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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": 10,
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"verse": 1,
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"reference": "SB 2.10.1",
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"devanagari": "श्री शुक उवाच\nअत्र सर्गो विसर्गश्च स्थानं पोषणम् ऊतयः\nमन्वन्तरेशानुकथा निरोधो मुक्तिर् आश्रयः",
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"transliteration": "śrī śuka uvāca\natra sargo visargaś ca\nsthānaṁ poṣaṇam ūtayaḥ\nmanvantareśānukathā\nnirodho muktir āśrayaḥ",
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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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"Śukadeva Gosvāmī said"
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]
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},
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{
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"word": "atra",
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"meanings": [
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"in this Śrīmad-Bhāgavatam"
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]
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},
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{
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"word": "sargaḥ",
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"meanings": [
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"statement of the creation of the universe"
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]
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},
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{
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"word": "visargaḥ",
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"meanings": [
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"statement of subcreation"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"also"
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]
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},
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{
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"word": "sthānam",
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"meanings": [
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"the planetary system"
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]
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},
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{
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"word": "poṣaṇam",
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"meanings": [
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"protection"
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]
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},
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{
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"word": "ūtayaḥ",
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"meanings": [
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"creative impetus"
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]
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},
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{
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"word": "manvantara",
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"meanings": [
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"changes of Manus"
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]
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},
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{
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"word": "īśa-anukathāḥ",
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"meanings": [
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"science of God"
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]
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},
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{
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"word": "nirodhaḥ",
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"meanings": [
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"going back home, back to Godhead"
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]
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},
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{
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"word": "muktiḥ",
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"meanings": [
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"liberation"
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]
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},
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{
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"word": "āśrayaḥ",
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"meanings": [
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"the summum bonum."
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]
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}
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],
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"translation": "<b>Śukadeva Gosvāmī said:</b><b> \"In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: creation of the universe, subcreation, planetary systems, protection by the Lord, creative impetus, change of Manus, science of God, return to home, back to Godhead, liberation, and the summum bonum.</b>",
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"purport": []
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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": 10,
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"verse": 2,
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"reference": "SB 2.10.2",
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"devanagari": "दशमस्य विशुद्ध्यर्थं नवानाम् इह लक्षणम्\nवर्णयन्ति महात्मानः श्रुतेनार्थेन चांजसा",
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"transliteration": "daśamasya viśuddhy-arthaṁ\nnavānām iha lakṣaṇam\nvarṇayanti mahātmānaḥ\nśrutenārthena cāñjasā",
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"synonyms": [
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{
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"word": "daśamasya",
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"meanings": [
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"of the summum bonum"
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]
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},
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{
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"word": "viśuddhi",
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"meanings": [
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"isolation"
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]
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},
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{
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"word": "artham",
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"meanings": [
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"purpose"
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]
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},
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{
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"word": "navānām",
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"meanings": [
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"of the other nine"
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]
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},
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{
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"word": "iha",
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"meanings": [
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"in this Śrīmad-Bhāgavatam"
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]
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},
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{
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"word": "lakṣaṇam",
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"meanings": [
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"symptoms"
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]
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},
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{
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"word": "varṇayanti",
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"meanings": [
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"they describe"
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]
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},
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{
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"word": "mahā-ātmānaḥ",
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"meanings": [
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"the great sages"
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]
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},
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{
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"word": "śrutena",
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"meanings": [
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"by Vedic evidences"
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]
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},
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{
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"word": "arthena",
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"meanings": [
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"by direct explanation"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"or"
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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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"summarily."
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]
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}
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],
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"translation": "<b>In order to eliminate transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanation given by the great sages.</b>",
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"purport": []
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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": 10,
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"verse": 3,
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"reference": "SB 2.10.3",
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"devanagari": "भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः\nब्रह्मणो गुणवैषम्याद्विसर्गः पौरुषः स्मृतः",
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"transliteration": "bhūta-mātrendriya-dhiyāṁ\njanma sarga udāhṛtaḥ\nbrahmaṇo guṇa-vaiṣamyād\nvisargaḥ pauruṣaḥ smṛtaḥ",
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"synonyms": [
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{
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"word": "bhūta",
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"meanings": [
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"the five gross elements like the sky, etc."
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]
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},
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{
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"word": "mātrā",
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"meanings": [
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"objects perceived by the senses"
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]
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},
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{
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"word": "indriya",
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"meanings": [
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"the senses"
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]
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},
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{
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"word": "dhiyām",
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"meanings": [
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"of the mind"
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]
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},
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{
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"word": "janma",
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"meanings": [
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"creation"
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]
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},
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{
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"word": "sargaḥ",
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"meanings": [
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"manifestation"
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]
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},
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{
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"word": "udāhṛtaḥ",
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"meanings": [
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"is called the creation"
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]
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},
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{
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"word": "brahmaṇaḥ",
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"meanings": [
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"of Brahmā, the first puruṣa"
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]
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},
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{
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"word": "guṇa-vaiṣamyāt",
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"meanings": [
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"by interaction of the three modes of nature"
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]
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},
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{
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"word": "visargaḥ",
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"meanings": [
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"recreation"
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]
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},
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{
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"word": "pauruṣaḥ",
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"meanings": [
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"resultant activities"
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]
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},
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{
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"word": "smṛtaḥ",
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"meanings": [
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"it is so known."
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]
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}
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],
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"translation": "<b>The elementary creation of sixteen items of matter—namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, eyes, ears, nose, tongue, skin and mind—is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.</b>",
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"purport": [
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"In order to explain the ten divisional symptoms of the <i>Śrīmad-Bhāgavatam,</i> there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind, and the subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first <i>puruṣa</i>, the Mahā-Viṣṇu incarnation of Govinda, as is later on explained by Brahmā in his treatise the <i>Brahma-saṁhitā </i>as follows:",
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"<i>yaḥ kāraṇārṇava-jale bhajati sma yoga-<br/> nidrām ananta-jagadaṇḍa-saromakūpaḥ<br/> ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ<br/> govindam ādi-puruṣaṁ tamahaṁ bhajāmi<br/> </i>(B.s. <i>5.47</i>)",
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"The first <i>puruṣa</i> incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a <i>yoga-nidrā</i> mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.",
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"As is mentioned in the previous verse, <i>śrutena</i> (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature, and this conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external, and marginal) is the Supreme Personality of Godhead. And as has been explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.",
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"Thus the original creation is directly from the Supreme Personality of Godhead, or <i>Param Brahman</i>, and the secondary creation, as reactionary resultant of the original ingredients, is made by Brahmā, and the activities of the whole universe are thus started."
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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": 10,
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"verse": 4,
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"reference": "SB 2.10.4",
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"devanagari": "स्थितिर्वैकुण्ठविजयः पोषणं तदनुग्रहः\nमन्वन्तराणि सद्धर्म ऊतयः कर्मवासनाः",
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"transliteration": "sthitir vaikuṇṭha-vijayaḥ\npoṣaṇaṁ tad-anugrahaḥ\nmanvantarāṇi sad-dharma\nūtayaḥ karma-vāsanāḥ",
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"synonyms": [
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{
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"word": "sthitiḥ",
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"meanings": [
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"right situation"
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]
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},
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{
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"word": "vaikuṇṭha-vijayaḥ",
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"meanings": [
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"victory of the Lord of Vaikuṇṭha"
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]
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},
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{
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"word": "poṣaṇam",
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"meanings": [
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"maintenance"
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]
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},
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{
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"word": "tat-anugrahaḥ",
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"meanings": [
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"His causeless mercy"
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]
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},
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{
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"word": "manvantarāṇi",
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"meanings": [
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"reign of the Manus"
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]
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},
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{
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"word": "sat-dharmaḥ",
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"meanings": [
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"perfect occupational duty"
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]
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},
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{
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"word": "ūtayaḥ",
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"meanings": [
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"impetus to work"
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]
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},
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{
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"word": "karma-vāsanāḥ",
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"meanings": [
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"desire for fruitive work."
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]
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}
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],
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"translation": "<b>The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus of activity is the desire for fruitive work.</b>",
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"purport": [
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"This material world is created, maintained for some time, and again annihilated by the will of the Lord. The ingredients for creation and the subordinate creator, Brahmā, are first created by Lord Viṣṇu in His first and second incarnations. The first <i>Puruṣa</i> incarnation is Mahā-Viṣṇu, and the second <i>Puruṣa</i> incarnation is the Garbhodakaśāyī Viṣṇu, from whom Brahmā is created. The third <i>Puruṣa avatāra</i> is the Kṣīrodakaśāyī Viṣṇu, who lives as the Supersoul of everything in the universe and maintains the creation generated by Brahmā. Śiva is one of the many sons of Brahmā, and he annihilates the creation. Therefore the original creator of the universe is Viṣṇu, and He is also maintainer of the created beings by His causeless mercy. As such, it is the duty of all conditioned souls to acknowledge the victory of the Lord and thus become pure devotees and live peacefully in this world where miseries and dangers of life are always in existence. The conditioned souls who take this material creation as the place for satisfaction of the senses, and thus are illusioned by the external energy of Viṣṇu, remain again to be subjected to laws of material nature, creation and destruction.",
