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gosangam
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{
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"book_title": "Śrīmad-Bhāgavatam",
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"canto": 10,
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"chapter": 1,
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"verse": 1,
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"reference": "SB 10.1.1",
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"devanagari": "श्रीराजोवाच\nकथितो वंशविस्तारो भवता सोमसूर्ययोः\nराज्ञां चोभयवंश्यानां चरितं परमाद्भुतम्",
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"transliteration": "śrī-rājovāca\nkathito vaṁśa-vistāro\nbhavatā soma-sūryayoḥ\nrājñāṁ cobhaya-vaṁśyānāṁ\ncaritaṁ paramādbhutam",
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"synonyms": [
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{
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"word": "śrī-rājā uvāca",
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"meanings": [
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"King Parīkṣit said"
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]
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},
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{
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"word": "kathitaḥ",
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"meanings": [
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"has already been described"
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]
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},
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{
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"word": "vaṁśa-vistāraḥ",
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"meanings": [
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"a broad description of the dynasties"
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]
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},
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{
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"word": "bhavatā",
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"meanings": [
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"by Your Lordship"
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]
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},
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{
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"word": "soma-sūryayoḥ",
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"meanings": [
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"of the moon-god and the sun-god"
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]
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},
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{
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"word": "rājñām",
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"meanings": [
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"of the kings"
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]
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},
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{
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"word": "ca",
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"meanings": [
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"and"
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]
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},
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{
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"word": "ubhaya",
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"meanings": [
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"both"
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]
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},
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{
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"word": "vaṁśyānām",
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"meanings": [
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"of the members of the dynasties"
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]
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},
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{
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"word": "caritam",
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"meanings": [
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"the character"
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]
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},
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{
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"word": "parama",
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"meanings": [
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"exalted"
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]
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},
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{
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"word": "adbhutam",
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"meanings": [
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"and wonderful."
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]
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}
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],
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"translation": "<b>King Parīkṣit said:</b><b> My dear lord, you have elaborately described the dynasties of both the moon-god and the sun-god, with the exalted and wonderful character of their kings.</b>",
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"purport": [
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"At the end of the Ninth Canto, Twenty-fourth Chapter, Śukadeva Gosvāmī summarized the activities of Kṛṣṇa. He spoke of how Kṛṣṇa had personally appeared to reduce the burden on the earth, how He had manifested His pastimes as a householder, and how, soon after His birth, He had transferred Himself to His Vrajabhūmi-līlā. Parīkṣit Mahārāja, being naturally a devotee of Kṛṣṇa, wanted to hear more about Lord Kṛṣṇa. Therefore, to encourage Śukadeva Gosvāmī to continue speaking about Kṛṣṇa and give further details, he thanked Śukadeva Gosvāmī for having described the activities of Kṛṣṇa in brief. Śukadeva Gosvāmī had said:",
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"<i>jāto gataḥ pitṛ-gṛhād vrajam edhitārtho<br/> hatvā ripūn suta-śatāni kṛtorudāraḥ<br/> utpādya teṣu puruṣaḥ kratubhiḥ samīje<br/> ātmānam ātma-nigamaṁ prathayañ janeṣu</i>",
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"\"The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as <i>līlā-puruṣottama,</i> appeared as the son of Vasudeva but immediately left His father's home and went to Vṛndāvana to expand His loving relationships with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterward He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life.\" (<i>Bhāg.</i> 9.24.66)",
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"The Yadu dynasty belonged to the family descending from Soma, the moon-god. Although the planetary systems are so arranged that the sun comes first, before the moon, Parīkṣit Mahārāja gave more respect to the dynasty of the moon-god, the <i>soma-vaṁśa,</i> because in the Yādava dynasty, descending from the moon, Kṛṣṇa had appeared. There are two different <i>kṣatriya</i> families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun. When the Supreme Personality of Godhead appears, He generally appears in a <i>kṣatriya</i> family because He comes to establish religious principles and the life of righteousness. According to the Vedic system, the <i>kṣatriya</i> family is the protector of the human race. When the Supreme Personality of Godhead appeared as Lord Rāmacandra, He appeared in the <i>sūrya-vaṁśa,</i> the family descending from the sun-god, and when He appeared as Lord Kṛṣṇa, He did so in the Yadu dynasty, or <i>yadu-vaṁśa,</i> whose descent was from the moon-god. In the Ninth Canto, Twenty-fourth Chapter, of <i>Śrīmad-Bhāgavatam,</i> there is a long list of the kings of the <i>yadu-vaṁśa.</i> All the kings in both the <i>soma-vaṁśa</i> and <i>sūrya-vaṁśa</i> were great and powerful, and Mahārāja Parīkṣit praised them very highly (<i>rājñāṁ cobhaya-vaṁśyānāṁ caritaṁ paramādbhutam</i>). Nonetheless, he wanted to hear more about the <i>soma-vaṁśa</i> because that was the dynasty in which Kṛṣṇa had appeared.",
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"The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in <i>Brahma-saṁhitā</i> as the abode of <i>cintāmaṇi: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam</i>. The Vṛndāvana-dhāma on this earth is a replica of that same abode. As stated in <i>Bhagavad-gītā</i> (8.20), in the spiritual sky there is another, eternal nature, transcendental to manifested and unmanifested matter. The manifested world can be seen in the form of many stars and planets such as the sun and moon, but beyond this is the unmanifested, which is imperceptible to those who are embodied. And beyond this unmanifested matter is the spiritual kingdom, which is described in <i>Bhagavad-gītā</i> as supreme and eternal. That kingdom is never annihilated. Although material nature is subject to repeated creation and annihilation, that spiritual nature remains as it is eternally. In the Tenth Canto of <i>Śrīmad-Bhāgavatam,</i> that spiritual nature, the spiritual world, is described as Vṛndāvana, Goloka Vṛndāvana or Vraja-dhāma. The elaborate description of the above-mentioned <i>śloka</i> from the Ninth Canto—<i>jāto gataḥ pitṛ-gṛhād</i>—will be found here, in the Tenth Canto."
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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": 10,
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"chapter": 1,
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"verse": 2,
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"reference": "SB 10.1.2",
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"devanagari": "यदोश्च धर्मशीलस्य नितरां मुनिसत्तम\nतत्रांशेनावतीर्णस्य विष्णोर्वीर्याणि शंस नः",
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"transliteration": "yadoś ca dharma-śīlasya\nnitarāṁ muni-sattama\ntatrāṁśenāvatīrṇasya\nviṣṇor vīryāṇi śaṁsa naḥ",
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"synonyms": [
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{
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"word": "yadoḥ",
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"meanings": [
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"of Yadu or the Yadu dynasty"
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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": "dharma-śīlasya",
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"meanings": [
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"who were strictly attached to religious principles"
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]
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},
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{
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"word": "nitarām",
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"meanings": [
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"highly qualified"
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]
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},
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{
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"word": "muni-sattama",
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"meanings": [
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"O best of all munis, king of the munis (Śukadeva Gosvāmī)"
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]
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},
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{
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"word": "tatra",
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"meanings": [
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"in that dynasty"
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]
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},
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{
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"word": "aṁśena",
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"meanings": [
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"with His plenary expansion Baladeva"
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]
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},
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{
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"word": "avatīrṇasya",
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"meanings": [
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"who appeared as an incarnation"
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]
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},
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{
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"word": "viṣṇoḥ",
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"meanings": [
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"of Lord Viṣṇu"
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]
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},
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{
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"word": "vīryāṇi",
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"meanings": [
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"the glorious activities"
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]
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},
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{
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"word": "śaṁsa",
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"meanings": [
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"kindly describe"
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]
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},
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{
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"word": "naḥ",
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"meanings": [
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"unto us."
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]
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}
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],
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"translation": "<b>O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Viṣṇu, or Kṛṣṇa, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.</b>",
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"purport": [
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"The <i>Brahma-saṁhitā</i> (5.1) explains that Kṛṣṇa is the origin of the <i>viṣṇu-tattva.</i>",
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"<i>īśvaraḥ paramaḥ kṛṣṇaḥ<br/> sac-cid-ānanda-vigrahaḥ<br/> anādir ādir govindaḥ<br/> sarva-kāraṇa-kāraṇam</i>",
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"\"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.\"",
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"<i>yasyaika-niśvasita-kālam athāvalambya<br/> jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ<br/> viṣṇur mahān sa iha yasya kalā-viśeṣo<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</i>",
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"\"The Brahmās, the heads of the innumerable universes, live only for the duration of one breath of Mahā-viṣṇu. I worship Govinda, the original Lord, of whom Mahā-viṣṇu is but a portion of a plenary portion.\" (Bs. 5.48)",
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"Govinda, Kṛṣṇa, is the original Personality of Godhead. <i>Kṛṣṇas tu bhagavān svayam</i>. Even Lord Mahā-viṣṇu, who by His breathing creates many millions upon millions of universes, is Lord Kṛṣṇa's <i>kalā-viśeṣa,</i> or plenary portion of a plenary portion. Mahā-viṣṇu is a plenary expansion of Saṅkarṣaṇa, who is a plenary expansion of Nārāyaṇa. Nārāyaṇa is a plenary expansion of the <i>catur-vyūha,</i> and the <i>catur-vyūha</i> are plenary expansions of Baladeva, the first manifestation of Kṛṣṇa. Therefore when Kṛṣṇa appeared with Baladeva, all the <i>viṣṇu-tattvas</i> appeared with Him.",
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"Mahārāja Parīkṣit requested Śukadeva Gosvāmī to describe Kṛṣṇa and His glorious activities. Another meaning may be derived from this verse as follows, Although Śukadeva Gosvāmī was the greatest <i>muni,</i> he could describe Kṛṣṇa only partially (<i>aṁśena</i>), for no one can describe Kṛṣṇa fully. It is said that Anantadeva has thousands of heads, but although He tries to describe Kṛṣṇa with thousands of tongues, His descriptions are still incomplete."
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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": 10,
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"chapter": 1,
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"verse": 3,
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"reference": "SB 10.1.3",
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"devanagari": "अवतीर्य यदोर्वंशे भगवान्भूतभावनः\nकृतवान्यानि विश्वात्मा तानि नो वद विस्तरात्",
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"transliteration": "avatīrya yador vaṁśe\nbhagavān bhūta-bhāvanaḥ\nkṛtavān yāni viśvātmā\ntāni no vada vistarāt",
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"synonyms": [
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{
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"word": "avatīrya",
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"meanings": [
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"after descending"
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]
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},
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{
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"word": "yadoḥ vaṁśe",
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"meanings": [
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"in the dynasty of Yadu"
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]
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},
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{
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"word": "bhagavān",
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"meanings": [
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"the Supreme Personality of Godhead"
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]
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},
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{
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"word": "bhūta-bhāvanaḥ",
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"meanings": [
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"who is the cause of the cosmic manifestation"
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]
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},
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{
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"word": "kṛtavān",
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"meanings": [
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"executed"
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]
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},
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{
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"word": "yāni",
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"meanings": [
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"whatever (activities)"
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]
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},
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{
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"word": "viśva-ātmā",
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"meanings": [
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"the Supersoul of the entire universe"
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]
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},
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{
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"word": "tāni",
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"meanings": [
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"all of those (activities)"
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]
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},
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{
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"word": "naḥ",
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"meanings": [
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"unto us"
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]
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},
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{
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"word": "vada",
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"meanings": [
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"kindly say"
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]
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},
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{
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"word": "vistarāt",
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"meanings": [
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"elaborately."
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]
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}
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],
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"translation": "<b>The Supersoul, the Supreme Personality of Godhead, Śrī Kṛṣṇa, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.</b>",
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"purport": [
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"In this verse the words <i>kṛtavān yāni</i> indicate that all the different activities Kṛṣṇa performed while present on earth are beneficial to human society. If religionists, philosophers and people in general simply hear the activities of Kṛṣṇa, they will be liberated. We have described several times that there are two kinds of <i>kṛṣṇa-kathā,</i> represented by <i>Bhagavad-gītā,</i> spoken personally by Kṛṣṇa about Himself, and <i>Śrīmad-Bhāgavatam,</i> spoken by Śukadeva Gosvāmī about the glories of Kṛṣṇa. Anyone who becomes even slightly interested in <i>kṛṣṇa-kathā</i> is liberated. <i>Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet</i> (<i>Bhāg.</i> 12.3.51). Simply by chanting or repeating <i>kṛṣṇa-kathā,</i> one is liberated from the contamination of Kali-yuga. Caitanya Mahāprabhu therefore advised, <i>yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa</i> (Cc. <i>Madhya </i>7.128). This is the mission of Kṛṣṇa consciousness: to hear about Kṛṣṇa and thus be liberated from material bondage."
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||||
]
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}
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@@ -0,0 +1,112 @@
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{
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||||
"book_title": "Śrīmad-Bhāgavatam",
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"canto": 10,
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"chapter": 1,
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"verse": 4,
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"reference": "SB 10.1.4",
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"devanagari": "निवृत्ततर्षैर् उपगीयमानाद्भवौषधाच्छ्रोत्रमनोऽभिरामात्\nक उत्तमश्लोकगुणानुवादात्पुमान्विरज्येत विना पशुघ्नात्",
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||||
"transliteration": "nivṛtta-tarṣair upagīyamānād\nbhavauṣadhāc chrotra-mano-'bhirāmāt\nka uttamaśloka-guṇānuvādāt\npumān virajyeta vinā paśughnāt",
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||||
"synonyms": [
|
||||
{
|
||||
"word": "nivṛtta",
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||||
"meanings": [
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"released from"
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||||
]
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||||
},
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{
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||||
"word": "tarṣaiḥ",
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||||
"meanings": [
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"lust or material activities"
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||||
]
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},
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{
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||||
"word": "upagīyamānāt",
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||||
"meanings": [
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||||
"which is described or sung"
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||||
]
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},
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{
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"word": "bhava-auṣadhāt",
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||||
"meanings": [
|
||||
"which is the right medicine for the material disease"
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||||
]
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||||
},
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||||
{
|
||||
"word": "śrotra",
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||||
"meanings": [
|
||||
"the process of aural reception"
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||||
]
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||||
},
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||||
{
|
||||
"word": "manaḥ",
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||||
"meanings": [
|
||||
"the subject matter of thought for the mind"
|
||||
]
|
||||
},
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||||
{
|
||||
"word": "abhirāmāt",
|
||||
"meanings": [
|
||||
"from the pleasing vibrations from such glorification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaḥ",
|
||||
"meanings": [
|
||||
"who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uttamaśloka",
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||||
"meanings": [
|
||||
"of the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-anuvādāt",
|
||||
"meanings": [
|
||||
"from describing such activities"
|
||||
]
|
||||
},
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||||
{
|
||||
"word": "pumān",
|
||||
"meanings": [
|
||||
"a person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virajyeta",
|
||||
"meanings": [
|
||||
"can keep himself aloof"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinā",
|
||||
"meanings": [
|
||||
"except"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśu-ghnāt",
|
||||
"meanings": [
|
||||
"either a butcher or one who is killing his own personal existence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?</b>",
|
||||
"purport": [
|
||||
"In India it is the practice among the general populace to hear about Kṛṣṇa, either from <i>Bhagavad-gītā</i> or from <i>Śrīmad-Bhāgavatam,</i> in order to gain relief from the disease of repeated birth and death. Although India is now fallen, when there is a message that someone will speak about <i>Bhagavad-gītā</i> or <i>Śrīmad-Bhāgavatam,</i> thousands of people still gather to hear. This verse indicates, however, that such recitation of <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i> must be done by persons completely freed from material desires (<i>nivṛtta-tarṣaiḥ</i>). Everyone within this material world, beginning from Brahmā down to the insignificant ant, is full of material desires for sense enjoyment, and everyone is busy in sense gratification, but when thus engaged one cannot fully understand the value of <i>kṛṣṇa-kathā,</i> either in the form of <i>Bhagavad-gītā</i> or in <i>Śrīmad-Bhāgavatam.</i>",
|
||||
"If we hear the glories of the Supreme Personality of Godhead from liberated persons, this hearing will certainly free us from the bondage of material activities, but hearing <i>Śrīmad-Bhāgavatam</i> spoken by a professional reciter cannot actually help us achieve liberation. <i>Kṛṣṇa-kathā</i> is very simple. In <i>Bhagavad-gītā</i> it is said that Kṛṣṇa is the Supreme Personality of Godhead. As He Himself explains, <i>mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya:</i> \"O Arjuna, there is no truth superior to Me.\" (Bg. 7.7) Simply by understanding this fact—that Kṛṣṇa is the Supreme Personality of Godhead—one can become a liberated person. But, especially in this age, because people are interested in hearing <i>Bhagavad-gītā</i> from unscrupulous persons who depart from the simple presentation of <i>Bhagavad-gītā</i> and distort it for their personal satisfaction, they fail to derive the real benefit. There are big scholars, politicians, philosophers and scientists who speak on <i>Bhagavad-gītā</i> in their own polluted way, and people in general hear from them, being uninterested in hearing the glories of the Supreme Personality of Godhead from a devotee. A devotee is one who has no other motive for reciting <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i> than to serve the Lord. Śrī Caitanya Mahāprabhu has therefore advised us to hear the glories of the Lord from a realized person (<i>bhāgavata paro diya </i>bhāgavata sthane). Unless one is personally a realized soul in the science of Kṛṣṇa consciousness, a neophyte should not approach him to hear about the Lord, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the <i>Padma </i><b>Purāṇa:</b>",
|
||||
"<i>avaiṣṇava-mukhodgīrṇaṁ<br/> pūtaṁ hari-kathāmṛtam<br/> śravaṇaṁ naiva kartavyaṁ<br/> sarpocchiṣṭaṁ yathā payaḥ</i>",
|
||||
"One should avoid hearing from a person not situated in Vaiṣṇava behavior. A Vaiṣṇava is <i>nivṛtta-tṛṣṇa;</i> that is, he has no material purpose, for his only purpose is to preach Kṛṣṇa consciousness. So-called scholars, philosophers and politicians exploit the importance of <i>Bhagavad-gītā</i> by distorting its meaning for their own purposes. Therefore this verse warns that <i>kṛṣṇa-kathā</i> should be recited by a person who is <i>nivṛtta-tṛṣṇa.</i> Śukadeva Gosvāmī epitomizes the proper reciter for <i>Śrīmad-Bhāgavatam,</i> and Parīkṣit Mahārāja, who purposefully left his kingdom and family prior to meeting death, epitomizes the person fit to hear it. A qualified reciter of <i>Śrīmad-Bhāgavatam</i> gives the right medicine (<i>bhavauṣadhi</i>) for the conditioned souls. The Kṛṣṇa consciousness movement is therefore trying to train qualified preachers to recite <i>Śrīmad-Bhāgavatam</i> and <i>Bhagavad-gītā</i> throughout the entire world, so that people in general in all parts of the world may take advantage of this movement and thus be relieved of the threefold miseries of material existence.",
|
||||
"The instructions of <i>Bhagavad-gītā</i> and the descriptions of <i>Śrīmad-Bhāgavatam</i> are so pleasing that almost anyone suffering from the threefold miseries of material existence will desire to hear the glories of the Lord from these books and thus benefit on the path of liberation. Two classes of men, however, will never be interested in hearing the message of <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam</i>—those who are determined to commit suicide and those determined to kill cows and other animals for the satisfaction of their own tongues. Although such persons may make a show of hearing <i>Śrīmad-Bhāgavatam</i> at a <i>Bhāgavata-saptāha,</i> this is but another creation of the <i>karmīs,</i> who cannot derive any benefit from such a performance. The word <i>paśu-ghnāt</i> is important in this connection. <i>Paśu-ghna</i> means \"butcher.\" Persons fond of performing ritualistic ceremonies for elevation to the higher planetary systems must offer sacrifices (<i>yajñas</i>) by killing animals. Lord Buddhadeva therefore rejected the authority of the <i>Vedas</i> because his mission was to stop animal sacrifices, which are recommended in Vedic ritualistic ceremonies.",
|
||||
"<i>nindasi yajña-vidher ahaha śruti-jātaṁ<br/> sa-daya-hṛdaya darśita-paśu-ghātaṁ<br/> keśava dhṛta-buddha-śarīra jaya jagadīśa hare<br/> </i>(<i>Gīta-govinda</i>)",
|
||||
"Even though animal sacrifices are sanctioned in Vedic ceremonies, men who kill animals for such ceremonies are considered butchers. Butchers cannot be interested in Kṛṣṇa consciousness, for they are already materially allured. Their only interest lies in developing comforts for the temporary body.",
|
||||
"<i>bhogaiśvarya-prasaktānāṁ<br/> tayāpahṛta-cetasām<br/> vyavasāyātmikā buddhiḥ<br/> samādhau na vidhīyate</i>",
|
||||
"\"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.\" (Bg. 2.44) Śrīla Narottama dāsa Ṭhākura says:",
|
||||
"Anyone who is not Kṛṣṇa conscious and who therefore does not engage in the service of the Lord is also <i>paśu-ghna,</i> for he is willingly drinking poison. Such a person cannot be interested in <i>kṛṣṇa-kathā</i> because he still has a desire for material sense gratification; he is not <i>nivṛtta-tṛṣṇa.</i> As it is said, <i>traivargikās te puruṣā vimukhā hari-medhasaḥ.</i> Those interested in <i>trivarga</i>—that is, in <i>dharma, artha</i> and <i>kāma</i>—are religious for the sake of achieving a material position with which to gain better facilities for sense gratification. Such persons are killing themselves by willingly keeping themselves in the cycle of birth and death. They cannot be interested in Kṛṣṇa consciousness.",
|
||||
"For <i>kṛṣṇa-kathā,</i> topics about Kṛṣṇa consciousness, there must be a speaker and a hearer, both of whom can be interested in Kṛṣṇa consciousness if they are no longer interested in material topics. One can actually see how this attitude automatically develops in persons who are Kṛṣṇa conscious. Although the devotees of the Kṛṣṇa consciousness movement are quite young men, they no longer read materialistic newspapers, magazines and so on, for they are no longer interested in such topics (<i>nivṛtta-tarṣaiḥ</i>). They completely give up the bodily understanding of life. For topics concerning Uttamaśloka, the Supreme Personality of Godhead, the spiritual master speaks, and the disciple hears with attention. Unless both of them are free from material desires, they cannot be interested in topics of Kṛṣṇa consciousness. The spiritual master and disciple do not need to understand anything more than Kṛṣṇa because simply by understanding Kṛṣṇa and talking about Kṛṣṇa, one becomes a perfectly learned person (<i>yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati</i>). The Lord sits within everyone's heart, and by the grace of the Lord the devotee receives instructions directly from the Lord Himself, who says in <i>Bhagavad-gītā</i> (15.15):",
|
||||
"<i>sarvasya cāhaṁ hṛdi sanniviṣṭo<br/> mattaḥ smṛtir jñānam apohanaṁ ca<br/> vedaiś ca sarvair aham eva vedyo<br/> vedānta-kṛd veda-vid eva cāham</i>",
|
||||
"\"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the <i>Vedas,</i> I am to be known; indeed, I am the compiler of <i>Vedānta,</i> and I am the knower of the <i>Vedas.</i>\" Kṛṣṇa consciousness is so exalted that one who is perfectly situated in Kṛṣṇa consciousness, under the direction of the spiritual master, is fully satisfied by reading <i>kṛṣṇa-kathā</i> as found in <i>Śrīmad-Bhāgavatam, Bhagavad-gītā</i> and similar Vedic literatures. Since merely talking about Kṛṣṇa is so pleasing, we can simply imagine how pleasing it is to render service to Kṛṣṇa.",
|
||||
"When discourses on <i>kṛṣṇa-kathā</i> take place between a liberated spiritual master and his disciple, others also sometimes take advantage of hearing these topics and also benefit. These topics are the medicine to stop the repetition of birth and death. The cycle of repeated birth and death, by which one takes on different bodies again and again, is called <i>bhava</i> or <i>bhava-roga.</i> If anyone, willingly or unwillingly, hears <i>kṛṣṇa-kathā,</i> his <i>bhava-roga,</i> the disease of birth and death, will certainly stop. Therefore <i>kṛṣṇa-kathā</i> is called <i>bhavauṣadha,</i> the remedy to stop the repetition of birth and death. <i>Karmīs,</i> or persons attached to material sense enjoyment, generally cannot give up their material desires, but <i>kṛṣṇa-kathā</i> is such a potent medicine that if one is induced to hear <i>kṛṣṇa-kīrtana,</i> he will certainly be freed from this disease. A practical example is Dhruva Mahārāja, who at the end of his <i>tapasya</i> was fully satisfied. When the Lord wanted to give Dhruva a benediction, Dhruva refused it. <i>Svāmin kṛtārtho'smi varaṁ na yāce</i>. \"My dear Lord,\" he said, \"I am fully satisfied. I do not ask for any benediction for material sense gratification.\" We actually see that even young boys and girls in the Kṛṣṇa consciousness movement have given up their long practice of bad habits like illicit sex, meat-eating, intoxication and gambling. Because Kṛṣṇa consciousness is so potent that it gives them full satisfaction, they are no longer interested in material sense gratification."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,283 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 5,
|
||||
"reference": "SB 10.1.5-7",
|
||||
"devanagari": "पितामहा मे समरे ऽमरंजयैर्देवव्रताद्यातिरथैस्तिमिंगिलैः\nदुरत्ययं कौरवसैन्यसागरं कृत्वातरन्वत्सपदं स्म यत्प्लवाः\nद्रौण्यस्त्रविप्लुष्टम् इदं मदंगं सन्तानबीजं कुरुपाण्डवानाम्\nजुगोप कुक्षिं गत आत्तचक्रो मातुश्च मे यः शरणं गतायाः\nवीर्याणि तस्याखिलदेहभाजाम् अन्तर्बहिः पूरुषकालरूपैः\nप्रयच्छतो मृत्युम् उतामृतं च मायामनुष्यस्य वदस्व विद्वन्",
|
||||
"transliteration": "pitāmahā me samare 'marañjayair\ndevavratādyātirathais timiṅgilaiḥ\nduratyayaṁ kaurava-sainya-sāgaraṁ\nkṛtvātaran vatsa-padaṁ sma yat-plavāḥ\ndrauṇy-astra-vipluṣṭam idaṁ mad-aṅgaṁ\nsantāna-bījaṁ kuru-pāṇḍavānām\njugopa kukṣiṁ gata ātta-cakro\nmātuś ca me yaḥ śaraṇaṁ gatāyāḥ\nvīryāṇi tasyākhila-deha-bhājām\nantar bahiḥ pūruṣa-kāla-rūpaiḥ\nprayacchato mṛtyum utāmṛtaṁ ca\nmāyā-manuṣyasya vadasva vidvan",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pitāmahāḥ",
|
||||
"meanings": [
|
||||
"my grandfathers, the five Pāṇḍavas (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samare",
|
||||
"meanings": [
|
||||
"on the Battlefield of Kurukṣetra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amaram jayaiḥ",
|
||||
"meanings": [
|
||||
"with fighters who could gain victory over the demigods on the battlefield"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devavrata-ādya",
|
||||
"meanings": [
|
||||
"Bhīṣmadeva and others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atirathaiḥ",
|
||||
"meanings": [
|
||||
"great commanders in chief"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "timiṅgilaiḥ",
|
||||
"meanings": [
|
||||
"resembling great timiṅgila fish, which can easily eat large sharks"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duratyayam",
|
||||
"meanings": [
|
||||
"very difficult to cross"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaurava-sainya-sāgaram",
|
||||
"meanings": [
|
||||
"the ocean of the assembled soldiers of the Kauravas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtvā",
|
||||
"meanings": [
|
||||
"considering such an ocean"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ataran",
|
||||
"meanings": [
|
||||
"crossed it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vatsa-padam",
|
||||
"meanings": [
|
||||
"exactly as one steps over a small hoofprint of a calf"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sma",
|
||||
"meanings": [
|
||||
"in the past"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat-plavāḥ",
|
||||
"meanings": [
|
||||
"the shelter of the boat of Kṛṣṇa's lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "drauṇi",
|
||||
"meanings": [
|
||||
"of Aśvatthāmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "astra",
|
||||
"meanings": [
|
||||
"by the brahmāstra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipluṣṭam",
|
||||
"meanings": [
|
||||
"being attacked and burned"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mat-aṅgam",
|
||||
"meanings": [
|
||||
"my body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "santāna-bījam",
|
||||
"meanings": [
|
||||
"the only seed left, the last descendant of the family"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuru-pāṇḍavānām",
|
||||
"meanings": [
|
||||
"of the Kurus and the Pāṇḍavas (because no one but me lived after the Battle of Kurukṣetra)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jugopa",
|
||||
"meanings": [
|
||||
"gave protection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kukṣim",
|
||||
"meanings": [
|
||||
"within the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"being placed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātta-cakraḥ",
|
||||
"meanings": [
|
||||
"taking in hand the disc"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mātuḥ",
|
||||
"meanings": [
|
||||
"of my mother"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"the Lord who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaraṇam",
|
||||
"meanings": [
|
||||
"the shelter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatāyāḥ",
|
||||
"meanings": [
|
||||
"who had taken"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīryāṇi",
|
||||
"meanings": [
|
||||
"the glorification of the transcendental characteristics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"of Him (the Supreme Personality of Godhead)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akhila-deha-bhājām",
|
||||
"meanings": [
|
||||
"of all the materially embodied living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antaḥ bahiḥ",
|
||||
"meanings": [
|
||||
"inside and outside"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pūruṣa",
|
||||
"meanings": [
|
||||
"of the Supreme Person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāla-rūpaiḥ",
|
||||
"meanings": [
|
||||
"in the forms of eternal time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayacchataḥ",
|
||||
"meanings": [
|
||||
"who is the giver"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyum",
|
||||
"meanings": [
|
||||
"of death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uta",
|
||||
"meanings": [
|
||||
"it is so said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amṛtam ca",
|
||||
"meanings": [
|
||||
"and eternal life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā-manuṣyasya",
|
||||
"meanings": [
|
||||
"of the Lord, who appeared as an ordinary human being by His own potency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadasva",
|
||||
"meanings": [
|
||||
"kindly describe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidvan",
|
||||
"meanings": [
|
||||
"O learned speaker (Śukadeva Gosvāmī)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Taking the boat of Kṛṣṇa's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kurukṣetra, in which such commanders as Bhīṣmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Kṛṣṇa, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Kṛṣṇa's lotus feet, the Lord, Sudarśana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pāṇḍavas, which was almost destroyed by the fiery weapon of Aśvatthāmā. Lord Śrī Kṛṣṇa, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time—that is, as Paramātmā and as virāṭ-rūpa—gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing His transcendental characteristics.</b>",
|
||||
"purport": [
|
||||
"As stated in <i>Śrīmad-Bhāgavatam</i> (10.14.58):",
|
||||
"<i>samāśritā ye pada-pallava-plavaṁ<br/> mahat-padaṁ puṇya-yaśo murāreḥ<br/> bhavāmbudhir vatsa-padaṁ paraṁ padaṁ<br/> padaṁ padaṁ yad vipadāṁ na teṣām</i>",
|
||||
"\"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, or the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is <i>paraṁ padam,</i> or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step.\"",
|
||||
"One who seeks shelter at the lotus feet of Lord Kṛṣṇa is immediately protected by the Lord. As the Lord promises in <i>Bhagavad-gītā</i> (18.66), <i>ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ:</i> \"I shall deliver you from all sinful reactions. Do not fear.\" By taking shelter of Lord Kṛṣṇa, one comes under the safest protection. Thus when the Pāṇḍavas took shelter at the lotus feet of Kṛṣṇa, all of them were on the safe side of the Battlefield of Kurukṣetra. Parīkṣit Mahārāja, therefore, felt obliged to think of Kṛṣṇa in the last days of his life. This is the ideal result of Kṛṣṇa consciousness: <i>ante nārāyaṇa-smṛtiḥ</i>. If at the time of death one can remember Kṛṣṇa, one's life is successful. Parīkṣit Mahārāja, therefore, because of his many obligations to Kṛṣṇa, intelligently decided to think of Kṛṣṇa constantly during the last days of his life. Kṛṣṇa had saved the Pāṇḍavas, Mahārāja Parīkṣit's grandfathers, on the Battlefield of Kurukṣetra, and Kṛṣṇa had saved Mahārāja Parīkṣit himself when he was attacked by the <i>brahmāstra</i> of Aśvatthāmā. Kṛṣṇa acted as the friend and worshipable Deity of the Pāṇḍava family. Moreover, apart from Lord Kṛṣṇa's personal contact with the Pāṇḍavas, Kṛṣṇa is the Supersoul of all living entities, and He gives everyone liberation, even if one is not a pure devotee. Kaṁsa, for example, was not at all a devotee, yet Kṛṣṇa, after killing him, gave him salvation. Kṛṣṇa consciousness is beneficial to everyone, whether one is a pure devotee or a nondevotee. This is the glory of Kṛṣṇa consciousness. Considering this, who will not take shelter at the lotus feet of Kṛṣṇa? Kṛṣṇa is described in this verse as <i>māyā-manuṣya</i> because He descends exactly like a human being. He is not obliged to come here, like <i>karmīs,</i> or ordinary living beings; rather, He appears by His own internal energy (<i>sambhavāmy ātma-māyayā</i>) just to show favor to the fallen conditioned souls. Kṛṣṇa is always situated in His original position as <i>sac-cid-ānanda-vigraha</i>, and anyone who renders service to Him is also situated in his original, spiritual identity (<i>svarūpeṇa vyavasthitiḥ</i>). This is the highest perfection of human life."
