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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": 9,
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"verse": 1,
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"reference": "SB 2.9.1",
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"devanagari": "श्री शुक उवाच\nआत्ममायाम् ऋते राजन्परस्यानुभवात्मनः\nन घटेतार्थसम्बन्धः स्वप्नद्रष्टुर् इवांजसा",
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"transliteration": "śrī śuka uvāca\nātma-māyām ṛte rājan\nparasyānubhavātmanaḥ\nna ghaṭetārtha-sambandhaḥ\nsvapna-draṣṭur ivāñjasā",
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"synonyms": [
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{
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"word": "śrī śukaḥ uvāca",
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"meanings": [
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"Śrī Śukadeva Gosvāmī said"
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]
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},
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{
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"word": "ātma",
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"meanings": [
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"the Supreme Personality of Godhead"
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]
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},
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{
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"word": "māyām",
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"meanings": [
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"energy"
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]
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},
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{
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"word": "ṛte",
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"meanings": [
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"without"
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]
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},
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{
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"word": "rajan",
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"meanings": [
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"O King"
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]
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},
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{
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"word": "parasya",
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"meanings": [
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"of the pure soul"
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]
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},
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{
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"word": "anubhava-ātmanaḥ",
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"meanings": [
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"of the purely conscious"
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]
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},
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{
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"word": "na",
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"meanings": [
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"never"
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]
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},
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{
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"word": "ghaṭeta",
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"meanings": [
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"it can so happen"
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]
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},
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{
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"word": "artha",
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"meanings": [
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"meaning"
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]
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},
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{
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"word": "sambandhaḥ",
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"meanings": [
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"relation with the material body"
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]
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},
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{
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"word": "svapna",
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"meanings": [
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"dream"
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]
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},
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{
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"word": "draṣṭuḥ",
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"meanings": [
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"of the seer"
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]
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},
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{
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"word": "iva",
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"meanings": [
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"like it"
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]
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},
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{
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"word": "añjasā",
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"meanings": [
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"completely."
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]
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}
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],
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"translation": "<b>Śrī Śukadeva Gosvāmī said:</b><b> O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. It is just like the dreamer seeing his own body working.</b>",
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"purport": [
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"The question of Mahārāja Parīkṣit is perfectly answered as to how a living entity began his material life, although he is apart from the material body and mind. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called <i>ātma-māyā</i>. This is already explained in the First Canto in connection with Vyāsadeva's realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the living entities are controlled by the external energy—by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the <i>Bhagavad-gītā</i> also the same thing is confirmed (Bg. 15.15), that the Lord is present within the heart of every living entity, and all consciousness and forgetfulness of the living entity are influenced by the Lord.",
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"Now the next question will automatically be made as to why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as the part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. The whole nondevotee class of living entities are all desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. As a person thinks of becoming a king without possessing the necessary qualification, similarly when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forgets his factual life and thus dreams of the land of Utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the shadow of the moon. Similarly, the crying child of the Lord is given over to the shadow of the material world to lord it over as <i>karmī</i> and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history when the living entity desired this. But the fact is that as soon as he desired such, he was put under the control of <i>ātma-māyā</i> by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is \"mine\" and this is \"I.\" The dream is that the conditioned soul thinks of his material body as \"I\" or falsely thinks that he is the Lord and that everything in connection with that material body is \"mine.\" Thus in dream only the misconception of \"I\" and \"mine\" persists life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord.",
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"In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love."
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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": 9,
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"verse": 2,
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"reference": "SB 2.9.2",
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"devanagari": "बहुरूप इवाभाति मायया बहुरूपया\nरममाणो गुणेष्व् अस्या ममाहम् इति मन्यते",
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"transliteration": "bahu-rūpa ivābhāti\nmāyayā bahu-rūpayā\nramamāṇo guṇeṣv asyā\nmamāham iti manyate",
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"synonyms": [
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{
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"word": "bahu-rūpaḥ",
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"meanings": [
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"multiforms"
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]
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},
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{
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"word": "iva",
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"meanings": [
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"as it were"
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]
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},
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{
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"word": "ābhāti",
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"meanings": [
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"manifested"
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]
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},
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{
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"word": "māyayā",
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"meanings": [
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"by the influence of the exterior energy"
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]
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},
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{
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"word": "bahu-rūpayā",
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"meanings": [
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"in multifarious forms"
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]
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},
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{
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"word": "ramamāṇaḥ",
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"meanings": [
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"enjoying as it were"
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]
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},
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{
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"word": "guṇeṣu",
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"meanings": [
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"in the modes of different qualities"
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]
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},
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{
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"word": "asyāḥ",
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"meanings": [
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"of the external energy"
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]
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},
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{
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"word": "mama",
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"meanings": [
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"mine"
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]
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},
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{
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"word": "aham",
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"meanings": [
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"I"
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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": "manyate",
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"meanings": [
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"thinks."
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]
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}
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],
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"translation": "<b>The illusioned living entity appears in so many forms which are offered by the external energy of the Lord, and the encaged living entity, while enjoying in the modes of material nature, misconceives, thinking in terms of \"I\" and \"mine.\"</b>",
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"purport": [
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"The different forms of the living entities are different dresses offered by the illusory external energy of the Lord according to the modes of nature desired to be enjoyed by the living being. The external material energy is represented by her three modes, namely goodness, passion and ignorance. So even in the material nature there is a chance of an independent choice by the living entity, and according to his choice the material energy offers him different varieties of material bodies. There are 900,000 varieties of material bodies in the water, two million vegetable bodies, 1,100,000 worms and reptiles, one million forms of birds, three million different bodies of beasts, and 400,000 human forms. Altogether there are 8,400,000 varieties of bodies in different planets of the universe, and the living entity is traveling by so many transmigrations according to different modes of enjoying spirit within himself. Even in one particular body the living entity changes from childhood to boyhood, from boyhood to youth, from youth to old age and from old age to another body created by his own action. The living entity creates his own body by his personal desires, and the external energy of the Lord supplies him the exact form by which he can enjoy his desires to the fullest extent. The tiger wanted to enjoy the blood of another animal, and therefore, by the grace of the Lord, the material energy supplies him the body of the tiger with facilities for enjoying blood from another animal. Similarly, a living entity desiring to get the body of a demigod in the higher planet can also get it by the grace of the Lord. And if he is intelligent enough, he can desire to get a spiritual body to enjoy the company of the Lord, and he will get it. So the minute freedom of the living entity can be fully utilized, and the Lord is so kind that he will award him the same type of body that he desires. It is like dreaming of a golden mountain. A person knows what a mountain is, and he knows also what gold is. Out of his desire only he dreams of a golden mountain, and when the dream is over he sees something else in his presence. He finds in his awakened state that there is neither gold nor a mountain, and what to speak of a golden mountain.",
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"The different positions of the living entities in the material world under multifarious manifestations of bodies are due to the misconception of \"mine\" and \"I.\" The <i>karmī</i> thinks of this world as \"mine,\" and the <i>jñānī</i> thinks \"I am\" everything. The whole material conception of politics, sociology, philanthropy, altruism, etc., conceived by the conditioned souls is on the basis of this misconceived \"I\" and \"mine,\" and this I and mine are products of a strong desire to enjoy material life. Identification of the body and the place where the body is obtained under different conceptions of socialism, nationalism, family affection, and so on and so forth is all due to forgetfulness of the real nature of the living entity, and the whole misconception of the bewildered living entity can be removed by the association of Śukadeva Gosvāmī and Mahārāja Parīkṣit, as all this is explained in the <i>Śrīmad-Bhāgavatam.</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": 9,
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"verse": 3,
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"reference": "SB 2.9.3",
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"devanagari": "यर्हि वाव महिम्नि स्वे परस्मिन्कालमाययोः\nरमेत गतसम्मोहस्त्यक्त्वोदास्ते तदोभयम्",
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"transliteration": "yarhi vāva mahimni sve\nparasmin kāla-māyayoḥ\nrameta gata-sammohas\ntyaktvodāste tadobhayam",
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"synonyms": [
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{
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"word": "yarhi",
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"meanings": [
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"at any time"
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]
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},
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{
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"word": "vāva",
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"meanings": [
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"certainly"
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]
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},
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{
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"word": "mahimni",
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"meanings": [
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"in the glory"
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]
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},
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{
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"word": "sve",
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"meanings": [
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"of himself"
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]
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},
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{
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"word": "parasmin",
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"meanings": [
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"in the Supreme"
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]
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},
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{
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"word": "kāla",
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"meanings": [
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"time"
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]
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},
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{
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"word": "māyayoḥ",
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"meanings": [
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"also the material energy"
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]
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},
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{
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"word": "rameta",
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"meanings": [
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"enjoys"
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]
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},
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{
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"word": "gata-sammohaḥ",
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"meanings": [
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"being freed from misconception"
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]
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},
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{
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"word": "tyaktvā",
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"meanings": [
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"giving up"
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]
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},
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{
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"word": "udāste",
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"meanings": [
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"in fullness"
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]
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},
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{
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"word": "tadā",
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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": "ubhayam",
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"meanings": [
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"both."
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]
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}
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],
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"translation": "<b>As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [mine and I] and thus becomes fully manifested as the pure self.</b>",
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"purport": [
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"The two misconceptions of life, namely \"I\" and \"mine,\" are verily manifested in two classes of men. In the lower state the conception of \"mine\" is very prominent, and in the higher state the misconception of \"I\" is prominent. In the animal state of life the misconception of \"mine\" is perceivable even in the category of cats and dogs, and they fight with one another with the same misconception of \"mine.\" In the lower stage of human life the same misconception is also prominent in the shape of \"It is my body,\" \"It is my house,\" \"It is my family,\" \"It is my caste,\" \"It is my nation,\" \"It is my country,\" and so on. And in the higher stage of speculative knowledge, the same misconception of \"mine\" is transformed into \"I am,\" or \"It is all I am,\" or \"I,\" etc. There are many classes of men comprehending the same misconception of \"I\" and \"mine\" in different color. But the real significance of such \"I\" can only be realized when one is situated in the consciousness of <i>\"I am the eternal servitor of the Lord.\"</i> This is pure consciousness, and the whole Vedic literatures teach us this conception of life.",
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"The misconception of \"I am the Lord,\" or \"I am the Supreme,\" is more dangerous than the misconception of \"mine.\" Although there are sometimes directions in the Vedic literatures to think oneself one with the Lord, that does not mean that one becomes identified in every respect with the Lord. Undoubtedly there is oneness of the living entity with the Lord in many respects, but ultimately the living entity is subordinate to the Lord, and he is constitutionally meant for satisfying the senses of the Lord. The Lord therefore asks the conditioned souls to surrender unto Him. Had the living entities not been subordinate to the supreme will, why would the living entity be asked to surrender? Had the living being been equal in all respects, then why was he put under the influence of <i>māyā</i>? We have already discussed many times that the material energy is controlled by the Lord. The <i>Bhagavad-gītā</i> confirms this controlling power of the Lord over the material nature (Bg. <i>9.10</i>). Can a living entity who claims to be as good as the Supreme Being control the material nature? The foolish \"I\" would reply that he would do so in the future. Even accepting that in the future one would be as good a controller of the material nature as the Supreme Being, then why is he now under the control of the material nature? The <i>Bhagavad-gītā</i> says that one can be freed from the control of the material nature by surrendering unto the Supreme Lord, but if there is no surrender, then the living entity will never be able to control the material nature. So this misconception of \"I\" must also be given up by practicing the way of devotional service or firmly being situated in the transcendental loving service of the Lord. A poor man without any employment or without any occupation may undergo so many troubles in life, but if by chance the same man gets a good service under the government, he at once becomes happy. There is no profit in denying the supremacy of the Lord, who is the controller of all energies, but one should be constitutionally situated in one's own glory, namely to be situated in the pure consciousness of being the eternal servitor of the Lord. In his conditional life the living entity is servant of the illusory <i>māyā,</i> and in his liberated state he is the pure unqualified servant of the Lord. To become untinged by the modes of material nature is the qualification for entering into the service of the Lord. As long as one is a servant of mental concoctions, one cannot be completely free from the disease of \"I\" and \"mine.\"",
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"The Supreme Truth is without any contamination of the illusory energy because He is the controller of that energy. The relative truths are apt to be engrossed with illusory energy. The best purpose is, however, served when one is directly facing the supreme truth, as when one faces the sun. The sun overhead in the sky is full of light, but when the sun is not in the visible sky, all is in darkness. Similarly, when one is face to face with the Supreme Lord, he is freed from all illusions, and one who is not so is in the darkness of illusory <i>māyā.</i> The <i>Bhagavad-gītā</i> confirms this as follows:",
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"<i>māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate<br/> sa guṇān samatītyaitān brahma-bhūyāya kalpate<br/> </i>(Bg. <i>14.26</i>)",
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"So the science of <i>bhakti-yoga,</i> of worshiping the Lord, glorifying the Lord, hearing the <i>Śrīmad-Bhāgavatam</i> from the right sources (not from the professional man but from a person who is <i>Bhāgavatam</i> in life) and being always in the association of pure devotees, should be adopted in earnestness without being misled by misconceptions of \"I\" and \"mine.\" The <i>karmīs</i> are fond of the conception of \"mine,\" and the <i>jñānīs</i> are fond of the conception of \"I,\" and both of them are unqualified to be free from the bondage of the illusory energy. <i>Śrīmad-Bhāgavatam</i>, and primarily the <i>Bhagavad-gītā</i>, are both meant for delivering a person from the misconception of \"I\" and \"mine,\" and Śrīla Vyāsadeva transcribed them for the deliverance of the fallen souls. The living entity has to be situated in the transcendental position where there is no more influence of time nor of the material energy. In conditioned life the living entity is subjected to the influence of time in the dream of past, present and future. The mental speculator tries to conquer the influence of time by future speculation of becoming Vāsudeva or the Supreme Lord himself by means of culture of knowledge and conquering over ego. But the process is not perfect. The perfect process is to accept Lord Vāsudeva as the Supreme in everything, and the best perfection of culturing knowledge is to surrender unto Him because He is the source of everything. In that conception only can one get rid of the misconception of I and mine. Both <i>Bhagavad-gītā</i> and the <i>Śrīmad-Bhāgavatam</i> confirm it. Śrīla Vyāsadeva has specifically contributed to the illusioned living entities the science of God and the process of <i>bhakti-yoga</i> in his great literature <i>Śrīmad-Bhāgavatam,</i> and the conditioned soul should fully take advantage of this great science."