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"In the <i>Bhagavad-gītā</i> it is said that beginning from the topmost planet of this universe down to the lowest planet, the Pātālaloka, all are destructible, and the conditioned souls may travel in space either by good or bad work or by the modern spacecraft, but they are sure to die everywhere, although the duration of life in different planets is different. The only means to attain eternal life is to go back home, back to Godhead, where there is no more rebirth as in the material planets. The conditioned souls, being unaware of this very simple fact by forgetting the relationship with the Lord of Vaikuṇṭha, try to plan out a permanent life in this material world, being illusioned by the external energy, and thus become engaged in various types of economic and religious development of life, forgetting that they are meant for going back home, back to Godhead. This forgetfulness is so strong due to the influence of <i>māyā</i> that the conditioned souls do not at all want to go back to Godhead. By sense enjoyment they become victims of birth and death repeatedly and thus spoil human lives which are chances for going back to Viṣṇu. The directive scriptures made by the Manus at different ages and millenniums are called <i>sad-dharma,</i> good guidance for the human beings, who should take up the advantage of all the revealed scriptures on their own interest to make life's successful termination. The creation is not false, but it is a temporary manifestation just to give a chance for the conditioned souls to go back to Godhead. And the desire to go back to Godhead and functions performed in that direction are the right path of work. When such a regulative path is accepted, the Lord gives all protection to His devotees by His causeless mercy, while the nondevotees risk their own activities to bind themselves up in the chain of fruitive reactions. The word <i>sad-dharma</i> is significant in this connection. <i>Sad-dharma,</i> or duty performed for going back to Godhead and thus becoming His unalloyed devotee, is the only pious activity; all others may be pretendingly pious, but actually they are not so. It is for this reason only that the Lord advises in the <i>Bhagavad-gītā</i> to give up all so-called religious activities and be completely engaged in the devotional service of the Lord in order to become free from all anxieties due to the dangerous life of material existence. To work situated in the <i>sad-dharma</i> is the right direction of life. One's aim of life should be to go back home, back to Godhead, and not be subjected to repeated births and deaths in the material world by getting good or bad bodies for temporary existence. Herein lies the intelligence of human life, and one should desire the activities of life in that way."
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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": 10,
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"verse": 5,
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"reference": "SB 2.10.5",
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"devanagari": "अवतारानुचरितं हरेश्चास्यानुवर्तिनाम्\nपुंसाम् ईशकथाः प्रोक्ता नानाख्यानोपबृंहिताः",
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"transliteration": "avatārānucaritaṁ\nhareś cāsyānuvartinām\npuṁsām īśa-kathāḥ proktā\nnānākhyānopabṛṁhitāḥ",
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"synonyms": [
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||||
{
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||||
"word": "avatāra",
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||||
"meanings": [
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"incarnation of Godhead"
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]
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},
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{
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||||
"word": "anucaritam",
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"meanings": [
|
||||
"activities"
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||||
]
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},
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{
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||||
"word": "hareḥ",
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||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
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},
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{
|
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"word": "ca",
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||||
"meanings": [
|
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"also"
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||||
]
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||||
},
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||||
{
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||||
"word": "asya",
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||||
"meanings": [
|
||||
"of His"
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||||
]
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||||
},
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{
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||||
"word": "anuvartinām",
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"meanings": [
|
||||
"followers"
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||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsām",
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||||
"meanings": [
|
||||
"of the persons"
|
||||
]
|
||||
},
|
||||
{
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||||
"word": "īśa-kathāḥ",
|
||||
"meanings": [
|
||||
"science of God"
|
||||
]
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},
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||||
{
|
||||
"word": "proktāḥ",
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||||
"meanings": [
|
||||
"is said"
|
||||
]
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||||
},
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||||
{
|
||||
"word": "nānā",
|
||||
"meanings": [
|
||||
"various"
|
||||
]
|
||||
},
|
||||
{
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||||
"word": "ākhyāna",
|
||||
"meanings": [
|
||||
"narrations"
|
||||
]
|
||||
},
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||||
{
|
||||
"word": "upabṛṁhitāḥ",
|
||||
"meanings": [
|
||||
"described."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees.</b>",
|
||||
"purport": [
|
||||
"During the course of existence of the cosmic manifestation, the chronology of history is created, recording the activities of the living entities. People in general have a tendency to learn history and narrations of different men and times, but due to lack of knowledge in the science of Godhead, they are not apt to study the history of the incarnations of the Personality of Godhead. It should always be remembered that the material creation is created for the salvation of the conditioned souls. The merciful Lord, out of His causeless mercy, descends in the material world to various planets and acts for the salvation of the conditioned souls. That makes the history and narrations worth reading. <i>Śrīmad-Bhāgavatam</i> offers such transcendental topics of the Lord in relationship with great devotees. Therefore the topics of the devotees and the Lord are to be given respectful aural reception."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 6,
|
||||
"reference": "SB 2.10.6",
|
||||
"devanagari": "निरोधो ऽस्यानुशयनम् आत्मनः सह शक्तिभिः\nमुक्तिर्हित्वान्यथा रूपं स्वरूपेण व्यवस्थितिः",
|
||||
"transliteration": "nirodho 'syānuśayanam\nātmanaḥ saha śaktibhiḥ\nmuktir hitvānyathā rūpaṁ\nsva-rūpeṇa vyavasthitiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nirodhaḥ",
|
||||
"meanings": [
|
||||
"winding up of the cosmic manifestation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuśayanam",
|
||||
"meanings": [
|
||||
"lying down of the Puruṣa incarnation Mahā-Viṣṇu in mystic slumber"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"along with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaktibhiḥ",
|
||||
"meanings": [
|
||||
"with the energies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muktiḥ",
|
||||
"meanings": [
|
||||
"liberation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hitvā",
|
||||
"meanings": [
|
||||
"giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyathā",
|
||||
"meanings": [
|
||||
"otherwise"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpam",
|
||||
"meanings": [
|
||||
"form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-rūpeṇa",
|
||||
"meanings": [
|
||||
"in constitutional form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasthitiḥ",
|
||||
"meanings": [
|
||||
"permanent situation."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When the living entity, along with his conditional living tendency, merges with the mystic lying down of the Mahā-Viṣṇu, it is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after giving up the changeable material gross and subtle bodies.</b>",
|
||||
"purport": [
|
||||
"As we have discussed several times, there are two types of living entities. Most of them are ever liberated, or <i>nitya-muktas,</i> while some of them are ever conditioned. The ever conditioned souls are apt to develop a mentality of lording over the material nature, and therefore the material cosmic creation is manifested to give the ever conditioned souls two kinds of facilities. One facility is that the conditioned soul can act according to his tendency to lord it over the cosmic manifestation, and the other facility is to give a chance to the conditioned soul to come back to Godhead. So after the winding up of the cosmic manifestation, most of the conditioned souls merge into the existence of the Mahā-Viṣṇu Personality of Godhead, lying in His mystic slumber, to be recreated again when there will be the next creation. But some of the conditioned souls, who follow the transcendental sound in the form of Vedic literatures and are thus able to go back to Godhead, attain spiritual and original bodies after quitting the material conditional gross and subtle bodies. The material conditional bodies develop out of the living entities' forgetfulness of the relationship with Godhead, and during the course of the cosmic manifestation, the conditioned souls are given a chance to revive their original status of life by the help of revealed scriptures, so mercifully compiled by the Lord in His different incarnations. Reading or hearing of such transcendental literatures helps one to become liberated even in the conditional state of material existence. The whole Vedic literatures aim at devotional service of the Personality of Godhead, and as soon as one is fixed to this point, he at once becomes liberated from the conditional life. The material gross and subtle forms are simply due to ignorance of the conditioned soul, and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of the latter's being the source of all pleasing humors. Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (<i>raso vai sa rasaṁ hy evāyaṁ labdhvānandī bhavati</i>). The Vedic hymns inform everyone about the supreme source of all pleasure; the unlimited fountainhead of all pleasure is the Personality of Godhead, and one who is fortunate enough to get this information through the transcendental literatures like <i>Śrīmad-Bhāgavatam</i> becomes permanently liberated to occupy one's proper place in the kingdom of God."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 7,
|
||||
"reference": "SB 2.10.7",
|
||||
"devanagari": "आभासश्च निरोधश्च यतो ऽस्त्य् अध्यवसीयते\nस आश्रयः परं ब्रह्म परमात्मेति शब्द्यते",
|
||||
"transliteration": "ābhāsaś ca nirodhaś ca\nyato 'sty adhyavasīyate\nsa āśrayaḥ paraṁ brahma\nparamātmeti śabdyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ābhāsaḥ",
|
||||
"meanings": [
|
||||
"the cosmic manifestation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirodhaḥ",
|
||||
"meanings": [
|
||||
"and its winding up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"from the source"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyavasīyate",
|
||||
"meanings": [
|
||||
"become manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayaḥ",
|
||||
"meanings": [
|
||||
"reservoir"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"Being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramātmā",
|
||||
"meanings": [
|
||||
"the Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śabdyate",
|
||||
"meanings": [
|
||||
"called."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead Absolute Truth.</b>",
|
||||
"purport": [
|
||||
"Synonyms of the supreme source of all energies, as explained in the very beginning of the <i>Śrīmad-Bhāgavatam</i>, are <i>janmādyasya yataḥ, vadanti tat tattvavidas tattvaṁ yaj jñānam advayam, brahmeti paramātmeti bhagavān iti śabdyate</i>, called Param Brahma, Paramātmā or Bhagavān. The word <i>iti </i>used here in the verse completes the synonyms and thus indicates Bhagavān. This will be further explained in the later verses, but this Bhagavān means ultimately Lord Kṛṣṇa because the <i>Śrīmad-Bhāgavatam </i>has already accepted the Supreme Personality of Godhead as Kṛṣṇa. <i>Kṛṣṇas tu bhagavān svayam</i>. The original source of all energies or the <i>summum bonum</i> is the Absolute Truth which is called Param Brahma, etc., and Bhagavān is the last word of the Absolute Truth. But even with the synonyms of Bhagavān, such as Nārāyaṇa, Viṣṇu, Puruṣa, etc., the last word is Kṛṣṇa, as confirmed in the <i>Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ samaṁ pravartate</i>, etc. Besides that, the <i>Śrīmad-Bhāgavatam</i> is the representation of Lord Kṛṣṇa as sound incarnation of the Lord. <i>Kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha/ kalau naṣṭa-dṛśām eṣaḥ purāṇārko 'dhunoditaḥ. </i>Thus by general conclusion Lord Kṛṣṇa is the ultimate source of all energies, and the word Kṛṣṇa means that. And to explain Kṛṣṇa or the science of Kṛṣṇa, the <i>Śrīmad-Bhāgavatam</i> has been prepared. In the First Canto of <i>Śrīmad-Bhāgavatam</i> this truth is indicated in the questions and answers by Sūta Gosvāmī and great sages like Śaunaka, etc., and in the First and Second Chapters of the canto this is explained. In the Third Chapter this subject is more explicit, and in the Fourth Chapter even more explicit. In the Second Canto the Absolute Truth as the Personality of Godhead is further emphasized, and the indication is the Supreme Lord Kṛṣṇa. The summary of <i>Śrīmad-Bhāgavatam</i> in four verses, as we have already discussed, is succinct. This Supreme Personality of Godhead in the ultimate issue is confirmed by Brahmā in his <i>Brahma-saṁhitā</i> as <i>īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ.</i> So it is concluded in the Third Canto of the <i>Śrīmad-Bhāgavatam.</i> The complete subject matter is elaborately explained in the Tenth and Eleventh Cantos of the <i>Śrīmad-Bhāgavatam.</i> In the matter of changes of the Manus of <i>manvantaras</i>, such as the <i>Svāyambhuva</i> <i>manvantara</i> and <i>Cākṣuṣa</i> <i>manvantara</i>, as they are discussed in the Third, Fourth, Fifth, Sixth and Seventh Cantos of <i>Śrīmad-Bhāgavatam</i>, Lord Kṛṣṇa is indicated. In the Eighth Canto Vaivasvata <i>manvantara </i>explains the same subject indirectly, and in the Ninth Canto the same purport is there. In the Twelfth Canto the same is further explained, specifically regarding the different incarnations of the Lord. Thus it is concluded by studying the complete <i>Śrīmad-Bhāgavatam</i> that Lord Śrī Kṛṣṇa is the ultimate <i>summum bonum,</i> or the ultimate source of all energy. And according to the grades of worshipers, the indications of the nomenclature may be differently explained as Nārāyaṇa, Brahmā, Paramātmā, etc."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,108 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 8,
|
||||
"reference": "SB 2.10.8",
|
||||
"devanagari": "यो ऽध्यात्मिको ऽयं पुरुषः सो ऽसाव् एवाधिदैविकः\nयस्तत्रोभयविच्छेदः पुरुषो ह्याधिभौतिकः",
|
||||
"transliteration": "yo 'dhyātmiko 'yaṁ puruṣaḥ\nso 'sāv evādhidaivikaḥ\nyas tatrobhayavicchedaḥ\npuruṣo hyādhibhautikaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"one who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyātmikaḥ",
|
||||
"meanings": [
|
||||
"is possessed of the sense organs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"personality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhidaivikaḥ",
|
||||
"meanings": [
|
||||
"controlling deity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"that which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya",
|
||||
"meanings": [
|
||||
"of both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vicchedaḥ",
|
||||
"meanings": [
|
||||
"separation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādhibhautikaḥ",
|
||||
"meanings": [
|
||||
"the visible body or the embodied living entity."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The individual person possessing different instruments of senses is called the adhyātmic person, and the individual controlling deity of the senses is called adhidaivic. And the embodiment which is seen on the eyeballs is called the adhibhautic person.</b>",
|
||||
"purport": [
|
||||
"The supreme controlling <i>summum bonum</i> is the Personality of Godhead in His plenary portion of Paramātmā or the Supersoul manifestation. In the <i>Bhagavad-gītā</i> it is said:",
|
||||
"<i>athavā bahunaitena kiṁ jñātena tavārjuna<br/> viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat</i>",
|
||||
"\"All the controlling deities like Viṣṇu, Brahmā and Śiva are different manifestations of the Paramātmā feature of the Supreme Personality of Godhead Śrī Kṛṣṇa, and He exhibits himself in such manners by entering into each and every universe generated from Him.\" (Bg. 10.42) But still apparently there are divisions of the controller and controlled. For example, in the food-controlling department the controller of food is a person made of the same ingredients as the person who is controlled. Similarly, each and every individual in the material world is controlled by the higher demigods. For example, we have our senses, but the senses are controlled by superior controlling deities. We cannot see without light, and the supreme controller of light is the sun. The sun-god is in the sun planet, and we, the individual human beings or any other being on this earth, are all controlled by the sun-god as far as our eyes are concerned. Similarly, all the senses that we have are controlled by the superior demigods, who are also as much living entities as we are, but one is empowered while the other is controlled. The controlled living entity is called the <i>adhyātmic</i> person, and the controller is called the <i>adhidaivic</i> person. All these positions in the material world are due to different fruitive activities. Any individual living being can become the sun-god or even Brahmā or any other god in the upper planetary system by a higher grade of pious work, and similarly one becomes controlled by the higher demigods by lower grades of fruitive activities. So every individual living entity is subject to the supreme control of the Paramātmā, who puts everyone in different positions of the controller and the controlled.",
|
||||
"That which distinguishes the controller and controlled, i.e. the material body, is called the <i>adhibhautic</i> <i>puruṣa.</i> The body is sometimes called <i>puruṣa</i>, as is confirmed in the <i>Vedas</i> in the following hymn: \"<i>sa vā eṣa puruṣo 'nna-rasamaya.</i>\" This body is called <i>anna-rasa</i> embodiment. This body depends on food. The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matters for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the <i>anna-rasamaya</i> body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person related as the controller and the controlled are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,103 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 9,
|
||||
"reference": "SB 2.10.9",
|
||||
"devanagari": "एकम् एकतराभावे यदा नोपलभामहे\nत्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः",
|
||||
"transliteration": "ekam ekatarābhāve\nyadā nopalabhāmahe\ntritayaṁ tatra yo veda\nsa ātmā svāśrayāśrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ekam",
|
||||
"meanings": [
|
||||
"one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekatara",
|
||||
"meanings": [
|
||||
"another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhāve",
|
||||
"meanings": [
|
||||
"in the absence of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upalabhāmahe",
|
||||
"meanings": [
|
||||
"perceptible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tritayam",
|
||||
"meanings": [
|
||||
"in three stages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"the one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda",
|
||||
"meanings": [
|
||||
"who knows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ ātmā",
|
||||
"meanings": [
|
||||
"the Supersoul"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva",
|
||||
"meanings": [
|
||||
"own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśraya",
|
||||
"meanings": [
|
||||
"shelter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayaḥ",
|
||||
"meanings": [
|
||||
"of the shelter."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>All the above-mentioned three stages of different living entities are interdependent. In the absence of one, the other is not understood. And the Supreme Being who is seeing every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter.</b>",
|
||||
"purport": [
|
||||
"So there are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller. For example, the sun controls the power of our vision, and we can see the sun because the sun has its body, and the sunlight is useful only because we have eyes. Without our having eyes, the sunlight is useless, and without sunlight the eyes are useless. Thus they are interdependent, and neither of them is independent. Therefore the natural question arises concerning who made them interdependent, and one who has made such a relationship of interdependence must be ultimately completely independent. As it is stated in the beginning of the <i>Śrīmad-Bhāgavatam,</i> the ultimate source of all interdependent objectives is the complete independent subject. This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is <i>svāśrayāśrayaḥ.</i> He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā or Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also. In the <i>Bhagavad-gītā</i> (Bg. 15.18) Lord Kṛṣṇa says that He is the Puruṣottama and the source of everything, and thus it is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities including the Supersoul or Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.",
|
||||