|
||||
],
|
||||
"verse_end": 7
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 8,
|
||||
"reference": "SB 10.1.8",
|
||||
"devanagari": "रोहिण्यास्तनयः प्रोक्तो रामः संकर्षणस्त्वया\nदेवक्या गर्भसम्बन्धः कुतो देहान्तरं विना",
|
||||
"transliteration": "rohiṇyās tanayaḥ prokto\nrāmaḥ saṅkarṣaṇas tvayā\ndevakyā garbha-sambandhaḥ\nkuto dehāntaraṁ vinā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "rohiṇyāḥ",
|
||||
"meanings": [
|
||||
"of Rohiṇīdevī, the mother of Baladeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tanayaḥ",
|
||||
"meanings": [
|
||||
"the son"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "proktaḥ",
|
||||
"meanings": [
|
||||
"is well known"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rāmaḥ",
|
||||
"meanings": [
|
||||
"Balarāma"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkarṣaṇaḥ",
|
||||
"meanings": [
|
||||
"Balarāma is none other than Saṅkarṣaṇa, the first Deity in the quadruple group (Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayā",
|
||||
"meanings": [
|
||||
"by you (it is so said)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī, the mother of Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbha-sambandhaḥ",
|
||||
"meanings": [
|
||||
"connected with the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kutaḥ",
|
||||
"meanings": [
|
||||
"how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deha-antaram",
|
||||
"meanings": [
|
||||
"transferring bodies"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinā",
|
||||
"meanings": [
|
||||
"without."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>My dear Śukadeva Gosvāmī, you have already explained that Saṅkarṣaṇa, who belongs to the second quadruple, appeared as the son of Rohiṇī named Balarāma. If Balarāma was not transferred from one body to another, how is it possible that He was first in the womb of Devakī and then in the womb of Rohiṇī? Kindly explain this to me.</b>",
|
||||
"purport": [
|
||||
"Here is a question particularly directed at understanding Balarāma, who is Saṅkarṣaṇa Himself. Balarāma is well known as the son of Rohiṇī, yet it is also known that He was the son of Devakī. Parīkṣit Mahārāja wanted to understand the mystery of Balarāma's being the son of both Devakī and Rohiṇī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 9,
|
||||
"reference": "SB 10.1.9",
|
||||
"devanagari": "कस्मान्मुकुन्दो भगवान्पितुर्गेहाद्व्रजं गतः\nक्व वासं ज्ञातिभिः सार्धं कृतवान्सात्वतां पतिः",
|
||||
"transliteration": "kasmān mukundo bhagavān\npitur gehād vrajaṁ gataḥ\nkva vāsaṁ jñātibhiḥ sārdhaṁ\nkṛtavān sātvatāṁ patiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kasmāt",
|
||||
"meanings": [
|
||||
"why"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mukundaḥ",
|
||||
"meanings": [
|
||||
"Kṛṣṇa, who can award liberation to everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pituḥ",
|
||||
"meanings": [
|
||||
"of His father (Vasudeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gehāt",
|
||||
"meanings": [
|
||||
"from the house"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vrajam",
|
||||
"meanings": [
|
||||
"to Vrajadhāma, Vrajabhūmi"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"went"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kva",
|
||||
"meanings": [
|
||||
"where"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsam",
|
||||
"meanings": [
|
||||
"placed Himself to live"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñātibhiḥ",
|
||||
"meanings": [
|
||||
"His relatives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sārdham",
|
||||
"meanings": [
|
||||
"with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtavān",
|
||||
"meanings": [
|
||||
"did so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sātvatām patiḥ",
|
||||
"meanings": [
|
||||
"the master of all Vaiṣṇava devotees."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Why did Kṛṣṇa, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vṛndāvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vṛndāvana?</b>",
|
||||
"purport": [
|
||||
"These are inquiries about the itinerary of Kṛṣṇa. Just after His birth in the house of Vasudeva in Mathurā, Kṛṣṇa transferred Himself to Gokula, on the other side of the Yamunā, and after some days He moved with His father, mother and other relatives to Nanda-grāma, Vṛndāvana. Mahārāja Parīkṣit was very much eager to hear about Kṛṣṇa's activities in Vṛndāvana. This entire canto of <i>Śrīmad-Bhāgavatam</i> is full of activities performed in Vṛndāvana and Dvārakā. The first forty chapters describe Kṛṣṇa's Vṛndāvana affairs, and the next fifty describe Kṛṣṇa's activities in Dvārakā. Mahārāja Parīkṣit, to fulfill his desire to hear about Kṛṣṇa, requested Śukadeva Gosvāmī to describe these activities in full detail."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 10,
|
||||
"reference": "SB 10.1.10",
|
||||
"devanagari": "व्रजे वसन्किम् अकरोन्मधुपुर्यां च केशवः\nभ्रातरं चावधीत्कंसं मातुर् अद्धातदर्हणम्",
|
||||
"transliteration": "vraje vasan kim akaron\nmadhupuryāṁ ca keśavaḥ\nbhrātaraṁ cāvadhīt kaṁsaṁ\nmātur addhātad-arhaṇam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vraje",
|
||||
"meanings": [
|
||||
"at Vṛndāvana"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasan",
|
||||
"meanings": [
|
||||
"while residing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim akarot",
|
||||
"meanings": [
|
||||
"what did He do"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "madhupuryām",
|
||||
"meanings": [
|
||||
"in Mathurā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "keśavaḥ",
|
||||
"meanings": [
|
||||
"Kṛṣṇa, the killer of Keśī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhrātaram",
|
||||
"meanings": [
|
||||
"the brother"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadhīt",
|
||||
"meanings": [
|
||||
"killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsam",
|
||||
"meanings": [
|
||||
"Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mātuḥ",
|
||||
"meanings": [
|
||||
"of His mother"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "addhā",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "a-tat-arhaṇam",
|
||||
"meanings": [
|
||||
"which was not at all sanctioned by the śāstras."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Kṛṣṇa lived both in Vṛndāvana and in Mathurā. What did He do there? Why did He kill Kaṁsa, His mother's brother? Such killing is not at all sanctioned in the śāstras.</b>",
|
||||
"purport": [
|
||||
"One's maternal uncle, the brother of one's mother, is on the level of one's father. When a maternal uncle has no son, his nephew legally inherits his property. Therefore, why did Kṛṣṇa directly kill Kaṁsa, the brother of His mother? Mahārāja Parīkṣit was very much inquisitive about the facts in this regard."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 11,
|
||||
"reference": "SB 10.1.11",
|
||||
"devanagari": "देहं मानुषम् आश्रित्य कति वर्षाणि वृष्णिभिः\nयदुपुर्यां सहावात्सीत्पत्न्यः कत्य् अभवन्प्रभोः",
|
||||
"transliteration": "dehaṁ mānuṣam āśritya\nkati varṣāṇi vṛṣṇibhiḥ\nyadu-puryāṁ sahāvātsīt\npatnyaḥ katy abhavan prabhoḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "deham",
|
||||
"meanings": [
|
||||
"body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mānuṣam",
|
||||
"meanings": [
|
||||
"exactly like a man"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśritya",
|
||||
"meanings": [
|
||||
"accepting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kati varṣāṇi",
|
||||
"meanings": [
|
||||
"how many years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣṇibhiḥ",
|
||||
"meanings": [
|
||||
"in the company of the Vṛṣṇis, those who were born in the Vṛṣṇi family"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadu-puryām",
|
||||
"meanings": [
|
||||
"in Dvārakā, in the residential quarters of the Yadus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avātsīt",
|
||||
"meanings": [
|
||||
"the Lord lived"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patnyaḥ",
|
||||
"meanings": [
|
||||
"wives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kati",
|
||||
"meanings": [
|
||||
"how many"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhavan",
|
||||
"meanings": [
|
||||
"were there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhoḥ",
|
||||
"meanings": [
|
||||
"of the Lord."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kṛṣṇa, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vṛṣṇi? How many wives did He marry, and for how many years did He live in Dvārakā?</b>",
|
||||
"purport": [
|
||||
"In many places the Supreme Personality of Godhead is described as <i>sac-cid-ānanda-vigraha</i>, possessing a spiritual, blissful body. His bodily feature is <i>narākṛti,</i> that is, exactly like that of a human being. Here the same idea is repeated in the words <i>mānuṣam āśritya,</i> which indicate that He accepts a body exactly like that of a man. Everywhere it is confirmed that Kṛṣṇa is never <i>nirākāra,</i> or formless. He has His form, exactly like that of a human being. There is no doubt about this."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 12,
|
||||
"reference": "SB 10.1.12",
|
||||
"devanagari": "एतद् अन्यच्च सर्वं मे मुने कृष्णविचेष्टितम्\nवक्तुम् अर्हसि सर्वज्ञ श्रद्दधानाय विस्तृतम्",
|
||||
"transliteration": "etad anyac ca sarvaṁ me\nmune kṛṣṇa-viceṣṭitam\nvaktum arhasi sarvajña\nśraddadhānāya vistṛtam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"all these details"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat ca",
|
||||
"meanings": [
|
||||
"and others also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvam",
|
||||
"meanings": [
|
||||
"everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mune",
|
||||
"meanings": [
|
||||
"O great sage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇa-viceṣṭitam",
|
||||
"meanings": [
|
||||
"the activities of Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaktum",
|
||||
"meanings": [
|
||||
"to describe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"you are able"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-jña",
|
||||
"meanings": [
|
||||
"because you know everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śraddadhānāya",
|
||||
"meanings": [
|
||||
"because I am not envious but have all faith in Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vistṛtam",
|
||||
"meanings": [
|
||||
"in full detail."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O great sage, who know everything about Kṛṣṇa, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 13,
|
||||
"reference": "SB 10.1.13",
|
||||
"devanagari": "नैषातिदुःसहा क्षुन्मां त्यक्तोदम् अपि बाधते\nपिबन्तं त्वन्मुखाम्भोज च्युतं हरिकथामृतम्",
|
||||
"transliteration": "naiṣātiduḥsahā kṣun māṁ\ntyaktodam api bādhate\npibantaṁ tvan-mukhāmbhoja-\ncyutaṁ hari-kathāmṛtam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣā",
|
||||
"meanings": [
|
||||
"all this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ati-duḥsahā",
|
||||
"meanings": [
|
||||
"extremely difficult to bear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣut",
|
||||
"meanings": [
|
||||
"hunger"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mām",
|
||||
"meanings": [
|
||||
"unto me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyakta-udam",
|
||||
"meanings": [
|
||||
"even after giving up drinking water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bādhate",
|
||||
"meanings": [
|
||||
"does not hinder"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pibantam",
|
||||
"meanings": [
|
||||
"while drinking"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvat-mukha-ambhoja-cyutam",
|
||||
"meanings": [
|
||||
"emanating from your lotus mouth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hari-kathā-amṛtam",
|
||||
"meanings": [
|
||||
"the nectar of topics concerning Kṛṣṇa."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Kṛṣṇa, which is flowing from the lotus mouth of your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me.</b>",
|
||||
"purport": [
|
||||
"To prepare to meet death in seven days, Mahārāja Parīkṣit gave up all food and drink. As a human being, he was certainly both hungry and thirsty, and therefore Śukadeva Gosvāmī might have wanted to stop narrating the transcendental topics of Kṛṣṇa; but despite his fast, Mahārāja Parīkṣit was not at all fatigued. \"The hunger and thirst from my fast do not disturb me,\" he said. \"Once when I felt very thirsty, I went to the <i>āśrama</i> of Śamīka Muni to drink water, but the <i>muni</i> did not supply it. I therefore wrapped a dead snake over his shoulder, and that is why I was cursed by the <i>brāhmaṇa</i> boy. Now, however, I am quite fit. I am not at all disturbed by my hunger and thirst.\" This indicates that although on the material platform there are disturbances from hunger and thirst, on the spiritual platform there is no such thing as fatigue.",
|
||||
"The entire world is suffering because of spiritual thirst. Every living being is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger and thirst. Unfortunately, however, the world is completely unaware of the nectar of <i>kṛṣṇa-kathā.</i> The Kṛṣṇa consciousness movement is therefore a boon to philosophers, religionists and people in general. There is certainly a charming attraction in Kṛṣṇa and <i>kṛṣṇa-kathā.</i> Therefore the Absolute Truth is called Kṛṣṇa, the most attractive.",
|
||||
"The word <i>amṛta</i> is also an important reference to the moon, and the word <i>ambuja</i> means \"lotus.\" The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing <i>kṛṣṇa-kathā</i> from the mouth of Śukadeva Gosvāmī. As it is said:",
|
||||
"<i>matir na kṛṣṇe parataḥ svato vā<br/> mitho 'bhipadyeta gṛha-vratānām<br/> adānta-gobhir viśatāṁ tamisraṁ<br/> punaḥ punaś carvita-carvaṇānām</i>",
|
||||
"\"Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.\" (<i>Bhāg. </i>7.5.30) At the present moment, all of human society is engaged in the business of chewing the chewed (<i>punaḥ punaś carvita-carvaṇānām</i>). People are prepared to undergo <i>mṛtyu-saṁsāra-vartmani</i>, taking birth in one form, dying, accepting another form and dying again. To stop this repetition of birth and death, <i>kṛṣṇa-kathā,</i> or Kṛṣṇa consciousness, is absolutely necessary. But unless one hears <i>kṛṣṇa-kathā</i> from a realized soul like Śukadeva Gosvāmī, one cannot relish the nectar of <i>kṛṣṇa-kathā,</i> which puts an end to all material fatigue, and enjoy the blissful life of transcendental existence. In relation to the Kṛṣṇa consciousness movement, we actually see that those who have tasted the nectar of <i>kṛṣṇa-kathā</i> lose all material desires, whereas those who cannot understand Kṛṣṇa or <i>kṛṣṇa-kathā</i> regard the Kṛṣṇa conscious life as \"brainwashing\" and \"mind control.\" While the devotees enjoy spiritual bliss, the nondevotees are surprised that the devotees have forgotten material hankerings."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,114 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 14,
|
||||
"reference": "SB 10.1.14",
|
||||
"devanagari": "सूत उवाच\nएवं निशम्य भृगुनन्दन साधुवादं वैयासकिः स भगवान् अथ विष्णुरातम्\nप्रत्यर्च्य कृष्णचरितं कलिकल्मषघ्नं व्याहर्तुम् आरभत भागवतप्रधानः",
|
||||
"transliteration": "sūta uvāca\nevaṁ niśamya bhṛgu-nandana sādhu-vādaṁ\nvaiyāsakiḥ sa bhagavān atha viṣṇu-rātam\npratyarcya kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ\nvyāhartum ārabhata bhāgavata-pradhānaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sūtaḥ uvāca",
|
||||
"meanings": [
|
||||
"Sūta Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niśamya",
|
||||
"meanings": [
|
||||
"hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhṛgu-nandana",
|
||||
"meanings": [
|
||||
"O son of the Bhṛgu dynasty, Śaunaka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhu-vādam",
|
||||
"meanings": [
|
||||
"pious questions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiyāsakiḥ",
|
||||
"meanings": [
|
||||
"Śukadeva Gosvāmī, the son of Vyāsadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the most powerful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇu-rātam",
|
||||
"meanings": [
|
||||
"unto Parīkṣit Mahārāja, who was always protected by Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratyarcya",
|
||||
"meanings": [
|
||||
"offering him respectful obeisances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇa-caritam",
|
||||
"meanings": [
|
||||
"topics of Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kali-kalmaṣa-ghnam",
|
||||
"meanings": [
|
||||
"which diminish the troubles of this age of Kali"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyāhartum",
|
||||
"meanings": [
|
||||
"to describe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ārabhata",
|
||||
"meanings": [
|
||||
"began"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāgavata-pradhānaḥ",
|
||||
"meanings": [
|
||||
"Śukadeva Gosvāmī, the chief among the pure devotees."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Sūta Gosvāmī said:</b><b> O son of Bhṛgu [Śaunaka Ṛṣi], after Śukadeva Gosvāmī, the most respectable devotee, the son of Vyāsadeva, heard the pious questions of Mahārāja Parīkṣit, he thanked the King with great respect. Then he began to discourse on topics concerning Kṛṣṇa, which are the remedy for all sufferings in this age of Kali.</b>",
|
||||
"purport": [
|
||||
"In this verse the words <i>kṛṣṇa-caritaṁ kali-kalmaṣa-ghnam</i> indicate that the activities of Lord Kṛṣṇa are certainly the greatest panacea for all miseries, especially in this age of Kali. It is said that in Kali-yuga people have only short lives, and they have no culture of spiritual consciousness. If anyone is at all interested in spiritual culture, he is misled by many bogus <i>svāmīs</i> and <i>yogīs</i> who do not refer to <i>kṛṣṇa-kathā.</i> Therefore most people are unfortunate and disturbed by many calamities. Śrīla Vyāsadeva prepared <i>Śrīmad-Bhāgavatam</i> at the request of Nārada Muni in order to give relief to the suffering people of this age (<i>kali-kalmaṣa-ghnam</i>). The Kṛṣṇa consciousness movement is seriously engaged in enlightening people through the pleasing topics of <i>Śrīmad-Bhāgavatam.</i> All over the world, the message of <i>Śrīmad-Bhāgavatam</i> and <i>Bhagavad-gītā</i> is being accepted in all spheres of life, especially in advanced, educated circles.",
|
||||
"Śrīla Śukadeva Gosvāmī is described in this verse as <i>bhāgavata-pradhānaḥ,</i> whereas Mahārāja Parīkṣit is described as <i>viṣṇu-rātam.</i> Both words bear the same meaning; that is, Mahārāja Parīkṣit was a great devotee of Kṛṣṇa, and Śukadeva Gosvāmī was also a great saintly person and a great devotee of Kṛṣṇa. Combined together to present <i>kṛṣṇa-kathā,</i> they give great relief to suffering humanity.",
|
||||
"<i>anarthopaśamaṁ sākṣād<br/> bhakti-yogam adhokṣaje<br/> lokasyājānato vidvāṁś<br/> cakre sātvata-saṁhitām</i>",
|
||||
"\"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, <i>Śrīmad-Bhāgavatam,</i> which is in relation to the Supreme Truth.\" (<i>Bhāg. </i>1.7.6) People in general are unaware that the message of <i>Śrīmad-Bhāgavatam</i> can give all of human society relief from the pangs of Kali-yuga (<i>kali-kalmaṣa-ghnam</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 15,
|
||||
"reference": "SB 10.1.15",
|
||||
"devanagari": "श्रीशुक उवाच\nसम्यग्व्यवसिता बुद्धिस्तव राजर्षिसत्तम\nवासुदेवकथायां ते यज्जाता नैष्ठिकी रतिः",
|
||||
"transliteration": "śrī-śuka uvāca\nsamyag vyavasitā buddhis\ntava rājarṣi-sattama\nvāsudeva-kathāyāṁ te\nyaj jātā naiṣṭhikī ratiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samyak",
|
||||
"meanings": [
|
||||
"completely"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasitā",
|
||||
"meanings": [
|
||||
"fixed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhiḥ",
|
||||
"meanings": [
|
||||
"intelligence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"of Your Majesty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rāja-ṛṣi-sattama",
|
||||
"meanings": [
|
||||
"O best of rājarṣis, saintly kings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vāsudeva-kathāyām",
|
||||
"meanings": [
|
||||
"in hearing about the topics of Vāsudeva, Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jātā",
|
||||
"meanings": [
|
||||
"developed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naiṣṭhikī",
|
||||
"meanings": [
|
||||
"without cessation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratiḥ",
|
||||
"meanings": [
|
||||
"attraction or ecstatic devotional service."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śrīla Śukadeva Gosvāmī said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vāsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime.</b>",
|
||||
"purport": [
|
||||
"<i>Kṛṣṇa-kathā</i> is compulsory for the <i>rājarṣi,</i> or executive head of government. This is also mentioned in <i>Bhagavad-gītā</i> (<i>imaṁ rājarṣayo viduḥ</i>). Unfortunately, however, in this age the governmental power is gradually being captured by third-class and fourth-class men who have no spiritual understanding, and society is therefore very quickly becoming degraded. <i>Kṛṣṇa-kathā</i> must be understood by the executive heads of government, for otherwise how will people be happy and gain relief from the pangs of materialistic life? One who has fixed his mind in Kṛṣṇa consciousness should be understood to have very sharp intelligence in regard to the value of life. Mahārāja Parīkṣit was <i>rājarṣi-sattama,</i> the best of all saintly kings, and Śukadeva Gosvāmī was <i>muni-sattama,</i> the best of <i>munis.</i> Both of them were elevated because of their common interest in <i>kṛṣṇa-kathā.</i> The exalted position of the speaker and the audience will be explained very nicely in the next verse. <i>Kṛṣṇa-kathā</i> is so enlivening that Mahārāja Parīkṣit forgot everything material, even his personal comfort in relation to food and drink. This is an example of how the Kṛṣṇa consciousness movement should spread all over the world to bring both the speaker and the audience to the transcendental platform and back home, back to Godhead."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,69 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 16,
|
||||
"reference": "SB 10.1.16",
|
||||
"devanagari": "वासुदेवकथाप्रश्नः पुरुषांस्त्रीन्पुनाति हि\nवक्तारं प्रच्छकं श्रोतें᳙स्तत्पादसलिलं यथा",
|
||||
"transliteration": "vāsudeva-kathā-praśnaḥ\npuruṣāṁs trīn punāti hi\nvaktāraṁ pracchakaṁ śrotèṁs\ntat-pāda-salilaṁ yathā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vāsudeva-kathā-praśnaḥ",
|
||||
"meanings": [
|
||||
"questions about the pastimes and characteristics of Vāsudeva, Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣān",
|
||||
"meanings": [
|
||||
"persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "trīn",
|
||||
"meanings": [
|
||||
"three"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punāti",
|
||||
"meanings": [
|
||||
"purify"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaktāram",
|
||||
"meanings": [
|
||||
"the speaker, such as Śukadeva Gosvāmī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pracchakam",
|
||||
"meanings": [
|
||||
"and an inquisitive hearer like Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrotèn",
|
||||
"meanings": [
|
||||
"and, between them, the listeners hearing about the topics"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-pāda-salilam yathā",
|
||||
"meanings": [
|
||||
"exactly as the entire world is purified by the Ganges water emanating from the toe of Lord Viṣṇu."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Ganges, emanating from the toe of Lord Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vāsudeva, Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen.</b>",
|
||||
"purport": [
|
||||
"It is said, <i>tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam</i> (<i>Bhāg. </i>11.3.21). Those interested in understanding transcendental subject matters as the goal of life must approach the bona fide spiritual master. <i>Tasmād guruṁ prapadyeta.</i> One must surrender to such a <i>guru,</i> who can give right information about Kṛṣṇa. Herein, Mahārāja Parīkṣit has surrendered to the right personality, Śukadeva Gosvāmī, for enlightenment in <i>vāsudeva-kathā.</i> Vāsudeva is the original Personality of Godhead, who has unlimited spiritual activities. <i>Śrīmad-Bhāgavatam</i> is a record of such activities, and <i>Bhagavad-gītā</i> is the record of Vāsudeva speaking personally. Therefore, since the Kṛṣṇa consciousness movement is full of <i>vāsudeva-kathā,</i> anyone who hears, anyone who joins the movement and anyone who preaches will be purified."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,83 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 17,
|
||||
"reference": "SB 10.1.17",
|
||||
"devanagari": "भूमिर्दृप्तनृपव्याज दैत्यानीकशतायुतैः\nआक्रान्ता भूरिभारेण ब्रह्माणं शरणं ययौ",
|
||||
"transliteration": "bhūmir dṛpta-nṛpa-vyāja-\ndaityānīka-śatāyutaiḥ\nākrāntā bhūri-bhāreṇa\nbrahmāṇaṁ śaraṇaṁ yayau",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhūmiḥ",
|
||||
"meanings": [
|
||||
"mother earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛpta",
|
||||
"meanings": [
|
||||
"puffed up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛpa-vyāja",
|
||||
"meanings": [
|
||||
"posing as kings, or the supreme power personified in the state"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daitya",
|
||||
"meanings": [
|
||||
"of demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anīka",
|
||||
"meanings": [
|
||||
"of military phalanxes of soldiers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śata-ayutaiḥ",
|
||||
"meanings": [
|
||||
"unlimitedly, by many hundreds of thousands"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ākrāntā",
|
||||
"meanings": [
|
||||
"being overburdened"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūri-bhāreṇa",
|
||||
"meanings": [
|
||||
"by a burden of unnecessary fighting power"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahmāṇam",
|
||||
"meanings": [
|
||||
"unto Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaraṇam",
|
||||
"meanings": [
|
||||
"to take shelter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayau",
|
||||
"meanings": [
|
||||
"went."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahmā for relief.</b>",
|
||||
"purport": [
|
||||
"When the world is overburdened by unnecessary military arrangements and when various demoniac kings are the executive heads of state, this burden causes the appearance of the Supreme Personality of Godhead. As the Lord says in <i>Bhagavad-gītā</i> (4.7):",
|
||||
"<i>yadā yadā hi dharmasya<br/> glānir bhavati bhārata<br/> abhyutthānam adharmasya<br/> tadātmānaṁ sṛjāmy aham</i>",
|
||||
"\"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I appear Myself.\" When the residents of this earth become atheistic and godless, they descend to the status of animals like dogs and hogs, and thus their only business is to bark among themselves. This is <i>dharmasya glāni,</i> deviation from the goal of life. Human life is meant for attaining the highest perfection of Kṛṣṇa consciousness, but when people are godless and the presidents or kings are unnecessarily puffed up with military power, their business is to fight and increase the military strength of their different states. Nowadays, therefore, it appears that every state is busy manufacturing atomic weapons to prepare for a third world war. Such preparations are certainly unnecessary; they reflect the false pride of the heads of state. The real business of a chief executive is to see to the happiness of the mass of people by training them in Kṛṣṇa consciousness in different divisions of life. <i>Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ</i> (Bg. 4.13). A leader should train the people as <i>brāhmaṇas, kṣatriyas, vaiśyas</i> and <i>śūdras</i> and engage them in various occupational duties, thus helping them progress toward Kṛṣṇa consciousness. Instead, however, rogues and thieves in the guise of protectors arrange for a voting system, and in the name of democracy they come to power by hook or crook and exploit the citizens. Even long, long ago, <i>asuras,</i> persons devoid of God consciousness, became the heads of state, and now this is happening again. The various states of the world are preoccupied with arranging for military strength. Sometimes they spend sixty-five percent of the government's revenue for this purpose. But why should people's hard-earned money be spent in this way? Because of the present world situation, Kṛṣṇa has descended in the form of the Kṛṣṇa consciousness movement. This is quite natural, for without the Kṛṣṇa consciousness movement the world cannot be peaceful and happy."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 18,
|
||||
"reference": "SB 10.1.18",
|
||||
"devanagari": "गौर्भूत्वाश्रुमुखी खिन्ना क्रन्दन्ती करुणं विभोः\nउपस्थितान्तिके तस्मै व्यसनं समवोचत",
|
||||
"transliteration": "gaur bhūtvāśru-mukhī khinnā\nkrandantī karuṇaṁ vibhoḥ\nupasthitāntike tasmai\nvyasanaṁ samavocata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "gauḥ",
|
||||
"meanings": [
|
||||
"the shape of a cow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtvā",
|
||||
"meanings": [
|
||||
"assuming"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśru-mukhī",
|
||||
"meanings": [
|
||||
"with tears in the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khinnā",
|
||||
"meanings": [
|
||||
"very much distressed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "krandantī",
|
||||
"meanings": [
|
||||
"weeping"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karuṇam",
|
||||
"meanings": [
|
||||
"piteously"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhoḥ",
|
||||
"meanings": [
|
||||
"of Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upasthitā",
|
||||
"meanings": [
|
||||
"appeared"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "antike",
|
||||
"meanings": [
|
||||
"in front"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmai",
|
||||
"meanings": [
|
||||
"unto him (Lord Brahmā)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyasanam",
|
||||
"meanings": [
|
||||
"her distress"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samavocata",
|
||||
"meanings": [
|
||||
"submitted."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahmā and told him about her misfortune.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 19,
|
||||
"reference": "SB 10.1.19",
|
||||
"devanagari": "ब्रह्मा तदुपधार्याथ सह देवैस्तया सह\nजगाम सत्रिनयनस्तीरं क्षीरपयोनिधेः",
|
||||
"transliteration": "brahmā tad-upadhāryātha\nsaha devais tayā saha\njagāma sa-tri-nayanas\ntīraṁ kṣīra-payo-nidheḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "brahmā",
|
||||
"meanings": [
|
||||
"Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-upadhārya",
|
||||
"meanings": [
|
||||
"understanding everything rightly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devaiḥ",
|
||||
"meanings": [
|
||||
"the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayā saha",
|
||||
"meanings": [
|
||||
"with mother earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagāma",
|
||||
"meanings": [
|
||||
"approached"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-tri-nayanaḥ",
|
||||
"meanings": [
|
||||
"with Lord Śiva, who has three eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tīram",
|
||||
"meanings": [
|
||||
"the shore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣīra-payaḥ-nidheḥ",
|
||||
"meanings": [
|
||||
"of the ocean of milk."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, having heard of the distress of mother earth, Lord Brahmā, with mother earth, Lord Śiva and all the other demigods, approached the shore of the ocean of milk.</b>",
|
||||
"purport": [
|
||||
"After Lord Brahmā understood the precarious condition of the earth, he first visited the demigods headed by Lord Indra, who are in charge of the various affairs of this universe, and Lord Śiva, who is responsible for annihilation. Both maintenance and annihilation go on perpetually, under the order of the Supreme Personality of Godhead. As stated in <i>Bhagavad-gītā</i> (4.8), <i>paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām.</i> Those who are obedient to the laws of God are protected by different servants and demigods, whereas those who are undesirable are vanquished by Lord Śiva. Lord Brahmā first met all the demigods, including Lord Śiva. Then, along with mother earth, they went to the shore of the ocean of milk, where Lord Viṣṇu lies on a white island, Śvetadvīpa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,71 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 20,
|
||||
"reference": "SB 10.1.20",
|
||||
"devanagari": "तत्र गत्वा जगन्नाथं देवदेवं वृषाकपिम्\nपुरुषं पुरुषसूक्तेन उपतस्थे समाहितः",
|
||||
"transliteration": "tatra gatvā jagannāthaṁ\ndeva-devaṁ vṛṣākapim\npuruṣaṁ puruṣa-sūktena\nupatasthe samāhitaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there (on the shore of the ocean of milk)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatvā",
|
||||
"meanings": [
|
||||
"after going"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagannātham",
|
||||
"meanings": [
|
||||
"unto the master of the entire universe, the Supreme Being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deva-devam",
|
||||
"meanings": [
|
||||
"the Supreme God of all gods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣākapim",
|
||||
"meanings": [
|
||||
"the Supreme Person, Viṣṇu, who provides for everyone and diminishes everyone's suffering"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣam",
|
||||
"meanings": [
|
||||
"the Supreme Person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣa-sūktena",
|
||||
"meanings": [
|
||||
"with the Vedic mantra known as puruṣa-sūkta"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upatasthe",
|
||||
"meanings": [
|
||||
"worshiped"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samāhitaḥ",
|
||||
"meanings": [
|
||||
"with full attention."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone's suffering. With great attention, they worshiped Lord Viṣṇu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Puruṣa-sūkta.</b>",