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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": 9,
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"verse": 4,
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"reference": "SB 2.9.4",
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"devanagari": "आत्मतत्त्वविशुद्ध्यर्थं यद् आह भगवान् ऋतम्\nब्रह्मणे दर्शयन्रूपम् अव्यलीकव्रतादृतः",
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||||
"transliteration": "ātma-tattva-viśuddhy-arthaṁ\nyad āha bhagavān ṛtam\nbrahmaṇe darśayan rūpam\navyalīka-vratādṛtaḥ",
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||||
"synonyms": [
|
||||
{
|
||||
"word": "ātma-tattvam",
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||||
"meanings": [
|
||||
"the science of God or that of the living entity"
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||||
]
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||||
},
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||||
{
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||||
"word": "viśuddhi",
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||||
"meanings": [
|
||||
"purification"
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||||
]
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||||
},
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||||
{
|
||||
"word": "artham",
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||||
"meanings": [
|
||||
"goal"
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||||
]
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},
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{
|
||||
"word": "yat",
|
||||
"meanings": [
|
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"that which"
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||||
]
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},
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{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛtam",
|
||||
"meanings": [
|
||||
"in reality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇe",
|
||||
"meanings": [
|
||||
"unto Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "darśayan",
|
||||
"meanings": [
|
||||
"by showing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpam",
|
||||
"meanings": [
|
||||
"eternal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyalīka",
|
||||
"meanings": [
|
||||
"without any deceptive motive"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vrata",
|
||||
"meanings": [
|
||||
"vow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādṛtah",
|
||||
"meanings": [
|
||||
"worshiped."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul.</b>",
|
||||
"purport": [
|
||||
"<i>Ātma-tattvam </i>is the science of both God and the living entity. Both the Supreme Lord and the living entity are known as <i>ātmā</i>. The Supreme Lord is called <i>Paramātmā</i> or <i>Parambrahma</i>, and the living entity is called the <i>ātmā</i> or the <i>brahma</i> or the<i> jīva.</i> Both the <i>Paramātmā</i> and the <i>jīvātmā,</i> being transcendental to the material energy, are called <i>ātmā.</i> So Śukadeva Gosvāmī explains this verse with the aim of purifying the truth of both the <i>Paramātmā</i> and the <i>jīvātmā.</i> Generally people have many wrong conceptions about both of them. The wrong conception of the <i>jīvātmā</i> is to identify the material body with the pure soul, and the wrong conception of <i>Paramātmā</i> is to think Him on an equal level with the living entity. But both misconceptions can be removed by one stroke of <i>bhakti-yoga,</i> just as in the sunlight both the sun and the world and everything within the sunlight are properly seen. In the darkness no one can see the sun, nor himself, nor the world. But in the sunlight one can see the sun, himself and the world around him. Śrīla Śukadeva Gosvāmī therefore says that for purification of both wrong conceptions, the Lord presented His eternal form before Brahmājī, being fully satisfied by Brahmā's nondeceptive vow of discharging <i>bhakti-yoga.</i> Except for <i>bhakti-yoga,</i> any method for realization of <i>ātma-tattva,</i> or the science of <i>ātmā,</i> will prove deceptive in the long run.",
|
||||
"In the <i>Bhagavad-gītā,</i> the Lord says that only by <i>bhakti-yoga</i> can one know Him perfectly, and then one can enter into the science of God. Brahmājī undertook great penance in performing <i>bhakti-yoga,</i> and thus he was able to see the transcendental form of the Lord. His transcendental form is one hundred percent spiritual, and one can see Him only by spiritualized vision after proper discharge of <i>tapasya</i> or penance in pure <i>bhakti-yoga</i>. The form of the Lord which was manifested before Brahmā is not one of the forms with which we have experience in the material world. Brahmājī did not perform such severe types of penance just to see a form of material production. Therefore the question by Mahārāja Parīkṣit about the form of the Lord is answered. The form of the Lord is <i>sac-cid-ānanda,</i> or eternal, full of knowledge and full of bliss. But the material form of the living being is neither eternal, nor full of knowledge, nor blissful. That is the distinction between the form of the Lord and that of the conditioned soul. The conditioned soul, however, can regain his form of eternal knowledge and bliss simply by seeing the Lord by means of <i>bhakti-yoga.</i>",
|
||||
"The summary is that due to ignorance the conditioned soul is encaged in the temporary varieties of material forms. But the Supreme Lord has no such temporary form like the conditioned souls. He is always possessed of an eternal form of knowledge and bliss, and that is the difference between the Lord and the living entity. One can understand this difference by the process of <i>bhakti-yoga.</i> Brahmā was then told by the Lord the gist of <i>Śrīmad-Bhāgavatam</i> in four original verses. Thus <i>Śrīmad-Bhāgavatam</i> is not a creation of the mental speculators. The sound of <i>Śrīmad-Bhāgavatam</i> is transcendental, and the resonance of <i>Śrīmad-Bhāgavatam</i> is as good as that of the <i>Vedas.</i> Thus the topic of the <i>Śrīmad-Bhāgavatam</i> is the science of both the Lord and the living entity. Regular reading or hearing of <i>Śrīmad-Bhāgavatam</i> is also performance of <i>bhakti-yoga,</i> and one can attain the highest perfection simply by the association of <i>Śrīmad-Bhāgavatam.</i> Both Śukadeva Gosvāmī and Mahārāja Parīkṣit attained perfection through the medium of <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 5,
|
||||
"reference": "SB 2.9.5",
|
||||
"devanagari": "स आदिदेवो जगतां परो गुरुः स्वधिष्ण्यम् आस्थाय सिसृक्षयैक्षत\nतां नाध्यगच्छद्दृशम् अत्र सम्मतां प्रपंचनिर्माणविधिर्यया भवेत्",
|
||||
"transliteration": "sa ādi-devo jagatāṁ paro guruḥ\nsvadhiṣṇyam āsthāya sisṛkṣayaikṣata\ntāṁ nādhyagacchad dṛśam atra sammatāṁ\nprapañca-nirmāṇa-vidhir yayā bhavet",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādi-devaḥ",
|
||||
"meanings": [
|
||||
"the first demigod"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagatām",
|
||||
"meanings": [
|
||||
"of the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guruḥ",
|
||||
"meanings": [
|
||||
"spiritual master"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svadhiṣṇyam",
|
||||
"meanings": [
|
||||
"his lotus seat"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsthāya",
|
||||
"meanings": [
|
||||
"to find out the source of it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sisṛkṣayā",
|
||||
"meanings": [
|
||||
"for the matter of creating the universal affairs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aikṣata",
|
||||
"meanings": [
|
||||
"began to think"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tām",
|
||||
"meanings": [
|
||||
"in that matter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"could not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyagacchat",
|
||||
"meanings": [
|
||||
"understand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛśam",
|
||||
"meanings": [
|
||||
"the direction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atra",
|
||||
"meanings": [
|
||||
"therein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sammatām",
|
||||
"meanings": [
|
||||
"just the proper way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapañca",
|
||||
"meanings": [
|
||||
"material"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirmāṇa",
|
||||
"meanings": [
|
||||
"construction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhiḥ",
|
||||
"meanings": [
|
||||
"process"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavet",
|
||||
"meanings": [
|
||||
"should be."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.</b>",
|
||||
"purport": [
|
||||
"This verse is the prelude for explaining the transcendental nature of the form and the abode of the Lord. In the beginning of <i>Śrīmad-Bhāgavatam</i> it is already said that the Supreme Absolute Truth exists in His own abode without any touch of the deluding energy. Therefore the kingdom of God is not a myth but factually a different and transcendental sphere of planets known as the Vaikuṇṭhas. This will also be explained in this chapter.",
|
||||
"Such knowledge of the spiritual sky far above this material sky and its paraphernalia can be known only by dint of devotional service or <i>bhakti-yoga.</i> The power of creation by Lord Brahmā was also achieved by <i>bhakti-yoga.</i> Brahmājī was bewildered in the matter of creation, and he could not even trace out the source of his own existence. But all this knowledge was fully achieved by him through the medium of <i>bhakti-yoga.</i> By <i>bhakti-yoga</i> one can know the Lord, and by knowing the Lord as the Supreme, one is able to know everything else. One who knows the Supreme knows everything else. That is the version of all <i>Vedas.</i> Even the first spiritual master of the universe was enlightened by the grace of the Lord, so who else can attain perfect knowledge of everything without the mercy of the Lord? If anyone desires to seek perfect knowledge of everything, he must seek the mercy of the Lord, and there is no other means. To seek knowledge on the strength of one's personal attempt is a sheer waste of time."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,137 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 6,
|
||||
"reference": "SB 2.9.6",
|
||||
"devanagari": "स चिन्तयन्द्व्यक्षरमेकदाम्भस्य् उपाशृणोद्द्विर्गदितं वचो विभुः\nस्पर्शेषु यत्षोडशम् एकविंशं निष्किंचनानां नृप यद्धनं विदुः",
|
||||
"transliteration": "sa cintayan dvyakṣaramekadāmbhasy\nupāśṛṇod dvir-gaditaṁ vaco vibhuḥ\nsparśeṣu yat ṣoḍaśam ekaviṁśaṁ\nniṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cintayan",
|
||||
"meanings": [
|
||||
"while thus thinking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvi",
|
||||
"meanings": [
|
||||
"two"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akṣaram",
|
||||
"meanings": [
|
||||
"syllables"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekadā",
|
||||
"meanings": [
|
||||
"once upon a time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ambhasi",
|
||||
"meanings": [
|
||||
"in the water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāśṛṇot",
|
||||
"meanings": [
|
||||
"heard it nearby"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dviḥ",
|
||||
"meanings": [
|
||||
"twice"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gaditam",
|
||||
"meanings": [
|
||||
"uttered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacaḥ",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhuḥ",
|
||||
"meanings": [
|
||||
"the great"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sparśeṣu",
|
||||
"meanings": [
|
||||
"of the sparśa letters"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣoḍaśam",
|
||||
"meanings": [
|
||||
"the sixteenth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaviṁśam",
|
||||
"meanings": [
|
||||
"and the twenty-first"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niṣkiñcanānām",
|
||||
"meanings": [
|
||||
"of the renounced order of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhanam",
|
||||
"meanings": [
|
||||
"wealth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viduḥ",
|
||||
"meanings": [
|
||||
"as it is known."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.</b>",
|
||||
"purport": [
|
||||
"In Sanskrit language, the consonant alphabets are divided into two divisions, namely the <i>sparśa-varṇas</i> and the <i>tālavya-varṇas.</i> From <i>ka</i> to <i>ma</i> the letters are known as the <i>sparśa-varṇas,</i> and the sixteenth of the group is called <i>ta,</i> whereas the twenty-first letter is called <i>pa.</i> So when they are joined together, the word <i>tapa,</i> or penance, is constructed. This penance is the beauty and wealth of the <i>brāhmaṇas</i> and the renounced order of life. According to <i>Bhāgavata</i> philosophy, every human being is meant simply for this <i>tapa</i> and for no other business, because by penance only can one realize his self; and self-realization, and not sense gratification, is the business of human life. This <i>tapa,</i> or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. By <i>tapasya</i> only can one get the profit of human life, and not by a polished civilization of animal life. The animal does not know anything except sense gratification in the jurisdiction of eat, drink, be merry and enjoy. But the human being is made to undergo <i>tapasya</i> for going back to Godhead, back to home.",
|
||||
"When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word <i>tapa</i> vibrated twice. To take the path of <i>tapa</i> is the second birth of the desiring disciple. The word <i>upāśṛṇot</i> is very significant. It is similar to <i>upanayana,</i> or bringing the disciple nearer to the spiritual master for the path of <i>tapa.</i> So Brahmājī was thus initiated by Lord Kṛṣṇa, and this fact is corroborated by Brahmājī himself in his book the <i>Brahma-saṁhitā.</i> In the <i>Brahma-saṁhitā</i> Lord Brahmā has sung in every verse <i>govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.</i> Thus Brahmā was initiated by the Kṛṣṇa <i>mantra,</i> by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the <i>Brahma-saṁhitā</i> that Lord Brahmā was initiated into the eighteen-letter Kṛṣṇa <i>mantra,</i> which is generally accepted by all the devotees of Lord Kṛṣṇa. We follow the same principle because we belong to the Brahmā <i>sampradāya,</i> directly in the disciplic chain from Brahmā to Nārada, from Nārada to Vyāsa, from Vyāsa to Madhva Muni, from Madhva Muni to Mādhavendra Purī, from Mādhavendra Purī to Īśvara Purī, from Īśvara Purī to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhānta Sarasvatī, our divine master.",
|
||||
"One who is thus initiated in the disciplic succession is able to achieve the same result or power of creation. Chanting of this holy <i>mantra</i> is the only shelter of the desireless pure devotee of the Lord. Simply by such <i>tapasya,</i> or penance, the devotee of the Lord achieves all perfections like Lord Brahmā."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,130 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 7,
|
||||
"reference": "SB 2.9.7",
|
||||
"devanagari": "निशम्य तद्वक्तृदिदृक्षया दिशो विलोक्य तत्रान्यद् अपश्यमानः\nस्वधिष्ण्यम् आस्थाय विमृश्य तद्धितं तपस्य् उपादिष्ट इवादधे मनः",
|
||||
"transliteration": "niśamya tad-vaktṛ-didṛkṣayā diśo\nvilokya tatrānyad apaśyamānaḥ\nsvadhiṣṇyam āsthāya vimṛśya taddhitaṁ\ntapasy upādiṣṭa ivādadhe manaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "niśamya",
|
||||
"meanings": [
|
||||
"after hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaktṛ",
|
||||
"meanings": [
|
||||
"the speaker"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "didṛkṣayā",
|
||||
"meanings": [
|
||||
"just to find out who spoke"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "diśaḥ",
|
||||
"meanings": [
|
||||
"all sides"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vilokya",
|
||||
"meanings": [
|
||||
"by seeing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"any other"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apaśyamānaḥ",
|
||||
"meanings": [
|
||||
"not to be found"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svadhiṣṇyam",
|
||||
"meanings": [
|
||||
"on his lotus seat"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsthāya",
|
||||
"meanings": [
|
||||
"sit down"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimṛśya",
|
||||
"meanings": [
|
||||
"thin king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hitam",
|
||||
"meanings": [
|
||||
"welfare"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapasi",
|
||||
"meanings": [
|
||||
"in penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upādiṣṭaḥ",
|
||||
"meanings": [
|
||||
"as he was instructed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"in pursuance of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādadhe",
|
||||
"meanings": [
|
||||
"gave"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"attention."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When he heard the sound, he tried to find out the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.</b>",
|
||||
"purport": [
|
||||
"To achieve success in life, one should follow the example of Lord Brahmā, the first living creature in the beginning of creation. After being initiated by the Supreme Lord to execute <i>tapasya,</i> he was fixed in his determination to do it and although he could not find anyone besides himself, he could rightly understand that the sound was transmitted by the Lord Himself. Brahmā was the only living being at that time because there was no other creation, and none could be found there except himself. In the beginning of the First Canto, First Chapter, first verse of the <i>Śrīmad-Bhāgavatam</i>, it is already mentioned that Brahmā was initiated by the Lord from within. The Lord is within every living entity as the Supersoul, and He initiated Brahmā because Brahmā was willing to receive the initiation. The Lord can similarly initiate everyone who is inclined to have it.",
|
||||
"As already stated, Brahmā is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of <i>Śrīmad-Bhāgavatam</i> is coming down by disciplic succession, and in order to receive the real message of <i>Śrīmad-Bhāgavatam</i> one should approach the current link, or spiritual master in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of <i>tapasya</i> in the execution of devotional service. One should not, however, think himself on the level of Brahmā to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahmā. The post of Brahmā to officiate in the creation in the universe is offered to the most pure living being, and unless one is so qualified one cannot expect to be treated like Brahmājī directly. But one can have the same facility through unalloyed devotees of the Lord, and scriptural instructions (as revealed in the <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i> especially), and also the bona fide spiritual master available to the sincere soul. The Lord Himself appears as the spiritual master to a person who is sincere in heart to serve the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,137 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.9.8",
|
||||
"devanagari": "दिव्यं सहस्राब्दम् अमोघदर्शनो जितानिलात्मा विजितोभयेन्द्रियः\nअतप्यत स्माखिललोकतापनं तपस्तपीयांस्तपतां समाहितः",
|
||||
"transliteration": "divyaṁ sahasrābdam amogha-darśano\njitānilātmā vijitobhayendriyaḥ\natapyata smākhila-loka-tāpanaṁ\ntapas tapīyāṁs tapatāṁ samāhitaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "divyam",
|
||||
"meanings": [
|
||||
"pertaining to the demigods in the higher planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahasra",
|
||||
"meanings": [
|
||||
"one thousand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abdam",
|
||||
"meanings": [
|
||||
"years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amogha",
|
||||
"meanings": [
|
||||
"spotless, without a tinge of impurity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "darśanaḥ",
|
||||
"meanings": [
|
||||
"one who has such a vision of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jita",
|
||||
"meanings": [
|
||||
"controlled"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anila",
|
||||
"meanings": [
|
||||
"life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijita",
|
||||
"meanings": [
|
||||
"controlled over"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya",
|
||||
"meanings": [
|
||||
"both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyaḥ",
|
||||
"meanings": [
|
||||
"one who has such senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atapyata",
|
||||
"meanings": [
|
||||
"executed penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sma",
|
||||
"meanings": [
|
||||
"in the past"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akhila",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka",
|
||||
"meanings": [
|
||||
"planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāpanam",
|
||||
"meanings": [
|
||||
"enlightening"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapīyān",
|
||||
"meanings": [
|
||||
"extremely hard penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapatām",
|
||||
"meanings": [
|
||||
"of all the executors of penances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samāhitaḥ",
|
||||
"meanings": [
|
||||
"thus situated."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances which he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.</b>",
|
||||
"purport": [
|
||||
"Lord Brahmā heard the occult sound <i>tapa,</i> but he did not see the person who vibrated the sound. And still he accepted the instruction as beneficial for him, and therefore he engaged himself in meditation for one thousand celestial years. One celestial year is equal to 6 x 30 x 12 x 1000 of our years. His acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction. There is no difference between the Lord and sound vibration coming from Him, even though He is not personally present. The best way of understanding is to accept such divine instruction, and Brahmā, the prime spiritual master of everyone, is the living example of this process of receiving transcendental knowledge. The potency of transcendental sound is never minimized because the vibrator is apparently absent. Therefore <i>Śrīmad-Bhāgavatam</i> or the <i>Bhagavad-gītā</i> or any revealed scripture in the world is never to be accepted as an ordinary mundane sound without transcendental potency.",
|
||||
"One has to receive the transcendental sound from the right source and accept it as a reality and prosecute the direction without any hesitation. The secret of success is to receive the sound from the right source of a bona fide spiritual master. Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, must be ready to execute the order of the bona fide spiritual master as Lord Brahmā executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.",
|
||||
"Lord Brahmā controlled his two grades of senses by means of sense perception and sense organs because he had to engage such senses in the execution of the order of the Lord. Therefore controlling the senses means to engage them in the transcendental service of the Lord. The Lord's order descends in disciplic succession through the bona fide spiritual master, and thus execution of the order of the bona fide spiritual master is factual control of the senses. Such execution of penance in full faith and sincerity made Brahmājī so powerful that he became the creator of the universe. And because he was able to attain such power, he is called the best amongst all the <i>tapasvīs.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,114 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.9.9",
|
||||
"devanagari": "तस्मै स्वलोकं भगवान्सभाजितः सन्दर्शयामास परं न यत्परम्\nव्यपेतसंक्लेशविमोहसाध्वसं स्वदृष्टवद्भिर्पुरुषैर् अभिष्टुतम्",
|
||||
"transliteration": "tasmai sva-lokaṁ bhagavān sabhājitaḥ\nsandarśayāmāsa paraṁ na yat-param\nvyapeta-saṅkleśa-vimoha-sādhvasaṁ\nsva-dṛṣṭavadbhir puruṣair abhiṣṭutam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-lokam",
|
||||
"meanings": [
|
||||
"His own planet or abode"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sabhājitaḥ",
|
||||
"meanings": [
|
||||
"being pleased by the penance of Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sandarśayāmāsa",
|
||||
"meanings": [
|
||||
"manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"of which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"further supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyapeta",
|
||||
"meanings": [
|
||||
"completely given up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkleśa",
|
||||
"meanings": [
|
||||
"five kinds of material afflictions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimoha",
|
||||
"meanings": [
|
||||
"without illusion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhvasam",
|
||||
"meanings": [
|
||||
"fearfulness of material existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-dṛṣṭavadbhiḥ",
|
||||
"meanings": [
|
||||
"by those who have perfectly realized the self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaiḥ",
|
||||
"meanings": [
|
||||
"by persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhiṣṭutam",
|
||||
"meanings": [
|
||||
"worshiped by."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fearfulness of illusory existence.</b>",
|
||||
"purport": [
|
||||
"The troubles of penance accepted by Lord Brahmā were certainly in the line of devotional service (<i>bhakti</i>). Otherwise there was no chance of Vaikuṇṭha or <i>svalokam</i>, the Lord's personal abodes, becoming visible to Brahmājī. The personal abodes of the Lord, known as Vaikuṇṭhas, are neither myth nor material, as conceived by the impersonalists. But such realization of the transcendental abodes of the Lord is possible only through devotional service, and thus the devotees enter into such abodes. There is undoubtedly trouble in executing penance, but the trouble accepted in executing <i>bhakti-yoga</i> is transcendental happiness from the very beginning, whereas the trouble of penance in other processes of self-realization (namely <i>jñānayoga, dhyānayoga</i>, etc.) without any Vaikuṇṭha realization ends in trouble only and nothing more. There is no profit in biting husks without grains. Similarly, there is no profit in executing troublesome penances other than <i>bhakti-yoga</i> for self-realization.",
|
||||
"Execution of <i>bhakti-yoga</i> is exactly like sitting on the lotus sprouted out of the abdomen of the transcendental Personality of Godhead, for Lord Brahmā was seated there. Brahmājī was able to please the Lord, and the Lord was also pleased to show Brahmājī His personal abode. Śrīla Jīva Gosvāmī narrates, in the comments of his <i>Krama-sandarbha</i> annotation of <i>Śrīmad-Bhāgavatam</i>, quotations from the <i>Gārga Upaniṣad</i>, Vedic evidence. It is said that Yājñavalkya described this transcendental abode of the Lord to Gārgī, and it is said there that the abode of the Lord is situated above the highest planet of the universe, namely Brahmaloka. This abode of the Lord, although described in the revealed scriptures like the <i>Bhagavad-gītā</i> and the <i>Śrīmad-Bhāgavatam</i>, remains only a myth for the less intelligent class of men with a poor fund of knowledge. Herein the word <i>svadṛṣṭavadbhi</i> is very significant. One who has actually realized his self realizes the transcendental form of one's self. Impersonal realization of self and the Supreme is not complete, because it is just an opposite conception of material personalities. The Personality of Godhead and the personalities of devotees of the Lord are all transcendental; they do not have material bodies. The material body is overcast with five kinds of miserable conditions, namely ignorance, material conception, attachment, hatred and absorption. As long as one is overwhelmed with these five kinds of material miseries, there is no question of entering into the Vaikuṇṭhalokas. Impersonal conception of one's self is just the negation of material personality, far from the positive existence of personal form. These personal forms of the transcendental abode will be explained in the following verses. Brahmājī also described this highest planet of the Vaikuṇṭhaloka as Goloka Vṛndāvana, where the Lord resides as a cowherd boy keeping transcendental <i>surabhi</i> cows and surrounded by hundreds and thousands of goddesses of fortune.",
|
||||
"<i>cintāmaṇi-prakara-sadmasu kalpavṛkṣa-<br/> lakṣāvṛteṣu surabhīr abhipālayantam<br/> lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br/> </i>(<i>Bs. 5.29</i>)",
|
||||
"The statement of the <i>Bhagavad-gītā,</i> <i>yad gatvā na nivartante tad dhāma paramaṁ mama,</i> is also confirmed herewith. <i>Param</i> means transcendental Brahmā. Therefore, the abode of the Lord is also Brahma, nondifferent from the Supreme Personality of Godhead. The Lord is known as Vaikuṇṭha, and His abode is also known as Vaikuṇṭha. And such Vaikuṇṭha realization and worship can be made possible by transcendental form and sense."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,156 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.9.10",