"The individual living entity or the <i>jīva</i> is always dependent on the Supersoul Paramātmā because the individual soul forgets his spiritual identity whereas the Supersoul Paramātmā does not forget His transcendental position. In the <i>Bhagavad-gītā</i> these separate positions of the <i>jīva-ātmā</i> and the <i>paramātmā</i> are specifically mentioned. In the Fourth Chapter, Arjuna, the <i>jīva</i> soul, is represented as forgetful of his many, many previous births, but the Lord, the Supersoul, is not forgetful. The Lord even remembers when He taught the <i>Bhagavad-gītā</i> to the sun-god some billions of years before. The Lord can remember such millions and billions of years, as is stated in the <i>Bhagavad-gītā </i>[7.26] as follows:",
|
||||
"<i>vedāhaṁ samatītāni vartamānāni cārjuna<br/> bhaviṣyāṇi ca bhūtāni māṁ tu veda na kaścana</i>",
|
||||
"The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, and that which is going on at the present as well as what will happen in the future. And in spite of His becoming the shelter of both the Paramātmā and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is.",
|
||||
"The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even a person or individual soul like Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man know about his past, present and future, falsely claiming to be one with the cosmic consciousness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,105 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 10,
|
||||
"reference": "SB 2.10.10",
|
||||
"devanagari": "पुरुषो ऽण्डं विनिर्भिद्य यदासौ स विनिर्गतः\nआत्मनो ऽयनम् अन्विच्छन्न् अपो ऽस्राक्षीच्छुचिः शुचीः",
|
||||
"transliteration": "puruṣo 'ṇḍaṁ vinirbhidya\nyadāsau sa vinirgataḥ\nātmano 'yanam anvicchann\napo 'srākṣīcchuciḥ śucīḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"the Supreme Person, Paramātmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṇḍam",
|
||||
"meanings": [
|
||||
"the universes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinirbhidya",
|
||||
"meanings": [
|
||||
"making them each separately situated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"when"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"the same"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He (the Lord)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinirgataḥ",
|
||||
"meanings": [
|
||||
"came out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of Himself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayanam",
|
||||
"meanings": [
|
||||
"lying in place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvicchan",
|
||||
"meanings": [
|
||||
"desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apaḥ",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asrākṣīt",
|
||||
"meanings": [
|
||||
"created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuciḥ",
|
||||
"meanings": [
|
||||
"the most pure"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śucīḥ",
|
||||
"meanings": [
|
||||
"transcendental."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The gigantic universal form of the Lord [Mahā-Viṣṇu], which came out of the causal ocean, the place of appearance of the first puruṣa-avatāra, after separating the different universes, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka].</b>",
|
||||
"purport": [
|
||||
"After analysis of the living entities and the Supreme Lord Paramātmā, the independent source of all other living beings, Śrīla Śukadeva Gosvāmī is now presenting the prime necessity for devotional service of the Lord, which is the only occupational business of all living entities. The Supreme Lord Śrī Kṛṣṇa and all His plenary portions and extensions of plenary portions are nondifferent from one another, and thus the supreme independence is there in each and every one of them. In order to prove this, Śukadeva Gosvāmī (as promised to King Parīkṣit) describes herein the independence of the <i>Puruṣa-Avatāra</i> Personality of Godhead, even in the sphere of the material creation. Such activities of the Lord are also transcendental, and therefore they are also <i>līlā,</i> or pastimes, of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service. Some may argue, why not then relish the transcendental <i>līlā</i> of the Lord as exhibited in the land of Mathurā and Vṛndāvana, which are sweeter than anything in the world? Śrīla Viśvanātha Cakravarti Ṭhākur replies that the pastimes of the Lord in Vṛndāvana are meant to be relished by advanced devotees of the Lord. Neophyte devotees will misunderstand such supreme transcendental activities of the Lord, and therefore for the neophyte the Lord's pastimes in the material sphere related to creation, maintenance and destruction are verily relishable by the <i>prākṛta</i>, or mundane devotees of the Lord. As the <i>yoga</i> system mainly based on bodily exercises is meant for the person who is too much attached to the bodily conception of existence, similarly the pastimes of the Lord related to creation and destruction of the material world are for those who are too much materially attached. For such mundane creatures the functions of the body as well as the functions of the cosmic world by physical laws in relationship with the Lord are also therefore included in understanding the lawmaker, the Supreme Personality of Godhead. The scientists explain the material functions by so many technological terms of material law, but such blind scientists forget the lawmaker. The <i>Śrīmad-Bhāgavatam</i> points out the lawmaker. One should not be amazed by the mechanical arrangement of the complicated engine or dynamo, but one should be praising the engineer who creates such a wonderful working machine. That is the difference between the devotee and nondevotee. Devotees are always full with praising the Lord who directs the physical laws. In the <i>Bhagavad-gītā</i> [<i>9.10</i>] the direction of the Lord upon the material nature is described as follows:",
|
||||
"<i>mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram<br/> hetunānena kaunteya jagad viparivartate</i>",
|
||||
"\"The material nature full of physical laws is one of My different energies; therefore it is neither independent nor blind. Because I am transcendentally all-powerful, simply by My glancing over the material nature, the physical laws of nature work so wonderfully. The actions and reactions of the physical laws work on that account, and thus the material world is created, maintained and annihilated again and again.\"",
|
||||
"Men with poor fund of knowledge, however, become astonished by studying the physical laws both within the construction of the individual body as well as the cosmic manifestation and foolishly decry the existence of God, taking it for granted that the physical laws are independent without any metaphysical control. The <i>Bhagavad-gītā</i> replies to this foolishness in the following words:",
|
||||
"<i>avajānanti māṁ mūḍha mānuṣīṁ tanum āśritam<br/> paraṁ bhāvam ajānanto mama bhūta-maheśvaram.</i>",
|
||||
"\"The foolish men <i>[mūḍhāḥ]</i> do not know the Personality of Godhead in His eternal form of bliss and knowledge.\" The foolish man thinks of the transcendental body of the Lord as something like his own, and therefore he cannot think of the Lord's unlimited power of control, even though He is not visible in the acting of the physical laws. The Lord is, however, visible to the naked eyes of the people in general when He descends Himself by His own personal potency. Lord Kṛṣṇa incarnated Himself as He is and played very wonderful parts as the Lord Himself, and the <i>Bhagavad-gītā</i> concerns such wonderful actions and knowledge, and yet foolish men will not accept Lord Kṛṣṇa as the Supreme Lord. Generally they consider the infinitesimal and infinite features of the Lord because they themselves are unable to become either the infinitesimal or the infinite, but one should know that the infinite and infinitesimal sizes of the Lord are not His highest glories. The most wonderful manifestation of the Lord's power is exhibited when the infinite Lord becomes visible to our eyes as one of us. Yet His activities are different from those of the finite beings. To lift a mountain at the age of six years or to marry sixteen thousand wives in His prime of youth are some of the examples of His infinite energy, but the <i>mūḍhas</i>, after seeing them or hearing about them, decry them as legendary and take the Lord as one of them. They cannot understand that the Lord Śrī Kṛṣṇa, although in the form of a human being by His own potency, is still the Supreme Lord with full potency as supreme controller.",
|
||||
"When, however, the <i>mūḍhas</i> give submissive aural reception to the messages of the Lord as in the <i>Śrīmad-Bhagavad-gītā</i> or in the <i>Śrīmad-Bhāgavatam</i> through the channel of disciplic succession, such <i>mūḍhas</i> also become devotees of the Lord by the grace of His pure devotees. And for this reason only, either in the <i>Bhagavad-gītā</i> or in the <i>Śrīmad-Bhāgavatam,</i> the pastimes of the Lord in the material world are delineated for the benefit of those men with a poor fund of knowledge."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 11,
|
||||
"reference": "SB 2.10.11",
|
||||
"devanagari": "तास्व् अवात्सीत्स्वसृष्टासु सहस्रं परिवत्सरान्\nतेन नारायणो नाम यद् आपः पुरुषोद्भवाः",
|
||||
"transliteration": "tāsv avātsīt sva-sṛṣṭāsu\nsahasraṁ parivatsarān\ntena nārāyaṇo nāma\nyad āpaḥ puruṣodbhavāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tāsu",
|
||||
"meanings": [
|
||||
"in that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avātsīt",
|
||||
"meanings": [
|
||||
"resided"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva",
|
||||
"meanings": [
|
||||
"own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sṛṣṭāsu",
|
||||
"meanings": [
|
||||
"in the matter of creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahasram",
|
||||
"meanings": [
|
||||
"one thousand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parivatsarān",
|
||||
"meanings": [
|
||||
"years of His measurement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tena",
|
||||
"meanings": [
|
||||
"for that reason"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nārāyaṇaḥ",
|
||||
"meanings": [
|
||||
"the Personality of Godhead named Nārāyaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpaḥ",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣa-udbhavāḥ",
|
||||
"meanings": [
|
||||
"emanated from the Supreme Person."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>That Supreme Person is not impersonal and therefore is distinctively a nara, or person. Therefore the transcendental water created from the Supreme Nara is known as nāra. And because He lies down on that water, He is known as Nārāyaṇa.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 12,
|
||||
"reference": "SB 2.10.12",
|
||||
"devanagari": "द्रव्यं कर्म च कालश्च स्वभावो जीव एव च\nयदनुग्रहतः सन्ति न सन्ति यदुपेक्षया",
|
||||
"transliteration": "dravyaṁ karma ca kālaś ca\nsva-bhāvo jīva eva ca\nyad-anugrahataḥ santi\nna santi yad-upekṣayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dravyam",
|
||||
"meanings": [
|
||||
"physical elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"action"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kālaḥ",
|
||||
"meanings": [
|
||||
"time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-bhāvaḥ jīvaḥ",
|
||||
"meanings": [
|
||||
"the living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugrahataḥ",
|
||||
"meanings": [
|
||||
"by the mercy of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "santi",
|
||||
"meanings": [
|
||||
"exist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "santi",
|
||||
"meanings": [
|
||||
"exist"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat-upekṣayā",
|
||||
"meanings": [
|
||||
"by negligence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>One should know definitely that all material ingredients, activities, time, modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.</b>",
|
||||
"purport": [
|
||||
"The living entities are the enjoyers of the material ingredients, time, modes, etc., because they want to lord it over the material nature. The Lord is the supreme enjoyer, and the living entities are meant to assist the Lord in His enjoyment and thus participate in the transcendental enjoyment of everyone. The enjoyer and the enjoyed both participate in enjoyment, but, deluded by the illusory energy, the living entities want to become the enjoyer like the Lord, although they are not meant for such enjoyment. The <i>jīvas</i> or the living entities are mentioned in the <i>Bhagavad-gītā</i> as the superior nature or <i>parā prakṛti</i> of the Lord, and so also it is mentioned in the <i>Viṣṇu Purāṇa</i>. Therefore the living entities are never the <i>puruṣas</i>, or the factual enjoyers. As such, the spirit of enjoyment by the living entity in the material world is false. In the spiritual world the living entities are pure in nature, and therefore they are associates in the enjoyment of the Supreme Lord. In the material world the spirit of enjoyment by the living entities by dint of their own actions (<i>karma</i>) becomes gradually faded by the laws of nature, and thus the illusory energy dictates in the ear of the conditioned souls to become one with the Lord. This is the last snare of the illusory energy. When the last illusion is also cleared off by the mercy of the Lord, the living entity again becomes reinstated in his original position and thus becomes actually liberated. And for this attainment of liberation from the material clutches, the Lord creates the material world, maintains it for some time (one thousand years of His measurement, as is stated in the previous verse), and then again annihilates it by His will. The living entities are therefore completely dependent on the mercy of the Lord, and all their so-called enjoyments by scientific improvement are crushed into dust when the Lord desires."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 13,
|
||||
"reference": "SB 2.10.13",
|
||||
"devanagari": "एको नानात्वम् अन्विच्छन्योगतल्पात्समुत्थितः\nवीर्यं हिरण्मयं देवो मायया व्यसृजत्त्रिधा",
|
||||
"transliteration": "eko nānātvam anvicchan\nyoga-talpāt samutthitaḥ\nvīryaṁ hiraṇmayaṁ devo\nmāyayā vyasṛjat tridhā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ekaḥ",
|
||||
"meanings": [
|
||||
"He, one alone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānātvam",
|
||||
"meanings": [
|
||||
"varieties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvicchan",
|
||||
"meanings": [
|
||||
"so desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoga-talpāt",
|
||||
"meanings": [
|
||||
"from the bedstead of mystic slumber"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samutthitaḥ",
|
||||
"meanings": [
|
||||
"thus generated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryam",
|
||||
"meanings": [
|
||||
"the semina"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hiraṇmayam",
|
||||
"meanings": [
|
||||
"golden hue"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devaḥ",
|
||||
"meanings": [
|
||||
"the demigod"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyayā",
|
||||
"meanings": [
|
||||
"by the external energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyasṛjat",
|
||||
"meanings": [
|
||||
"perfectly created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tridhā",
|
||||
"meanings": [
|
||||
"in three features."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.</b>",
|
||||
"purport": [
|
||||
"In the <i>Bhagavad-gītā</i> the creation and annihilation of the material world are stated as follows:",
|
||||
"<i>sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām<br/> kalpakṣaye punas tāni kalpādau visṛjāmy aham</i>",
|
||||
"<i>prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ<br/> bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt.<br/> </i>(Bg. <i>9.7-8</i>)",
|
||||
"\"At the end of each millennium the creative forces, namely the material nature as well as the living entities who struggle in the material nature, all merge together into the transcendental body of the Lord, and again when the Lord desires to manifest them, all of them are again displayed by the Lord.",
|
||||
"\"Therefore the material nature is working under the control of the Lord. All of them, under the agency of material nature and under the control of the Lord, are thus repeatedly created and annihilated by the will of the Lord.\"",
|
||||
"As such, before the creation or manifestation of the material cosmic world, the Lord exists as total energy (<i>mahāsamasti</i>), and thus desiring Himself to be diffused to many, He expands Himself further into multi-total energy (<i>saṁasti</i>), and from the multi-total energy He further expands Himself into individuals in three dimensions, namely <i>adhyātmic, adhidaivic</i> and <i>adhibhautic</i>, as explained before (<i>vyasti</i>). As such, the whole creation and the creative energies are nondifferent and different simultaneously. Because everything is an emanation from Him (the Mahā-Viṣṇu or Mahāsamasti), nothing of the cosmic energies is different from Him; but all such expanded energies have specific functions and display as designed by the Lord, and therefore they are simultaneously different from the Lord. The living entities are also similar energy (marginal potency) of the Lord, and thus they are simultaneously one and different from Him.",
|
||||
"At the stage of nonmanifestation, the living energies remain potent in the Lord, and when they are let loose in the cosmic manifestation they are exhibited differently in terms of different desires under the modes of nature. Such differential manifestations of the living energies are conditional states of the living entities. The liberated living entities, however, in the <i>sanātana</i> or eternal manifestation, are unconditionally surrendered souls, and therefore they are not subject to the conditions of creation and annihilation. So this creation takes place by the glance of the Lord from His bedstead of mystic slumber. And thus all the universes and the lord of the universe, Brahmā, are again and again manifested and annihilated."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,97 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 14,
|
||||
"reference": "SB 2.10.14",
|
||||
"devanagari": "अधिदैवम् अथाध्यात्मम् अधिभूतम् इति प्रभुः\nअथैकं पौरुषं वीर्यं त्रिधाभिद्यत तच्छृणु",
|
||||
"transliteration": "adhidaivam athādhyātmam\nadhibhūtam iti prabhuḥ\nathaikaṁ pauruṣaṁ vīryaṁ\ntridhābhidyata tac chṛṇu",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "adhidaivam",
|
||||
"meanings": [
|
||||
"the controlling entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"now"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyātmam",
|
||||
"meanings": [
|
||||
"the controlled entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhibhūtam",
|
||||
"meanings": [
|
||||
"the material bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhuḥ",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekam",
|
||||
"meanings": [
|
||||
"one only"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pauruṣam",
|
||||
"meanings": [
|
||||
"of His Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryam",
|
||||
"meanings": [
|
||||
"potency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tridhā",
|
||||
"meanings": [
|
||||
"in three"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidyata",
|
||||
"meanings": [
|
||||
"divided"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇu",
|
||||
"meanings": [
|
||||
"just hear from me."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Just hear from me how the potency of His Lordship divides one into three, called by the names controlling entities, controlled entities and the material bodies, in the manner mentioned above.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 15,
|
||||
"reference": "SB 2.10.15",
|
||||
"devanagari": "अन्तः शरीर आकाशात्पुरुषस्य विचेष्टतः\nओजः सहो बलं जज्ञे ततः प्राणो महान् असुः",
|
||||
"transliteration": "antaḥ śarīra ākāśāt\npuruṣasya viceṣṭataḥ\nojaḥ saho balaṁ jajñe\ntataḥ prāṇo mahān asuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "antaḥ śarīre",
|
||||
"meanings": [
|
||||
"within the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākāśāt",
|
||||
"meanings": [
|
||||
"from the sky"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣasya",
|
||||
"meanings": [
|
||||
"of Mahā-Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viceṣṭataḥ",
|
||||
"meanings": [
|
||||
"while so trying, or willing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ojaḥ",
|
||||
"meanings": [
|
||||
"energy of the senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahaḥ",
|
||||
"meanings": [
|
||||
"mental force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "balam",
|
||||
"meanings": [
|
||||
"bodily strength"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jajñe",
|
||||
"meanings": [
|
||||
"generated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇaḥ",
|
||||
"meanings": [
|
||||
"living force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahān asuḥ",
|
||||
"meanings": [
|
||||
"the fountainhead of everyone's life."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>From the sky situated within the transcendental body of the manifesting Mahā-Viṣṇu, sense energy, mental force and bodily strength are all generated, as well as the sum total of the fountainhead of the total living force.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 16,
|
||||
"reference": "SB 2.10.16",
|
||||
"devanagari": "अनु प्राणन्ति यं प्राणाह्प्राणन्तं सर्वजन्तुषु\nअपानन्तम् अपानन्ति नरदेवम् इवानुगाः",
|
||||
"transliteration": "anu prāṇanti yaṁ prāṇāh\nprāṇantaṁ sarva-jantuṣu\napānantam apānanti\nnara-devam ivānugāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "anu prāṇanti",
|
||||
"meanings": [
|
||||
"follow the living symptoms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yam",
|
||||
"meanings": [
|
||||
"whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇāḥ",
|
||||
"meanings": [
|
||||
"senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇantam",
|
||||
"meanings": [
|
||||
"endeavoring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-jantuṣu",
|
||||
"meanings": [
|
||||
"in all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apānantam",
|
||||
"meanings": [
|
||||
"stop endeavoring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apānanti",
|
||||
"meanings": [
|
||||
"all others stop"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nara-devam",
|
||||
"meanings": [
|
||||
"the king"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugāḥ",
|
||||
"meanings": [
|
||||
"the followers."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>As the followers of the king follow their lord, similarly when the total energy is in motion, all other living entities move, and when the total energy stops endeavoring, all other living entities stop sense activities.</b>",
|
||||
"purport": [
|
||||
"The individual living entities are completely dependent on the total energy of the supreme <i>puruṣa.</i> No one has independent existence, just as no electric lamp has independent effulgence. Each and every electrical instrument depends fully on the total powerhouse; the total powerhouse depends on the electric generating water reservation; water depends on the cloud; the cloud depends on the sun; the sun depends on creation, and the creation depends on the movement of the Supreme Personality of Godhead. Thus the Supreme Personality of Godhead is the cause of all causes."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 17,
|
||||
"reference": "SB 2.10.17",
|
||||
"devanagari": "प्राणेनाक्षिपता क्षुत्तृड् अन्तरा जायते विभोः\nपिपासतो जक्षतश्च प्राङ्मुखं निरभिद्यत",
|
||||
"transliteration": "prāṇenākṣipatā kṣut-tṛḍ\nantarā jāyate vibhoḥ\npipāsato jakṣataś ca\nprāṅ mukhaṁ nirabhidyata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prāṇena",
|
||||
"meanings": [
|
||||
"by the living force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākṣipatā",
|
||||
"meanings": [
|
||||
"being agitated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣut",
|
||||
"meanings": [
|
||||
"hunger"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tṛṭ",
|
||||
"meanings": [
|
||||
"thirst"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antarā",
|
||||
"meanings": [
|
||||
"from within"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyate",
|
||||
"meanings": [
|
||||
"generates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhoḥ",
|
||||
"meanings": [
|
||||
"of the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pipāsataḥ",
|
||||
"meanings": [
|
||||
"being desirous to quench the thirst"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jakṣataḥ",
|
||||
"meanings": [
|
||||
"being desirous to eat"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāk",
|
||||
"meanings": [
|
||||
"at first"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukham",
|
||||
"meanings": [
|
||||
"mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirabhidyata",
|
||||
"meanings": [
|
||||
"was opened."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The living force, being agitated by the virāṭa puruṣa, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.</b>",
|
||||
"purport": [
|
||||
"The process functioning for all living beings in the womb of the mother to develop the sense organs and sense perceptions appears to follow the same principles in the case of <i>virāṭa puruṣa</i>, the sum total of all living entities. Therefore the supreme cause of all generation is not impersonal or without desire. The desires for all kinds of sense perception and sense organs are there in the Supreme, and they take place in the individual persons. And this desire is the nature of the supreme living being, the Absolute Truth. Because He has the sum total of all mouths, the individual living entities have mouths. Similarly with all other senses and sense organs. Here the mouth is the symbolic representation of all sense organs, and the same principle is applicable in others also."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 18,
|
||||
"reference": "SB 2.10.18",
|
||||
"devanagari": "मुखतस्तालु निर्भिन्नं जिह्वा तत्रोपजायते\nततो नानारसो जज्ञे जिह्वया यो ऽधिगम्यते",
|
||||
"transliteration": "mukhatas tālu nirbhinnaṁ\njihvā tatropajāyate\ntato nānā-raso jajñe\njihvayā yo 'dhigamyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "mukhataḥ",
|
||||
"meanings": [
|
||||
"from the mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tālu",
|
||||
"meanings": [
|
||||
"the palate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhinnam",
|
||||
"meanings": [
|
||||
"being generated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jihvā",
|
||||
"meanings": [
|
||||
"the tongue"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upajāyate",
|
||||
"meanings": [
|
||||
"becomes manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānā-rasaḥ",
|
||||
"meanings": [
|
||||
"various tastes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jajñe",
|
||||
"meanings": [
|
||||
"became manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jihvayā",
|
||||
"meanings": [
|
||||
"by the tongue"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhigamyate",
|
||||
"meanings": [
|
||||
"become relished."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.</b>",
|
||||
"purport": [
|
||||
"This gradual process of evolution suggests the explanation of the controlling deities (<i>adhidaiva</i>) because Varuṇa is the controlling deity for all relishable juices. Therefore the mouth becomes the resting place for the tongue, which tastes all the different juices of which the controlling deity is the Varuṇa. It suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are <i>adhibhūtam</i>, or the forms of matter, but the functioning deity who is a living entity is <i>adhidaiva</i>, whereas the person undergoing the function is <i>adhyātmic</i>, and thus the three categories are also explained as to their birth after the opening of the mouth of the <i>virāṭa puruṣa</i>. The four principles mentioned here in this verse serve to explain the three main principles, namely the <i>adhyātma, adhidaiva</i> and <i>adhibhūtam</i>, as explained before."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 19,
|
||||
"reference": "SB 2.10.19",
|
||||
"devanagari": "विवक्षोर्मुखतो भूम्नो वह्निर्वाग्व्याहृतं तयोः\nजले चैतस्य सुचिरं निरोधः समजायत",
|
||||
"transliteration": "vivakṣor mukhato bhūmno\nvahnir vāg vyāhṛtaṁ tayoḥ\njale caitasya suciraṁ\nnirodhaḥ samajāyata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vivakṣoḥ",
|
||||
"meanings": [
|
||||
"when there was a need to speak"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukhataḥ",
|
||||
"meanings": [
|
||||
"from the mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūmnaḥ",
|
||||
"meanings": [
|
||||
"of the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vahniḥ",
|
||||
"meanings": [
|
||||
"the fire or the controlling deity of fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāk",
|
||||
"meanings": [
|
||||
"vibration"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyāhṛtam",
|
||||
"meanings": [
|
||||
"speeches"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayoḥ",
|
||||
"meanings": [
|
||||
"by both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jale",
|
||||
"meanings": [
|
||||
"in the water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etasya",
|
||||
"meanings": [
|
||||
"of all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "suciram",
|
||||
"meanings": [
|
||||
"very, very long time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirodhaḥ",
|
||||
"meanings": [
|
||||
"suspension"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samajāyata",
|
||||
"meanings": [
|
||||
"did continue."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When the Supreme desired to speak, there was vibration of speeches from the mouth. Then the controlling deity Fire generated from the mouth. But when He was lying in the water, all these functions remained suspended.</b>",
|
||||
"purport": [
|
||||
"The peculiarity of the gradual development of the different senses is simultaneously being supported by their controlling deities. It is to be understood, therefore, that the activities of the sense organs are controlled by the will of the Supreme. The senses are, so to speak, offering a license for the conditioned souls, and they are to use them properly under the control of the controlling deity deputed by the Supreme Lord. One who violates such controlling regulations has to be punished by degradation to the lower status of life. Take, for example, the tongue and its controlling deity Varuṇa. The tongue is meant for eating, and men, animals and birds each have their different tastes because of different licenses. The taste of the human beings and that of the swine are not on the same level. The controlling deity, however, awards or certifies a particular type of body when the particular living entity develops a taste in terms of different modes of nature. If the human being develops taste without discrimination, as does the swine, then the controlling deity is certainly certified for the next term to award him the body of a swine. The swine accepts any kind of foodstuff, including stools, and a human being who has developed such indiscriminate taste must be prepared for a degraded life in the next life. Such life is also God's grace because the conditioned soul desired a body like that for perfectly tasting a particular type of foodstuff, and if a man gets the body of a swine it must be considered the grace of the Lord because He awards the facility. After death the body is offered by superior control, and not blindly. A human being, therefore, must be on his guard as to what sort of body he is going to have in the next life. Irresponsible life of indiscrimination is risky, and that is the declaration of all scriptures."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 20,
|
||||
"reference": "SB 2.10.20",
|
||||
"devanagari": "नासिके निरभिद्येतां दोधूयति नभस्वति\nतत्र वायुर्गन्धवहो घ्राणो नसि जिघृक्षतः",
|
||||
"transliteration": "nāsike nirabhidyetāṁ\ndodhūyati nabhasvati\ntatra vāyur gandha-vaho\nghrāṇo nasi jighṛkṣataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nāsike",
|
||||
"meanings": [
|
||||
"in the nostrils"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirabhidyetām",
|
||||
"meanings": [
|
||||
"being developed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dodhūyati",
|
||||
"meanings": [
|
||||
"rapidly blowing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nabhasvati",
|
||||
"meanings": [
|
||||
"air respiration"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāyuḥ",
|
||||
"meanings": [
|
||||
"air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandha-vahaḥ",
|
||||
"meanings": [
|
||||
"smelling odor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghrāṇaḥ",
|
||||
"meanings": [
|
||||
"sense of smell"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nasi",
|
||||
"meanings": [
|
||||
"in the nose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jighṛkṣataḥ",
|
||||
"meanings": [
|
||||
"desiring to smell odors."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, when the supreme puruṣa desired to smell odors, the nostrils and respiration generated, the nasal instrument and odors came into existence, and the controlling deity of air, carrying smell, also became manifested.</b>",
|
||||
"purport": [
|
||||
"The nasal instrument, odor, and the controlling deity air, smelling, etc., all became manifested simultaneously when the Lord desired to smell. The Vedic <i>mantras</i> confirm this statement in the <i>Upaniṣads</i>' statement that everything is first desired by the Supreme, and then the subordinate living entity can act upon it. The living entity can see only when the Lord sees, the living entity can smell when the Lord smells, and so on. The idea is that the living entity cannot do anything independently. He can simply think of doing something independently, but he cannot act independently. This independence of thinking is there by the grace of the Lord, but the thinking can be given shape by the grace of the Lord, and therefore the common saying is that man proposes and God disposes. The whole explanation is on the subject of absolute dependence of the living entities and absolute independence of the Supreme Lord. Less intelligent persons, claiming to be on an equal level with God, first of all must prove themselves to be absolute and independent, and then they must substantiate their claim as one with God."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 21,
|
||||
"reference": "SB 2.10.21",
|
||||
"devanagari": "यदात्मनि निरालोकम् आत्मानं च दिदृक्षतः\nनिर्भिन्ने ह्य् अक्षिणी तस्य ज्योतिश्चक्षुर्गुणग्रहः",
|
||||
"transliteration": "yadātmani nirālokam\nātmānaṁ ca didṛkṣataḥ\nnirbhinne hy akṣiṇī tasya\njyotiś cakṣur guṇa-grahaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"while"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"unto Himself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirālokam",
|
||||
"meanings": [
|
||||
"without any light"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"His own transcendental body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also other bodily forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "didṛkṣataḥ",
|
||||
"meanings": [
|
||||
"desired to look upon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhinne",
|
||||
"meanings": [
|
||||
"due to being sprouted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akṣiṇī",
|
||||
"meanings": [
|
||||
"of the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jyotiḥ",
|
||||
"meanings": [
|
||||
"the sun"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakṣuḥ",
|
||||
"meanings": [
|
||||
"the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-grahaḥ",
|
||||
"meanings": [
|
||||
"the power of seeing."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus when everything existed in darkness, the Lord desired to see Himself and all that was created. Then the eyes, the illuminating god Sun, the power of vision and the object of sight all became manifested.</b>",
|
||||
"purport": [
|
||||
"The universe is by nature dense darkness, and therefore the total creation is called <i>tamas</i> or darkness. The night is the real feature of the universe, for then no one can see anything, including oneself. The Lord, out of His causeless mercy, first desired to see Himself and all the creation as well, and thus the sun became manifested, the power of vision of all living entities became possible, and the objects of vision were also manifested. This means the whole phenomenal world became visible after the creation of the sun."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 22,
|
||||
"reference": "SB 2.10.22",
|
||||
"devanagari": "बोध्यमानस्य ऋषिभिर् आत्मनस्तज्जिघृक्षतः\nकर्णौ च निरभिद्येतां दिशः श्रोत्रं गुणग्रहः",
|
||||
"transliteration": "bodhyamānasya ṛṣibhir\nātmanas taj jighṛkṣataḥ\nkarṇau ca nirabhidyetāṁ\ndiśaḥ śrotraṁ guṇa-grahaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bodhyamānasya",
|
||||
"meanings": [
|
||||
"desiring to understand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣibhiḥ",
|
||||
"meanings": [
|
||||
"by the authorities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of the Supreme Being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jighṛkṣataḥ",
|
||||
"meanings": [
|
||||
"when he desired to take up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karṇau",
|
||||
"meanings": [
|
||||
"the ears"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirabhidyetām",
|
||||
"meanings": [
|
||||
"became manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "diśaḥ",
|
||||
"meanings": [
|
||||
"the direction or the god of air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotram",
|
||||
"meanings": [
|
||||
"the power of hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-grahaḥ",
|
||||
"meanings": [
|
||||
"and the objects of hearing."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>By development of the desire of the great sages to know, the ears, the power of hearing, the controlling deity of hearing, and the objects of hearing became manifested. The great sages desired to hear about the Self.</b>",
|
||||
"purport": [
|
||||
"As is stated in the <i>Bhagavad-gītā</i>, one should try to know by advancement of knowledge about the Supreme Lord, the <i>summum bonum</i> of everything. Knowledge does not mean to know the laws of nature or of physical knowledge that are working by the direction of the Lord. The scientists are eager to hear about the physical laws that are working in the material nature. They are eager to hear through the medium of radio and television about the things which are taking place far away from them in other planets, but they should know that the power of hearing and the instruments for hearing were given to them by the Lord for hearing about the Self, or about the Lord. Unfortunately the power of hearing is misused in hearing the vibrations of mundane affairs. The great sages were interested to hear about the Lord through Vedic knowledge and nothing more. And that is the beginning of aural reception of knowledge."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,142 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 23,
|
||||
"reference": "SB 2.10.23",
|
||||
"devanagari": "वस्तुनो मृदुकाठिन्य लघुगुर्वोष्णशीतताम्\nजिघृक्षतस्त्वङ्निर्भिन्ना तस्यां रोममहीरुहाः\nतत्र चान्तर्बहिर्वातस्त्वचा लब्धगुणो वृतः",
|
||||
"transliteration": "vastuno mṛdu-kāṭhinya-\nlaghu-gurvoṣṇa-śītatām\njighṛkṣatas tvaṅ nirbhinnā\ntasyāṁ roma-mahīruhāḥ\ntatra cāntar bahir vātas\ntvacā labdha-guṇo vṛtaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vastunaḥ",
|
||||
"meanings": [
|
||||
"of all matters"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛdu",
|
||||
"meanings": [
|
||||
"softness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāṭhinya",
|
||||
"meanings": [
|
||||
"hardness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "laghu",
|
||||
"meanings": [
|
||||
"lightness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guru",
|
||||
"meanings": [
|
||||
"heaviness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "oṣṇa",
|
||||
"meanings": [
|
||||
"warmness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śītatām",
|
||||
"meanings": [
|
||||
"coldness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jighṛkṣataḥ",
|
||||
"meanings": [
|
||||
"desiring to perceive"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvak",
|
||||
"meanings": [
|
||||
"touch sensation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhinnā",
|
||||
"meanings": [
|
||||
"distributed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasyām",
|
||||
"meanings": [
|
||||
"in the skin"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "roma",
|
||||
"meanings": [
|
||||
"hairs on the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahī-ruhāḥ",
|
||||
"meanings": [
|
||||
"as well as the trees, the controlling deities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaḥ",
|
||||
"meanings": [
|
||||
"within"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahiḥ",
|
||||
"meanings": [
|
||||
"outside"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vātaḥ tvacā",
|
||||
"meanings": [
|
||||
"sense of touch or the skin"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "labdha",
|
||||
"meanings": [
|
||||
"having been perceived"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇaḥ",
|
||||
"meanings": [
|
||||
"objects of sense perception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛtaḥ",
|
||||
"meanings": [
|
||||
"generated."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When there was a desire to perceive the physical characteristics of matter, as softness, hardness, warmth, cold, lightness, heaviness, etc., the background of sensation, skin, the skin pores, the hairs on the body and their controlling deities (the trees) were generated. Within and without the skin there is an air covering through which sense perception became prominent.</b>",
|
||||
"purport": [
|
||||
"The physical characteristics of matter, as softness, etc., are subject of the sense perception, and thus physical knowledge is the subject matter of the touch sensation. One can measure the temperature of matter by touching with the hand, and one can measure the weight of a matter by lifting with the hand and thus estimate its heaviness or lightness. The skin, the skin pores and the hairs on the body are all interdependent with touch sensation. The air blowing within and without the skin is also an object of sense perception. This sense perception is also the source of knowledge, and therefore it is suggested here that physical or physiological knowledge are subordinate to the knowledge of the Self, as above mentioned. Knowledge of Self can expand to the knowledge of phenomena, but physical knowledge cannot lead to the knowledge of Self.",
|
||||
"There is, however, intimate relation between the hairs on the body and the vegetation on the body of the earth. The vegetables are nourishment for the skin both as food and medicine, as is stated in the <i>Third</i> Canto:<i> \"tvacam asya vinirbhinnāṁ viviśur dhiṣṇyam oṣadhīḥ.\"</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 24,
|
||||
"reference": "SB 2.10.24",
|
||||
"devanagari": "हस्तौ रुरुहतुस्तस्य नानाकर्मचिकीर्षया\nतयोस्तु बलवान् इन्द्र आदानम् उभयाश्रयम्",
|
||||
"transliteration": "hastau ruruhatus tasya\nnānā-karma-cikīrṣayā\ntayos tu balavān indra\nādānam ubhayāśrayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "hastau",
|
||||
"meanings": [
|
||||
"the hands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ruruhatuḥ",
|
||||
"meanings": [
|
||||
"manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"His"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānā",
|
||||
"meanings": [
|
||||
"various"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma",
|
||||
"meanings": [
|
||||
"work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cikīrṣayā",
|
||||
"meanings": [
|
||||
"being so desirous"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayoḥ",
|
||||
"meanings": [
|
||||
"of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "balavān",
|
||||
"meanings": [
|
||||
"to give strength"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indraḥ",
|
||||
"meanings": [
|
||||
"the demigod in heaven"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādānam",
|
||||
"meanings": [
|
||||
"activities of the hand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya-āśrayam",
|
||||
"meanings": [
|
||||
"dependent on both the demigod and the hand."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter when the Supreme Person desired to perform varieties of work, the two hands and their controlling strength, and Indra, the demigod in heaven, became manifested, as also the acts dependent on both the hands and the demigod.</b>",
|
||||
"purport": [
|
||||
"In every item we can note with profit that the sense organs of the living entity are never independent in any stage. The Lord is known as the Lord of the senses (<i>Hṛṣīkeśa</i>), and thus the sense organs of the living entities become manifested by the will of the Lord, and each organ is controlled by a certain type of demigod. No one, therefore, can claim any proprietorship of the senses. The living entity is controlled by the senses, the senses are controlled by the demigods, and the demigods are the servants of the Supreme Lord. That is the arrangement in the system of creation. The whole thing is controlled ultimately by the Supreme Lord, and there is no independence either of the material nature or of the living entity. The illusioned living entity who claims to be the lord of his senses is under the clutches of the external energy of the Lord, and as long as a living entity continues to be puffed up by his tiny existence, he is to be understood to be under the stringent control of the external energy of the Lord, and there is no question of liberation from the clutches of illusion (<i>māyā</i>), however much one may declare himself a liberated soul."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 25,