|
||||
"purport": [
|
||||
"The demigods, such as Lord Brahmā, Lord Śiva, King Indra, Candra and Sūrya, are all subordinate to the Supreme Personality of Godhead. Aside from the demigods, even in human society there are many influential personalities supervising various businesses or establishments. Lord Viṣṇu, however, is the God of gods (<i>parameśvara</i>). He is <i>parama-puruṣa,</i> the Supreme Being, Paramātmā. As confirmed in the <i>Brahma-saṁhitā</i> (5.1), <i>īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ:</i> \"Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body.\" No one is equal to or greater than the Supreme Personality of Godhead, and therefore He is described here by many words: <i>jagannātha, deva-deva, vṛṣākapi</i> and <i>puruṣa.</i> The supremacy of Lord Viṣṇu is also confirmed in <i>Bhagavad-gītā</i> (10.12) in this statement by Arjuna:",
|
||||
"<i>paraṁ brahma paraṁ dhāma<br/> pavitraṁ paramaṁ bhavān<br/> puruṣaṁ śāśvataṁ divyam<br/> ādi-devam ajaṁ vibhum</i>",
|
||||
"\"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty.\" Kṛṣṇa is <i>ādi-puruṣa,</i> the original Personality of Godhead (<i>govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</i>). Viṣṇu is a plenary expansion of Lord Kṛṣṇa, and all the <i>viṣṇu-tattvas</i> are <i>parameśvara, deva-deva.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 21,
|
||||
"reference": "SB 10.1.21",
|
||||
"devanagari": "गिरं समाधौ गगने समीरितां निशम्य वेधास्त्रिदशान् उवाच ह\nगां पौरुषीं मे शृणुतामराः पुनर्विधीयताम् आशु तथैव मा चिरम्",
|
||||
"transliteration": "giraṁ samādhau gagane samīritāṁ\nniśamya vedhās tridaśān uvāca ha\ngāṁ pauruṣīṁ me śṛṇutāmarāḥ punar\nvidhīyatām āśu tathaiva mā ciram",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "giram",
|
||||
"meanings": [
|
||||
"a vibration of words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhau",
|
||||
"meanings": [
|
||||
"in trance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gagane",
|
||||
"meanings": [
|
||||
"in the sky"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samīritām",
|
||||
"meanings": [
|
||||
"vibrated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niśamya",
|
||||
"meanings": [
|
||||
"hearing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vedhāḥ",
|
||||
"meanings": [
|
||||
"Lord Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tridaśān",
|
||||
"meanings": [
|
||||
"unto the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ha",
|
||||
"meanings": [
|
||||
"oh"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gām",
|
||||
"meanings": [
|
||||
"the order"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pauruṣīm",
|
||||
"meanings": [
|
||||
"received from the Supreme Person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"from me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śṛṇuta",
|
||||
"meanings": [
|
||||
"just hear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amarāḥ",
|
||||
"meanings": [
|
||||
"O demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ",
|
||||
"meanings": [
|
||||
"again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidhīyatām",
|
||||
"meanings": [
|
||||
"execute"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśu",
|
||||
"meanings": [
|
||||
"immediately"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā eva",
|
||||
"meanings": [
|
||||
"just so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā",
|
||||
"meanings": [
|
||||
"do not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ciram",
|
||||
"meanings": [
|
||||
"delay."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While in trance, Lord Brahmā heard the words of Lord Viṣṇu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, and execute it attentively without delay.</b>",
|
||||
"purport": [
|
||||
"It appears that the words of the Supreme Personality of Godhead can be heard in trance by competent persons. Modern science gives us telephones, by which one can hear sound vibrations from a distant place. Similarly, although other persons cannot hear the words of Lord Viṣṇu, Lord Brahmā is able to hear the Lord's words within himself. This is confirmed in the beginning of <i>Śrīmad-Bhāgavatam</i> (<i>1.1.1</i>): <i>tene brahma hṛdā ya ādi-kavaye. Ādi-kavi</i> is Lord Brahmā. In the beginning of the creation, Lord Brahmā received the instructions of Vedic knowledge from Lord Viṣṇu through the medium of the heart (<i>hṛdā</i>). The same principle is confirmed herewith. While Brahmā was in trance, he was able to hear the words of Kṣīrodakaśāyī Viṣṇu, and he carried the Lord's message to the demigods. Similarly, in the beginning, Brahmā first received the Vedic knowledge from the Supreme Personality of Godhead through the core of the heart. In both instances the same process was used in transmitting the message to Lord Brahmā. In other words, although Lord Viṣṇu was invisible even to Lord Brahmā, Lord Brahmā could hear Lord Viṣṇu's words through the heart. The Supreme Personality of Godhead is invisible even to Lord Brahmā, yet He descends on this earth and becomes visible to people in general. This is certainly an act of His causeless mercy, but fools and nondevotees think that Kṛṣṇa is an ordinary historical person. Because they think that the Lord is an ordinary person like them, they are described as <i>mūḍha</i> (<i>avajānanti māṁ mūḍhāḥ</i>). The causeless mercy of the Supreme Personality of Godhead is neglected by such demoniac persons, who cannot understand the instructions of <i>Bhagavad-gītā</i> and who therefore misinterpret them."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,126 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 22,
|
||||
"reference": "SB 10.1.22",
|
||||
"devanagari": "पुरैव पुंसावधृतो धराज्वरो भवद्भिर् अंशैर्यदुषूपजन्यताम्\nस यावद् उर्व्या भरम् ईश्वरेश्वरः स्वकालशक्त्या क्षपयंश्चरेद्भुवि",
|
||||
"transliteration": "puraiva puṁsāvadhṛto dharā-jvaro\nbhavadbhir aṁśair yaduṣūpajanyatām\nsa yāvad urvyā bharam īśvareśvaraḥ\nsva-kāla-śaktyā kṣapayaṁś cared bhuvi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"even before this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puṁsā",
|
||||
"meanings": [
|
||||
"by the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avadhṛtaḥ",
|
||||
"meanings": [
|
||||
"was certainly known"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dharā-jvaraḥ",
|
||||
"meanings": [
|
||||
"the distress on the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavadbhiḥ",
|
||||
"meanings": [
|
||||
"by your good selves"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṁśaiḥ",
|
||||
"meanings": [
|
||||
"expanding as plenary portions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaduṣu",
|
||||
"meanings": [
|
||||
"in the family of King Yadu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upajanyatām",
|
||||
"meanings": [
|
||||
"take your birth and appear there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"He (the Supreme Personality of Godhead)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as long as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "urvyāḥ",
|
||||
"meanings": [
|
||||
"of the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bharam",
|
||||
"meanings": [
|
||||
"the burden"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśvara-īśvaraḥ",
|
||||
"meanings": [
|
||||
"the Lord of lords"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-kāla-śaktyā",
|
||||
"meanings": [
|
||||
"by His own potency the time factor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣapayan",
|
||||
"meanings": [
|
||||
"diminishing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "caret",
|
||||
"meanings": [
|
||||
"should move"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvi",
|
||||
"meanings": [
|
||||
"on the surface of the earth."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā informed the demigods:</b><b> Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.</b>",
|
||||
"purport": [
|
||||
"As stated in the <i>Brahma-saṁhitā</i> (5.39):",
|
||||
"<i>rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan<br/> nānāvatāram akarod bhuvaneṣu kintu<br/> kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</i>",
|
||||
"\"I worship the Supreme Personality of Godhead, Govinda, who is always situated in various incarnations such as Rāma, Nṛsiṁha and many sub-incarnations as well, but who is the original Personality of Godhead, known as Kṛṣṇa, and who incarnates personally also.\"",
|
||||
"There is no difference between the sound Hare Kṛṣṇa and Kṛṣṇa the person."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,69 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 23,
|
||||
"reference": "SB 10.1.23",
|
||||
"devanagari": "वसुदेवगृहे साक्षाद्भगवान्पुरुषः परः\nजनिष्यते तत्प्रियार्थं सम्भवन्तु सुरस्त्रियः",
|
||||
"transliteration": "vasudeva-gṛhe sākṣād\nbhagavān puruṣaḥ paraḥ\njaniṣyate tat-priyārthaṁ\nsambhavantu sura-striyaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vasudeva-gṛhe",
|
||||
"meanings": [
|
||||
"in the house of Vasudeva (who would be the father of Kṛṣṇa when the Lord appeared)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākṣāt",
|
||||
"meanings": [
|
||||
"personally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead, who has full potency"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣaḥ",
|
||||
"meanings": [
|
||||
"the original person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"who is transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janiṣyate",
|
||||
"meanings": [
|
||||
"will appear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-priya-artham",
|
||||
"meanings": [
|
||||
"and for His satisfaction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sambhavantu",
|
||||
"meanings": [
|
||||
"should take birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sura-striyaḥ",
|
||||
"meanings": [
|
||||
"all the wives of the demigods."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Supreme Personality of Godhead, Śrī Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.</b>",
|
||||
"purport": [
|
||||
"In <i>Bhagavad-gītā</i> (4.9) the Lord says, <i>tyaktvā dehaṁ punar janma naiti mām eti:</i> after giving up the material body, the devotee of the Lord returns home, back to Godhead. This means that the devotee is first transferred to the particular universe where the Lord is at that time staying to exhibit His pastimes. There are innumerable universes, and the Lord is appearing in one of these universes at every moment. Therefore His pastimes are called <i>nitya-līlā,</i> eternal pastimes. The Lord's appearance as a child in the house of Devakī takes place continuously in one universe after another. Therefore, the devotee is first transferred to that particular universe where the pastimes of the Lord are current. As stated in <i>Bhagavad-gītā,</i> even if a devotee does not complete the course of devotional service, he enjoys the happiness of the heavenly planets, where the most pious people dwell, and then takes birth in the house of a <i>śuci</i> or <i>śrīmān,</i> a pious <i>brāhmaṇa</i> or a wealthy <i>vaiśya</i> (<i>śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate</i>). Thus a pure devotee, even if unable to execute devotional service completely, is transferred to the upper planetary system, where pious people reside. From there, if his devotional service is complete, such a devotee is transferred to the place where the Lord's pastimes are going on. Herein it is said, <i>sambhavantu sura-striyaḥ. Sura-strī,</i> the women of the heavenly planets, were thus ordered to appear in the Yadu dynasty in Vṛndāvana to enrich the pastimes of Lord Kṛṣṇa. These <i>sura-strī,</i> when further trained to live with Kṛṣṇa, would be transferred to the original Goloka Vṛndāvana. During Lord Kṛṣṇa's pastimes within this world, the <i>sura-strī</i> were to appear in different ways in different families to give pleasure to the Lord, just so that they would be fully trained before going to the eternal Goloka Vṛndāvana. With the association of Lord Kṛṣṇa, either at Dvārakā-purī, Mathurā-purī or Vṛndāvana, they would certainly return home, back to Godhead. Among the <i>sura-strī,</i> the women of the heavenly planets, there are many devotees, such as the mother of the Upendra incarnation of Kṛṣṇa. It was such devoted women who were called for in this connection."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,63 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 24,
|
||||
"reference": "SB 10.1.24",
|
||||
"devanagari": "वासुदेवकलानन्तः सहस्रवदनः स्वराट्\nअग्रतो भविता देवो हरेः प्रियचिकीर्षया",
|
||||
"transliteration": "vāsudeva-kalānantaḥ\nsahasra-vadanaḥ svarāṭ\nagrato bhavitā devo\nhareḥ priya-cikīrṣayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vāsudeva-kalā anantaḥ",
|
||||
"meanings": [
|
||||
"the plenary expansion of Lord Kṛṣṇa known as Anantadeva or Saṅkarṣaṇa Ananta, the all-pervasive incarnation of the Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sahasra-vadanaḥ",
|
||||
"meanings": [
|
||||
"having thousands of hoods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svarāṭ",
|
||||
"meanings": [
|
||||
"fully independent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agrataḥ",
|
||||
"meanings": [
|
||||
"previously"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavitā",
|
||||
"meanings": [
|
||||
"will appear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devaḥ",
|
||||
"meanings": [
|
||||
"the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of Lord Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priya-cikīrṣayā",
|
||||
"meanings": [
|
||||
"with the desire to act for the pleasure."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The foremost manifestation of Kṛṣṇa is Saṅkarṣaṇa, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Kṛṣṇa, this original Saṅkarṣaṇa will appear as Baladeva, just to please the Supreme Lord Kṛṣṇa in His transcendental pastimes.</b>",
|
||||
"purport": [
|
||||
"Śrī Baladeva is the Supreme Personality of Godhead Himself. He is equal in supremacy to the Supreme Godhead, yet wherever Kṛṣṇa appears, Śrī Baladeva appears as His brother, sometimes elder and sometimes younger. When Kṛṣṇa appears, all His plenary expansions and other incarnations appear with Him. This is elaborately explained in <i>Caitanya-caritāmṛta.</i> This time, Baladeva would appear before Kṛṣṇa as Kṛṣṇa's elder brother."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 25,
|
||||
"reference": "SB 10.1.25",
|
||||
"devanagari": "विष्णोर्माया भगवती यया सम्मोहितं जगत्\nआदिष्टा प्रभुणांशेन कार्यार्थे सम्भविष्यति",
|
||||
"transliteration": "viṣṇor māyā bhagavatī\nyayā sammohitaṁ jagat\nādiṣṭā prabhuṇāṁśena\nkāryārthe sambhaviṣyati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "viṣṇoḥ māyā",
|
||||
"meanings": [
|
||||
"the potency of the Supreme Personality of Godhead, Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavatī",
|
||||
"meanings": [
|
||||
"as good as Bhagavān and therefore known as Bhagavatī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayā",
|
||||
"meanings": [
|
||||
"by whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sammohitam",
|
||||
"meanings": [
|
||||
"captivated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagat",
|
||||
"meanings": [
|
||||
"all the worlds, both material and spiritual"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādiṣṭā",
|
||||
"meanings": [
|
||||
"being ordered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhuṇā",
|
||||
"meanings": [
|
||||
"by the master"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṁśena",
|
||||
"meanings": [
|
||||
"with her different potential factors"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kārya-arthe",
|
||||
"meanings": [
|
||||
"for executing business"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sambhaviṣyati",
|
||||
"meanings": [
|
||||
"would also appear."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The potency of the Lord, known as viṣṇu-māyā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.</b>",
|
||||
"purport": [
|
||||
"<i>Parāsya śaktir vividhaiva śrūyate</i> (<i>Śvetāśvatara Upaniṣad</i> 6.8). In the <i>Vedas</i> it is said that the potencies of the Supreme Personality of Godhead are called by different names, such as <i>yogamāyā</i> and <i>mahāmāyā.</i> Ultimately, however, the Lord's potency is one, exactly as electric potency is one although it can act both to cool and to heat. The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as <i>yogamāyā,</i> and in the material world the same potency works as <i>mahāmāyā,</i> exactly as electricity works in both a heater and a cooler. In the material world, this potency, working as <i>mahāmāyā,</i> acts upon the conditioned souls to deprive them more and more of devotional service. It is said, <i>yayā sammohito jīva ātmānaṁ tri-guṇātmakam</i>. In the material world the conditioned soul thinks of himself as a product of <i>tri-guṇa,</i> the three modes of material nature. This is the bodily conception of life. Because of associating with the three <i>guṇas</i> of the material potency, everyone identifies himself with his body. Someone is thinking he is a <i>brāhmaṇa,</i> someone a <i>kṣatriya,</i> and someone a <i>vaiśya</i> or <i>śūdra.</i> Actually, however, one is neither a <i>brāhmaṇa,</i> a <i>kṣatriya,</i> a <i>vaiśya</i> nor a <i>śūdra;</i> one is part and parcel of the Supreme Lord (<i>mamaivāṁśaḥ</i>), but because of being covered by the material energy, <i>mahāmāyā,</i> one identifies himself in these different ways. When the conditioned soul becomes liberated, however, he thinks himself an eternal servant of Kṛṣṇa. <i>Jīvera 'svarūpa' haya—kṛṣṇera 'nitya-dāsa.</i>' When he comes to that position, the same potency, acting as <i>yogamāyā,</i> increasingly helps him become purified and devote his energy to the service of the Lord.",
|
||||
"In either case, whether the soul is conditioned or liberated, the Lord is supreme. As stated in <i>Bhagavad-gītā</i> (<i>9.10</i>), <i>mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram:</i> it is by the order of the Supreme Personality of Godhead that the material energy, <i>mahāmāyā,</i> works upon the conditioned soul.",
|
||||
"<i>prakṛteḥ kriyamāṇāni<br/> guṇaiḥ karmāṇi sarvaśaḥ<br/> ahaṅkāra-vimūḍhātmā<br/> kartāham iti manyate</i>",
|
||||
"\"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature.\" (Bg. 3.27) Within conditioned life, no one has freedom, but because one is bewildered, being subject to the rule of <i>mahāmāyā,</i> one foolishly thinks himself independent (<i>ahaṅkāra-vimūḍhātmā kartāham iti manyate</i>). But when the conditioned soul becomes liberated by executing devotional service, he is given a greater and greater chance to relish a relationship with the Supreme Personality of Godhead in different transcendental statuses, such as <i>dāsya-rasa, sakhya-rasa, vātsalya-rasa</i> and <i>mādhurya-rasa.</i>",
|
||||
"Thus the Lord's potency, <i>viṣṇu-māyā,</i> has two features—<i>āvaraṇikā</i> and <i>unmukha.</i> When the Lord appeared, His potency came with Him and acted in different ways. She acted as <i>yogamāyā</i> with Yaśodā, Devakī and other intimate relations of the Lord, and she acted in a different way with Kaṁsa, Śālva and other <i>asuras.</i> By the order of Lord Kṛṣṇa, His potency <i>yogamāyā</i> came with Him and exhibited different activities according to the time and circumstances. <i>Kāryārthe sambhaviṣyati. Yogamāyā</i> acted differently to execute different purposes desired by the Lord. As confirmed in <i>Bhagavad-gītā</i> (9.13), <i>mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ.</i> The <i>mahātmās,</i> who fully surrender to the lotus feet of the Lord, are directed by <i>yogamāyā,</i> whereas the <i>durātmās,</i> those who are devoid of devotional service, are directed by <i>mahāmāyā.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,91 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 26,
|
||||
"reference": "SB 10.1.26",
|
||||
"devanagari": "श्रीशुक उवाच\nइत्य् आदिश्यामरगणान्प्रजापतिपतिर्विभुः\nआश्वास्य च महीं गीर्भिः स्वधाम परमं ययौ",
|
||||
"transliteration": "śrī-śuka uvāca\nity ādiśyāmara-gaṇān\nprajāpati-patir vibhuḥ\nāśvāsya ca mahīṁ gīrbhiḥ\nsva-dhāma paramaṁ yayau",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādiśya",
|
||||
"meanings": [
|
||||
"after informing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amara-gaṇān",
|
||||
"meanings": [
|
||||
"all the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prajāpati-patiḥ",
|
||||
"meanings": [
|
||||
"Lord Brahmā, the master of the Prajāpatis"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhuḥ",
|
||||
"meanings": [
|
||||
"all-powerful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśvāsya",
|
||||
"meanings": [
|
||||
"after pacifying"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahīm",
|
||||
"meanings": [
|
||||
"mother earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gīrbhiḥ",
|
||||
"meanings": [
|
||||
"by sweet words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-dhāma",
|
||||
"meanings": [
|
||||
"his own planet, known as Brahmaloka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paramam",
|
||||
"meanings": [
|
||||
"the best (within the universe)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayau",
|
||||
"meanings": [
|
||||
"returned."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī continued:</b><b> After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahmā, who is the master of all other Prajāpatis and is therefore known as Prajāpati-pati, returned to his own abode, Brahmaloka.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,73 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 27,
|
||||
"reference": "SB 10.1.27",
|
||||
"devanagari": "शूरसेनो यदुपतिर्मथुराम् आवसन्पुरीम्\nमाथुराञ्छूरसेनांश्च विषयान्बुभुजे पुरा",
|
||||
"transliteration": "śūraseno yadupatir\nmathurām āvasan purīm\nmāthurāñ chūrasenāṁś ca\nviṣayān bubhuje purā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śūrasenaḥ",
|
||||
"meanings": [
|
||||
"King Śūrasena"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadu-patiḥ",
|
||||
"meanings": [
|
||||
"the chief of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mathurām",
|
||||
"meanings": [
|
||||
"at the place known as Mathurā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āvasan",
|
||||
"meanings": [
|
||||
"went to live"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purīm",
|
||||
"meanings": [
|
||||
"in that city"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māthurān",
|
||||
"meanings": [
|
||||
"at the place known as the Māthura district"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śūrasenān ca",
|
||||
"meanings": [
|
||||
"and the place known as Śūrasena"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣayān",
|
||||
"meanings": [
|
||||
"such kingdoms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bubhuje",
|
||||
"meanings": [
|
||||
"enjoyed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"formerly."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Formerly, Śūrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurā. There he enjoyed the places known as Māthura and Śūrasena.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,82 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 28,
|
||||
"reference": "SB 10.1.28",
|
||||
"devanagari": "राजधानी ततः साभूत्सर्वयादवभूभुजाम्\nमथुरा भगवान्यत्र नित्यं सन्निहितो हरिः",
|
||||
"transliteration": "rājadhānī tataḥ sābhūt\nsarva-yādava-bhūbhujām\nmathurā bhagavān yatra\nnityaṁ sannihito hariḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "rājadhānī",
|
||||
"meanings": [
|
||||
"the capital"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"from that time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sā",
|
||||
"meanings": [
|
||||
"the country and the city known as Mathurā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhūt",
|
||||
"meanings": [
|
||||
"became"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-yādava-bhūbhujām",
|
||||
"meanings": [
|
||||
"of all the kings who appeared in the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mathurā",
|
||||
"meanings": [
|
||||
"the place known as Mathurā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yatra",
|
||||
"meanings": [
|
||||
"wherein"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nityam",
|
||||
"meanings": [
|
||||
"eternally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannihitaḥ",
|
||||
"meanings": [
|
||||
"intimately connected, living eternally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"the Lord, the Supreme Personality of Godhead."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally.</b>",
|
||||
"purport": [
|
||||
"It is understood that Mathurā City is the transcendental abode of Lord Kṛṣṇa; it is not an ordinary material city, for it is eternally connected with the Supreme Personality of Godhead. Vṛndāvana is within the jurisdiction of Mathurā, and it still continues to exist. Because Mathurā and Vṛndāvana are intimately connected with Kṛṣṇa eternally, it is said that Lord Kṛṣṇa never leaves Vṛndāvana (<i>vṛndāvanaṁ parityajya padam ekaṁ na gacchati</i>). At present, the place known as Vṛndāvana, in the district of Mathurā, continues its position as a transcendental place, and certainly anyone who goes there becomes transcendentally purified. Navadvīpa-dhāma is also intimately connected with Vrajabhūmi. Śrīla Narottama dāsa Ṭhākura therefore says:",
|
||||
"\"Vrajabhūmi\" refers to Mathurā-Vṛndāvana, and Gauḍa-maṇḍala-bhūmi includes Navadvīpa. These two places are nondifferent. Therefore, anyone living in Navadvīpa-dhāma, knowing Kṛṣṇa and Śrī Caitanya Mahāprabhu to be the same personality, lives in Vrajabhūmi, Mathurā-Vṛndāvana. The Lord has made it convenient for the conditioned soul to live in Mathurā, Vṛndāvana and Navadvīpa and thus be directly connected with the Supreme Personality of Godhead. Simply by living in these places, one can immediately come in contact with the Lord. There are many devotees who vow never to leave Vṛndāvana and Mathurā. This is undoubtedly a good vow, but if one leaves Vṛndāvana, Mathurā or Navadvīpa-dhāma for the service of the Lord, he is not disconnected from the Supreme Personality of Godhead. At any rate, we must understand the transcendental importance of Mathurā-Vṛndāvana and Navadvīpa-dhāma. Anyone who executes devotional service in these places certainly goes back home, back to Godhead, after giving up his body. Thus the words <i>mathurā bhagavān yatra nityaṁ sannihito hariḥ</i> are particularly important. A devotee should fully utilize this instruction to the best of his ability. Whenever the Supreme Lord personally appears, He appears in Mathurā because of His intimate connection with this place. Therefore although Mathurā and Vṛndāvana are situated on this planet earth, they are transcendental abodes of the Lord."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,85 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 29,
|
||||
"reference": "SB 10.1.29",
|
||||
"devanagari": "तस्यां तु कर्हिचिच्छौरिर्वसुदेवः कृतोद्वहः\nदेवक्या सूर्यया सार्धं प्रयाणे रथम् आरुहत्",
|
||||
"transliteration": "tasyāṁ tu karhicic chaurir\nvasudevaḥ kṛtodvahaḥ\ndevakyā sūryayā sārdhaṁ\nprayāṇe ratham āruhat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasyām",
|
||||
"meanings": [
|
||||
"in that place known as Mathurā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tu",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karhicit",
|
||||
"meanings": [
|
||||
"some time ago"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śauriḥ",
|
||||
"meanings": [
|
||||
"the demigod, descendant of Śūra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudevaḥ",
|
||||
"meanings": [
|
||||
"who appeared as Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛta-udvahaḥ",
|
||||
"meanings": [
|
||||
"after being married"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyā",
|
||||
"meanings": [
|
||||
"Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sūryayā",
|
||||
"meanings": [
|
||||
"his newly married wife"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sārdham",
|
||||
"meanings": [
|
||||
"along with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayāṇe",
|
||||
"meanings": [
|
||||
"for returning home"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratham",
|
||||
"meanings": [
|
||||
"the chariot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āruhat",
|
||||
"meanings": [
|
||||
"mounted."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Some time ago, Vasudeva, who belonged to the demigod family [or to the Śūra dynasty], married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,73 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 30,
|
||||
"reference": "SB 10.1.30",
|
||||
"devanagari": "उग्रसेनसुतः कंसः स्वसुः प्रियचिकीर्षया\nरश्मीन्हयानां जग्राह रौक्मै रथशतैर्वृतः",
|
||||
"transliteration": "ugrasena-sutaḥ kaṁsaḥ\nsvasuḥ priya-cikīrṣayā\nraśmīn hayānāṁ jagrāha\nraukmai ratha-śatair vṛtaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ugrasena-sutaḥ",
|
||||
"meanings": [
|
||||
"the son of Ugrasena"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsaḥ",
|
||||
"meanings": [
|
||||
"by the name Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svasuḥ",
|
||||
"meanings": [
|
||||
"of his own sister Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "priya-cikīrṣayā",
|
||||
"meanings": [
|
||||
"to please her on the occasion of her marriage"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "raśmīn",
|
||||
"meanings": [
|
||||
"the reins"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hayānām",
|
||||
"meanings": [
|
||||
"of the horses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagrāha",
|
||||
"meanings": [
|
||||
"took"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "raukmaiḥ",
|
||||
"meanings": [
|
||||
"made of gold"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ratha-śataiḥ",
|
||||
"meanings": [
|
||||
"by hundreds of chariots"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛtaḥ",
|
||||
"meanings": [
|
||||
"surrounded."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kaṁsa, the son of King Ugrasena, in order to please his sister Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 31,
|
||||
"reference": "SB 10.1.31-32",
|
||||
"devanagari": "चतुःशतं पारिबर्हं गजानां हेममालिनाम्\nअश्वानाम् अयुतं सार्धं रथानां च त्रिषट्शतम्\nदासीनां सुकुमारीणां द्वे शते समलंकृते\nदुहित्रे देवकः प्रादाद्याने दुहितृवत्सलः",
|
||||
"transliteration": "catuḥ-śataṁ pāribarhaṁ\ngajānāṁ hema-mālinām\naśvānām ayutaṁ sārdhaṁ\nrathānāṁ ca tri-ṣaṭ-śatam\ndāsīnāṁ sukumārīṇāṁ\ndve śate samalaṅkṛte\nduhitre devakaḥ prādād\nyāne duhitṛ-vatsalaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "catuḥ-śatam",
|
||||
"meanings": [
|
||||
"four hundred"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāribarham",
|
||||
"meanings": [
|
||||
"dowry"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gajānām",
|
||||
"meanings": [
|
||||
"of elephants"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hema-mālinām",
|
||||
"meanings": [
|
||||
"decorated with garlands of gold"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśvānām",
|
||||
"meanings": [
|
||||
"of horses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayutam",
|
||||
"meanings": [
|
||||
"ten thousand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sārdham",
|
||||
"meanings": [
|
||||
"along with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rathānām",
|
||||
"meanings": [
|
||||
"of chariots"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tri-ṣaṭ-śatam",
|
||||
"meanings": [
|
||||
"three times six hundred (eighteen hundred)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāsīnām",
|
||||
"meanings": [
|
||||
"of maidservants"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-kumārīṇām",
|
||||
"meanings": [
|
||||
"very young and beautiful unmarried girls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dve",
|
||||
"meanings": [
|
||||
"two"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śate",
|
||||
"meanings": [
|
||||
"hundred"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samalaṅkṛte",
|
||||
"meanings": [
|
||||
"fully decorated with ornaments"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duhitre",
|
||||
"meanings": [
|
||||
"unto his daughter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakaḥ",
|
||||
"meanings": [
|
||||
"King Devaka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prādāt",
|
||||
"meanings": [
|
||||
"gave as a gift"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāne",
|
||||
"meanings": [
|
||||
"while going away"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duhitṛ-vatsalaḥ",
|
||||
"meanings": [
|
||||
"who was very fond of his daughter Devakī."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Devakī's father, King Devaka, was very much affectionate to his daughter. Therefore, while she and her husband were leaving home, he gave her a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maidservants, fully decorated with ornaments.</b>",
|
||||
"purport": [
|
||||
"The system of giving a dowry to one's daughter has existed in Vedic civilization for a very long time. Even today, following the same system, a father who has money will give his daughter an opulent dowry. A daughter would never inherit the property of her father, and therefore an affectionate father, during the marriage of his daughter, would give her as much as possible. A dowry, therefore, is never illegal according to the Vedic system. Here, of course, the gift offered as a dowry by Devaka to Devakī was not ordinary. Because Devaka was a king, he gave a dowry quite suitable to his royal position. Even an ordinary man, especially a high-class <i>brāhmaṇa, kṣatriya</i> or <i>vaiśya,</i> is supposed to give his daughter a liberal dowry. Immediately after the marriage, the daughter goes to her husband's house, and it is also a custom for the brother of the bride to accompany his sister and brother-in-law to exhibit affection for her. This system was followed by Kaṁsa. These are all old customs in the society of <i>varṇāśrama-dharma,</i> which is now wrongly designated as Hindu. These long-standing customs are nicely described here."