|
||||
"devanagari": "प्रवर्तते यत्र रजस्तमस्तयोः सत्त्वं च मिश्रं न च कालविक्रमः\nन यत्र माया किम् उतापरे हरेर् अनुव्रता यत्र सुरासुरार्चिताः",
|
||||
"transliteration": "pravartate yatra rajas tamas tayoḥ\nsattvaṁ ca miśraṁ na ca kāla-vikramaḥ\nna yatra māyā kim utāpare harer\nanuvratā yatra surāsurārcitāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pravartate",
|
||||
"meanings": [
|
||||
"prevail"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rajaḥ tamaḥ",
|
||||
"meanings": [
|
||||
"the modes of ignorance and passion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayoḥ",
|
||||
"meanings": [
|
||||
"both of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sattvam",
|
||||
"meanings": [
|
||||
"the mode of goodness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "miśram",
|
||||
"meanings": [
|
||||
"mixture"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāla",
|
||||
"meanings": [
|
||||
"time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikramaḥ",
|
||||
"meanings": [
|
||||
"influence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"neither"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"therein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā",
|
||||
"meanings": [
|
||||
"illusory external energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apare",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvratāḥ",
|
||||
"meanings": [
|
||||
"devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sura",
|
||||
"meanings": [
|
||||
"the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asura",
|
||||
"meanings": [
|
||||
"the demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arcitāḥ",
|
||||
"meanings": [
|
||||
"worshiped."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in the matter of goodness. There is no predominance of the influence of time, so what to speak of the illusory external energy that cannot enter in that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.</b>",
|
||||
"purport": [
|
||||
"The kingdom of God, or the atmosphere of Vaikuṇṭha nature, which is called the <i>tripād-vibhūti,</i> is three times bigger than the material universes and is described here, as also in the <i>Bhagavad-gītā,</i> in a nutshell. This universe, containing billions of stars and planets, is one of the billions of such universes clustered together within the compass of <i>mahat-tattva.</i> And all these millions and billions of universes combined together constitute only one fourth of the magnitude of the whole creation of the Lord. There is the spiritual sky also; beyond this sky the spiritual planets are there under the names of Vaikuṇṭha, and all of them constitute three fourths of the entire creation of the Lord. God's creations are always innumerable. Even the leaves of a tree cannot be counted by a man, nor the hairs on his head. However, foolish men are puffed up with the idea of becoming God Himself, though unable to create a hair of their own bodies. Man may discover so many wonderful vehicles of journey, but even if he reaches the moon by his much advertised spacecraft, he cannot remain there. The sane man, therefore, without being puffed up, as if he were the God of the universe abides by the instructions of the Vedic literature, the easiest way to acquire knowledge in transcendence. So let us know through the authority of <i>Śrīmad-Bhāgavatam</i> of the nature and constitution of the transcendental world beyond the material sky. In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering, and this means that in the Vaikuṇṭhalokas the living entities are free from these two things. As confirmed in the <i>Bhagavad-gītā,</i> in the <i>brahma-bhūta </i>stage of life one becomes free from hankering and lamentation. Therefore the conclusion is that the inhabitants of the Vaikuṇṭha planets are all <i>brahma-bhūta</i> living entities, as distinguished from the mundane creatures who are all compact in hankering and lamentation. When one is not in the mode's of ignorance and passion, one is supposed to be situated in the mode of goodness in the material world. Goodness in the material world also at times becomes contaminated with touches of the modes of passion and ignorance. In the Vaikuṇṭhaloka, it is unalloyed goodness only.",
|
||||
"The whole situation there is one of freedom from the illusory manifestation of the external energy. Although illusory energy is also part and parcel of the Supreme Lord, still illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers. The rope accepted as a snake may be an illusion to a particular person, but the rope is a fact, and the snake is also a fact. The illusion of water on the hot desert may be illusion for the ignorant animal searching out water in the desert, but the desert and water are actual facts. Therefore the material creation of the Lord may be an illusion to the non-devotee class of men, but to a devotee even the material creation of the Lord is a fact, as the manifestation of His external energy. But this energy of the Lord is not all. The Lord has His internal energy also, which has another creation known to be the Vaikuṇṭhalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuṇṭha atmosphere, but that does not nullify its existence. That spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures.",
|
||||
"As quoted by Śrīla Jīva Gosvāmī, we can know from the <i>Nārada-pañcarātra</i> that the transcendental world or Vaikuṇṭha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion and goodness. Such qualities are nonattainable by the nondevotee class of men. In the <i>Padma Purāṇa, Uttara-khaṇḍa,</i> it is stated that beyond the one-fourth part of God's creation, there is the three-fourths part manifestation. The marginal line between the material manifestation and the spiritual manifestation is the Virajā River, and beyond the Virajā, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths part manifestation of God's creation. This part is eternal, everlasting, without any deterioration, and unlimited, and contains the highest perfectional stage of living conditions. In the <i>Sāṅkhya-kaumudī</i> it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities are eternally associated without any break, and the Lord is the chief and prime entity there. In the <i>Āgama Purāṇas</i> also, the transcendental abode is described as follows: The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it.",
|
||||
"The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without any deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements which make the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, transformations, deterioration and annihilation, or the six material changes, are not existent there. It is the unalloyed manifestation of the energy of the Lord without any illusion as experienced here in the material world. The whole Vaikuṇṭha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there without any competition of leadership, and the people in general are all followers of the Lord. It is confirmed in the <i>Vedas</i>, therefore, that the Lord is the chief leader, and all other living entities are subordinate to Him, as only the Lord satisfies all the needs of all other living entities."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.9.11",
|
||||
"devanagari": "श्यामावदाताः शतपत्रलोचनाः पिशंगवस्त्राः सुरुचः सुपेशसः\nसर्वे चतुर्बाहव उन्मिषन्मणि प्रवेकनिष्काभरणाः सुवर्चसः",
|
||||
"transliteration": "śyāmāvadātāḥ śata-patra-locanāḥ\npiśaṅga-vastrāḥ su-rucaḥ su-peśasaḥ\nsarve catur-bāhava unmiṣan-maṇi-\npraveka-niṣkābharaṇāḥ su-varcasaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śyāma",
|
||||
"meanings": [
|
||||
"sky-bluish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadātāḥ",
|
||||
"meanings": [
|
||||
"glowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śata-patra",
|
||||
"meanings": [
|
||||
"lotus flower"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "locanāḥ",
|
||||
"meanings": [
|
||||
"eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "piśaṅga",
|
||||
"meanings": [
|
||||
"yellowish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vastrāḥ",
|
||||
"meanings": [
|
||||
"clothing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-rucaḥ",
|
||||
"meanings": [
|
||||
"greatly attractive"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-peśasaḥ",
|
||||
"meanings": [
|
||||
"growing youthful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarve",
|
||||
"meanings": [
|
||||
"all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catuḥ",
|
||||
"meanings": [
|
||||
"four"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāhavaḥ",
|
||||
"meanings": [
|
||||
"hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "unmiṣan",
|
||||
"meanings": [
|
||||
"rising luster"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "maṇi",
|
||||
"meanings": [
|
||||
"pearls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praveka",
|
||||
"meanings": [
|
||||
"superior quality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niṣka-ābharaṇāḥ",
|
||||
"meanings": [
|
||||
"ornamental medallion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-varcasaḥ",
|
||||
"meanings": [
|
||||
"effulgent."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble the lotus flower, their dress is of yellowish color and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.</b>",
|
||||
"purport": [
|
||||
"The inhabitants in Vaikuṇṭhaloka are all personalities with spiritual bodily features not to be found in the material world. We can find the descriptions in the revealed scriptures like <i>Śrīmad-Bhāgavatam.</i> Impersonal descriptions of transcendence in the scriptures indicate that the bodily features in Vaikuṇṭhaloka are never to be seen in any part of the universe, As there are different bodily features in different places of a particular planet, or as there are different bodily features between bodies in different planets, similarly the bodily features of the inhabitants in the Vaikuṇṭhalokas are completely different from those in the material universe. For example, the four hands are distinct from two hands in this world."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,63 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.9.12",
|
||||
"devanagari": "प्रवालवैदूर्यमृणालवर्चसः परिस्फुरत्कुण्डलमौलिमालिनः",
|
||||
"transliteration": "pravāla-vaidūrya-mṛṇāla-varcasaḥ\nparisphurat-kuṇḍala-mauli-mālinaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pravāla",
|
||||
"meanings": [
|
||||
"coral"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaidūrya",
|
||||
"meanings": [
|
||||
"a special diamond"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛṇāla",
|
||||
"meanings": [
|
||||
"celestial lotus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varcasaḥ",
|
||||
"meanings": [
|
||||
"rays"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parisphurat",
|
||||
"meanings": [
|
||||
"blooming"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuṇḍala",
|
||||
"meanings": [
|
||||
"earring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mauli",
|
||||
"meanings": [
|
||||
"heads"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mālinaḥ",
|
||||
"meanings": [
|
||||
"with garlands."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Some of them are effulgent like the coral and diamond in complexion and have garlands on their heads, blooming like the lotus flowers, and some wear earrings.</b>",
|
||||
"purport": [
|
||||
"There are some inhabitants who have attained the liberation of <i>sārūpya,</i> or possessing bodily features like that of the Personality of Godhead. The <i>vaidūrya</i> diamond is especially meant for the Personality of Godhead, but one who achieves the liberation of bodily equality with the Lord is especially favored with such diamonds on the body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.9.13",
|
||||
"devanagari": "भ्राजिष्णुभिर्यः परितो विराजते लसद्विमानावलिभिर्महात्मनाम्\nविद्योतमानः प्रमदोत्तमाद्युभिः सविद्युद् अभ्रावलिभिर्यथा नभः",
|
||||
"transliteration": "bhrājiṣṇubhir yaḥ parito virājate\nlasad-vimānāvalibhir mahātmanām\nvidyotamānaḥ pramadottamādyubhiḥ\nsa-vidyud abhrāvalibhir yathā nabhaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhrājiṣṇubhiḥ",
|
||||
"meanings": [
|
||||
"by the glowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"the Vaikuṇṭha-lokas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paritaḥ",
|
||||
"meanings": [
|
||||
"surrounded by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virājate",
|
||||
"meanings": [
|
||||
"thus situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lasat",
|
||||
"meanings": [
|
||||
"brilliant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimāna",
|
||||
"meanings": [
|
||||
"airplanes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avalibhiḥ",
|
||||
"meanings": [
|
||||
"assemblage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-ātmanām",
|
||||
"meanings": [
|
||||
"of the great devotees of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyotamānaḥ",
|
||||
"meanings": [
|
||||
"beautiful like the lightning"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pramada",
|
||||
"meanings": [
|
||||
"ladies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttama",
|
||||
"meanings": [
|
||||
"celestial"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adyubhiḥ",
|
||||
"meanings": [
|
||||
"by complexion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-vidyut",
|
||||
"meanings": [
|
||||
"with electric lightning"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhrāvalibhiḥ",
|
||||
"meanings": [
|
||||
"with clouds in the sky"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it were"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nabhaḥ",
|
||||
"meanings": [
|
||||
"the sky."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated, belonging to the great mahātmās or devotees of the Lord. The ladies also are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.</b>",
|
||||
"purport": [
|
||||
"It appears that in the Vaikuṇṭha planets there are airplanes also brilliantly glowing, and they are occupied by the great devotees of the Lord with ladies of celestial beauty as brilliant as lightning. As there are airplanes, so there must be different types of carriages also like the airplanes, but they may not be driven machines, as we have experience in this world. Because everything is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman. As there is nothing except Brahman, so it should not be misconceived that there is only void and no variegatedness. To think like that is due to a poor fund of knowledge, otherwise no one would have such a misconception of voidness in the Brahman. As there are airplanes, ladies, and gentlemen, so there must be cities and houses and everything else just suitable to the particular planets. One should not carry the ideas of imperfection from this world to the transcendental world without taking into consideration the nature of the atmosphere, as completely free from the influence of time, etc., as described previously."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,115 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.9.14",
|
||||
"devanagari": "श्रीर्यत्र रूपिण्य् उरुगायपादयोः करोति मानं बहुधा विभूतिभिः\nप्रेंखं श्रिता या कुसुमाकरानुगैर्विगीयमाना प्रियकर्म गायती",
|
||||
"transliteration": "śrīr yatra rūpiṇy urugāya-pādayoḥ\nkaroti mānaṁ bahudhā vibhūtibhiḥ\npreṅkhaṁ śritā yā kusumākarānugair\nvigīyamānā priya-karma gāyatī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrīḥ",
|
||||
"meanings": [
|
||||
"the goddess of fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"in the Vaikuṇṭha planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpiṇī",
|
||||
"meanings": [
|
||||
"in her transcendental form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urugāya",
|
||||
"meanings": [
|
||||
"the Lord, who is sung of by the great devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pādayoḥ",
|
||||
"meanings": [
|
||||
"under the lotus feet of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karoti",
|
||||
"meanings": [
|
||||
"does"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mānam",
|
||||
"meanings": [
|
||||
"respectful services"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahudhā",
|
||||
"meanings": [
|
||||
"in diverse paraphernalia"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhūtibhiḥ",
|
||||
"meanings": [
|
||||
"accompanied by her personal associates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "preṅkham",
|
||||
"meanings": [
|
||||
"movement of enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śritā",
|
||||
"meanings": [
|
||||
"taken shelter of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yā",
|
||||
"meanings": [
|
||||
"who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kusumākara",
|
||||
"meanings": [
|
||||
"spring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugaiḥ",
|
||||
"meanings": [
|
||||
"by the black bees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vigīyamānā",
|
||||
"meanings": [
|
||||
"being followed by the songs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priya-karma",
|
||||
"meanings": [
|
||||
"activities of the dearmost"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gāyatī",
|
||||
"meanings": [
|
||||
"singing."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure—service to the Lord, along with her constant companions—but also she is engaged in singing the glories of the Lord's activities.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.9.15",
|
||||
"devanagari": "ददर्श तत्राखिलसात्वतां पतिं श्रियः पतिं यज्ञपतिं जगत्पतिम्\nसुनन्दनन्दप्रबलार्हणादिभिः स्वपार्षदाग्रैः परिसेवितं विभुम्",
|
||||
"transliteration": "dadarśa tatrākhila-sātvatāṁ patiṁ\nśriyaḥ patiṁ yajña-patiṁ jagat-patim\nsunanda-nanda-prabalārhaṇādibhiḥ\nsva-pārṣadāgraiḥ parisevitaṁ vibhum",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dadarśa",
|
||||
"meanings": [
|
||||
"Brahmā saw"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there in the Vaikuṇṭhaloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akhila",
|
||||
"meanings": [
|
||||
"entire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sātvatām",
|
||||
"meanings": [
|
||||
"of the great devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patim",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śriyaḥ",
|
||||
"meanings": [
|
||||
"of the goddess of fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patim",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajña",
|
||||
"meanings": [
|
||||
"sacrifice"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patim",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagat",
|
||||
"meanings": [
|
||||
"the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patim",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sunanda",
|
||||
"meanings": [
|
||||
"Sunanda"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nanda",
|
||||
"meanings": [
|
||||
"Nanda"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabala",
|
||||
"meanings": [
|
||||
"Prabala"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhaṇa",
|
||||
"meanings": [
|
||||
"Arhaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādibhiḥ",
|
||||
"meanings": [
|
||||
"by them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-pārṣada",
|
||||
"meanings": [
|
||||
"own associates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agraiḥ",
|
||||
"meanings": [
|
||||
"by the foremost"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parisevitam",
|
||||
"meanings": [
|
||||
"being served in transcendental love"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhum",
|
||||
"meanings": [
|
||||
"the Great Almighty."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā saw in the Vaikuṇṭha planet the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhaṇa, His immediate associates.</b>",
|
||||
"purport": [
|
||||
"When we speak of the king it is naturally understood that the king is accompanied by his confidential associates, like his secretary, private secretary, aide-de-camp, ministers, advisers, etc. So also when we see the Lord we see Him with His different energies, associates and confidential servitors, etc. So the Supreme Lord, who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices and the enjoyer of everything in His entire creation, is not only the Supreme Person, but also He is always surrounded by His immediate associates, all engaged in their loving transcendental service to Him."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.9.16",
|
||||
"devanagari": "भृत्यप्रसादाभिमुखं दृगासवं प्रसन्नहासारुणलोचनाननम्\nकिरीटिनं कुण्डलिनं चतुर्भुजं पीतांशुकं वक्षसि लक्षितं श्रिया",
|
||||
"transliteration": "bhṛtya-prasādābhimukhaṁ dṛg-āsavaṁ\nprasanna-hāsāruṇa-locanānanam\nkirīṭinaṁ kuṇḍalinaṁ catur-bhujaṁ\npītāṁ-śukaṁ vakṣasi lakṣitaṁ śriyā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhṛtya",
|
||||
"meanings": [
|
||||
"the servitor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasāda",
|
||||
"meanings": [
|
||||
"affection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhimukham",
|
||||
"meanings": [
|
||||
"favorably facing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛk",
|
||||
"meanings": [
|
||||
"the very sight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsavam",
|
||||
"meanings": [
|
||||
"an intoxication"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasanna",
|
||||
"meanings": [
|
||||
"very much pleased"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hāsa",
|
||||
"meanings": [
|
||||
"smile"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aruṇa",
|
||||
"meanings": [
|
||||
"reddish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "locana",
|
||||
"meanings": [
|
||||
"eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānanam",
|
||||
"meanings": [
|
||||
"face"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kirīṭinam",
|
||||
"meanings": [
|
||||
"with helmet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuṇḍalinam",
|
||||
"meanings": [
|
||||
"with earrings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catuḥ-bhujam",
|
||||
"meanings": [
|
||||
"with four hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pītām",
|
||||
"meanings": [
|
||||
"yellow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śukam",
|
||||
"meanings": [
|
||||
"dress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vakṣasi",
|
||||
"meanings": [
|
||||
"on the chest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣitam",
|
||||
"meanings": [
|
||||
"marked with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śriyā",
|
||||
"meanings": [
|
||||
"the goddess of fortune."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.</b>",
|
||||
"purport": [
|
||||
"In the <i>Pādma Purāṇa, Uttara-khaṇḍa,</i> there is a full description of the <i>yoga-pīṭha</i> or the particular place where the Lord is in audience to His eternal devotees. In that <i>yoga-pīṭha,</i> the personifications of religiousness, knowledge, opulence, and renunciation are all seated at the lotus feet of the Lord. The four <i>Vedas,</i> namely <i>Ṛk, Sāma, Yajus,</i> and <i>Atharva,</i> are present there personally to advise the Lord. The sixteen energies headed by Caṇḍa are all present there. Caṇḍa and Kūmuda are the two first doorkeepers, and at the middle door there are the doorkeepers named Bhadra and Subhadra, and at the last door there are Jaya and Vijaya. There are other doorkeepers also, named Kūmuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, etc. The palace is well decorated and protected by the above-mentioned doorkeepers."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.9.17",
|
||||
"devanagari": "अध्यर्हणीयासनम् आस्थितं परं वृतं चतुःषोडशपंचशक्तिभिः\nयुक्तं भगैः स्वैर् इतरत्र चाध्रुवैः स्व एव धामन्रममाणम् ईश्वरम्",
|
||||
"transliteration": "adhyarhaṇīyāsanam āsthitaṁ paraṁ\nvṛtaṁ catuḥ-ṣoḍaśa-pañca-śaktibhiḥ\nyuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ\nsva eva dhāman ramamāṇam īśvaram",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "adhyarhaṇīya",
|
||||
"meanings": [
|
||||
"greatly worshipable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsanam",
|
||||
"meanings": [
|
||||
"throne"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsthitam",
|
||||
"meanings": [
|
||||
"seated on it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛtam",
|
||||
"meanings": [
|
||||
"surrounded by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catuḥ",
|
||||
"meanings": [
|
||||
"four, namely prakṛti, puruṣa, mahat and ego"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣoḍaśa",
|
||||
"meanings": [
|
||||
"the sixteen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pañca",
|
||||
"meanings": [
|
||||
"the five"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaktibhiḥ",
|
||||
"meanings": [
|
||||
"by the energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuktam",
|
||||
"meanings": [
|
||||
"empowered with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagaiḥ",
|
||||
"meanings": [
|
||||
"His opulences"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svaiḥ",
|
||||
"meanings": [
|
||||
"personal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "itaratra",
|
||||
"meanings": [
|
||||
"other minor prowesses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhruvaiḥ",
|
||||
"meanings": [
|
||||
"temporary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva",
|
||||
"meanings": [
|
||||
"own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāman",
|
||||
"meanings": [
|
||||
"abode"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ramamāṇam",
|
||||
"meanings": [
|
||||
"enjoying"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśvaram",
|
||||
"meanings": [
|
||||
"the Supreme Lord."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode.</b>",
|
||||
"purport": [
|
||||
"The Lord is naturally endowed with His six opulences, namely He is the richest in wealth, He is the most powerful, He is the most famous, He is the most beautiful, He is the greatest in knowledge, and He is the greatest renouncer as well. And for His material creative energies, He is served by four, namely the principles of <i>prakṛti, puruṣa, mahat-tattva</i> and ego. He is also served by the sixteen, namely the five elements, earth, water, air, fire and sky, the five perceptive sense organs, namely the eye, ear, nose, tongue and skin, and the five working sense organs, namely the hand, the leg, the stomach, the evacuation outlet and the genitals. Together with the mind, they are sixteen in all. And the five includes the sense objects, namely form, taste, smell, sound and touch. All these twenty-five items serve the Lord in the material creation, and all of them are personally present to serve the Lord. The insignificant opulences numbering eight (the <i>aṣṭa-siddhis</i>, attained by <i>yogīs</i> for temporary overlordship) are also under His control, but He is naturally full with all such powers without any effort, and therefore He is the Supreme Lord.",
|
||||
"The living being, by severe penance and performances of bodily exercises, can temporarily attain some wonderful power, but that does not make him the Supreme Lord. The Supreme Lord by His own potency is unlimitedly more powerful than any <i>yogī</i>, He is unlimitedly more learned than any<i> jñānī</i>, He is unlimitedly richer than any wealthy person, He is unlimitedly more beautiful than any beautiful living being, and He is unlimitedly more charitable than any philanthropist. He is above all, and no one is equal to or greater than Him. Nor can anyone reach His level of perfection in all the above powers by any amount of performance of penance or yogic demonstration. The <i>yogīs</i> are dependent on His mercy. Out of His immensely charitable disposition He can award some temporary powers to the <i>yogīs</i> because of the <i>yogīs</i>' hankering after them, but to His unalloyed devotees, who do not want anything from the Lord save and except His transcendental service, the Lord is so pleased that He gives Himself in exchange for unalloyed service."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,126 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.9.18",
|
||||
"devanagari": "तद्दर्शनाह्लादपरिप्लुतान्तरो हृष्यत्तनुः प्रेमभराश्रुलोचनः\nननाम पादाम्बुजम् अस्य विश्वसृग्यत्पारमहंस्येन पथाधिगम्यते",
|
||||
"transliteration": "tad-darśanāhlāda-pariplutāntaro\nhṛṣyat-tanuḥ prema-bharāśru-locanaḥ\nnanāma pādāmbujam asya viśva-sṛg\nyat pāramahaṁsyena pathādhigamyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"by that audience of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "darśana",
|
||||
"meanings": [
|
||||
"audience"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āhlāda",
|
||||
"meanings": [
|
||||
"joy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paripluta",
|
||||
"meanings": [
|
||||
"overwhelmed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaraḥ",
|
||||
"meanings": [
|
||||
"within the heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛṣyat",
|
||||
"meanings": [
|
||||
"full in ecstasy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tanuḥ",
|
||||
"meanings": [
|
||||
"body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prema-bhara",
|
||||
"meanings": [
|
||||
"in full transcendental love"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśru",
|
||||
"meanings": [
|
||||
"tears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "locanaḥ",
|
||||
"meanings": [
|
||||
"in the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nanāma",
|
||||
"meanings": [
|
||||
"bowed down"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pādāmbujam",
|
||||
"meanings": [
|
||||
"under the lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśva-sṛg",
|
||||
"meanings": [
|
||||
"the creator of the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāramahaṁsyena",
|
||||
"meanings": [
|
||||
"by the great liberated soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pathā",
|
||||
"meanings": [
|
||||
"the path"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhigamyate",
|
||||
"meanings": [
|
||||
"is followed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā, thus seeing the Personality of Godhead in His fullness, became overwhelmed with joy within his heart, and thus in full transcendental love and ecstasy, his eyes became full with tears of love. He thus bowed down before the Lord. That is the way of highest perfection for the living being [paramahaṁsa].</b>",
|
||||
"purport": [
|
||||
"In the beginning of the <i>Śrīmad-Bhāgavatam</i> it is stated that this great literature is meant for the <i>paramahaṁsas.</i> <i>Param nirmatsarāṇām satām</i>, i.e. the <i>Śrīmad-Bhāgavatam</i> is meant for such persons who are completely free from malice. In the conditioned life the malicious life begins from the top, namely bearing malice against the Supreme Personality of Godhead. The Personality of Godhead is an established fact in all the revealed scriptures, and in the <i>Bhagavad-gītā</i> the personal feature of the Supreme Lord is especially mentioned, so much so that in the last portion of the great literature it has been emphatically stressed that one should surrender unto the Personality of Godhead to be saved from the miseries of life. Unfortunately, persons with impious backgrounds do not believe in the Personality of Godhead, and everyone wants to become God himself without any qualification. This malicious nature in the conditioned soul continues even up to the stage when a person wants to be one with the Lord, and thus even the greatest of the empiric philosophers speculating on becoming one with the Supreme Lord cannot become a <i>paramahaṁsa</i> because the malicious mind is there. Therefore the <i>paramahaṁsa</i> stage of life can only be attained by those who are fixed in the practice of <i>bhakti-yoga.</i> This <i>bhakti-yoga</i> begins if a person has the firm conviction that simply discharging devotional service to the Lord in full transcendental love can elevate him to the highest perfectional stage of life. Brahmājī believed in this art of <i>bhakti-yoga;</i> he believed in the words of the Lord to execute <i>tapa,</i> and he discharged the function with great penance and thus achieved the great success of seeing the Vaikuṇṭhalokas and the Lord also by personal experience. No one can reach the abode of the Supreme Lord by any mechanical means of the mind or machine, but one can reach the abode of the Vaikuṇṭhalokas simply by following the process of <i>bhakti-yoga</i> because the Lord can be realized only through the <i>bhakti-yoga</i> process. Lord Brahmājī was actually sitting on his lotus seat, and from there, by executing the process of <i>bhakti-yoga</i> in great seriousness, he could see the Vaikuṇṭhalokas with all variegatedness as well as the Lord in person and His associates.",
|
||||
"Following in the footsteps of Lord Brahmā, any person, even up to this day, can attain the same perfection by following the path of the <i>paramahaṁsa</i> as recommended herein. Lord Caitanya also approved of this method of self-realization for men in this age. One should first, with all conviction, believe in the Personality of Godhead Śrī Kṛṣṇa, and without making efforts to realize Him by speculative philosophy, one should prefer to hear about Him from the <i>Śrīmad-Bhagavad-gītā</i> and later on from the text of the <i>Śrīmad-Bhāgavatam</i>. He should hear such discourses from a person <i>Bhāgavatam</i> and not from the professional man, nor from the <i>karmī, jñānī</i> or <i>yogī</i>. That is the secret of learning the science. One does not need to be in the renounced order of life; he can remain in his present condition of life, but he must search out the association of a bona fide devotee of the Lord and hear from him the transcendental message of the Lord with faith and conviction. That is the path of the <i>paramahaṁsa</i> recommended herein. Amongst various holy names of the Lord, He is called also <i>ajita,</i> or one who can never be conquered by anyone else. Yet He can be conquered by the <i>paramahaṁsa</i> path, as is practically realized and shown by the great spiritual master Lord Brahmā. Lord Brahmā has personally recommended this <i>paramahaṁsa-pantha</i> in his own words as follows:",
|
||||
"<i>jñāne prayāsam udapāsya namanta eva<br/> jīvanti sanmukharitāṁ bhavadīyavārtām<br/> sthāne sthitāḥ śruti-gatāṁ tanuvāṅmanobhir<br/> ye prāyaśo 'jita jito 'pyasi tais trilokyām</i>",
|
||||
"Lord Brahmā said, \"O my Lord Kṛṣṇa, a devotee who abandons the path of empiric philosophical speculation aimed at becoming merged in the existence of the Supreme and engages himself in <i>hearing</i> Your glories and activities from a bona fide <i>sādhu,</i> or saint, and who lives an honest life in the occupational engagement of his social life, can conquer Your sympathy and mercy even though You are <i>ajita,</i> or unconquerable by anyone.\" (<i>Bhāg.</i> 10.14.3) That is the path of the <i>paramahaṁsas,</i> which was personally followed by Lord Brahmā and later on recommended by him for attaining perfect success in life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,132 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.9.19",
|
||||
"devanagari": "तं प्रीयमाणं समुपस्थितं कविं प्रजाविसर्गे निजशासनार्हणम्\nबभाष ईषत्स्मितशोचिषा गिरा प्रियः प्रियं प्रीतमनाः करे स्पृशन्",
|
||||
"transliteration": "taṁ prīyamāṇaṁ samupasthitaṁ kaviṁ\nprajā-visarge nija-śāsanārhaṇam\nbabhāṣa īṣat-smita-śociṣā girā\npriyaḥ priyaṁ prīta-manāḥ kare spṛśan",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prīyamāṇam",
|
||||
"meanings": [
|
||||
"worthy of being dear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samupasthitam",
|
||||
"meanings": [
|
||||
"present before"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kavim",
|
||||
"meanings": [
|
||||
"the great scholar"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā",
|
||||
"meanings": [
|
||||
"living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visarge",
|
||||
"meanings": [
|
||||
"in the matter of creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nija",
|
||||
"meanings": [
|
||||
"His own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāsana",
|
||||
"meanings": [
|
||||
"control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhaṇam",
|
||||
"meanings": [
|
||||
"just suitable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "babhāṣe",
|
||||
"meanings": [
|
||||
"addressed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īṣat",
|
||||
"meanings": [
|
||||
"mild"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "smita",
|
||||
"meanings": [
|
||||
"smiling"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śociṣā",
|
||||
"meanings": [
|
||||
"enlightening"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "girā",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priyaḥ",
|
||||
"meanings": [
|
||||
"the beloved"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priyam",
|
||||
"meanings": [
|
||||
"the counterpart of love"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prīta-manāḥ",
|
||||
"meanings": [
|
||||
"being very much pleased"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kare",
|
||||
"meanings": [
|
||||
"by the hand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "spṛśan",
|
||||
"meanings": [
|
||||
"shaking."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.</b>",
|
||||
"purport": [
|
||||
"The creation of the material world is not blind nor accidental. The living entities who are ever conditioned, or <i>nitya-bandha,</i> are thus given a chance for liberation under the guidance of His own representative like Brahmā. The Lord instructs Brahmā in Vedic knowledge in order to diffuse this knowledge to the conditioned souls. The conditioned souls are forgetful souls in their relationship with the Lord, and thus a period of creation and the process of dissemination of Vedic knowledge are necessary activities of the Lord. Lord Brahmā has great responsibility to deliver the conditioned souls, and therefore he is very dear to the Lord.",
|
||||
"Brahmā also does his duty very perfectly, not only by generating the living entities but also by spreading his party for reclaiming the fallen souls. The party is called the <i>Brahma-sampradāya</i>, and any member of this party to date is naturally engaged in reclaiming the fallen souls back to Godhead, back to home. The Lord is very much anxious to get back His parts and parcels, as stated in the <i>Bhagavad-gītā.</i> No one is more dear than the one who takes the task of reclaiming the fallen souls back to Godhead.",
|
||||
"There are many renegades from the Brahma-sampradāya whose only business is to make men more forgetful of the Lord and thus entangle them more and more in material existence. Such persons are never dear to the Lord, and the Lord sends them deeper into the darkest region of matter so that such envious demons may not be able to know the Supreme Lord.",
|
||||
"Anyone, however, preaching the mission of the Lord in the line of <i>Brahma-sampradāya</i> is always dear to the Lord, and the Lord, being satisfied with such a preacher of the authorized <i>bhakti</i> cult, shakes hands with him in great satisfaction."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.9.20",
|
||||
"devanagari": "श्री भगवान् उवाच\nत्वयाहं तोषितः सम्यग्वेदगर्भ सिसृक्षया\nचिरं भृतेन तपसा दुस्तोषः कूटयोगिनाम्",
|
||||
"transliteration": "śrī bhagavān uvāca\ntvayāhaṁ toṣitaḥ samyag\nveda-garbha sisṛkṣayā\nciraṁ bhṛtena tapasā\ndustoṣaḥ kūṭa-yoginām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī bhagavān uvāca",
|
||||
"meanings": [
|
||||
"the all-beautiful Personality of Godhead said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayā",
|
||||
"meanings": [
|
||||
"by you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I am"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "toṣitaḥ",
|
||||
"meanings": [
|
||||
"pleased"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samyak",
|
||||
"meanings": [
|
||||
"complete"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda-garbha",
|
||||
"meanings": [
|
||||
"impregnated with the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sisṛkṣayā",
|
||||
"meanings": [
|
||||
"for creating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ciram",
|
||||
"meanings": [
|
||||
"for a long time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhṛtena",
|
||||
"meanings": [
|
||||
"accumulated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapasā",
|
||||
"meanings": [
|
||||
"by penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dustoṣaḥ",
|
||||
"meanings": [
|
||||
"very hard to please"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kūṭa-yoginām",
|
||||
"meanings": [
|
||||
"for the pseudo mystics."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The beautiful Personality of Godhead addressed Lord Brahmā: O Brahmā, impregnated with the Vedas, I am very much pleased with your long accumulated penance with the desire for creation. Hardly am I pleased with the pseudo mystics.</b>",
|
||||
"purport": [
|
||||
"There are two kinds of penance: one for sense gratification and the other for self-realization. There are many pseudo mystics who undergo severe penances for their own satisfaction, and there are others who undergo severe penances for the satisfaction of the senses of the Lord. For example, the penances undertaken to discover nuclear weapons will never satisfy the Lord because such a penance is never satisfactory. By nature's own way, everyone has to meet death, and if such a process of death is accelerated by anyone's penances, there is no satisfaction of the Lord. The Lord wants every one of His parts and parcels to attain eternal life and bliss by coming home to Godhead, and the whole material creation is meant for that objective. Brahmā underwent severe penances for that purpose, namely to regulate the process of creation so that the Lord might be satisfied, and therefore the Lord was very much pleased with him, and for this Brahmā was impregnated with Vedic knowledge. The ultimate purpose of Vedic knowledge is to know the Lord and not to misuse the knowledge for any other purposes. Those who do not utilize Vedic knowledge for that purpose are known as <i>kūṭa-yogīs,</i> or pseudo transcendentalists who spoil their lives with ulterior motives."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.9.21",
|
||||
"devanagari": "वरं वरय भद्रं ते वरेशं माभिवांछितम्\nब्रह्मञ्छ्रेयःपरिश्रामः पुंसां मद्दर्शनावधिः",
|
||||
"transliteration": "varaṁ varaya bhadraṁ te\nvareśaṁ mābhivāñchitam\nbrahmañ chreyaḥ-pariśrāmaḥ\npuṁsāṁ mad-darśanāvadhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "varam",
|
||||
"meanings": [
|
||||
"benediction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varaya",
|
||||
"meanings": [
|
||||
"just ask from"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhadram",
|
||||
"meanings": [
|
||||
"auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vareśam",
|
||||
"meanings": [
|
||||
"the giver of all benediction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā (mām)",
|
||||
"meanings": [
|
||||
"from Me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhivāñchitam",
|
||||
"meanings": [
|
||||
"wishing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahman",
|
||||
"meanings": [
|
||||
"O Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyaḥ",
|
||||
"meanings": [
|
||||
"the ultimate success"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pari-śrāmaḥ",
|
||||
"meanings": [
|
||||
"for all penances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
|
||||
"meanings": [
|
||||
"for everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mat",
|
||||
"meanings": [
|
||||
"My"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "darśana",
|
||||
"meanings": [
|
||||
"realization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadhiḥ",
|
||||
"meanings": [
|
||||
"up to the limit of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I wish you good luck. O Brahmā, you can ask from Me, the giver of all benediction, all that you may desire. You may know that the ultimate benediction, as the result of all penances, is to see Me by realization.</b>",
|
||||
"purport": [
|
||||
"The ultimate realization of the Supreme Truth is to know and see eye to eye the Personality of Godhead. Realization of the impersonal Brahman and localized Paramātmā features of the Personality of Godhead is not ultimate realization. When one realizes the Supreme Lord, one does not struggle hard to perform such penances. The next stage of life is to discharge devotional service to the Lord just to satisfy Him. In other words, one who has realized and seen the Supreme Lord has attained all perfection because everything is included there in that highest perfectional stage. The impersonalists and the pseudo mystics, however, cannot reach this state."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.9.22",
|
||||
"devanagari": "मनीषितानुभावो ऽयं मम लोकावलोकनम्\nयद् उपश्रुत्य रहसि चकर्थ परमं तपः",
|
||||
"transliteration": "manīṣitānubhāvo 'yaṁ\nmama lokāvalokanam\nyad upaśrutya rahasi\ncakartha paramaṁ tapaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "manīṣita",
|
||||
"meanings": [
|
||||
"ingenuity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anubhāvaḥ",
|
||||
"meanings": [
|
||||
"perception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mama",
|
||||
"meanings": [
|
||||
"My"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka",
|
||||
"meanings": [
|
||||
"abode"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avalokanam",
|
||||
"meanings": [
|
||||
"seeing by actual experience"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upaśrutya",
|
||||
"meanings": [
|
||||
"hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rahasi",
|
||||
"meanings": [
|
||||
"in great penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakartha",
|
||||
"meanings": [
|
||||
"having performed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramam",
|
||||
"meanings": [
|
||||
"highest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"penance."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance on My order.</b>",
|
||||
"purport": [
|
||||
"The highest perfectional stage of life is to know the Lord by actual perception, by the grace of the Lord. This can be attained by everyone who is willing to discharge the act of devotional service to the Lord as enjoined in the revealed scriptures that are standard and accepted by the bona fide <i>ācāryas,</i> spiritual masters. For example, the <i>Bhagavad-gītā</i> is the approved Vedic literature accepted by all the great <i>ācāryas,</i> such as Śaṅkara, Rāmānuja, Madhva, Caitanya, Viśvanātha, Baladeva, Siddhānta Sarasvatī and many others. In that <i>Bhagavad-gītā</i> the Personality of Godhead, Śrī Kṛṣṇa, asks that one should always be mindful of Him, one should always be His devotee, one should always worship Him only, and one should always bow down before the Lord. And by doing so one is sure to go back home, back to Godhead, without any doubt. In other places also the same order is there, that one should give up all other engagements and fully surrender unto the Lord without any hesitation. And the Lord will give such a devotee all protection. And these are the secrets of attaining the highest perfectional stage. Lord Brahmā exactly followed these principles without any superiority complex, and thus he attained the highest perfectional stage of experiencing the abode of the Lord and the Lord Himself with all His paraphernalia. Impersonal realization of the effulgence of the body of the Lord is not the highest perfectional stage, nor is the stage of Paramātmā realization. The word <i>manīṣita</i> is significant. Everyone is falsely or factually proud of his so-called learning. But the Lord says that the highest perfectional stage of learning is to know Him and His abode, devoid of all illusion."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.9.23",
|
||||
"devanagari": "प्रत्यादिष्टं मया तत्र त्वयि कर्मविमोहिते\nतपो मे हृदयं साक्षाद् आत्माहं तपसो ऽनघ",
|
||||
"transliteration": "pratyādiṣṭaṁ mayā tatra\ntvayi karma-vimohite\ntapo me hṛdayaṁ sākṣād-\nātmāhaṁ tapaso 'nagha",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pratyādiṣṭam",
|
||||
"meanings": [
|
||||
"ordered by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayā",
|
||||
"meanings": [
|
||||
"by Me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"because of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimohite",
|
||||
"meanings": [
|
||||
"being perplexed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"Mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdayam",
|
||||
"meanings": [
|
||||
"heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākṣāt",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"life and soul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"Myself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapasaḥ",
|
||||
"meanings": [
|
||||
"of one who is engaged in penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anagha",
|
||||
"meanings": [
|
||||
"O sinless one."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Brahmā, the sinless, you may know from Me that it was I who ordered you to undergo penance at first on your being perplexed in your duty, because such penance is My heart and soul, and because of that, penance and I are nondifferent.</b>",
|
||||
"purport": [
|
||||
"The penance by which one can see the Personality of Godhead eye to eye is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. But by engagement in the devotional service of the Lord one becomes detached from such enjoying spirit. The devotees automatically become detached from worldly enjoyment, and this detachment is the result of perfect knowledge. Therefore the penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency.",
|
||||
"One cannot enjoy material illusory prosperity if he desires to return home, back to Godhead. One who has no information of the transcendental bliss in the association of the Lord foolishly desires to enjoy this temporary material happiness. In the <i>Caitanya-caritāmṛta</i> it is said that if someone sincerely wants to see the Lord and at the same time wants to enjoy this material world, he is considered to be a fool only. One who wants to remain here in the material world for material enjoyment has no business entering into the eternal kingdom of God. Such a foolish devotee is favored by the Lord by His snatching all that he may possess in the material world. If such a foolish devotee of the Lord again tries to recoup his position, then the merciful Lord again snatches away all that he may have possessed. By such repeated failures in material prosperity he becomes very unpopular with his family members and friends. In the material world the family members and the friends honor persons who may be very successful in accumulating wealth by any means. The foolish devotee of the Lord is thus put into forcible penance by the grace of the Lord, and at the end the devotee becomes perfectly happy, being engaged in the service of the Lord. Therefore penance in devotional service of the Lord, either by voluntary submission or being forced by the Lord, is necessary for attaining perfection, and thus such penance is the internal potency of the Lord.",
|
||||
"One cannot, however, be engaged in the penance of devotional service without being completely free from all sins. As is stated in the <i>Bhagavad-gītā,</i> only a person who is completely free from all reactions of sins can engage himself in the worship of the Lord. Brahmājī was sinless, and therefore he faithfully discharged the advice of the Lord, \"<i>tapa tapa,</i>\" and the Lord, being satisfied with him, awarded him the desired result. Therefore love and penance combined can only please the Lord, and thus one is able to attain His complete mercy. He directs the sinless, and the sinless devotee attains the highest perfection of life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.9.24",
|
||||
"devanagari": "सृजामि तपसैवेदं ग्रसामि तपसा पुनः\nबिभर्मि तपसा विश्वं वीर्यं मे दुश्चरं तपः",
|
||||
"transliteration": "sṛjāmi tapasaivedaṁ\ngrasāmi tapasā punaḥ\nbibharmi tapasā viśvaṁ\nvīryaṁ me duścaraṁ tapaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sṛjāmi",
|
||||
"meanings": [
|
||||
"I create"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapasā",
|
||||
"meanings": [
|
||||
"by the same energy of penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "grasāmi tapasā",
|
||||
"meanings": [
|
||||
"I do withdraw also by the same energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bibharmi",
|
||||
"meanings": [
|
||||
"do maintain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapasā",
|
||||
"meanings": [
|
||||
"by penance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"the cosmos"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryam",
|
||||
"meanings": [
|
||||
"potency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"Mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duścaram",
|
||||
"meanings": [
|
||||
"severe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"penance."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potential power is penance only.</b>",
|
||||
"purport": [
|
||||
"In executing penance, one must be determined to return home, back to Godhead, and must decide to undergo all types of tribulations for that end. Even for material prosperity, name and fame, one has to undergo severe types of penance, otherwise no one can become an important figure in this material world. Why, then, are there severe types of penance for perfection of devotional service? An easygoing life and attainment of perfection in transcendental realization cannot go together. The Lord is more clever than any living entity; therefore He wants to see how painstaking the devotee is in devotional service. The order is received from the Lord, either directly or through the bona fide spiritual master, and to execute that order, however painstaking, is the severe type of penance. One who follows the principle rigidly is sure to achieve success in attaining the Lord's mercy."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,89 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.9.25",
|
||||
"devanagari": "श्री ब्रह्मोवाच\nभगवन्सर्वभूतानाम् अध्यक्षो ऽवस्थितो गुहाम्\nवेद ह्य् अप्रतिरुद्धेन प्रज्ञानेन चिकीर्षितम्",
|
||||
"transliteration": "śrī brahmovāca\nbhagavan sarva-bhūtānām\nadhyakṣo 'vasthito guhām\nveda hy apratiruddhena\nprajñānena cikīrṣitam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī brahmā uvāca",
|
||||
"meanings": [
|
||||
"Lord Brahmā said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavan",
|
||||
"meanings": [
|
||||
"O my Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtānām",
|
||||
"meanings": [
|
||||
"of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyakṣaḥ",
|
||||
"meanings": [
|
||||
"director"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avasthitaḥ",
|
||||
"meanings": [
|
||||
"situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guhām",
|
||||
"meanings": [
|
||||
"within the heart"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda",
|
||||
"meanings": [
|
||||
"know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apratiruddhena",
|
||||
"meanings": [
|
||||
"without hindrance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajñānena",
|
||||
"meanings": [
|
||||
"by superintelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cikīrṣitam",
|
||||
"meanings": [
|
||||
"endeavors."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā said: </b><b>O Personality of Godhead, You are situated in every living entity's heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.</b>",
|
||||
"purport": [
|
||||
"The <i>Bhagavad-gītā</i> confirms that the Lord is situated in everyone's heart as the witness, and as such He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, but without His sanction no one can enjoy. For example, in a prohibited area a habituated drunkard puts forward his application to the director of drinking, and the director, considering his case, sanctions only a certain amount of liquor for drinking. Similarly, the whole material world is full of many drunkards, in the sense that each and every one of the living entities has something in his mind to enjoy, and everyone desires the fulfillment of his desires very strongly. The almighty Lord, very kind to the living entity, as the father is kind to the son, fulfills the living entity's desire for his childish satisfaction. With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires.",
|
||||
"The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together. Perfection of desires may be achieved when one desires to serve the Lord, and the Lord also desires that every living entity should banish all personal desires and cooperate with the desires of the Lord. That is the last instruction of the <i>Bhagavad-gītā.</i> Brahmājī agreed to this proposal, and therefore he is given the responsible post of creating generations in the vacant universe. Oneness with the Lord is therefore to dovetail one's desires with the desires of the Supreme Lord. That makes for the perfection of all desires.",
|
||||
"The Lord, as the Supersoul in the heart of every living being, knows what is there in the mind of each living entity, and no one can do anything without the knowledge of the Lord within. By His superior intelligence, the Lord gives everyone the chance to fulfill his desires to the fullest extent, and the resultant reaction is also awarded by the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 26,
|
||||
"reference": "SB 2.9.26",
|
||||
"devanagari": "तथापि नाथमानस्य नाथ नाथय नाथितम्\nपरावरे यथा रूपे जानीयां ते त्व् अरूपिणः",
|
||||
"transliteration": "tathāpi nātha-mānasya\nnātha nāthaya nāthitam\nparāvare yathā rūpe\njānīyāṁ te tv arūpiṇaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tathā api",
|
||||
"meanings": [
|
||||
"in spite of that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nātha-mānasya",
|
||||
"meanings": [
|
||||
"of the one who is asking for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nātha",
|
||||
"meanings": [
|
||||
"of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāthaya",
|
||||
"meanings": [
|
||||
"please award"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāthitam",
|
||||
"meanings": [
|
||||
"as it is desired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parāvare",
|
||||
"meanings": [
|
||||
"in the matter of mundane and transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpe",
|
||||
"meanings": [
|
||||
"in the form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jānīyām",
|
||||
"meanings": [
|
||||
"may it be known"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arūpiṇaḥ",
|
||||
"meanings": [
|
||||
"one who is formless."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In spite of that, my Lord, I am praying to You, kindly to fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 27,
|
||||
"reference": "SB 2.9.27",
|
||||
"devanagari": "यथात्ममायायोगेन नानाशक्त्युपबृंहितम्\nविलुम्पन्विसृजन्गृह्णन्बिभ्रद् आत्मानम् आत्मना",
|
||||
"transliteration": "yathātma-māyā-yogena\nnānā-śakty-upabṛṁhitam\nvilumpan visṛjan gṛhṇan\nbibhrad ātmānam ātmanā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma",
|
||||
"meanings": [
|
||||
"own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā",
|
||||
"meanings": [
|
||||
"potency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogena",
|
||||
"meanings": [
|
||||
"by combination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānā",
|
||||
"meanings": [
|
||||
"various"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śakti",
|
||||
"meanings": [
|
||||
"energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upabṛṁhitam",
|
||||
"meanings": [
|
||||
"by combination and permutation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vilumpan",
|
||||
"meanings": [
|
||||
"in the matter of annihilation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visṛjan",
|
||||
"meanings": [
|
||||
"in the matter of generation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhṇan",
|
||||
"meanings": [
|
||||
"in the matter of acceptance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bibhrat",
|
||||
"meanings": [
|
||||
"in the matter of maintenance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"own self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanā",
|
||||
"meanings": [
|
||||
"by the self."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>And how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation.</b>",
|
||||
"purport": [
|
||||
"The whole manifestation is the Lord Himself by diffusion of His different energies only, namely the internal, external and marginal, just as the sunlight is the manifestation of the energy of the sun planet. Such energy is simultaneously one and different from the Lord, just as the sunshine is simultaneously one and different from the sun planet. The energies are acting by combination and permutation by the indication of the Lord, and the acting agents, like Brahmā, Viṣṇu and Śiva, are also different incarnations of the Lord. In other words, there is nothing but the Lord, and still the Lord is different from all such manifestive activities. How it is so will be explained later on."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 28,
|
||||
"reference": "SB 2.9.28",
|
||||
"devanagari": "क्रीडस्य् अमोघसंकल्प ऊर्णनाभिर्यथोर्णुते\nतथा तद्विषयां धेहि मनीषां मयि माधव",
|
||||
"transliteration": "krīḍasy amogha-saṅkalpa\nūrṇanābhir yathorṇute\ntathā tad-viṣayāṁ dhehi\nmanīṣāṁ mayi mādhava",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "krīḍasi",
|
||||
"meanings": [
|
||||
"as You do play"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amogha",
|
||||
"meanings": [
|
||||
"infallible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkalpa",
|
||||
"meanings": [
|
||||
"determination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ūrṇābhiḥ",
|
||||
"meanings": [
|
||||
"the spider"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ūrṇute",
|
||||
"meanings": [
|
||||
"covers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"so and so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-viṣayām",
|
||||
"meanings": [
|
||||
"in the subject of all those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhehi",
|
||||
"meanings": [
|
||||
"do let me know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manīṣām",
|
||||
"meanings": [
|
||||
"philosophically"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayi",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mādhava",
|
||||
"meanings": [
|
||||
"O master of all energies."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O master of all energies, please tell me philosophically all about them. You play like the spider who covers itself by its own energy, and Your determination is infallible.</b>",
|
||||
"purport": [
|
||||
"By the inconceivable energy of the Lord, every creative element has its own potencies, known as the potency of the element, potency of knowledge and potency of different actions and reactions. By a combination of such potential energies of the Lord there is the manifestation of creation, maintenance and annihilation in due course of time and by different agents like Brahmā, Viṣṇu and Maheśvara. Brahmā creates, Viṣṇu maintains, and Lord Śiva destroys. But all such agents and creative energies are emanations from the Lord, and as such there is nothing except the Lord, or the one supreme source of different diversities. The exact example is the spider and spider's web. The web is created by the spider, and it is maintained by the spider, and as soon as it likes, the whole thing is wound up within the spider. The spider is covered within the web. If an insignificant spider is so powerful as to act according to its will, why can't the Supreme Being act by His supreme will in the creation, maintenance and destruction of the cosmic manifestations? By the grace of the Lord, a devotee like Brahmā, or one in his chain of disciplic succession, can understand the almighty Personality of Godhead eternally engaged in His transcendental pastimes in the region of different energies."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 29,
|
||||
"reference": "SB 2.9.29",
|
||||
"devanagari": "भगवच्छिक्षितम् अहं करवाणि ह्य् अतन्द्रितः\nनेहमानः प्रजासर्गं बध्येयं यदनुग्रहात्",
|
||||
"transliteration": "bhagavac-chikṣitam ahaṁ\nkaravāṇi hy atandritaḥ\nnehamānaḥ prajā-sargaṁ\nbadhyeyaṁ yad-anugrahāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhagavat",
|
||||
"meanings": [
|
||||
"by the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śikṣitam",
|
||||
"meanings": [
|
||||
"taught by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"myself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karavāṇi",
|
||||
"meanings": [
|
||||
"be acting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atandritaḥ",
|
||||
"meanings": [
|
||||
"instrumental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ihamānaḥ",
|
||||
"meanings": [
|
||||
"although acting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā-sargam",
|
||||
"meanings": [
|
||||
"generation of the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "badhyeyam",
|
||||
"meanings": [
|
||||
"be conditioned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"as a matter of fact"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugrahāt",
|
||||
"meanings": [
|
||||
"by the mercy of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Please tell me so that I may be taught in the matter by the instruction of the Personality of Godhead, and thus I may act instrumentally to generate living entities, without being conditioned by such activities.</b>",
|
||||
"purport": [
|
||||
"Brahmājī does not want to become a speculator dependent on the strength of his personal knowledge and conditioned to material bondage. Everyone should know in clear consciousness that one is, in the execution of all activities, an instrument. A conditioned soul is instrumental in the hands of the external energy, <i>guṇamayī māyā,</i> or the illusory energy of the Lord, and in the liberated stage the living entity is instrumental to the will of the Personality of Godhead directly. To be instrumental to the direct will of the Lord is the natural constitutional position of the living entity, whereas to be an instrument in the hands of the illusory energy of the Lord is material bondage for the living entity. In that conditioned state, the living entity speculates on the Absolute Truth and His different activities. But in the unconditional stage, the living entity directly receives knowledge from the Lord, and such a liberated soul acts flawlessly, without any speculative habit. The <i>Bhagavad-gītā</i> confirms emphatically (<i>Bg</i>. 10.10-11) that the pure devotees, who are constantly engaged in the loving transcendental service of the Lord, are directly advised by the Lord, so much so that the devotee unwaveringly makes progress on the path home, back to Godhead. Pure devotees of the Lord are therefore not proud of their definite progress, whereas the nondevotee speculator is in the darkness of illusory energy and is very much proud of his misleading knowledge based on speculation without any definite path. Lord Brahmā wanted to be saved from that pitfall of pride, although he was posted in the most exalted position within the universe."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,149 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 30,
|
||||
"reference": "SB 2.9.30",
|
||||
"devanagari": "यावत्सखा सख्युर् इवेश ते कृतः प्रजाविसर्गे विभजामि भो जनम्\nअविक्लवस्ते परिकर्मणि स्थितो मा मे समुन्नद्धमदो ऽज मानिनः",
|
||||
"transliteration": "yāvat sakhā sakhyur iveśa te kṛtaḥ\nprajā-visarge vibhajāmi bho janam\naviklavas te parikarmaṇi sthito\nmā me samunnaddha-mado 'ja māninaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sakhā",
|
||||
"meanings": [
|
||||
"friend"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sakhyuḥ",
|
||||
"meanings": [
|
||||
"unto the friend"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśa",
|
||||
"meanings": [
|
||||
"O Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtaḥ",
|
||||
"meanings": [
|
||||
"have accepted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā",
|
||||
"meanings": [
|
||||
"the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visarge",
|
||||
"meanings": [
|
||||
"in the matter of creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhajāmi",
|
||||
"meanings": [
|
||||
"as I shall do it differently"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhoḥ",
|
||||
"meanings": [
|
||||
"O my Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janam",
|
||||
"meanings": [
|
||||
"those who are born"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aviklavaḥ",
|
||||
"meanings": [
|
||||
"without being perturbed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parikarmaṇi",
|
||||
"meanings": [
|
||||
"in the matter of service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthitaḥ",
|
||||
"meanings": [
|
||||
"thus situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"never it may be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samunnaddha",
|
||||
"meanings": [
|
||||
"resulting arise"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madaḥ",
|
||||
"meanings": [
|
||||
"madness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aja",
|
||||
"meanings": [
|
||||
"O unborn one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māninaḥ",
|
||||
"meanings": [
|
||||
"thus being thought of."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O my Lord, the unborn, You have shaken hands with me just like a friend does with a friend [as if equal in position]. I shall be engaged in the creation of different types of living entities, and I shall be occupied in Your service. I shall have no perturbation, but I pray that all this may not give rise to pride, as if I were the Supreme.</b>",
|
||||
"purport": [
|
||||
"Lord Brahmā is definitely situated in the humor of friendship with the Lord. Every living being is eternally related with the Personality of Godhead in one of five different transcendental humors, namely <i>śānta, dāsya, sakhya, vātsalya</i> and <i>mādhurya.</i> We have already discussed these five kinds of humors in relationship with the Personality of Godhead. It is clearly exhibited herein that Lord Brahmā is related to the Personality of Godhead in the transcendental humor of friendship. A pure devotee may be related with the Lord in any one of the transcendental humors, even in the humor of parenthood, but the devotee of the Lord is always a transcendental servitor. No one is equal to or greater than the Lord. That is the version of the <i>Bhagavad-gītā.</i> Brahmājī, although eternally related with the Lord in the transcendental humor of friendship, and although entrusted with the most exalted post of creating different grades of living entities, still is conscious of his position, that he is neither the Supreme Lord nor is supremely powerful. It is possible that some personality, within or without the universe, even though extremely powerful, sometimes shows more power than the Lord Himself. Still the pure devotee knows that this power is a <i>vibhūti</i> delegated by the Lord, and such a delegated powerful living entity is never independent. Śrī Hanumānjī crossed the Indian Ocean by jumping over the sea, and Lord Śrī Rāmacandra engaged Himself in marching over the bridge, but this does not mean that Hanumānjī was more powerful than the Lord. Sometimes the Lord gives extraordinary powers to His devotee, but the devotee knows always that the power belongs to the Personality of Godhead and that the devotee is only an instrument. The pure devotee is never puffed up like the nondevotee class of men who falsely think that they are God. It is astonishing to see how a person who is being kicked by the laws of the Lord's illusory energy in every step can falsely think of becoming one with the Lord. Such thinking is the last snare of the illusory energy offered to the conditioned soul. The first illusion is that he wants to become Lord of the material world by accumulating wealth and power, but when he is frustrated in that attempt he wants to be one with the Lord. So both becoming the most powerful man in the material world or desiring to become one with the Lord are different illusory snares. And because the pure devotees of the Lord are surrendered souls, they are above the illusory snares of <i>māyā.</i> Because he is a pure devotee, Lord Brahmā, even though the first dominating deity in the material world, and therefore able to do many wonderful things, would never, like the nondevotee with a poor fund of knowledge, have the audacity to think of becoming one with the Lord. People with a poor fund of knowledge should take lessons from Brahmā when they are puffed up with the false notion of becoming God.",
|
||||
"Factually Lord Brahmā does not create the living entities. In the beginning of the creation he is empowered to give different bodily shapes to the living entities according to their work during the last millennium. Brahmājī's duty is just to wake the living entities from their slumber and to engage them in their proper duty. The different grades of living entities are not created by Brahmājī by his capricious whims, but he is entrusted with the task of giving the living entities different grades of body so that they can work accordingly. And still he is conscious that he is only instrumental, so that he may not think of himself as the Supreme Powerful Lord.",
|
||||
"Devotees of the Lord are engaged in the specific duty offered by the Lord, and such duties are successfully carried out without hindrance because they are ordained by the Lord. The credit of success does not go to the doer but to the Lord. But persons with a poor fund of knowledge take the credit of success into their own accounts and give nothing to the credit of the Lord. That is the symptom of the nondevotee class of men."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 31,
|
||||
"reference": "SB 2.9.31",
|
||||
"devanagari": "श्री भगवान् उवाच\nज्ञानं परमगुह्यं मे यद्विज्ञानसमन्वितम्\nसरहस्यं तदंगं च गृहाण गदितं मया",
|
||||
"transliteration": "śrī bhagavān uvāca\njñānaṁ parama-guhyaṁ me\nyad vijñāna-samanvitam\nsa-rahasyaṁ tad-aṅgaṁ ca\ngṛhāṇa gaditaṁ mayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī bhagavān uvāca",
|
||||
"meanings": [
|
||||
"the Personality of Godhead said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñānam",
|
||||
"meanings": [
|
||||
"knowledge acquired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parama",
|
||||
"meanings": [
|
||||
"extremely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guhyam",
|
||||
"meanings": [
|
||||
"confidential"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"of Mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñāna",
|
||||
"meanings": [
|
||||
"realization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samanvitam",
|
||||
"meanings": [
|
||||
"coordinated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-rahasyam",
|
||||
"meanings": [
|
||||
"with devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"of that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅgam ca",
|
||||
"meanings": [
|
||||
"necessary paraphernalia"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhāṇa",
|
||||
"meanings": [
|
||||
"just try to take up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gaditam",
|
||||
"meanings": [
|
||||
"explained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayā",
|
||||
"meanings": [
|
||||
"by Me."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Personality of Godhead said: </b><b>Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.</b>",
|
||||
"purport": [
|
||||
"Lord Brahmā is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original <i>Bhāgavatam</i> in four verses. These were Brahmā's questions: 1. What are the forms of the Lord both in matter and transcendence? 2. How are the different energies of the Lord working? 3. How does the Lord play with His different energies? 4. How may Brahmā be instructed to discharge the duty entrusted with Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahmā that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahmā may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom. Out of many liberated souls, someone may be qualified to know the Personality of Godhead. In the <i>Bhagavad-gītā</i> it is also said by the Lord Himself that out of many hundreds of thousands of people, one may try for perfection in the human life, and out of many liberated souls one may know Him as He is. Therefore, the knowledge of the Personality of Godhead may be attained by devotional service only. <i>Rahasyam</i> means devotional service. Lord Kṛṣṇa instructed Arjuna in the <i>Bhagavad-gītā</i> because He found Arjuna to be a devotee and friend. Without such qualifications, no one can enter into the mystery of the <i>Bhagavad-gītā</i>. Therefore, one cannot understand the Personality of Godhead unless one becomes a devotee and discharges devotional service. This mystery is <i>love of Godhead.</i> Therein lies the main qualification for knowing the mystery of the Personality of Godhead. And to attain the stage of transcendental love of Godhead regulative principles of devotional service must be followed. The regulative principles are called <i>vidhi-bhakti,</i> or devotional service of the Lord, and they can be practiced by a neophyte with his present senses. Such regulative principles are mainly based on hearing and chanting of the glories of the Lord. And such hearing and chanting of the glories of the Lord can be made possible in the association of devotees only. Lord Caitanya therefore recommended five main principles for attaining perfection in the devotional service of the Lord. The first is association of devotees (hearing); second is chanting the glories of the Lord; third, hearing <i>Śrīmad-Bhāgavatam</i> from the pure devotee; fourth, residing in a holy place connected with the Lord; and fifth, worshiping the Deity of the Lord with devotion. Such rules and regulations are parts of devotional service. So, as requested by Lord Brahmā, the Personality of Godhead will explain all about the four questions put forward by Brahmā, and others also which are parts and parcels of the same questions."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 32,
|
||||
"reference": "SB 2.9.32",
|
||||
"devanagari": "यावान् अहं यथाभावो यद्रूपगुणकर्मकः\nतथैव तत्त्वविज्ञानम् अस्तु ते मदनुग्रहात्",
|
||||
"transliteration": "yāvān ahaṁ yathā-bhāvo\nyad-rūpa-guṇa-karmakaḥ\ntathaiva tattva-vijñānam\nastu te mad-anugrahāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yāvān",
|
||||
"meanings": [
|
||||
"as I am in eternal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"Myself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāvaḥ",
|
||||
"meanings": [
|
||||
"transcendental existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpa",
|
||||
"meanings": [
|
||||
"various forms and colors"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa",
|
||||
"meanings": [
|
||||
"qualities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmakaḥ",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"so and so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattva-vijñānam",
|
||||
"meanings": [
|
||||
"factual realization"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "astu",
|
||||
"meanings": [
|
||||
"let it be unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mat",
|
||||
"meanings": [
|
||||
"Mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugrahāt",
|
||||
"meanings": [
|
||||
"by causeless mercy."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>All of Me, namely My actual eternal form, My transcendental existence, color, qualities and activities—let all be awakened within you by factual realization, out of My causeless mercy.</b>",
|
||||
"purport": [
|
||||
"The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.",
|
||||
"In the <i>Vedas</i> also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the <i>Bhagavad-gītā</i> also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His <i>yoga-māyā</i> potency.",
|
||||
"To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as it is wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of <i>yāvān,</i> as is explained by Śrīla Jīva Gosvāmī, the greatest scholar of <i>Śrīmad-Bhāgavatam.</i>",
|
||||
"The Lord discloses His transcendental nature of existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the <i>Brahma-saṁhitā</i> it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, no one can eat with one's eyes nor see with his leg. That is the difference between the mundane body and the spiritual body of <i>sac-cid-ānanda</i>. Spiritual body does not mean formless, but a different type of body which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.",
|
||||
"The Lord discloses to the devotee His unlimited varieties of transcendental bodies, all identical with one another with different kinds of bodily features. Some of the transcendental bodies of the Lord are blackish, and some of them are whitish. Some of them are reddish, and some of them are yellowish. Some of them are four-handed, and some of them are two-handed. Some of them are like the fish, and some of them are like the lion. All these different transcendental bodies of the Lord, without any differential category, are disclosed to the devotees of the Lord by the mercy of the Lord, and thus the impersonalists' false arguments claiming the formlessness of the Supreme Truth do not appeal to a devotee of the Lord, even though such a devotee may not be very advanced in devotional service.",
|
||||
"The Lord has unlimited numbers of transcendental qualities, and one of them is His affection for His unalloyed devotee. In the history of the mundane world we can appreciate His transcendental qualities. The Lord incarnates Himself for the protection of His devotees and for the annihilation of the faithless. His activities are in relationship with His devotees, and the <i>Śrīmad-Bhāgavatam</i> is full of such activities of the Lord in relationship with His devotees, and the nondevotees have no knowledge of such pastimes. The Lord lifted the Govardhana Hill when He was only seven years old and protected His pure devotees at Vṛndāvana from the wrath of Indra, who was overflooding the place with rain. Now this lifting of the Govardhana Hill by a seven-year-old boy may be unbelievable for the faithless, but for the devotees it is absolutely believable. The devotee believes in the almighty potency of the Lord, while the faithless say that the Lord is almighty but do not believe it. Such men with a poor fund of knowledge do not know that the Lord is the Lord eternally, and that one cannot become the Lord by meditation for millions of years nor by mental speculation for billions of years.",
|
||||
"The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes, and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they become revealed to His pure devotee, and to no one else."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,150 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 33,
|
||||
"reference": "SB 2.9.33",
|
||||
"devanagari": "अहम् एवासम् एवाग्रे नान्यद्यत्सदसत्परम्\nपश्चाद् अहं यद् एतच्च यो ऽवशिष्येत सो ऽस्म्य् अहम्",
|
||||
"transliteration": "aham evāsam evāgre\nnānyad yat sad-asat param\npaścād ahaṁ yad etac ca\nyo 'vaśiṣyeta so 'smy aham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I, the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsam",
|
||||
"meanings": [
|
||||
"existed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"only"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agre",
|
||||
"meanings": [
|
||||
"before the creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"anything else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"all those"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sat",
|
||||
"meanings": [
|
||||
"the effect"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asat",
|
||||
"meanings": [
|
||||
"the cause"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paścāt",
|
||||
"meanings": [
|
||||
"at the end"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I, the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avaśiṣyeta",
|
||||
"meanings": [
|
||||
"remains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmi",
|
||||
"meanings": [
|
||||
"I am"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I, the Personality of Godhead."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Brahmā, it is I, the Personality of Godhead, who was existing before the creation when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"We should note very carefully that the Personality of Godhead is addressing Lord Brahmā and specifying with great emphasis Himself, pointing out that it is He, the Personality of Godhead, who existed before the creation, it is He only who maintains the creation, and it is He only who remains after the annihilation of the creation. Brahmā is also a creation of the Supreme Lord. The impersonalist puts forth the theory of oneness in the sense that Brahmā, also being the same principle of \"I\" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I, and thus there is nothing more than the principle of I, as explained in this verse. Accepting the argument of the impersonalist, it is to be admitted that the Lord is the creator I, and the Brahmā is the created I. Therefore there is a difference between the two \"I's,\" namely the predominator I and the predominated I. Therefore there are still two I's, even accepting the argument of the impersonalist. But we must note carefully that these two I's are accepted in the Vedic literature (<i>Kaṭhopaniṣad</i>) in the sense of quality. The <i>Kaṭhopaniṣad</i> says,",
|
||||
"<i>nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān<br/> </i>(<i>Kaṭha</i> <i>2.2.13</i>)",
|
||||
"The creator \"I\" and the created \"I\" are both accepted in the <i>Vedas</i> as qualitatively one because both of them are <i>nityas</i> and <i>cetanas.</i> But the singular \"I\" is the creator \"I,\" and the created \"I's\" are of plural number because there are many \"I's\" like Brahmā and those generated by Brahmā. It is the simple truth. The father creates or begets a son, and the son also creates many other sons, and all of them may be one as human beings, but at the same time from the father, the son and the grandsons are all different. The son cannot take the place of the father, nor can the grandsons. Simultaneously the father, the son and the grandson are one and different also. As human beings they are one, but as relativities they are different. Therefore the relativities of the creator and the created or the predominator and the predominated have been differentiated in the <i>Vedas</i> by saying that the predominator \"I\" is the feeder of the predominated \"I's,\" and thus there is a vast difference between the two principles of \"I.\"",
|
||||
"In another feature of this verse, no one can deny the personalities of both the Lord and Brahmā. Therefore in the ultimate issue both the predominator and predominated are persons. This conclusion refutes the conclusion of the impersonalist that in the ultimate issue everything is impersonal. This impersonal feature stressed by the less intelligent impersonalist school is refuted by pointing out that the predominator \"I\" is the Absolute Truth, and He is a person. The predominated \"I,\" Brahmā, is also a person, but he is not the Absolute. For realization of one's self in spiritual psychology it may be convenient to assume oneself as the same principle as the Absolute Truth, but there is always the difference of the predominated and the predominator, as is clearly pointed out here in this verse, which is grossly misused by the impersonalists. Brahmā is factually seeing eye to eye his predominator Lord who, in His transcendental eternal form, exists even after the annihilation of the material creation. The form of the Lord, as seen by Brahmā, existed before the creation of Brahmā, and the material manifestation with all ingredients and agents of material creation are also energetic expansions of the Lord, and after closing the exhibited energy of the Lord, what remains is the same Personality of Godhead. Therefore the form of the Lord exists in all circumstances of the creation, maintenance and annihilation. The Vedic hymns confirm this fact in the statement, \"<i>vāsudevo vā idam agra āsīn na brahmā na ca śaṅkaraḥ eko vai nārāyaṇa āsīn na brahmā na īśāno</i>, etc.\" Before the creation there was none except Vāsudeva. There was neither Brahmā nor Śaṅkara. Only Nārāyaṇa was there and no one else, neither Brahmā nor Īśāna. Śrīpāda Śaṅkarācārya also confirms in his comments on the <i>Bhagavad-gītā</i> that Nārāyaṇa, or the Personality of Godhead, is transcendental to all creation, but the whole creation is the product of<i> avyakta.</i> Therefore the difference between the created and the creator is always there, although both the creator and created are of the same quality.",
|
||||
"The other feature of the statement is that the supreme truth is Bhagavān, or the Personality of Godhead. The Personality of Godhead and His kingdom have already been explained. The kingdom of Godhead is not void as conceived by the impersonalists. The Vaikuṇṭha planets are full of transcendental variegatedness, including the four-handed residents of those planets, and with great opulence of wealth and prosperity, and there are even airplanes and other amenities required for high-grade personalities. Therefore the Personality of Godhead exists before the creation, and He exists with all transcendental variegatedness in the Vaikuṇṭhalokas. The Vaikuṇṭhalokas, also accepted in the <i>Bhagavad-gītā</i> as being of the <i>sanātana</i> nature, are not annihilated even after the annihilation of the manifested cosmos. Those transcendental planets are of a different nature altogether, and that nature is not subjected to the rules and regulations of material creation, maintenance or annihilation. The existence of the Personality of Godhead implies the existence of the Vaikuṇṭhalokas, as the existence of a king implies the existence of a kingdom.",
|
||||
"In various places of <i>Śrīmad-Bhāgavatam</i> and in other revealed scriptures the existence of the Personality of Godhead is mentioned. For example, Mahārāja Parīkṣit asks, \"<i>Sa cāpi yatra puruṣo viśva-sthity-udbhavāpyayaḥ muktvātma-māyāṁ māyeśaḥ śete sarva-guhāśayaḥ?</i>\" [<i>Bhāg.</i> 2.8.10] How does the Personality of Godhead, the cause of creation, maintenance and annihilation, who is always freed from the influence of the illusory energy and is the controller of the same, lie in everyone's heart? Similar also is a question of Vidūra's: \"<i>Tattvānāṁ bhagavaṁs teṣāṁ katidhā pratisaṅkramaḥ tatremaṁ ka upāsīran ka u svid anuśerate</i>.\" Śrīdhara Svāmī explains this in his notes: \"During the annihilation of the creation, who serves the Lord lying on the Śeṣa, etc.\" This means that the transcendental Lord with all His name, fame, quality and paraphernalia exists eternally. The same confirmation is also in the <i>Kāśī-Khaṇḍa</i> in connection with <i>Dhruva-carita</i>. It is said there, \"<i>Na cyavante 'pi yad-bhaktā mahatyāṁ pralayāpadi ato 'cyuto khile loke sa ekaḥ sarvago 'vyayaḥ</i>.\" Even the devotees of the Personality of Godhead are not annihilated during the period of the entire annihilation of the material world, not to speak of the Lord Himself. The Lord is ever-existent in all three stages of material change.",
|
||||
"The impersonalist adduces no activity in the Supreme, but in this discussion between Brahmā and the Supreme Personality of Godhead the Lord is said to have activities also, as He has His form and quality. The activities of Brahmā and other demigods during the time and maintenance of the creation are to be understood as the activities of the Lord. The king, or the head executive of a state, may not be seen in the government offices, for he may be engaged in royal comforts. Yet it should be understood that everything is being done under his direction, and everything is at his command. The Personality of Godhead is never formless. He may not be visible in His personal form in the material world to the less intelligent class of men, and therefore He may be sometimes called formless. But actually He is always in His eternal form in His Vaikuṇṭha planets as well as in other planets of the universes as different incarnations. The example of the sun is very appropriate in this connection. The sun in the night may not be visible to the eyes of men in the darkness, but the sun is visible wherever it has risen. Because the sun is not visible to the eyes of the inhabitants of a particular part of the earth does not mean that the sun has no form.",
|
||||
"In the <i>Aitareya Upaniṣad </i>there is the hymn \"<i>ātmaivedam agra āsīt puruṣa-vidhaḥ</i>.\" This <i>mantra</i> indicates the Supreme Personality of Godhead (Kṛṣṇa) even before the appearance of the <i>puruṣa</i> incarnation. In the <i>Bhagavad-gītā</i> it is said (Bg. 15.18) that Lord Kṛṣṇa is <i>Puruṣottama</i> because He is the Supreme <i>Puruṣa</i>, transcendental even to the <i>puruṣa akṣara</i> and the <i>puruṣa kṣara</i>. The <i>akṣara puruṣa</i>, or the Mahā-Viṣṇu, throws His glance over <i>prakṛti</i>, or material nature, but the existence of the Puruṣottama was there even before that. The <i>Aitareya Upaniṣad</i> therefore confirms the statement of the <i>Bhagavad-gītā</i> that Lord Kṛṣṇa is the Supreme Person (<i>Puruṣottama</i>).",
|
||||
"In some of the <i>Vedas</i> it is also said that in the beginning only the impersonal Brahman was there. But according to this verse, the impersonal Brahman, which is the glowing effulgence of the body of the Supreme Lord, may be called the immediate cause, but the cause of all causes or the remote cause is the Supreme Personality of Godhead. The Lord's impersonal feature is existent in the material world because by material senses or material eyes the Lord cannot be seen or perceived. One has to spiritualize the senses before one can expect to see or perceive the Supreme Lord. But He is always engaged in His personal capacity, and He is eternally visible to the inhabitants of Vaikuṇṭhaloka, eye to eye. Therefore He is materially impersonal, just as the executive head of the state may be impersonal in the government offices, although he is not impersonal in the government house. Similarly, the Lord is not impersonal in His abode, which is always <i>nirasta-kuhakam,</i> as is stated in the very beginning of the <i>Bhāgavatam.</i> Therefore both the impersonal and personal features of the Lord are acceptable, as mentioned in the revealed scriptures. This Personality of Godhead is very emphatically explained in the <i>Bhagavad-gītā</i> in connection with the verse, \"<i>brāhmaṇo hi pratiṣṭhāham</i>\" (Bg. 14.27). Therefore in all ways the confidential part of spiritual knowledge is realization of the Personality of Godhead, and not His impersonal Brahman feature. One should therefore have his ultimate aim of realization not in the impersonal feature but in the personal feature of the Absolute Truth. The example of sky within the pot and the sky without the pot may be helpful to the student for his realization of the all-pervading quality of the cosmic consciousness of the Absolute Truth. But that does not mean that the individual part and parcel of the Lord becomes the Supreme by a false claim. It means only that the conditioned soul is a victim of the illusory energy in her last snare. To claim to become one with the cosmic consciousness of the Lord is the last trap set by the illusory energy or <i>daivi māyā</i>. Even in the impersonal existence of the Lord, as it is in the material creation, one should be after the personal realization of the Lord, and that is the meaning of \"<i>paścād ahaṁ yad etac ca yo 'vaśiṣyeta so 'smy aham</i>.\"",
|
||||
"Brahmājī also accepted the same truth when he was instructing Nārada. He said, \"<i>So 'yaṁ te 'bhihitas tāta bhagavān viśva-bhāyanaḥ</i>.\" (<i>Bhāg.</i> 2.7.50). There is no other cause of all causes than the Supreme Personality of Godhead, Hari, and therefore this verse <i>aham eva</i> never indicates anything other than the Supreme Lord, and one should therefore follow the path of <i>Brahma-sampradāya</i>, or the path of Brahmājī to Nārada, to Vyāsadeva, etc., and make it a point in life to realize the Supreme Personality of Godhead, Hari, or Lord Kṛṣṇa. This very confidential instruction to the pure devotees of the Lord was also given to Arjuna and to Brahmā in the beginning of the creation. The demigods like Brahmā, Viṣṇu, Maheśvara, Indra, Candra, Varuṇa are undoubtedly different forms of the Lord for execution of different functions; the different elemental ingredients of material creation, as well as the multifarious energies, also may be of the same Personality of Godhead, but the root of all of them is the Supreme Personality of Godhead, Śrī Kṛṣṇa, and one should be attached to the root of everything rather than bewildered by the branches and leaves. That in the instruction given in this verse."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,118 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 34,
|
||||
"reference": "SB 2.9.34",
|
||||
"devanagari": "ऋते ऽर्थं यत्प्रतीयेत न प्रतीयेत चात्मनि\nतद्विद्याद् आत्मनो मायां यथाभासो यथा तमः",
|
||||
"transliteration": "ṛte 'rthaṁ yat pratīyeta\nna pratīyeta cātmani\ntad vidyād ātmano māyāṁ\nyathābhāso yathā tamaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ṛte",
|
||||
"meanings": [
|
||||
"without"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "artham",
|
||||
"meanings": [
|
||||
"value"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratīyeta",
|
||||
"meanings": [
|
||||
"appears to be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratīyeta",
|
||||
"meanings": [
|
||||
"appears to be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"in My relation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyāt",
|
||||
"meanings": [
|
||||
"must you know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"Mine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyām",
|
||||
"meanings": [
|
||||
"illusory energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ābhāsaḥ",
|
||||
"meanings": [
|
||||
"in reflection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamaḥ",
|
||||
"meanings": [
|
||||
"darkness."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.</b>",
|
||||
"purport": [
|
||||
"In the previous verse it has already been concluded that in any stage of the cosmic manifestation—namely its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance—all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and things are accepted as real without being related with the Lord, that conception is called the product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called <i>yoga-māyā,</i> or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called <i>daivi māyā</i>, or <i>mahā-māyā</i>, of the Lord. Both the <i>māyās</i> also have connection with the Lord because nothing can exist without being related with Him. As such, the wrong conception of detaching relationships from the Lord is not false but illusory.",
|
||||
"Misconceiving one thing for another thing is called illusion. The example of accepting the rope as a snake is illusion, but it is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being \"produced out of My energy\" is called <i>māyā.</i> The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the <i>Bhagavad-gītā</i> (Bg. 2.12) it is said by the Lord in the midst of the battlefield that the warriors who were standing in front of Arjuna, Arjuna himself, and even the Lord were all existing before, they were existing on the battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the <i>brahmajyoti,</i> which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of the fire, or the light of electricity. So the identity of self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim that <i>\"I am the Supreme\"</i> is also the last illusory snare of the same <i>māyā</i>, or the external energy of the Lord.",
|
||||
"The <i>Vedānta-sūtra</i> in the very beginning affirms that everything is born from the Supreme, and thus, as explained in the previous verse, all individual living entities are born from the energy of the supreme living being, the Personality of Godhead, as Brahmā himself was born from the energy of the Lord, and all other living entities are born from the energy of the Lord through the agency of Brahmā, and none of them has any existence without being dovetailed with the Supreme Lord.",
|
||||
"The independence of the individual living entity is not real independence, but is just the reflection of the real independence existing in the Supreme Being, the Lord. The false claim of supreme independence by the conditioned souls is illusion, and this conclusion is admitted in this verse.",
|
||||
"Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to the dead body, even though all the mechanisms of the body exist even after death. The psychologist makes a serious study of the physiological conditions of the brain, as if the construction of the cerebral lump is the machine of the functioning mind, but in the dead body the psychologist cannot bring back the function of the mind. These scientific studies of the cosmic manifestation or that of the bodily construction independent of the Supreme Lord are different reflective intellectual gymnastics only, but at the end they are all illusion and nothing more. All such advancement of science and knowledge in the present context of material civilization is the action of the covering influence of the illusory energy. The illusory energy has two phases of existence, namely the covering influence and the throwing influence. By the throwing influence the living entities are thrown into the darkness of ignorance, and by the covering influence she covers the eyes of men with a poor fund of knowledge about the existence of the Supreme Person who enlightened the supreme individual living being, Brahmā. The identity of Brahmā with the Supreme Lord is never claimed herein, and therefore such a foolish claim by the man with a poor fund of knowledge is another display of the illusory energy of the Lord. The Lord says in the <i>Bhagavad-gītā</i> (Bg. 16.18-20) that demoniac persons who deny the existence of the Lord are thrown more and more into the darkness of ignorance, and thus such demoniac persons transmigrate life after life without any knowledge of the Supreme Personality of Godhead.",
|
||||
"The sane man, however, is enlightened in the disciplic succession from Brahmājī, who was personally instructed by the Lord, or in the disciplic succession from Arjuna, who was personally instructed by the Lord in the <i>Bhagavad-gītā</i>. He accepts the statement of the Lord, <i>ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate/ iti matvā bhajante māṁ budhā bhāva-samanvitāḥ</i>\" (Bg. 10.8). The Lord is the original source of all emanations, and everything that is created, maintained and annihilated exists by the energy of the Lord. The sane man who knows this is actually learned, and therefore he becomes a pure devotee of the Lord, engaged in the transcendental loving service of the Lord.",
|
||||
"Although the reflectory energy of the Lord displays various illusions to the eyes of persons with a poor fund of knowledge, the sane person knows clearly that the Lord can act, even from far, far beyond our vision, by His different energies, just as the fire can diffuse heat and light from a distant place. In the medical science of the ancient sages, known as the <i>Āyur-veda,</i> there is definite acceptance of the Lord's supremacy in the following words: \"<i>jagad-yonir anicchasya cid-ānandaika-rūpiṇaḥ puṁso 'sti prakṛtir nityā praticchāyeva bhāsvataḥ acetanāpi caitanya-yogena paramātmanaḥ akarod viśvam akhilam anityam nāṭakā-kṛtim</i>.\" There is one Supreme Person who is the progenitor of this cosmic manifestation, whose energy acts as <i>prakṛti</i>, or the material nature, dazzling like the reflection. By such illusory action of the <i>prakṛti</i>, even the dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes. The ignorant person, therefore, may even be a scientist or physiologist in the drama of <i>prakṛti,</i> while the sane person knows the <i>prakṛti</i> as the illusory energy of the Lord. By such a conclusion, and as is confirmed by the <i>Bhagavad-gītā</i>, it is clear that the living entities are also a display of the superior energy (<i>parā prakṛtiḥ</i>) of the Lord, just as the material world is a display of the inferior energy (<i>aparā prakṛtiḥ</i>) of the Lord. The superior energy of the Lord cannot be as good as the Lord, although there is very little difference between the energy and the possessor of the energy, or the fire and the heat. Fire is possessed of heat, but heat is not fire. This simple thing is not understood by the man with a poor fund of knowledge who falsely claims that the fire and heat are the same. This energy of the fire (namely heat) is explained here as a reflection, and not directly fire. Therefore the living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. And as the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light. This material energy may he compared with darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light. The Lord should be understood by the context of this verse. Nondependence of both the energies of the Lord is explained as <i>māyā</i>, or illusion. No one can make a solution of the darkness of ignorance simply by the reflection of light. Similarly, no one can come out of the material existence simply by the reflected light of the common man, but one has to receive the light from the original light itself. The reflection of sunlight in the darkness is unable to drive out the darkness, but the sunlight which is outside the; reflection can drive out the darkness completely. In darkness no one can see the things in a room. Therefore a person in the dark is afraid of snakes and scorpions, although there may not be such things. But in the light the things in the room can be clearly seen, and the fear of snakes and scorpions is at once removed. Therefore one has to take shelter of the light of the Lord, as in the <i>Bhagavad-gītā</i> or the <i>Śrīmad-Bhāgavatam</i>, and not the reflective personalities who have no touch with the Lord. No one should hear <i>Bhagavad-gītā</i> or <i>Śrīmad-Bhāgavatam</i> from a person who is a nonbeliever in the existence of the Lord. Such a person is already doomed, and any association with such a doomed person makes the associater also doomed.",
|
||||
"According to the <i>Padma Purāṇa,</i> within the material compass there are innumerable material universes, and all of them are full of darkness. Any living being, beginning from Brahmās (there are innumerable Brahmās also in innumerable universes) to the insignificant ant, are all born in darkness, and they require factual light from the Lord to see Him directly, just as the sun can be seen only by the direct light of the sun. No lamp or man-made torchlight, however powerful it may be, can help one to see the sun. The sun reveals itself. Therefore the action of different energies of the Lord or the Personality of Godhead Himself can be realized by the light manifested by the causeless mercy of the Lord. The impersonalists say that God cannot be seen. God can be seen by the light of God and not by man-made speculations. Here it is specifically mentioned as <i>vidyāt</i>, which is an order by the Lord to Brahmā. This direct order of the Lord is a manifestation of His internal energy, and this particular energy is the means of seeing the Lord eye to eye. Not only Brahmā but anyone who may be graced by the Lord to see such merciful direct internal energy can also realize the Personality of Godhead without any mental speculation."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 35,
|
||||
"reference": "SB 2.9.35",
|
||||
"devanagari": "यथा महान्ति भूतानि भूतेषूच्चावचेष्व् अनु\nप्रविष्टान्य् अप्रविष्टानि तथा तेषु न तेष्व् अहम्",
|
||||
"transliteration": "yathā mahānti bhūtāni\nbhūteṣūccāvaceṣv anu\npraviṣṭāny apraviṣṭāni\ntathā teṣu na teṣv aham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahānti",
|
||||
"meanings": [
|
||||
"the universal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtāni",
|
||||
"meanings": [
|
||||
"elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūteṣu ucca-avaceṣu",
|
||||
"meanings": [
|
||||
"in the minute and gigantic"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anu",
|
||||
"meanings": [
|
||||
"after"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praviṣṭāni",
|
||||
"meanings": [
|
||||
"entered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apraviṣṭāni",
|
||||
"meanings": [
|
||||
"not entered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"so much so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "teṣu",
|
||||
"meanings": [
|
||||
"in them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "teṣu",
|
||||
"meanings": [
|
||||
"in them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"Myself."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.</b>",
|
||||
"purport": [
|
||||
"The great elements of material creation, namely earth, water, fire, air and ether, etc., all enter into the body of all manifested entities, namely the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested, and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the body of the demigods, including Brahmā, are all of the same ingredients, namely earth, water, etc., and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later on, but in both circumstances they entered the cosmos as well as not entered. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka) as described before. This is very nicely stated in the <i>Brahma-saṁhitā</i> as follows:",
|
||||
"<i>ānanda-cinmaya-rasa-pratibhāvitābhis<br/> tābhir ya eva nijarūpatayā kalābhiḥ<br/> goloka eva nivasaty akhilātma-bhūto<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi <br/> </i>(Bs. <i>5.37</i>)",
|
||||
"\"I worship the Personality of Godhead Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation.\"",
|
||||
"This expansion of His plenary parts is also more definitely explained in the same <i>Brahma-saṁhitā</i> as follows:",
|
||||
"<i>eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ<br/> yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ<br/> aṇḍāntarastha-paramāṇu-cayāntarasthaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br/> </i>(Bs. <i>5.35</i>)",
|
||||
"\"I worship the Personality of Godhead Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus manifests His infinite energy all over the material creation unlimitedly.\"",
|
||||
"The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is the transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can see the Personality of Godhead in every atom and every movable or immovable object without any difficulty. And at the same time he can see the Personality of Godhead in His abode of Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as is stated by the Lord in the beginning, \"<i>sa-rahasyaṁ tad-aṅgaṁ ca</i>.\" This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible to be discovered by the mental speculators by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his <i>Brahma-saṁhitā</i> as follows:",
|
||||
"<i>premāñjana-cchurita-bhakti-vilocanena<br/> santaḥ sadaiva hṛdayeṣu vilokayanti<br/> yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi <br/> </i>(Bs. <i>5.38</i>)",
|
||||
"\"I worship the original Personality of Godhead, Govinda, whom the pure devotees whose eyes are smeared with the ointment of love of Godhead always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities.\"",
|
||||
"Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as they are being performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.",
|
||||
"The Lord can award anyone and everyone liberation (<i>mukti</i>) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as is confirmed by Nārada, \"<i>mukti dadhāti karhicit sma na bhakti-yogam</i>.\" This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without any deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. It was previously told by Brahmājī to Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of <i>bhakti-yoga</i>. As the Lord's desire is infallible, as He is <i>acyuta</i>, similarly the desires of the devotees in the transcendental service of the Lord are also <i>acyuta</i>, infallible. It is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst the millions of liberated souls (<i>katsv api mahāmune</i>). Out of all kinds of perfections attained by the process of knowledge, <i>yoga</i> perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the <i>Bhagavad-gītā</i> the Lord therefore advised Arjuna about this <i>bhakti-yoga:</i>",
|
||||
"<i>sarva-guhyatamaṁ bhūyaḥ<br/> śṛṇu me paramaṁ vacaḥ</i>",
|
||||
"\"Just hear from Me again about the most confidential part of instructions in the <i>Bhagavad-gītā</i>.\" (Bg. 18.64) The same was confirmed by Brahmājī to Nārada in the following words: \"<i>idaṁ bhāgavataṁ nāma yan me bhagavatoditam/ saṅgraho 'yaṁ vibhūtīnāṁ tvam etad vipulīkuru. Yathā harau bhagavati nṛṇāṁ bhaktir bhaviṣyati</i>.\" Brahmājī said to Nārada. \"Whatever I have spoken to you about the <i>Bhāgavatam</i> was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious <i>bhakti-yoga</i> by transcendental loving service to the Lord.\" It is to be noted here that the mystery of <i>bhakti-yoga</i> was disclosed to Brahmājī by the Lord Himself, and the same was explained by Brahmājī to Nārada, and Nārada explained the same to Vyāsa and from Vyāsa to Śukadeva Gosvāmī, and that same knowledge is coming down, in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he may have the chance of understanding the mystery of the Lord and that of the <i>Śrīmad-Bhāgavatam</i>, the sound incarnation of the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,143 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 36,
|
||||
"reference": "SB 2.9.36",
|
||||
"devanagari": "एतावद् एव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः\nअन्वयव्यतिरेकाभ्यां यत्स्यात्सर्वत्र सर्वदा",
|
||||
"transliteration": "etāvad eva jijñāsyaṁ\ntattva-jijñāsunātmanaḥ\nanvaya-vyatirekābhyāṁ\nyat syāt sarvatra sarvadā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etāvat",
|
||||
"meanings": [
|
||||
"up to this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jijñāsyam",
|
||||
"meanings": [
|
||||
"is to be required"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattva",
|
||||
"meanings": [
|
||||
"Absolute Truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jijñāsunā",
|
||||
"meanings": [
|
||||
"the student"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the Self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvaya",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyatirekābhyām",
|
||||
"meanings": [
|
||||
"indirectly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whatever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syāt",
|
||||
"meanings": [
|
||||
"it may be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvatra",
|
||||
"meanings": [
|
||||
"in all space and time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvadā",
|
||||
"meanings": [
|
||||
"in all circumstances."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, has to search it out up to this, certainly in all circumstances, and in all space and time, and both directly and indirectly.</b>",
|
||||
"purport": [
|
||||
"To unfold the mystery of <i>bhakti-yoga,</i> as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways, namely by <i>karma-yoga</i>, by <i>jñāna-yoga</i>, by <i>dhyāna-yoga</i>, by <i>rāja-yoga</i>, or by <i>bhakti-yoga</i>, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes enquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields, namely social, political, economic, cultural, religious, moral, etc., and in their different branches. But here is explained the goal of all such inquiries.",
|
||||
"The <i>Vedānta-sūtra</i> philosophy begins with this inquiry of life and the <i>Bhāgavatam</i> answers such inquiries up to this point, or the mystery of all inquiries. Lord Brahmā wanted to be perfectly educated by the Personality of Godhead, and here is the answer by the Lord finished in four nutshell verses, namely beginning from <i>aham eva</i> to this verse, <i>etāvad eva</i>. This is the end of all self-realization processes. Men do not know that the ultimate goal of life is Viṣṇu or the Supreme Personality of Godhead due to being bewildered by the glaring reflection in the darkness, and as such everyone is entering into the darkest region of material existence, driven by the uncontrolled senses. The whole material existence has sprung up by sense gratification, desires based principally on the sex desire, and the result is that in spite of all advancement of knowledge, the final goal of all activities of the living entities is sense gratification. But here is the real goal of life, and everyone should know it by inquiries put before a bona fide spiritual master expert in the science of <i>bhakti-yoga</i>, or from a living personality of <i>Bhāgavatam</i> life. Everyone is engaged in various kinds of scriptural inquiries, but the<i> Śrīmad-Bhāgavatam</i> gives answers to all of the various students of self-realization: this ultimate objective of life is not to be searched out without any great labor or perseverance. One who is imbued with such sincere inquiries must ask the bona fide spiritual master in the disciplic succession from Brahmājī, and that is the direction given here. Because the mystery was disclosed before Brahmājī by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization must be put before such a spiritual master who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidences from the revealed scriptures, both directly and indirectly. Although everyone is free to consult the revealed scriptures in this connection, still one requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one must receive direction from the spiritual master in the same spirit as Brahmājī received them from the Personality of Godhead, Lord Kṛṣṇa. The bona fide spiritual master in that bona fide chain of disciplic succession never claims to be the Lord Himself, although such a spiritual master is greater than the Lord in the sense that he can deliver the Lord by his personally realized experience. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master.",
|
||||
"The revealed scriptures give direction directly to this end, but because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find out the truth of the revealed scriptures. For example, in the <i>Bhagavad-gītā</i> the whole direction is targetted toward the Personality of Godhead Lord Śrī Kṛṣṇa, but for want of a bona fide spiritual master in the line of Brahmājī or the direct hearer, Arjuna, there are different distortions of the revealed knowledge by many unauthorized persons who just want to satisfy their own whims. Undoubtedly the <i>Bhagavad-gītā</i> is accepted as one of the most brilliant stars in the horizon of the spiritual sky, yet the interpretations of the great book of knowledge have so grossly been distorted that every student of the <i>Bhagavad-gītā</i> is still in the same darkness of glaring material reflection, and such students are hardly enlightened by the <i>Bhagavad-gītā.</i> In the <i>Gītā</i> practically the same instruction is imparted as in the four prime verses of the <i>Bhāgavatam,</i> but due to wrong and fashionable interpretations by unauthorized persons, one cannot reach the ultimate conclusion. In the <i>Bhagavad-gītā</i> (Bg. <i>18.61</i>) it is clearly said,",
|
||||
"<i>īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati<br/> bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā</i>",
|
||||
"The Lord is situated in the heart of all living beings (as Paramātmā), and He is controlling all of them in the material world under the agency of His external energy. Therefore it is clearly mentioned that the Lord is the supreme controller and that the living entities are controlled by the Lord. In the same <i>Bhagavad-gītā</i> (Bg. 18.65) the Lord directs as follows:",
|
||||
"<i>manmanā bhava mad-bhakto<br/> madyājī māṁ namaskuru<br/> mām evaiṣyasi satyaṁ te<br/> pratijāne priyo 'si me</i>",
|
||||
"It is clear in this verse of the <i>Bhagavad-gītā</i> that the direction of the Lord is that one should be Godminded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa, and by so doing, the devotee will undoubtedly go back to Godhead, back to home.",
|
||||
"Indirectly it is said that the whole Vedic social construction of human society is so made that everyone acts as the part and parcel of the complete body of the Lord. The intelligent class of men, or the <i>brāhmaṇas,</i> are situated on the face of the Lord; the administrative class of men, or the <i>kṣatriyas,</i> are situated on the arms of the Lord; the productive class of men, or the <i>vaiśyas,</i> are situated on the belt of the Lord; and the laborer class of men, or the <i>śūdras,</i> are situated on the legs of the Lord. Therefore the complete social construction is the body of the Lord, and each and every part of the body, namely the <i>brāhmaṇas</i>, the <i>kṣatriyas</i>, the <i>vaiśyas</i> and the <i>śūdras</i>, is meant to serve the Lord's whole body conjointly; otherwise it becomes unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection.",
|
||||
"Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists and the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the <i>Bhāgavatam,</i> namely that one must know the mystery of <i>bhakti-yoga.</i> In the <i>Bhagavad-gītā</i> also it is said,",
|
||||
"<i>na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ<br/> māyayā 'pahṛta-jñānā āsuraṁ bhāvam āśritāḥ <br/> </i>(Bg. <i>7.15</i>)",
|
||||
"The so-called great leaders of human society, because they are ignorant of this great knowledge of <i>bhakti-yoga</i> and are always engaged in the ignoble acts of sense gratification, bewildered by the external energy of the Lord, are stubborn rebels against the supremacy of the Supreme Personality of Godhead, and they never agree to surrender unto Him because they are fools, miscreants and the lowest type of human beings. Such faithless nonbelievers may be highly educated in the material sense of the term, but factually they are the greatest fools of the world because by the influence of the external material nature all their so-called acquisition of knowledge has been made null and void. Therefore all advancement of knowledge in the present context of things is being misused in terms of the cats and dogs fighting with one another for sense gratification, and all acquisition of knowledge in science, philosophy, fine arts, nationality, economic development, religiousness and great activities are being spoiled by being used as dresses for dead men. There is no utility in the dresses used for covering a coffin of the dead body save getting a false applause from the ignorant public. The <i>Śrīmad-Bhāgavatam</i> therefore says again and again that without attainment of the status of <i>bhakti-yoga</i>, all activities of the human society are to be considered as absolute failures only. It is said:",
|
||||
"<i>parābhavas tāvad abodha-jāto<br/> yāvan na jijñāsata ātma-tattvam<br/> yāvat kriyās tāvad idaṁ mano vai<br/> karmātmakaṁ yena śarīra-bandhaḥ<br/> </i>(<i>Bhāg. 5.5.5</i>)",
|
||||
"As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from the material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in the material bodies life after life.",
|
||||
"<i>evaṁ manaḥ karma-vaśaṁ prayuṅkte<br/> avidyayātmany upadhīyamāne<br/> prītir na yāvan mayi vāsudeve<br/> na mucyate deha-yogena tāvat<br/> </i>(<i>Bhāg. 5.5.6</i>)",
|
||||
"It is one's mind that generates different kinds of bodies for suffering different kinds of material pangs. Therefore as long as the mind is absorbed in fruitive activities, it is to be understood that the mind is absorbed in nescience, and thus one is sure to again and again be subjected to material bondage in different bodies until one develops a transcendental love of Godhead, Vāsudeva, the Supreme Person. To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies.",
|
||||
"Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words <i>sarvatra sarvadā</i> in the sense that the principles of <i>bhakti-yoga,</i> or devotional service to the Lord, are apt in all circumstances, i.e., it is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the <i>Skanda Purāṇa</i> on the topics of Brahmā and Nārada as follows:",
|
||||
"<i>saṁsāre 'smin mahā-ghore janma-mṛtyu-samākule<br/> pūjanaṁ vāsudevasya tārakaṁ vādibhiḥ smṛtam</i>",
|
||||
"In the material world, which is full of darkness and dangers, combined with birth and death and full with different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service of the Lord Vāsudeva. This is accepted by all classes of philosophers.",
|
||||
"Śrīla Jīva Gosvāmī also quotes another common passage which is found in three <i>Purāṇas</i>, namely the <i>Padma Purāṇa</i>, the <i>Skanda Purāṇa</i> and <i>Linga Purāṇa</i>. It runs as follows:",
|
||||
"<i>āloḍya sarva-śāstrāni vicārya ca punaḥ punaḥ<br/> idam ekaṁ suniṣpannaṁ dhyeyo nārāyaṇaḥ sadā.</i>",
|
||||
"\"By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped.\"",
|
||||
"The same truth is also indirectly described as follows:",
|
||||
"<i>pāraṁ gato 'pi vedānāṁ sarva-śāstrārtha-vedyapi<br/> yo na sarvesvare bhaktas taṁ vidyāt puruṣādhamam.</i>",
|
||||
"\"Even though one may have gone to the other side of all the <i>Vedas,</i> and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered to be the lowest of mankind.\" Similarly, it is also stated indirectly as follows:",
|
||||
"<i>yasyāsti bhaktir bhagavaty akiñcanā<br/> sarvair guṇais tatra samāsate suraḥ<br/> harāv abhakteṣu kuto mahat-guṇā-<br/> mano-rathenāsato dhāvato yahi.<br/> </i>[<i>Bhāg. 5.18.12</i>]",
|
||||
"One who has unflinching devotion unto the Supreme Personality of Godhead must have all the good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and thus must be engaged in the material impermanence.",
|
||||
"It is also said in the Eleventh Canto of <i>Śrīmad-Bhāgavatam</i>:",
|
||||
"<i>śabda-brahmaṇi niṣṇāto na niṣṇāyāt pare yadi<br/> śravas tasya śrama-phalo hy adhenum iva rakṣataḥ</i>",
|
||||
"\"One may be well versed in all the transcendental literature of the <i>Vedas,</i> but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of the beast or as one's keeping a cow without milking capacity.\"",
|
||||
"Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the <i>śūdras</i>, the forest tribes, or any other living beings who are born in sinful conditions.",
|
||||
"<i>te vai vidanty atitaranti ca deva-māyāṁ<br/> strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ<br/> yady adbhuta-krama-parāyaṇa-śīlaśikṣās<br/> tiryag-janā api kimu śruta-dhāraṇā ye<br/> </i>(<i>Bhag. 2.7.46</i>)",
|
||||
"The lowest of human beings can be elevated to the highest stage of devotional life if they are trained up by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest who are well versed in the Vedic knowledge? The conclusion is that devotional service of the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.",
|
||||
"Therefore devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if they happen not to be human beings. This is confirmed in the Garuḍa Purāṇa as follows:",
|
||||
"<i>kīṭa-pakṣi-mṛgāṇāṁ ca harau sannyasta-karmaṇām<br/> ūrdhvam eva gatiṁ manye kiṁ punar jñānināṁ nṛṇām</i>",
|
||||
"\"Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of those philosophers amongst the human beings?\"",
|
||||
"Therefore there is no need to seek properly qualified candidates for discharging devotional service of the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharge of devotional service under the proper guidance. This is also confirmed in the <i>Bhagavad-gītā </i>as follows:",
|
||||
"<i>api cet sudurācāro bhajate mām ananya-bhāk<br/> sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ</i>",
|
||||
"<i>māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ<br/> striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim<br/> </i>(Bg. <i>9.30</i>, <i>32</i>)",
|
||||
"Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be—even the fallen woman, the less intelligent laborer class or the dull mercantile type of men, or even men lower than all these—can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning in the material estimation. The fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without any discrimination. The principle is: <i>harir harati pāpāni duṣṭa-cittair api smṛtaḥ.</i> The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. \"Attraction of material enjoyment cannot act upon a pure devotee of the Lord.\" There are hundreds and thousands of aphorisms in the revealed scriptures. <i>Ātmārāmaś ca munayaḥ</i>. Even the self-realized souls are also attracted by the transcendental loving service of the Lord. <i>Kecit kevalayā bhaktyā vāsudeva-parāyaṇā</i>: \"Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva.\" <i>Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ</i>: \"A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas.\" <i>Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te</i>: \"The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord.\" Therefore in all continents, in all planets, in all universes, there is currency of devotional service of the Lord, or <i>bhakti-yoga</i>, and that is the statement of the <i>Śrīmad-Bhāgavatam </i>and allied scriptures. Everywhere means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian <i>brāhmaṇa</i> who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodities—a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without any cost—and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.",
|
||||
"In the <i>Bhagavad-gītā</i> it is stated that one can serve the Lord by offering the result of one's own work; it does not matter what one does. Generally men may say that whatever they are doing is inspired by God, but that is not all. One should actually work on behalf of God as a servant of God. The Lord says in the <i>Bhagavad-gītā:</i> (Bg. 9.27)",
|
||||
"<i>yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat<br/> yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam</i>",
|
||||
"Do whatever you like or whatever may be easier for you to do, eat whatever you may eat, sacrifice whatever you can sacrifice, give whatever you may give in charity, and do whatever you may undertake in penance, but everything must be done for Him only. If you do business or if you accept some employment, do so on behalf of the Lord. Whatever you may eat, you may offer the same to the Lord and be assured that He will return the food after eating it Himself. He is the complete whole, and therefore whatever He may eat as offered by the devotee is accepted because of the devotee's love, but again it is returned as <i>prasādam</i> for the devotee so that he can be happy by eating. In other words, be a servant of God and live peacefully in that consciousness, ultimately returning home, back to Godhead.",
|
||||
"It is said, <i>yasya smṛtyā ca nāmoktyā tapo-yajña-kriyādiṣu nūnaṁ sampūrṇatāmeti sadyo vandetam acyutam</i>. I offer my obeisances unto Him, the infallible, because simply by either remembering Him or vibrating His holy name one can attain the perfection of all penances, sacrifices or fruitive activities, and this process can be universally followed. It is enjoined, <i>akāmaḥ sarva-kāmo vā mokṣa-kāma udāradhiḥ tibreṇa bhakti-yogena yajeta puruṣaṁ param</i>: \"A person, though he may be full of desires or may have no desires, may follow this path of infallible <i>bhakti-yoga</i> for complete perfection.\" One need not be anxious to propitiate each and every demigod and goddess because the root of all of them is the Personality of Godhead. As by pouring water on the root of the tree all the branches and leaves are served and enlivened, so by rendering service unto the Supreme Lord every god and goddess becomes automatically served without extraneous effort. The Lord is all-pervading, and therefore service unto Him is also all-pervading. This fact is corroborated in the <i>Skanda Purāṇa</i> as follows: \"<i>arcite deva-deveśe śaṅkha-cakra-gadādhare arcitaḥ sarva-devaḥ syur yataḥ sarva-gato hariḥ</i>.\" When the Supreme Lord, the Personality of Godhead, who carries in His hands a conchshell, wheel, club, and lotus flower, is worshiped, certainly all other demigods are worshiped automatically because Hari the Personality of Godhead is all-pervading. Therefore, in all cases, namely nominative, objective, causative, dative, ablative, possessive and supportive, everyone is benefitted by such transcendental loving service of the Lord. The man who worships the Lord, the Lord Himself who is worshiped, the cause for which the Lord is worshiped, the source of supply, the place where such worship is done, etc.—everything is benefitted by such an action.",
|
||||
"Even during the annihilation of the material world, the process of <i>bhakti-yoga</i> can be applied. <i>Kālena naṣṭā pralaye vāṇīyam:</i> the Lord is worshiped in devastation because He protects the <i>Vedas</i> from being annihilated. He is worshiped in every millennium or <i>yuga</i>, as it is said,",
|
||||
"<i>kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ<br/> dvāpare paricaryāyāṁ kalau taddhari-kīrtanāt<br/> </i>[<i>Bhāg.</i> <i>12.3.52</i>]",
|
||||
"In the <i>Viṣṇu Purāṇa</i> it is written: \"<i>sa hānis tan-mahacchidram sa mohaḥ sa ca vibhramaḥ yan-muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na cintayet</i>.\" If even for a moment remembrance of Vāsudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly. The Lord can be worshiped in all stages of life. For instance, even in the womb of their mothers Mahārāja Prahlāda and Mahārāja Parīkṣit worshiped the Lord; even in his very childhood, at the age of only five years, Dhruva Mahārāja worshiped the Lord; even in full youth, Mahārāja Ambarīṣa worshiped the Lord; and even at the last stage of his frustration and old age Mahārāja Dhṛtarāṣṭra worshiped the Lord. Ajāmila worshiped the Lord even at the point of death, and the Lord was worshiped by Citraketu even in heaven and in hell. In the <i>Narasiṁha Purāṇa</i> it is said that as the hellish inhabitants began to chant the holy name of the Lord they began to be elevated from hell towards heaven. Durvāsā Muni has also supported this view: \"<i>mucyeta yan-nāmny udite nārako 'pi.</i>\" Simply by chanting the holy name of the Lord the inhabitants of hell became released from their hellish persecution. So the conclusion of <i>Śrīmad-Bhāgavatam,</i> as given by Śukadeva Gosvāmī to Mahārāja Parīkṣit, is: <i>etad nirvidyā mānānām icchatam akuto-bhayam yogīnānam api nirṇītam harer nāmānukīrtanam</i>: \"O King, it is finally decided that everyone, namely those in the renounced order of life, the mystics, and the enjoyers of fruitive work, should chant the holy name of the Lord fearlessly to achieve the desired success in their pursuits.\"",
|
||||
"Similarly, it is indicated indirectly in various places of revealed scriptures:",
|
||||
"1. Even though one is well versed in all the <i>Vedas</i> and scriptures, if one is not a devotee of the Supreme Lord, the Personality of Godhead, he is considered to be the lowest of mankind.",
|
||||
"2. In the <i>Garuḍa Purāṇa, Bṛhad-Nāradīya Purāṇa</i> and <i>Padma Purāṇa,</i> the same is repeated: What is the use of Vedic knowledge and penances for one who is devoid of devotional service of the Lord?",
|
||||
"3. What is the comparison of thousands of Prajāpatis with one devotee of the Lord?",
|
||||
"4. Śukadeva Gosvāmī said (<i>Bhag.</i> 2.4.17) that neither the ascetic, nor one who is greatly munificent, nor one who is famous, nor the great philosopher, nor the great occultist, nor anyone else can achieve the desired result without being engaged in the service of the Lord.",
|
||||
"5. Even if a place is more glorious than heaven, if there is no glorification of the Lord of Vaikuṇṭha nor His pure devotee, it should be at once quitted.",
|
||||
"6. The pure devotee refuses to accept all the five different types of liberation in order to be engaged in the service of the Lord.",
|
||||
"The final conclusion, therefore, is that the glories of the Lord must be always and everywhere proclaimed, one should hear about His glories, one should chant about His glories, and one should always remember His glories because that is the highest perfectional stage of life. As far as fruitive work is concerned, it is limited to an enjoyable body; as far as <i>yoga</i> is concerned, it is limited to the acquirement of mystic power; as far as empiric philosophy is concerned, it is limited to the attainment of transcendental knowledge; and as far as transcendental knowledge is concerned, it is limited to attainment of salvation. Even if they are adopted, there is every chance of discrepencies in discharging the particular type of functions. But adoptation of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process reaches automatically to the final stage by the grace of the Lord. In the preliminary stage of devotional service there is an apparent requisition of knowledge, but in the higher stage there is no necessity of such knowledge. The best and guaranteed path of progress is therefore engagement in <i>bhakti-yoga,</i> pure devotional service.",
|
||||
"The cream of <i>Śrīmad-Bhāgavatam</i> in the foregoing four <i>ślokas</i> is sometimes squeezed out by the impersonalist for different interpretations in their favor, but it should be carefully noted that the four <i>ślokas</i> were first described by the Personality of Godhead Himself, and thus the impersonalist has no scope to enter into them because he has no conception of the Personality of Godhead. Therefore, the impersonalist may squeeze out any interpretations from them, but such interpretations will never be accepted by those who are taught in the disciplic succession from Brahmā, as will be cleared up in the following verses. Besides that, the <i>Śruti</i> confirms that the Supreme Truth Absolute Personality of Godhead never reveals Himself to anyone who is falsely proud of his academic knowledge. The <i>Śruti mantra </i>clearly says:",
|
||||
"<i>nāyam ātmā pravacanena labhyo na medhayā na bahudhā śrutena<br/> yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām<br/> </i>[<i>Kaṭha Up. 1.2.23</i>]",
|
||||
"The whole matter is explained by the Lord Himself, and one who has no approach to the Lord in His personal feature can rarely understand the purport of <i>Śrīmad-Bhāgavatam</i> without being taught by the <i>bhāgavatas</i> in the disciplic succession."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,84 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 37,
|
||||
"reference": "SB 2.9.37",
|
||||
"devanagari": "एतन्मतं समातिष्ठ परमेण समाधिना\nभवान्कल्पविकल्पेषु न विमुह्यति कर्हिचित्",
|
||||
"transliteration": "etan mataṁ samātiṣṭha\nparameṇa samādhinā\nbhavān kalpa-vikalpeṣu\nna vimuhyati karhicit",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "matam",
|
||||
"meanings": [
|
||||
"the conclusion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samātiṣṭha",
|
||||
"meanings": [
|
||||
"remain fixed up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parameṇa",
|
||||
"meanings": [
|
||||
"by the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhinā",
|
||||
"meanings": [
|
||||
"concentration of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"yourself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpa",
|
||||
"meanings": [
|
||||
"intermediate devastation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikalpeṣu",
|
||||
"meanings": [
|
||||
"in the final devastation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na vimuhyati",
|
||||
"meanings": [
|
||||
"will never bewilder"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karhicit",
|
||||
"meanings": [
|
||||
"anything like complacence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor final devastations.\"</b>",
|
||||
"purport": [
|
||||
"As in the <i>Bhagavad-gītā,</i> Tenth Chapter, the Personality of Godhead, Lord Kṛṣṇa, has summarized the whole text in four verses, namely, \"<i>aham sarvasya prabhavaḥ</i>,\" etc., so also the complete <i>Śrīmad-Bhāgavatam</i> also has been summarized in four verses, as <i>aham evāsam evāgre</i>, etc., and the secret purpose of the most important <i>Bhāgavatite</i> conclusion is explained by the original speaker of the <i>Śrīmad-Bhāgavatam</i>, who was also the original speaker of the <i>Bhagavad-gītā</i>, the Personality of Godhead, Lord Śrī Kṛṣṇa. There are many grammarians and nondevotee material wranglers who have tried to present false interpretations of these four verses of the <i>Śrīmad-Bhāgavatam</i>, but the Lord Himself advised Brahmājī not to be deviated from the fixed conclusion the Lord taught him. The Lord was the teacher of the nucleus four verses of <i>Śrīmad-Bhāgavatam</i>, and Brahmā was the receiver of the knowledge. Misinterpretation of the word <i>aham</i> by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the <i>Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam</i> is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the <i>Bhāgavatas</i>, and any outsider should have no access to this confidential literature of devotional service. But unfortunately the impersonalist, who has no relation with the Supreme Personality of Godhead, sometime tries to interpret <i>Śrīmad-Bhāgavatam</i> by his poor fund of knowledge in grammar and dry speculation. Therefore, the Lord warns Brahmā (and, through Brahmā, all future devotees of the Lord in the disciplic succession of Brahmā) that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the <i>paramparā</i> system. No one should try to give a new interpretation by dint of mundane knowledge. And the first thing, therefore, in pursuance of the system of knowledge received by Brahmā is to approach a bona fide <i>guru</i> who is the representative of the Lord following the <i>paramparā</i> system. No one should try to squeeze out his own meaning by imperfect mundane knowledge. The <i>guru</i>, or the bona fide spiritual master, is competent to teach the disciple in the right path with reference to the context of all authentic Vedic literature. He does not attempt to juggle words to bewilder the student. The bona fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service. Without personal service, like the impersonalist and dry speculators, one would go on speculating life after life and would be unable to reach the final conclusion. By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification. The mundane wranglers are surprised as to how one can detach himself from the world of sense gratification, and thus any attempt to be fixed in God realization appears to them to be mysticism. This detachment from the sensory world is called the <i>brahma-bhūta</i> <i>stage of realization</i>, the preliminary stage of transcendental devotional life (<i>parā bhaktiḥ</i>). The <i>brahma-bhūta</i> stage of life is also known as the <i>ātmārāma</i> stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead. The <i>Śrīmad-Bhāgavatam</i> affirms this:",
|
||||
"<i>evaṁ prasanna-manaso bhagavat-bhakti-yogataḥ<br/> bhagavat-tattva-vijñānaṁ mukta-saṅgasya jayate<br/> </i>(<i>Bhāg. 1.2.20</i>)",
|
||||
"Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as the result of performing devotional service, one can understand the science of God in the liberated stage.",
|
||||
"In this stage of full satisfaction and detachment from the sensory world, one can know the mystery of the science of God with all its confidential intricacies, and not by grammar or academic speculation. And because Brahmā qualified himself for such reception, the Lord was pleased to disclose the purpose of <i>Śrīmad-Bhāgavatam.</i> This direct instruction by the Lord to any devotee who is detached from the world of sense gratification is possible, as is stated in the <i>Bhagavad-gītā</i>:",
|
||||
"<i>teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam<br/> dadāmi buddhi-yogaṁ taṁ yena mām upayanti te.<br/> </i>(Bg. <i>10.10</i>)",
|
||||
"Unto the devotees who are constantly engaged in the transcendental loving service (<i>prīti-pūrvakam</i>) of the Lord, the Lord out of His causeless mercy upon the devotee gives direct instructions so that the devotee may make accurate progress on the path of returning home, back to Godhead. One should not, therefore, try to understand these four verses of <i>Śrīmad-Bhāgavatam</i> by mental speculation. Rather, by direct perception of the Supreme Personality of Godhead, one is able to know all about His abode, Vaikuṇṭha, as was seen and experienced by Brahmājī. Such Vaikuṇṭha realization is possible by any devotee of the Lord situated in the transcendental position as a result of devotional service.",
|
||||
"In the <i>Gopāla-tāpanī Upaniṣad</i> (<i>Śruti</i>) it is said that the Lord appeared before Brahmājī as \"<i>gopa-veśome purastād āvirbhūvaḥ</i>\": the Lord appeared before Brahmā as a cowboy, that is, as the original Personality of Godhead, Lord Śrī Kṛṣṇa, Govinda, who is later described by Brahmājī in his <i>Brahma-saṁhitā</i>:",
|
||||
"<i>cintāmaṇi-prakara-sadmasu kalpavṛkṣa-<br/> lakṣāvṛteṣu surabhīr abhipālayantam<br/> lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.<br/> </i>(<i>Bs. 5.29</i>)",
|
||||
"Brahmājī desires to worship the original Personality of Godhead, Lord Śrī Kṛṣṇa, who resides in the topmost Vaikuṇṭha planet, known as Goloka Vṛndāvana, and where He is in the habit of keeping <i>surabhi</i> cows as a cowboy, and where He is served by hundreds and thousands of goddesses of fortune (the <i>gopīs</i>) with love and respect.",
|
||||
"Therefore Lord Śrī Kṛṣṇa is the original form of the Supreme Lord (<i>kṛṣṇas tu bhagavān svayam</i>). This is also clear in this instruction. The Supreme Personality of Godhead is Lord Kṛṣṇa, and not directly <i>Nārāyaṇa</i> or <i>puruṣa-avatāras</i> because such manifestations are subsequent. Therefore <i>Śrīmad-Bhāgavatam</i> means consciousness of the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, and <i>Śrīmad-Bhāgavatam</i> is the sound representation of the Lord as much as the <i>Bhagavad-gītā</i> is. Thus the conclusion is that <i>Śrīmad-Bhāgavatam</i> is the science of the Lord in which the Lord and His abode are perfectly realized."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 38,
|
||||
"reference": "SB 2.9.38",
|
||||
"devanagari": "श्री शुक उवाच\nसम्प्रदिश्यैवम् अजनो जनानां परमेष्ठिनम्\nपश्यतस्तस्य तद्रूपम् आत्मनो न्यरुणद्धरिः",
|
||||
"transliteration": "śrī śuka uvāca\nsampradiśyaivam ajano\njanānāṁ parameṣṭhinam\npaśyatas tasya tad-rūpam\nātmano nyaruṇaddhariḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sampradiśya",
|
||||
"meanings": [
|
||||
"thus fully instructing Brahmājī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajanaḥ",
|
||||
"meanings": [
|
||||
"the Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janānām",
|
||||
"meanings": [
|
||||
"of the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parameṣṭhinam",
|
||||
"meanings": [
|
||||
"unto the supreme leader, Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyataḥ",
|
||||
"meanings": [
|
||||
"while he was seeing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-rūpam",
|
||||
"meanings": [
|
||||
"that transcendental form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the Absolute"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nyaruṇat",
|
||||
"meanings": [
|
||||
"disappeared"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord, the Personality of Godhead."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Supreme Personality of Godhead, Hari, after being seen in His transcendental form, instructing Brahmājī, the leader of the living entities, disappeared,\" said Śukadeva Gosvāmī to Mahārāja Parīkṣit.</b>",
|
||||
"purport": [
|
||||
"In this verse it is clearly mentioned that the Lord is <i>ajanaḥ,</i> or the Supreme Person, and He was showing His transcendental form (<i>ātmano rūpam</i>) to Brahmājī while He was instructing him in the summarization of <i>Śrīmad-Bhāgavatam</i> in four verses. He is <i>ajanaḥ,</i> or the Supreme Person amongst <i>janānām,</i> or all persons. All living entities are individual persons, and amongst all such persons Lord Hari is Supreme, as it is confirmed in the <i>Śruti mantra, nityo nityānāṁ cetanaś cetanānām</i>. So there is no place for impersonal features in the transcendental world as there are impersonal features in the material world. Whenever there is<i> cetana</i>, or knowledge, the personal feature comes in. In the spiritual world everything is full of knowledge, and therefore everything in the transcendental world is personal; nothing is impersonal there. In the transcendental world, the land, the water, the tree, the mountain, the river, the man, the animal, the bird and everything are all of the same quality, namely <i>cetana</i>, and therefore everything there is individual and personal. <i>Śrīmad-Bhāgavatam</i> gives us this information as the supreme Vedic literature, and it was personally instructed by the Supreme Personality of Godhead to Brahmājī so that the leader of the living entities might broadcast the message to all in the universe in order to teach the supreme knowledge of <i>bhakti-yoga</i>. Brahmājī in his turn instructed Nārada, his beloved son, the same message of <i>Śrīmad-Bhāgavatam</i>, and Nārada, in his turn, taught the same to Vyāsadeva, who again taught it to Śukadeva Gosvāmī, and through Śukadeva Gosvāmī's grace and by the mercy of Mahārāja Parīkṣit we are all given <i>Śrīmad-Bhāgavatam</i> perpetually to learn the science of the Absolute Personality of Godhead, Lord Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 39,
|
||||
"reference": "SB 2.9.39",
|
||||
"devanagari": "अन्तर्हितेन्द्रियार्थाय हरये विहितांजलिः\nसर्वभूतमयो विश्वं ससर्जेदं स पूर्ववत्",
|
||||
"transliteration": "antarhitendriyārthāya\nharaye vihitāñjaliḥ\nsarva-bhūtamayo viśvaṁ\nsasarjedaṁ sa pūrvavat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "antarhita",
|
||||
"meanings": [
|
||||
"on disappearance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriya-arthāya",
|
||||
"meanings": [
|
||||
"unto the Personality of Godhead, the objective of all senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "haraye",
|
||||
"meanings": [
|
||||
"unto the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihita-añjaliḥ",
|
||||
"meanings": [
|
||||
"in folded hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-bhūta",
|
||||
"meanings": [
|
||||
"all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayaḥ",
|
||||
"meanings": [
|
||||
"full of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"the universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sasarja",
|
||||
"meanings": [
|
||||
"created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he, Brahmājī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pūrvavat",
|
||||
"meanings": [
|
||||
"exactly like before."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>On the disappearance of the Supreme Personality of Godhead, Hari, who is the object of transcendental enjoyment for the senses of devotees, Brahmā, with folded hands, began to recreate the universe full with living entities, as it was previously.</b>",
|
||||
"purport": [
|
||||
"The Supreme Personality of Godhead, Hari, is the object for fulfilling the senses of all living entities. Illusioned by the glaring reflection of the external energy, the living entities worship the senses instead of engaging them properly in fulfilling the desires of the Supreme.",
|
||||
"In the <i>Hari-bhakti-sudhodaya </i>[<b><i>13.2</i></b>] there is the following verse:",
|
||||
"<i>akṣiṇoḥ phalaṁ tvādṛśaṁ darśanaṁ hi<br/> tanoḥ phalaṁ tvādṛśa-gatra-saṅgaḥ<br/> jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi<br/> sudurlabha-bhāgavatam hi loke.</i>",
|
||||
"\"O devotee of the Lord, the purpose of the visual sense is fulfilled simply by seeing you, and to touch your body is the fulfillment of this bodily touch. The tongue is meant for glorifying your qualifies because in this world it is very difficult to find a pure devotee of the Lord.\"",
|
||||
"Originally the senses of the living entity were awarded for this purpose, namely to engage them in the transcendental loving service of the Lord or that of His devotees, but the conditioned souls, illusioned by the material energy, became captivated by sense enjoyment. Therefore the whole process of God consciousness is meant to rectify the conditional activities of the senses and to re-engage them in the direct service of the Lord. Lord Brahmā thus engaged his senses in the Lord by recreating the conditioned living entities to act in the recreated universe. This material universe is thus created and annihilated by the will of the Lord. It is created to give a chance to the conditioned soul to act to return home, back to Godhead, and servants like Brahmājī, Nāradajī, Vyāsajī and their company become busy with the same purpose of the Lord: to reclaim the conditioned souls from the field of sense gratification and return them to the normal stage of engaging the senses in service of the Lord. Instead of doing so, i.e. converting the actions of the senses, the impersonalists began to make the conditioned souls sense-less, and the Lord also sense-less. That is improper treatment for the conditioned souls. The diseased condition of the senses may be treated by curing the defect, but not uprooting it altogether. When there is some disease in the eyes, the eyes may be cured to see properly. Plucking out the eyes is no treatment. Similarly, the whole material disease is based on the process of sense gratification, and liberation from the diseased condition is to re-engage the senses to see the beauty of the Lord, hear His glories, and act on His account. Thus Brahmājī recreated the universal activities again."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 40,
|
||||
"reference": "SB 2.9.40",
|
||||
"devanagari": "प्रजापतिर्धर्मपतिर् एकदा नियमान्यमान्\nभद्रं प्रजानाम् अन्विच्छन्न् आतिष्ठत्स्वार्थकाम्यया",
|
||||
"transliteration": "prajāpatir dharmapatir\nekadā niyamān yamān\nbhadraṁ prajānām anvicchann\nātiṣṭhat svārtha-kāmyayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prajā-patiḥ",
|
||||
"meanings": [
|
||||
"the forefather of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharma-patiḥ",
|
||||
"meanings": [
|
||||
"the father of religious life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekadā",
|
||||
"meanings": [
|
||||
"once upon a time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niyamān",
|
||||
"meanings": [
|
||||
"rules and regulations"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yamān",
|
||||
"meanings": [
|
||||
"principles of control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhadram",
|
||||
"meanings": [
|
||||
"welfare"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajānām",
|
||||
"meanings": [
|
||||
"of the living beings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvicchan",
|
||||
"meanings": [
|
||||
"desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātiṣṭhat",
|
||||
"meanings": [
|
||||
"situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-artha",
|
||||
"meanings": [
|
||||
"own interest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmyayā",
|
||||
"meanings": [
|
||||
"so desiring."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmā, situated himself in the acts of regulative principles, desiring self-interest for the welfare of all living entities.</b>",
|
||||
"purport": [
|
||||
"No one can be situated in an exalted position without having undertaken a regulative life of rules and regulations. An unrestricted life of sense gratification is animal life, and Lord Brahmā, in order to teach all concerned within the jurisdiction of his generations, taught the same principles of sense control for executing higher duties. He desired the welfare of everyone as servants of God, and anyone desiring the welfare of the members of his family and generations must conduct a moral, religious life. The highest life of moral principles is to become a devotee of the Lord because one who is a pure devotee of the Lord has all the good qualities of the Lord. On the other hand, one who is not a devotee of the Lord, however qualified he may be in the mundane sense of the term, cannot be qualified with any good quality worthy of the name. The pure devotees of the Lord, like Brahmā and persons in the chain of disciplic succession, do not do anything to instruct their subordinates without acting accordingly themselves."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,73 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 41,
|
||||
"reference": "SB 2.9.41",
|
||||
"devanagari": "तं नारदः प्रियतमो रिक्थादानाम् अनुव्रतः\nशुश्रूषमाणः शीलेन प्रश्रयेण दमेन च",
|
||||
"transliteration": "taṁ nāradaḥ priyatamo\nrikthādānām anuvrataḥ\nśuśrūṣamāṇaḥ śīlena\npraśrayeṇa damena ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāradaḥ",
|
||||
"meanings": [
|
||||
"the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priyatamaḥ",
|
||||
"meanings": [
|
||||
"very dear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rikthādānām",
|
||||
"meanings": [
|
||||
"of the inheritor sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvrataḥ",
|
||||
"meanings": [
|
||||
"very obedient"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuśrūṣamāṇaḥ",
|
||||
"meanings": [
|
||||
"always ready to serve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śīlena",
|
||||
"meanings": [
|
||||
"by good behavior"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praśrayeṇa",
|
||||
"meanings": [
|
||||
"by meekness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "damena",
|
||||
"meanings": [
|
||||
"by sense control"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Nārada, the most dear of the inheritor sons of Brahmā, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,71 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 42,
|
||||
"reference": "SB 2.9.42",
|
||||
"devanagari": "मायां विविदिषन्विष्णोर्मायेशस्य महामुनिः\nमहाभागवतो राजन्पितरं पर्यतोषयत्",
|
||||
"transliteration": "māyāṁ vividiṣan viṣṇor\nmāyeśasya mahā-muniḥ\nmahā-bhāgavato rājan\npitaraṁ paryatoṣayat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "māyām",
|
||||
"meanings": [
|
||||
"energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vividiṣan",
|
||||
"meanings": [
|
||||
"desiring to know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇoḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā-īśasya",
|
||||
"meanings": [
|
||||
"of the master of all energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-muniḥ",
|
||||
"meanings": [
|
||||
"the great sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-bhāgavataḥ",
|
||||
"meanings": [
|
||||
"the first-class devotee of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitaram",
|
||||
"meanings": [
|
||||
"unto his father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paryatoṣayat",
|
||||
"meanings": [
|
||||
"very much pleased."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Nārada very much pleased his father and desired to know all about the energies of Viṣṇu, the master of all energies, for he [Nārada] was the greatest of all sages and greatest of all devotees, O King.</b>",
|
||||
"purport": [
|
||||
"Lord Brahmā, being the creator of all living beings in the universe, is originally the father of several well-known sons, like Dakṣa, the Sanakas, and Nārada. In three departments of human knowledge, namely fruitive work (<i>karma-kāṇḍa</i>), transcendental knowledge (<i>jñāna-kāṇḍa</i>), and devotional service (<i>upāsanā-kāṇḍa</i>), disseminated by the <i>Vedas</i>, Devarṣi Nārada inherited from his father Brahmā devotional service, whereas the Dakṣas inherited from their father fruitive work, and Sanaka, Sanātana, etc., inherited from their father information about <i>jñāna-kāṇḍa</i>, or transcendental knowledge. But out of them all, Nārada is described here as the most beloved son of Brahmā because of good behavior, obedience, meekness and readiness to render service unto the father. And Nārada is famous as the greatest of all sages because of his being the greatest of all devotees. Nārada is the spiritual master of many famous devotees of the Lord. He is spiritual master of Prahlāda, Dhruva and Vyāsa, down to the forest animal hunter Kirāṭa. His only business is to turn everyone to the transcendental loving service of the Lord, Therefore all these features of Nārada make him the dearmost son of his father, and all this is due to Nārada's being a first-class devotee of the Lord. The devotees are always anxious to know more and more about the Supreme Lord, the master of all energies. As is confirmed in the <i>Bhagavad-gītā</i>:",
|
||||
"<i>mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam<br/> kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca<br/> </i>(Bg. <i>10.9</i>)",
|
||||
"The Supreme Lord is unlimited, and His energies are also unlimited. No one can know them completely. Brahmājī, being the greatest living entity within this universe and being directly instructed by the Lord, must know more than anyone within this universe, although such knowledge may not be complete, and thus it is the duty of everyone to ask about the unlimited Lord from the spiritual master in the disciplic succession of Brahmā, which descends from Nārada to Vyāsa, from Vyāsa to Śukadeva and so on."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 43,
|
||||
"reference": "SB 2.9.43",
|
||||
"devanagari": "तुष्टं निशाम्य पितरं लोकानां प्रपितामहम्\nदेवर्षिः परिपप्रच्छ भवान्यन्मानुपृच्छति",
|
||||
"transliteration": "tuṣṭaṁ niśāmya pitaraṁ\nlokānāṁ prapitāmaham\ndevarṣiḥ paripapraccha\nbhavān yan mānupṛcchati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tuṣṭam",
|
||||
"meanings": [
|
||||
"satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niśāmya",
|
||||
"meanings": [
|
||||
"after seeing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitaram",
|
||||
"meanings": [
|
||||
"the father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lokānām",
|
||||
"meanings": [
|
||||
"of the whole universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapitāmaham",
|
||||
"meanings": [
|
||||
"the great-grandfather"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devarṣiḥ",
|
||||
"meanings": [
|
||||
"the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paripapraccha",
|
||||
"meanings": [
|
||||
"inquired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"yourself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"as it is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"from me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anupṛcchati",
|
||||
"meanings": [
|
||||
"inquiring."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The great sage Nārada also inquired in detail from his father Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.</b>",
|
||||
"purport": [
|
||||
"The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the <i>Bhagavad-gītā </i>[4.34], the process of understanding transcendental knowledge is directed as follows:",
|
||||
"<i>tad viddhi praṇipātena paripraśnena sevayā<br/> upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ</i>",
|
||||
"Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master's satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian. The <i>Vedas</i> declared:",
|
||||
"\"Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed.\" Such a relationship between the disciple and the spiritual master is eternal. One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. Brahmājī, as disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada or Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated. It is clearly mentioned herewith that Nārada is not only well behaved, meek and obedient, but is also self-controlled. One who is not self-controlled, specifically in sex life, can neither become a disciple nor a spiritual master. One must have disciplinary training in controlling speaking, anger, tongue, mind, belly and the genitals. One who has controlled the particular senses mentioned above is called a<i> gosvāmī</i>. Without becoming a <i>gosvāmī</i> one can neither become a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.",
|
||||
"One should not think of Brahmājī as a dead great-grandfather, as we have experience in this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living. The age of the inhabitants of the Brahmaloka planet is mentioned in the <i>Bhagavad-gītā.</i> The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 44,
|
||||
"reference": "SB 2.9.44",
|
||||
"devanagari": "तस्मा इदं भागवतं पुराणं दशलक्षणम्\nप्रोक्तं भगवता प्राह प्रीतः पुत्राय भूतकृत्",
|
||||
"transliteration": "tasmā idaṁ bhāgavataṁ\npurāṇaṁ daśa-lakṣaṇam\nproktaṁ bhagavatā prāha\nprītaḥ putrāya bhūta-kṛt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavatam",
|
||||
"meanings": [
|
||||
"the glories of the Lord or the science of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purāṇam",
|
||||
"meanings": [
|
||||
"Vedic supplementary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daśa-lakṣaṇam",
|
||||
"meanings": [
|
||||
"ten characteristics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "proktam",
|
||||
"meanings": [
|
||||
"described"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavatā",
|
||||
"meanings": [
|
||||
"by the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāha",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prītaḥ",
|
||||
"meanings": [
|
||||
"in satisfaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putrāya",
|
||||
"meanings": [
|
||||
"unto the son"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūta-kṛt",
|
||||
"meanings": [
|
||||
"the creator of the universe."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and contains ten characteristics, was told by the father [Brahmā] to his son Nārada with satisfaction.</b>",
|
||||
"purport": [
|
||||
"Although the <i>Śrīmad-Bhāgavatam</i> was spoken in four verses, it had ten characteristics which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the <i>Śrīmad-Bhāgavatam </i>includes the <i>Vedānta</i> aphorism, <i>janmādyasya.</i> <i>Janmādyasya</i> is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses, and therefore all the rest of the 17,994 verses are all useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmājī also advised Nārada previously that he should expand the idea that he had heard from Brahmājī. Śrī Caitanya Mahāprabhu instructed this to Śrīla Rūpa Gosvāmī in a nutshell, but the disciple Rūpa Gosvāmī expanded this very elaborately, and the same subject was further expanded by Jīva Gosvāmī and even further by Śrī Viśvanātha Cakravartī Ṭhākur. We are just trying to follow in the footsteps of all these authorities. So <i>Śrīmad-Bhāgavatam</i> is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it to one's own capacity, <i>Bhāgavatam</i> still cannot be finished by such expansion. <i>Śrīmad-Bhāgavatam</i>, being the sound representation of the Lord, is simultaneously explained in four verses, as well as in four billions of verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,96 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 45,
|
||||
"reference": "SB 2.9.45",
|
||||
"devanagari": "नारदः प्राह मुनये सरस्वत्यास्तटे नृप\nध्यायते ब्रह्म परमं व्यासायामिततेजसे",
|
||||
"transliteration": "nāradaḥ prāha munaye\nsarasvatyās taṭe nṛpa\ndhyāyate brahma paramaṁ\nvyāsāyāmita-tejase",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nāradaḥ",
|
||||
"meanings": [
|
||||
"the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāha",
|
||||
"meanings": [
|
||||
"instructed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "munaye",
|
||||
"meanings": [
|
||||
"unto the great sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarasvatyāḥ",
|
||||
"meanings": [
|
||||
"of the River Sarasvatī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "taṭe",
|
||||
"meanings": [
|
||||
"on the bank"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhyāyate",
|
||||
"meanings": [
|
||||
"unto the meditative"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"Absolute Truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramam",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyāsāya",
|
||||
"meanings": [
|
||||
"unto Śrīla Vyāsadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amita",
|
||||
"meanings": [
|
||||
"unlimited"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tejase",
|
||||
"meanings": [
|
||||
"unto the powerful."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In succession, O King, the great sage, Nārada, instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the River Sarasvatī.</b>",
|
||||
"purport": [
|
||||
"In the Fifth Chapter of the First Canto of <i>Śrīmad-Bhāgavatam</i>, Nārada instructed the great sage Vyāsadeva as follows:",
|
||||
"<i>atho mahā-bhāga bhavān amogha-dṛk<br/> śuci-śravāḥ satya-rato dhṛta-vrataḥ<br/> urukramas yākhila-bandha-muktaye<br/> samādhinānusmara tad viceṣṭitam</i>",
|
||||
"\"O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled.\"",
|
||||
"So in the disciplic succession of the Brahma-sampradāya, the practice of <i>yoga</i> meditation is not neglected. But because the devotees are <i>bhakti-yogīs</i>, they do not undertake the trouble to meditate upon the impersonal Brahman, but, as is indicated here, on Brahma Paramam or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramātmā realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed. Śrī Nārada Muni, as the spiritual master of Vyāsadeva, knew very well the position of Vyāsadeva, and thus he certified the qualities of Śrīla Vyāsadeva as fixed in the Absolute Truth with great vow, etc. He advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental without any tinge of material quality. If the activities of the Supreme Brahman would have been material activities, then Nārada would not have advised Vyāsadeva to meditate upon them. And the <i>Param Brahman</i> is Lord Śrī Kṛṣṇa, as is confirmed in the <i>Bhagavad-gītā</i>. In the Tenth Chapter of the <i>Bhagavad-gītā,</i> when Arjuna realized the factual position of Lord Kṛṣṇa, he addressed Lord Kṛṣṇa in the following words:",
|
||||
"<i>paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān<br/> puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum</i>",
|
||||
"<i>āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā<br/> asito devalo vyāsaḥ svayaṁ caiva bravīṣi me<br/> </i> (Bg. <i>10.12-13</i>)",
|
||||
"Arjuna summarized the purpose of the <i>Bhagavad-gītā</i> by his realization of Lord Śrī Kṛṣṇa and thus said, \"My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it.\"",
|
||||
"When Vyāsadeva fixed his mind in meditation, he did it in <i>bhakti-yoga</i> trance and actually saw the Supreme Person with <i>māyā,</i> the illusory energy, in contraposition. As we have discussed before, the Lord's <i>māyā</i> or illusion is also a representation because <i>māyā</i> has no existence without the Lord. Darkness is not independent of light. Without light, no one can experience the contraposition of darkness. But this <i>māyā</i> or illusion cannot overcome the Supreme Personality of Godhead, but stands apart from Him (<i>apāśrayam</i>).",
|
||||
"Therefore, perfection of meditation is to realize the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as is confirmed in the <i>Bhagavad-gītā</i>:",
|
||||
"<i>kleśo 'dhikataras teṣām avyaktāsakta-cetasām.<br/> </i>(Bg. 12.5)"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 9,
|
||||
"verse": 46,
|
||||
"reference": "SB 2.9.46",
|
||||
"devanagari": "यद् उताहं त्वया पृष्टो वैराजात्पुरुषाद् इदम्\nयथासीत्तद् उपाख्यास्ते प्रश्नान् अन्यांश्च कृत्स्नशः",
|
||||
"transliteration": "yad utāhaṁ tvayā pṛṣṭo\nvairājāt puruṣād idam\nyathāsīt tad upākhyāste\npraśnān anyāṁś ca kṛtsnaśaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"is, however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayā",
|
||||
"meanings": [
|
||||
"by you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭaḥ",
|
||||
"meanings": [
|
||||
"I am asked"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vairājāt",
|
||||
"meanings": [
|
||||
"from the universal form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣāt",
|
||||
"meanings": [
|
||||
"from the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsīt",
|
||||
"meanings": [
|
||||
"was"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upākhyāste",
|
||||
"meanings": [
|
||||
"I shall explain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praśnān",
|
||||
"meanings": [
|
||||
"all the questions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyān",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"as well as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtsnaśaḥ",
|
||||
"meanings": [
|
||||
"in great detail."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by the explanation of the four verses already mentioned.</b>",
|
||||
"purport": [
|
||||
"As stated in the beginning of the <i>Śrīmad-Bhāgavatam,</i> this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the <i>Śrīmad-Bhāgavatam.</i> It depends only on the qualification of the person who explains. The ten divisions of <i>Śrīmad-Bhāgavatam,</i> as explained by the great speaker Śrīla Śukadeva Gosvāmī, are the limitation of all questions, and intelligent persons will derive all intellectual benefits from them by proper utilization."
|
||||
]
|
||||
}
|
||||
Reference in New Issue
Block a user