|
||||
"reference": "SB 2.10.25",
|
||||
"devanagari": "गतिं जिगीषतः पादौ रुरुहाते ऽभिकामिकाम्\nपद्भ्यां यज्ञः स्वयं हव्यं कर्मभिः क्रियते नृभिः",
|
||||
"transliteration": "gatiṁ jigīṣataḥ pādau\nruruhāte 'bhikāmikām\npadbhyāṁ yajñaḥ svayaṁ havyaṁ\nkarmabhiḥ kriyate nṛbhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "gatim",
|
||||
"meanings": [
|
||||
"movement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jigīṣataḥ",
|
||||
"meanings": [
|
||||
"so desiring"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pādau",
|
||||
"meanings": [
|
||||
"the legs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ruruhāte",
|
||||
"meanings": [
|
||||
"being manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhikāmikām",
|
||||
"meanings": [
|
||||
"purposeful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padbhyām",
|
||||
"meanings": [
|
||||
"from the legs"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yajñaḥ",
|
||||
"meanings": [
|
||||
"a certain demigod of the name Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svayam",
|
||||
"meanings": [
|
||||
"personally Himself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "havyam",
|
||||
"meanings": [
|
||||
"the duties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmabhiḥ",
|
||||
"meanings": [
|
||||
"by one's occupational duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyate",
|
||||
"meanings": [
|
||||
"caused to be done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛbhiḥ",
|
||||
"meanings": [
|
||||
"by different human beings."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereupon, by so desiring to control movement, His legs became manifested, and from the legs the controlling deity named Viṣṇu generated. By His personal supervision of this act, all varieties of human being are busily engaged in dutiful occupational sacrifice.</b>",
|
||||
"purport": [
|
||||
"Every human being is engaged in his particular occupational duty, and such activities are visible as men go hither and thither. This is very prominently visible in big cities of the world: people are going all over the cities with great concern, from one place to another. This movement is not only limited within the cities but is also visible outside the cities from one place to another, or from one city to another, by different means of vehicles. They are moving by cars and rails on the roads, by subways within the earth and by planes in the sky for the purpose of business success. But in all these movements the real purpose is to earn wealth for comfortable life. And for this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity. But they do not know how to make the activities purposeful to fulfill the mission of human life. Without knowing this secret, all their activities are targetted towards the goal of sense gratification without any control, and therefore by all this business they are unknowingly entering into the deep regions of darkness.",
|
||||
"Because they have been captivated by the external energy of the Supreme Lord, they have completely forgotten the Supreme Lord Viṣṇu, and thus they have taken it for granted that this life, as presently manifested under the conditions of material nature, is all in all for enjoying the highest amount of sense gratification. But such a wrong conception of life cannot give anyone the desired peace of mind, and thus in spite of all advancement of knowledge by using the resources of nature, no one is happy in this material civilization. The secret is that in every step they should try to execute sacrifices towards the path of world peace. The <i>Bhagavad-gītā</i> [18.45-46] also advises the same secret in the following verses.",
|
||||
"<i>sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ<br/> sva-karmanir ataḥ siddhiṁ yathā vindati tac chṛṇu</i>",
|
||||
"<i>yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam<br/> sva-karmaṇā tam abḥyarcya siddhiṁ vindati mānavaḥ</i>",
|
||||
"The Lord said to Arjuna, \"Just hear from Me how one can attain the highest perfection in life simply by discharging his specified occupational duty.",
|
||||
"\"Man can attain the highest perfection of life by worshiping the Supreme Lord and by performing sacrifice for the sake of the Supreme Lord Viṣṇu, who is all-pervading, and by whose control every living being acquires his desired facilities, according to his personal propensity.\"",
|
||||
"There is no harm in having different propensities in life because every human being is proportionately independent to chalk out the plan of his life by different occupations, but he should make it a point in his life to know perfectly well that he is not independent absolutely. He is certainly under the control of the Supreme Lord and under different agencies. And knowing this, he should make it a point that by his work and the result of his labor he serves the Supreme Lord as it is prescribed by the authorities expert in the transcendental loving service of the Supreme Lord Viṣṇu. And for performing such occupational duties of life the leg is the most important instrument of the body because without the help of the legs no one can move from one place to another, and therefore the Lord has special control over the legs of all human beings, which are meant for performing <i>yajñas.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 26,
|
||||
"reference": "SB 2.10.26",
|
||||
"devanagari": "निरभिद्यत शिश्नो वै प्रजानन्दामृतार्थिनः\nउपस्थ आसीत्कामानां प्रियं तदुभयाश्रयम्",
|
||||
"transliteration": "nirabhidyata śiśno vai\nprajānandāmṛtārthinaḥ\nupastha āsīt kāmānāṁ\npriyaṁ tad-ubhayāśrayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nirabhidyata",
|
||||
"meanings": [
|
||||
"came out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śiśnaḥ",
|
||||
"meanings": [
|
||||
"the genitals"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajā-ānanda",
|
||||
"meanings": [
|
||||
"sex pleasure"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amṛta-arthinaḥ",
|
||||
"meanings": [
|
||||
"aspiring to taste the nectar"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upasthaḥ",
|
||||
"meanings": [
|
||||
"the male or female organ"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsīt",
|
||||
"meanings": [
|
||||
"came into existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmānām",
|
||||
"meanings": [
|
||||
"of the lustful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priyam",
|
||||
"meanings": [
|
||||
"very dear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya-āśrayam",
|
||||
"meanings": [
|
||||
"shelter for both."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereupon, for sex pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajāpati. The object of sex pleasure and the controlling deity are under the control of the genitals of the Lord.</b>",
|
||||
"purport": [
|
||||
"The heavenly pleasure for the conditioned soul is sex pleasure, and this pleasure is tasted by the genitals. The woman is the object of sex pleasure, and both the sense perception of sex pleasure and the woman are controlled by the Prajāpati, who is under the control of the Lord's genitals. The impersonalist must know from this verse that the Lord is not impersonal because he has His genitals on which all the pleasurable objects of sex depend. No one would have taken the trouble to maintain children if there were no taste of the heavenly nectar by means of sexual intercourse. This material world is created to give a chance to the conditioned souls for rejuvenation for going back home, back to Godhead, and therefore generation of the living being is necessary for upkeep of the purpose of creation. The sex pleasure is an impetus for such action, and as such one can even serve the Lord in the act of such sex pleasure. The service is counted when the children born out of such sex pleasure are properly trained in God consciousness. The whole idea of material creation is to revive the dormant God consciousness of the living entity. In other forms of life, besides the human form, the sex pleasure is prominent only without any motive of service for the mission of the Lord. But in the human form of life the conditioned soul can render service to the Lord by creating progeny suitable for the attainment of salvation. One can beget hundreds of children and enjoy the celestial pleasure of sexual intercourse provided he is able to train up the children in God consciousness. Otherwise begetting children is on the level of the swine. Rather, the swine is more expert that the human being because the swine can beget a dozen piglets at a time, whereas the human being can give birth to one only at a time. So one should always remember that the genitals, sex pleasure, the woman, and the offspring are all related in the service of the Lord, and one who forgets this relationship in the service of the Supreme Lord becomes subjected to the threefold miseries of material existence by the laws of nature. Perception of sex pleasure is there even in the body of the dog, but there is no sense of God consciousness. The human form of life is distinct from that of the dog by the perception of God consciousness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 27,
|
||||
"reference": "SB 2.10.27",
|
||||
"devanagari": "उत्सिसृक्षोर्धातुमलं निरभिद्यत वै गुदम्\nततः पायुस्ततो मित्र उत्सर्ग उभयाश्रयः",
|
||||
"transliteration": "utsisṛkṣor dhātu-malaṁ\nnirabhidyata vai gudam\ntataḥ pāyus tato mitra\nutsarga ubhayāśrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "utsisṛkṣoḥ",
|
||||
"meanings": [
|
||||
"desiring to evacuate"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhātu-malam",
|
||||
"meanings": [
|
||||
"refuse of eatables"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirabhidyata",
|
||||
"meanings": [
|
||||
"became open"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gudam",
|
||||
"meanings": [
|
||||
"the evacuating hole"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāyuḥ",
|
||||
"meanings": [
|
||||
"the evacuating sense organ"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mitraḥ",
|
||||
"meanings": [
|
||||
"the controlling demigod"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "utsargaḥ",
|
||||
"meanings": [
|
||||
"the substance evacuated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya",
|
||||
"meanings": [
|
||||
"both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayaḥ",
|
||||
"meanings": [
|
||||
"shelter."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, desiring to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity.</b>",
|
||||
"purport": [
|
||||
"Even in the matter of evacuating stool, the refuse is controlled, so how can the living entity claim to be independent?"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 28,
|
||||
"reference": "SB 2.10.28",
|
||||
"devanagari": "आसिसृप्सोः पुरः पुर्या नाभिद्वारम् अपानतः\nतत्रापानस्ततो मृत्युः पृथक्त्वम् उभयाश्रयम्",
|
||||
"transliteration": "āsisṛpsoḥ puraḥ puryā\nnābhi-dvāram apānataḥ\ntatrāpānas tato mṛtyuḥ\npṛthaktvam ubhayāśrayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "āsisṛpsoḥ",
|
||||
"meanings": [
|
||||
"desiring to go everywhere"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puraḥ",
|
||||
"meanings": [
|
||||
"in different bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puryāḥ",
|
||||
"meanings": [
|
||||
"from one body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nābhi-dvāram",
|
||||
"meanings": [
|
||||
"the navel or abdominal hole"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apānataḥ",
|
||||
"meanings": [
|
||||
"was manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apānaḥ",
|
||||
"meanings": [
|
||||
"stopping of the vital force"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛthaktvam",
|
||||
"meanings": [
|
||||
"separately"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhaya",
|
||||
"meanings": [
|
||||
"both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśrayam",
|
||||
"meanings": [
|
||||
"shelter."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, desiring to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force.</b>",
|
||||
"purport": [
|
||||
"The <i>prāṇa-vāyu</i> continues the life, and the <i>apāna-vāyu</i> stops the living force. And both the vibrations are generated from the abdominal hole, navel. This navel is the joint from one body to the other. Lord Brahmā was born out of the abdominal hole of Garbhodakaśāyī Viṣṇu as a separate body, and the same principle is followed even in the birth of any ordinary body. The body of the child develops from the body of the mother, and when the child is separated from the body of the mother, it is separated by cutting the navel joint. And that is the way the Supreme Lord manifested Himself as separated many. The living entities are therefore separated parts, and thus they have no independence."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 29,
|
||||
"reference": "SB 2.10.29",
|
||||
"devanagari": "आदित्सोर् अन्नपानानाम् आसन्कुक्ष्यन्त्रनाडयः\nनद्यः समुद्राश्च तयोस्तुष्टिः पुष्टिस्तदाश्रये",
|
||||
"transliteration": "āditsor anna-pānānām\nāsan kukṣy-antra-nāḍayaḥ\nnadyaḥ samudrāś ca tayos\ntuṣṭiḥ puṣṭis tad-āśraye",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "āditsoḥ",
|
||||
"meanings": [
|
||||
"desiring to have"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anna-pānānām",
|
||||
"meanings": [
|
||||
"of food and drink"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āsan",
|
||||
"meanings": [
|
||||
"there became"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kukṣi",
|
||||
"meanings": [
|
||||
"abdomen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antra",
|
||||
"meanings": [
|
||||
"intestines"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāḍayaḥ",
|
||||
"meanings": [
|
||||
"and the artery"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nadyaḥ",
|
||||
"meanings": [
|
||||
"the rivers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samudrāḥ",
|
||||
"meanings": [
|
||||
"seas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayoḥ",
|
||||
"meanings": [
|
||||
"of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tuṣṭiḥ",
|
||||
"meanings": [
|
||||
"sustenance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṣṭiḥ",
|
||||
"meanings": [
|
||||
"metabolism"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśraye",
|
||||
"meanings": [
|
||||
"the source."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When there was desire to have food and drink, the abdomen and the intestines and also the arteries became manifested. The rivers and the seas are the source of their sustenance and metabolism.</b>",
|
||||
"purport": [
|
||||
"The controlling deities of the intestines are rivers, and those of the arteries, the seas. Fulfillment of the belly with food and drink is the cause of sustenance, and the metabolism of the food and drink replaces the waste of the bodily energies. Therefore, the body's health is dependent on healthy actions of the intestines and the arteries. The rivers and the seas, being the controlling deities of the two, keep the intestines and the arteries in healthy order."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 30,
|
||||
"reference": "SB 2.10.30",
|
||||
"devanagari": "निदिध्यासोर् आत्ममायां हृदयं निरभिद्यत\nततो मनश्चन्द्र इति संकल्पः काम एव च",
|
||||
"transliteration": "nididhyāsor ātma-māyāṁ\nhṛdayaṁ nirabhidyata\ntato manaś candra iti\nsaṅkalpaḥ kāma eva ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nididhyāsoḥ",
|
||||
"meanings": [
|
||||
"being desirious to know"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-māyām",
|
||||
"meanings": [
|
||||
"own energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛdayam",
|
||||
"meanings": [
|
||||
"the location of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirabhidyata",
|
||||
"meanings": [
|
||||
"was manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "candraḥ",
|
||||
"meanings": [
|
||||
"the controlling deity of the mind, the moon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkalpaḥ",
|
||||
"meanings": [
|
||||
"determination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāmaḥ",
|
||||
"meanings": [
|
||||
"desire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When there was a desire to think about the activities of His own energy, then the heart, the seat of the mind, the mind, the moon, determination and all desire became manifested.</b>",
|
||||
"purport": [
|
||||
"The heart of every living entity is the seat of the Supersoul Paramātmā, a plenary expansion of the Supreme Personality of Godhead. Without His presence the living entity cannot get into the working energy according to his past deeds. The living entities who are conditioned in the material world are manifested in the creation in terms of respective inclinations inherent in them, and the requisite material body is offered to each and every one of them by the material energy under the direction of the Supersoul. This is explained in the <i>Bhagavad-gītā</i> (Bg. <i>9.10</i>). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity, moon, and then the activities of the mind (namely thinking, feeling, and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,117 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 31,
|
||||
"reference": "SB 2.10.31",
|
||||
"devanagari": "त्वक्चर्ममांसरुधिर मेदोमज्जास्थिधातवः\nभूम्यप्तेजोमयाः सप्त प्राणो व्योमाम्बुवायुभिः",
|
||||
"transliteration": "tvak-carma-māṁsa-rudhira-\nmedo-majjāsthi-dhātavaḥ\nbhūmy-ap-tejomayāḥ sapta\nprāṇo vyomāmbu-vāyubhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tvak",
|
||||
"meanings": [
|
||||
"the thin layer on the skin"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "carma",
|
||||
"meanings": [
|
||||
"skin"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māṁsa",
|
||||
"meanings": [
|
||||
"flesh"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rudhira",
|
||||
"meanings": [
|
||||
"blood"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "medaḥ",
|
||||
"meanings": [
|
||||
"fat"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "majjā",
|
||||
"meanings": [
|
||||
"marrow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asthi",
|
||||
"meanings": [
|
||||
"bone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhātavaḥ",
|
||||
"meanings": [
|
||||
"elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūmi",
|
||||
"meanings": [
|
||||
"earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ap",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tejaḥ",
|
||||
"meanings": [
|
||||
"fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayāḥ",
|
||||
"meanings": [
|
||||
"predominating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sapta",
|
||||
"meanings": [
|
||||
"seven"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇaḥ",
|
||||
"meanings": [
|
||||
"breathing air"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyoma",
|
||||
"meanings": [
|
||||
"sky"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ambu",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāyubhiḥ",
|
||||
"meanings": [
|
||||
"by the air."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The seven elements of the body, namely the thin layer on the skin, the skin, the flesh, the blood, fat, the marrow and the bone, are all made of earth, water and fire, whereas the life breathing air is produced by the sky, water and air.</b>",
|
||||
"purport": [
|
||||
"Construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air, and water. So water is the common element both in the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five. This material body is thus an embodiment of the five elements, and the gross manifestation is perceived because of three, namely, earth, water, and fire. Sensation of touch is perceived due to the thin layer on the skin, and bone is as good as hard stone. Since the breathing air of life is produced of sky, air and water, open air, regular bath and ample space to live in are favorable for healthy vitality. Fresh produce of the earth like grains and vegetables, fresh water and heat are good for the upkeep of the gross body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 32,
|
||||
"reference": "SB 2.10.32",
|
||||
"devanagari": "गुणात्मकानीन्द्रियाणि भूतादिप्रभवा गुणाः\nमनः सर्वविकारात्मा बुद्धिर्विज्ञानरूपिणी",
|
||||
"transliteration": "guṇātmakānīndriyāṇi\nbhūtādi-prabhavā guṇāḥ\nmanaḥ sarva-vikārātmā\nbuddhir vijñāna-rūpiṇī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "guṇa-ātmakāni",
|
||||
"meanings": [
|
||||
"attached to the qualities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "indriyāṇi",
|
||||
"meanings": [
|
||||
"senses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtādi",
|
||||
"meanings": [
|
||||
"material ego"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhavāḥ",
|
||||
"meanings": [
|
||||
"influenced by"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇāḥ",
|
||||
"meanings": [
|
||||
"modes of material nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikāra",
|
||||
"meanings": [
|
||||
"affection (happiness and distress)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmā",
|
||||
"meanings": [
|
||||
"form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñāna",
|
||||
"meanings": [
|
||||
"deliberation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpiṇī",
|
||||
"meanings": [
|
||||
"featuring."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The sense organs are attached to the modes of material nature, and the modes of material nature are products of the false ego. Mind is subjected to all kinds of material experiences (happiness and distress), and the intelligence is the feature of mind's deliberation.</b>",
|
||||
"purport": [
|
||||
"Illusioned by the material nature, the living entity identifies with false ego. More clearly, when the living entity is entrapped by the material body he at once identifies with the bodily relationships, forgetting his own identity as spirit soul. This false ego associates with different modes of material nature, and thus the senses become attached to the modes of material nature. Mind is the instrument for feeling different material experiences, but intelligence is deliberative and can change everything for the better. The intelligent person, therefore, can attain salvation from the illusion of material existence by proper use of intelligence. An intelligent person can detect the awkward position of material existence and thus begin to inquire as to what he is, why he is subjected to different kinds of miseries, how to get rid of all miseries, and thus, by good association, an advanced intelligent person can turn towards the better life of self-realization. It is advised, therefore, that an intelligent person associate with great sages and saints who are on the path of salvation. By such association, one can receive instructions which are able to slacken the conditioned soul's attachment for matter, and thus gradually the intelligent man gets rid of the illusion of matter and false ego and is promoted to the real life of eternity, knowledge and blissfulness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 33,
|
||||
"reference": "SB 2.10.33",
|
||||
"devanagari": "एतद्भगवतो रूपं स्थूलं ते व्याहृतं मया\nमह्यादिभिश्चावरणैर् अष्टभिर्बहिर् आवृतम्",
|
||||
"transliteration": "etad bhagavato rūpaṁ\nsthūlaṁ te vyāhṛtaṁ mayā\nmahy-ādibhiś cāvaraṇair\naṣṭabhir bahir āvṛtam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavataḥ",
|
||||
"meanings": [
|
||||
"of the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpam",
|
||||
"meanings": [
|
||||
"form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthūlam",
|
||||
"meanings": [
|
||||
"gross"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyāhṛtam",
|
||||
"meanings": [
|
||||
"explained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayā",
|
||||
"meanings": [
|
||||
"by me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahī",
|
||||
"meanings": [
|
||||
"the planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādibhiḥ",
|
||||
"meanings": [
|
||||
"et cetera"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"unlimitedly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avaraṇaiḥ",
|
||||
"meanings": [
|
||||
"by coverings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭabhiḥ",
|
||||
"meanings": [
|
||||
"by eight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahiḥ",
|
||||
"meanings": [
|
||||
"external"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āvṛtam",
|
||||
"meanings": [
|
||||
"covered."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus by all this, the external feature of the Personality of Godhead is covered by gross forms of planets, et cetera, which were explained to you by me.</b>",
|
||||
"purport": [
|
||||
"As explained in the <i>Bhagavad-gītā</i> (Bg. 7.4) the separated material energy of the Personality of Godhead is covered by eight kinds of material coverings: namely earth, water, fire, air, sky, mind, intelligence and false ego. All these are emanations from the Personality of Godhead as His external energy. These coverings are just like the covering of clouds for the sun. The cloud is a creation of the sun, yet it actually covers the eyes so that one cannot see the sun. The sun cannot be covered by the clouds. The cloud can at utmost extend a few hundreds of miles in the sky, but the sun is far greater than millions of miles. So a hundred-mile covering is not competent to cover millions of miles. Therefore, one of the various energies of the Supreme Personality of Godhead cannot, of course, cover the Lord. But these coverings are created by Him to cover the eyes of the conditioned souls who want to lord it over the material nature. Actually the conditioned souls are covered by the illusory creative cloud of matter, and the Lord reserves the right of not being exposed to the eyes of the conditioned souls. And because they have no eyes of transcendental vision and because they cannot see the Personality of Godhead, they therefore deny the existence of the Lord as well as the transcendental form of the Lord. The covering of the gigantic material feature is accepted by such men with poor fund of knowledge, and how it becomes so is explained in the following verse."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 34,
|
||||
"reference": "SB 2.10.34",
|
||||
"devanagari": "अतः परं सूक्ष्मतमम् अव्यक्तं निर्विशेषणम्\nअनादिमध्यनिधनं नित्यं वाङ्मनसः परम्",
|
||||
"transliteration": "ataḥ paraṁ sūkṣmatamam\navyaktaṁ nirviśeṣaṇam\nanādi-madhya-nidhanaṁ\nnityaṁ vāṅ-manasaḥ param",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ataḥ",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūkṣmatamam",
|
||||
"meanings": [
|
||||
"finer than the finest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avyaktam",
|
||||
"meanings": [
|
||||
"unmanifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirviśeṣaṇam",
|
||||
"meanings": [
|
||||
"without material features"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anādi",
|
||||
"meanings": [
|
||||
"without beginning"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madhya",
|
||||
"meanings": [
|
||||
"without an intermediate stage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nidhanam",
|
||||
"meanings": [
|
||||
"without end"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"eternal"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāk",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasaḥ",
|
||||
"meanings": [
|
||||
"of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"transcendental."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Therefore beyond this [gross manifestation] there is a transcendental manifestation finer than the finest form, which has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception.</b>",
|
||||
"purport": [
|
||||
"The gross external body of the Supreme is manifested at certain intervals, and thus the external feature or form of the Supreme Personality of Godhead is not the eternal form of the Lord, which has no beginning, no intermediate stage and no end. Anything which has beginning, interim and end is called material. The material world is begun from the Lord, and thus the form of the Lord, before the beginning of the material world, is certainly transcendental to the finest or the finer material conception. The ether in the material world is considered to be the finest. Finer than the ether is mind, intelligence, and false ego. But all the eight outward coverings are explained as outer coverings of the Absolute Truth. The Absolute Truth is therefore beyond the expression and speculation of the material conception, He is certainly transcendental to all material conceptions. This is called <i>nirviśeṣaṇam</i>. One should not, however, misunderstand <i>nirviśeṣaṇam</i> as being without any transcendental qualifications. <i>Viśeṣaṇam</i> means qualities. Therefore <i>nir</i> added with it means that He has no material qualities or variegatedness. This nullifying expression is described in four transcendental qualifications, namely unmanifested, transcendental, eternal and beyond the conception of mind or word. Beyond the limits of words means negation of the material conception, and unless one is transcendentally situated, it is not possible to know the transcendental form of the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 35,
|
||||
"reference": "SB 2.10.35",
|
||||
"devanagari": "अमुनी भगवद्रूपे मया ते ह्य् अनुवर्णिते\nउभे अपि न गृह्णन्ति मायासृष्टे विपश्चितः",
|
||||
"transliteration": "amunī bhagavad-rūpe\nmayā te hy anuvarṇite\nubhe api na gṛhṇanti\nmāyā-sṛṣṭe vipaś-citaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "amunī",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavat",
|
||||
"meanings": [
|
||||
"unto the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpe",
|
||||
"meanings": [
|
||||
"in the forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mayā",
|
||||
"meanings": [
|
||||
"by me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvarṇite",
|
||||
"meanings": [
|
||||
"described respectively"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhe",
|
||||
"meanings": [
|
||||
"both"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhṇanti",
|
||||
"meanings": [
|
||||
"accepts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā",
|
||||
"meanings": [
|
||||
"external"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sṛṣṭe",
|
||||
"meanings": [
|
||||
"being so manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipaś-citaḥ",
|
||||
"meanings": [
|
||||
"the learned one who knows."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Both the above forms of the Lord, as just described unto you from the material angle of vision, are not accepted by the pure devotees of the Lord who know Him well.</b>",
|
||||
"purport": [
|
||||
"The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His <i>viśva-rūpa</i> or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the <i>Bhagavad-gītā,</i> Arjuna's experience of the <i>viśva-rūpa</i> of the Supreme Lord Śrī Kṛṣṇa.",
|
||||
"<i>adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā <br/> bhayena ca pravyathitaṁ mano me<br/> tad eva me darśaya deva rūpaṁ <br/> prasīda deveśa jagannivāsa </i>(Bg. <i>11.45</i>)",
|
||||
"Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (<i>viśva-rūpa</i>), but when he did see, his curiosities became satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was therefore afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His fourhanded Nārāyaṇa or Kṛṣṇa form, which alone could please him (Arjuna). Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as are eternally exhibited in the abode of the Lord, known as the <i>tripād-vibhūti</i> or kingdom of God. The Lord in the <i>tripād-vibhūti</i> abode exhibits Himself in two forms, either with four hands or with two hands. The <i>viśva-rūpa</i> exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal <i>brahmajyoti</i> of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, being merged in the impersonal form of the Lord known as <i>brahmajyoti.</i> Therefore the pure devotees of the Lord are described here as <i>vipaścita,</i> or the learned who are in the knowledge of the Lord perfectly."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,95 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 36,
|
||||
"reference": "SB 2.10.36",
|
||||
"devanagari": "स वाच्यवाचकतया भगवान्ब्रह्मरूपधृक्\nनामरूपक्रिया धत्ते सकर्माकर्मकः परः",
|
||||
"transliteration": "sa vācya-vācakatayā\nbhagavān brahma-rūpa-dhṛk\nnāma-rūpa-kriyā dhatte\nsa-karmākarmakaḥ paraḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vācya",
|
||||
"meanings": [
|
||||
"by His forms and activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vācakatayā",
|
||||
"meanings": [
|
||||
"by His transcendental qualities and entourage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma",
|
||||
"meanings": [
|
||||
"absolute"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpa-dhṛk",
|
||||
"meanings": [
|
||||
"by accepting visible forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma",
|
||||
"meanings": [
|
||||
"name"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpa",
|
||||
"meanings": [
|
||||
"form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyā",
|
||||
"meanings": [
|
||||
"pastimes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhatte",
|
||||
"meanings": [
|
||||
"accepts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-karma",
|
||||
"meanings": [
|
||||
"engaged in work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akarmakaḥ",
|
||||
"meanings": [
|
||||
"without being affected"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"transcendence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged.</b>",
|
||||
"purport": [
|
||||
"Whenever there is need of material creation, the transcendental Personality of Godhead accepts forms in the material world for creation, maintenance and destruction, and one should be intelligent enough to know His activities in truth without being biased to conclude that He descends in the material world by accepting a form created by material nature. Any form accepted from the material nature has its affection to everything done in the material world. A conditioned soul who accepts the material form for undergoing a certain term of material activities is subjected to the laws of matter. But here in this verse it is clearly stated that the forms and activities of the Lord, although they appear to be the same as those of another conditioned soul, are supernatural and impossible for the conditioned soul. He, the Supreme Personality of Godhead, is always unaffected by such activities. In the <i>Bhagavad-gītā</i> the Lord says:",
|
||||
"<i>na māṁ karmāṇi limpanti na me karma-phale spṛhā<br/> iti māṁ yo 'bhijānāti karmabhir na sa badhyate<br/> </i>(Bg.<i> 4.14</i>)",
|
||||
"The Lord is never affected by the activities which He apparently performs by His different incarnations and personalities, nor does He have any desire to achieve success by fruitive activities. The Lord is full by His different potencies of wealth, strength, fame, beauty, knowledge and renunciation, and thus He has no reason for physical exertion like the conditioned soul. Therefore an intelligent person who can distinguish between the transcendental activities of the Lord and those of the conditioned souls also is not bound by the reactions of activities. The Lord as Viṣṇu, Brahmā and Śiva conducts the three modes of material nature. From Viṣṇu is born Brahmā, and from Brahmā is born Śiva. Sometimes Brahmā is a separated part of Viṣṇu, and sometimes Brahmā is Viṣṇu Himself. Thus Brahmā creates the different species of life all over the universe, which means that the Lord creates the whole manifestation either Himself or through the agency of His authorized deputies."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,332 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 37,
|
||||
"reference": "SB 2.10.37-40",
|
||||
"devanagari": "प्रजापतीन्मनून्देवान् ऋषीन्पितृगणान्पृथक्\nसिद्धचारणगन्धर्वान्विद्याध्रासुरगुह्यकान्\nकिन्नराप्सरसो नागान्सर्पान्किम्पुरुषान्नरान्\nमाते᳙ रक्षः पिशाचांश्च प्रेतभूतविनायकान्\nकूष्माण्डोन्मादवेतालान्यातुधानान्ग्रहान् अपि\nखगान्मृगान्पशून्वृक्षान्गिरीन्नृप सरीसृपान्\nद्विविधाश्चतुर्विधा ये ऽन्ये जलस्थलनभौकसः\nकुशलाकुशला मिश्राः कर्मणां गतयस्त्व् इमाः",
|
||||
"transliteration": "prajā-patīn manūn devān\nṛṣīn pitṛ-gaṇān pṛthak\nsiddha-cāraṇa-gandharvān\nvidyādhrāsura-guhyakān\nkinnarāpsaraso nāgān\nsarpān kimpuruṣān narān\nmātè rakṣaḥ piśācāṁś ca\npreta-bhūta-vināyakān\nkūṣmāṇḍonmāda-vetālān\nyātudhānān grahān api\nkhagān mṛgān paśūn vṛkṣān\ngirīn nṛpa sarīsṛpān\ndvi-vidhāś catur-vidhā ye 'nye\njala-sthala-nabhaukasaḥ\nkuśalākuśalā miśrāḥ\nkarmaṇāṁ gatayas tv imāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prajā-patīn",
|
||||
"meanings": [
|
||||
"Brahmā and his sons like Dakṣa and others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manūn",
|
||||
"meanings": [
|
||||
"the periodical heads like Vaivasvata Manu, etc."
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devān",
|
||||
"meanings": [
|
||||
"like Indra, Candra, Varuṇa, etc."
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛṣīn",
|
||||
"meanings": [
|
||||
"like Bhṛgu, Vasiṣṭha, etc."
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitṛgaṇān",
|
||||
"meanings": [
|
||||
"the inhabitants of the Pitā planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛthak",
|
||||
"meanings": [
|
||||
"separately"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "siddha",
|
||||
"meanings": [
|
||||
"the inhabitants of the Siddha planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cāraṇa",
|
||||
"meanings": [
|
||||
"inhabitants of the Cāraṇa planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gandharvān",
|
||||
"meanings": [
|
||||
"inhabitants of the Gandharva planets"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidyādhra",
|
||||
"meanings": [
|
||||
"inhabitants of the same planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asura",
|
||||
"meanings": [
|
||||
"the atheists"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guhyakān",
|
||||
"meanings": [
|
||||
"the inhabitants of the Yakṣa planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kinnara",
|
||||
"meanings": [
|
||||
"the inhabitants of the Kinnara planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apsarasaḥ",
|
||||
"meanings": [
|
||||
"the beautiful angels of the Apsara planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāgān",
|
||||
"meanings": [
|
||||
"the inhabitants of the Nāgaloka (serpentine)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarpān",
|
||||
"meanings": [
|
||||
"inhabitants of the Sarpaloka (snakes)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kimpuruṣān",
|
||||
"meanings": [
|
||||
"monkey-shaped inhabitants of the Kimpuruṣa planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "narān",
|
||||
"meanings": [
|
||||
"inhabitants of the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mātṛ",
|
||||
"meanings": [
|
||||
"inhabitants of the Mātṛloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rakṣaḥ",
|
||||
"meanings": [
|
||||
"inhabitants of the demoniac planet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "piśācān",
|
||||
"meanings": [
|
||||
"inhabitants of the Piśācaloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "preta",
|
||||
"meanings": [
|
||||
"inhabitants of Pretaloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūta",
|
||||
"meanings": [
|
||||
"the evil spirits"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vināyakān",
|
||||
"meanings": [
|
||||
"the goblins"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kūṣmāṇḍa",
|
||||
"meanings": [
|
||||
"will o' the wisp"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "unmāda",
|
||||
"meanings": [
|
||||
"lunatics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vetālān",
|
||||
"meanings": [
|
||||
"the jinn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yātudhānān",
|
||||
"meanings": [
|
||||
"a particular type of evil spirit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "grahān",
|
||||
"meanings": [
|
||||
"the good and evil stars"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khagān",
|
||||
"meanings": [
|
||||
"the birds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛgān",
|
||||
"meanings": [
|
||||
"the forest animals"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśūn",
|
||||
"meanings": [
|
||||
"the household animals"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛkṣān",
|
||||
"meanings": [
|
||||
"the ghosts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "girīn",
|
||||
"meanings": [
|
||||
"the mountains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarīsṛpān",
|
||||
"meanings": [
|
||||
"reptiles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvi-vidhāḥ",
|
||||
"meanings": [
|
||||
"the moving and the standing living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catur-vidhāḥ",
|
||||
"meanings": [
|
||||
"living entities born in the embryo, in eggs, in perspiration and in seeds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anye",
|
||||
"meanings": [
|
||||
"all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jala",
|
||||
"meanings": [
|
||||
"water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthala",
|
||||
"meanings": [
|
||||
"land"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nabhaukasaḥ",
|
||||
"meanings": [
|
||||
"birds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuśala",
|
||||
"meanings": [
|
||||
"in happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akuśalāḥ",
|
||||
"meanings": [
|
||||
"in distress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "miśrāḥ",
|
||||
"meanings": [
|
||||
"in mixed happiness and distress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmaṇām",
|
||||
"meanings": [
|
||||
"according to one's own past deeds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatayaḥ",
|
||||
"meanings": [
|
||||
"as result of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imāḥ",
|
||||
"meanings": [
|
||||
"all of them."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, know from me that Brahmā and his sons, like Dakṣa, and the periodical heads like Vaivasvata Manu, etc., demigods like Indra, Candra, Varuṇa, etc., great sages like Bhṛgu, Vyāsa, Vasiṣṭha, etc., the inhabitants of the Pitṛloka, the inhabitants of the Siddhaloka, the Cāraṇas, Gandharvas, Vidyādharas, Asuras, Yakṣas, Kinnaras, Angels, the serpentines, the monkey-shaped Kimpuruṣas , the human beings, the inhabitants of Mātṛloka, the demons, Piśācas, ghosts, spirits, lunatics, evil spirits, good and evil stars, the goblins, the animals in the forest, the birds, the household animals, the reptiles, the mountains, the moving and standing living entities, the living entities who are born in embryos, in eggs, in perspiration and in seeds, and all others who may be in the water, land and sky, who may be in happiness or in distress or in mixed happiness and distress, according to past deeds, are all created by the Supreme Lord.</b>",
|
||||
"purport": [
|
||||
"The varieties of living entities are mentioned in this list, and, with no exception from the highest topmost planet down to the lowest planet of the universe, all of them in different species of life are created by the Almighty Father Viṣṇu, and therefore no one is independent of the Supreme Personality of Godhead. In the <i>Bhagavad-gītā </i>the Lord therefore claims all living entities as His offsprings in the following verse:",
|
||||
"<i>sarva-yoniṣu kaunteya mūrtayaḥ sambhavanti yāḥ<br/> tāsāṁ brahma mahad yonir ahaṁ bīja-pradaḥ pitā<br/> </i>(Bg. <i>14.4</i>)",
|
||||
"The material nature is compared to the mother. Although every living being is seen to be coming out of the mother's body, still it is a fact that the mother is not the ultimate cause of such a birth. The father is the ultimate cause of birth. Without the father's seed, no mother can give birth to a child. Therefore the living beings that are within the innumerable universes in different varieties of forms and position are all born out of the seeds of the Almighty Father, Personality of Godhead, and only to the man with a poor fund of knowledge does it appear that they are born out of the material nature. Being under the material energy of the Supreme Lord, all living entities beginning from Brahmā down to the insignificant ant are manifested in different bodies according to their past deeds.",
|
||||
"The material nature is one of the energies of the Lord (Bg. 7.4). The material nature is inferior in comparison to the living entities, the superior nature. The superior nature and inferior nature of the Lord combined together to manifest the whole universal affairs.",
|
||||
"Some of the living entities are relatively happy and in better conditions of life, whereas others are in distressed conditions of life. But factually none of them are actually happy in the material conditional life. No one can be happy in prison life, although one is a first-class prisoner and the other is a third-class prisoner. The intelligent person should not try to be promoted from third-class prison life to first-class prison life, but should try to be released from the prison altogether. One may be promoted to first-class prisoner, but the same first-class prisoner is again degraded to a third-class prisoner in the next term. One should try to be free from prison life and go back to home, back to Godhead. That is the real goal for all types of living entities."
|
||||
],
|
||||
"verse_end": 40
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 41,
|
||||
"reference": "SB 2.10.41",
|
||||
"devanagari": "सत्त्वं रजस्तम इति तिस्रः सुरनृनारकाः\nतत्राप्य् एकैकशो राजन्भिद्यन्ते गतयस्त्रिधा\nयदैकैकतरो ऽन्याभ्यां स्वभाव उपहन्यते",
|
||||
"transliteration": "sattvaṁ rajas tama iti\ntisraḥ suranṛnārakāḥ\ntatrāpy ekaikaśo rājan\nbhidyante gatayas tridhā\nyadaikaikataro 'nyābhyāṁ\nsva-bhāva upahanyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sattvam",
|
||||
"meanings": [
|
||||
"the mode of goodness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rajaḥ",
|
||||
"meanings": [
|
||||
"the mode of passion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamaḥ",
|
||||
"meanings": [
|
||||
"the mode of darkness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tisraḥ",
|
||||
"meanings": [
|
||||
"trio"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sura",
|
||||
"meanings": [
|
||||
"demigod"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛ",
|
||||
"meanings": [
|
||||
"human being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nārakāḥ",
|
||||
"meanings": [
|
||||
"one who is suffering hellish conditions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra api",
|
||||
"meanings": [
|
||||
"even there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaikaśaḥ",
|
||||
"meanings": [
|
||||
"another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhidyante",
|
||||
"meanings": [
|
||||
"divide into"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatayaḥ",
|
||||
"meanings": [
|
||||
"movements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tridhā",
|
||||
"meanings": [
|
||||
"three"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadā",
|
||||
"meanings": [
|
||||
"at that time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaikataraḥ",
|
||||
"meanings": [
|
||||
"one in relation with another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyābhyām",
|
||||
"meanings": [
|
||||
"from the other"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-bhāvaḥ",
|
||||
"meanings": [
|
||||
"habit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upahanyate",
|
||||
"meanings": [
|
||||
"develops."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>According to the different modes of material nature—the mode of goodness, the mode of passion and the mode of darkness—there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.</b>",
|
||||
"purport": [
|
||||
"The living entities individually are being conducted by a particular mode of nature, but at the same time there is every chance of being influenced by the other two. Generally, all conditioned souls in the material encagement are influenced by the mode of passion because every one of them is trying to lord it over the material nature to fulfill individual desire. But in spite of the individual mode of passion, there is always the chance of being influenced by other modes of nature by association. If one is in good association he can develop the modes of goodness, and if he is in bad association he may develop the modes of darkness or ignorance. Nothing is stereotyped. One can change his habit by good or bad association, and one has to become intelligent enough to discriminate between good and bad. The best association is the service of the devotees of the Lord, and by that association one can become the highest qualified man by the grace of pure devotees of the Lord. As we have already seen in the life of Śrīla Nārada Muni, he became the topmost devotee of the Lord simply by the association of pure devotees of the Lord. By birth he was the son of a maidservant and had no knowledge of his father and no academic education, even of the lowest status. But simply by associating with the devotees and by eating the remnants of their foodstuff, he gradually developed the transcendental qualities of the devotees. By such association, his taste for chanting and hearing the transcendental glories of the Lord became prominent, and because the glories of the Lord are nondifferent from the Lord, he got direct association with the Lord by means of sound representation. Similarly, there is the life of Ajāmila (Sixth Canto), who was the son of a <i>brāhmaṇa</i> and was educated and trained properly in the discharge of the duties of a <i>brāhmaṇa</i> but in spite of all this, because he contacted the bad association of a prostitute, was put into the path of the lowest quality of <i>caṇḍāla</i>, or the last position of human beings. Therefore the <i>Bhāgavatam</i> recommends always the association of the <i>mahat</i>, or the great soul, for opening the gate of salvation. And to associate with persons engaged in lording it over the material world means to enter into the darkest region of hell. One should try to raise himself by the association of the great soul, and that is the way of perfection of life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,89 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 42,
|
||||
"reference": "SB 2.10.42",
|
||||
"devanagari": "स एवेदं जगद्धाता भगवान्धर्मरूपधृक्\nपुष्णाति स्थापयन्विश्वं तिर्यङ्नरसुरादिभिः",
|
||||
"transliteration": "sa evedaṁ jagad-dhātā\nbhagavān dharma-rūpa-dhṛk\npuṣṇāti sthāpayan viśvaṁ\ntiryaṅ-nara-surādibhiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagat-dhātā",
|
||||
"meanings": [
|
||||
"the maintainer of the entire universe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharma-rūpa-dhṛk",
|
||||
"meanings": [
|
||||
"assuming the form of religious principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṣṇāti",
|
||||
"meanings": [
|
||||
"maintains"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthāpayan",
|
||||
"meanings": [
|
||||
"after establishing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvam",
|
||||
"meanings": [
|
||||
"the universes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tiryak",
|
||||
"meanings": [
|
||||
"living entities lower than the human beings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nara",
|
||||
"meanings": [
|
||||
"the human beings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sura-ādibhiḥ",
|
||||
"meanings": [
|
||||
"by the demigodly incarnations."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>He, the Personality of Godhead, as maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, nonhumans and the demigods.</b>",
|
||||
"purport": [
|
||||
"The Supreme Personality of Godhead Viṣṇu incarnates Himself in different societies of living entities to reclaim them from the clutches of illusion, and such activities of the Lord are not limited only to the human society. He incarnates Himself even as a fish, hog, tree and many other forms, but less intelligent persons who have no knowledge of Him deride Him even if He is in the human society as a human being. The Lord therefore says in the <i>Bhagavad-gītā</i>:",
|
||||
"<i>avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam<br/> paraṁ bhāvam ajānanto mama bhūta-maheśvaram<br/> </i>(Bg. <i>9.11</i>)",
|
||||
"As we have already discussed in the previous verses, it is concluded that the Lord is never a product of the material creation. His transcendental position is always unchanged. He is the eternal form of knowledge and bliss, and He executes His almighty will by His different energies. As such He is never the subject of reaction for all His acts. He is transcendental to all such conceptions of action and reactions. Even if He is visible in the material world, the exhibition is only of His internal energy, for He is above the good and bad conceptions of this material world. In the material world the fish or the hog may be considered lower than the man, but when the Lord appears as a fish or hog, He is neither of them in the material conception. It is His causeless mercy that He appears in every society or species of life, but He is never to be considered one of them. Conceptions of the material world such as good and bad, lower and upper, important and insignificant are estimations of the material energy, and the Supreme Lord is transcendental to all such conceptions. The word <i>paraṁ bhāvam,</i> or transcendental nature, can never be compared with the material conception. We should not forget that the potencies of the Almighty Lord are always the same and do not decrease because the Lord assumes the form of a lower animal. There is no difference between Lord Śrī Rāma, Lord Śrī Kṛṣṇa or His incarnations of fish and hogs. He is all-pervading and simultaneously localized at any and every place. But the foolish person with a poor fund of knowledge, for want of that <i>paraṁ bhāvam</i> of the Lord, cannot understand how the Supreme Lord can take the form of a man or a fish. Everything is compared to its own standard of knowledge, as the frog in the well considers the sea to be one like the well. The frog in the well cannot even think of the sea, and when such a frog is informed of the greatness of the sea it takes the conception of the sea as a little greater than the well. As such, one who is foolish in the transcendental science of the Lord will find it difficult to understand how Lord Viṣṇu can equally manifest Himself in every society of living entities."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,102 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 43,
|
||||
"reference": "SB 2.10.43",
|
||||
"devanagari": "ततः कालाग्निरुद्रात्मा यत्सृष्टम् इदम् आत्मनः\nसन्नियच्छति तत्काले घनानीकम् इवानिलः",
|
||||
"transliteration": "tataḥ kālāgni-rudrātmā\nyat sṛṣṭam idam ātmanaḥ\nsanniyacchati tat kāle\nghanānīkam ivānilaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter at the end"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāla",
|
||||
"meanings": [
|
||||
"destruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agni",
|
||||
"meanings": [
|
||||
"fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rudra-ātmā",
|
||||
"meanings": [
|
||||
"in the form of Rudra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"whatever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sṛṣṭam",
|
||||
"meanings": [
|
||||
"created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"all these"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"of His own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sam",
|
||||
"meanings": [
|
||||
"completely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niyacchati",
|
||||
"meanings": [
|
||||
"annihilates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat kāle",
|
||||
"meanings": [
|
||||
"at the end of the millennium"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghana-anīkam",
|
||||
"meanings": [
|
||||
"bunches of clouds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iva",
|
||||
"meanings": [
|
||||
"like that of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anilaḥ",
|
||||
"meanings": [
|
||||
"air."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds.</b>",
|
||||
"purport": [
|
||||
"This creation is very appropriately compared to the clouds. The clouds are created or situated in the sky, and when they are displaced they remain in the same sky without manifestation. Similarly, the whole creation is made by the Supreme Personality of God in His form of Brahmā, it is maintained by Him in the form of Viṣṇu, and it is destroyed by Him in the form of Rudra or Śiva, all in due course. This creation, maintenance and destruction are nicely explained in the <i>Bhagavad-gītā</i> as follows:",
|
||||
"<i>bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate<br/> rātryāgame 'vaśaḥ pārtha prabhavaty aharāgame</i>",
|
||||
"<i>paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ<br/> yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati<br/> </i>(Bg. <i>8.19-20</i>)",
|
||||
"The nature of the material world is that it is first created very nicely, develops very nicely, stays for a great number of years (even beyond the calculation of the greatest mathematician), but after that it is again destroyed during the night of Brahmā without any resistance, and again at the end of the night of Brahmā the same is again manifested as creation to follow the same principles of maintenance and destruction. The foolish conditioned soul who has taken this temporary world as a permanent settlement has to learn intelligently why such creation and destruction take place. The fruitive actors in the material world are very enthusiastic in the creation of big enterprises, big houses, big empires, big industries and so many big, big things out of the energy and ingredients supplied by the material agent of the Supreme Lord. With such resources, and at the cost of valuable energy, the conditioned soul creates, satisfies his whims, but unwillingly has to depart from all his creations and enter into another phase of life to create again and again. And to give hope to such foolish conditioned souls who waste their energy in this temporary material world, the Lord gives information that there is another nature which is eternally existent without being occasionally created or destroyed, and the conditioned soul can understand what he should do and how his valuable energy may be utilized. Instead of wasting his energy in matter, which is sure to be destroyed in due course by the supreme will, he (the conditioned soul) should utilize his energy in devotional service of the Lord so that he can be transferred to the other, eternal nature where there is no birth, no death, no creation, no destruction, but permanent life instead, full of knowledge and unlimited bliss. This temporary creation is thus exhibited and destroyed just to give information to the conditioned soul who is attached to temporary things. It is meant also to give him a chance for self-realization, and not for sense gratification, which is the prime aim of all fruitive actors."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,95 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 44,
|
||||
"reference": "SB 2.10.44",
|
||||
"devanagari": "इत्थम्भावेन कथितो भगवान्भगवत्तमः\nनेत्थम्भावेन हि परं द्रष्टुम् अर्हन्ति सूरयः",
|
||||
"transliteration": "itthambhāvena kathito\nbhagavān bhagavattamaḥ\nnetthambhāvena hi paraṁ\ndraṣṭum arhanti sūrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ittham",
|
||||
"meanings": [
|
||||
"in these features"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāvena",
|
||||
"meanings": [
|
||||
"matter of creation and destruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kathitaḥ",
|
||||
"meanings": [
|
||||
"described"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavattamaḥ",
|
||||
"meanings": [
|
||||
"by the great transcendentalists"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ittham",
|
||||
"meanings": [
|
||||
"in this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāvena",
|
||||
"meanings": [
|
||||
"features"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"only"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param",
|
||||
"meanings": [
|
||||
"most glorious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "draṣṭum",
|
||||
"meanings": [
|
||||
"to see"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhanti",
|
||||
"meanings": [
|
||||
"deserve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūrayaḥ",
|
||||
"meanings": [
|
||||
"great devotees."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.</b>",
|
||||
"purport": [
|
||||
"The Lord is not only creator and destroyer of the material manifestations of His different energies. He is more than simple creator and destroyer, for there is His feature of <i>ānanda,</i> or His pleasure feature. This pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord, called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramātmā, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (<i>ānanda</i>) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuṇṭha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors. The pure devotees of the Lord thus undergo a practice of that devotional service of the Lord during the manifestation of the creation and take full advantage of the manifestation by qualifying themselves to enter into the kingdom of God. The <i>Bhagavad-gītā</i> confirms this:",
|
||||
"<i>bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ<br/> tato māṁ tattvato jñātvā viśate tad anantaram.<br/> </i>(Bg. <i>18.55</i>)",
|
||||
"By development of pure devotional service one can know factually the Lord as He is and thus become trained in the bona fide service of the Lord and be allowed to enter into the direct association of the Lord in so many capacities. And the highest glorious association with the Lord is made possible in the planet of Goloka Vṛndāvana, where Lord Kṛṣṇa enjoys Himself with the<i> gopīs</i> and His favorite animals, the <i>surabhi</i> cows. Description of this transcendental land of Kṛṣṇa is given in the <i>Brahma-saṁhitā</i>, considered by Lord Śrī Caitanya to be the most authentic literature in this connection."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,94 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 45,
|
||||
"reference": "SB 2.10.45",
|
||||
"devanagari": "नास्य कर्मणि जन्मादौ परस्यानुविधीयते\nकर्तृत्वप्रतिषेधार्थं माययारोपितं हि तत्",
|
||||
"transliteration": "nāsya karmaṇi janmādau\nparasyānuvidhīyate\nkartṛtva-pratiṣedhārthaṁ\nmāyayāropitaṁ hi tat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"never"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya",
|
||||
"meanings": [
|
||||
"of the creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmaṇi",
|
||||
"meanings": [
|
||||
"in the matter of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma-ādau",
|
||||
"meanings": [
|
||||
"creation and destruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parasya",
|
||||
"meanings": [
|
||||
"of the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvidhīyate",
|
||||
"meanings": [
|
||||
"it is so described"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kartṛtva",
|
||||
"meanings": [
|
||||
"engineering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiṣedha-artham",
|
||||
"meanings": [
|
||||
"counteract"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyayā",
|
||||
"meanings": [
|
||||
"by the external energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āropitam",
|
||||
"meanings": [
|
||||
"is manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"for"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"the creator."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.</b>",
|
||||
"purport": [
|
||||
"The Vedic direction for creation, maintenance and destruction of the material world is this: <i>\"yato vā imāni bhūtāni jāyante yena jātāni jīvanti yat prayanty abhisaṁviśanti,\" </i>i.e. everything is created by Brahman, and after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that material nature is the ultimate cause of all manifestations of the material world. This view is refuted by all Vedic literature. The <i>Vedānta</i> philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and <i>Śrīmad-Bhāgavatam,</i> the natural commentation on the <i>Vedānta</i> philosophy, says, \"<i>janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ</i>,\" etc.",
|
||||
"Inert matter is potential energy undoubtedly by interactions, but it has no initiative of its own. <i>Śrīmad-Bhāgavatam</i> therefore comments on the aphorism of <i>janmādyasya</i> as <i>abhijñaḥ</i> and <i>svarāṭ</i>, i.e. the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent. Therefore inert matter cannot be the ultimate cause of the creation, maintenance and destruction of the material world. Superficially it appears that the material nature is the cause of creation, maintenance and destruction, but material nature is set into motion for creation by the supreme conscious being, the Personality of Godhead. He is the background of all creation, maintenance and destruction, and this is confirmed in the <i>Bhagavad-gītā</i>:",
|
||||
"<i>mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram<br/> hetunānena kaunteya jagad viparivartate.<br/> </i>(Bg. <i>9.10</i>)",
|
||||
"The material nature is one of the energies of the Lord, and she can work under the direction of the Lord (<i>adhyakṣeṇa</i>). When the Lord throws His transcendental glance over the material nature, then only can the material nature act, as the father contacts the mother, and then the mother is able to conceive a child. The material nature therefore produces the moving and standing manifestations of the material world after being contacted by the supreme father, and not independently. Therefore although it appears, to the layman, that the mother gives birth to the child, the experienced man knows that the father gives birth to the child. To consider material nature as the cause of creation, maintenance, etc., is called the \"logic of nipples on the neck of the goat.\" The <i>Caitanya-caritāmṛta</i> by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī describes this logic of <i>ajagalastana</i> as follows (as explained by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja): \"The material nature, as the material cause, is known as <i>pradhāna</i>, and as efficient cause is known as <i>māyā</i>. But being inert matter, it is not the remote cause of creation.\" Kavirāja Gosvāmī states as follows:",
|
||||
"<i>ataeva kṛṣṇa mul, jagat karan<br/> prakṛti karan jaiche ajagalastan<br/> </i>(<i>C.c., Ādi 5.61</i>)",
|
||||
"Because the Kāraṇārṇavaśāyī Viṣṇu is a plenary expansion of Kṛṣṇa, it is He who electrifies the matter to be in motion. The example of electrification is quite appropriate. A piece of iron is certainly not fire, but when the iron is made red-hot, certainly it has the quality of fire through its burning capacity. Matter is compared with the piece of iron, and it is electrified or made red-hot by the glance or manipulation of the supreme consciousness of Viṣṇu. By such electrification only does the energy of matter become displayed by various actions and reactions. Therefore the inert matter is neither efficient nor is it the material cause of the cosmic manifestation. Śrī Kapiladeva has said:",
|
||||
"<i>yatholmukād visphuliṅgād dhūmād vāpi svasambhavāt<br/> apy ātma-tvenābhimatād yathāgniḥ pṛthag ulmukāt<br/> </i>(<i>Bhāg. 3.28.40</i>)",
|
||||
"The original fire, its flame, its sparks, and its smoke are all one, as fire is still fire yet is different from the flame, flame is different from sparks, and sparks are different from the smoke. In every one of them, namely in the flames, in the sparks and in the smoke, the integrity of fire is present, and still all of them and each and every one of them are differently situated with different positions. The cosmic manifestation is compared to the smoke (when the smoke passes over the sky so many forms appear resembling many known and unknown manifestations), the sparks are compared to living entities, and the flames are compared to material nature, <i>pradhāna</i>. One must know that each and every one of them is effective simply by being empowered by the quality of fire (original). Therefore every one of them, namely the material nature, the cosmic manifestation and the living entities, are all but different energies of the Lord (fire). Therefore those who accept the material nature as the original cause (<i>prakṛti</i>, the cause of creation according to Sāṅkhya philosophy) of cosmic manifestation are not correct in their conclusion. The material nature has no separate existence without the Lord. Therefore, setting aside the Supreme Lord as the cause of all causes is the logic of <i>ajagalastan</i>, or trying to milk the nipples on the neck of the goat. The nipples on the neck of a goat may seem like sources of milk, but it will be foolish to try to get milk from such nipples."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 46,
|
||||
"reference": "SB 2.10.46",
|
||||
"devanagari": "अयं तु ब्रह्मणः कल्पः सविकल्प उदाहृतः\nविधिः साधारणो यत्र सर्गाः प्राकृतवैकृताः",
|
||||
"transliteration": "ayaṁ tu brahmaṇaḥ kalpaḥ\nsa-vikalpa udāhṛtaḥ\nvidhiḥ sādhāraṇo yatra\nsargāḥ prākṛta-vaikṛtāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this process of creation and annihilation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"but"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmaṇaḥ",
|
||||
"meanings": [
|
||||
"of Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpaḥ",
|
||||
"meanings": [
|
||||
"his one day"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-vikalpaḥ",
|
||||
"meanings": [
|
||||
"along with the duration of the universes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udāhṛtaḥ",
|
||||
"meanings": [
|
||||
"exemplified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhiḥ",
|
||||
"meanings": [
|
||||
"regulative principles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhāraṇaḥ",
|
||||
"meanings": [
|
||||
"in summary"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sargāḥ",
|
||||
"meanings": [
|
||||
"creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prākṛta",
|
||||
"meanings": [
|
||||
"in the matter of material nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaikṛtāḥ",
|
||||
"meanings": [
|
||||
"disbursement."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>This process of creation and annihilation described herein is in summary the regulative principle during the duration of Brahmā's one day, as well as the creation of mahat in which the material nature is dispersed.</b>",
|
||||
"purport": [
|
||||
"There are three different types of creation, called<i> mahākalpa, vikalpa</i> and <i>kalpa</i>. In the <i>mahākalpa </i>the Lord assumes the first incarnation of Puruṣa as Kāraṇodakaśāyī Viṣṇu with all the potencies of <i>mahat-tattva</i> and the sixteen principles of creative matter and instruments. The creative instruments are eleven, and the ingredients are five, and all of them are products of <i>mahat</i> or materialistic ego, and these creations by the Lord in His feature of Kāraṇodakaśāyī Visnu are called <i>mahākalpa</i>. Creation of Brahmā and dispersion of the material ingredients are called <i>vikalpa</i>, and creation by Brahmā in each day of his life is called <i>kalpa</i>. Therefore each day of Brahmā is called a <i>kalpa</i>, and there are thirty <i>kalpas</i> in terms of Brahmā's days, which is also confirmed in the <i>Bhagavad-gītā </i>as follows:",
|
||||
"<i>sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ<br/> rātiṁ yuga-sahasrāntāṁ te 'horātravido janāḥ<br/> </i>(Bg.<i> 8.17</i>)",
|
||||
"In the upper planetary system the duration of one complete day and night is equal to one complete year of this earth. This is accepted even by the modern scientist and testified by the astronauts. Similarly, in the region of still higher planetary systems, the duration of day and night is still greater than in the heavenly planets. The four <i>yugas</i> are calculated in terms of the heavenly calendars and accordingly are twelve thousand years in terms of the heavenly planets. This is called <i>divya-yuga</i>, and one thousand <i>divya-yugas</i> make one day of Brahmā. Creation during the day of Brahmā is called<i> kalpa</i>, and creation of Brahmā is called <i>vikalpa</i>, and when <i>vikalpas</i> are made possible by the breathing of Mahā-Viṣṇu they are called <i>mahākalpa</i>. There are regular and systematic cycles of these <i>mahākalpas</i>, <i>vikalpas</i> and <i>kalpas</i>, and in answer to Mahārāja Parīkṣit's question about them, Śukadeva Gosvāmī answered in the Prabhāsa-khaṇḍa of the <i>Skanda Purāṇa</i>, and they are as follows:",
|
||||
"<i>prathamaḥ śvetakalpas tu dvitīyo nīlalohitaḥ<br/> vāmadevas tṛtīyas tu tato gāthāntaroparaḥ</i>",
|
||||
"<i>saptaviṁśo 'tha vairājo gaurīkalpas tathāparaḥ<br/> māheśvaras tathā proktas tripuro yatra ghātitaḥ<br/> pitṛkalpas tathā cānte yaḥ kuhur brahmaṇaḥ smṛtāḥ</i>",
|
||||
"Therefore the thirty <i>kalpas</i> of Brahmā are: 1. Śvetakalpa, 2. Nīlalohita, 3. Vāmadeva, 4. Gāthāntara, 5. Raurava, 6. Prāṇa, 7. Bṛhatkalpa, 8. Kandarpa, 9. Savyotha, 10. Īśāna, 11. Dhyāna, 12. Sārasvata, 13. Udāna, 14.Garuḍa, 15. Kaurma, 16. Nārasiṁha, 17. Samādhi, 18. Āgneya, 19. Viṣṇuja, 20. Saura, 21. Somakalpa, 22. Bhāvana, 23. Supuma, 24. Vaikuṇṭha, 25. Arciṣa, 26. Vallīkalpa, 27. Vairāja, 28. Gaurīkalpa, 29. Māheśvara, 30. Paitṛkalpa.",
|
||||
"These are Brahmā's days only, and he has to live months and years up to one hundred, so we can just imagine how many creations there are in <i>kalpas</i> only. Then again there are <i>vikalpas</i> which are generated by the breathing of Mahā-Viṣṇu, as is stated in the <i>Brahma-saṁhitā</i> (<i>yasyaika-niśvasita-kālam athāvalambya jīvanti lomavilajā jagadaṇḍa-nāthāḥ</i>). The Brahmās live only during the breathing period of Mahā-Viṣṇu. So the exhaling and inhaling of Viṣṇu are <i>mahākalpas,</i> and all these are due to the Supreme Personality of Godhead, for no one else is the master of all creations."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 47,
|
||||
"reference": "SB 2.10.47",
|
||||
"devanagari": "परिमाणं च कालस्य कल्पलक्षणविग्रहम्\nयथा पुरस्ताद्व्याख्यास्ये पाद्मं कल्पम् अथो शृणु",
|
||||
"transliteration": "parimāṇaṁ ca kālasya\nkalpa-lakṣaṇa-vigraham\nyathā purastād vyākhyāsye\npādmaṁ kalpam atho śṛṇu",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "parimāṇam",
|
||||
"meanings": [
|
||||
"measurement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kālasya",
|
||||
"meanings": [
|
||||
"of time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpa",
|
||||
"meanings": [
|
||||
"day of Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lakṣaṇā",
|
||||
"meanings": [
|
||||
"symptoms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vigraham",
|
||||
"meanings": [
|
||||
"form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as much as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purastāt",
|
||||
"meanings": [
|
||||
"hereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyākhyāsye",
|
||||
"meanings": [
|
||||
"shall be explained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pādmam",
|
||||
"meanings": [
|
||||
"by the name Pādma"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpam",
|
||||
"meanings": [
|
||||
"duration of day"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atho",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇu",
|
||||
"meanings": [
|
||||
"just hear."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O King, I shall in due course explain the measurement of time in its gross and subtle features with specific symptoms of each of them, but for the present let me explain unto you the Pādma-kalpa.</b>",
|
||||
"purport": [
|
||||
"The present duration of a <i>kalpa</i> of Brahmā is called Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by <i>ācāryas</i> like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākur in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 48,
|
||||
"reference": "SB 2.10.48",
|
||||
"devanagari": "शौनक उवाच\nयदाह नो भवान्सूत क्षत्ता भागवतोत्तमः\nचचार तीर्थानि भुवस्त्यक्त्वा बन्धून्सुदुस्त्यजान्",
|
||||
"transliteration": "śaunaka uvāca\nyadāha no bhavān sūta\nkṣattā bhāgavatottamaḥ\ncacāra tīrthāni bhuvas\ntyaktvā bandhūn su-dustyajān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śaunakaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śaunaka Muni said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"you said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"unto us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūta",
|
||||
"meanings": [
|
||||
"O Sūta"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣattā",
|
||||
"meanings": [
|
||||
"Vidura"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavata-uttamaḥ",
|
||||
"meanings": [
|
||||
"one of the topmost devotees of the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cacāra",
|
||||
"meanings": [
|
||||
"practiced"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tīrthāni",
|
||||
"meanings": [
|
||||
"places of pilgrimage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvaḥ",
|
||||
"meanings": [
|
||||
"on the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyaktvā",
|
||||
"meanings": [
|
||||
"leaving aside"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bandhūn",
|
||||
"meanings": [
|
||||
"all relatives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-dustyajān",
|
||||
"meanings": [
|
||||
"very difficult to give up."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śaunaka Ṛṣi, after hearing all about the creation, inquired from Sūta Gosvāmī about Vidura, as Sūta Gosvāmī previously informed him how Vidura left home, leaving aside all relatives who were very difficult to leave.</b>",
|
||||
"purport": [
|
||||
"The Ṛṣis headed by Śaunaka were more anxious to know about Vidura, who met Maitreya Ṛṣi while traveling in the pilgrimage sites of the world."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,190 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 49,
|
||||
"reference": "SB 2.10.49-50",
|
||||
"devanagari": "क्षत्तुः कौशारवेस्तस्य संवादो ऽध्यात्मसंश्रितः\nयद्वा स भगवांस्तस्मै पृष्टस्तत्त्वम् उवाच ह\nब्रूहि नस्तद् इदं सौम्य विदुरस्य विचेष्टितम्\nबन्धुत्यागनिमित्तं च यथैवागतवान्पुनः",
|
||||
"transliteration": "kṣattuḥ kauśāraves tasya\nsaṁvādo 'dhyātma-saṁśritaḥ\nyad vā sa bhagavāṁs tasmai\npṛṣṭas tattvam uvāca ha\nbrūhi nas tad idaṁ saumya\nvidurasya viceṣṭitam\nbandhu-tyāga-nimittaṁ ca\nyathaivāgatavān punaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kṣattuḥ",
|
||||
"meanings": [
|
||||
"of Vidura"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kauśāraveḥ",
|
||||
"meanings": [
|
||||
"as that of Maitreya"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"their"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁvādaḥ",
|
||||
"meanings": [
|
||||
"news"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhyātma",
|
||||
"meanings": [
|
||||
"in the matter of transcendental knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁśritaḥ",
|
||||
"meanings": [
|
||||
"full of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"anything else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"his grace"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭaḥ",
|
||||
"meanings": [
|
||||
"inquired"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tattvam",
|
||||
"meanings": [
|
||||
"the truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"answered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ha",
|
||||
"meanings": [
|
||||
"in the past"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brūhi",
|
||||
"meanings": [
|
||||
"please tell"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"unto us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"those matters"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"here"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saumya",
|
||||
"meanings": [
|
||||
"O gentle one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidurasya",
|
||||
"meanings": [
|
||||
"of Vidura"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viceṣṭitam",
|
||||
"meanings": [
|
||||
"activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bandhu-tyāga",
|
||||
"meanings": [
|
||||
"renouncing the friends"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nimittam",
|
||||
"meanings": [
|
||||
"cause of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āgatavān",
|
||||
"meanings": [
|
||||
"came back"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again (at home)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śaunaka Ṛṣi said:</b><b> Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know what was the reason for Vidura's giving up the connection of family members, and why he again came home, and please also let us know the activities of Vidura while he was in the places of pilgrimage.</b>",
|
||||
"purport": [
|
||||
"Śrī Sūta Gosvāmī was narrating the topics of creation and destruction of the material world, but it appears that the <i>ṛṣis</i> headed by Śaunaka were more inclined to hear of transcendental subjects which are on a higher level than the physical. There are two classes of men, namely those too much addicted to the gross body and the material world, and the others, on the higher level, who are interested more in transcendental knowledge. <i>Śrīmad-Bhāgavatam</i> gives facility to everyone, both to the materialist and the transcendentalist. And by hearing <i>Śrīmad-Bhāgavatam</i>, in the matter of the Lord's glorious activities both in the material world and in the transcendental world, men can derive equal benefit. The materialists are more interested in the physical laws, how they are acting, and they see wonders in those physical glamours. Sometimes, due to physical glamours, they forget the glories of the Lord. They should know definitely that physical activities and their wonders are all initiated by the Lord. The rose flower in the garden gradually takes its shape and color to become beautiful and sweet not by a blind physical law, although it appears like that. Behind that physical law there is the direction of the complete consciousness of the Supreme Lord, otherwise things cannot take shape so systematically. The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without intelligence behind the beauty? This sort of conclusion is due to a poor fund of knowledge. One must know from the above description of creation and annihilation that the supreme consciousness is so omnipresent that it can take care of everything with perfect attention. That is the fact of the omnipresence of the Supreme Lord. There are persons, however, still more foolish than the gross materialists, who claim to be transcendentalists, and they claim to have such supreme all-pervading consciousness, but offer no proof. Such foolish persons cannot know what is going on behind the next wall, yet they are falsely proud of possessing the cosmic all-pervading consciousness of the Supreme Person. For them also, hearing of <i>Śrīmad-Bhāgavatam</i> is a great help to open their eyes that by simply claiming supreme consciousness one does not become so, but actually one has to prove in the physical world that he has such supreme consciousness. The <i>ṛṣis</i> of Naimiṣāraṇya, however, were above the gross materialists and the false transcendentalists, and thus they are always anxious to know the real truth in transcendental matters, as they are discussed by authorities."
|
||||
],
|
||||
"verse_end": 50
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 2,
|
||||
"chapter": 10,
|
||||
"verse": 51,
|
||||
"reference": "SB 2.10.51",
|
||||
"devanagari": "सूत उवाच\nराज्ञा परीक्षिता पृष्टो यद् अवोचन्महामुनिः\nतद्वो ऽभिधास्ये शृणुत राज्ञः प्रश्नानुसारतः",
|
||||
"transliteration": "sūta uvāca\nrājñā parīkṣitā pṛṣṭo\nyad avocan mahā-muniḥ\ntad vo 'bhidhāsye śṛṇuta\nrājñaḥ praśnānusārataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī sūtaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Sūta Gosvāmī replied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājñā",
|
||||
"meanings": [
|
||||
"by the King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parīkṣitā",
|
||||
"meanings": [
|
||||
"by Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pṛṣṭaḥ",
|
||||
"meanings": [
|
||||
"as asked"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avocat",
|
||||
"meanings": [
|
||||
"spoke"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-muniḥ",
|
||||
"meanings": [
|
||||
"the great sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that very thing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaḥ",
|
||||
"meanings": [
|
||||
"unto you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhidhāsye",
|
||||
"meanings": [
|
||||
"I shall explain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇuta",
|
||||
"meanings": [
|
||||
"please hear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājñaḥ",
|
||||
"meanings": [
|
||||
"by the King"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praśna",
|
||||
"meanings": [
|
||||
"question"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anusārataḥ",
|
||||
"meanings": [
|
||||
"in accordance with."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects which were explained by the great sage in answer to King Parīkṣit's inquiries. Please hear them attentively.</b>",
|
||||
"purport": [
|
||||
"Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgement of the court without taking much trouble to establish his case. This is called the <i>paramparā</i> system, and learned authorities follow it without manufacturing rubbish interpretations.",
|
||||
"<i>īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ<br/> anādir ādir govindaḥ sarva-kāraṇa-kāraṇam </i>[<i>5.1</i>]",
|
||||
"Let us all obey the Supreme Lord whose hand is in everything, without exception."
|
||||
]
|
||||
}
|
||||
Reference in New Issue
Block a user