|
||||
],
|
||||
"verse_end": 32
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 33,
|
||||
"reference": "SB 10.1.33",
|
||||
"devanagari": "शंखतूर्यमृदंगाश्च नेदुर्दुन्दुभयः समम्\nप्रयाणप्रक्रमे तात वरवध्वोः सुमंगलम्",
|
||||
"transliteration": "śaṅkha-tūrya-mṛdaṅgāś ca\nnedur dundubhayaḥ samam\nprayāṇa-prakrame tāta\nvara-vadhvoḥ sumaṅgalam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śaṅkha",
|
||||
"meanings": [
|
||||
"conchshells"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tūrya",
|
||||
"meanings": [
|
||||
"bugles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛdaṅgāḥ",
|
||||
"meanings": [
|
||||
"drums"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "neduḥ",
|
||||
"meanings": [
|
||||
"vibrated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dundubhayaḥ",
|
||||
"meanings": [
|
||||
"kettledrums"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samam",
|
||||
"meanings": [
|
||||
"in concert"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prayāṇa-prakrame",
|
||||
"meanings": [
|
||||
"at the time of departure"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāta",
|
||||
"meanings": [
|
||||
"O beloved son"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vara-vadhvoḥ",
|
||||
"meanings": [
|
||||
"of the bridegroom and the bride"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-maṅgalam",
|
||||
"meanings": [
|
||||
"for the purpose of their auspicious departure."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O beloved son, Mahārāja Parīkṣit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 34,
|
||||
"reference": "SB 10.1.34",
|
||||
"devanagari": "पथि प्रग्रहिणं कंसम् आभाष्याहाशरीरवाक्\nअस्यास्त्वाम् अष्टमो गर्भो हन्ता यां वहसे ऽबुध",
|
||||
"transliteration": "pathi pragrahiṇaṁ kaṁsam\nābhāṣyāhāśarīra-vāk\nasyās tvām aṣṭamo garbho\nhantā yāṁ vahase 'budha",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pathi",
|
||||
"meanings": [
|
||||
"on the way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pragrahiṇam",
|
||||
"meanings": [
|
||||
"who was managing the reins of the horses"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsam",
|
||||
"meanings": [
|
||||
"unto Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ābhāṣya",
|
||||
"meanings": [
|
||||
"addressing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "a-śarīra-vāk",
|
||||
"meanings": [
|
||||
"a voice coming from someone whose body was invisible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asyāḥ",
|
||||
"meanings": [
|
||||
"of this girl (Devakī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭamaḥ",
|
||||
"meanings": [
|
||||
"the eighth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbhaḥ",
|
||||
"meanings": [
|
||||
"pregnancy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hantā",
|
||||
"meanings": [
|
||||
"killer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yām",
|
||||
"meanings": [
|
||||
"her whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vahase",
|
||||
"meanings": [
|
||||
"you are carrying"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abudha",
|
||||
"meanings": [
|
||||
"you foolish rascal."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, \"You foolish rascal, the eighth child of the woman you are carrying will kill you!\"</b>",
|
||||
"purport": [
|
||||
"The omen spoke of <i>aṣṭamo garbhaḥ,</i> referring to the eighth pregnancy, but did not clearly say whether the child was to be a son or a daughter. Even if Kaṁsa were to see that the eighth child of Devakī was a daughter, he should have no doubt that the eighth child was to kill him. According to the <i>Viśva-kośa</i> dictionary, the word <i>garbha</i> means \"embryo\" and also <i>arbhaka,</i> or \"child.\" Kaṁsa was affectionate toward his sister, and therefore he had become the chariot driver to carry her and his brother-in-law to their home. The demigods, however, did not want Kaṁsa to be affectionate toward Devakī, and therefore, from an unseen position, they encouraged Kaṁsa to offend her. Moreover, the six sons of Marīci had been cursed to take birth from the womb of Devakī, and upon being killed by Kaṁsa they would be delivered. When Devakī understood that Kaṁsa would be killed by the Supreme Personality of Godhead, who would appear from her womb, she felt great joy. The word <i>vahase</i> is also significant because it indicates that the ominous vibration condemned Kaṁsa for acting just like a beast of burden by carrying his enemy's mother."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 35,
|
||||
"reference": "SB 10.1.35",
|
||||
"devanagari": "इत्य् उक्तः स खलः पापो भोजानां कुलपांसनः\nभगिनीं हन्तुम् आरब्धं खड्गपाणिः कचे ऽग्रहीत्",
|
||||
"transliteration": "ity uktaḥ sa khalaḥ pāpo\nbhojānāṁ kula-pāṁsanaḥ\nbhaginīṁ hantum ārabdhaṁ\nkhaḍga-pāṇiḥ kace 'grahīt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "iti uktaḥ",
|
||||
"meanings": [
|
||||
"thus being addressed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khalaḥ",
|
||||
"meanings": [
|
||||
"envious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāpaḥ",
|
||||
"meanings": [
|
||||
"sinful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhojānām",
|
||||
"meanings": [
|
||||
"of the Bhoja dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kula-pāṁsanaḥ",
|
||||
"meanings": [
|
||||
"one who can degrade the reputation of his family"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaginīm",
|
||||
"meanings": [
|
||||
"unto his sister"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hantum ārabdham",
|
||||
"meanings": [
|
||||
"being inclined to kill"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khaḍga-pāṇiḥ",
|
||||
"meanings": [
|
||||
"taking a sword in his hand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kace",
|
||||
"meanings": [
|
||||
"hair"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agrahīt",
|
||||
"meanings": [
|
||||
"took up."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister's hair with his left hand and took up his sword with his right hand to sever her head from her body.</b>",
|
||||
"purport": [
|
||||
"Kaṁsa was driving the chariot and controlling the reins with his left hand, but as soon as he heard the omen that his sister's eighth child would kill him, he gave up the reins, caught hold of his sister's hair, and with his right hand took up a sword to kill her. Before, he had been so affectionate that he was acting as his sister's chariot driver, but as soon as he heard that his self-interest or his life was at risk, he forgot all affection for her and immediately became a great enemy. This is the nature of demons. No one should trust a demon, despite any amount of affection. Aside from this, a king, a politician or a woman cannot be trusted, since they can do anything abominable for their personal interest. Cāṇakya Paṇḍita therefore says, <i>viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,63 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 36,
|
||||
"reference": "SB 10.1.36",
|
||||
"devanagari": "तं जुगुप्सितकर्माणं नृशंसं निरपत्रपम्\nवसुदेवो महाभाग उवाच परिसान्त्वयन्",
|
||||
"transliteration": "taṁ jugupsita-karmāṇaṁ\nnṛśaṁsaṁ nirapatrapam\nvasudevo mahā-bhāga\nuvāca parisāntvayan",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto him (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jugupsita-karmāṇam",
|
||||
"meanings": [
|
||||
"who was ready to commit such an offensive act"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛśaṁsam",
|
||||
"meanings": [
|
||||
"very cruel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirapatrapam",
|
||||
"meanings": [
|
||||
"shameless"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudevaḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-bhāgaḥ",
|
||||
"meanings": [
|
||||
"the greatly fortunate father of Vāsudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parisāntvayan",
|
||||
"meanings": [
|
||||
"pacifying."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words.</b>",
|
||||
"purport": [
|
||||
"Vasudeva, who was to be the father of Kṛṣṇa, is described here as <i>mahā-bhāga,</i> a very upright and sober personality, because although Kaṁsa was ready to kill Vasudeva's wife, Vasudeva remained sober and unagitated. In a peaceful attitude, Vasudeva began to address Kaṁsa by putting forward reasonable arguments. Vasudeva was a great personality because he knew how to pacify a cruel person and how to forgive even the bitterest enemy. One who is fortunate is never caught, even by tigers or snakes."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 37,
|
||||
"reference": "SB 10.1.37",
|
||||
"devanagari": "श्रीवसुदेव उवाच\nश्लाघनीयगुणः शूरैर्भवान्भोजयशस्करः\nस कथं भगिनीं हन्यात्स्त्रियम् उद्वाहपर्वणि",
|
||||
"transliteration": "śrī-vasudeva uvāca\nślāghanīya-guṇaḥ śūrair\nbhavān bhoja-yaśaskaraḥ\nsa kathaṁ bhaginīṁ hanyāt\nstriyam udvāha-parvaṇi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-vasudevaḥ uvāca",
|
||||
"meanings": [
|
||||
"the great personality Vasudeva said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ślāghanīya-guṇaḥ",
|
||||
"meanings": [
|
||||
"a person who possesses praiseworthy qualities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śūraiḥ",
|
||||
"meanings": [
|
||||
"by great heroes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhoja-yaśaḥ-karaḥ",
|
||||
"meanings": [
|
||||
"a brilliant star in the Bhoja dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"one such as your good self"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "katham",
|
||||
"meanings": [
|
||||
"how"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaginīm",
|
||||
"meanings": [
|
||||
"your sister"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanyāt",
|
||||
"meanings": [
|
||||
"can kill"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "striyam",
|
||||
"meanings": [
|
||||
"especially a woman"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udvāha-parvaṇi",
|
||||
"meanings": [
|
||||
"at the time of the marriage ceremony."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva said:</b><b> My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?</b>",
|
||||
"purport": [
|
||||
"According to Vedic principles, a <i>brāhmaṇa,</i> an old man, a woman, a child or a cow cannot be killed under any circumstances. Vasudeva stressed that Devakī was not only a woman but a member of Kaṁsa s family. Because she was now married to Vasudeva, she was <i>para-strī,</i> another man's wife, and if such a woman were killed, not only would Kaṁsa be implicated in sinful activities, but his reputation as king of the Bhoja dynasty would be damaged. Thus Vasudeva tried in many ways to convince Kaṁsa in order to stop him from killing Devakī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 38,
|
||||
"reference": "SB 10.1.38",
|
||||
"devanagari": "मृत्युर्जन्मवतां वीर देहेन सह जायते\nअद्य वाब्दशतान्ते वा मृत्युर्वै प्राणिनां ध्रुवः",
|
||||
"transliteration": "mṛtyur janmavatāṁ vīra\ndehena saha jāyate\nadya vābda-śatānte vā\nmṛtyur vai prāṇināṁ dhruvaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma-vatām",
|
||||
"meanings": [
|
||||
"of the living entities who have taken birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīra",
|
||||
"meanings": [
|
||||
"O great hero"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehena saha",
|
||||
"meanings": [
|
||||
"along with the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyate",
|
||||
"meanings": [
|
||||
"is born (one who has taken birth is sure to die)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adya",
|
||||
"meanings": [
|
||||
"today"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abda-śata",
|
||||
"meanings": [
|
||||
"of hundreds of years"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ante",
|
||||
"meanings": [
|
||||
"at the end"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇinām",
|
||||
"meanings": [
|
||||
"for every living entity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvaḥ",
|
||||
"meanings": [
|
||||
"is assured."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.</b>",
|
||||
"purport": [
|
||||
"Vasudeva wanted to impress upon Kaṁsa that although Kaṁsa feared dying and therefore wanted to kill even a woman, he could not avoid death. Death is sure. Why then should Kaṁsa do something that would be detrimental to his reputation and that of his family? As confirmed in <i>Bhagavad-gītā</i> (2.27):",
|
||||
"<i>jātasya hi dhruvo mṛtyur<br/> dhruvaṁ janma mṛtasya ca<br/> tasmād aparihārye 'rthe<br/> na tvaṁ śocitum arhasi</i>",
|
||||
"\"For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.\" One should not fear death. Rather, one should prepare oneself for the next birth. One should utilize one's time in this human form to end the process of birth and death. It is not that to save oneself from death one should entangle oneself in sinful activities. This is not good."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,78 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 39,
|
||||
"reference": "SB 10.1.39",
|
||||
"devanagari": "देहे पंचत्वम् आपन्ने देही कर्मानुगो ऽवशः\nदेहान्तरम् अनुप्राप्य प्राक्तनं त्यजते वपुः",
|
||||
"transliteration": "dehe pañcatvam āpanne\ndehī karmānugo 'vaśaḥ\ndehāntaram anuprāpya\nprāktanaṁ tyajate vapuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dehe",
|
||||
"meanings": [
|
||||
"when the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pañcatvam āpanne",
|
||||
"meanings": [
|
||||
"turns into five elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehī",
|
||||
"meanings": [
|
||||
"the proprietor of the body, the living being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma-anugaḥ",
|
||||
"meanings": [
|
||||
"following the reactions of his own fruitive activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avaśaḥ",
|
||||
"meanings": [
|
||||
"spontaneously, automatically"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deha-antaram",
|
||||
"meanings": [
|
||||
"another body (made of material elements)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuprāpya",
|
||||
"meanings": [
|
||||
"receiving as a result"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāktanam",
|
||||
"meanings": [
|
||||
"the former"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tyajate",
|
||||
"meanings": [
|
||||
"gives up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vapuḥ",
|
||||
"meanings": [
|
||||
"body."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When the present body turns to dust and is again reduced to five elements—earth, water, fire, air and ether—the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body.</b>",
|
||||
"purport": [
|
||||
"This is confirmed in <i>Bhagavad-gītā,</i> which presents the beginning of spiritual understanding.",
|
||||
"<i>dehino 'smin yathā dehe<br/> kaumāraṁ yauvanaṁ jarā<br/> tathā dehāntara-prāptir<br/> dhīras tatra na muhyati</i>",
|
||||
"\"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.\" (Bg. 2.13) A person or an animal is not the material body; rather, the material body is the covering of the living being. <i>Bhagavad-gītā</i> compares the body to a dress and elaborately explains how one changes dresses one after another. The same Vedic knowledge is confirmed here. The living being, the soul, is constantly changing bodies one after another. Even in the present life, the body changes from childhood to boyhood, from boyhood to youth, and from youth to old age; similarly, when the body is too old to continue, the living being gives up this body and, by the laws of nature, automatically gets another body according to his fruitive activities, desires and ambitions. The laws of nature control this sequence, and therefore as long as the living entity is under the control of the external, material energy, the process of bodily change takes place automatically, according to one's fruitive activities. Vasudeva therefore wanted to impress upon Kaṁsa that if he committed this sinful act of killing a woman, in his next life he would certainly get a material body still more conditioned to the sufferings of material existence. Thus Vasudeva advised Kaṁsa not to commit sinful activities.",
|
||||
"One who commits sinful activities because of ignorance, <i>tamo-guṇa,</i> obtains a lower body. <i>Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu</i> (Bg. 13.22). There are hundreds and thousands of different species of life. Why are there higher and lower bodies? One receives these bodies according to the contaminations of material nature. If in this life one is contaminated by the mode of ignorance and sinful activities (<i>duṣkṛtī</i>), in the next life, by the laws of nature, one will certainly get a body full of suffering. The laws of nature are not subservient to the whimsical desires of the conditioned soul. Our endeavor, therefore, should be to associate always with <i>sattva-guṇa</i> and not indulge in <i>rajo-guṇa</i> or <i>tamo-guṇa</i> (<i>rajas-tamo-bhāvāḥ</i>). Lusty desires and greed keep the living entity perpetually in ignorance and prevent him from being elevated to the platform of <i>sattva-guṇa</i> or <i>śuddha-sattva-guṇa.</i> One is advised to be situated in <i>śuddha-sattva-guṇa,</i> devotional service, for thus one is immune to the reactions of the three modes of material nature."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 40,
|
||||
"reference": "SB 10.1.40",
|
||||
"devanagari": "व्रजंस्तिष्ठन्पदैकेन यथैवैकेन गच्छति\nयथा तृणजलौकैवं देही कर्मगतिं गतः",
|
||||
"transliteration": "vrajaṁs tiṣṭhan padaikena\nyathaivaikena gacchati\nyathā tṛṇa-jalaukaivaṁ\ndehī karma-gatiṁ gataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "vrajan",
|
||||
"meanings": [
|
||||
"a person, while traveling on the road"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tiṣṭhan",
|
||||
"meanings": [
|
||||
"while standing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padā ekena",
|
||||
"meanings": [
|
||||
"on one foot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekena",
|
||||
"meanings": [
|
||||
"by another foot"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gacchati",
|
||||
"meanings": [
|
||||
"goes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tṛṇa-jalaukā",
|
||||
"meanings": [
|
||||
"a worm on a vegetable"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehī",
|
||||
"meanings": [
|
||||
"the living entity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karma-gatim",
|
||||
"meanings": [
|
||||
"the reactions of fruitive activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gataḥ",
|
||||
"meanings": [
|
||||
"undergoes."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.</b>",
|
||||
"purport": [
|
||||
"This is the process of the soul's transmigration from one body to another. At the time of death, according to his mental condition, the living being is carried by the subtle body, consisting of mind, intelligence and ego, to another gross body. When higher authorities have decided what kind of gross body the living entity will have, he is forced to enter such a body, and thus he automatically gives up his previous body. Dull-minded persons who do not have the intelligence to understand this process of transmigration take for granted that when the gross body is finished, one's life is finished forever. Such persons have no brains with which to understand the process of transmigration. At the present moment there is great opposition to the Hare Kṛṣṇa movement, which is being called a \"brainwashing\" movement. But actually the so-called scientists, philosophers and other leaders in the Western countries have no brains at all. The Hare Kṛṣṇa movement is trying to elevate such foolish persons by enlightening their intelligence so that they will take advantage of the human body. Unfortunately, because of gross ignorance, they regard the Hare Kṛṣṇa movement as a brainwashing movement. They do not know that without God consciousness one is forced to continue transmigrating from one body to another. Because of their devilish brains, they will next be forced to accept an abominable life and practically never be able to liberate themselves from the conditional life of material existence. How this transmigration of the soul takes place is very clearly explained in this verse."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,127 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 41,
|
||||
"reference": "SB 10.1.41",
|
||||
"devanagari": "स्वप्ने यथा पश्यति देहम् ईदृशं मनोरथेनाभिनिविष्टचेतनः\nदृष्टश्रुताभ्यां मनसानुचिन्तयन्प्रपद्यते तत्किम् अपि ह्य् अपस्मृतिः",
|
||||
"transliteration": "svapne yathā paśyati deham īdṛśaṁ\nmanorathenābhiniviṣṭa-cetanaḥ\ndṛṣṭa-śrutābhyāṁ manasānucintayan\nprapadyate tat kim api hy apasmṛtiḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "svapne",
|
||||
"meanings": [
|
||||
"in a dream"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyati",
|
||||
"meanings": [
|
||||
"one sees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deham",
|
||||
"meanings": [
|
||||
"the kind of body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īdṛśam",
|
||||
"meanings": [
|
||||
"similarly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manorathena",
|
||||
"meanings": [
|
||||
"by mental speculation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhiniviṣṭa",
|
||||
"meanings": [
|
||||
"is fully absorbed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cetanaḥ",
|
||||
"meanings": [
|
||||
"he whose consciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dṛṣṭa",
|
||||
"meanings": [
|
||||
"by whatever has been experienced by seeing with the eyes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrutābhyām",
|
||||
"meanings": [
|
||||
"and by hearing a description of something else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"by the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anucintayan",
|
||||
"meanings": [
|
||||
"thinking, feeling and willing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapadyate",
|
||||
"meanings": [
|
||||
"surrenders"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"to that situation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim api",
|
||||
"meanings": [
|
||||
"what to speak of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apasmṛtiḥ",
|
||||
"meanings": [
|
||||
"experiencing forgetfulness of the present body."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process, one gives up his present body and accepts another [tathā dehāntara-prāptiḥ].</b>",
|
||||
"purport": [
|
||||
"Transmigration of the soul is very clearly explained in this verse. One sometimes forgets his present body and thinks of his childhood body, a body of the past, and of how one was playing, jumping, talking and so on. When the material body is no long workable, it becomes dust: \"For dust thou art, and unto dust shalt thou return.\" But when the body again mixes with the five material elements—earth, water, fire, air and ether—the mind continues to work. The mind is the subtle substance in which the body is created, as we actually experience in our dreams and also when we are awake in contemplation. One must understand that the process of mental speculation develops a new type of body that does not actually exist. If one can understand the nature of the mind (<i>manorathena</i>) and its thinking, feeling and willing, one can very easily understand how from the mind different types of bodies develop.",
|
||||
"The Kṛṣṇa consciousness movement, therefore, offers a process of transcendental activities wherein the mind is fully absorbed in affairs pertaining to Kṛṣṇa. The presence of the soul is perceived by consciousness, and one must purify his consciousness from material to spiritual, or, in other words, to Kṛṣṇa consciousness. That which is spiritual is eternal, and that which is material is temporary. Without Kṛṣṇa consciousness, one's consciousness is always absorbed in temporary things. For everyone, therefore, Kṛṣṇa recommends in <i>Bhagavad-gītā</i> (9.34), <i>man-manā bhava mad-bhakto mad-yājī māṁ namaskuru</i>. One should always be absorbed in thought of Kṛṣṇa, one should become His devotee, one should always engage in His service and worship Him as the supreme great, and one should always offer Him obeisances. In the material world one is always a servant of a greater person, and in the spiritual world our constitutional position is to serve the Supreme, the greatest, <i>paraṁ brahma.</i> This is the instruction of Śrī Caitanya Mahāprabhu. <i>Jīvera 'svarūpa' haya—kṛṣṇera 'nitya-dāsa</i>' (Cc. <i>Madhya</i> 20.108).",
|
||||
"To act in Kṛṣṇa consciousness is the perfection of life and the highest perfection of <i>yoga.</i> As Lord Kṛṣṇa says in <i>Bhagavad-gītā</i> (6.47):",
|
||||
"<i>yoginām api sarveṣāṁ<br/> mad-gatenāntarātmanā<br/> śraddhāvān bhajate yo māṁ<br/> sa me yuktatamo mataḥ</i>",
|
||||
"\"Of all <i>yogīs,</i> he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in <i>yoga</i> and is the highest of all.\"",
|
||||
"The condition of the mind, which flickers between <i>saṅkalpa</i> and <i>vikalpa,</i> accepting something and rejecting it, is very important in transferring the soul to another material body at the time of death.",
|
||||
"<i>yaṁ yaṁ vāpi smaran bhāvaṁ<br/> tyajaty ante kalevaram<br/> taṁ tam evaiti kaunteya<br/> sadā tad-bhāva-bhāvitaḥ</i>",
|
||||
"\"Whatever state of being one remembers when he quits his body, that state he will attain without fail.\" (Bg. 8.6) Therefore one must train the mind in the system of <i>bhakti-yoga,</i> as did Mahārāja Ambarīṣa, who kept himself always in Kṛṣṇa consciousness. <i>Sa vai manaḥ kṛṣṇa-padāravindayoḥ</i>. One must fix the mind at the lotus feet of Kṛṣṇa twenty-four hours a day. If the mind is fixed upon Kṛṣṇa's lotus feet, the activities of the other senses will be engaged in Kṛṣṇa's service. <i>Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate:</i> to serve Hṛṣīkeśa, the master of the senses, with purified senses is called <i>bhakti.</i> Those who constantly engage in devotional service are situated in a transcendental state, above the material modes of nature. As Kṛṣṇa says in <i>Bhagavad-gītā</i> (14.26):",
|
||||
"<i>māṁ ca yo 'vyabhicāreṇa<br/> bhakti-yogena sevate<br/> sa guṇān samatītyaitān<br/> brahma-bhūyāya kalpate</i>",
|
||||
"\"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.\" One must learn the secret of success from the Vedic literatures, especially when the cream of Vedic knowledge is presented by <i>Bhagavad-gītā</i> as it is.",
|
||||
"Because the mind is ultimately controlled by the Supreme Personality of Godhead, Kṛṣṇa, the word <i>apasmṛtiḥ</i> is significant. Forgetfulness of one's own identity is called <i>apasmṛtiḥ.</i> This <i>apasmṛtiḥ</i> can be controlled by the Supreme Lord, for the Lord says, <i>mattaḥ smṛtir jñānam apohanaṁ ca:</i> \"From Me come remembrance, knowledge and forgetfulness.\" Instead of allowing one to forget one's real position, Kṛṣṇa can revive one's original identity at the time of one's death, even though the mind may be flickering. Although the mind may work imperfectly at the time of death, Kṛṣṇa gives a devotee shelter at His lotus feet. Therefore when a devotee gives up his body, the mind does not take him to another material body (<i>tyaktvā dehaṁ punar janma naiti mām eti</i>); rather, Kṛṣṇa takes the devotee to that place where He is engaged in His pastimes (<i>mām eti</i>), as we have already discussed in previous verses. One's consciousness, therefore, must always be absorbed in Kṛṣṇa, and then one's life will be successful. Otherwise the mind will carry the soul to another material body. The soul will be placed in the semen of a father and discharged into the womb of a mother. The semen and ovum create a particular type of body according to the form of the father and mother, and when the body is mature, the soul emerges in that body and begins a new life. This is the process of transmigration of the soul from one body to another (<i>tathā dehāntara-prāptiḥ</i>). Unfortunately, those who are less intelligent think that when the body disappears, everything is finished. The entire world is being misled by such fools and rascals. But as stated in <i>Bhagavad-gītā</i> (2.20), <i>na hanyate hanyamāne śarīre.</i> The soul does not die when the body is destroyed. Rather, the soul takes on another body."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 42,
|
||||
"reference": "SB 10.1.42",
|
||||
"devanagari": "यतो यतो धावति दैवचोदितं मनो विकारात्मकम् आप पंचसु\nगुणेषु मायारचितेषु देह्य् असौ प्रपद्यमानः सह तेन जायते",
|
||||
"transliteration": "yato yato dhāvati daiva-coditaṁ\nmano vikārātmakam āpa pañcasu\nguṇeṣu māyā-raciteṣu dehy asau\nprapadyamānaḥ saha tena jāyate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "yataḥ yataḥ",
|
||||
"meanings": [
|
||||
"from one place to another or from one position to another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāvati",
|
||||
"meanings": [
|
||||
"speculates"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daiva-coditam",
|
||||
"meanings": [
|
||||
"impelled by accident or deliberation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikāra-ātmakam",
|
||||
"meanings": [
|
||||
"changing from one type of thinking, feeling and willing to another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āpa",
|
||||
"meanings": [
|
||||
"at the end, he obtains (a mentality)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pañcasu",
|
||||
"meanings": [
|
||||
"at the time of death (when the material body turns totally into matter)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇeṣu",
|
||||
"meanings": [
|
||||
"(the mind, not being liberated, becomes attached) to the material qualities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā-raciteṣu",
|
||||
"meanings": [
|
||||
"where the material energy creates a similar body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehī",
|
||||
"meanings": [
|
||||
"the spirit soul who accepts such a body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapadyamānaḥ",
|
||||
"meanings": [
|
||||
"being surrendered (to such a condition)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saha",
|
||||
"meanings": [
|
||||
"with"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tena",
|
||||
"meanings": [
|
||||
"a similar body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyate",
|
||||
"meanings": [
|
||||
"takes birth."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>At the time of death, according to the thinking, feeling and willing of the mind, which is involved in fruitive activities, one receives a particular body. In other words, the body develops according to the activities of the mind. Changes of body are due to the flickering of the mind, for otherwise the soul could remain in its original, spiritual body.</b>",
|
||||
"purport": [
|
||||
"One can very easily understand that the mind is constantly flickering, changing in the quality of its thinking, feeling and willing. This is explained by Arjuna in <i>Bhagavad-gītā</i> (6.34):",
|
||||
"<i>cañcalaṁ hi manaḥ kṛṣṇa<br/> pramāthi balavad dṛḍham<br/> tasyāhaṁ nigrahaṁ manye<br/> vāyor iva suduṣkaram</i>",
|
||||
"The mind is <i>cañcala,</i> flickering, and it changes very strongly. Therefore Arjuna admitted that controlling the mind is not at all possible; this would be as difficult as controlling the wind. For example, if one were in a boat moving according to the wind on a river or the sea, and the wind were uncontrollable, the tilting boat would be very much disturbed and extremely difficult to control. It might even capsize. Therefore, in the <i>bhava-samudra,</i> the ocean of mental speculation and transmigration to different types of bodies, one must first control the mind.",
|
||||
"By regulative practice one can control the mind, and this is the purpose of the <i>yoga</i> system (<i>abhyāsa-yoga-yuktena</i>). But there is a chance of failure with the <i>yoga</i> system, especially in this age of Kali, because the <i>yoga</i> system uses artificial means. If the mind is engaged in <i>bhakti-yoga,</i> however, by the grace of Kṛṣṇa one can very easily control it. Therefore Śrī Caitanya Mahāprabhu has recommended, <i>harer nāma harer nāma harer nāmaiva kevalam</i>. One should chant the holy name of the Lord constantly, for the holy name of the Lord is nondifferent from Hari, the Supreme Person.",
|
||||
"By chanting the Hare Kṛṣṇa <i>mantra</i> constantly, one can fix the mind on the lotus feet of Kṛṣṇa (<i>sa vai manaḥ kṛṣṇa-padāravindayoḥ</i>) and in this way achieve the perfection of <i>yoga.</i> Otherwise, the flickering mind will hover on the platform of mental speculation for sense enjoyment, and one will have to transmigrate from one type of body to another because the mind is trained only in relation to the material elements, or, in other words, to sense gratification, which is false. <i>Māyā-sukhāya bharam udvahato vimūḍhān</i> (<i>Bhāg.</i> 7.9.43). Rascals (<i>vimūḍhān</i>), being controlled by mental speculation, make huge arrangements by which to enjoy life temporarily, but they must give up the body at the time of death, when everything is taken away by Kṛṣṇa's external energy (<i>mṛtyuḥ sarva-haraś cāham</i>). At that time, whatever one has created in this life is lost, and one must automatically accept a new body by the force of material nature. In this life one may have constructed a very tall skyscraper, but in the next life, because of one's mentality, one may have to accept a body like that of a cat, a dog, a tree or perhaps a demigod. Thus the body is offered by the laws of material nature. <i>Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu</i> (Bg. 13.22). The spirit soul takes birth in higher and lower species of life only because of his association with the three qualities of material nature.",
|
||||
"<i>ūrdhvaṁ gacchanti sattva-sthā<br/> madhye tiṣṭhanti rājasāḥ<br/> jaghanya-guṇa-vṛtti-sthā<br/> adho gacchanti tāmasāḥ</i>",
|
||||
"\"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.\" (Bg. 14.18)",
|
||||
"In conclusion, the Kṛṣṇa consciousness movement offers the topmost welfare activity for human society. The saner section of human society must therefore take this movement very seriously for the benefit of all humanity. To save oneself from the repetition of birth and death, one must purify his consciousness. <i>Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam</i>. One must be freed from all designations—\"I am American,\" \"I am Indian,\" \"I am this,\" \"I am that\"—and come to the platform of understanding that Kṛṣṇa is the original master and we are His eternal servants. When the senses are purified and engaged in Kṛṣṇa's service, one achieves the highest perfection. <i>Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate</i>. The Kṛṣṇa consciousness movement is a movement of <i>bhakti-yoga. Vairāgya-vidyā-nija-bhakti-yoga</i>. By following the principles of this movement, one becomes disassociated from material mental concoctions and is established on the original platform of the eternal relationship between the living entity and the Supreme Personality of Godhead as servant and master. This, in summary, is the purpose of the Kṛṣṇa consciousness movement."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,112 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 43,
|
||||
"reference": "SB 10.1.43",
|
||||
"devanagari": "ज्योतिर्यथैवोदकपार्थिवेष्व् अदः समीरवेगानुगतं विभाव्यते\nएवं स्वमायारचितेष्व् असौ पुमान्गुणेषु रागानुगतो विमुह्यति",
|
||||
"transliteration": "jyotir yathaivodaka-pārthiveṣv adaḥ\nsamīra-vegānugataṁ vibhāvyate\nevaṁ sva-māyā-raciteṣv asau pumān\nguṇeṣu rāgānugato vimuhyati",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "jyotiḥ",
|
||||
"meanings": [
|
||||
"the luminaries in the sky, such as the sun, the moon and the stars"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udaka",
|
||||
"meanings": [
|
||||
"in water"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pārthiveṣu",
|
||||
"meanings": [
|
||||
"or in other liquids, like oil"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adaḥ",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samīra-vega-anugatam",
|
||||
"meanings": [
|
||||
"being forced by the movements of the wind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibhāvyate",
|
||||
"meanings": [
|
||||
"appear in different shapes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-māyā-raciteṣu",
|
||||
"meanings": [
|
||||
"in the situation created by one's mental concoctions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"the living entity"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pumān",
|
||||
"meanings": [
|
||||
"person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇeṣu",
|
||||
"meanings": [
|
||||
"in the material world, manifested by the modes of nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rāga-anugataḥ",
|
||||
"meanings": [
|
||||
"according to his attachment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimuhyati",
|
||||
"meanings": [
|
||||
"becomes bewildered by identification."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes—sometimes round, sometimes long, and so on—because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. In other words, one is bewildered by mental concoctions because of agitation from the material modes of nature.</b>",
|
||||
"purport": [
|
||||
"This verse gives a very good example by which to understand the different positions of the eternal spiritual soul in the material world and how the soul takes on different bodies (<i>dehāntara-prāptiḥ</i>). The moon is stationary and is one, but when it is reflected in water or oil, it appears to take different shapes because of the movements of the wind. Similarly, the soul is the eternal servant of Kṛṣṇa, the Supreme Personality of Godhead, but when put into the material modes of nature, it takes different bodies, sometimes as a demigod, sometimes a man, a dog, a tree and so on. By the influence of <i>māyā,</i> the illusory potency of the Supreme Personality of Godhead, the living entity thinks that he is this person, that person, American, Indian, cat, dog, tree or whatever. This is called <i>māyā.</i> When one is freed from this bewilderment and understands that the soul does not belong to any shape of this material world, one is situated on the spiritual platform (<i>brahma-bhūta</i>).",
|
||||
"This realization is sometimes explained as <i>nirākāra,</i> or formlessness. This formlessness, however, does not mean that the soul has no form. The soul has form, but the external, agitating form he has acquired because of material contamination is false. Similarly, God is also described as <i>nirākāra,</i> which means that God has no material form but is <i>sac-cid-ānanda-vigraha</i>. The living entity is part and parcel of the supreme <i>sac-cid-ānanda-vigraha,</i> but his material forms are temporary, or illusory. Both the living entity and the Supreme Lord have original, spiritual forms (<i>sac-cid-ānanda-vigraha</i>), but the Lord, the Supreme, does not change His form. The Lord appears as He is, whereas the living entity appears because material nature forces him to accept different forms. When the living entity receives these different forms, he identifies with them, and not with his original, spiritual form. As soon as the living entity returns to his original, spiritual form and understanding, he immediately surrenders to the supreme form, the Personality of Godhead. This is explained in <i>Bhagavad-gītā</i> (7.19). <i>Bahūnāṁ janmanām ante jñānavān māṁ prapadyate.</i> When the living entity, after many, many births in different forms, returns to his original form of Kṛṣṇa consciousness, he immediately surrenders unto the lotus feet of the supreme form, Kṛṣṇa. This is liberation. As the Lord says in <i>Bhagavad-gītā</i> (18.54):",
|
||||
"<i>brahma-bhūtaḥ prasannātmā<br/> na śocati na kāṅkṣati<br/> samaḥ sarveṣu bhūteṣu<br/> mad-bhaktiṁ labhate parām</i>",
|
||||
"\"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.\" Surrender unto the supreme form is the result of <i>bhakti.</i> This <i>bhakti,</i> or understanding of one's own position, is the complete liberation. As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge. <i>Kleśo 'dhikataras teṣām avyaktāsakta-cetasām</i> (Bg. 12.5). Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words <i>kleśo 'dhikataraḥ,</i> which mean \"greater suffering.\" A devotee, however, easily attains his original position as a spiritual form and understands the Supreme Personality of Godhead in His original form.",
|
||||
"Kṛṣṇa Himself explains the forms of the living entities in the Second Chapter of <i>Bhagavad-gītā,</i> where He clearly says to Arjuna that He, Arjuna and all other living entities, who were previously in their original forms, are separate individual identities. They were individuals in the past, they are now situated in individuality, and in the future they will all continue to maintain their individual forms. The only difference is that the conditioned living entity appears in various material forms, whereas Kṛṣṇa appears in His original, spiritual form. Unfortunately, those who are not advanced in spiritual knowledge think that Kṛṣṇa is like one of them and that His form is like their material forms. <i>Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam</i> (Bg. 9.11). Kṛṣṇa is never puffed up by material knowledge and is therefore called <i>acyuta,</i> whereas the living entities fall down and are agitated by material nature. This is the difference between the Supreme Lord and the living entities.",
|
||||
"In this connection it is to be noted that Vasudeva, who was situated in a transcendental position, advised Kaṁsa not to commit further sinful activities. Kaṁsa, a representative of the demons, was always ready to kill Kṛṣṇa, or God, whereas Vasudeva represents a transcendentally situated person to whom Kṛṣṇa is born (Vāsudeva is the son of Vasudeva). Vasudeva wanted his brother-in-law Kaṁsa to refrain from the sinful act of killing his sister, since the result of being agitated by material nature would be that Kaṁsa would have to accept a body in which to suffer again and again. Elsewhere in <i>Śrīmad-Bhāgavatam</i> (5.5.4), Ṛṣabhadeva also says:",
|
||||
"<i>na sādhu manye yata ātmano 'yam<br/> asann api kleśada āsa dehaḥ</i>",
|
||||
"As long as the living entity is entangled in the fruitive activities of so-called happiness and distress, he will receive a particular type of body in which to endure the three kinds of suffering due to material nature (<i>tri-tāpa-yantraṇā</i>). An intelligent person, therefore, must free himself from the influence of the three modes of material nature and revive his original, spiritual body by engaging in the service of the Supreme Person, Kṛṣṇa. As long as one is materially attached, one must accept the process of birth, death, old age and disease. One is therefore advised that an intelligent person, instead of being entangled in so-called good and bad fruitive activities, should engage his life in advancing in Kṛṣṇa consciousness so that instead of accepting another material body (<i>tyaktvā dehaṁ punar janma naiti</i>), he will return home, back to Godhead."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 44,
|
||||
"reference": "SB 10.1.44",
|
||||
"devanagari": "तस्मान्न कस्यचिद्द्रोहम् आचरेत्स तथाविधः\nआत्मनः क्षेमम् अन्विच्छन्द्रोग्धुर्वै परतो भयम्",
|
||||
"transliteration": "tasmān na kasyacid droham\nācaret sa tathā-vidhaḥ\nātmanaḥ kṣemam anvicchan\ndrogdhur vai parato bhayam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tasmāt",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kasyacit",
|
||||
"meanings": [
|
||||
"of anyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "droham",
|
||||
"meanings": [
|
||||
"envy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ācaret",
|
||||
"meanings": [
|
||||
"one should act"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"a person (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā-vidhaḥ",
|
||||
"meanings": [
|
||||
"who has been advised in such a way (by Vasudeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmanaḥ",
|
||||
"meanings": [
|
||||
"his own"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣemam",
|
||||
"meanings": [
|
||||
"welfare"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvicchan",
|
||||
"meanings": [
|
||||
"if he desires"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "drogdhuḥ",
|
||||
"meanings": [
|
||||
"of one who is envious of others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parataḥ",
|
||||
"meanings": [
|
||||
"from others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"there is a cause of fear."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Therefore, since envious, impious activities cause a body in which one suffers in the next life, why should one act impiously? Considering one's welfare, one should not envy anyone, for an envious person must always fear harm from his enemies, either in this life or in the next.</b>",
|
||||
"purport": [
|
||||
"Instead of being inimical toward other living entities, one should act piously by engaging in the service of the Supreme Lord, thus avoiding a fearful situation both in this life and in the next. In this regard, the following moral instruction by the great politician Cāṇakya Paṇḍita is very meaningful:",
|
||||
"<i>tyaja durjana-saṁsargaṁ<br/> bhaja sādhu-samāgamam<br/> kuru puṇyam aho rātraṁ<br/> smara nityam anityatām</i>",
|
||||
"One should give up the company of devils, demons and nondevotees and should always associate with devotees and saintly persons. One should always act piously, thinking that this life is temporary, and not be attached to temporary happiness and distress. The Kṛṣṇa consciousness movement is teaching all of human society this principle of becoming Kṛṣṇa conscious and thus solving the problems of life forever (<i>tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,91 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 45,
|
||||
"reference": "SB 10.1.45",
|
||||
"devanagari": "एषा तवानुजा बाला कृपणा पुत्रिकोपमा\nहन्तुं नार्हसि कल्याणीम् इमां त्वं दीनवत्सलः",
|
||||
"transliteration": "eṣā tavānujā bālā\nkṛpaṇā putrikopamā\nhantuṁ nārhasi kalyāṇīm\nimāṁ tvaṁ dīna-vatsalaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "eṣā",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anujā",
|
||||
"meanings": [
|
||||
"younger sister"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bālā",
|
||||
"meanings": [
|
||||
"innocent woman"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛpaṇā",
|
||||
"meanings": [
|
||||
"completely dependent on you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putrikā-upamā",
|
||||
"meanings": [
|
||||
"exactly like your own daughter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hantum",
|
||||
"meanings": [
|
||||
"to kill her"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhasi",
|
||||
"meanings": [
|
||||
"you deserve"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalyāṇīm",
|
||||
"meanings": [
|
||||
"who is under your affection"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imām",
|
||||
"meanings": [
|
||||
"her"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dīna-vatsalaḥ",
|
||||
"meanings": [
|
||||
"very compassionate to the poor and innocent."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 46,
|
||||
"reference": "SB 10.1.46",
|
||||
"devanagari": "श्रीशुक उवाच\nएवं स सामभिर्भेदैर्बोध्यमानो ऽपि दारुणः\nन न्यवर्तत कौरव्य पुरुषादान् अनुव्रतः",
|
||||
"transliteration": "śrī-śuka uvāca\nevaṁ sa sāmabhir bhedair\nbodhyamāno 'pi dāruṇaḥ\nna nyavartata kauravya\npuruṣādān anuvrataḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāmabhiḥ",
|
||||
"meanings": [
|
||||
"by attempts to pacify him (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhedaiḥ",
|
||||
"meanings": [
|
||||
"by moral instructions that one should not be cruel to anyone else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bodhyamānaḥ api",
|
||||
"meanings": [
|
||||
"even being pacified"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāruṇaḥ",
|
||||
"meanings": [
|
||||
"he who was the most fiercely cruel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na nyavartata",
|
||||
"meanings": [
|
||||
"could not be stopped (from the grievous act)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kauravya",
|
||||
"meanings": [
|
||||
"O Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puruṣa-adān",
|
||||
"meanings": [
|
||||
"the Rākṣasas, man-eaters"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvrataḥ",
|
||||
"meanings": [
|
||||
"following in their footsteps."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī continued:</b><b> O best of the Kuru dynasty, Kaṁsa was fiercely cruel and was actually a follower of the Rākṣasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities, either in this life or in the next.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 47,
|
||||
"reference": "SB 10.1.47",
|
||||
"devanagari": "निर्बन्धं तस्य तं ज्ञात्वा विचिन्त्यानकदुन्दुभिः\nप्राप्तं कालं प्रतिव्योढुम् इदं तत्रान्वपद्यत",
|
||||
"transliteration": "nirbandhaṁ tasya taṁ jñātvā\nvicintyānakadundubhiḥ\nprāptaṁ kālaṁ prativyoḍhum\nidaṁ tatrānvapadyata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nirbandham",
|
||||
"meanings": [
|
||||
"determination to do something"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"of him (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"that (determination)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñātvā",
|
||||
"meanings": [
|
||||
"understanding"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vicintya",
|
||||
"meanings": [
|
||||
"thinking deeply"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānakadundubhiḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāptam",
|
||||
"meanings": [
|
||||
"had arrived"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kālam",
|
||||
"meanings": [
|
||||
"imminent danger of death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prativyoḍhum",
|
||||
"meanings": [
|
||||
"to stop him from such activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"thereupon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anvapadyata",
|
||||
"meanings": [
|
||||
"thought of other ways."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When Vasudeva saw that Kaṁsa was determined to kill his sister Devakī, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kaṁsa.</b>",
|
||||
"purport": [
|
||||
"Although Vasudeva saw the imminent danger that his wife Devakī would be killed, he was convinced of his welfare because at his birth the demigods had played drums and kettledrums. He therefore attempted another way to save Devakī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 48,
|
||||
"reference": "SB 10.1.48",
|
||||
"devanagari": "मृत्युर्बुद्धिमतापोह्यो यावद्बुद्धिबलोदयम्\nयद्य् असौ न निवर्तेत नापराधो ऽस्ति देहिनः",
|
||||
"transliteration": "mṛtyur buddhimatāpohyo\nyāvad buddhi-balodayam\nyady asau na nivarteta\nnāparādho 'sti dehinaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi-matā",
|
||||
"meanings": [
|
||||
"by an intelligent person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apohyaḥ",
|
||||
"meanings": [
|
||||
"should be avoided"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as long as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "buddhi-bala-udayam",
|
||||
"meanings": [
|
||||
"intelligence and bodily strength are present"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadi",
|
||||
"meanings": [
|
||||
"if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"that (death)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na nivarteta",
|
||||
"meanings": [
|
||||
"cannot be checked"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aparādhaḥ",
|
||||
"meanings": [
|
||||
"offense"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehinaḥ",
|
||||
"meanings": [
|
||||
"of the person in danger of death."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one's endeavors, a person facing death commits no offense.</b>",
|
||||
"purport": [
|
||||
"It is natural for a person facing untimely death to try his best to save himself. This is one's duty. Although death is sure, everyone should try to avoid it and not meet death without opposition because every living soul is by nature eternal. Because death is a punishment imposed in the condemned life of material existence, the Vedic culture is based on avoiding death (<i>tyaktvā dehaṁ punar janma naiti</i>). Everyone should try to avoid death and rebirth by cultivating spiritual life and should not submit to death without struggling to survive. One who is not trying to stop death is not an intelligent human being. Because Devakī was face to face with imminent death, it was Vasudeva's duty to save her, as he was trying his best to do. He therefore considered another way to approach Kaṁsa so that Devakī would be saved."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,178 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 49,
|
||||
"reference": "SB 10.1.49-50",
|
||||
"devanagari": "प्रदाय मृत्यवे पुत्रान्मोचये कृपणाम् इमाम्\nसुता मे यदि जायेरन्मृत्युर्वा न म्रियेत चेत्\nविपर्ययो वा किं न स्याद्गतिर्धातुर्दुरत्यया\nउपस्थितो निवर्तेत निवृत्तः पुनर् आपतेत्",
|
||||
"transliteration": "pradāya mṛtyave putrān\nmocaye kṛpaṇām imām\nsutā me yadi jāyeran\nmṛtyur vā na mriyeta cet\nviparyayo vā kiṁ na syād\ngatir dhātur duratyayā\nupasthito nivarteta\nnivṛttaḥ punar āpatet",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pradāya",
|
||||
"meanings": [
|
||||
"promising to deliver"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyave",
|
||||
"meanings": [
|
||||
"unto Kaṁsa, who is death personified for Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putrān",
|
||||
"meanings": [
|
||||
"my sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mocaye",
|
||||
"meanings": [
|
||||
"I am releasing her from imminent danger"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛpaṇām",
|
||||
"meanings": [
|
||||
"innocent"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "imām",
|
||||
"meanings": [
|
||||
"Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sutāḥ",
|
||||
"meanings": [
|
||||
"sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadi",
|
||||
"meanings": [
|
||||
"whether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jāyeran",
|
||||
"meanings": [
|
||||
"should take birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mriyeta",
|
||||
"meanings": [
|
||||
"should die"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cet",
|
||||
"meanings": [
|
||||
"if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viparyayaḥ",
|
||||
"meanings": [
|
||||
"just the opposite"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"or"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"whether"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "syāt",
|
||||
"meanings": [
|
||||
"it may happen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatiḥ",
|
||||
"meanings": [
|
||||
"the movement"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhātuḥ",
|
||||
"meanings": [
|
||||
"of providence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duratyayā",
|
||||
"meanings": [
|
||||
"very difficult to understand"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upasthitaḥ",
|
||||
"meanings": [
|
||||
"that which is presently obtained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivarteta",
|
||||
"meanings": [
|
||||
"may stop"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivṛttaḥ",
|
||||
"meanings": [
|
||||
"Devakī's death being stopped"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "punaḥ āpatet",
|
||||
"meanings": [
|
||||
"in the future it may happen again (but what can I do)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva considered:</b><b> By delivering all my sons to Kaṁsa, who is death personified, I shall save the life of Devakī. Perhaps Kaṁsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kaṁsa will give up this immediate threat, and if in due course of time Kaṁsa dies, I shall have nothing to fear.</b>",
|
||||
"purport": [
|
||||
"Vasudeva wanted to save the life of Devakī by promising to deliver his sons to Kaṁsa. \"In the future,\" he thought, \"Kaṁsa may die, or I may not beget any sons. Even if a son is born and I deliver him to Kaṁsa, Kaṁsa may die at his hands, for by providence anything could happen. It is very difficult to understand how things are managed by providence.\" Thus Vasudeva decided that he would promise to deliver his sons to the hands of Kaṁsa in order to save Devakī from the imminent danger of death."
|
||||
],
|
||||
"verse_end": 50
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 51,
|
||||
"reference": "SB 10.1.51",
|
||||
"devanagari": "अग्नेर्यथा दारुवियोगयोगयोर् अदृष्टतो ऽन्यन्न निमित्तम् अस्ति\nएवं हि जन्तोर् अपि दुर्विभाव्यः शरीरसंयोगवियोगहेतुः",
|
||||
"transliteration": "agner yathā dāru-viyoga-yogayor\nadṛṣṭato 'nyan na nimittam asti\nevaṁ hi jantor api durvibhāvyaḥ\nśarīra-saṁyoga-viyoga-hetuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "agneḥ",
|
||||
"meanings": [
|
||||
"of a fire in the forest"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dāru",
|
||||
"meanings": [
|
||||
"of wood"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viyoga-yogayoḥ",
|
||||
"meanings": [
|
||||
"of both the escaping and the capturing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adṛṣṭataḥ",
|
||||
"meanings": [
|
||||
"than unseen providence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyat",
|
||||
"meanings": [
|
||||
"some other reason or accident"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nimittam",
|
||||
"meanings": [
|
||||
"a cause"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jantoḥ",
|
||||
"meanings": [
|
||||
"of the living being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "durvibhāvyaḥ",
|
||||
"meanings": [
|
||||
"cannot be found out"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śarīra",
|
||||
"meanings": [
|
||||
"of the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁyoga",
|
||||
"meanings": [
|
||||
"of the accepting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viyoga",
|
||||
"meanings": [
|
||||
"or of the giving up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hetuḥ",
|
||||
"meanings": [
|
||||
"the cause."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When a fire, for some unseen reason, leaps over one piece of wood and sets fire to the next, the reason is destiny. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason than unseen destiny.</b>",
|
||||
"purport": [
|
||||
"When there is a fire in a village, the fire sometimes jumps over one house and burns another. Similarly, when there is a forest fire, the fire sometimes jumps over one tree and catches another. Why this happens, no one can say. One may set forth some imaginary reason why the nearest tree or house did not catch fire whereas a tree or house in a distant place did, but actually the reason is destiny. This reason also applies to the transmigration of the soul, by which a prime minister in one life may become a dog in the next. The work of unseen destiny cannot be ascertained by practical experimental knowledge, and therefore one must be satisfied by reasoning that everything is done by supreme providence."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 52,
|
||||
"reference": "SB 10.1.52",
|
||||
"devanagari": "एवं विमृश्य तं पापं यावदात्मनिदर्शनम्\nपूजयाम् आस वै शौरिर्बहुमानपुरःसरम्",
|
||||
"transliteration": "evaṁ vimṛśya taṁ pāpaṁ\nyāvad-ātmani-darśanam\npūjayām āsa vai śaurir\nbahu-māna-puraḥsaram",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimṛśya",
|
||||
"meanings": [
|
||||
"after contemplating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāpam",
|
||||
"meanings": [
|
||||
"the most sinful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāvat",
|
||||
"meanings": [
|
||||
"as far as possible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani-darśanam",
|
||||
"meanings": [
|
||||
"with all the intelligence possible within himself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pūjayām āsa",
|
||||
"meanings": [
|
||||
"praised"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śauriḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bahu-māna",
|
||||
"meanings": [
|
||||
"offering all respect"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "puraḥsaram",
|
||||
"meanings": [
|
||||
"before him."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kaṁsa with great respect.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,57 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 53,
|
||||
"reference": "SB 10.1.53",
|
||||
"devanagari": "प्रसन्नवदनाम्भोजो नृशंसं निरपत्रपम्\nमनसा दूयमानेन विहसन्न् इदम् अब्रवीत्",
|
||||
"transliteration": "prasanna-vadanāmbhojo\nnṛśaṁsaṁ nirapatrapam\nmanasā dūyamānena\nvihasann idam abravīt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "prasanna-vadana-ambhojaḥ",
|
||||
"meanings": [
|
||||
"Vasudeva, who externally presented himself as if very happy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛśaṁsam",
|
||||
"meanings": [
|
||||
"unto the most cruel"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirapatrapam",
|
||||
"meanings": [
|
||||
"shameless Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manasā",
|
||||
"meanings": [
|
||||
"with the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dūyamānena",
|
||||
"meanings": [
|
||||
"which was full of anxiety and sorrow"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihasan",
|
||||
"meanings": [
|
||||
"smiling externally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam abravīt",
|
||||
"meanings": [
|
||||
"and spoke as follows."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva's mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kaṁsa, he externally smiled and spoke to him as follows.</b>",
|
||||
"purport": [
|
||||
"Sometimes one must act duplicitously in a dangerous position, as Vasudeva did to save his wife. The material world is complicated, and to execute one's duties, one cannot avoid adopting such diplomacy. Vasudeva did everything possible to save his wife for the sake of begetting Kṛṣṇa. This indicates that one may act duplicitously for the purpose of saving Kṛṣṇa and His interests. According to the arrangement already foretold, Kṛṣṇa was to appear through Vasudeva and Devakī to kill Kaṁsa. Vasudeva, therefore, had to do everything to save the situation. Although all the events were prearranged by Kṛṣṇa, a devotee must try his best to serve the purpose of Kṛṣṇa. Kṛṣṇa Himself is all-powerful, but it is not that a devotee should therefore sit idly and leave everything to Him. This instruction is also found in <i>Bhagavad-gītā.</i> Although Kṛṣṇa was doing everything for Arjuna, Arjuna never sat down idly as a nonviolent gentleman. Rather, he tried his best to fight the battle and be victorious."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 54,
|
||||
"reference": "SB 10.1.54",
|
||||
"devanagari": "श्रीवसुदेव उवाच\nन ह्य् अस्यास्ते भयं सौम्य यद्वै साहाशरीरवाक्\nपुत्रान्समर्पयिष्ये ऽस्या यतस्ते भयम् उत्थितम्",
|
||||
"transliteration": "śrī-vasudeva uvāca\nna hy asyās te bhayaṁ saumya\nyad vai sāhāśarīra-vāk\nputrān samarpayiṣye 'syā\nyatas te bhayam utthitam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-vasudevaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Vasudeva said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asyāḥ",
|
||||
"meanings": [
|
||||
"from Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saumya",
|
||||
"meanings": [
|
||||
"O most sober"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sā",
|
||||
"meanings": [
|
||||
"that omen"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"dictated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "a-śarīra-vāk",
|
||||
"meanings": [
|
||||
"a vibration without a body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putrān",
|
||||
"meanings": [
|
||||
"all my sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samarpayiṣye",
|
||||
"meanings": [
|
||||
"I shall deliver to you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asyāḥ",
|
||||
"meanings": [
|
||||
"of her (Devakī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"from whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "utthitam",
|
||||
"meanings": [
|
||||
"has arisen."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva said:</b><b> O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands.</b>",
|
||||
"purport": [
|
||||
"Kaṁsa feared Devakī's existence because after her eighth pregnancy she would give birth to a son who would kill him. Vasudeva, therefore, to assure his brother-in-law the utmost safety, promised to bring him all the sons. He would not wait for the eighth son, but from the very beginning would deliver to the hands of Kaṁsa all the sons to which Devakī would give birth. This was the most liberal proposition offered by Vasudeva to Kaṁsa."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 55,
|
||||
"reference": "SB 10.1.55",
|
||||
"devanagari": "श्रीशुक उवाच\nस्वसुर्वधान्निववृते कंसस्तद्वाक्यसारवित्\nवसुदेवो ऽपि तं प्रीतः प्रशस्य प्राविशद्गृहम्",
|
||||
"transliteration": "śrī-śuka uvāca\nsvasur vadhān nivavṛte\nkaṁsas tad-vākya-sāra-vit\nvasudevo 'pi taṁ prītaḥ\npraśasya prāviśad gṛham",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svasuḥ",
|
||||
"meanings": [
|
||||
"of his sister (Devakī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadhāt",
|
||||
"meanings": [
|
||||
"from the act of killing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivavṛte",
|
||||
"meanings": [
|
||||
"stopped for the time being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsaḥ",
|
||||
"meanings": [
|
||||
"Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-vākya",
|
||||
"meanings": [
|
||||
"the words of Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sāra-vit",
|
||||
"meanings": [
|
||||
"knowing to be perfectly correct"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudevaḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"to him (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prītaḥ",
|
||||
"meanings": [
|
||||
"being satisfied"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praśasya",
|
||||
"meanings": [
|
||||
"pacifying more"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāviśat gṛham",
|
||||
"meanings": [
|
||||
"entered his own house."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śrīla Śukadeva Gosvāmī continued:</b><b> Kaṁsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva's words, he refrained from killing his sister. Vasudeva, being pleased with Kaṁsa, pacified him further and entered his own house.</b>",
|
||||
"purport": [
|
||||
"Although Kaṁsa was a sinful demon, he believed that Vasudeva would never deviate from his word. The character of a pure devotee like Vasudeva is such that even so great a demon as Kaṁsa firmly believed in his words and was satisfied. <i>Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ</i> (<i>Bhāg.</i> 5.18.12). All good attributes are present in a devotee, so much so that even Kaṁsa believed in Vasudeva's words without a doubt."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 56,
|
||||
"reference": "SB 10.1.56",
|
||||
"devanagari": "अथ काल उपावृत्ते देवकी सर्वदेवता\nपुत्रान्प्रसुषुवे चाष्टौ कन्यां चैवानुवत्सरम्",
|
||||
"transliteration": "atha kāla upāvṛtte\ndevakī sarva-devatā\nputrān prasuṣuve cāṣṭau\nkanyāṁ caivānuvatsaram",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāle",
|
||||
"meanings": [
|
||||
"in due course of time"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāvṛtte",
|
||||
"meanings": [
|
||||
"when it was ripe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakī",
|
||||
"meanings": [
|
||||
"Devakī, the wife of Vasudeva, Kṛṣṇa's father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-devatā",
|
||||
"meanings": [
|
||||
"Devakī, to whom all the demigods and God Himself appeared"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putrān",
|
||||
"meanings": [
|
||||
"sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasuṣuve",
|
||||
"meanings": [
|
||||
"gave birth to"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭau",
|
||||
"meanings": [
|
||||
"eight"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kanyāṁ ca",
|
||||
"meanings": [
|
||||
"and one daughter named Subhadrā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anuvatsaram",
|
||||
"meanings": [
|
||||
"year after year."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Each year thereafter, in due course of time, Devakī, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrā.</b>",
|
||||
"purport": [
|
||||
"The spiritual master is sometimes glorified as <i>sarva-devamayo guruḥ</i> (<i>Bhāg.</i> 11.17.27). By the grace of the <i>guru,</i> the spiritual master, one can understand the different kinds of <i>devas.</i> The word <i>deva</i> refers to God, the Supreme Personality of Godhead, who is the original source of all the demigods, who are also called <i>devas.</i> In <i>Bhagavad-gītā</i> (10.2) the Lord says, <i>aham ādir hi devānām:</i> \"I am the source of all the <i>devas.</i>\" The Supreme Lord, Viṣṇu, the Original person, expands in different forms. <i>Tad aikṣata bahu syām</i> (<i>Chāndogya Upaniṣad</i> 6.2.3). He alone has expanded into many. <i>Advaitam acyutam anādim ananta-rūpam</i> (<i>Brahma-saṁhitā</i> 5.33). There are different grades of forms, known as <i>svāṁśa</i> and <i>vibhinnāṁśa.</i> The <i>svāṁśa</i> expansions, or <i>viṣṇu-tattva,</i> are the Supreme Personality of Godhead, whereas the <i>vibhinnāṁśa</i> are <i>jīva-tattva,</i> who are part and parcel of the Lord (<i>mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ</i>). If we accept Kṛṣṇa as the Supreme Personality of Godhead and worship Him, all the parts and expansions of the Lord are automatically worshiped. <i>Sarvārhaṇam acyutejyā</i> (<i>Bhāg. </i>4.31.14). Kṛṣṇa is known as Acyuta (<i>senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta</i>). By worshiping Acyuta, Kṛṣṇa, one automatically worships all the demigods. There is no need of separately worshiping either the <i>viṣṇu-tattva</i> or <i>jīva-tattva.</i> If one concentrates upon Kṛṣṇa, one worships everyone. Therefore, because mother Devakī gave birth to Kṛṣṇa, she is described here as <i>sarva-devatā.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,69 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 57,
|
||||
"reference": "SB 10.1.57",
|
||||
"devanagari": "कीर्तिमन्तं प्रथमजं कंसायानकदुन्दुभिः\nअर्पयाम् आस कृच्छ्रेण सो ऽनृताद् अतिविह्वलः",
|
||||
"transliteration": "kīrtimantaṁ prathamajaṁ\nkaṁsāyānakadundubhiḥ\narpayām āsa kṛcchreṇa\nso 'nṛtād ativihvalaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kīrtimantam",
|
||||
"meanings": [
|
||||
"by the name Kīrtimān"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prathama-jam",
|
||||
"meanings": [
|
||||
"the first-born baby"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsāya",
|
||||
"meanings": [
|
||||
"unto Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānakadundubhiḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arpayām āsa",
|
||||
"meanings": [
|
||||
"delivered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛcchreṇa",
|
||||
"meanings": [
|
||||
"with great pain"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (Vasudeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anṛtāt",
|
||||
"meanings": [
|
||||
"from the breaking of the promise, or from fear of being a liar"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ati-vihvalaḥ",
|
||||
"meanings": [
|
||||
"was very much disturbed, being afraid."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kīrtimān, into the hands of Kaṁsa.</b>",
|
||||
"purport": [
|
||||
"In the Vedic system, as soon as a child is born, especially a male child, the father calls for learned <i>brāhmaṇas,</i> and according to the description of the child's horoscope the child is immediately given a name. This ceremony is called <i>nāma-karaṇa.</i> There are ten different <i>saṁskāras,</i> or reformatory methods, adopted in the system of <i>varṇāśrama-dharma,</i> and the name-giving ceremony is one of them. Although Vasudeva's first son was to be delivered into the hands of Kaṁsa, the <i>nāma-karaṇa</i> ceremony was performed, and thus the child was named Kīrtimān. Such names are given immediately after birth."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 58,
|
||||
"reference": "SB 10.1.58",
|
||||
"devanagari": "किं दुःसहं नु साधूनां विदुषां किम् अपेक्षितम्\nकिम् अकार्यं कदर्याणां दुस्त्यजं किं धृतात्मनाम्",
|
||||
"transliteration": "kiṁ duḥsahaṁ nu sādhūnāṁ\nviduṣāṁ kim apekṣitam\nkim akāryaṁ kadaryāṇāṁ\ndustyajaṁ kiṁ dhṛtātmanām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "duḥsaham",
|
||||
"meanings": [
|
||||
"painful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nu",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sādhūnām",
|
||||
"meanings": [
|
||||
"for saintly persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viduṣām",
|
||||
"meanings": [
|
||||
"of learned persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim apekṣitam",
|
||||
"meanings": [
|
||||
"what is dependence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim akāryam",
|
||||
"meanings": [
|
||||
"what is forbidden work"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kadaryāṇām",
|
||||
"meanings": [
|
||||
"of persons in the lowest grade"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dustyajam",
|
||||
"meanings": [
|
||||
"very difficult to give up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhṛta-ātmanām",
|
||||
"meanings": [
|
||||
"of persons who are self-realized."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>What is painful for saintly persons who strictly adhere to the truth? How could there not be independence for pure devotees who know the Supreme Lord as the substance? What deeds are forbidden for persons of the lowest character? And what cannot be given up for the sake of Lord Kṛṣṇa by those who have fully surrendered at His lotus feet?</b>",
|
||||
"purport": [
|
||||
"Since the eighth son of Devakī was to kill Kaṁsa, one might ask what the need was for Vasudeva to deliver the first-born child. The answer is that Vasudeva had promised Kaṁsa that he would deliver all the children born of Devakī. Kaṁsa, being an <i>asura,</i> did not believe that the eighth child would kill him; he took it for granted that he might be killed by any of the children of Devakī. Vasudeva, therefore, to save Devakī, promised to give Kaṁsa every child, whether male or female. From another point of view, Vasudeva and Devakī were very pleased when they understood that the Supreme Personality of Godhead, Kṛṣṇa, would come as their eighth son. Vasudeva, a pure devotee of the Lord, was eager to see Kṛṣṇa appear as his child from the eighth pregnancy of Devakī. Therefore he wanted to deliver all the children quickly so that the eighth turn would come and Kṛṣṇa would appear. He begot one child every year so that Kṛṣṇa's turn to appear would come as soon as possible."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 59,
|
||||
"reference": "SB 10.1.59",
|
||||
"devanagari": "दृष्ट्वा समत्वं तच्छौरेः सत्ये चैव व्यवस्थितिम्\nकंसस्तुष्टमना राजन्प्रहसन्न् इदम् अब्रवीत्",
|
||||
"transliteration": "dṛṣṭvā samatvaṁ tac chaureḥ\nsatye caiva vyavasthitim\nkaṁsas tuṣṭa-manā rājan\nprahasann idam abravīt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "dṛṣṭvā",
|
||||
"meanings": [
|
||||
"by seeing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samatvam",
|
||||
"meanings": [
|
||||
"being equipoised, undisturbed in distress or happiness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaureḥ",
|
||||
"meanings": [
|
||||
"of Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satye",
|
||||
"meanings": [
|
||||
"in truthfulness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyavasthitim",
|
||||
"meanings": [
|
||||
"the firm situation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsaḥ",
|
||||
"meanings": [
|
||||
"Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tuṣṭa-manāḥ",
|
||||
"meanings": [
|
||||
"being very satisfied (with Vasudeva's behavior in delivering the first child to keep his promise)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājan",
|
||||
"meanings": [
|
||||
"O Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prahasan",
|
||||
"meanings": [
|
||||
"with a smiling face"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abravīt",
|
||||
"meanings": [
|
||||
"said."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>My dear King Parīkṣit, when Kaṁsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the child, he was very happy. Therefore, with a smiling face, he spoke as follows.</b>",
|
||||
"purport": [
|
||||
"The word <i>samatvam</i> is very significant in this verse. <i>Samatvam</i> refers to one who is always equipoised, unaffected by either happiness or distress. Vasudeva was so steadily equipoised that he did not seem in the least agitated when delivering his first-born child into the hands of Kaṁsa to be killed. In <i>Bhagavad-gītā</i> (2.56) it is said, <i>duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ.</i> In the material world, one should not be very eager to be happy, nor should one be very much disturbed by material distress. Lord Kṛṣṇa advised Arjuna:",
|
||||
"<i>mātrā-sparśās tu kaunteya<br/> śītoṣṇa-sukha-duḥkha-dāḥ<br/> āgamāpāyino 'nityās<br/> tāṁs titikṣasva bhārata</i>",
|
||||
"\"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.\" (Bg. 2.14) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 60,
|
||||
"reference": "SB 10.1.60",
|
||||
"devanagari": "प्रतियातु कुमारो ऽयं न ह्य् अस्माद् अस्ति मे भयम्\nअष्टमाद्युवयोर्गर्भान्मृत्युर्मे विहितः किल",
|
||||
"transliteration": "pratiyātu kumāro 'yaṁ\nna hy asmād asti me bhayam\naṣṭamād yuvayor garbhān\nmṛtyur me vihitaḥ kila",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "pratiyātu",
|
||||
"meanings": [
|
||||
"my dear Vasudeva, take back your child and go home"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kumāraḥ",
|
||||
"meanings": [
|
||||
"newborn child"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ayam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asmāt",
|
||||
"meanings": [
|
||||
"from him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asti",
|
||||
"meanings": [
|
||||
"there is"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭamāt",
|
||||
"meanings": [
|
||||
"from the eighth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuvayoḥ",
|
||||
"meanings": [
|
||||
"of both you and your wife"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbhāt",
|
||||
"meanings": [
|
||||
"from the pregnancy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛtyuḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihitaḥ",
|
||||
"meanings": [
|
||||
"has been ordained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kila",
|
||||
"meanings": [
|
||||
"indeed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,67 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 61,
|
||||
"reference": "SB 10.1.61",
|
||||
"devanagari": "तथेति सुतम् आदाय ययाव् आनकदुन्दुभिः\nनाभ्यनन्दत तद्वाक्यम् असतो ऽविजितात्मनः",
|
||||
"transliteration": "tatheti sutam ādāya\nyayāv ānakadundubhiḥ\nnābhyanandata tad-vākyam\nasato 'vijitātmanaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"very well"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sutam ādāya",
|
||||
"meanings": [
|
||||
"taking back his child"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yayau",
|
||||
"meanings": [
|
||||
"left that place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānakadundubhiḥ",
|
||||
"meanings": [
|
||||
"Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na abhyanandata",
|
||||
"meanings": [
|
||||
"did not very much value"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-vākyam",
|
||||
"meanings": [
|
||||
"the words (of Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asataḥ",
|
||||
"meanings": [
|
||||
"who was without character"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avijita-ātmanaḥ",
|
||||
"meanings": [
|
||||
"and without self-control."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Vasudeva agreed and took his child back home, but because Kaṁsa had no character and no self-control, Vasudeva knew that he could not rely on Kaṁsa's word.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,167 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 62,
|
||||
"reference": "SB 10.1.62-63",
|
||||
"devanagari": "नन्दाद्या ये व्रजे गोपा याश्चामीषां च योषितः\nवृष्णयो वसुदेवाद्या देवक्याद्या यदुस्त्रियः\nसर्वे वै देवताप्राया उभयोर् अपि भारत\nज्ञातयो बन्धुसुहृदो ये च कंसम् अनुव्रताः",
|
||||
"transliteration": "nandādyā ye vraje gopā\nyāś cāmīṣāṁ ca yoṣitaḥ\nvṛṣṇayo vasudevādyā\ndevaky-ādyā yadu-striyaḥ\nsarve vai devatā-prāyā\nubhayor api bhārata\njñātayo bandhu-suhṛdo\nye ca kaṁsam anuvratāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nanda-ādyāḥ",
|
||||
"meanings": [
|
||||
"beginning from Nanda Mahārāja"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"all of which persons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vraje",
|
||||
"meanings": [
|
||||
"in Vṛndāvana"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gopāḥ",
|
||||
"meanings": [
|
||||
"the cowherd men"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yāḥ",
|
||||
"meanings": [
|
||||
"which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amīṣām",
|
||||
"meanings": [
|
||||
"of all those (inhabitants of Vṛndāvana)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"as well as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoṣitaḥ",
|
||||
"meanings": [
|
||||
"the women"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣṇayaḥ",
|
||||
"meanings": [
|
||||
"members of the Vṛṣṇi family"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudeva-ādyāḥ",
|
||||
"meanings": [
|
||||
"headed by Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakī-ādyāḥ",
|
||||
"meanings": [
|
||||
"headed by Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadu-striyaḥ",
|
||||
"meanings": [
|
||||
"all the women of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarve",
|
||||
"meanings": [
|
||||
"all of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devatā-prāyāḥ",
|
||||
"meanings": [
|
||||
"were inhabitants of heaven"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ubhayoḥ",
|
||||
"meanings": [
|
||||
"of both Nanda Mahārāja and Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārata",
|
||||
"meanings": [
|
||||
"O Mahārāja Parīkṣit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñātayaḥ",
|
||||
"meanings": [
|
||||
"the relatives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bandhu",
|
||||
"meanings": [
|
||||
"friends"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "suhṛdaḥ",
|
||||
"meanings": [
|
||||
"well-wishers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"all of whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsam anuvratāḥ",
|
||||
"meanings": [
|
||||
"even though apparently followers of Kaṁsa."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahārāja Parīkṣit, best of the descendants of Bharata, and so too were the descendants of the Vṛṣṇi dynasty, headed by Vasudeva, and Devakī and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who externally appeared to be followers of Kaṁsa were all demigods.</b>",
|
||||
"purport": [
|
||||
"As previously discussed, the Supreme Personality of Godhead, Viṣṇu, informed Lord Brahmā that Lord Kṛṣṇa would personally descend to mitigate the suffering on the earth. The Lord ordered all the denizens of the heavenly planets to take birth in different families of the Yadu and Vṛṣṇi dynasties and in Vṛndāvana. Now this verse informs us that all the family and friends of the Yadu dynasty, the Vṛṣṇi dynasty, Nanda Mahārāja and the <i>gopas</i> descended from the heavenly planets to see the pastimes of the Lord. As confirmed in <i>Bhagavad-gītā</i> (4.8), the Lord's pastimes consist of <i>paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām</i>—saving the devotees and killing the demons. To demonstrate these activities, the Lord called for devotees from different parts of the universe.",
|
||||
"\"The unsuccessful <i>yogī,</i> after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.\" (Bg. 6.41) Some devotees, having failed to complete the process of devotional service, are promoted to the heavenly planets, to which the pious are elevated, and after enjoying there they may be directly promoted to the place where the Lord's pastimes are going on. When Lord Kṛṣṇa was to appear, the denizens of the heavenly planets were invited to see the pastimes of the Lord, and thus it is stated here that the members of the Yadu and Vṛṣṇi dynasties and the inhabitants of Vṛndāvana were demigods or almost as good as demigods. Even those who externally helped the activities of Kaṁsa belonged to the higher planetary systems. The imprisonment and release of Vasudeva and the killing of various demons were all manifestations of the pastimes of the Lord, and because the devotees would be pleased to see these activities personally, they were all invited to take birth as friends and relatives of these families. As confirmed in the prayers of Kuntī (<i>Bhāg. </i>1.8.19), <i>nato nāṭya-dharo yathā.</i> The Lord was to play the part of a demon-killer, and a friend, son and brother to His devotees, and thus these devotees were all summoned."
|
||||
],
|
||||
"verse_end": 63
|
||||
}
|
||||
@@ -0,0 +1,79 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 64,
|
||||
"reference": "SB 10.1.64",
|
||||
"devanagari": "एतत्कंसाय भगवाञ्छशंसाभ्येत्य नारदः\nभूमेर्भारायमाणानां दैत्यानां च वधोद्यमम्",
|
||||
"transliteration": "etat kaṁsāya bhagavāñ\nchaśaṁsābhyetya nāradaḥ\nbhūmer bhārāyamāṇānāṁ\ndaityānāṁ ca vadhodyamam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"all these words about the Yadu family and Vṛṣṇi family"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsāya",
|
||||
"meanings": [
|
||||
"unto King Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the most powerful representative of the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaśaṁsa",
|
||||
"meanings": [
|
||||
"informed (Kaṁsa, who was in doubt)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhyetya",
|
||||
"meanings": [
|
||||
"after approaching him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāradaḥ",
|
||||
"meanings": [
|
||||
"the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūmeḥ",
|
||||
"meanings": [
|
||||
"on the surface of the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhārāyamāṇānām",
|
||||
"meanings": [
|
||||
"of those who were a burden"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daityānām ca",
|
||||
"meanings": [
|
||||
"and of the demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadha-udyamam",
|
||||
"meanings": [
|
||||
"the endeavor to kill."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Once the great saint Nārada approached Kaṁsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kaṁsa was placed into great fear and doubt.</b>",
|
||||
"purport": [
|
||||
"It has already been discussed that mother earth implored Lord Brahmā to give her relief from the distress created by the burdensome demons and that Lord Brahmā informed her that Lord Kṛṣṇa Himself was going to appear. Kṛṣṇa says in <i>Bhagavad-gītā</i> (4.8):",
|
||||
"<i>paritrāṇāya sādhūnāṁ<br/> vināśāya ca duṣkṛtām<br/> dharma-saṁsthāpanārthāya<br/> sambhavāmi yuge yuge</i>",
|
||||
"Whenever there is a burden created by the demons and whenever the innocent devotees are distressed by demoniac rulers, the Lord appears in due course of time to kill the demons with the assistance of His real representatives, who are technically called demigods. In the <i>Upaniṣads</i> it is stated that the demigods are different parts of the Supreme Personality of Godhead. As it is the duty of the parts of the body to serve the whole, it is the duty of Kṛṣṇa's devotees to serve Kṛṣṇa as He wants. Kṛṣṇa's business is to kill the demons, and therefore this should be a devotee's business also. Because the people of Kali-yuga are fallen, however, Śrī Caitanya Mahāprabhu, out of kindness for them, did not bring any weapon to kill them. Rather, by spreading Kṛṣṇa consciousness, love of Kṛṣṇa, He wanted to kill their nefarious, demoniac activities. This is the purpose of the Kṛṣṇa consciousness movement. Unless the demoniac activities on the surface of the world are diminished or vanquished, no one can be happy. The program for the conditioned soul is fully described in <i>Bhagavad-gītā,</i> and one simply has to follow these instructions to become happy. Śrī Caitanya Mahāprabhu has therefore prescribed:",
|
||||
"<i>harer nāma harer nāma<br/> harer nāmaiva kevalam<br/> kalau nāsty eva nāsty eva<br/> nāsty eva gatir anyathā<br/> </i> [<i>Ādi 17.21</i>]",
|
||||
"Let people chant the Hare Kṛṣṇa <i>mantra</i> constantly. Then their demoniac tendencies will be killed, and they will become first-class devotees, happy in this life and in the next."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,151 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 65,
|
||||
"reference": "SB 10.1.65-66",
|
||||
"devanagari": "ऋषेर्विनिर्गमे कंसो यदून्मत्वा सुरान् इति\nदेवक्या गर्भसम्भूतं विष्णुं च स्ववधं प्रति\nदेवकीं वसुदेवं च निगृह्य निगडैर्गृहे\nजातं जातम् अहन्पुत्रं तयोर् अजनशंकया",
|
||||
"transliteration": "ṛṣer vinirgame kaṁso\nyadūn matvā surān iti\ndevakyā garbha-sambhūtaṁ\nviṣṇuṁ ca sva-vadhaṁ prati\ndevakīṁ vasudevaṁ ca\nnigṛhya nigaḍair gṛhe\njātaṁ jātam ahan putraṁ\ntayor ajana-śaṅkayā",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ṛṣeḥ",
|
||||
"meanings": [
|
||||
"of the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinirgame",
|
||||
"meanings": [
|
||||
"on the departure (after giving information)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsaḥ",
|
||||
"meanings": [
|
||||
"Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadūn",
|
||||
"meanings": [
|
||||
"all the members of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "matvā",
|
||||
"meanings": [
|
||||
"thinking of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "surān",
|
||||
"meanings": [
|
||||
"as demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbha-sambhūtam",
|
||||
"meanings": [
|
||||
"the children born from the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇum",
|
||||
"meanings": [
|
||||
"(accepting) as Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sva-vadham prati",
|
||||
"meanings": [
|
||||
"fearing his own death from Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakīm",
|
||||
"meanings": [
|
||||
"Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudevam ca",
|
||||
"meanings": [
|
||||
"and her husband, Vasudeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nigṛhya",
|
||||
"meanings": [
|
||||
"arresting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nigaḍaiḥ",
|
||||
"meanings": [
|
||||
"by iron shackles"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛhe",
|
||||
"meanings": [
|
||||
"confined at home"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jātam jātam",
|
||||
"meanings": [
|
||||
"each one who was born, one after another"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ahan",
|
||||
"meanings": [
|
||||
"killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putram",
|
||||
"meanings": [
|
||||
"the sons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tayoḥ",
|
||||
"meanings": [
|
||||
"of Vasudeva and Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajana-śaṅkayā",
|
||||
"meanings": [
|
||||
"with the doubt that they would be Viṣṇu."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.</b>",
|
||||
"purport": [
|
||||
"Śrīla Jīva Gosvāmī, in his notes on this verse, has mentioned how Nārada Muni gave Kaṁsa this information. This incident is described in the <i>Hari-vaṁśa.</i> Nārada Muni went to see Kaṁsa by providence, and Kaṁsa received him very well. Nārada, therefore, informed him that any one of the sons of Devakī might be Viṣṇu. Because Viṣṇu was to kill him, Kaṁsa should not spare any of Devakī's children, Nārada Muni advised. Nārada's intention was that Kaṁsa, by killing the children, would increase his sinful activities so that Kṛṣṇa would soon appear to kill him. Upon receiving the instructions of Nārada Muni, Kaṁsa killed all the children of Devakī one after another.",
|
||||
"The word <i>ajana-śaṅkayā</i> indicates that Lord Viṣṇu never takes birth (<i>ajana</i>) and that He therefore appeared as Kṛṣṇa, taking birth just like a human being (<i>mānuṣīṁ tanum āśritam</i>). Kaṁsa attempted to kill all the babies born of Devakī and Vasudeva, although he knew that if Viṣṇu were born, He would not be killed. Actually it came to pass that when Viṣṇu appeared as Kṛṣṇa, Kaṁsa could not kill Him; rather, as foretold, it was He who killed Kaṁsa. One should know in truth how Kṛṣṇa, who takes His birth transcendentally, acts to kill the demons but is never killed. When one perfectly understands Kṛṣṇa in this way, through the medium of <i>śāstra,</i> one becomes immortal. As the Lord says in <i>Bhagavad-gītā</i> (4.9):",
|
||||
"<i>janma karma ca me divyam<br/> evaṁ yo vetti tattvataḥ<br/> tyaktvā dehaṁ punar janma<br/> naiti mām eti so 'rjuna</i>",
|
||||
"\"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.\""
|
||||
],
|
||||
"verse_end": 66
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 67,
|
||||
"reference": "SB 10.1.67",
|
||||
"devanagari": "मातरं पितरं भ्राते᳙न्सर्वांश्च सुहृदस्तथा\nघ्नन्ति ह्य् असुतृपो लुब्धा राजानः प्रायशो भुवि",
|
||||
"transliteration": "mātaraṁ pitaraṁ bhrātèn\nsarvāṁś ca suhṛdas tathā\nghnanti hy asutṛpo lubdhā\nrājānaḥ prāyaśo bhuvi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "mātaram",
|
||||
"meanings": [
|
||||
"unto the mother"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitaram",
|
||||
"meanings": [
|
||||
"unto the father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhrātèn",
|
||||
"meanings": [
|
||||
"unto brothers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarvān ca",
|
||||
"meanings": [
|
||||
"and anyone else"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "suhṛdaḥ",
|
||||
"meanings": [
|
||||
"friends"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"as well as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghnanti",
|
||||
"meanings": [
|
||||
"they kill (as it is practically seen)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asu-tṛpaḥ",
|
||||
"meanings": [
|
||||
"those who envy the lives of others for their personal sense gratification"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lubdhāḥ",
|
||||
"meanings": [
|
||||
"greedy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājānaḥ",
|
||||
"meanings": [
|
||||
"such kings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāyaśaḥ",
|
||||
"meanings": [
|
||||
"almost always"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvi",
|
||||
"meanings": [
|
||||
"on the earth."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends.</b>",
|
||||
"purport": [
|
||||
"We have seen in the history of India that Aurangzeb killed his brother and nephews and imprisoned his father to fulfill political ambitions. There have been many similar instances, and Kaṁsa was the same type of king. Kaṁsa did not hesitate to kill his nephews and imprison his sister and his father. For demons to do such things is not astonishing. Nonetheless, although Kaṁsa was a demon, he was aware that Lord Viṣṇu cannot be killed, and thus he attained salvation. Even partial understanding of the activities of Lord Viṣṇu makes one eligible for salvation. Kaṁsa knew a little about Kṛṣṇa—that He could not be killed—and therefore he attained salvation although he thought of Viṣṇu, Kṛṣṇa, as an enemy. What then is to be said of one who knows Kṛṣṇa perfectly from the descriptions of <i>śāstras</i> like <i>Bhagavad-gītā</i>? It is therefore the duty of everyone to read <i>Bhagavad-gītā</i> and understand Kṛṣṇa perfectly. This will make one's life successful."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 68,
|
||||
"reference": "SB 10.1.68",
|
||||
"devanagari": "आत्मानम् इह संजातं जानन्प्राग्विष्णुना हतम्\nमहासुरं कालनेमिं यदुभिः स व्यरुध्यत",
|
||||
"transliteration": "ātmānam iha sañjātaṁ\njānan prāg viṣṇunā hatam\nmahāsuraṁ kālanemiṁ\nyadubhiḥ sa vyarudhyata",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ātmānam",
|
||||
"meanings": [
|
||||
"personally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iha",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sañjātam",
|
||||
"meanings": [
|
||||
"born again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jānan",
|
||||
"meanings": [
|
||||
"understanding well"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāk",
|
||||
"meanings": [
|
||||
"previously, before this birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viṣṇunā",
|
||||
"meanings": [
|
||||
"by Lord Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hatam",
|
||||
"meanings": [
|
||||
"was killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahā-asuram",
|
||||
"meanings": [
|
||||
"a great demon"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kālanemim",
|
||||
"meanings": [
|
||||
"by the name Kālanemi"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadubhiḥ",
|
||||
"meanings": [
|
||||
"with the members of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vyarudhyata",
|
||||
"meanings": [
|
||||
"acted inimically."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>In his previous birth, Kaṁsa had been a great demon named Kālanemi and been killed by Viṣṇu. Upon learning this information from Nārada, Kaṁsa became envious of everyone connected with the Yadu dynasty.</b>",
|
||||
"purport": [
|
||||
"Persons who are demons, enemies of the Supreme Personality of Godhead, are called <i>asuras.</i> As stated in <i>Bhagavad-gītā,</i> the <i>asuras,</i> because of their enmity toward the Supreme Personality of Godhead, take birth after birth in <i>asura</i> families and therefore glide down to the darkest hellish regions."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,114 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 1,
|
||||
"verse": 69,
|
||||
"reference": "SB 10.1.69",
|
||||
"devanagari": "उग्रसेनं च पितरं यदुभोजान्धकाधिपम्\nस्वयं निगृह्य बुभुजे शूरसेनान्महाबलः",
|
||||
"transliteration": "ugrasenaṁ ca pitaraṁ\nyadu-bhojāndhakādhipam\nsvayaṁ nigṛhya bubhuje\nśūrasenān mahā-balaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"in this way"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsam",
|
||||
"meanings": [
|
||||
"unto Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāgamya",
|
||||
"meanings": [
|
||||
"after going"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāradaḥ",
|
||||
"meanings": [
|
||||
"the great sage Nārada"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "brahma-nandanaḥ",
|
||||
"meanings": [
|
||||
"who is the son of Brahmā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekāntam upasaṅgamya",
|
||||
"meanings": [
|
||||
"after going to a very solitary place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vākyam",
|
||||
"meanings": [
|
||||
"the following instruction"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etat",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "uvāca",
|
||||
"meanings": [
|
||||
"said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ha",
|
||||
"meanings": [
|
||||
"in the past."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kaṁsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as Śūrasena.</b>",
|
||||
"purport": [
|
||||
"The state known as Mathurā was also included within the states known as Śūrasena.",
|
||||
"_____________________________________________________________________",
|
||||
"Regarding transmigration of the soul, Śrīla Madhvācārya gives the following notes. When one is awake, whatever one sees or hears is impressed upon the mind, which later works in dreams to show one different experiences, although in dreams one appears to accept a different body. For example, when one is awake one does business and talks with customers, and similarly in dreams one meets various customers, talks about business and gives quotations. Madhvācārya says, therefore, that dreams take place according to what one sees, hears and remembers. When one reawakens, of course, one forgets the body of the dream. This forgetfulness is called <i>apasmṛti.</i> Thus we are changing bodies because we are sometimes dreaming, sometimes awake and sometimes forgetful. Forgetfulness of our previously created body is called death, and our work in the present body is called life. After death, one cannot remember the activities of one's previous body, whether imaginary or factual.",
|
||||
"The agitated mind is compared to agitated water reflecting the sun and the moon. Actually the sun and moon reflected on the water do not exist there; nonetheless, they are reflected according to the movements of the water. Similarly, when our minds are agitated, we wander in different material atmospheres and receive different types of bodies. This is described in <i>Bhagavad-gītā</i> as <i>guṇa-saṅga. Kāraṇaṁ guṇa-saṅgo 'sya</i>. Madhvācārya says, <i>guṇa-nubaddhaḥ san.</i> And Śrī Caitanya Mahāprabhu says, <i>brahmāṇḍa bhramite kona bhāgyavān jīva</i> (Cc. <i>Madhya </i>19.151). The living entity rotates up and down throughout the universe, sometimes in the upper planetary system, sometimes in the middle and lower planetary systems, sometimes as a man, sometimes a god, a dog, a tree and so on. This is all due to the agitation of the mind. The mind must therefore be steadily fixed. As it is said, <i>sa vai manaḥ kṛṣṇa-padāravindayoḥ</i>. One should fix one's mind at the lotus feet of Kṛṣṇa, and then one will become free from agitation. This is the instruction of the <i>Garuḍa Purāṇa,</i> and in the <i>Nāradīya Purāṇa</i> the same process is described. As stated in <i>Bhagavad-gītā, yānti deva-vratā devān</i>. The agitated mind goes to different planetary systems because it is attached to different kinds of demigods, but one does not go to the abode of the Supreme Personality of Godhead by worshiping the demigods, for this is not supported by any Vedic literature. Man is the architect of his own fortune. In this human life one has the facility with which to understand one's real situation, and one can decide whether to wander around the universe forever or return home, back to Godhead. This is also confirmed in <i>Bhagavad-gītā</i> (<i>aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani</i>).",
|
||||
"There is no such thing as chance. When a tree is burning in a forest fire and although the nearest tree is spared a distant tree catches fire, this may appear to be chance. Similarly, one may seem to get different types of bodies by chance, but actually one receives these bodies because of the mind. The mind flickers between accepting and rejecting, and according to the acceptance and rejection of the mind, we receive different types of bodies, although we superficially seem to obtain these bodies by chance. Even if we accept the theory of chance, the immediate cause for the change of body is the agitation of the mind.",
|
||||
"Notes on <i>aṁśa.</i> This chapter describes that Kṛṣṇa appeared <i>aṁśena,</i> with His parts and parcels or His partial manifestation. In this connection, Śrīdhara Svāmī says that Kṛṣṇa is one hundred percent Bhagavān (<i>kṛṣṇas tu bhagavān svayam</i>). Because of our imperfections, however, we cannot appreciate Kṛṣṇa in fullness, and therefore whatever Kṛṣṇa exhibited when present on earth was but a partial manifestation of His opulence. Again, Kṛṣṇa appeared with His plenary expansion Baladeva. Kṛṣṇa, however, is full; there is no question of His appearing partially. In the <i>Vaiṣṇava-toṣaṇī,</i> Śrīla Sanātana Gosvāmī says that to accept that Kṛṣṇa was partially manifested would contradict the statement <i>kṛṣṇas tu bhagavān svayam</i>. Śrīla Jīva Gosvāmī says that the word <i>aṁśena</i> means that Kṛṣṇa appeared with all His plenary expansions. The words <i>aṁśena viṣṇoḥ</i> do not mean that Kṛṣṇa is a partial representative of Viṣṇu. Rather, Kṛṣṇa appeared in fullness, and He manifests Himself partially in the Vaikuṇṭhalokas. In other words, Lord Viṣṇu is a partial representation of Kṛṣṇa; Kṛṣṇa is not a partial representation of Viṣṇu. In the <i>Caitanya-caritāmṛta, Ādi-līlā,</i> Chapter Four, this subject matter is explained very clearly. Śrīla Viśvanātha Cakravartī Ṭhākura also notes that no one can describe Kṛṣṇa in fullness. Whatever descriptions we find in <i>Śrīmad-Bhāgavatam</i> are partial explanations of Kṛṣṇa. In conclusion, therefore, the word <i>aṁśena</i> indicates that Lord Viṣṇu is a partial representation of Kṛṣṇa, not that Kṛṣṇa is a partial representation of Viṣṇu.",
|
||||
"Śrīla Sanātana Gosvāmī's <i>Vaiṣṇava-toṣaṇī</i> has explained the word <i>dharma-śīlasya.</i> The exact meaning of <i>dharma-śīla</i> is \"an unadulterated devotee.\" Real <i>dharma</i> consists of full surrender to Kṛṣṇa (<i>sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja</i>). One who has fully surrendered to Kṛṣṇa is actually religious. One such religious person was Mahārāja Parīkṣit. Anyone who accepts the principle of surrender to the lotus feet of the Lord, giving up all other systems of religion, is actually <i>dharma-śīla,</i> perfectly religious.",
|
||||
"The word <i>nivṛtta-tarṣaiḥ</i> refers to one who no longer has any material desires (<i>sarvopādhi-vinirmuktam</i>). One may have many material desires because of contamination in this material world, but when one is completely free from all material desires, he is called <i>nivṛtta-tṛṣṇa,</i> which indicates that he no longer has any thirst for material enjoyment. <i>Svāmin kṛtārtho 'smi varaṁ na yāce </i>(<i>Hari-bhakti-sudhodaya </i>[7.28]). Materialistic persons want some material profit from executing devotional service, but this is not the purpose of service. The perfection of devotional service lies in complete surrender unto the lotus feet of Kṛṣṇa, with no material desires. One who surrenders in this way is already liberated. <i>Jīvan-muktaḥ sa ucyate.</i> One who is always busy serving Kṛṣṇa, in whatever condition he may live, is understood to be liberated even in this life. Such a person, who is a pure devotee, does not need to change his body; indeed, he does not possess a material body, for his body has already been spiritualized. An iron rod kept constantly within a fire will ultimately become fire, and whatever it touches will burn. Similarly, the pure devotee is in the fire of spiritual existence, and therefore his body is <i>cin-maya;</i> that is, it is spiritual, not material, because the pure devotee has no desire but the transcendental desire to serve the Lord. In text four the word <i>upagīyamānāt</i> is used: <i>nivṛtta-tarṣair upagīyamānāt.</i> Who will chant the glories of the Lord unless he is a devotee? Therefore the word <i>nivṛtta-tarṣaiḥ</i> indicates the devotee, and no one else. These are the remarks of <i>ācāryas</i> like Vīrarāghava Ācārya and Vijayadhvaja. To desire anything other than devotional service will diminish one's freedom from material desires, but when one is free from all such desires one is called <i>nivṛtta-tarṣaiḥ </i>[<i>Bhāg.</i> 10.1.4].",
|
||||
"<i>Vinā paśu-ghnāt.</i> The word <i>paśu</i> means \"animal.\" An animal killer, <i>paśu-ghna,</i> cannot enter into Kṛṣṇa consciousness. In our Kṛṣṇa consciousness movement, therefore, animal killing is completely prohibited.",
|
||||
"<i>Uttamaśloka-guṇānuvādāt.</i> The word <i>uttamaśloka</i> means \"one who is famous as the best of those who are good.\" The Lord is good in all circumstances. That is His natural reputation. His goodness is unlimited, and He uses it unlimitedly. A devotee is also sometimes described as <i>uttamaśloka,</i> meaning that he is eager to glorify the Supreme Personality of Godhead or the Lord's devotees. Glorifying the Lord and glorifying the Lord's devotees are the same. Or, rather, glorifying the devotee is more important than glorifying the Lord directly. Narottama dāsa Ṭhākura explains this fact: <i>chāḍiyā vaiṣṇava-sevā, nistāra pāyeche kebā.</i> One cannot be liberated from material contamination without sincerely serving a devotee of Kṛṣṇa.",
|
||||
"<i>Bhavauṣadhāt</i> means \"from the universal remedy.\" Chanting the holy name and glorifying the Supreme Lord are the universal remedy for all the miseries of materialistic life. Persons who desire to be freed from this material world are called <i>mumukṣu.</i> Such persons can understand the miseries of materialistic life, and by glorifying the activities of the Lord they can be released from all these miseries. The transcendental sound vibrations concerning the Lord's name, fame, form, qualities and paraphernalia are all nondifferent from the Lord. Therefore the very sound vibration of the Lord's glorification and name are pleasing to the ears, and by understanding the absolute nature of the Lord's name, form and qualities the devotee becomes joyful. Even those who are not devotees, however, enjoy the pleasing narrations of the Lord's transcendental activities. Even ordinary persons not very much advanced in Kṛṣṇa consciousness take pleasure in describing the narrations depicted in <i>Śrīmad-Bhāgavatam.</i> When a materialistic person is purified in this way, he engages in hearing and chanting the glories of the Lord. Because glorification of the Lord's pastimes is very pleasing to the ear and heart of the devotee, it is simultaneously his subject and object.",
|
||||
"In this world there are three kinds of men: those who are liberated, those trying to be liberated, and those entangled in sense enjoyment. Of these three, those who are already liberated chant and hear the holy name of the Lord, knowing perfectly that to glorify the Lord is the only way to keep oneself in a transcendental position. Those who are trying to be liberated, the second class, may regard the chanting and hearing of the Lord's holy name as a process of liberation, and they too will feel the transcendental pleasure of this chanting. As for <i>karmīs</i> and persons engaged in sense gratification, they also may take pleasure in hearing the pastimes of the Lord, like His fighting on the Battlefield of Kurukṣetra and His dancing in Vṛndāvana with the <i>gopīs.</i>",
|
||||
"The word <i>uttamaśloka-guṇānuvāda</i> refers to the transcendental qualities of the Supreme Lord, such as His affection for Mother Yaśodā and His friends the cowherd boys and His loving attitude toward the <i>gopīs.</i> The Lord's devotees like Mahārāja Yudhiṣṭhira are also described by the qualification <i>uttamaśloka-guṇānuvāda.</i> The word <i>anuvāda</i> refers to describing the qualities of the Supreme Lord or His devotees. When these qualities are described, other devotees are interested in hearing them. The more one is interested in hearing about these transcendental qualities, the more one transcendentally enjoys. Everyone, therefore, including the <i>mumukṣus,</i> the <i>vimuktas</i> and the <i>karmīs,</i> should chant and hear the glories of the Lord, and in this way everyone will benefit.",
|
||||
"Although the sound vibration of the transcendental qualities of the Lord is equally beneficial to all, for those who are <i>muktas,</i> liberated, it is especially pleasing. As described in <i>Śrīmad-Bhāgavatam,</i> Eighth Canto, Third Chapter, verse twenty, because pure devotees, who no longer have any material desires, surrender fully to the lotus feet of the Lord, they always merge in the ocean of bliss by chanting and hearing the Lord's holy name. According to this verse, devotees like Nārada and other residents of Śvetadvīpa are seen always engaged in chanting the holy name of the Lord because by such chanting they are always externally and internally blissful. The <i>mumukṣus,</i> persons desiring to be liberated, do not depend on the pleasures of the senses; instead, they concentrate fully on becoming liberated by chanting the holy name of the Lord. <i>Karmīs</i> like to create something pleasing to their ears and hearts, and although they sometimes like to chant or hear the glories of the Lord, they do not do it openly. Devotees, however, always spontaneously hear, chant about and remember the activities of the Lord, and by this process they are fully satisfied, even though these may seem like topics of sense gratification. Simply by hearing the transcendental narrations of the Lord's activities, Parīkṣit Mahārāja was liberated. He was therefore <i>śrotramano-'bhirāma;</i> that is, he glorified the process of hearing. This process should be accepted by all living entities.",
|
||||
"To distinguish persons who are bereft of these transcendental pleasures, Parīkṣit Mahārāja has used the words <i>virajyeta pumān.</i> The word <i>pumān</i> refers to any person, whether man, woman or in-between. Because of the bodily conception of life, we are subject to lamentation, but one who has no such bodily conceptions can take pleasure in transcendental hearing and chanting. Therefore a person fully absorbed in the bodily concept of life is surely killing himself by not making spiritual progress. Such a person is called <i>paśu-ghna.</i> Especially excluded from spiritual life are the animal hunters, who are not interested in hearing and chanting the holy name of the Lord. Such hunters are always unhappy, both in this life and in the next. It is therefore said that a hunter should neither die nor live because for such persons both living and dying are troublesome. Animal hunters are completely different from ordinary <i>karmīs,</i> and thus they have been excluded from the process of hearing and chanting. <i>Vinā paśu-ghnāt.</i> They cannot enter into the transcendental pleasure of chanting and hearing the holy name of the Lord.",
|
||||
"The word <i>mahā-ratha</i> refers to a great hero who can fight alone against eleven thousand other heroes, and the word <i>atiratha,</i> as found in text five, refers to one who can fight against an unlimited number. This is mentioned in the <i>Mahābhārata</i> as follows:",
|
||||
"<i>ekādaśa-sahasrāṇi<br/> yodhayed yas tu dhanvinām<br/> astra-śastra-pravīṇaś ca<br/> mahā-ratha iti smṛtaḥ<br/> amitān yodhayed yas tu<br/> samprokto 'tirathas tu saḥ</i>",
|
||||
"This is the description given in the <i>Bṛhad-vaiṣṇava-toṣaṇī</i> by Śrīla Sanātana Gosvāmī.",
|
||||
"<i>Māyā-manuṣyasya</i> (10.1.17). Because of being covered by <i>yogamāyā</i> (<i>nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ</i>), Kṛṣṇa is sometimes called <i>māyā-manuṣya,</i> indicating that although He is the Supreme Personality of Godhead, He appears like an ordinary person. A misunderstanding arises because <i>yogamāyā</i> covers the vision of the general public. The Lord's position is actually different from that of an ordinary person, for although He appears to act like an ordinary man, He is always transcendental. The word <i>māyā</i> also indicates \"mercy,\" and sometimes it also means \"knowledge.\" The Lord is always full of all transcendental knowledge, and therefore although He acts like a human being, He is the Supreme Personality of Godhead, full of knowledge. In His original identity, the Lord is the controller of <i>māyā</i> (<i>mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram</i>). Therefore the Lord may be called <i>māyā-manuṣya,</i> or the Supreme Personality of Godhead playing like an ordinary human being, although He is the controller of both the material and spiritual energies. The Lord is the Supreme Person, Puruṣottama, but because we are deluded by <i>yogamāyā,</i> He appears to be an ordinary person. Ultimately, however, <i>yogamāyā</i> induces even a nondevotee to understand the Lord as the Supreme Person, Puruṣottama. In <i>Bhagavad-gītā</i> we find two statements given by the Supreme Personality of Godhead. For the devotees, the Lord says:",
|
||||
"<i>teṣāṁ satata-yuktānāṁ<br/> bhajatāṁ prīti-pūrvakam<br/> dadāmi buddhi-yogaṁ taṁ<br/> yena mām upayānti te</i>",
|
||||
"\"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.\" (Bg. 10.10) Thus for the willing devotee the Lord gives intelligence by which to understand Him and return home, back to Godhead. For others, for nondevotees, the Lord says, <i>mṛtyuḥ sarva-haraś cāham:</i> \"I am all-plundering, inevitable death.\" A devotee like Prahlāda enjoys the activities of Lord Nṛsiṁha-deva, whereas nondevotees like Prahlāda's father, Hiraṇyakaśipu, meet death before Lord Nṛsiṁha-deva. The Lord therefore acts in two ways, by sending some onto the path of repeated birth and death and sending others back home, back to Godhead.",
|
||||
"The word <i>kāla,</i> meaning \"black,\" indicates the color of the Supreme Personality of Godhead, Kṛṣṇa. Lord Kṛṣṇa and Lord Rāmacandra, who both look blackish, give liberation and transcendental bliss to Their devotees. Among persons possessing material bodies, sometimes someone is able to subject death to his own will. For such a person, death is almost impossible because no one wants to die. But although Bhīṣmadeva possessed this power, Bhīṣma, by the supreme will of the Lord, died very easily in the Lord's presence. There have also been many demons who had no hope of salvation, yet Kaṁsa attained salvation by the supreme will of the Lord. Not to speak of Kaṁsa, even Pūtanā attained salvation and reached the level of the Lord's mother. Parīkṣit Mahārāja, therefore, was very eager to hear about the Lord, who has inconceivable qualities by which to give liberation to anyone. Parīkṣit Mahārāja, at the point of his death, was certainly interested in his liberation. When such a great and exalted personality as the Lord behaves like an ordinary human being although possessing inconceivable qualities, His behavior is called <i>māyā.</i> Therefore the Lord is described as <i>māyā-manuṣya.</i> This is the opinion of Śrīla Jīva Gosvāmī. <i>Mu</i> refers to <i>mukti,</i> or salvation, and <i>ku</i> refers to that which is bad or very obnoxious. Thus <i>muku</i> refers to the Supreme Personality of Godhead, who saves one from the bad condition of material existence. The Lord is called <i>mukunda</i> because He not only saves the devotee from material existence but offers him transcendental bliss in love and service.",
|
||||
"As for Keśava, <i>ka</i> means Brahmā, and <i>īśa</i> means Lord Śiva. The Personality of Godhead captivates both Lord Brahmā and Lord Mahādeva, or Śiva, by His transcendental qualities. Therefore He is called Keśava. This opinion is given by Sanātana Gosvāmī in his <i>Vaiṣṇava-toṣaṇī</i> commentary.",
|
||||
"It is said that all the demigods, accompanied by Tri-nayana, Lord Śiva, went to the shore of the ocean of milk and offered their prayers through the <i>mantra</i> known as <i>puruṣa-sūkta.</i> From this statement it is understood that the demigods cannot directly approach Lord Viṣṇu, who lies on the ocean of milk, or enter His abode. This is also clearly stated in the <i>Mahābhārata, Mokṣa-dharma,</i> and the next chapter of <i>Śrīmad-Bhāgavatam.</i> Kṛṣṇa, the Supreme Personality of Godhead, has His abode in Goloka (<i>goloka-nāmni nija-dhāmni tale ca tasya</i>). From Lord Kṛṣṇa come the <i>catur-vyūha,</i> the quadruple expansions Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. There are innumerable <i>brahmāṇḍas,</i> all of which emanate from the pores of Kāraṇodakaśāyī Viṣṇu, and in every <i>brahmāṇḍa</i> there is a Garbhodakaśāyī Viṣṇu, who is a partial expansion of Aniruddha. This Aniruddha is a partial expansion of Pradyumna, who is partially represented as Kṣīrodakaśāyī Viṣṇu, the Supersoul of all living entities. These Viṣṇu expansions are different from Kṛṣṇa, who resides in Goloka Vṛndāvana. When it is said that the demigods offered prayers to the Lord by chanting the <i>puruṣa-sūkta,</i> this indicates that they pleased the Lord by enunciating prayers of <i>bhakti.</i>",
|
||||
"The word <i>vṛṣākapi</i> refers to one who satisfies His devotee in every way and frees His devotee from all material anxieties. <i>Vṛṣa</i> refers to religious performances like sacrifices. Even without the execution of sacrifices, the Lord can still enjoy the supermost comforts of the heavenly planets. The statement that Puruṣottama, Jagannātha, would appear in the house of Vasudeva distinguishes the Supreme Personality of Godhead from ordinary persons. The statement that He personally appeared indicates that He did not send His plenary expansion. The word <i>priyārtham</i> indicates that the Lord appeared to please Rukmiṇī and Rādhārāṇī. <i>Priyā</i> means \"the most beloved.\"",
|
||||
"In the commentary of Śrī Vīrarāghava Ācārya, the following extra verse is accepted after text twenty-three:",
|
||||
"<i>ṛṣayo 'pi tad-ādeśāt<br/> kalpyantāṁ paśu-rūpiṇaḥ<br/> payo-dāna-mukhenāpi<br/> viṣṇuṁ tarpayituṁ surāḥ</i>",
|
||||
"\"O demigods, even great sages, following the order of Viṣṇu, appeared in the forms of cows and calves to please the Supreme Personality of Godhead by delivering milk.\"",
|
||||
"Rāmānujācārya sometimes accepts Baladeva as a <i>śaktyāveśa-avatāra,</i> but Śrīla Jīva Gosvāmī has explained that Baladeva is an expansion of Kṛṣṇa and that a part of Baladeva is Saṅkarṣaṇa. Although Baladeva is identical with Saṅkarṣaṇa, He is the origin of Saṅkarṣaṇa. Therefore the word <i>svarāṭ</i> has been used to indicate that Baladeva always exists in His own independence. The word <i>svarāṭ</i> also indicates that Baladeva is beyond the material conception of existence. <i>Māyā</i> cannot attract Him, but because He is fully independent, He can appear by His spiritual potency wherever He likes. <i>Māyā</i> is fully under the control of Viṣṇu. Because the material potency and <i>yogamāyā</i> mingle in the Lord's appearance, they are described as <i>ekānaṁśā.</i> Sometimes <i>ekānaṁśā</i> is interpreted to mean \"without differentiation.\" Saṅkarṣaṇa and Śeṣa-nāga are identical. As stated by Yamunādevī, \"O Rāma, O great-armed master of the world, who have extended Yourself throughout the entire universe by one plenary expansion, it is not possible to understand You fully.\" Therefore <i>ekāṁśā</i> refers to Śeṣa-nāga. In other words, Baladeva, merely by His partial expansion, sustains the entire universe.",
|
||||
"The word <i>kāryārthe</i> refers to one who attracted the pregnancy of Devakī and bewildered Mother Yaśodā. These pastimes are very confidential. The Supreme Personality of Godhead ordered <i>yogamāyā</i> to bewilder His associates in His pastimes and bewilder demons like Kaṁsa. As stated previously, <i>yogamāyāṁ samādiśat.</i> To give service to the Lord, <i>yogamāyā</i> appeared along with <i>mahāmāyā. Mahāmāyā</i> refers to <i>yayā sammohitaṁ jagat,</i> \"one who bewilders the entire material world.\" From this statement it is to be understood that <i>yogamāyā,</i> in her partial expansion, becomes <i>mahāmāyā</i> and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material. <i>Yogamāyā</i> manages the spiritual world, and by her partial expansion as <i>mahāmāyā</i> she manages the material world. As stated in the <i>Nārada Pañcarātra, mahāmāyā</i> is a partial expansion of <i>yogamāyā.</i> The <i>Nārada Pañcarātra</i> clearly states that the Supreme Personality has one potency, which is sometimes described as Durgā. The <i>Brahma-saṁhitā</i> says, <i>chāyeva yasya bhuvanāni bibharti durgā</i> [<i>Bs</i>. 5.44]. Durgā is not different from <i>yogamāyā.</i> When one understands Durgā properly, he is immediately liberated, for Durgā is originally the spiritual potency, <i>hlādinī-śakti,</i> by whose mercy one can understand the Supreme Personality of Godhead very easily. <i>Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād</i> [<i>Ādi</i> 1.5]. The <i>mahāmāyā-śakti,</i> however, is a covering of <i>yogamāyā,</i> and she is therefore called the covering potency. By this covering potency, the entire material world is bewildered (<i>yayā sammohitaṁ jagat</i>). In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to <i>yogamāyā.</i> Transferring the pregnancy of Devakī and keeping Mother Yaśodā in deep sleep were both done by <i>yogamāyā; mahāmāyā</i> cannot act upon such devotees, for they are always liberated. But although it is not possible for <i>mahāmāyā</i> to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaṁsa. The action of <i>yogamāyā</i> in presenting herself before Kaṁsa was the action of <i>mahāmāyā,</i> not <i>yogamāyā. Yogamāyā</i> cannot even see or touch such polluted persons as Kaṁsa. In <i>Caṇḍī,</i> in the <i>Mārkaṇḍeya Purāṇa,</i> Eleventh Chapter, Mahāmāyā says, \"During the twenty-eighth <i>yuga</i> in the period of Vaivasvata Manu, I shall take birth as the daughter of Yaśodā and be known as Vindhyācala-vāsinī.\"",
|
||||
"The distinction between the two <i>māyās—yogamāyā</i> and <i>mahā-māyā—</i>is described as follows. Kṛṣṇa's <i>rāsa-līlā</i> with the <i>gopīs</i> and the <i>gopīs</i>' bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of <i>yogamāyā</i> in which <i>mahāmāyā</i> had no influence. The <i>Bhāgavatam</i> gives sufficient evidence of this when it clearly says, <i>yogamāyām upāśritaḥ.</i> On the other hand, there were <i>asuras</i> headed by Śālva and <i>kṣatriyas</i> like Duryodhana who were bereft of devotional service in spite of seeing Kṛṣṇa's carrier Garuḍa and the universal form, and who could not understand Kṛṣṇa to be the Supreme Personality of Godhead. This was also bewilderment, but this bewilderment was due to <i>mahāmāyā.</i> Therefore it is to be concluded that the <i>māyā</i> which drags a person from the Supreme Personality of Godhead is called <i>jaḍamāyā,</i> and the <i>māyā</i> which acts on the transcendental platform is called <i>yogamāyā.</i> When Nanda Mahārāja was taken away by Varuṇa, he saw Kṛṣṇa's opulence, but nonetheless he thought of Kṛṣṇa as his son. Such feelings of parental love in the spiritual world are acts of <i>yogamāyā,</i> not of <i>jaḍamāyā,</i> or <i>mahāmāyā.</i> This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.",
|
||||
"<i>Śūrasenāṁś ca.</i> The son of Kārtavīryārjuna was Śūrasena, and the countries he ruled were also called Śūrasena. This is noted by Sanātana Gosvāmī in his <i>Vaiṣṇava-toṣaṇī</i> commentary.",
|
||||
"In regard to Mathurā, we find this quotation:",
|
||||
"<i>mathyate tu jagat sarvaṁ<br/> brahma-jñānena yena vā<br/> tat-sāra-bhūtaṁ yad yasyāṁ<br/> mathurā sā nigadyate</i>",
|
||||
"When a self-realized soul acts in his transcendental position, his situation is called Mathurā. In other words, when one acts in the process of <i>bhakti-yoga,</i> he may live anywhere, but actually he lives in Mathurā, Vṛndāvana. Devotion to Kṛṣṇa, the son of Nanda Mahārāja, is the essence of all knowledge, and wherever such knowledge is manifested is called Mathurā. Also, when one establishes <i>bhakti-yoga,</i> excluding all other methods, one's situation is called Mathurā. <i>Yatra nityaṁ sannihito hariḥ:</i> the place where Hari, the Supreme Personality of Godhead, lives eternally is called Mathurā. The word <i>nitya</i> indicates eternality. The Supreme Lord is eternal, and His abode is also eternal. <i>Goloka eva nivasaty akhilātma-bhūtaḥ</i>. Although the Lord is always stationed in His abode, Goloka Vṛndāvana, He is present everywhere in fullness. This means that when the Supreme Lord descends on the surface of the world, His original abode is not vacant, for He can remain in His original abode and simultaneously descend upon Mathurā, Vṛndāvana, Ayodhyā and other places. He does not need to descend, since He is already present there; He simply manifests Himself.",
|
||||
"Śrīla Śukadeva Gosvāmī has addressed Mahārāja Parīkṣit as <i>tāta,</i> or \"beloved son.\" This is due to parental love in the heart of Śukadeva Gosvāmī. Because Kṛṣṇa was soon coming as the son of Vasudeva and Devakī, out of parental affection Śukadeva Gosvāmī addressed Mahārāja Parīkṣit as <i>tāta,</i> \"my dear son.\"",
|
||||
"In the <i>Viśva-kośa</i> dictionary, the word <i>garbha</i> is explained: <i>garbho bhrūṇe arbhake kukṣāv ity ādi.</i> When Kaṁsa was about to kill Devakī, Vasudeva wanted to dissuade him by the diplomacy of <i>sāma</i> and <i>bheda. Sāma</i> means \"pacifying.\" Vasudeva wanted to pacify Kaṁsa by indicating relations, gain, welfare, identity and glorification. Reference to these five concerns constitutes <i>sāma,</i> and Vasudeva's presentation of fear in two situations—in this life and the next—is called <i>bheda.</i> Thus Vasudeva used both <i>sāma</i> and <i>bheda</i> to pacify Kaṁsa. Praising Kaṁsa's qualifications was glorification, and praising him as a descendant of the <i>bhoja-vaṁśa</i> appealed to <i>sambandha,</i> relationship. Speaking of \"your sister\" was an appeal to identity. Speaking about killing a woman raises questions about fame and welfare, and arousing fear of the sinful act of killing one's sister during her marriage ceremony is an aspect of <i>bheda.</i> The Bhoja dynasty refers to those who were simply interested in sense gratification and were therefore not very aristocratic. Another meaning of <i>bhoja</i> is \"fighting.\" These were indications of defamation for Kaṁsa. When Vasudeva addressed Kaṁsa as <i>dīna-vatsala,</i> this was excessive praise. Kaṁsa would accept calves as a form of revenue from his poor constituents, and therefore he was called <i>dīna-vatsala.</i> Vasudeva knew very well that he could not by force rescue Devakī from the imminent danger. Devakī was actually the daughter of Kaṁsa's uncle, and therefore she is described as <i>suhṛt,</i> meaning \"relative.\" It is stated that Kaṁsa refrained from killing his close relation Devakī because if he had killed her, a great fight would have ensued among the other members of the family. Kaṁsa refrained from provoking this great danger of a family fight, for it would have caused many persons to lose their lives.",
|
||||
"Formerly an <i>asura</i> named Kālanemi had six sons, named Haṁsa, Suvikrama, Krātha, Damana, Ripurmardana and Krodhahantā. They were known as the <i>ṣaḍ-garbhas,</i> or six <i>garbhas,</i> and they were all equally powerful and expert in military affairs. These <i>ṣaḍ-garbhas</i> gave up the association of Hiraṇyakaśipu, their grandfather, and underwent great austerities to satisfy Lord Brahmā, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmā to state what they wanted, the <i>ṣāḍ-garbhas</i> replied, \"Dear Lord Brahmā, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, <i>mahā-roga,</i> Yakṣa, Gandharva-pati, Siddha, Cāraṇa or human being, nor by great sages who are perfect in their penances and austerities.\" Brahmā understood their purpose and fulfilled their desire. But when Hiraṇyakaśipu came to know of these events, he was very angry at his grandsons. \"You have given up my association and have gone to worship Lord Brahmā,\" he said, \"and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, but I curse you in this way: Your father will take birth as Kaṁsa and kill all of you because you will take birth as sons of Devakī.\" Because of this curse, the grandsons of Hiraṇyakaśipu had to take birth from the womb of Devakī and be killed by Kaṁsa, although he was previously their father. This description is mentioned in the <i>Hari-vaṁśa, Viṣṇu-parva,</i> Second Chapter. According to the comments of the <i>Vaiṣṇava-toṣaṇī,</i> the son of Devakī known as Kīrtimān was the third incarnation. In his first incarnation he was known as Smara and was the son of Marīci, and later he became the son of Kālanemi. This is mentioned in the histories.",
|
||||
"An additional verse in this chapter of <i>Śrīmad-Bhāgavatam</i> is accepted by the Madhvācārya-sampradāya, represented by Vijayadhvaja Tīrtha. The verse is as follows:",
|
||||
"<i>atha kaṁsam upāgamya<br/> nārado brahma-nandanaḥ<br/> ekāntam upasaṅgamya<br/> vākyam etad uvāca ha</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,160 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 1,
|
||||
"reference": "SB 10.2.1-2",
|
||||
"devanagari": "श्रीशुक उवाच\nप्रलम्बबकचाणूर तृणावर्तमहाशनैः\nमुष्टिकारिष्टद्विविद पूतनाकेशीधेनुकैः\nअन्यैश्चासुरभूपालैर्बाणभौमादिभिर्युतः\nयदूनां कदनं चक्रे बली मागधसंश्रयः",
|
||||
"transliteration": "śrī-śuka uvāca\npralamba-baka-cāṇūra-\ntṛṇāvarta-mahāśanaiḥ\nmuṣṭikāriṣṭa-dvivida-\npūtanā-keśī-dhenukaiḥ\nanyaiś cāsura-bhūpālair\nbāṇa-bhaumādibhir yutaḥ\nyadūnāṁ kadanaṁ cakre\nbalī māgadha-saṁśrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śrī-śukaḥ uvāca",
|
||||
"meanings": [
|
||||
"Śrī Śukadeva Gosvāmī said"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pralamba",
|
||||
"meanings": [
|
||||
"by the asura named Pralamba"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "baka",
|
||||
"meanings": [
|
||||
"by the asura named Baka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cāṇūra",
|
||||
"meanings": [
|
||||
"by the asura named Cāṇūra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tṛṇāvarta",
|
||||
"meanings": [
|
||||
"by the asura named Tṛṇāvarta"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahāśanaiḥ",
|
||||
"meanings": [
|
||||
"by Aghāsura"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muṣṭika",
|
||||
"meanings": [
|
||||
"by the asura named Muṣṭika"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ariṣṭa",
|
||||
"meanings": [
|
||||
"by the asura Ariṣṭa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvivida",
|
||||
"meanings": [
|
||||
"by the asura named Dvivida"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pūtanā",
|
||||
"meanings": [
|
||||
"by Pūtanā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "keśī",
|
||||
"meanings": [
|
||||
"by Keśī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhenukaiḥ",
|
||||
"meanings": [
|
||||
"by Dhenuka"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyaiḥ ca",
|
||||
"meanings": [
|
||||
"and by many others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asura-bhūpālaiḥ",
|
||||
"meanings": [
|
||||
"by demoniac kings on the surface of the globe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāṇa",
|
||||
"meanings": [
|
||||
"by King Bāṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhauma",
|
||||
"meanings": [
|
||||
"by Bhaumāsura"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ādibhiḥ",
|
||||
"meanings": [
|
||||
"and by others as well"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yutaḥ",
|
||||
"meanings": [
|
||||
"being assisted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadūnām",
|
||||
"meanings": [
|
||||
"of the kings of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kadanam",
|
||||
"meanings": [
|
||||
"persecution"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cakre",
|
||||
"meanings": [
|
||||
"regularly performed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "balī",
|
||||
"meanings": [
|
||||
"very powerful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māgadha-saṁśrayaḥ",
|
||||
"meanings": [
|
||||
"under the protection of Jarāsandha, the King of Magadha."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī said:</b><b> Under the protection of Magadharāja, Jarāsandha, the powerful Kaṁsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśī, Dhenuka, Bāṇāsura, Narakāsura and many other demoniac kings on the surface of the earth.</b>",
|
||||
"purport": [
|
||||
"This verse supports the following statement given by the Lord in <i>Bhagavad-gītā</i> (4.7-8):",
|
||||
"<i>yadā yadā hi dharmasya<br/> glānir bhavati bhārata<br/> abhyutthānam adharmasya<br/> tadātmānaṁ sṛjāmy aham</i>",
|
||||
"<i>paritrāṇāya sādhūnāṁ<br/> vināśāya ca duṣkṛtām<br/> dharma-saṁsthāpanārthāya<br/> sambhavāmi yuge yuge</i>",
|
||||
"\"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.\"",
|
||||
"The Lord's purpose in maintaining this material world is to give everyone a chance to go back home, back to Godhead, but kings and political leaders unfortunately try to hinder the purpose of the Lord, and therefore the Lord appears, either personally or with His plenary portions, to set things right. It is therefore said:",
|
||||
"<i>garbhaṁ sañcārya rohiṇyāṁ<br/> devakyā yogamāyayā<br/> tasyāḥ kukṣiṁ gataḥ kṛṣṇo<br/> dvitīyo vibudhaiḥ stutaḥ</i>",
|
||||
"\"Kṛṣṇa appeared in the womb of Devakī after transferring Baladeva to the womb of Rohiṇī by the power of Yogamāyā.\" <i>Yadubhiḥ sa vyarudhyata.</i> The kings of the Yadu dynasty were all devotees, but there were many powerful demons, such as Śālva, who began to persecute them. At that time, Jarāsandha, who was Kaṁsa's father-in-law, was extremely powerful, and therefore Kaṁsa took advantage of his protection and the help of the demons in persecuting the kings of the Yadu dynasty. The demons naturally appeared more powerful than the demigods, but ultimately, because of help received from the Supreme Personality of Godhead, the demons were defeated and the demigods triumphant."
|
||||
],
|
||||
"verse_end": 2
|
||||
}
|
||||
@@ -0,0 +1,73 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 3,
|
||||
"reference": "SB 10.2.3",
|
||||
"devanagari": "ते पीडिता निविविशुः कुरुपंचालकेकयान्\nशाल्वान्विदर्भान्निषधान्विदेहान्कोशलान् अपि",
|
||||
"transliteration": "te pīḍitā niviviśuḥ\nkuru-pañcāla-kekayān\nśālvān vidarbhān niṣadhān\nvidehān kośalān api",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"they (the kings of the Yadu dynasty)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pīḍitāḥ",
|
||||
"meanings": [
|
||||
"being persecuted"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niviviśuḥ",
|
||||
"meanings": [
|
||||
"took shelter or entered (the kingdoms)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kuru-pañcāla",
|
||||
"meanings": [
|
||||
"the countries occupied by the Kurus and Pañcālas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kekayān",
|
||||
"meanings": [
|
||||
"the countries of the Kekayas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śālvān",
|
||||
"meanings": [
|
||||
"the countries occupied by the Śālvas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vidarbhān",
|
||||
"meanings": [
|
||||
"the countries occupied by the Vidarbhas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "niṣadhān",
|
||||
"meanings": [
|
||||
"the countries occupied by the Niṣadhas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "videhān",
|
||||
"meanings": [
|
||||
"the country of Videha"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kośalān api",
|
||||
"meanings": [
|
||||
"as well as the countries occupied by the Kośalas."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Persecuted by the demoniac kings, the Yādavas left their own kingdom and entered various others, like those of the Kurus, Pañcālas, Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kośalas.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 4,
|
||||
"reference": "SB 10.2.4-5",
|
||||
"devanagari": "एके तम् अनुरुन्धाना ज्ञातयः पर्युपासते\nहतेषु षट्सु बालेषु देवक्या औग्रसेनिना\nसप्तमो वैष्णवं धाम यम् अनन्तं प्रचक्षते\nगर्भो बभूव देवक्या हर्षशोकविवर्धनः",
|
||||
"transliteration": "eke tam anurundhānā\njñātayaḥ paryupāsate\nhateṣu ṣaṭsu bāleṣu\ndevakyā augraseninā\nsaptamo vaiṣṇavaṁ dhāma\nyam anantaṁ pracakṣate\ngarbho babhūva devakyā\nharṣa-śoka-vivardhanaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "eke",
|
||||
"meanings": [
|
||||
"some of them"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"unto Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anurundhānāḥ",
|
||||
"meanings": [
|
||||
"exactly following his policy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñātayaḥ",
|
||||
"meanings": [
|
||||
"relatives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paryupāsate",
|
||||
"meanings": [
|
||||
"began to agree with him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hateṣu",
|
||||
"meanings": [
|
||||
"having been killed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣaṭsu",
|
||||
"meanings": [
|
||||
"six"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bāleṣu",
|
||||
"meanings": [
|
||||
"children"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"born of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "augraseninā",
|
||||
"meanings": [
|
||||
"by the son of Ugrasena (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saptamaḥ",
|
||||
"meanings": [
|
||||
"the seventh"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiṣṇavam",
|
||||
"meanings": [
|
||||
"of Lord Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāma",
|
||||
"meanings": [
|
||||
"a plenary expansion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yam",
|
||||
"meanings": [
|
||||
"unto whom"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anantam",
|
||||
"meanings": [
|
||||
"by the name Ananta"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pracakṣate",
|
||||
"meanings": [
|
||||
"is celebrated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbhaḥ",
|
||||
"meanings": [
|
||||
"embryo"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "babhūva",
|
||||
"meanings": [
|
||||
"there was"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "harṣa-śoka-vivardhanaḥ",
|
||||
"meanings": [
|
||||
"simultaneously arousing pleasure and lamentation."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Some of their relatives, however, began to follow Kaṁsa's principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa's second quadruple expansion.</b>",
|
||||
"purport": [
|
||||
"Some of the chief devotees, such as Akrūra, stayed with Kaṁsa to satisfy him. This they did for various purposes. They all expected the Supreme Personality of Godhead to appear as the eighth child as soon as Devakī's other children were killed by Kaṁsa, and they were eagerly awaiting His appearance. By remaining in Kaṁsa's association, they would be able to see the Supreme Personality of Godhead take birth and display His childhood pastimes, and Akrūra would later go to Vṛndāvana to bring Kṛṣṇa and Balarāma to Mathurā. The word <i>paryupāsate</i> is significant because it indicates that some devotees wanted to stay near Kaṁsa in order to see all these pastimes of the Lord. The six children killed by Kaṁsa had formerly been sons of Marīci, but because of having been cursed by a <i>brāhmaṇa,</i> they were obliged to take birth as grandsons of Hiraṇyakaśipu. Kaṁsa had taken birth as Kālanemi, and now he was obliged to kill his own sons. This was a mystery. As soon as the sons of Devakī were killed, they would return to their original place. The devotees wanted to see this also. Generally speaking, no one kills his own nephews, but Kaṁsa was so cruel that he did so without hesitation. Ananta, Saṅkarṣaṇa, belongs to the second <i>catur-vyūha,</i> or quadruple expansion. This is the opinion of experienced commentators."
|
||||
],
|
||||
"verse_end": 5
|
||||
}
|
||||
@@ -0,0 +1,81 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 6,
|
||||
"reference": "SB 10.2.6",
|
||||
"devanagari": "भगवान् अपि विश्वात्मा विदित्वा कंसजं भयम्\nयदूनां निजनाथानां योगमायां समादिशत्",
|
||||
"transliteration": "bhagavān api viśvātmā\nviditvā kaṁsajaṁ bhayam\nyadūnāṁ nija-nāthānāṁ\nyogamāyāṁ samādiśat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"Śrī Kṛṣṇa, the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvātmā",
|
||||
"meanings": [
|
||||
"who is the Supersoul of everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viditvā",
|
||||
"meanings": [
|
||||
"understanding the position of the Yadus and His other devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsa-jam",
|
||||
"meanings": [
|
||||
"because of Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadūnām",
|
||||
"meanings": [
|
||||
"of the Yadus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nija-nāthānām",
|
||||
"meanings": [
|
||||
"who had accepted Him, the Supreme Lord, as their supreme shelter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yogamāyām",
|
||||
"meanings": [
|
||||
"unto Yogamāyā, the spiritual potency of Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādiśat",
|
||||
"meanings": [
|
||||
"ordered as follows."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>To protect the Yadus, His personal devotees, from Kaṁsa's attack, the Personality of Godhead, Viśvātmā, the Supreme Soul of everyone, ordered Yogamāyā as follows.</b>",
|
||||
"purport": [
|
||||
"The words <i>bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam</i> are commented upon by Śrīla Sanātana Gosvāmī. <i>Bhagavān svayam</i> is Kṛṣṇa (<i>kṛṣṇas tu bhagavān svayam</i>). He is Viśvātmā, the original Supersoul of everyone, because his plenary portion expands as the Supersoul. This is confirmed in <i>Bhagavad-gītā</i> (13.3): <i>kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata.</i> Lord Kṛṣṇa is the <i>kṣetra jña,</i> or Supersoul, of all living entities. He is the original source of all expansions of the Personality of Godhead. There are hundreds and thousands of plenary expansions of Viṣṇu, such as Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva, but here in this material world, the Viśvātmā, the Supersoul for all living entities, is Kṣīrodakaśāyī Viṣṇu. As stated in <i>Bhagavad-gītā</i> (<i>18.61</i>), <i>īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati:</i> \"The Supreme Lord is situated in the heart of all living entities, O Arjuna.\" Kṛṣṇa is actually Viśvātmā by His plenary expansion as <i>viṣṇu-tattva,</i> yet because of His affection for His devotees, He acts as Supersoul to give them directions (<i>sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca</i>).",
|
||||
"The affairs of the Supersoul pertain to Kṣīrodakaśāyī Viṣṇu, but Kṛṣṇa took compassion on Devakī, His devotee, because He understood her fear of Kaṁsa's persecution. A pure devotee is always fearful of material existence. No one knows what will happen next, for one may have to change his body at any moment (<i>tathā dehāntara-prāptiḥ</i>). Knowing this fact, a pure devotee acts in such a way that he will not have his life spoiled by being obliged to accept another body and undergo the tribulations of material existence. This is <i>bhayam,</i> or fear. <i>Bhayaṁ dvitīyābhiniveśataḥ syāt</i> (<i>Bhāg. </i>11.2.37). This fear is due to material existence. Properly speaking, everyone should always be alert and fearful of material existence, but although everyone is prone to be affected by the ignorance of material existence, the Supreme Personality of Godhead, Kṛṣṇa, is always alert to the protection of His devotees. Kṛṣṇa is so kind and affectionate toward His devotees that He helps them by giving them the intelligence by which to exist in this material world without forgetting Him even for a moment. The Lord says:",
|
||||
"<i>teṣām evānukampārtham<br/> aham ajñānajaṁ tamaḥ<br/> nāśayāmy ātma-bhāvastho<br/> jñāna-dīpena bhāsvatā</i>",
|
||||
"\"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.\" (Bg. 10.11)",
|
||||
"The word <i>yoga</i> means \"link.\" Any system of <i>yoga</i> is an attempt to reconnect our broken relationship with the Supreme Personality of Godhead. There are different types of <i>yoga,</i> of which <i>bhakti-yoga</i> is the best. In other <i>yoga</i> systems, one must undergo various processes before attaining perfection, but <i>bhakti-yoga</i> is direct. The Lord says in <i>Bhagavad-gītā</i> (6.47):",
|
||||
"<i>yoginām api sarveṣāṁ<br/> mad-gatenāntarātmanā<br/> śraddhāvān bhajate yo māṁ<br/> sa me yuktatamo mataḥ</i>",
|
||||
"\"Of all <i>yogīs,</i> he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in <i>yoga</i> and is the highest of all.\" For the <i>bhakti-yogī,</i> a human body is guaranteed in his next existence, as stated by Lord Kṛṣṇa (<i>śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate</i>). <i>Yogamāyā</i> is the spiritual potency of the Lord. Out of affection for His devotees, the Lord always stays in spiritual touch with them, although otherwise His <i>māyā</i> potency is so strong that she bewilders even exalted demigods like Brahmā. Therefore the Lord's potency is called <i>yogamāyā.</i> Since the Lord is Viśvātmā, He immediately ordered Yogamāyā to give protection to Devakī."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,111 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 7,
|
||||
"reference": "SB 10.2.7",
|
||||
"devanagari": "गच्छ देवि व्रजं भद्रे गोपगोभिर् अलंकृतम्\nरोहिणी वसुदेवस्य भार्यास्ते नन्दगोकुले\nअन्याश्च कंससंविग्ना विवरेषु वसन्ति हि",
|
||||
"transliteration": "gaccha devi vrajaṁ bhadre\ngopa-gobhir alaṅkṛtam\nrohiṇī vasudevasya\nbhāryāste nanda-gokule\nanyāś ca kaṁsa-saṁvignā\nvivareṣu vasanti hi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "gaccha",
|
||||
"meanings": [
|
||||
"now go"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devi",
|
||||
"meanings": [
|
||||
"O you who are worshipable for the whole world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vrajam",
|
||||
"meanings": [
|
||||
"to the land of Vraja"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhadre",
|
||||
"meanings": [
|
||||
"O you who are auspicious for all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gopa-gobhiḥ",
|
||||
"meanings": [
|
||||
"with cowherds and cows"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "alaṅkṛtam",
|
||||
"meanings": [
|
||||
"decorated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rohiṇī",
|
||||
"meanings": [
|
||||
"by the name Rohiṇī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasudevasya",
|
||||
"meanings": [
|
||||
"of Vasudeva, Kṛṣṇa's father"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāryā",
|
||||
"meanings": [
|
||||
"one of the wives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āste",
|
||||
"meanings": [
|
||||
"is living"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nanda-gokule",
|
||||
"meanings": [
|
||||
"in the estate of Nanda Mahārāja known as Gokula, where hundreds and thousands of cows are maintained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anyāḥ ca",
|
||||
"meanings": [
|
||||
"and other wives"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsa-saṁvignāḥ",
|
||||
"meanings": [
|
||||
"being afraid of Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vivareṣu",
|
||||
"meanings": [
|
||||
"in secluded places"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vasanti",
|
||||
"meanings": [
|
||||
"are living"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The Lord ordered Yogamāyā:</b><b> O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Please go there.</b>",
|
||||
"purport": [
|
||||
"Nanda-gokula, the residence of King Nanda, was itself very beautiful, and when Yogamāyā was ordered to go there and encourage the devotees with fearlessness, it became even more beautiful and safe. Because Yogamāyā had the ability to create such an atmosphere, the Lord ordered her to go to Nanda-gokula."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,88 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 8,
|
||||
"reference": "SB 10.2.8",
|
||||
"devanagari": "देवक्या जठरे गर्भं शेषाख्यं धाम मामकम्\nतत्सन्निकृष्य रोहिण्या उदरे सन्निवेशय",
|
||||
"transliteration": "devakyā jaṭhare garbhaṁ\nśeṣākhyaṁ dhāma māmakam\ntat sannikṛṣya rohiṇyā\nudare sanniveśaya",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jaṭhare",
|
||||
"meanings": [
|
||||
"within the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbham",
|
||||
"meanings": [
|
||||
"the embryo"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śeṣa-ākhyam",
|
||||
"meanings": [
|
||||
"known as Śeṣa, the plenary expansion of Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāma",
|
||||
"meanings": [
|
||||
"the plenary expansion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māmakam",
|
||||
"meanings": [
|
||||
"of Me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannikṛṣya",
|
||||
"meanings": [
|
||||
"attracting"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rohiṇyāḥ",
|
||||
"meanings": [
|
||||
"of Rohiṇī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "udare",
|
||||
"meanings": [
|
||||
"within the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sanniveśaya",
|
||||
"meanings": [
|
||||
"transfer without difficulty."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Within the womb of Devakī is My partial plenary expansion known as Saṅkarṣaṇa or Śeṣa. Without difficulty, transfer Him into the womb of Rohiṇī.</b>",
|
||||
"purport": [
|
||||
"The first plenary expansion of Kṛṣṇa is Baladeva, also known as Śeṣa. The Śeṣa incarnation of the Supreme Personality of Godhead supports the entire universe, and the eternal mother of this incarnation is mother Rohiṇī. \"Because I am going into the womb of Devakī,\" the Lord told Yogamāyā, \"the Śeṣa incarnation has already gone there and made suitable arrangements so that I may live there. Now He should enter the womb of Rohiṇī, His eternal mother.\"",
|
||||
"In this connection, one may ask how the Supreme Personality of Godhead, who is always situated transcendentally, could enter the womb of Devakī, which had previously been entered by the six <i>asuras,</i> the <i>ṣaḍ-garbhas.</i> Does this mean that the <i>ṣaḍ-garbhāsuras</i> were equal to the transcendental body of the Supreme Personality of Godhead? The following answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura.",
|
||||
"The entire creation, as well as its individual parts, is an expansion of the energy of the Supreme Personality of Godhead. Therefore, even though the Lord enters the material world, He does not do so. This is explained by the Lord Himself in <i>Bhagavad-gītā</i> (9.4-5):",
|
||||
"<i>mayā tatam idaṁ sarvaṁ<br/> jagad avyakta-mūrtinā<br/> mat-sthāni sarva-bhūtāni<br/> na cāhaṁ teṣv avasthitaḥ</i>",
|
||||
"<i>na ca mat-sthāni bhūtāni<br/> paśya me yogam aiśvaram<br/> bhūta-bhṛn na ca bhūta-stho<br/> mamātmā bhūta-bhāvanaḥ</i>",
|
||||
"\"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, My Self is the very source of creation.\" <i>Sarvaṁ khalv idaṁ brahma.</i> Everything is an expansion of Brahman, the Supreme Personality of Godhead, yet everything is not the Supreme Godhead, and He is not everywhere. Everything rests upon Him and yet does not rest upon Him. This can be explained only through the <i>acintya-bhedābheda</i> philosophy. Such truths cannot be understood, however, unless one is a pure devotee, for the Lord says in <i>Bhagavad-gītā</i> (18.55), <i>bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ:</i> \"One can understand the Supreme Personality as He is only by devotional service.\" Even though the Lord cannot be understood by ordinary persons, this principle should be understood from the statement of the <i>śāstras.</i>",
|
||||
"A pure devotee is always transcendentally situated because of executing nine different processes of <i>bhakti-yoga</i> (<i>śravaṇaṁ kīrtanaṁ viṣṇoḥ smaranaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam</i>). Thus situated in devotional service, a devotee, although in the material world, is not in the material world. Yet a devotee always fears, \"Because I am associated with the material world, so many contaminations affect me.\" Therefore he is always alert in fear, which gradually diminishes his material association.",
|
||||
"Symbolically, mother Devakī's constant fear of Kaṁsa was purifying her. A pure devotee should always fear material association, and in this way all the <i>asuras</i> of material association will be killed, as the <i>ṣaḍ-garbhāsuras</i> were killed by Kaṁsa. It is said that from the mind, Marīci appears. In other words, Marīci is an incarnation of the mind. Marīci has six sons: Kāma, Krodha, Lobha, Moha, Mada and Mātsarya (lust, anger, greed, illusion, madness and envy). The Supreme Personality of Godhead appears in pure devotional service. This is confirmed in the <i>Vedas: bhaktir evainaṁ darśayati.</i> Only <i>bhakti</i> can bring one in contact with the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared from the womb of Devakī, and therefore Devakī symbolically represents <i>bhakti,</i> and Kaṁsa symbolically represents material fear. When a pure devotee always fears material association, his real position of <i>bhakti</i> is manifested, and he naturally becomes uninterested in material enjoyment. When the six sons of Marīci are killed by such fear and one is freed from material contamination, within the womb of <i>bhakti</i> the Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devakī signifies the appearance of the Supreme Personality of Godhead. After the six sons Kāma, Krodha, Lobha, Moha, Mada and Mātsarya are killed, the Śeṣa incarnation creates a suitable situation for the appearance of the Supreme Personality of Godhead. In other words, when one awakens his natural Kṛṣṇa consciousness, Lord Kṛṣṇa appears. This is the explanation given by Śrīla Viśvanātha Cakravartī Ṭhākura."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,83 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 9,
|
||||
"reference": "SB 10.2.9",
|
||||
"devanagari": "अथाहम् अंशभागेन देवक्याः पुत्रतां शुभे\nप्राप्स्यामि त्वं यशोदायां नन्दपत्न्यां भविष्यसि",
|
||||
"transliteration": "athāham aṁśa-bhāgena\ndevakyāḥ putratāṁ śubhe\nprāpsyāmi tvaṁ yaśodāyāṁ\nnanda-patnyāṁ bhaviṣyasi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "atha",
|
||||
"meanings": [
|
||||
"therefore"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aham",
|
||||
"meanings": [
|
||||
"I"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṁśa-bhāgena",
|
||||
"meanings": [
|
||||
"by My plenary expansion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "putratām",
|
||||
"meanings": [
|
||||
"the son"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śubhe",
|
||||
"meanings": [
|
||||
"O all-auspicious Yogamāyā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāpsyāmi",
|
||||
"meanings": [
|
||||
"I shall become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"you"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaśodāyām",
|
||||
"meanings": [
|
||||
"in the womb of Mother Yaśodā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nanda-patnyām",
|
||||
"meanings": [
|
||||
"in the wife of Mahārāja Nanda"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaviṣyasi",
|
||||
"meanings": [
|
||||
"shall also appear."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O all-auspicious Yogamāyā, I shall then appear with My full six opulences as the son of Devakī, and you will appear as the daughter of Mother Yaśodā, the queen of Mahārāja Nanda.</b>",
|
||||
"purport": [
|
||||
"The word <i>aṁśa-bhāgena</i> is important in this verse. In <i>Bhagavad-gītā</i> (10.42) the Lord says:",
|
||||
"<i>athavā bahunaitena<br/> kiṁ jñātena tavārjuna<br/> viṣṭabhyāham idaṁ kṛtsnam<br/> ekāṁśena sthito jagat</i>",
|
||||
"\"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.\" Everything is situated as a part of the Supreme Lord's potency. In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead. Similarly, Yogamāyā, who appeared as the daughter of Mother Yaśodā, also played a part. Thus <i>jīva-tattva, viṣṇu-tattva</i> and <i>śakti-tattva</i> are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts. As explained in previous verses, Yogamāyā was requested to attract Saṅkarṣaṇa, Baladeva, from the womb of Devakī to the womb of Rohiṇī, and this was a very heavy task for her. Yogamāyā naturally could not see how it was possible for her to attract Saṅkarṣaṇa. Therefore Kṛṣṇa addressed her as <i>śubhe,</i> auspicious, and said, \"Be blessed. Take power from Me, and you will be able to do it.\" By the grace of the Supreme Personality of Godhead, anyone can do anything, for the Lord is present in everything, all things being His parts and parcels (<i>aṁśa-bhāgena</i>) and increasing or decreasing by His supreme will. Balarāma was only fifteen days older than Kṛṣṇa. By the blessings of Kṛṣṇa, Yogamāyā became the daughter of Mother Yaśodā, but by the supreme will she was not able to enjoy the parental love of her father and mother. Kṛṣṇa, however, although not actually born from the womb of Mother Yaśodā, enjoyed the parental love of Mother Yaśodā and Nanda. By the blessings of Kṛṣṇa, Yogamāyā was able to achieve the reputation of being the daughter of Mother Yaśodā, who also became famous by the blessings of Kṛṣṇa. Yaśodā means \"one who gives fame.\""
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,101 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 10,
|
||||
"reference": "SB 10.2.10",
|
||||
"devanagari": "सन्दिष्टैवं भगवता तथेत्य् ॐ इति तद्वचः\nप्रतिगृह्य परिक्रम्य गां गता तत्तथाकरोत्",
|
||||
"transliteration": "sandiṣṭaivaṁ bhagavatā\ntathety om iti tad-vacaḥ\npratigṛhya parikramya\ngāṁ gatā tat tathākarot",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sandiṣṭā",
|
||||
"meanings": [
|
||||
"having been ordered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "evam",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavatā",
|
||||
"meanings": [
|
||||
"by the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā iti",
|
||||
"meanings": [
|
||||
"so be it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "oṁ",
|
||||
"meanings": [
|
||||
"affirmation by the mantra oṁ"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-vacaḥ",
|
||||
"meanings": [
|
||||
"His words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratigṛhya",
|
||||
"meanings": [
|
||||
"accepting the order"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "parikramya",
|
||||
"meanings": [
|
||||
"after circumambulating Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gām",
|
||||
"meanings": [
|
||||
"to the surface of the globe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gatā",
|
||||
"meanings": [
|
||||
"she immediately went"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat",
|
||||
"meanings": [
|
||||
"the order, as given by the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"just so"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akarot",
|
||||
"meanings": [
|
||||
"executed."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus instructed by the Supreme Personality of Godhead, Yogamāyā immediately agreed. With the Vedic mantra oṁ, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.</b>",
|
||||
"purport": [
|
||||
"After receiving the orders of the Supreme Personality of Godhead, Yogamāyā twice confirmed her acceptance by saying, \"Yes, sir, I shall do as You order,\" and then saying <i>oṁ.</i> Śrīla Viśvanātha Cakravartī Ṭhākura comments that <i>oṁ</i> signifies Vedic confirmation. Thus Yogamāyā very faithfully received the Lord's order as a Vedic injunction. It is a fact that whatever is spoken by the Supreme Personality of Godhead is a Vedic injunction that no one should neglect. In Vedic injunctions there are no mistakes, illusions, cheating or imperfection. Unless one understands the authority of the Vedic version, there is no purpose in quoting <i>śāstra.</i> No one should violate the Vedic injunctions. Rather, one should strictly execute the orders given in the <i>Vedas.</i> As stated in <i>Bhagavad-gītā</i> (16.24):",
|
||||
"<i>tasmāc chāstraṁ pramāṇaṁ te<br/> kāryākārya-vyavasthitau<br/> jñātvā śāstra-vidhānoktaṁ<br/> karma kartum ihārhasi</i>",
|
||||
"\"One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that one may gradually be elevated.\""
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,168 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 11,
|
||||
"reference": "SB 10.2.11-12",
|
||||
"devanagari": "नामधेयानि कुर्वन्ति स्थानानि च नरा भुवि\nदुर्गेति भद्रकालीति विजया वैष्णवीति च\nकुमुदा चण्डिका कृष्णा माधवी कन्यकेति च\nमाया नारायणीशानी शारदेत्य् अम्बिकेति च",
|
||||
"transliteration": "nāmadheyāni kurvanti\nsthānāni ca narā bhuvi\ndurgeti bhadrakālīti\nvijayā vaiṣṇavīti ca\nkumudā caṇḍikā kṛṣṇā\nmādhavī kanyaketi ca\nmāyā nārāyaṇīśānī\nśāradety ambiketi ca",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "nāmadheyāni",
|
||||
"meanings": [
|
||||
"different names"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kurvanti",
|
||||
"meanings": [
|
||||
"will give"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthānāni",
|
||||
"meanings": [
|
||||
"in different places"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "narāḥ",
|
||||
"meanings": [
|
||||
"persons interested in material enjoyment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvi",
|
||||
"meanings": [
|
||||
"on the surface of the globe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "durgā iti",
|
||||
"meanings": [
|
||||
"the name Durgā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhadrakālī iti",
|
||||
"meanings": [
|
||||
"the name Bhadrakālī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijayā",
|
||||
"meanings": [
|
||||
"the name Vijayā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaiṣṇavī iti",
|
||||
"meanings": [
|
||||
"the name Vaiṣṇavī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kumudā",
|
||||
"meanings": [
|
||||
"the name Kumudā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "caṇḍikā",
|
||||
"meanings": [
|
||||
"the name Caṇḍikā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛṣṇā",
|
||||
"meanings": [
|
||||
"the name Kṛṣṇā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mādhavī",
|
||||
"meanings": [
|
||||
"the name Mādhavī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kanyakā iti",
|
||||
"meanings": [
|
||||
"the name Kanyakā or Kanyā-kumārī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "māyā",
|
||||
"meanings": [
|
||||
"the name Māyā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nārāyaṇī",
|
||||
"meanings": [
|
||||
"the name Nārāyaṇī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśānī",
|
||||
"meanings": [
|
||||
"the name Īśānī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śāradā",
|
||||
"meanings": [
|
||||
"the name Śāradā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ambikā",
|
||||
"meanings": [
|
||||
"the name Ambikā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Kṛṣṇa blessed Māyādevī by saying: In different places on the surface of the earth, people will give you different names, such as Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā.</b>",
|
||||
"purport": [
|
||||
"Because Kṛṣṇa and His energy appeared simultaneously, people have generally formed two groups—the <i>śāktas</i> and the Vaiṣṇavas—and sometimes there is rivalry between them. Essentially, those who are interested in material enjoyment are <i>śāktas,</i> and those interested in spiritual salvation and attaining the spiritual kingdom are Vaiṣṇavas. Because people are generally interested in material enjoyment, they are interested in worshiping Māyādevī, the energy of the Supreme Personality of Godhead. Vaiṣṇavas, however, are <i>śuddha-śāktas,</i> or pure <i>bhaktas,</i> because the Hare Kṛṣṇa <i>mahā-mantra</i> indicates worship of the Supreme Lord's energy, Harā. A Vaiṣṇava prays to the energy of the Lord for the opportunity to serve the Lord along with His spiritual energy. Thus Vaiṣṇavas all worship such Deities as Rādhā-Kṛṣṇa, Sītā-Rāma, Lakṣmī-Nārāyaṇa and Rukmiṇī-Dvārakādhīśa, whereas <i>durgā-śāktas</i> worship the material energy under different names.",
|
||||
"The names by which Māyādevī is known in different places have been listed by Vallabhācārya as follows. In Vārāṇasī she is known as Durgā, in Avantī she is known as Bhadrakālī, in Orissa she is known as Vijayā, and in Kulahāpura she is known as Vaiṣṇavī or Mahālakṣmī. (The representatives of Mahālakṣmī and Ambikā are present in Bombay.) In the country known as Kāmarūpa she is known as Caṇḍikā, in Northern India as Śāradā, and in Cape Comorin as Kanyakā. Thus she is distributed according to various names in various places.",
|
||||
"Śrīla Vijayadhvaja Tīrthapāda, in his <i>Pada-ratnāvalī-ṭīkā,</i> has explained the meanings of the different representations. <i>Māyā</i> is known as Durgā because she is approached with great difficulty, as Bhadrā because she is auspicious, and as Kālī because she is deep blue. Because she is the most powerful energy, she is known as Vijayā; because she is one of the different energies of Viṣṇu, she is known as Vaiṣṇavī; and because she enjoys in this material world and gives facilities for material enjoyment, she is known as Kumudā. Because she is very severe to her enemies, the <i>asuras,</i> she is known as Caṇḍikā, and because she gives all sorts of material facilities, she is called Kṛṣṇā. In this way the material energy is differently named and situated in different places on the surface of the globe."
|
||||
],
|
||||
"verse_end": 12
|
||||
}
|
||||
@@ -0,0 +1,75 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 13,
|
||||
"reference": "SB 10.2.13",
|
||||
"devanagari": "गर्भसंकर्षणात्तं वै प्राहुः संकर्षणं भुवि\nरामेति लोकरमणाद्बलभद्रं बलोच्छ्रयात्",
|
||||
"transliteration": "garbha-saṅkarṣaṇāt taṁ vai\nprāhuḥ saṅkarṣaṇaṁ bhuvi\nrāmeti loka-ramaṇād\nbalabhadraṁ balocchrayāt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "garbha-saṅkarṣaṇāt",
|
||||
"meanings": [
|
||||
"because He will be taken from the womb of Devakī to that of Rohiṇī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"Him (Rohiṇī-nandana, the son of Rohiṇī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vai",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāhuḥ",
|
||||
"meanings": [
|
||||
"people will call"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṅkarṣaṇam",
|
||||
"meanings": [
|
||||
"by the name Saṅkarṣaṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvi",
|
||||
"meanings": [
|
||||
"in the world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rāma iti",
|
||||
"meanings": [
|
||||
"He will also be called Rāma"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "loka-ramaṇāt",
|
||||
"meanings": [
|
||||
"because of His special mercy in enabling people in general to become devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "balabhadram",
|
||||
"meanings": [
|
||||
"He will also be called Balabhadra"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bala-ucchrayāt",
|
||||
"meanings": [
|
||||
"because of extensive bodily strength."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The son of Rohiṇī will also be celebrated as Saṅkarṣaṇa because of being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.</b>",
|
||||
"purport": [
|
||||
"These are some of the reasons why Balarāma is known as Saṅkarṣaṇa, Balarāma or sometimes Rāma. In the <i>mahā-mantra</i>—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—people sometimes object when Rāma is accepted as Balarāma. But although devotees of Lord Rāma may object, they should know that there is no difference between Balarāma and Lord Rāma. Here <i>Śrīmad-Bhāgavatam</i> clearly states that Balarāma is also known as Rāma (<i>rāmeti</i>). Therefore, it is not artificial for us to speak of Lord Balarāma as Lord Rāma. Jayadeva Gosvāmī also speaks of three Rāmas: Paraśurāma, Raghupati Rāma and Balarāma. All of them are Rāmas."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,84 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 15,
|
||||
"reference": "SB 10.2.15",
|
||||
"devanagari": "गर्भे प्रणीते देवक्या रोहिणीं योगनिद्रया\nअहो विस्रंसितो गर्भ इति पौरा विचुक्रुशुः",
|
||||
"transliteration": "garbhe praṇīte devakyā\nrohiṇīṁ yoga-nidrayā\naho visraṁsito garbha\niti paurā vicukruśuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "garbhe",
|
||||
"meanings": [
|
||||
"when the embryo"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "praṇīte",
|
||||
"meanings": [
|
||||
"was carried from the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devakyāḥ",
|
||||
"meanings": [
|
||||
"of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rohiṇīm",
|
||||
"meanings": [
|
||||
"to the womb of Rohiṇī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoga-nidrayā",
|
||||
"meanings": [
|
||||
"by the spiritual energy called Yogamāyā"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aho",
|
||||
"meanings": [
|
||||
"alas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "visraṁsitaḥ",
|
||||
"meanings": [
|
||||
"is lost"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "garbhaḥ",
|
||||
"meanings": [
|
||||
"the embryo"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paurāḥ",
|
||||
"meanings": [
|
||||
"all the inhabitants of the house"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vicukruśuḥ",
|
||||
"meanings": [
|
||||
"lamented."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>When the child of Devakī was attracted and transferred into the womb of Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the inhabitants of the palace loudly lamented, \"Alas, Devakī has lost her child!\"</b>",
|
||||
"purport": [
|
||||
"\"All the inhabitants of the palace\" includes Kaṁsa. When everyone lamented, Kaṁsa joined in compassion, thinking that perhaps because of drugs or some other external means, Devakī had undergone this abortion. The real story of what happened after Yogamāyā attracted the child of Devakī into the womb of Rohiṇī in the seventh month of Rohiṇī's pregnancy is described as follows in the <i>Hari-vaṁśa.</i> At midnight, while Rohiṇī was deeply sleeping, she experienced, as if in a dream, that she had undergone a miscarriage. After some time, when she awoke, she saw that this had indeed happened, and she was in great anxiety. But Yogamāyā then informed her, \"O auspicious lady, your child is now being replaced. I am attracting a child from the womb of Devakī, and therefore your child will be known as Saṅkarṣaṇa.\"",
|
||||
"The word <i>yoga-nidrā</i> is significant. When one is spiritually reconnected through self-realization, one regards his material life as having been like a dream. As stated in <i>Bhagavad-gītā</i> (2.69):",
|
||||
"<i>yā niśā sarva-bhūtānāṁ<br/> tasyāṁ jāgarti saṁyamī<br/> yasyāṁ jāgrati bhūtāni<br/> sā niśā paśyato muneḥ</i>",
|
||||
"\"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.\" The stage of self-realization is called <i>yoga-nidrā.</i> All material activities appear to be a dream when one is spiritually awakened. Thus <i>yoga-nidrā</i> may be explained to be Yogamāyā."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,69 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 16,
|
||||
"reference": "SB 10.2.16",
|
||||
"devanagari": "भगवान् अपि विश्वात्मा भक्तानाम् अभयंकरः\nआविवेशांशभागेन मन आनकदुन्दुभेः",
|
||||
"transliteration": "bhagavān api viśvātmā\nbhaktānām abhayaṅkaraḥ\nāviveśāṁśa-bhāgena\nmana ānakadundubheḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśvātmā",
|
||||
"meanings": [
|
||||
"the Supersoul of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhaktānām",
|
||||
"meanings": [
|
||||
"of His devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhayam-karaḥ",
|
||||
"meanings": [
|
||||
"always killing the causes of fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āviveśa",
|
||||
"meanings": [
|
||||
"entered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṁśa-bhāgena",
|
||||
"meanings": [
|
||||
"with all of His potential opulences (Ṣaḍ-aiśvarya-pūrṇa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"in the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānakadundubheḥ",
|
||||
"meanings": [
|
||||
"of Vasudeva."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.</b>",
|
||||
"purport": [
|
||||
"The word <i>viśvātmā</i> refers to one who is situated in everyone's heart (<i>īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati</i>). Another meaning of <i>viśvātmā</i> is \"the only lovable object for everyone.\" Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows: <i>parāvareśo mahad-aṁśa-yukto hy ajo 'pi jāto bhagavān.</i> Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. The Lord is already there within the mind, and consequently it is not astonishing for Him to appear as if born from a devotee's body. The word <i>āviveśa</i> signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Śrīpāda Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī Ṭhākura. In the <i>Vaiṣṇava-toṣaṇī,</i> Śrīla Sanātana Gosvāmī says that consciousness was awakened within the mind of Vasudeva. Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,88 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 17,
|
||||
"reference": "SB 10.2.17",
|
||||
"devanagari": "स बिभ्रत्पौरुषं धाम भ्राजमानो यथा रविः\nदुरासदो ऽतिदुर्धर्षो भूतानां सम्बभूव ह",
|
||||
"transliteration": "sa bibhrat pauruṣaṁ dhāma\nbhrājamāno yathā raviḥ\ndurāsado 'tidurdharṣo\nbhūtānāṁ sambabhūva ha",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he (Vasudeva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bibhrat",
|
||||
"meanings": [
|
||||
"carried"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pauruṣam",
|
||||
"meanings": [
|
||||
"pertaining to the Supreme Person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhāma",
|
||||
"meanings": [
|
||||
"the spiritual effulgence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhrājamānaḥ",
|
||||
"meanings": [
|
||||
"illuminating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "raviḥ",
|
||||
"meanings": [
|
||||
"the sunshine"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "durāsadaḥ",
|
||||
"meanings": [
|
||||
"very difficult even to look at, difficult to understand by sensory perception"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ati-durdharṣaḥ",
|
||||
"meanings": [
|
||||
"approachable with great difficulty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhūtānām",
|
||||
"meanings": [
|
||||
"of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sambabhūva",
|
||||
"meanings": [
|
||||
"so he became"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ha",
|
||||
"meanings": [
|
||||
"positively."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord's transcendentally illuminating effulgence, and thus he became as bright as the sun. He was therefore very difficult to see or approach through sensory perception. Indeed, he was unapproachable and unperceivable even for such formidable men as Kaṁsa, and not only for Kaṁsa but for all living entities.</b>",
|
||||
"purport": [
|
||||
"The word <i>dhāma</i> is significant. <i>Dhāma</i> refers to the place where the Supreme Personality of Godhead resides. In the beginning of <i>Śrīmad-Bhāgavatam</i> (<i>1.1.1</i>) it is said, <i>dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi.</i> In the abode of the Supreme Personality of Godhead, there is no influence of material energy (<i>dhāmnā svena sadā nirasta-kuhakam</i>). Any place where the Supreme Personality of Godhead is present by His name, form, qualities or paraphernalia immediately becomes a <i>dhāma.</i> For example, we speak of Vṛndāvana-dhāma, Dvārakā-dhāma and Mathurā-dhāma because in these places the name, fame, qualities and paraphernalia of the Supreme Godhead are always present. Similarly, if one is empowered by the Supreme Personality of Godhead to do something, the core of his heart becomes a <i>dhāma,</i> and thus he becomes so extraordinarily powerful that not only his enemies but also people in general are astonished to observe his activities. Because he is unapproachable, his enemies are simply struck with wonder, as explained here by the words <i>durāsado 'tidurdharsaḥ.</i>",
|
||||
"The words <i>pauruṣaṁ dhāma</i> have been explained by various <i>ācāryas.</i> Śrī Vīrarāghava Ācārya says that these words refer to the effulgence of the Supreme Personality of Godhead. Vijayadhvaja says that they signify <i>viṣṇu-tejas,</i> and Śukadeva says <i>bhagavat-svarūpa.</i> The <i>Vaiṣṇava-toṣaṇī</i> says that these words indicate the influence of the Supreme Lord's effulgence, and Viśvanātha Cakravartī Ṭhākura says that they signify the appearance of the Supreme Personality of Godhead."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,98 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 18,
|
||||
"reference": "SB 10.2.18",
|
||||
"devanagari": "ततो जगन्मंगलम् अच्युतांशं समाहितं शूरसुतेन देवी\nदधार सर्वात्मकम् आत्मभूतं काष्ठा यथानन्दकरं मनस्तः",
|
||||
"transliteration": "tato jagan-maṅgalam acyutāṁśaṁ\nsamāhitaṁ śūra-sutena devī\ndadhāra sarvātmakam ātma-bhūtaṁ\nkāṣṭhā yathānanda-karaṁ manastaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"thereafter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagat-maṅgalam",
|
||||
"meanings": [
|
||||
"auspiciousness for all living entities in all the universes of the creation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "acyuta-aṁśam",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samāhitam",
|
||||
"meanings": [
|
||||
"fully transferred"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śūra-sutena",
|
||||
"meanings": [
|
||||
"by Vasudeva, the son of Śūrasena"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devī",
|
||||
"meanings": [
|
||||
"Devakī-devī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dadhāra",
|
||||
"meanings": [
|
||||
"carried"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-ātmakam",
|
||||
"meanings": [
|
||||
"the Supreme Soul of everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātma-bhūtam",
|
||||
"meanings": [
|
||||
"the cause of all causes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāṣṭhā",
|
||||
"meanings": [
|
||||
"the east"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"just as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ānanda-karam",
|
||||
"meanings": [
|
||||
"the blissful (moon)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manastaḥ",
|
||||
"meanings": [
|
||||
"being placed within the mind."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛṣṇa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.</b>",
|
||||
"purport": [
|
||||
"As indicated here by the word <i>manastaḥ,</i> the Supreme Personality of Godhead was transferred from the core of Vasudeva's mind or heart to the core of the heart of Devakī. We should note carefully that the Lord was transferred to Devakī not by the ordinary way for a human being, but by <i>dīkṣā,</i> initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one's own heart.",
|
||||
"The word <i>acyutāṁśam</i> is used because the Supreme Personality of Godhead is <i>Ṣaḍ-aiśvarya-pūrṇa,</i> full in the opulences of wealth, strength, fame, knowledge, beauty and renunciation. The Supreme Godhead is never separated from His personal opulences. As stated in the <i>Brahma-saṁhitā</i> (5.39), <i>rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan:</i> the Lord is always situated with all His plenary expansions, such as Rāma, Nṛsiṁha and Varāha. Therefore the word <i>acyutāṁśam</i> is specifically used here, signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as <i>yogīs</i> do. <i>Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ</i> (<i>Bhāg.</i> 12.13.1). <i>Yogīs</i> meditate upon the Supreme person within the mind. For a devotee, however, the Lord is present, and His presence need only be awakened through initiation by a bona fide spiritual master. The Lord did not need to live within the womb of Devakī, for His presence within the core of her heart was sufficient to carry Him. One is here forbidden to think that Kṛṣṇa was begotten by Vasudeva within the womb of Devakī and that she carried the child within her womb.",
|
||||
"When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called <i>dhāma. Dhāma</i> refers not only to Kṛṣṇa's form, but to His name, His form, His quality and His paraphernalia. Everything becomes manifest simultaneously.",
|
||||
"Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devakī, exactly as the setting sun's rays are transferred to the full moon rising in the east.",
|
||||
"Kṛṣṇa, the Supreme Personality of Godhead, entered the body of Devakī from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Kṛṣṇa is there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha and Varāha, are with Him, and they are not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. Devakī became the residence of the Absolute Truth, but because she was within the house of Kaṁsa, she looked just like a suppressed fire, or like misused education. When fire is covered by the walls of a pot or is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appreciated. So Devakī was kept within the prison walls of Kaṁsa's palace, and no one could see her transcendental beauty, which resulted from her conceiving the Supreme Personality of Godhead.",
|
||||
"Commenting upon this verse, Śrī Vīrarāghava Ācārya writes, <i>vasudeva-devakī jaṭharayor hṛdayayor bhagavataḥ sambandhaḥ.</i> The Supreme Lord's entrance into the womb of Devakī from the heart of Vasudeva was a heart-to-heart relationship."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,95 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 19,
|
||||
"reference": "SB 10.2.19",
|
||||
"devanagari": "सा देवकी सर्वजगन्निवास निवासभूता नितरां न रेजे\nभोजेन्द्रगेहे ऽग्निशिखेव रुद्धा सरस्वती ज्ञानखले यथा सती",
|
||||
"transliteration": "sā devakī sarva-jagan-nivāsa-\nnivāsa-bhūtā nitarāṁ na reje\nbhojendra-gehe 'gni-śikheva ruddhā\nsarasvatī jñāna-khale yathā satī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sā devakī",
|
||||
"meanings": [
|
||||
"that Devakīdevī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarva-jagat-nivāsa",
|
||||
"meanings": [
|
||||
"of the Supreme Personality of Godhead, the sustainer of all the universes (mat-sthāni sarva-bhūtāni)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nivāsa-bhūtā",
|
||||
"meanings": [
|
||||
"the womb of Devakī has now become the residence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nitarām",
|
||||
"meanings": [
|
||||
"extensively"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "reje",
|
||||
"meanings": [
|
||||
"became illuminated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhojendra-gehe",
|
||||
"meanings": [
|
||||
"within the limits of the house of Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "agni-śikhā iva",
|
||||
"meanings": [
|
||||
"like the flames of a fire"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ruddhā",
|
||||
"meanings": [
|
||||
"covered"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sarasvatī",
|
||||
"meanings": [
|
||||
"knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jñāna-khale",
|
||||
"meanings": [
|
||||
"in a person known as jñāna-khala, one who possesses knowledge but cannot distribute it"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"or just as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satī",
|
||||
"meanings": [
|
||||
"so being."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Devakī then kept within herself the Supreme Personality of Godhead, the cause of all causes, the foundation of the entire cosmos, but because she was under arrest in the house of Kaṁsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.</b>",
|
||||
"purport": [
|
||||
"In this verse the word <i>jñāna-khala</i> is most significant. Knowledge is meant for distribution. Although there is already much scientific knowledge, whenever scientists or philosophers awaken to a particular type of knowledge, they try to distribute it throughout the world, for otherwise the knowledge gradually dries up and no one benefits from it. India has the knowledge of <i>Bhagavad-gītā,</i> but unfortunately, for some reason or other, this sublime knowledge of the science of God was not distributed throughout the world, although it is meant for all of human society. Therefore Kṛṣṇa Himself appeared as Śrī Caitanya Mahāprabhu and ordered all Indians to take up the cause of distributing the knowledge of <i>Bhagavad-gītā</i> throughout the entire world.",
|
||||
"<i>yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa<br/> āmāra ājñāya guru hañā tāra' ei deśa</i>",
|
||||
"\"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in <i>Bhagavad-gītā</i> and <i>Śrīmad-Bhāgavatam.</i> In this way become a spiritual master and try to liberate everyone in this land.\" (Cc. <i>Madhya </i>7.128) Although India has the sublime knowledge of <i>Bhagavad-gītā,</i> Indians have not done their proper duty of distributing it. Now, therefore, the Kṛṣṇa consciousness movement has been set up to distribute this knowledge as it is, without distortion. Although previously there were attempts to distribute the knowledge of <i>Bhagavad-gītā,</i> these attempts involved distortion and compromise with mundane knowledge. But now the Kṛṣṇa consciousness movement, without mundane compromises, is distributing <i>Bhagavad-gītā</i> as it is, and people are deriving the benefits of awakening to Kṛṣṇa consciousness and becoming devotees of Lord Kṛṣṇa. Therefore the proper distribution of knowledge has begun by which not only will the whole world benefit, but India's glory will be magnified in human society. Kaṁsa tried to arrest Kṛṣṇa consciousness within his house (<i>bhojendra-gehe</i>), with the result that Kaṁsa, with all his opulences, was later vanquished. Similarly, the real knowledge of <i>Bhagavad-gītā</i> was being choked by unscrupulous Indian leaders, with the result that India's culture, and knowledge of the Supreme were being lost. Now, however, because Kṛṣṇa consciousness is spreading, the proper use of <i>Bhagavad-gītā</i> is being attempted."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,143 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 20,
|
||||
"reference": "SB 10.2.20",
|
||||
"devanagari": "तां वीक्ष्य कंसः प्रभयाजितान्तरां विरोचयन्तीं भवनं शुचिस्मिताम्\nआहैष मे प्राणहरो हरिर्गुहां ध्रुवं श्रितो यन्न पुरेयम् ईदृशी",
|
||||
"transliteration": "tāṁ vīkṣya kaṁsaḥ prabhayājitāntarāṁ\nvirocayantīṁ bhavanaṁ śuci-smitām\nāhaiṣa me prāṇa-haro harir guhāṁ\ndhruvaṁ śrito yan na pureyam īdṛśī",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tām",
|
||||
"meanings": [
|
||||
"her (Devakī)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vīkṣya",
|
||||
"meanings": [
|
||||
"after seeing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kaṁsaḥ",
|
||||
"meanings": [
|
||||
"her brother Kaṁsa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhayā",
|
||||
"meanings": [
|
||||
"with the enhancement of her beauty and influence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajita-antarām",
|
||||
"meanings": [
|
||||
"because of keeping Ajita, the Supreme Personality of Godhead, Viṣṇu, within herself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "virocayantīm",
|
||||
"meanings": [
|
||||
"illuminating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavanam",
|
||||
"meanings": [
|
||||
"the whole atmosphere of the house"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śuci-smitām",
|
||||
"meanings": [
|
||||
"smiling and brilliant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āha",
|
||||
"meanings": [
|
||||
"said to himself"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣaḥ",
|
||||
"meanings": [
|
||||
"this (Supreme Person)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prāṇa-haraḥ",
|
||||
"meanings": [
|
||||
"who will kill me"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hariḥ",
|
||||
"meanings": [
|
||||
"Lord Viṣṇu"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guhām",
|
||||
"meanings": [
|
||||
"within the womb of Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvam",
|
||||
"meanings": [
|
||||
"certainly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śritaḥ",
|
||||
"meanings": [
|
||||
"has taken shelter"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"was not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "purā",
|
||||
"meanings": [
|
||||
"formerly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "iyam",
|
||||
"meanings": [
|
||||
"Devakī"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īdṛśī",
|
||||
"meanings": [
|
||||
"like this."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Because the Supreme Personality of Godhead was within her womb, Devakī illuminated the entire atmosphere in the place where she was confined. Seeing her jubilant, pure and smiling, Kaṁsa thought, \"The Supreme Personality of Godhead, Viṣṇu, who is now within her, will kill me. Devakī has never before looked so brilliant and jubilant.\"</b>",
|
||||
"purport": [
|
||||
"The Lord says in <i>Bhagavad-gītā</i> (4.7):",
|
||||
"<i>yadā yadā hi dharmasya<br/> glānir bhavati bhārata<br/> abhyutthānam adharmasya<br/> tadātmānaṁ sṛjāmy aham</i>",
|
||||
"\"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.\" In this age, at the present moment, there are inordinate discrepancies in the discharge of human duties. Human life is meant for God realization, but unfortunately the materialistic civilization is stressing only the senses of the body, not understanding the living force within the body. As clearly stated in <i>Bhagavad-gītā</i> (<i>dehino 'smin yathā dehe</i>), within the body is the body's proprietor, the living force, which is more important. But human society has become so fallen that instead of understanding the living force within the body, people have become busy with external things. This is a discrepancy in human duties. Therefore Kṛṣṇa has taken birth or taken shelter within the womb of the Kṛṣṇa consciousness movement. Men of Kaṁsa's class, therefore, are very much afraid and are busy trying to stop this movement, especially in the Western countries. One politician has remarked that the Kṛṣṇa consciousness movement is spreading like an epidemic and that if not checked immediately, within ten years it may capture governmental power. There is, of course, such potency in the Kṛṣṇa consciousness movement. As stated by authorities (<i>Cc. Ādi</i> 17.22), <i>kali-kāle nāma-rūpe kṛṣṇa-avatāra:</i> in this age, Kṛṣṇa has appeared in the Hare Kṛṣṇa <i>mahā-mantra.</i> The Kṛṣṇa consciousness movement is spreading like wildfire all over the world, and it will go on doing so. Men who are like Kaṁsa are very much afraid of the movement's progress and acceptance by the younger generation, but as Kṛṣṇa could not be killed by Kaṁsa, this movement cannot be checked by men of Kaṁsa's class. The movement will go on increasing more and more, provided the leaders of the movement remain firmly Kṛṣṇa conscious by following the regulative principles and the primary activities of chanting the Hare Kṛṣṇa <i>mantra</i> regularly."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,135 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 21,
|
||||
"reference": "SB 10.2.21",
|
||||
"devanagari": "किम् अद्य तस्मिन्करणीयम् आशु मे यद् अर्थतन्त्रो न विहन्ति विक्रमम्\nस्त्रियाः स्वसुर्गुरुमत्या वधो ऽयं यशः श्रियं हन्त्य् अनुकालम् आयुः",
|
||||
"transliteration": "kim adya tasmin karaṇīyam āśu me\nyad artha-tantro na vihanti vikramam\nstriyāḥ svasur gurumatyā vadho 'yaṁ\nyaśaḥ śriyaṁ hanty anukālam āyuḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "kim",
|
||||
"meanings": [
|
||||
"what"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adya",
|
||||
"meanings": [
|
||||
"now, immediately"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasmin",
|
||||
"meanings": [
|
||||
"in this situation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karaṇīyam",
|
||||
"meanings": [
|
||||
"is to be done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āśu",
|
||||
"meanings": [
|
||||
"without delay"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "me",
|
||||
"meanings": [
|
||||
"my duty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yat",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "artha-tantraḥ",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead, who is always determined to protect the sādhus and kill the asādhus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"does not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vihanti",
|
||||
"meanings": [
|
||||
"give up"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vikramam",
|
||||
"meanings": [
|
||||
"His prowess"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "striyāḥ",
|
||||
"meanings": [
|
||||
"of a woman"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svasuḥ",
|
||||
"meanings": [
|
||||
"of my sister"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guru-matyāḥ",
|
||||
"meanings": [
|
||||
"especially when she is pregnant"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vadhaḥ ayam",
|
||||
"meanings": [
|
||||
"the killing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaśaḥ",
|
||||
"meanings": [
|
||||
"fame"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śriyam",
|
||||
"meanings": [
|
||||
"opulence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hanti",
|
||||
"meanings": [
|
||||
"will vanquish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anukālam",
|
||||
"meanings": [
|
||||
"forever"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āyuḥ",
|
||||
"meanings": [
|
||||
"and the duration of life."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Kaṁsa thought:</b><b> What is my duty now? The Supreme Lord, who knows His purpose [paritrāṇāya </b><b><i>sādhūnāṁ</i></b><b> vināśāya ca duṣkṛtām], will not give up His prowess. Devakī is a woman, she is my sister, and moreover she is now pregnant. If I kill her, my reputation, opulence and duration of life will certainly be vanquished.</b>",
|
||||
"purport": [
|
||||
"According to Vedic principles, a woman, a <i>brāhmaṇa,</i> an old man, a child and a cow should never be killed. It appears that Kaṁsa, although a great enemy of the Supreme Personality of Godhead, was aware of the Vedic culture and conscious of the fact that the soul transmigrates from one body to another and that one suffers in the next life according to the <i>karmas</i> of this life. Therefore he was afraid of killing Devakī, since she was a woman, she was his sister, and she was pregnant. A <i>kṣatriya</i> becomes famous by performing heroic acts. But what would be heroic about killing a woman who, while confined in his custody, was under his shelter? Therefore, he did not want to act drastically by killing Devakī. Kaṁsa's enemy was within Devakī's womb, but killing an enemy in such a nescient state would not be an exhibition of prowess. According to <i>kṣatriya</i> rules, an enemy should be fought face to face and with proper weapons. Then if the enemy is killed, the victor becomes famous. Kaṁsa very conscientiously deliberated upon these facts and therefore refrained from killing Devakī, although he was completely confident that his enemy had already appeared within her womb."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,130 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 22,
|
||||
"reference": "SB 10.2.22",
|
||||
"devanagari": "स एष जीवन्खलु सम्परेतो वर्तेत यो ऽत्यन्तनृशंसितेन\nदेहे मृते तं मनुजाः शपन्ति गन्ता तमो ऽन्धं तनुमानिनो ध्रुवम्",
|
||||
"transliteration": "sa eṣa jīvan khalu sampareto\nvarteta yo 'tyanta-nṛśaṁsitena\ndehe mṛte taṁ manujāḥ śapanti\ngantā tamo 'ndhaṁ tanu-mānino dhruvam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "saḥ",
|
||||
"meanings": [
|
||||
"he"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eṣaḥ",
|
||||
"meanings": [
|
||||
"that jealous person"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jīvan",
|
||||
"meanings": [
|
||||
"while living"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khalu",
|
||||
"meanings": [
|
||||
"even"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samparetaḥ",
|
||||
"meanings": [
|
||||
"is dead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varteta",
|
||||
"meanings": [
|
||||
"continues to live"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"anyone who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atyanta",
|
||||
"meanings": [
|
||||
"very much"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛśaṁsitena",
|
||||
"meanings": [
|
||||
"by executing cruel activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dehe",
|
||||
"meanings": [
|
||||
"when the body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mṛte",
|
||||
"meanings": [
|
||||
"is finished"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tam",
|
||||
"meanings": [
|
||||
"him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manujāḥ",
|
||||
"meanings": [
|
||||
"all human beings"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śapanti",
|
||||
"meanings": [
|
||||
"condemn"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gantā",
|
||||
"meanings": [
|
||||
"he will go"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tamaḥ andham",
|
||||
"meanings": [
|
||||
"to hellish life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tanu-māninaḥ",
|
||||
"meanings": [
|
||||
"of a person in the bodily concept of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhruvam",
|
||||
"meanings": [
|
||||
"without a doubt."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.</b>",
|
||||
"purport": [
|
||||
"Kaṁsa considered that if he killed his sister, while living he would be condemned by everyone, and after death he would go to the darkest region of hellish life because of his cruelty. It is said that a cruel person like a butcher is advised not to live and not to die. While living, a cruel person creates a hellish condition for his next birth, and therefore he should not live; but he is also advised not to die, because after death he must go to the darkest region of hell. Thus in either circumstance he is condemned. Kaṁsa, therefore, having good sense about the science of the soul's transmigration, deliberately refrained from killing Devakī.",
|
||||
"One who is in a bodily concept of life has no control over sense gratification. Such a person can do anything sinful to eat, drink, be merry and enjoy a life of sense gratification, not knowing of the soul's transmigration from one body to another. Such a person does whatever he likes, whatever he imagines, and therefore, being subject to the laws of nature, he suffers miserably again and again in different material bodies.",
|
||||
"In the bodily concept of life, a person is <i>karmānubandha,</i> or conditioned by <i>karma,</i> and as long as the mind is absorbed in <i>karma,</i> one must accept a material body. <i>Śarīra-bandha,</i> bondage to the material body, is a source of misery (<i>kleśa-da</i>).",
|
||||
"<i>na sādhu manye yata ātmano 'yam<br/> asann api kleśada āsa dehaḥ<br/> </i> [<i>Bhāg.</i> <i>5.5.4</i>]",
|
||||
"Although the body is temporary, it always gives one trouble in many ways, but human civilization is now unfortunately based on <i>tanu-mānī,</i> the bodily concept of life, by which one thinks, \"I belong to this nation,\" \"I belong to this group,\" \"I belong to that group,\" and so on. Each of us has his own ideas, and we are becoming increasingly involved, individually, socially, communally and nationally, in the complexities of <i>karmānubandha,</i> sinful activities. For the maintenance of the body, men are killing so many other bodies and becoming implicated in <i>karmānubandha.</i> Therefore Śrīla Jīva Gosvāmī says that <i>tanu-mānī,</i> those in the bodily concept of life, are <i>pāpī,</i> sinful persons. For such sinful persons, the ultimate destination is the darkest region of hellish life (<i>gantā tamo 'ndham</i>). In particular, a person who wants to maintain his body by killing animals is most sinful and cannot understand the value of spiritual life. In <i>Bhagavad-gītā</i> (16.19-20) the Lord says:",
|
||||
"<i>tān ahaṁ dviṣataḥ krūrān<br/> saṁsāreṣu narādhamān<br/> kṣipāmy ajasram aśubhān<br/> āsurīṣv eva yoniṣu</i>",
|
||||
"<i>āsurīṁ yonim āpannā<br/> mūḍhā janmani janmani<br/> mām aprāpyaiva kaunteya<br/> tato yānty adhamāṁ gatim</i>",
|
||||
"\"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence.\" A human being is meant to understand the value of human life, which is a boon obtained after many, many births. Therefore one must free oneself from <i>tanu-mānī,</i> the bodily concept of life, and realize the Supreme Personality of Godhead."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,73 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 23,
|
||||
"reference": "SB 10.2.23",
|
||||
"devanagari": "इति घोरतमाद्भावात्सन्निवृत्तः स्वयं प्रभुः\nआस्ते प्रतीक्षंस्तज्जन्म हरेर्वैरानुबन्धकृत्",
|
||||
"transliteration": "iti ghoratamād bhāvāt\nsannivṛttaḥ svayaṁ prabhuