu\nrājye cāvikale nityaṁ\nvirūḍhāṁ mamatāṁ jahau",
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"synonyms": [
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{
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"word": "ātma",
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"meanings": [
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"body"
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]
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},
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{
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"word": "jāyā",
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"meanings": [
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"wife"
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]
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},
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{
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"word": "suta",
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"meanings": [
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"son"
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]
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},
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{
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"word": "āgāra",
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"meanings": [
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"palace"
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]
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},
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{
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"word": "paśu",
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"meanings": [
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"horses and elephants"
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]
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},
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{
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"word": "draviṇa",
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"meanings": [
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"treasury house"
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]
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},
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{
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"word": "bandhuṣu",
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"meanings": [
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"unto friends and relatives"
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]
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},
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{
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"word": "rājye",
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"meanings": [
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"in the kingdom"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"also"
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]
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},
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{
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"word": "avikale",
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"meanings": [
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"without being disturbed"
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]
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},
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{
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"word": "nityam",
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"meanings": [
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"constant"
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]
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},
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{
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"word": "virūḍhām",
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"meanings": [
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"deep-rooted"
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]
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},
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{
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"word": "mamatām",
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"meanings": [
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"affinity"
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]
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},
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{
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"word": "jahau",
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"meanings": [
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"gave up."
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]
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}
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],
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"translation": "<b>Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, wife, children, palace, animals, horses and elephants, treasury house, friends and relatives, and his undisputed kingdom.</b>",
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"purport": [
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"To become liberated means to become free from <i>dehātma-buddhi,</i> the illusory attachment for personal bodily coverings and everything connected with the body, namely the wife, children and all other entanglements. One selects a wife for bodily comforts, and the result is children. For wife and children one requires a dwelling place, and as such the residential house is also necessary. The animals like horses, elephants, cows, dogs, etc., are all household animals, and a householder has to keep them as household paraphernalia. In the modern civilization the horses and elephants have been replaced by cars and conveyances with considerable horsepower. To maintain all the household affairs, one has to increase the bank balance and be careful about the treasury house, and in order to display the opulence of material assets, one has to keep good relations with friends and relatives, as well as become very careful about maintaining the status quo. This is called material civilization of material attachment. Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an indisputed kingdom to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connection with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee's care get the opportunity for God realization by the management of a devotee master.",
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"Attachment for household paraphernalia and for Lord Kṛṣṇa go poorly together. One attachment is the path of darkness, and the other attachment is the path of light. Where there is light, there is no darkness, and where there is darkness, there is no light. But an expert devotee can turn everything to the path of light by service attitude of the Lord, and the best example here is the Pāṇḍavas. Mahārāja Yudhiṣṭhira and householders like him can turn everything into light by dovetailing the so-called material assets in the service of the Lord, but one who is not trained up or is unable to turn everything to the service of the Lord (<i>nirbandhaḥ kṛṣṇa-sambandhe</i>) must give up all material connection before he can be fit to hear and chant the glories of the Lord, or in other words, one who has seriously heard <i>Śrīmad-Bhāgavatam</i> for one day even, like Mahārāja Parīkṣit, from a fit personality like Śukadeva Gosvāmī, may be able to lose all affinity for material things. There is no utility simply in imitating Mahārāja Parīkṣit and hearing <i>Bhāgavatam</i> from professional men, even for seven hundred years. To take <i>Śrīmad-Bhāgavatam</i> as a means of maintaining family expenditure is the grossest type of <i>nāmāparādha</i> offense at the feet of the Lord (<i>sarva-śubha-kriyā-sāmyam api pramādaḥ</i>)."
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]
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}
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 2,
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"chapter": 4,
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"verse": 3,
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"reference": "SB 2.4.3-4",
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"devanagari": "पप्रच्छ चेमम् एवार्थं यन्मां पृच्छथ सत्तमाः\nकृष्णानुभावश्रवणे श्रद्दधानो महामनाः\nसंस्थां विज्ञाय सन्न्यस्य कर्म त्रैवर्गिकं च यत्\nवासुदेवे भगवति आत्मभावं दृढं गतः",
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"transliteration": "papraccha cemam evārthaṁ\nyan māṁ pṛcchatha sattamāḥ\nkṛṣṇānubhāva-śravaṇe\nśraddadhāno mahā-manāḥ\nsaṁsthāṁ vijñāya sannyasya\nkarma trai-vargikaṁ ca yat\nvāsudeve bhagavati\nātma-bhāvaṁ dṛḍhaṁ gataḥ",
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"synonyms": [
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{
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"word": "papraccha",
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"meanings": [
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"asked"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"also"
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]
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},
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{
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"word": "imam",
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"meanings": [
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"this"
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]
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},
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{
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"word": "eva",
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"meanings": [
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"exactly like"
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]
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},
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{
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"word": "artham",
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"meanings": [
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"purpose"
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]
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},
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{
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"word": "yat",
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"meanings": [
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"that"
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]
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},
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{
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"word": "mām",
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"meanings": [
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"unto me"
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]
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},
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{
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"word": "pṛcchatha",
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"meanings": [
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"you are asking"
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]
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},
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{
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"word": "sattamāḥ",
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"meanings": [
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"O great sages"
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]
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},
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{
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"word": "kṛṣṇa-anubhāva",
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"meanings": [
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"rapt in the thought of Kṛṣṇa"
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]
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},
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{
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"word": "śravaṇe",
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"meanings": [
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"in hearing"
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]
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},
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{
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"word": "śraddadhānaḥ",
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"meanings": [
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"full of faith"
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]
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},
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{
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"word": "mahā-manāḥ",
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"meanings": [
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"great soul"
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]
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},
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{
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"word": "saṁsthām",
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"meanings": [
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"death"
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]
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},
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{
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"word": "vijñāya",
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"meanings": [
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"being informed"
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]
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},
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{
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"word": "sannyasya",
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"meanings": [
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"renouncing"
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]
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},
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{
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"word": "karma",
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"meanings": [
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"fruitive activities"
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]
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},
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{
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"word": "trai-vargikam",
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"meanings": [
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"three principles of religion, economic development and sense gratification"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"also"
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]
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},
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{
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"word": "yat",
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"meanings": [
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"what it may be"
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]
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},
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{
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"word": "vāsudeve",
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"meanings": [
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"unto Lord Kṛṣṇa"
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]
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},
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{
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"word": "bhagavati",
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"meanings": [
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"the Personality of Godhead"
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]
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},
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{
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"word": "ātma-bhāvam",
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"meanings": [
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"attraction of love"
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]
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},
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{
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"word": "dṛḍham",
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"meanings": [
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"firmly fixed"
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]
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},
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{
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"word": "gataḥ",
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"meanings": [
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"achieved."
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]
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}
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],
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"translation": "<b>O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in the thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked exactly all these questions, as you are asking me.</b>",
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"purport": [
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"The three activities of religion, economic development and sense gratification are generally attractive for conditioned souls struggling for existence in the material world. Such regulated activities prescribed in the <i>Vedas</i> are called the <i>karma-kāṇḍīya</i> conception of life, and householders are generally recommended to follow the rules just to enjoy material prosperity both in this life and in the next. Most people are attracted by such activities. Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic <i>karma-kāṇḍīya</i> section, but by the slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic <i>karma-kāṇḍīya</i> activities. This perfectional stage is attained by a <i>jñānī</i> after many, many births. <i>The jñānīs,</i> or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such <i>jñānīs</i> one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as it is declared by the Lord Himself in the <i>Bhagavad-gītā</i> (Bg. 7.19). Mahārāja Parīkṣit is specially qualified with the word <i>mahāmanāḥ,</i> which puts him on an equal level with the <i>mahātmās</i> described in the <i>Bhagavad-gītā.</i> In the later age also there were many <i>mahātmās</i> of this type, and they also gave up all <i>karma-kāṇḍīya</i> conceptions of life, solely and wholly depending on the Supreme Personality of Godhead Kṛṣṇa. Lord Caitanya, who is Lord Kṛṣṇa Himself, taught us in His <i>Śikṣāṣṭakam </i>[8]:",
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"<i>āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā<br/> yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ</i>",
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"\"Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, still He is nothing less than the Absolute Lord of my heart.\"",
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"Śrīla Rūpa Gosvāmī spoke thus [<b>Stava-mālā </b><b>1.1]</b><b>:</b>",
|
||||
"<i>viracaya mayi daṇḍam dīna-bandho dayāṁ vā<br/> gatir iha na bhavattaḥ kācid anyā mamāsti<br/> nipatatu śata-koṭi nirbharaṁ vā navāmbhaḥ<br/> tad api kila payodaḥ stūyate cātakena</i>",
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"\"O Lord of the poor, do what you like with me, give me either mercy or punishment, but in this world I have none to look after except Your Lordship. The <i>cātaka</i> bird always prays for the cloud, regardless of whether it showers, rains, or throws a thunderbolt.\"",
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||||
"Śrīla Mādhavendra Purī, the grand-spiritual master of Lord Caitanya, took leave of all <i>karma-kāṇḍīya</i> obligations in the following words:",
|
||||
"<i>sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo<br/> bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām<br/> yatra kvāpi niṣadya yādava-kulottamsasya kaṁsa-dviṣaḥ<br/> smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me</i>",
|
||||
"\"O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offering for your pleasures. Now I have decided to free myself from all reactions of sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kaṁsa [Lord Kṛṣṇa]. I think this is sufficient for me. So what is the use of further endeavors?\"",
|
||||
"Śrīla Mādhavendra Purī said further:",
|
||||
"<i>mugdhaṁ māṁ nigadantu nīti-nipuṇā bhrāntaṁ muhur vaidikāḥ<br/> mandaṁ bāndhava-sañcayā jaḍa-dhiyaṁ muktādarāḥ sodarāḥ<br/> unmattaṁ dhanino viveka-caturāḥ kāmam mahā-dāmbhikam<br/> moktuṁ na kṣāmate manāg api mano govinda-pāda-spṛhām</i>",
|
||||
"\"Let the sharp moralist accuse me of being illusioned; I do not mind it. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination of serving the lotus feet of Govinda, though I be unable to do it.\"",
|
||||
"And also Prahlāda Mahārāja said:",
|
||||
"<i>dharmārtha-kāma iti yo 'bhihitas trivarga<br/> īkṣā trayī naya-damau vividhā ca vārtā<br/> manye tad etad akhilaṁ nigamasya satyaṁ<br/> svātmārpaṇaṁ svasuhṛdaḥ paramasya puṁsaḥ</i>",
|
||||
"\"Religion, economic development and sense gratification are celebrated as three means of attaining the path of salvation. Of these, <i>īkṣā trayī</i> especially, i.e., knowledge of the self, knowledge of fruitive acts and logic and also politics and economics, are different means of livelihood. All these are different subjects of Vedic education, and therefore I consider them temporary engagements. On the other hand, surrendering unto the Supreme Lord Viṣṇu is a factual gain in life, and I consider it the ultimate truth.\" [<i>Bhāg.</i> 7.6.26]",
|
||||
"The whole matter is concluded in the <i>Bhagavad-gītā</i> (Bg. 2.41) as <i>vyavasāyātmikā buddhiḥ,</i> or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as <i>bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ, </i>accepting transcendental loving service of the Lord as the prime duty, free from fruitive reaction.",
|
||||
"So Mahārāja Parīkṣit was perfectly right when he accepted the lotus feet of Lord Kṛṣṇa, renouncing all <i>karma-kāṇḍīya</i> conceptions of life."
|
||||
],
|
||||
"verse_end": 4
|
||||
}
|
||||
@@ -0,0 +1,95 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 5,
|
||||
"reference": "SB 2.4.5",
|
||||
"devanagari": "राजोवाच\nसमीचीनं वचो ब्रह्मन्सर्वज्ञस्य तवानघ\nतमो विशीर्यते मह्यं हरेः कथयतः कथाम्",
|
||||
"transliteration": "rājovāca\nsamīcīnaṁ vaco brahman\nsarva-jñasya tavānagha\ntamo viśīryate mahyaṁ\nhareḥ kathayataḥ kathām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "rājā uvāca",
|
||||
"meanings": [
|
||||
"the King said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samīcīnam",
|
||||
"meanings": [
|
||||
"perfectly right"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacaḥ",
|
||||
"meanings": [
|
||||
"speeches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahman",
|
||||
"meanings": [
|
||||
"O learned brāhmaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-jñasya",
|
||||
"meanings": [
|
||||
"one who knows all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anagha",
|
||||
"meanings": [
|
||||
"without any contamination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamaḥ",
|
||||
"meanings": [
|
||||
"darkness of ignorance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśīryate",
|
||||
"meanings": [
|
||||
"gradually disappearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahyam",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathayataḥ",
|
||||
"meanings": [
|
||||
"as you are speaking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathām",
|
||||
"meanings": [
|
||||
"topics."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Mahārāja Parīkṣit said:</b><b> O learned brāhmaṇa, you know everything because you are without material contamination. Therefore whatever you have spoken to me appears to be perfectly right. Your speeches are gradually destroying the darkness of my ignorance, for you are narrating the topics of the Lord.</b>",
|
||||
"purport": [
|
||||
"The practical experience of Mahārāja Parīkṣit is disclosed herein, revealing that transcendental topics of the Lord act like injections when they are received by the sincere devotee from a person who is perfectly uncontaminated by material tinges. In other words, reception of the messages of <i>Śrīmad-Bhāgavatam</i> from professional men, heard by a <i>karma-kāṇḍīya</i> audience, never acts miraculously as it is stated here. Devotional hearing of the messages of the Lord is not like hearing ordinary topics; therefore the action will be felt by the sincere hearer by experience of the gradual disappearance of ignorance.",
|
||||
"<i>yasya deve parā bhaktir yathā deve tathā gurau.<br/> tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ<br/> </i> (<i>Śvetāśvatara Upaniṣad</i> <i>6.23</i>)",
|
||||
"When a hungry man is given food to eat, he feels satiation of hunger and the pleasure of dining simultaneously. Thus he does not have to ask whether he has actually been fed or not. The crucial test of hearing <i>Śrīmad-Bhāgavatam</i> is that one should get positive enlightenment by such an act."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,92 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 6,
|
||||
"reference": "SB 2.4.6",
|
||||
"devanagari": "भूय एव विवित्सामि भगवान् आत्ममायया\nयथेदं सृजते विश्वं दुर्विभाव्यम् अधीश्वरैः",
|
||||
"transliteration": "bhūya eva vivitsāmi\nbhagavān ātma-māyayā\nyathedaṁ sṛjate viśvaṁ\ndurvibhāvyam adhīśvaraiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhūyaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vivitsāmi",
|
||||
"meanings": [
|
||||
"I wish to learn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma",
|
||||
"meanings": [
|
||||
"personal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyayā",
|
||||
"meanings": [
|
||||
"by the energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this phenomenal world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sṛjate",
|
||||
"meanings": [
|
||||
"does create"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "durvibhāvyam",
|
||||
"meanings": [
|
||||
"inconceivable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhīśvaraiḥ",
|
||||
"meanings": [
|
||||
"by the great demigods."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I beg to know from you how the Personality of Godhead, by His personal energies, creates these phenomenal universes as they are, which are inconceivable even by the great demigods.</b>",
|
||||
"purport": [
|
||||
"In every inquisitive mind the important question of the creation of the phenomenal world arises, and therefore for a personality like Mahārāja Parīkṣit, who was to know all activities of the Lord from his spiritual master, such inquiry is not uncommon. For every unknown thing, we have to learn and inquire from a learned personality. The question of creation is also one of such inquiries to be made from the right person. The spiritual master, therefore, must be one who is <i>sarva-jña</i>, as stated hereinbefore in connection with Śukadeva Gosvāmī. Thus all inquiries on God which are unknown to the disciple may be made from the qualified spiritual master, and here the practical example is set by Mahārāja Parīkṣit. It was, however, already known to Mahārāja Parīkṣit that everything that we see is born out of the energy of the Lord, as we have all learnt in the very beginning of <i>Śrīmad-Bhāgavatam </i>(<i>janmādy asya yataḥ</i>). So Mahārāja Parīkṣit wanted to know the process of creation. The origin of creation was known to him; otherwise he would not have inquired how the Personality of Godhead, by His different energies, creates this phenomenal world. The common man also knows that the creation is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically. Foolish people say that the creative energy is independent and acts automatically, as electrical energy works. But the intelligent man knows that even the electrical energy is generated by an expert engineer in the localized powerhouse, and thus the energy is distributed everywhere under the resident engineer's supervision. The Lord's supervision in connection with creation is mentioned even in the <i>Bhagavad-gītā</i> (Bg. <i>9.10</i>), and it is clearly said there that material energy is a manifestation of one of many such energies of the Supreme (<i>parāsya śaktir vividhaiva śrūyate</i>). An inexperienced boy may be struck with wonder by seeing the impersonal actions of electronics or many other wonderful things conducted by electrical energy, but an experienced man knows that there is a living man behind the action, who creates such energy. Similarly the so-called scholars and philosophers of the world may, by mental speculation, present so many Utopian theories about the impersonal creation of the universe, but an intelligent devotee of the Lord, by studying the <i>Bhagavad-gītā,</i> can know that behind the creation is the hand of the Supreme Lord, just as in the generating electrical powerhouse there is the resident engineer. The research scholar finds out the cause and the effect of everything, and the research scholars as great as Brahmā, Śiva, Indra and many other demigods are sometimes bewildered by seeing the wonderful creative energy of the Lord, so what to speak of the tiny mundane scholars dealing in petty things. As there are differences in the living conditions of different planets of the universe, and as one planet is superior to others, similarly the brains of the living entities in those respective planets are also of different categorical values. As it is stated in the <i>Bhagavad-gītā,</i> one can compare the long duration of life of the inhabitants of Brahmā's planet, which is inconceivable to the inhabitants of this planet earth, to the categorical value of the brain of Brahmājī, also inconceivable by any great scientist of this planet. And with such high brain power, even Brahmājī has described in his great <i>Saṁhitā</i> (<i>Brahma-saṁhitā</i>) as follows:",
|
||||
"<i>īśvaraḥ paramaḥ kṛṣṇaḥ<br/> sac-cid-ānanda-vigrahaḥ<br/> anādir ādir govindaḥ<br/> sarva-kāraṇa-kāraṇam<br/> </i>(Bs. <i>5.1</i>)",
|
||||
"Brahmājī admits Lord Kṛṣṇa to be the supreme cause of all causes. But persons with tiny brains within this petty planet earth think of the Lord as one of them. Thus when the Lord says in the <i>Bhagavad-gītā</i> that He (Lord Kṛṣṇa) is all in all, the speculative philosophers and the mundane wranglers deride Him, and the Lord regretfully says:",
|
||||
"<i>avajānanti māṁ mūḍhā<br/> mānuṣīṁ tanum āśritam<br/> paraṁ bhāvam ajānanto<br/> mama bhūta-maheśvaram<br/> </i>(Bg. <i>9.11</i>)",
|
||||
"Brahmā and Śiva (and what to speak of other demigods) are <i>bhūtas</i> or created powerful demigods that manage universal affairs, much like ministers who are appointed by the king. The ministers may be <i>īśvaras</i> or controllers, but the Supreme Lord is <i>maheśvara </i>or the creator of the controllers. Persons with a poor fund of knowledge do not know this, and therefore they have the audacity to deride Him because He comes before us by His causeless mercy occasionally as a human being. The Lord is not like the human being. He is <i>sac-cid-ānanda-vigraha</i>, or the Absolute Personality of Godhead, and there is no difference between His body and His soul. He is both the power and the powerful.",
|
||||
"Mahārāja Parīkṣit did not ask his spiritual master, Śukadeva Gosvāmī, to narrate Lord Kṛṣṇa's pastimes in Vṛndāvana, but he wanted to hear first about the creation of the Lord. Śukadeva Gosvāmī did not say that the King should hear about the direct transcendental pastimes of the Lord. The time was very short, and naturally Śukadeva Gosvāmī could have gone directly to the Tenth Canto to make a shortcut of the whole thing, as it is generally done by the professional reciters. But neither the King nor the great speaker of <i>Śrīmad-Bhāgavatam</i> jumped up like the organizers of <i>Bhāgavatam</i>, but both of them proceeded systematically, so that both future readers and hearers may take lessons from the example of the procedure of reciting <i>Śrīmad-Bhāgavatam</i>. Those who are in control of the external energy of the Lord, or in other words those who are in the material world, must first of all know how the external energy of the Lord is working under the direction of the Supreme Personality, and afterwards one may try to enter into the activities of His internal energy. The mundaners are mostly worshipers of Durgā Devī, the external energy of Kṛṣṇa, but they do not know that Durgā Devī is but the shadow energy of the Lord. Behind her astonishing display of material workings, the direction of the Lord is there, as it is confirmed in the <i>Gītā</i> (Bg. <i>9.10</i>). The <i>Brahma-saṁhitā</i> affirms that Durgā-śakti is working by the direction of Govinda, and without His sanction the powerful Durgā-śakti cannot move even a blade of grass. Therefore the neophyte devotee, instead of jumping at once on the platform of transcendental pastimes presented by the internal energy of the Lord, may know how great the Supreme Lord is by inquiring about the process of His creative energy. In the <i>Caitanya-caritāmṛta</i> also, descriptions of the creative energy and the Lord's hand in it are explained, and the author of <i>Caitanya-caritāmṛta</i> has warned the neophyte devotees to be seriously on guard against the pitfall of neglecting the knowledge about Kṛṣṇa as to how great He is. Only when one knows Lord Kṛṣṇa's greatness can one firmly put one's unflinching faith in Him; otherwise, like the common man, Lord Kṛṣṇa will be mistaken as one of the many demigods, or a historical personality, or a myth only, even by the great leaders of men. The transcendental pastimes of the Lord in Vṛndāvana, or even at Dvārakā, are relishable by persons who have already qualified themselves in advanced spiritual techniques, and the common man maybe able to attain to such a plane by the gradual process of service and inquiries, as we shall see in the behavior of Mahārāja Parīkṣit."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 7,
|
||||
"reference": "SB 2.4.7",
|
||||
"devanagari": "यथा गोपायति विभुर्यथा संयच्छते पुनः\nयां यां शक्तिम् उपाश्रित्य पुरुशक्तिः परः पुमान्\nआत्मानं क्रीडयन्क्रीडन्करोति विकरोति च",
|
||||
"transliteration": "yathā gopāyati vibhur\nyathā saṁyacchate punaḥ\nyāṁ yāṁ śaktim upāśritya\npuru-śaktiḥ paraḥ pumān\nātmānaṁ krīḍayan krīḍan\nkaroti vikaroti ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gopāyati",
|
||||
"meanings": [
|
||||
"maintains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhuḥ",
|
||||
"meanings": [
|
||||
"the great"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁyacchate",
|
||||
"meanings": [
|
||||
"winds up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yām yām",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaktim",
|
||||
"meanings": [
|
||||
"energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāśritya",
|
||||
"meanings": [
|
||||
"by employing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puru-śaktiḥ",
|
||||
"meanings": [
|
||||
"the all-powerful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pumān",
|
||||
"meanings": [
|
||||
"Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"plenary expansion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krīḍayan",
|
||||
"meanings": [
|
||||
"having engaged them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krīḍan",
|
||||
"meanings": [
|
||||
"as also personally being engaged"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karoti",
|
||||
"meanings": [
|
||||
"do them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikaroti",
|
||||
"meanings": [
|
||||
"and causes to be done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kindly describe how the Supreme Lord, who is all-powerful, engages His different energies and different expansions in maintaining and again winding up the phenomenal world in the sporting spirit of a player.</b>",
|
||||
"purport": [
|
||||
"In the <i>Kaṭhopaniṣad</i> the Supreme Lord is described as the chief eternal being amongst all other eternal individual beings (<i>nityo nityānāṁ cetanaś cetanānām</i>) and the one Supreme Lord who maintains innumerable other individual living beings (<i>eko bahūnāṁ yo vidadhāti kāmān</i>). So all living entities, both in conditioned state and in liberated state, are maintained by the Almighty Supreme Lord. Such maintenances are effected by the Lord through His different expansions of Self and three principal energies, namely the internal, external and marginal energies. The living entities are His marginal energies, and some of them, in the confidence of the Lord, are entrusted with the work of creation also, as are Brahmā, Marīci, etc., and the acts of creation are inspired by the Lord unto them (<i>tene brahma hṛdā</i>). The external energy (<i>māyā</i>) is also impregnated with the <i>jīvas</i> or conditioned souls. The unconditioned marginal potency acts in the spiritual kingdom, and the Lord, by His different plenary expansions, maintains them in different transcendental relations displayed in the spiritual sky. So the one Supreme Personality of Godhead manifests Himself in many (<i>bahu śyāma</i>), and thus all diversities are in Him and He is in all diversities, although He is nevertheless different from all of them. That is the inconceivable mystic power of the Lord, and as such everything is simultaneously one and different from Him by His inconceivable potencies (<i>acintya-bhedābheda-tattva</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.4.8",
|
||||
"devanagari": "नूनं भगवतो ब्रह्मन्हरेर् अद्भुतकर्मणः\nदुर्विभाव्यम् इवाभाति कविभिश्चापि चेष्टितम्",
|
||||
"transliteration": "nūnaṁ bhagavato brahman\nharer adbhuta-karmaṇaḥ\ndurvibhāvyam ivābhāti\nkavibhiś cāpi ceṣṭitam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nūnam",
|
||||
"meanings": [
|
||||
"still insufficient"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavataḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahman",
|
||||
"meanings": [
|
||||
"O learned brāhmaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adbhuta",
|
||||
"meanings": [
|
||||
"wonderful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmaṇaḥ",
|
||||
"meanings": [
|
||||
"one who acts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "durvibhāvyam",
|
||||
"meanings": [
|
||||
"inconceivable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ābhāti",
|
||||
"meanings": [
|
||||
"appears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kavibhiḥ",
|
||||
"meanings": [
|
||||
"even by the highly learned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"in spite of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ceṣṭitam",
|
||||
"meanings": [
|
||||
"being endeavored for."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O learned brāhmaṇa, the transcendental activities of the Lord are all wonderful, and they appear to be inconceivable because even great endeavors by many learned scholars have still proved to be insufficient.</b>",
|
||||
"purport": [
|
||||
"The acts of the Supreme Lord, in the creation of just this one universe, appear to be inconceivably wonderful. And there are innumerable universes, and all of them aggregated together are known as the created material world. And this part of His creation is only a fractional portion of the complete creation. The material world stands as a part only (<i>ekāṁśena sthito jagat</i>). Supposing that the material world is a display of one part of His energy, the remaining three parts consist of the <i>Vaikuṇṭha-jagat</i> or spiritual world described in the <i>Bhagavad-gītā</i> as <i>mad-dhāma</i> or <i>sanātana-dhāma,</i> or the eternal world. We have marked in the previous verse that He creates and again winds up the creation. This action is applicable in the material world only because the other greater part of His creation, namely the Vaikuṇṭha world, is neither created nor annihilated; otherwise the Vaikuṇṭha-dhāma would not have been called eternal. The Lord exists with <i>dhāma;</i> His eternal name, quality, pastimes, entourage and personality are all a display of His different energies and expansions. The Lord is called <i>anādi,</i> or having no creator, and <i>ādi,</i> or the origin of all. We think in our own imperfect way that the Lord is also created, but the <i>Vedānta</i> informs us that He is not created. Rather, everything else is created by Him (<i>nārāyaṇaḥ paro 'vyaktāt</i>). Therefore for the common man these are all very wonderful matters for consideration. Even for the great scholars they are inconceivable, and thus such scholars present theories contradictory to one another. Even for the insignificant part of His creation, this particular universe, they have no complete information as to how far this limited space is extended, or how many stars and planets are there, or the different conditions of those innumerable planets. Modern scientists have insufficient knowledge of all this. Some of them assert that there are 100,000,000 planets scattered all over space. In a news release from Moscow dated 21/2/60, the following piece of knowledge was relayed:",
|
||||
"\"Russia's well-known professor of astronomy Boris Vorontsov-Velianino said that there must be an infinite number of planets in the universe inhabited by beings endowed with reason.",
|
||||
"\"It could be that life similar to that on earth flourishes on such planets.",
|
||||
"\"Doctor of Chemistry Nikolat Zhirov, covering the problem of atmosphere on other planets, pointed out that the organism of a Martian, for instance, could very well adapt itself to normal existence with a low body temperature.",
|
||||
"\"He said that he felt that the gaseous composition of Martian atmosphere was quite suitable to sustain life of beings which have become adapted to it.\"",
|
||||
"This adaptibility of an organism to different varieties of planets is described in the <i>Brahma-saṁhitā</i> as <i>vibhūti-bhinnam,</i> i.e., each and every one of the innumerable planets within the universe is endowed with a particular type of atmosphere, and the living beings there are more perfectly advanced in science and psychology because of a better atmosphere. <i>Vibhūti</i> means specific powers, and <i>bhinnam</i> means variegated. Scientists who are attempting to explore outer space and are trying to reach other planets by mechanical arrangements must know for certain that organisms adapted to the atmosphere of earth cannot exist in the atmospheres of other planets (<i>Easy Journey to Other Planets</i>). One has to prepare himself, therefore, to be transferred to a different planet after being relieved of the present body, as it is said in the <i>Bhagavad-gītā, yānti deva-vratā devān pitèn yānti pitṛ-vratāḥ bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām</i>: \"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me.\" (Bg. 9.25)",
|
||||
"Mahārāja Parīkṣit's statement regarding the working of the creative energy of the Lord discloses that he knew everything of the process of creation. Why then did he ask Śukadeva Gosvāmī for such information? Mahārāja Parīkṣit, being a great emperor, a descendant of the Pāṇḍavas and a great devotee of Lord Kṛṣṇa, was quite able to know considerably about the creation of the world, but that much knowledge was not sufficient. He said therefore that even greatly learned scholars fail to know about that, even after great effort. The Lord is unlimited, and His activities are also unfathomed. Any living being, up to the standard of Brahmājī, the highest perfect living being within the universe, with a limited source of knowledge and with imperfect senses can never imagine knowing about the unlimited. We can know something of the unlimited when it is explained by the unlimited, as it has been done by the Lord Himself in the unique statements of the <i>Bhagavad-gītā,</i> and it can also be known to some extent from realized souls like Śukadeva Gosvāmī, who learned it from Vyāsadeva, a disciple of Nārada, and thus the perfect knowledge can descend by the chain of disciplic succession only, and not by any form of experimental knowledge, old or modern."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,103 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.4.9",
|
||||
"devanagari": "यथा गुणांस्तु प्रकृतेर्युगपत्क्रमशो ऽपि वा\nबिभर्ति भूरिशस्त्व् एकः कुर्वन्कर्माणि जन्मभिः",
|
||||
"transliteration": "yathā guṇāṁs tu prakṛter\nyugapat kramaśo 'pi vā\nbibharti bhūriśas tv ekaḥ\nkurvan karmāṇi janmabhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as they are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇān",
|
||||
"meanings": [
|
||||
"the modes of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prakṛteḥ",
|
||||
"meanings": [
|
||||
"of the material energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yugapat",
|
||||
"meanings": [
|
||||
"simultaneously"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kramaśaḥ",
|
||||
"meanings": [
|
||||
"gradually"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bibharti",
|
||||
"meanings": [
|
||||
"maintains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūriśaḥ",
|
||||
"meanings": [
|
||||
"many forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaḥ",
|
||||
"meanings": [
|
||||
"the supreme one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kurvan",
|
||||
"meanings": [
|
||||
"acting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmāṇi",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janmabhiḥ",
|
||||
"meanings": [
|
||||
"by incarnations."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Supreme Personality of Godhead is one, whether He alone acts with the modes of material nature, or simultaneously expands in many forms, or expands consecutively to direct the modes of nature.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,97 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.4.10",
|
||||
"devanagari": "विचिकित्सितम् एतन्मे ब्रवीतु भगवान्यथा\nशाब्दे ब्रह्मणि निष्णातः परस्मिंश्च भवान्खलु",
|
||||
"transliteration": "vicikitsitam etan me\nbravītu bhagavān yathā\nśābde brahmaṇi niṣṇātaḥ\nparasmiṁś ca bhavān khalu",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vicikitsitam",
|
||||
"meanings": [
|
||||
"doubtful inquiry"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"of me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bravītu",
|
||||
"meanings": [
|
||||
"just clear up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"powerful like the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śābde",
|
||||
"meanings": [
|
||||
"sound transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇi",
|
||||
"meanings": [
|
||||
"Vedic literature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niṣṇātaḥ",
|
||||
"meanings": [
|
||||
"fully realized"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parasmin",
|
||||
"meanings": [
|
||||
"in transcendence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khalu",
|
||||
"meanings": [
|
||||
"as a matter of fact."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kindly clear up all these doubtful inquiries, because you are not only vastly learned in the Vedic literatures and self-realized in transcendence, but you are also a great devotee of the Lord, and therefore you are as good as the Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"In the <i>Brahma-saṁhitā</i> it is said that the Supreme Absolute Truth, Govinda, the Personality of Godhead, although one without a second, is infallibly expanded by innumerable forms nondifferent from one another, and although He is the original person, He is still ever young with permanent youthful energy. He is very difficult to be known simply by learning the transcendental science of the <i>Vedas,</i> but He is very easily realized by His pure devotees.",
|
||||
"The expansion of different forms of the Lord, as from Kṛṣṇa to Baladeva to Saṅkarṣaṇa, from Saṅkarṣaṇa to Vāsudeva, from Vāsudeva to Aniruddha, from Aniruddha to Pradyumna and then again to second Saṅkarṣaṇa and from Him to the Nārāyaṇa-Puruṣāvatāras<i>,</i> and innumerable other forms, which are compared to the constant flowing of the uncountable waves of a river, are all one and the same. They are like lamps of equal power which kindle from one lamp to another. That is the transcendental potency of the Lord. The <i>Vedas</i> say that He is so complete that even though the whole complete identity is emanated from Him, He still remains the same complete whole (<i>pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate</i>). As such, there is no validity in a material conception of the Lord by the mental speculators. Thus He remains always a mystery for the mundane scholar, even if he is vastly learned in the Vedic literatures (<i>vedeṣu durlabham adurlabham ātma-bhaktau</i>). Therefore, the Lord is beyond the limit of conception for mundane learned scholars, philosophers or scientists. He is easily understandable by the pure devotee because the Lord declares in the <i>Bhagavad-gītā</i> that after surpassing the stage of knowledge, when one is able to be engaged in the devotional service of the Lord, then only can one know the true nature of the Lord (Bg. 18.54). No one can have any clear conception of the Lord or His holy name, form, attributes, pastimes, etc., unless one is engaged in His transcendental loving service. The statement of the <i>Bhagavad-gītā</i> that one must first of all surrender unto the Lord, being freed from all other engagements, means that one must become a pure unconditional devotee of the Lord. Only then can one know Him by the strength of devotional service.",
|
||||
"Mahārāja Parīkṣit admitted in the previous verse that the Lord is inconceivable even for the greatest learned scholars. Why then should he again request Śukadeva Gosvāmī to clarify his insufficient knowledge about the Lord? The reason is clear. Śukadeva Gosvāmī was not only vastly learned in the Vedic literatures, but he was also a great self-realized soul and a powerful devotee of the Lord. A powerful devotee of the Lord is, by the grace of the Lord, more than the Lord Himself. The Personality of Godhead Śrī Rāmacandra attempted to bridge the Indian Ocean to reach the island of Laṅkā, but Śrī Hanumānjī, the unalloyed devotee of the Personality of Godhead, could cross the ocean simply by jumping over it. The Lord is so merciful upon His pure devotee that He presents His beloved devotee as more powerful than Himself. The Lord expressed Himself to be unable to save Durvāsā Muni, although the Muni was so powerful that he could reach the Lord directly in these material conditions. But Durvāsā Muni was saved by Mahārāja Ambarīṣa, a devotee of the Lord. Therefore, a devotee of the Lord is not only more powerful than the Lord, but also worship of the devotee is considered more effective than direct worship of the Lord (<i>mad-bhakta-pūjābhyadhikā</i>).",
|
||||
"The conclusion is, therefore, that a serious devotee must first approach a spiritual master who is not only well versed in the Vedic literatures but is also a great devotee with factual realization of the Lord and His different energies. Without the help of such a devotee spiritual master, no one can make progress in the transcendental science of the Lord. And a bona fide spiritual master like Śukadeva Gosvāmī does not speak about the Lord only in the matter of His internal potencies, but also explains how He associates with His external potencies.",
|
||||
"The Lord's pastimes, in the internal potency, are displayed in His activities in Vṛndāvana, but His external potential works are directed in His features of Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, and Kṣīrodakaśāyī Viṣṇu. Śrīla Viśvanātha Cakravartī offers his good counsel to the interested Vaiṣṇavas when he says that they should not only be interested to hear about the Lord's activities (like <i>rāsa-līlā</i>, etc.), but that they must be keenly interested in His pastimes in His features of the Puruṣāvatāras in connection with <i>sṛṣṭi-tattva</i>, creational functions, following the examples of Mahārāja Parīkṣit, the ideal disciple, and Śukadeva Gosvāmī, the ideal spiritual master."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.4.11",
|
||||
"devanagari": "सूत उवाच\nइत्य् उपामन्त्रितो राज्ञा गुणानुकथने हरेः\nहृषीकेशम् अनुस्मृत्य प्रतिवक्तुं प्रचक्रमे",
|
||||
"transliteration": "sūta uvāca\nity upāmantrito rājñā\nguṇānukathane hareḥ\nhṛṣīkeśam anusmṛtya\nprativaktuṁ pracakrame",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sūta uvāca",
|
||||
"meanings": [
|
||||
"Sūta Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāmantritaḥ",
|
||||
"meanings": [
|
||||
"being requested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājñā",
|
||||
"meanings": [
|
||||
"by the King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-anukathane",
|
||||
"meanings": [
|
||||
"in describing the transcendental attributes of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛṣīkeśam",
|
||||
"meanings": [
|
||||
"the master of the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anusmṛtya",
|
||||
"meanings": [
|
||||
"properly remembering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prativaktum",
|
||||
"meanings": [
|
||||
"just to reply"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pracakrame",
|
||||
"meanings": [
|
||||
"executed the preliminaries."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Sūta Gosvāmī said,</b><b> When Śukadeva Gosvāmī was thus requested by the King to describe the creative energy of the Personality of Godhead, the former then systematically remembered the master of the senses [Śrī Kṛṣṇa], and to reply properly he spoke thus.</b>",
|
||||
"purport": [
|
||||
"The devotees of the Lord, while delivering some speeches and describing the transcendental attributes of the Lord, do not think that they can do anything independently. They think that they can speak only what they are induced to speak by the Supreme Lord, the master of the senses. The senses of the individual being are not his own, and the devotee knows that such senses belong to the Supreme Lord and that they can be properly used when they are employed for the service of the Lord. The senses are instruments, and elements are ingredients, all endowed by the Lord; therefore whatever an individual can do, speak, see, etc., is under the direction of the Lord only. The <i>Bhagavad-gītā</i> confirms this (Bg. 15.15): <i>sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca.</i> No one is free to act freely and independently, and as such, one should always seek the permission of the Lord to do or eat or speak, and by the blessing of the Lord everything done by a devotee is beyond the principles of four defects typical of the conditioned soul."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.4.12",
|
||||
"devanagari": "श्री शुक उवाच\nनमः परस्मै पुरुषाय भूयसे सदुद्भवस्थाननिरोधलीलया\nगृहीतशक्तित्रितयाय देहिनाम् अन्तर्भवायानुपलक्ष्यवर्त्मने",
|
||||
"transliteration": "śrī śuka uvāca\nnamaḥ parasmai puruṣāya bhūyase\nsad-udbhava-sthāna-nirodha-līlayā\ngṛhīta-śakti-tritayāya dehinām\nantarbhavāyānupalakṣya-vartmane",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"offering obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parasmai",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣāya",
|
||||
"meanings": [
|
||||
"Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūyase",
|
||||
"meanings": [
|
||||
"unto the complete whole"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sad-udbhava",
|
||||
"meanings": [
|
||||
"creation of the material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthāna",
|
||||
"meanings": [
|
||||
"its maintenance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirodha",
|
||||
"meanings": [
|
||||
"and its winding up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "līlayā",
|
||||
"meanings": [
|
||||
"by the pastime of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhīta",
|
||||
"meanings": [
|
||||
"having accepted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śakti",
|
||||
"meanings": [
|
||||
"power"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tritayāya",
|
||||
"meanings": [
|
||||
"three modes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehinām",
|
||||
"meanings": [
|
||||
"of all who possess material bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antarbhavāya",
|
||||
"meanings": [
|
||||
"unto Him who resides within"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anupalakṣya",
|
||||
"meanings": [
|
||||
"inconceivable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vartmane",
|
||||
"meanings": [
|
||||
"one who has such ways."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī said:</b><b> Let me offer my respectful obeisances unto the Supreme Personality of Godhead who, for the creation of the material world, accepts the three modes of nature. He is the complete whole residing within the body of everyone, and His ways are inconceivable.</b>",
|
||||
"purport": [
|
||||
"This material world is a manifestation of the three modes of goodness, passion and ignorance, and the Supreme Lord, for the creation, maintenance and destruction of the material world, accepts three predominating forms of Brahmā, Viṣṇu and Śaṅkara (Śiva). As Viṣṇu He enters into every body materially created. As Garbhodakaśāyī Viṣṇu He enters into every universe, and as Kṣīrodakaśāyī Viṣṇu He enters in the body of every living being. Lord Śrī Kṛṣṇa, being the origin of all Viṣṇu-tattvas, is addressed here as <i>paraḥ pumān</i>, or Puruṣottama, as described in the <i>Bhagavad-gītā</i> (Bg. 15.18), or the complete whole. The <i>puruṣāvatāras</i> are therefore His plenary expansions. <i>Bhakti-yoga</i> is the only process by which one can become competent to know Him. Because the empiric philosophers and mystic <i>yogīs</i> cannot conceive of the Personality of Godhead, He is called <i>anupalakṣya-vartmane,</i> the Lord of the inconceivable way, or <i>bhakti-yoga.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,119 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.4.13",
|
||||
"devanagari": "भूयो नमः सद्वृजिनच्छिदे ऽसताम् असम्भवायाखिलसत्त्वमूर्तये\nपुंसां पुनः पारमहंस्य आश्रमे व्यवस्थितानाम् अनुमृग्यदाशुषे",
|
||||
"transliteration": "bhūyo namaḥ sad-vṛjina-cchide 'satām\nasambhavāyākhila-sattva-mūrtaye\npuṁsāṁ punaḥ pāramahaṁsya āśrame\nvyavasthitānām anumṛgya-dāśuṣe",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhūyaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sat",
|
||||
"meanings": [
|
||||
"of the devotees or of the pious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛjina",
|
||||
"meanings": [
|
||||
"distresses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "chide",
|
||||
"meanings": [
|
||||
"the liberator"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asatām",
|
||||
"meanings": [
|
||||
"of the atheist, non-devotee demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asambhavāya",
|
||||
"meanings": [
|
||||
"cessation of further unhappiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akhila",
|
||||
"meanings": [
|
||||
"complete"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sattva",
|
||||
"meanings": [
|
||||
"goodness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mūrtaye",
|
||||
"meanings": [
|
||||
"unto the Personality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
|
||||
"meanings": [
|
||||
"of the transcendentalists"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāramahaṁsye",
|
||||
"meanings": [
|
||||
"highest stage of spiritual perfection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrame",
|
||||
"meanings": [
|
||||
"in the status"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasthitānām",
|
||||
"meanings": [
|
||||
"particularly situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anumṛgya",
|
||||
"meanings": [
|
||||
"destination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāśuṣe",
|
||||
"meanings": [
|
||||
"one who delivers."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator from all distresses of the pious devotees and the destroyer of the further advances in atheistic temperament of the nondevotee demons. For the transcendentalists, who are situated in the topmost spiritual perfection, He grants their specific destinations.</b>",
|
||||
"purport": [
|
||||
"Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. <i>Akhila</i> means complete, or that which is not <i>khila,</i> inferior. As stated in the <i>Bhagavad-gītā,</i> there are two kinds of nature (<i>prakṛti</i>), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called <i>anarva,</i> or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior material nature. He is complete transcendence. And He is <i>mūrti,</i> or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (<i>yasya prabhā</i>). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the <i>Vedas</i> are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the <i>Vedas,</i> so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, etc., and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons, He is ever kind to everyone because He is complete existence for all individual existence.",
|
||||
"The <i>paramahaṁsa</i> stage of existence is the highest perfectional stage of spiritual values. According to Śrīmatī Kuntīdevī, the Lord is factually understood by the <i>paramahaṁsas</i> only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramātmā to the Personality of Godhead, Puruṣottama Lord Kṛṣṇa, similarly there is gradual promotion of one's situation in the spiritual life of <i>sannyāsa.</i> <i>Kuṭīcaka, bahūdaka, parivrājakācārya</i> and <i>paramahaṁsa</i> are gradual progressive stages in the renounced order of life, <i>sannyāsa,</i> and Queen Kuntīdevī, the mother of the Pāṇḍavas, has spoken about them in her prayers for Lord Kṛṣṇa (Canto One, Chapter Eight). The <i>paramahaṁsas</i> are generally found both among the impersonalists and the devotees, but according to <i>Śrīmad-Bhāgavatam</i> (as it is clearly stated by Kuntīdevī), pure <i>bhakti-yoga</i> is understood by the <i>paramahaṁsas,</i> and she has especially mentioned that the Lord descends (<i>paritrāṇāya sādhūnāṁ</i>) especially to award <i>bhakti-yoga</i> to the <i>paramahaṁsas.</i> So ultimately the <i>paramahaṁsas,</i> in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is <i>bhakti-yoga,</i> by which one accepts the transcendental loving service of the Lord. Those who accept the path of <i>bhakti-yoga</i> are the factual <i>paramahaṁsas.</i>",
|
||||
"Since the Lord is very kind to everyone, the impersonalists, who accept <i>bhakti</i> as the means of being merged in the existence of the Lord in His impersonal <i>brahmajyoti,</i> are also awarded their desired destination. He has assured everyone in the <i>Bhagavad-gītā</i>: <i>ye yathā māṁ prapadyante.</i> According to Śrīla Viśvanātha Cakravartī, there are two classes of <i>paramahaṁsas,</i> namely the <i>brahmānandīs</i> (impersonalists) and the <i>premānandīs</i> (devotees), and both are awarded their desired destinations, although the <i>premānandīs</i> are more fortunate than the <i>brahmānandīs.</i> But both the <i>brahmānandīs</i> and the <i>premānandīs</i> are transcendentalists, and they have nothing to do with the inferior material nature full of the existential miseries of life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,115 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.4.14",
|
||||
"devanagari": "नमो नमस्ते ऽस्त्व् ऋषभाय सात्वतां विदूरकाष्ठाय मुहुः कुयोगिनाम्\nनिरस्तसाम्यातिशयेन राधसा स्वधामनि ब्रह्मणि रंस्यते नमः",
|
||||
"transliteration": "namo namas te 'stv ṛṣabhāya sātvatāṁ\nvidūra-kāṣṭhāya muhuḥ ku-yoginām\nnirasta-sāmyātiśayena rādhasā\nsva-dhāmani brahmaṇi raṁsyate namaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "namaḥ namas te",
|
||||
"meanings": [
|
||||
"let me offer my obeisances unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "astu",
|
||||
"meanings": [
|
||||
"are"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣabhāya",
|
||||
"meanings": [
|
||||
"unto the great associate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sātvatām",
|
||||
"meanings": [
|
||||
"of the members of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidūra-kāṣṭhāya",
|
||||
"meanings": [
|
||||
"one who is far from mundane wranglers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhuḥ",
|
||||
"meanings": [
|
||||
"always"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ku-yoginām",
|
||||
"meanings": [
|
||||
"of the nondevotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirasta",
|
||||
"meanings": [
|
||||
"vanquished"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāmya",
|
||||
"meanings": [
|
||||
"equal status"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atiśayena",
|
||||
"meanings": [
|
||||
"by greatness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rādhasā",
|
||||
"meanings": [
|
||||
"by opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-dhāmani",
|
||||
"meanings": [
|
||||
"in His own abode"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇi",
|
||||
"meanings": [
|
||||
"in the spiritual sky"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "raṁsyate",
|
||||
"meanings": [
|
||||
"enjoys"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"I do bow down."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Let me offer my respectful obeisances unto Him who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable.</b>",
|
||||
"purport": [
|
||||
"There are two sides of the transcendental manifestations of the Supreme Lord, Śrī Kṛṣṇa. For the pure devotees He is the constant companion, as in the case of His becoming one of the family members of the Yadu dynasty, or His becoming the friend of Arjuna, or His becoming the associate neighbor of the inhabitants of Vṛndāvana, as the son of Nanda-Yaśodā, the friend of Sudāmā, Śrīdāmā and Madhumaṅgala, or the lover of the damsels of Vrajabhūmi, etc. That is part of His personal features. And by His impersonal feature He expands the rays of the <i>brahmajyoti,</i> which is limitless and all-pervasive. Part of this all-pervasive <i>brahmajyoti,</i> which is compared with the sun rays, is covered by the darkness of <i>mahat-tattva</i>, and this insignificant part is known as the material world. In this material world there are innumerable universes like the one we can experience, and in each of them there are hundreds of thousands of planets like the one we are inhabiting. The mundaners are more or less captivated by the unlimited expansion of the rays of the Lord, but the devotees are concerned more with His personal form, from which everything is emanating (<i>janmādy asya yataḥ</i>). As the sun rays are concentrated in the sun disc, so the <i>brahmajyoti</i> is concentrated in Goloka Vṛndāvana, the topmost spiritual planet in the spiritual sky. The immeasurable spiritual sky is full of spiritual planets, named Vaikuṇṭhas, far beyond the material sky. The mundaners have no sufficient information of even the mundane sky, so what can they think of the spiritual sky? Therefore the mundaners are always far, far away from Him. Even if they are able to manufacture some machine, in the future, whose speed may be accelerated to the velocity of the air or mind, the mundaners will still be unable to imagine reaching the planets in the spiritual sky. So the Lord and His residential abode will always remain a myth or a mysterious problem, but for the devotees the Lord will always be available as an associate.",
|
||||
"In the spiritual sky His opulence is immeasurable. The Lord resides in all the spiritual planets, or innumerable Vaikuṇṭha planets, by expanding His plenary portions along with His liberated devotee associates, but the impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of brahmajyoti. They have no qualifications for becoming one of the associates of the Lord either in the Vaikuṇṭha planets or in the supreme planet Goloka Vṛndāvana, described in the <i>Bhagavad-gītā</i> as the<i> mad-dhāma</i>, and here in this verse as the <i>sva-dhāma</i> of the Lord.",
|
||||
"This <i>mad-dhāma</i> or <i>sva-dhāma</i> is described in the <i>Bhagavad-gītā </i>as follows:",
|
||||
"<i>na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ<br/> yad gatvā na nivartante tad dhāma paramaṁ mama<br/> </i>(Bg. <i>15.6</i>)",
|
||||
"The Lord's <i>sva-dhāma</i> does not require any sunlight or moonlight or electricity for illumination. That <i>dhāma,</i> or place, is supreme, and whoever goes there never comes back to this material world.",
|
||||
"The Vaikuṇṭha planets and the Goloka Vṛndāvana planet are all self-illuminating, and the rays are scattered by those <i>sva-dhāma</i> of the Lord which constitute the existence of the <i>brahmajyoti</i>. It is further confirmed in the <i>Vedas</i> like the <i>Muṇḍaka, </i>[2.2.11]<i> Kaṭha</i> and <i>Śvetāśvatara Upaniṣads</i>:",
|
||||
"<i>na tatra sūryo bhāti na candratārakam<br/> nemā vidyuto bhānti kuto ayam agniḥ<br/> tam eva bhāntam anubhāti sarvam<br/> tasya bhāsā sarvam idaṁ vibhāti</i>",
|
||||
"In the <i>sva-dhāma</i> of the Lord there is no need of sun, moon, or stars for illumination. Nor is there need of electricity, so what to speak of ignited lamps? On the other hand, it is because of those planets being self-illuminating that all effulgence has become possible, and whatever there is that is dazzling is due to the reflection of that <i>sva-dhāma.</i>",
|
||||
"One who is dazzled by the effulgence of the impersonal <i>brahmajyoti</i> cannot know the personal transcendence; therefore in the <i>Īśopaniṣad</i> [15] it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality. It is spoken thus:",
|
||||
"<i>hiraṇmayena pātreṇa satyasyāpihitaṁ mukham<br/> tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye</i>",
|
||||
"\"O Lord, You are the maintainer of everything both material and spiritual, and everything flourishes by Your mercy. Your devotional service, or <i>bhakti-yoga,</i> is the actual principle of religion, <i>satya-dharma,</i> and I am engaged in that service. So kindly protect me by showing Your real face. Please, therefore, remove the veil of Your <i>brahmajyoti</i> rays so that I can see Your form of eternal bliss and knowledge.\""
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,142 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.4.15",
|
||||
"devanagari": "यत्कीर्तनं यत्स्मरणं यदीक्षणं यद्वन्दनं यच्छ्रवणं यदर्हणम्\nलोकस्य सद्यो विधुनोति कल्मषं तस्मै सुभद्रश्रवसे नमो नमः",
|
||||
"transliteration": "yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇaṁ\nyad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam\nlokasya sadyo vidhunoti kalmaṣaṁ\ntasmai subhadra-śravase namo namaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kīrtanam",
|
||||
"meanings": [
|
||||
"glorification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smaraṇam",
|
||||
"meanings": [
|
||||
"remembrances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īkṣaṇam",
|
||||
"meanings": [
|
||||
"audience"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vandanam",
|
||||
"meanings": [
|
||||
"prayers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravaṇam",
|
||||
"meanings": [
|
||||
"hearing about"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhaṇam",
|
||||
"meanings": [
|
||||
"worshiping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lokasya",
|
||||
"meanings": [
|
||||
"of all people"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sadyaḥ",
|
||||
"meanings": [
|
||||
"forthwith"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhunoti",
|
||||
"meanings": [
|
||||
"specifically cleanses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalmaṣam",
|
||||
"meanings": [
|
||||
"effects of sins"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "subhadra",
|
||||
"meanings": [
|
||||
"all-auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravase",
|
||||
"meanings": [
|
||||
"one who is heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"by due obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"again and again."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.</b>",
|
||||
"purport": [
|
||||
"The sublime form of religious performances to free oneself from all reactions of sins is suggested herein by the greatest authority, Śrī Śukadeva Gosvāmī. <i>Kīrtanam</i>, or glorifying the Lord, can be performed by very many ways, such as remembering, visiting temples to see the Deity, offering prayers in front of the Lord, and hearing recitations of glorification of the Lord as they are mentioned in the <i>Śrīmad-Bhāgavatam</i> or in the <i>Bhagavad-gītā</i>. <i>Kīrtana</i> can be performed both by singing the glories of the Lord in accompaniment with melodious music and by recitation of scriptures like <i>Śrīmad-Bhāgavatam</i> or <i>Bhagavad-gītā.</i>",
|
||||
"The devotees may not be disappointed in the absence of the Lord physically, though they may think of not being associated with Him. The devotional process of chanting, hearing, remembering, etc., (either all or some of them, or even one of them) can give us the desired result of being associated with the Lord by discharging the transcendental loving service of the Lord in the above manner. Even the very sound of the holy name of Lord Kṛṣṇa or Rāma can at once surcharge the atmosphere spiritually, and we must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless <i>kīrtana</i> has positive association with the Lord. Similarly, remembrance and prayers also can give us the desired result if they are properly done under expert guidance. One should not concoct forms of devotional service. One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church. One is sure to get free from the reactions of sins, provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church. This mentality of committing sins willfully on the strength of devotional service is called <i>nāmno balāt pāpa-buddhiḥ</i>, the greatest offense in the discharge of devotional service. Hearing is, therefore, essential in order to keep oneself strictly on guard against such pitfalls of sins. And in order to give special stress to the hearing process, the Gosvāmī invokes all auspicious fortune in this matter."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,118 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.4.16",
|
||||
"devanagari": "विचक्षणा यच्चरणोपसादनात्संगं व्युदस्योभयतो ऽन्तरात्मनः\nविन्दन्ति हि ब्रह्मगतिं गतक्लमास्तस्मै सुभद्रश्रवसे नमो नमः",
|
||||
"transliteration": "vicakṣaṇā yac-caraṇopasādanāt\nsaṅgaṁ vyudasyobhayato 'ntar-ātmanaḥ\nvindanti hi brahma-gatiṁ gata-klamās\ntasmai subhadra-śravase namo namaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vicakṣaṇāḥ",
|
||||
"meanings": [
|
||||
"highly intellectual"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "caraṇa-upasādanāt",
|
||||
"meanings": [
|
||||
"simply dedicating oneself unto the lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅgam",
|
||||
"meanings": [
|
||||
"attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyudasya",
|
||||
"meanings": [
|
||||
"giving up completely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhayataḥ",
|
||||
"meanings": [
|
||||
"for present and future existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antar-ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the heart and soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vindanti",
|
||||
"meanings": [
|
||||
"moves progressively"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma-gatim",
|
||||
"meanings": [
|
||||
"towards spiritual existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gata-klamāḥ",
|
||||
"meanings": [
|
||||
"without difficulty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "subhadra",
|
||||
"meanings": [
|
||||
"all-auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravase",
|
||||
"meanings": [
|
||||
"unto one who is heard"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my due obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"again and again."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Let me offer my respectful obeisances again and again unto the all-auspicious Lord Śrī Kṛṣṇa. The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all attachments to present and future existences and without difficulty progress towards spiritual existence.</b>",
|
||||
"purport": [
|
||||
"Lord Śrī Kṛṣṇa has repeatedly instructed Arjuna, or for that matter everyone concerned with becoming His unalloyed devotee. In the last phase of His instruction in the <i>Bhagavad-gītā</i> (Bg. 18.64-66) He instructed most confidentially as follows:",
|
||||
"<i>sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ<br/> iṣṭo 'si me dṛḍham iti tato vakṣyāmi te hitam</i>",
|
||||
"<i>manmanā bhava mad-bhakto madyājī māṁ namaskuru<br/> mām evaiṣyasi satyaṁ te pratijāne priyo 'si me</i>",
|
||||
"<i>sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja<br/> ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ</i>",
|
||||
"\"My dear Arjuna, you are very dear to Me, and therefore only for your good I will disclose the most secret part of My instructions. It is simply this: become a pure devotee of Mine and give yourself unto Me only, and I promise you full spiritual existence, by which you may gain the eternal right of transcendental loving service unto Me. Just give up all other ways of religiosity and exclusively surrender unto Me and believe that I will protect you from your sinful acts, and I shall deliver you. Do not worry any more.\"",
|
||||
"Persons who are intelligent take serious notice of this last instruction of the Lord. Knowledge of the self is the first step in spiritual realization, which is called confidential knowledge, and a step further is God realization, which is called more confidential knowledge. The culmination of the knowledge of <i>Bhagavad-gītā</i> is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service of the Lord is always based on love of God and is distinguished from the nature of routine service as prescribed in <i>karma-yoga, jñāna-yoga</i> or <i>dhyāna-yoga.</i> In the <i>Bhagavad-gītā</i> there are different instructions for such men of different categories, and there are various descriptions for <i>varṇāśrama-dharma, sannyāsa-dharma, yati-dharma,</i> the renounced order of life, controlling the senses, meditation, perfection of mystic powers, etc., but one who fully surrenders unto the Lord to render service unto Him, out of spontaneous love for Him, factually assimilates the essence of all knowledge described in the <i>Vedas.</i> One who adopts this method very skillfully attains perfection of life at once. And this perfection of human life is called <i>brahma-gati,</i> or the progressive march in spiritual existence. As enunciated by Śrīla Jīva Gosvāmī on the basis of Vedic assurances, <i>brahma-gati</i> means to attain a spiritual form as good as that of the Lord, and in that form the liberated living being eternally lives on one of the spiritual planets situated in the spiritual sky. Attainment of this perfection of life is easily available to a pure devotee of the Lord without undergoing any difficult method of perfection. Such a devotional life is full of <i>kīrtana, smaraṇa, īkṣaṇa,</i> etc., as mentioned in a previous verse. One must therefore adopt this simple way of devotional life in order to attain the highest perfection available in any category of the human form of life in any part of the world. Lord Brahmā, when he met Lord Kṛṣṇa as a playful child at Vṛndāvana, offered his prayer in which he said:",
|
||||
"<i>śreyaḥ srutiṁ bhaktim udasya te vibho<br/> kliśyanti ye kevala-bodha-labdhaye<br/> teṣām asau kleśala eva śiṣyate<br/> nānyad yathā sthūla-tuṣāvaghātinām<br/> </i>(<i>Bhāg.</i> <i>10.14.4</i>)",
|
||||
"<i>Bhakti-yoga</i> is the highest quality of perfection to be achieved by the intelligent person in lieu of performing a large quantity of spiritual activities. The example cited here is very appropriate. A handful of real paddy is more valuable than heaps of paddy skins without any substance within. Similarly, one should not be attracted by the jugglery of <i>karma-kāṇḍa</i> or <i>jñāna-kāṇḍa</i> or even the gymnastic performances of <i>yoga,</i> but skillfully should take to the simple performances of <i>kīrtanam, smaraṇam,</i> etc., under a bona fide spiritual master and without any difficulty attain the highest perfection."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.4.17",
|
||||
"devanagari": "तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविदः सुमंगलाः\nक्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमो नमः",
|
||||
"transliteration": "tapasvino dāna-parā yaśasvino\nmanasvino mantra-vidaḥ su-maṅgalāḥ\nkṣemaṁ na vindanti vinā yad-arpaṇaṁ\ntasmai subhadra-śravase namo namaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tapasvinaḥ",
|
||||
"meanings": [
|
||||
"the great learned sages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāna-parāḥ",
|
||||
"meanings": [
|
||||
"the great performer of charity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaśasvinaḥ",
|
||||
"meanings": [
|
||||
"the great worker of distinction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasvinaḥ",
|
||||
"meanings": [
|
||||
"the great philosophers or mystics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mantra-vidaḥ",
|
||||
"meanings": [
|
||||
"the great chanter of the Vedic hymns"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-maṅgalāḥ",
|
||||
"meanings": [
|
||||
"strict followers of Vedic principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣemam",
|
||||
"meanings": [
|
||||
"fruitful result"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vindanti",
|
||||
"meanings": [
|
||||
"attain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinā",
|
||||
"meanings": [
|
||||
"without"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yad-arpaṇam",
|
||||
"meanings": [
|
||||
"dedication"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "subhadra",
|
||||
"meanings": [
|
||||
"auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śravase",
|
||||
"meanings": [
|
||||
"hearing about Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"again and again."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa again and again because the great learned sages, the great performers of charities, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord.</b>",
|
||||
"purport": [
|
||||
"Advancement of learning, charitable disposition of mind, taking part in political, social or religious leadership of human society, philosophical speculations or the practice of the <i>yoga</i> system, becoming expert in the Vedic rituals, and all similar high qualities in man serve one in the attainment of perfection only when they are employed in the service of the Lord. Without such dovetailing, all such qualities become sources of trouble for people in general. Everything can either be utilized for one's own sense gratification or in the service of one other than oneself. There are two kinds of self-interest also, namely personal selfishness and extended selfishness. But there is no qualitative difference between personal and extended selfishness. Theft for personal interest or for the family interest is of the same quality—namely, criminal. A thief pleading not guilty because of committing theft not for personal interest but for the interest of society or country has never been excused by the established law of any country. People in general have no knowledge that the self-interest of a living being attains perfection only when such an interest coincides with the interest of the Lord. For example, what is the interest of maintaining body and soul together? One earns money for maintenance of the body (personal or social), but unless there is God consciousness, unless the body is being properly maintained to realize one's relation with God, all good efforts to maintain body and soul together are similar to the attempts of the animals to maintain the body and soul together. The purpose of maintaining the human body is different from that of the animals. Similarly, advancement of learning, economic development, philosophical research, study in the Vedic literature or even the execution of pious activities (like charity, opening of hospitals, the distribution of food grains, etc.) should be done in relation with the Lord. The aim of all such acts and endeavors must be for the pleasure of the Lord and not for the satisfaction of any other identity, individual or collective (<i>saṁsiddhir hari-toṣaṇam</i>). In the <i>Bhagavad-gītā</i> also the same principle is confirmed (Bg. 9.27), and it is said there that whatever we may give in charity and whatever we may observe in austerity must be given over to the Lord or be done on His account only. The expert leaders of a godless human civilization cannot bring about a fruitful result in all their different attempts at educational advancement or economic development unless they are God conscious. And to become God conscious one has to hear about the all-auspicious Lord, as He is described in literature like the <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,139 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.4.18",
|
||||
"devanagari": "किरातहूणान्ध्रपुलिन्दपुल्कशा आभीरशुम्भा यवनाः खसादयः\nये ऽन्ये च पापा यदपाश्रयाश्रयाः शुध्यन्ति तस्मै प्रभविष्णवे नमः",
|
||||
"transliteration": "kirāta-hūṇāndhra-pulinda-pulkaśā\nābhīra-śumbhā yavanāḥ khasādayaḥ\nye 'nye ca pāpā yad-apāśrayāśrayāḥ\nśudhyanti tasmai prabhaviṣṇave namaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kirāta",
|
||||
"meanings": [
|
||||
"a province of old Bhārata"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hūṇa",
|
||||
"meanings": [
|
||||
"part of Germany and Russia"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āndhra",
|
||||
"meanings": [
|
||||
"a province of Southern India"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pulinda",
|
||||
"meanings": [
|
||||
"the Greeks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pulkaśāḥ",
|
||||
"meanings": [
|
||||
"another province"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ābhīra",
|
||||
"meanings": [
|
||||
"part of old Sindh"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śumbhāḥ",
|
||||
"meanings": [
|
||||
"another province"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yavanāḥ",
|
||||
"meanings": [
|
||||
"the Turks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khasa-ādayaḥ",
|
||||
"meanings": [
|
||||
"the Mongolian Province"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"even those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anye",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāpāḥ",
|
||||
"meanings": [
|
||||
"addicted to sinful acts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apāśraya-āśrayāḥ",
|
||||
"meanings": [
|
||||
"having taken shelter of the devotees of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śudhyanti",
|
||||
"meanings": [
|
||||
"at once purified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhaviṣṇave",
|
||||
"meanings": [
|
||||
"unto the powerful Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my respectful obeisances."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races and even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the Lord due to His being the supreme power. I beg to offer my respectful obeisances unto Him.</b>",
|
||||
"purport": [
|
||||
"<i>Kirāta:</i> A province of old Bhāratavarṣa mentioned in the <i>Bhiṣma Parva</i> of <i>Mahābhārata.</i> Generally the Kirātas are known as the aboriginal tribes of India, and in modern days the Santal Parganas in Bihar and Chota Nagpur might comprise the old province named Kirāta.",
|
||||
"<i>Hūṇa:</i> The area of East Germany and part of Russia is known as the province of the Hūṇas. Accordingly, sometimes a kind of hill tribe is known as the Hūṇas.",
|
||||
"<i>Āndhra:</i> A province in Southern India mentioned in the <i>Bhiṣma Parva</i> <i>Mahābhārata.</i> It is still extant under the same name.",
|
||||
"<i>Pulinda:</i> It is mentioned in the <i>Mahābhārata,</i> (<i>Ādi</i> 174.38) viz., the inhabitants of the province of the name Pulinda. This country was conquered by Bhīmasena and Sahadeva. The Greeks are known as Pulindas, and it is mentioned in the <i>Vana Parva</i> of <i>Mahābhārata</i> that the non-Vedic race of this part of the world would rule over the world. This Pulinda Province was also one of the provinces of Bhārata, and the inhabitants were classified amongst the <i>kṣatriya</i> kings. But later on, due to their giving up the brahminical culture, they were mentioned as <i>mlecchas</i> (just as those who are not followers of the Islamic culture are called <i>kafirs,</i> and those who are not followers of the Christian culture are called heathens).",
|
||||
"<i>Abhīra:</i> This name also appears in the <i>Mahābhārata,</i> both in the <i>Sabha Parva</i> and <i>Bhiṣma Parva.</i> It is mentioned that this province was situated on the River Sarasvatī in Sind. The modern Sind Province formerly extended on the other side of the Arabian Sea, and all the inhabitants of that province were known as the <i>Ābhīras</i>. They were under the domination of Mahārāja Yudhiṣṭhira, and, according to the statements of Mārkaṇḍeya, the <i>mlecchas</i> of this part of the world would also rule over Bhārata. Later on this proved to be true, as it was proved in the case of the Pulindas. On behalf of the Pulindas, Alexander the Great conquered India, and on behalf of the Ābhīras, Mohammed Ghori conquered India. These Ābhīras were also formerly <i>kṣatriyas</i> within the brahminical culture, but they gave up the connection. But the <i>kṣatriyas</i> who were afraid of Paraśurāma and had hidden themselves in the Caucasian hilly regions, later on became known as the Ābhīras, and the place they inhabited was known as Ābhīra-deśa.",
|
||||
"<i>Śumbha</i> or the <i>Kaṅkas:</i> the inhabitants of the Kaṅka province of old Bhārata, mentioned in the <i>Mahābhārata.</i>",
|
||||
"<i>Yavanas:</i> Yavana was the name of one of the sons of Mahārāja Yayāti who was given the part of the world known as Turkey to rule over. Therefore the Turks are Yavanas due to being descendants of Mahārāja Yavana. The Yavanas were therefore <i>kṣatriyas,</i> and later on, by giving up the brahminical culture, they became <i>mleccha yavanas.</i> Descriptions of the Yavanas are in the <i>Mahābhārata</i> (<i>Ādi</i> 85.34). Another prince of Tuvasu was also known as Yavana, and his country was conquered by Sahadeva, one of the Pāṇḍavas. The western Yavana joined with Duryodhana in the Battle of Kurukṣetra under the pressure of Karṇa. It is also foretold that these Yavanas also would conquer India, and it proved to be true.",
|
||||
"<i>Khasādaya</i>: The inhabitants of the Khasadeṣa are mentioned in the <i>Mahābhārata</i> (<i>Droṇa Parva</i>). Those who have a stunted growth of hair on the upper lip are generally called Khasas. As such, the Khasādayas are the Mongolians and the Chinese and others who are so designated.",
|
||||
"The above-mentioned historical names are different nations of the world. Even those who are constantly engaged in sinful acts are all corrigible to the standard of perfect human beings if they take shelter of the devotees of the Lord. Jesus Christ and Hajrat Mohammed, two powerful devotees of the Lord, have done tremendous service on behalf of the Lord on the surface of the globe. And from the version of Śrīla Śukadeva Gosvāmī it appears that instead of running a godless civilization in the present context of the world situation, if the leadership of world affairs is entrusted to the devotees of the Lord, for which a worldwide organization under the name and style of The International Society for Krishna Consciousness has already been started, then by the grace of the Almighty Lord there can be a thorough change of heart in human beings all over the world because the devotees of the Lord are able authorities to effect such a change by purifying the dust-worn minds of the people in general. The politicians of the world may remain in their respective positions because the pure devotees of the Lord are not interested in political leadership or diplomatic implications. The devotees are interested only in seeing that the people in general are not misguided by political propaganda and in seeing that the valuable life of a human being is not spoiled in following a type of civilization which is ultimately doomed. If the politicians would, therefore, be guided by the good counsel of the devotees, then certainly there would be a great change in the world situation by the purifying propaganda of the devotees, as shown by Lord Caitanya. As Śukadeva Gosvāmī began his prayer by discussing the word <i>yat-kīrtanam,</i> so also Lord Caitanya recommended that simply by glorifying the Lord's holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations, created by politicians, can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. The destination is to go back home, back to Godhead, as we have several times discussed in these pages.",
|
||||
"According to the cult of devotion, generally known as the Vaiṣṇava cult, there is no bar for anyone to advance in the matter of God realization. A Vaiṣṇava is powerful enough to turn into a Vaiṣṇava even the Kirāta, etc., as above mentioned. In the <i>Bhagavad-gītā</i> also it is said by the Lord (Bg. 9.32) that there is no bar to becoming a devotee of the Lord (even for those who are low-born, or women, <i>śūdras</i> or <i>vaiśyas</i>), and by becoming a devotee everyone is eligible to return home, back to Godhead. The only qualification is that one take shelter of a pure devotee of the Lord who has thorough knowledge in the transcendental science of Kṛṣṇa (<i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i>). Anyone from any part of the world who becomes well conversant in the science of Kṛṣṇa becomes a pure devotee and a spiritual master for the general mass of people and may reclaim them by purification of heart. A person, though he be even the most sinful man, can at once be purified by systematic contact with a pure Vaiṣṇava. A Vaiṣṇava, therefore, can accept a bona fide disciple from any part of the world without any consideration of caste and creed and promote him by regulative principles to the status of a pure Vaiṣṇava who is transcendental to brahminical culture. The system of caste, or <i>varṇāśrama-dharma,</i> is no longer regular even amongst the so-called followers of the system. Nor is it now possible to reestablish the institutional function in the present context of social, political and economic revolution. Without any reference to the particular custom of a country, one can be accepted to the Vaiṣṇava cult spiritually, and there is no hindrance in the transcendental process. So by the order of Lord Śrī Caitanya Mahāprabhu, the cult of <i>Śrīmad-Bhāgavatam</i> or the <i>Bhagavad-gītā</i> can be preached all over the world, reclaiming all persons willing to accept the transcendental cult. Such cultural propaganda by the devotees will certainly be accepted by all persons who are reasonable and inquisitive, without any particular bias for the custom of the country. The Vaiṣṇava never accepts another Vaiṣṇava on the basis of birthright, just as he never thinks of the Deity of the Lord in a temple as idol worship. And to remove all doubts in this connection, Śrīla Śukadeva Gosvāmī has invoked the blessings of the Lord, who is all-powerful (<i>prabhaviṣṇave namah</i>). As the all-powerful Lord accepts the humble service of His devotee in devotional activities of the <i>arcanā</i>, His form as the worshipable Deity in the temple, similarly the body of a pure Vaiṣṇava changes transcendentally at once by giving himself up to the service of the Lord and training by a qualified Vaiṣṇava. The injunction of Vaiṣṇava regulation in this connection runs as follows: (<i>arcye viṣṇau śilādhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ śrī-viṣṇor nāmni śabda-sāmānya-buddhiḥ</i>, etc) \"One should not consider the Deity of the Lord as worshiped in the temple to be an idol, nor should one consider the authorized spiritual master as an ordinary man. Nor should one consider a pure Vaiṣṇava to belong to a particular caste, etc.\"",
|
||||
"The conclusion is that the Lord, being all-powerful, can, under any and every circumstance, accept anyone from any part of the world, either personally or through His bona fide manifestation as the spiritual master. Lord Caitanya accepted many devotees from communities other than the <i>varṇāśramites</i>, and He Himself declared, to teach us, that He does not belong to any caste or social order of life, but that He is the eternal servant of the servant of the Lord who maintains the damsels of Vṛndāvana (Lord Kṛṣṇa) [<i>Padyāvalī</i> 74]. That is the way of self-realization."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.4.19",
|
||||
"devanagari": "स एष आत्मात्मवताम् अधीश्वरस्त्रयीमयो धर्ममयस्तपोमयः\nगतव्यलीकैर् अजशंकरादिभिर्वितर्क्यलिंगो भगवान्प्रसीदताम्",
|
||||
"transliteration": "sa eṣa ātmātmavatām adhīśvaras\ntrayīmayo dharmamayas tapomayaḥ\ngata-vyalīkair aja-śaṅkarādibhir\nvitarkya-liṅgo bhagavān prasīdatām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣaḥ",
|
||||
"meanings": [
|
||||
"it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmavatām",
|
||||
"meanings": [
|
||||
"of the self-realized souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhīśvaraḥ",
|
||||
"meanings": [
|
||||
"the Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "trayīmayaḥ",
|
||||
"meanings": [
|
||||
"personified Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharmamayaḥ",
|
||||
"meanings": [
|
||||
"personified religious scripture"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapomayaḥ",
|
||||
"meanings": [
|
||||
"personified austerity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gata-vyalīkaiḥ",
|
||||
"meanings": [
|
||||
"by those who are above all pretensions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aja",
|
||||
"meanings": [
|
||||
"Brahmājī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaṅkara-ādibhiḥ",
|
||||
"meanings": [
|
||||
"by Lord Śiva and others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vitarkya-liṅgaḥ",
|
||||
"meanings": [
|
||||
"one who is observed with awe and veneration"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasīdatām",
|
||||
"meanings": [
|
||||
"be kind toward me."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.</b>",
|
||||
"purport": [
|
||||
"The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics <i>yogīs</i> or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized by the devotees only because they are above all pretensions. Those who are on the path of self-realization are generally classified as <i>karmīs, jñānīs, yogīs,</i> or devotees of the Lord. The <i>karmīs</i>, who are much attracted by the fruitive activities of the Vedic rituals, are called <i>bhukti-kāmī</i>, or those who desire liberation from material existence. The mystic <i>yogīs</i>, who practice different types of austerities for attainment of eight kinds of material perfections and who ultimately meet the Supersoul Paramātmā in trance, are called <i>siddhi-kāmī</i>, or those who desire the perfection of becoming finer than the finest, heavier than the heaviest, and who desire to get everything desired, to have control over everyone, to create everything liked, etc. All these are capacities of a powerful<i> yogī</i>. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great, and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called <i>niṣkāmī,</i> without any desire. A living entity, by his constitutional position, cannot be void of all desires (the <i>bhukti-kāmī, mukti-kāmī</i> and <i>siddhi-kāmī</i> all desire something for personal satisfaction), but the <i>niṣkāmī</i> devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord.",
|
||||
"In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the <i>Bhagavad-gītā,</i> in which the ways of <i>karma-yoga, jñāna-yoga, haṭha-yoga,</i> and also <i>bhakti-yoga</i> were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (<i>kariṣye vacanaṁ tava</i>), and thus he became desireless.",
|
||||
"The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras, Sanaka, Sanātana, etc., are leaders of the four desireless Vaiṣṇava <i>sampradāyas.</i> They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word <i>gata-vyalīkaiḥ</i> as <i>projjhita-kaitavaiḥ,</i> or those who are freed from all pretensions (the unalloyed devotees only). In the <i>Caitanya-caritāmṛta</i> it is said: <i>bhukti-mukti-siddhi-kāmī, sakali 'aśānta' kṛṣṇa-bhakta—niṣkāma, ata eva 'śānta.'</i> Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic powers are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without being sanctioned by Him, but as stated by the Lord in <i>Bhagavad-gītā</i> (Bg. 8.9), all such results are awarded by Him only, for the Lord is <i>adhīśvara</i> (the original controller) of everyone, namely the <i>Vedāntists</i>, the great <i>karma-kāṇḍīyas,</i> the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Śrīla Śukadeva Gosvāmī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,147 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.4.20",
|
||||
"devanagari": "श्रियः पतिर्यज्ञपतिः प्रजापतिर्धियां पतिर्लोकपतिर्धरापतिः\nपतिर्गतिश्चान्धकवृष्णिसात्वतां प्रसीदतां मे भगवान्सतां पतिः",
|
||||
"transliteration": "śriyaḥ patir yajña-patiḥ prajā-patir\ndhiyāṁ patir loka-patir dharā-patiḥ\npatir gatiś cāndhaka-vṛṣṇi-sātvatāṁ\nprasīdatāṁ me bhagavān satāṁ patiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śriyaḥ",
|
||||
"meanings": [
|
||||
"all opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"owner"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajña",
|
||||
"meanings": [
|
||||
"of sacrifice"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"director"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā-patiḥ",
|
||||
"meanings": [
|
||||
"leader of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyām",
|
||||
"meanings": [
|
||||
"of intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"master"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka-patiḥ",
|
||||
"meanings": [
|
||||
"proprietor of all planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharā",
|
||||
"meanings": [
|
||||
"earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"head"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatiḥ",
|
||||
"meanings": [
|
||||
"destination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "andhaka",
|
||||
"meanings": [
|
||||
"one of the kings of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣṇi",
|
||||
"meanings": [
|
||||
"the first king of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sātvatām",
|
||||
"meanings": [
|
||||
"the Yadus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasīdatām",
|
||||
"meanings": [
|
||||
"be merciful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"upon me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"Lord Śrī Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satām",
|
||||
"meanings": [
|
||||
"of all devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patiḥ",
|
||||
"meanings": [
|
||||
"Lord."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>May Lord Śrī Kṛṣṇa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vṛṣṇi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.</b>",
|
||||
"purport": [
|
||||
"Since Śukadeva Gosvāmī is one of the prominent <i>gata-vyalīkam,</i> who are freed from all misconceptions, he therefore expresses his own realized perception of Lord Śrī Kṛṣṇa as His being the sum total of all perfection, the Personality of Godhead. Everyone is seeking the favor of the goddess of fortune, but they do not know that Lord Śrī Kṛṣṇa is the beloved husband of all goddesses of fortune. In the <i>Brahma-saṁhitā</i> it is said that the Lord, in His transcendental abode of Goloka Vṛndāvana, is accustomed to herding the <i>surabhi</i> cows and is served there by hundreds of thousands of goddesses of fortune. All these goddesses of fortune are manifestations of His transcendental pleasure potency (<i>hlādinī-śakti</i>) in His internal energy, and when the Lord manifested Himself on this earth He partially displayed the activities of His pleasure potency in His <i>rāsa-līlā</i> just to attract the conditioned souls who are all after the phantasmagoria pleasure potency in degraded sex enjoyment. The pure devotees of the Lord like Śukadeva Gosvāmī, who is completely detached from the abominable sex life of the material world, discussed this act of the Lord's pleasure potency certainly not in relation to sex, but to relish a transcendental taste inconceivable by the mundaners who are after sex life. Sex life in the mundane world is the root-cause of being conditioned by the shackles of illusion, and certainly Śukadeva Gosvāmī was never interested in the sex life of the mundane world. Nor does the manifestation of the Lord's pleasure potency have any connection with such degraded things. Lord Caitanya was a strict <i>sannyāsī</i>, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the <i>devadāsīs</i> offered in the temple of Jagannātha because a <i>sannyāsī</i> is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a <i>sannyāsī</i> He recommended the mode of worship preferred by the <i>gopīs</i> of Vṛndāvana as the topmost loving service possible to be rendered to the Lord. And Śrīmatī Rādhārāṇī is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kṛṣṇa.",
|
||||
"In the Vedic rituals there are recommendations for performing different types of sacrifice in order to achieve the greatest benefit of life. Such benedictions as the result of performing great sacrifices are, after all, some favors given by the goddess of fortune, and the Lord, being the husband or lover of the goddess of fortune, factually is the Lord of all sacrifices also. And He is the final enjoyer of all kinds of <i>yajña</i>; therefore <i>Yajñapati</i> is another name of Lord Viṣṇu. It is recommended in the <i>Bhagavad-gītā</i> that everything should be done for the <i>Yajñapati</i> (<i>yajñārthe kuru karmāṇi</i>), otherwise acts will be the cause of conditioning by the law of material nature. Those who are not freed from all misconceptions (<i>vyalīkam</i>) perform sacrifices to please the minor demigods, but the devotees of the Lord know very well that Lord Śrī Kṛṣṇa is the supreme enjoyer of all performances of sacrifices; therefore they perform the <i>saṅkīrtana-yajña</i> (<i>śravanaṁ kīrtanaṁ viṣṇoḥ</i>), especially recommended in this age of Kali. In Kali-yuga, performance of other types of sacrifice is not feasible due to insufficient arrangement and inexpert priesthood.",
|
||||
"We have information from the <i>Bhagavad-gītā</i> (Bg. 3.9-10) that Lord Brahmā, after giving rebirth to the conditioned souls within the universe, instructed them to perform sacrifices and to lead a prosperous life. By such sacrificial performances the conditioned souls will never be in difficulty to keep body and soul together. Ultimately they can purify their existence. They will find natural promotion into spiritual existence, the real identity of the living being. A conditioned soul should never give up the practice of sacrifice, charity and austerity, in any circumstances. The aim of all such sacrifices is to please the <i>Yajñapati</i>, the Personality of Godhead; therefore the Lord is also <i>Prajāpati</i>. According to the <i>Kaṭhopaniṣad</i>, the one Lord is the leader of the innumerable living entities. The living entities are maintained by the Lord (<i>eko bahūnāṁ yo vidadhāti kāmān</i>). The Lord is called, therefore, the supreme <i>bhūta-bhṛt</i>, or maintainer of all living beings.",
|
||||
"Living beings are endowed with intelligence proportionately in terms of their previous activities. All living beings are not equally endowed with the same quality of intelligence because behind such development of intelligence the control of the Lord is there, as is declared in the <i>Bhagavad-gītā </i>(Bg. 15.15). As Paramātmā, Supersoul, the Lord is living in everyone's heart, and from Him only one's power of remembrance, knowledge and forgetfulness follows (<i>mattaḥ smṛtir jñānam apohanaṁ ca</i>). One person can sharply remember past activities by the grace of the Lord while others cannot. One is highly intelligent by the grace of the Lord, and one is a fool by the same control. Therefore the Lord is <i>dhiyām patiḥ</i>, or the Lord of intelligence.",
|
||||
"The conditioned souls strive to become lords of the material world. Everyone is trying to lord it over the material nature by applying his highest degree of intelligence. This misuse of intelligence by the conditioned soul is called madness. One's full intelligence should be applied to get free from the material clutches. But the conditioned soul, due to madness only, engages his full energy and intelligence in sense gratification, and to achieve this end of life he willfully commits all sorts of misdeeds, and the result is that instead of attaining unconditional life of full freedom, the mad conditioned soul is entangled again and again in different types of bondage in material bodies. Everything that we see in the material manifestation is but the creation of the Lord. Therefore He is the real proprietor of everything in the universes. The conditioned soul can enjoy a fragment of this material creation under the control of the Lord but not self-sufficiently. That is the instruction in the <i>Īśopaniṣad.</i> One should be satisfied with things which are awarded by the Lord of the universe. It is out of madness only that one tries to encroach upon another's share of material possession.",
|
||||
"The Lord of the universe, out of His causeless mercy upon the conditioned souls, descends by His own energy (<i>ātma-māyā</i>) to reestablish the eternal relation of the conditioned souls with the Lord. He instructs all to surrender unto Him instead of falsely claiming to be enjoyers for a certain limit under His control. When He so descends He proves how much greater is His ability to enjoy, and He exhibits His power of enjoyment by (for instance) marrying 16,000 wives at once. The conditioned soul is very proud of becoming the husband of even one wife, but the Lord laughs, and so the intelligent man can just know who is the real husband. Factually, the Lord is the husband of all women in the creation of the Lord, but a conditioned soul under the control of the Lord feels proud to become the husband of one or two wives.",
|
||||
"All these qualifications as the different types of <i>pati</i> mentioned in this verse are meant for Lord Śrī Kṛṣṇa, and Śukadeva Gosvāmī has therefore specially mentioned the <i>pati</i> and <i>gati</i> of the Yadu dynasty. The members of the Yadu dynasty knew that Lord Śrī Kṛṣṇa is everything, and all of them intended to return to Lord Kṛṣṇa after He had finished His transcendental pastimes on the earth. The Yadu dynasty was annihilated by the will of the Lord because the members had to return home with the Lord. The annihilation of the Yadu dynasty was a material show created by the Supreme Lord; otherwise the Lord and the members of the Yadu dynasty are all eternal associates. The Lord is therefore the guide of all devotees, and as such, Śukadeva Gosvāmī offered Him due respects with love-laden feelings."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,133 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.4.21",
|
||||
"devanagari": "यदंघ्र्यभिध्यानसमाधिधौतया धियानुपश्यन्ति हि तत्त्वम् आत्मनः\nवदन्ति चैतत्कवयो यथारुचं स मे मुकुन्दो भगवान्प्रसीदताम्",
|
||||
"transliteration": "yad-aṅghry-abhidhyāna-samādhi-dhautayā\ndhiyānupaśyanti hi tattvam ātmanaḥ\nvadanti caitat kavayo yathā-rucaṁ\nsa me mukundo bhagavān prasīdatām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yad-aṅghri",
|
||||
"meanings": [
|
||||
"whose lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidhyāna",
|
||||
"meanings": [
|
||||
"thinking of every second"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhi",
|
||||
"meanings": [
|
||||
"trance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhautayā",
|
||||
"meanings": [
|
||||
"being washed off"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhiyā",
|
||||
"meanings": [
|
||||
"by such clean intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anupaśyanti",
|
||||
"meanings": [
|
||||
"does see by following authorities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattvam",
|
||||
"meanings": [
|
||||
"the Absolute Truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the Supreme Lord and of oneself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadanti",
|
||||
"meanings": [
|
||||
"they say"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kavayaḥ",
|
||||
"meanings": [
|
||||
"philosophers or learned scholars"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā-rucam",
|
||||
"meanings": [
|
||||
"as he thinks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukundaḥ",
|
||||
"meanings": [
|
||||
"Lord Kṛṣṇa (who gives liberation)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasīdatām",
|
||||
"meanings": [
|
||||
"be pleased with me."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>It is the Personality of Godhead Śrī Kṛṣṇa who gives liberation. By thinking of His lotus feet every second, the devotee in trance can see the Absolute Truth by following in the footsteps of authorities, whereas the learned mental speculators think of Him according to their whims. May the Lord be pleased with me.</b>",
|
||||
"purport": [
|
||||
"The mystic <i>yogīs,</i> after a strenuous effort to control the senses, may be situated in a trance of <i>yoga</i> just to have a vision of the Supersoul within everyone, but the pure devotee, simply by remembering the Lord's lotus feet at every second, at once becomes posted in real trance because by such realization his mind and intelligence become completely cleansed of the diseases of material enjoyment. The pure devotee thinks himself fallen into the ocean of birth and death and incessantly prays to the Lord to lift him up. He only aspires to become a speck of transcendental dust at the lotus feet of the Lord. The pure devotee, by the grace of the Lord, absolutely loses all attraction for material enjoyment, and to keep free from contamination he always thinks of the lotus feet of the Lord. King Kulaśekhara, a great devotee of the Lord, prayed [<i>Mukunda-mālā-stotra </i>33]:",
|
||||
"<i>kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam<br/> adyaiva me viśatu mānasa-rāja-haṁsaḥ<br/> prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ<br/> kaṇṭhāvarodhanavidhau smaraṇaṁ kutas te.</i>",
|
||||
"\"My Lord Kṛṣṇa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked up in the network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?\"",
|
||||
"There is an intimate relationship between the swan and the lotus stem. So the comparison is very appropriate: without becoming a swan or <i>paramahaṁsa</i>, one cannot enter into the network of the lotus feet of the Lord. The mental speculators, as it is stated in the <i>Brahma-saṁhitā</i>, even by dint of learned scholarship, cannot even dream of the Absolute Truth by speculating over it for eternity. The Lord reserves the right of not being exposed to such mental speculators. And because they cannot enter into the network stem of the lotus feet of the Lord, all mental speculators differ in conclusions, and at the end they make a useless compromise by saying \"as many conclusions, as many ways,\" according to one's own inclination (<i>yathā-rucam</i>). But the Lord is not like a shopkeeper trying to please all sorts of customers in the mental speculator exchange. The Lord is what He is, the Absolute Personality of Godhead, and He demands absolute surrender unto Him only. The pure devotee, however, by following the ways of previous <i>ācāryas</i> or authorities, can see the Supreme Lord through the transparent medium of a bona fide spiritual master (<i>anupaśyanti</i>). The pure devotee never tries to see the Lord by mental speculation, but by following the footsteps of the <i>ācāryas</i> (<i>mahājano yena gataḥ sa panthā</i>). Therefore there is no difference of conclusions amongst the Vaiṣṇava <i>ācāryas</i> regarding the Lord and the devotees. Lord Caitanya asserts that the living entity (<i>jīva</i>) is eternally the servitor of the Lord and that he is simultaneously one and different from the Lord. This <i>tattva</i> of Lord Caitanya is shared by all the four <i>sampradāyas</i> of the Vaiṣṇava school (all accepting eternal servitude of the Lord even after salvation), and there is no authorized Vaiṣṇava<i> ācārya</i> who may think of the Lord and himself as one.",
|
||||
"This humbleness of the pure devotee who is one hundred percent engaged in His service puts the devotee of the Lord in a trance to realize everything, because to the sincere devotee of the Lord, the Lord reveals Himself, as it is stated in the <i>Bhagavad-gītā</i> (Bg. 10.10). The Lord, being the Lord of intelligence in everyone (even in the nondevotee), favors His devotee with proper intelligence so that automatically the pure devotee is enlightened with the factual truth about the Lord and His different energies. The Lord is revealed not by one's speculative power or by one's verbal jugglery over the Absolute Truth. Rather, He reveals Himself to a devotee when He is fully satisfied by his service attitude. Śukadeva Gosvāmī is not a mental speculator or compromiser of the theory of \"as many ways, as many conclusions,\" but He prays to the Lord only, invoking His transcendental pleasure. That is the way of knowing the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,124 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.4.22",
|
||||
"devanagari": "प्रचोदिता येन पुरा सरस्वती वितन्वताजस्य सतीं स्मृतिं हृदि\nस्वलक्षणा प्रादुरभूत्किलास्यतः स मे ऋषीणाम् ऋषभः प्रसीदताम्",
|
||||
"transliteration": "pracoditā yena purā sarasvatī\nvitanvatājasya satīṁ smṛtiṁ hṛdi\nsva-lakṣaṇā prādurabhūt kilāsyataḥ\nsa me ṛṣīṇām ṛṣabhaḥ prasīdatām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pracoditā",
|
||||
"meanings": [
|
||||
"inspired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yena",
|
||||
"meanings": [
|
||||
"by whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"in the beginning of creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarasvatī",
|
||||
"meanings": [
|
||||
"the goddess of learning"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vitanvatā",
|
||||
"meanings": [
|
||||
"amplified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajasya",
|
||||
"meanings": [
|
||||
"of Brahmā, the first created living being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satīṁ smṛtim",
|
||||
"meanings": [
|
||||
"potent memory"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdi",
|
||||
"meanings": [
|
||||
"in the heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva",
|
||||
"meanings": [
|
||||
"in his own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣaṇā",
|
||||
"meanings": [
|
||||
"aiming at"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prādurabhūt",
|
||||
"meanings": [
|
||||
"became generated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kila",
|
||||
"meanings": [
|
||||
"as if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsyataḥ",
|
||||
"meanings": [
|
||||
"from the mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣīṇām",
|
||||
"meanings": [
|
||||
"of the teachers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣabhaḥ",
|
||||
"meanings": [
|
||||
"the chief"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasīdatām",
|
||||
"meanings": [
|
||||
"be pleased."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmā, be pleased upon me.</b>",
|
||||
"purport": [
|
||||
"As we have already discussed hereinbefore, the Lord, as the Supersoul of all living beings from Brahmā to the insignificant ant, endows all with the required knowledge potent in every living being. A living being is sufficiently potent to possess knowledge from the Lord in the proportion of 50/64, or 78% of the full knowledge acquirable. The living being, being constitutionally part and parcel of the Lord, is unable to assimilate all the knowledge that the Lord possesses Himself. In the conditioned state, the living being is subject to forget everything after a change of body known as death. This potent knowledge is again inspired by the Lord from within the heart of every living being, and it is known as the awakening of knowledge, for it is comparable to awakening from sleep or unconsciousness. This awakening of knowledge is under full control of the Lord, and therefore we find in the practical world different grades of knowledge in different persons. This awakening of knowledge is neither an automatic nor a material interaction. The supply source is the Lord Himself (<i>dhiyām patiḥ</i>), for even Brahmā is also subjected to this regulation of the supreme creator. In the beginning of the creation, Brahmā is born first without any father and mother because before Brahmā there were no other living beings. Brahmā is born from the lotus which grows from the abdomen of the Garbhodakaśāyī Viṣṇu. and therefore he is known as <i>Aja</i>. This Brahmā or Aja is also a living being, part and parcel of the Lord, but being the most pious devotee of the Lord, Brahmā is inspired by the Lord to create, subsequent to the main creation by the Lord, through the agency of material nature. Therefore neither the material nature nor Brahmā is independent of the Lord. The material scientists can merely observe the reactions of the material nature without understanding the direction behind such activities, as the child can see the action of electricity without any knowledge of the powerhouse engineer. This imperfect knowledge of the material scientist is due to a poor fund of knowledge. The Vedic knowledge was therefore first impregnated within Brahmā, and it appears that Brahmā distributed the Vedic knowledge. Brahmā is undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The <i>Vedas</i> are therefore called <i>apauruṣeya,</i> or not imparted by any created being. Before the creation the Lord was there (<i>nārāyaṇaḥ paro 'vyaktāt</i>), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely <i>prākṛta</i> and <i>aprākṛta.</i> The physicist can only deal with the <i>prākṛta</i> sound or sounds vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural (<i>aprākṛta</i>) sound, which descends in the chain of disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa and so on. No mundane scholar can translate or reveal the true import of the Vedic <i>mantras</i> (hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of <i>paramparā</i>, as is clearly stated in the Fourth Chapter of the <i>Bhagavad-gītā</i>. So unless one receives the transcendental knowledge from the authorized <i>paramparā</i>, one should be considered useless (<i>viphala-mataḥ</i>), even though one may be greatly qualified in the mundane advancements of arts or science.",
|
||||
"Śukadeva Gosvāmī is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahārāja Parīkṣit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is <i>śrotriyaṁ brahmaniṣṭham.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,130 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.4.23",
|
||||
"devanagari": "भूतैर्महद्भिर्य इमाः पुरो विभुर्निर्माय शेते यदमूषु पूरुषः\nभुंक्ते गुणान्षोडश षोडशात्मकः सो ऽलंकृषीष्ट भगवान्वचांसि मे",
|
||||
"transliteration": "bhūtair mahadbhir ya imāḥ puro vibhur\nnirmāya śete yadamūṣu pūruṣaḥ\nbhuṅkte guṇān ṣoḍaśa ṣoḍaśātmakaḥ\nso 'laṅkṛṣīṣṭa bhagavān vacāṁsi me",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhūtaiḥ",
|
||||
"meanings": [
|
||||
"by the elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahadbhiḥ",
|
||||
"meanings": [
|
||||
"of material creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"He who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imāḥ",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puraḥ",
|
||||
"meanings": [
|
||||
"bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhuḥ",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirmāya",
|
||||
"meanings": [
|
||||
"for being set up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śete",
|
||||
"meanings": [
|
||||
"lie down"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadamūṣu",
|
||||
"meanings": [
|
||||
"one who incarnated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"Lord Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuṅkte",
|
||||
"meanings": [
|
||||
"causes to be subjected"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇān",
|
||||
"meanings": [
|
||||
"the three modes of nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣoḍaśa",
|
||||
"meanings": [
|
||||
"in sixteen divisions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣoḍaśātmakaḥ",
|
||||
"meanings": [
|
||||
"being the generator of these sixteen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "alaṅkṛṣīṣṭa",
|
||||
"meanings": [
|
||||
"may decorate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacāṁsi",
|
||||
"meanings": [
|
||||
"statements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"mine."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by lying down within the universe, and who in His puruṣa incarnation causes the living being to be subjected to the sixteen divisions of material modes which are his generator, be pleased to decorate my statements.</b>",
|
||||
"purport": [
|
||||
"Śukadeva Gosvāmī (unlike a mundane man who is proud of his own capability) as a fully dependent devotee invokes the pleasure of the Personality of Godhead so that his statements might be successful and so that they might be appreciated by the hearers. The devotee always thinks of himself as instrumental for anything successfully carried out, and he declines to take credit for anything done by himself. The godless atheist wants to take all credit for activities, without knowing that even a blade of grass cannot move without the sanction of the Supreme Spirit, the Personality of Godhead. Śukadeva Gosvāmī therefore wants to move by the direction of the Supreme Lord, who inspired Brahmā to speak the Vedic wisdom. The truths described, in the Vedic literatures are neither theories of mundane imagination nor are they ficticious, as the less intelligent class of men sometimes think. The Vedic truths are all perfect descriptions of the factual truth without any mistake or illusion, and Śukadeva Gosvāmī wants to present the truths of creation not as a metaphysical theory of philosophical speculation, but as the actual facts and figures of the subject, since he would be dictated to by the Lord exactly in the same manner as Brahmājī was inspired. As stated in the <i>Bhagavad-gītā</i> (Bg. 15.15), the Lord is Himself the father of the <i>Vedānta</i> knowledge, and it is He only who knows the factual purport of the <i>Vedānta</i> philosophy. So there is no greater truth than the principles of religion mentioned in the <i>Vedas.</i> Such Vedic knowledge or religion is disseminated by authorities like Śukadeva Gosvāmī because he is a humble devotional servitor of the Lord who has no desire to become a self-appointed interpreter without authority. That is the way of explaining the Vedic knowledge, technically known as the <i>paramparā</i> system, or descending process.",
|
||||
"The intelligent man can see without mistake that any material creation (either one's own body or a fruit or flower) cannot beautifully grow up without the spiritual touch. The greatest intelligent man of the world or the greatest man of science can present everything very beautifully only insofar as the spirit life is there or insomuch as the spiritual touch is there. Therefore the source of all truths is the Supreme Spirit, and not gross matter as it is ill-conceived by the gross materialist. We get information from the Vedic literature that the Lord Himself first of all entered the vacuum of the material universe, and thus everything gradually developed one after another. Similarly, the Lord is situated as localized Paramātmā in every individual being; hence everything is done by Him very beautifully. The sixteen principal creative elements, namely earth, water, fire, air, sky, and the eleven sense organs, first developed from the Lord Himself and were thereby shared by the living entities. Thus the material elements were created for the enjoyment of the living entities. The beautiful arrangement behind all material manifestations is therefore made possible by the energy of the Lord, and the individual living entity can pray to the Lord only for its proper understanding. Since the Lord is the supreme entity, different from Śukadeva Gosvāmī, the prayer can be offered to Him. The Lord helps the living entity to enjoy material creation, but He is aloof from such false enjoyment. Śukadeva prays for the mercy of the Lord, not only for being helped personally in presenting the truth, but also for helping others to whom he would like to speak."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.4.24",
|
||||
"devanagari": "नमस्तस्मै भगवते वासुदेवाय वेधसे\nपपुर्ज्ञानम् अयं सौम्या यन्मुखाम्बुरुहासवम्",
|
||||
"transliteration": "namas tasmai bhagavate\nvāsudevāya vedhase\npapur jñānam ayaṁ saumyā\nyan-mukhāmburuhāsavam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "namaḥ",
|
||||
"meanings": [
|
||||
"my obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavate",
|
||||
"meanings": [
|
||||
"unto the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudevāya",
|
||||
"meanings": [
|
||||
"unto Vāsudeva or His incarnations"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vedhase",
|
||||
"meanings": [
|
||||
"the compiler of the Vedic literatures"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "papuḥ",
|
||||
"meanings": [
|
||||
"drunk"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñānam",
|
||||
"meanings": [
|
||||
"knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this Vedic knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saumyāḥ",
|
||||
"meanings": [
|
||||
"the devotees, especially the consorts of Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"from whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukha-amburuha",
|
||||
"meanings": [
|
||||
"the lotuslike mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsavam",
|
||||
"meanings": [
|
||||
"nectar from this mouth."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I offer my respectful obeisances unto the incarnation of Vāsudeva, Śrīla Vyāsadeva, who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotus-like mouth of the Lord.</b>",
|
||||
"purport": [
|
||||
"In pursuance of the specific utterance <i>vedhase,</i> or the compiler of the system of transcendental knowledge, Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākur has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as <i>para,</i> or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures from the lotus-like mouth of Vyāsadeva, or Śukadeva, the nectar transferred by the Lord to His consorts in the conjugal humor. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His <i>rāsa-līlā.</i> But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord's <i>rāsa</i> dance and music. The pure devotees of the Lord, however, can equally relish the nectar both in the form of the profound philosophical discourses or in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,89 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 4,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.4.25",
|
||||
"devanagari": "एतद् एवात्मभू राजन्नारदाय विपृच्छते\nवेदगर्भो ऽभ्यधात्साक्षाद्यद् आह हरिर् आत्मनः",
|
||||
"transliteration": "etad evātma-bhū rājan\nnāradāya vipṛcchate\nveda-garbho 'bhyadhāt sākṣād\nyad āha harir ātmanaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"on this matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"exactly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-bhūḥ",
|
||||
"meanings": [
|
||||
"the first-born (Brahmājī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"my dear King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāradāya",
|
||||
"meanings": [
|
||||
"unto Nārada Muni"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipṛcchate",
|
||||
"meanings": [
|
||||
"having inquired about it from"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda-garbhaḥ",
|
||||
"meanings": [
|
||||
"one who is impregnated with Vedic knowledge from birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhyadhāt",
|
||||
"meanings": [
|
||||
"apprised"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākṣāt",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yad āha",
|
||||
"meanings": [
|
||||
"what he spoke"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"unto His own (Brahmā)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>My dear King, Brahmā, the first-born, on being questioned by Nārada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who is impregnated with Vedic knowledge from his very birth.</b>",
|
||||
"purport": [
|
||||
"As soon as Brahmā was born out of the abdomenal lotus petals of Viṣṇu, he was impregnated with Vedic knowledge, and therefore he is known as <i>veda-garbha,</i> or a Vedāntist from the embryo. Without Vedic knowledge, or perfect infallible knowledge, no one can create anything. All scientific knowledge and perfect knowledge are Vedic. One can get all types of information from the <i>Vedas,</i> and as such, Brahmā was impregnated with all-perfect knowledge so that it was possible for him to create. Thus Brahmā knew the perfect description of creation, as it was exactly apprised to him by the Supreme Lord Hari. Brahmā, on being questioned by Nārada, told Nārada exactly what he had heard directly from the Lord. Nārada again exactly told the same thing to Vyāsa, and Vyāsa also told Śukadeva exactly what he heard from Nārada. And Śukadeva was going to repeat the same statements as he heard them from Vyāsa. That is the way of Vedic understanding. The language of the <i>Vedas</i> can be revealed only by the above-mentioned disciplic succession, and not otherwise.",
|
||||
"There is no use in theories. Knowledge must be factual. There are many things that are complicated, and no one can understand them unless they are explained by one who knows. The Vedic knowledge is also very difficult to know and must be learned by the above-mentioned system, otherwise it is not at all understood.",
|
||||
"Śukadeva Gosvāmī, therefore, prayed for the mercy of the Lord so that he might be able to repeat the very same message that was spoken directly by the Lord to Brahmā, or what was directly spoken by Brahmā to Nārada. Therefore the statements of creation, which were explained by Śukadeva Gosvāmī, are not at all, as the mundaners suggest, theoretical, but they are perfectly correct. One who hears these messages and tries to assimilate them gets perfect information of the material creation."
|
||||
]
|
||||
}
|
||||
Reference in New Issue
Block a user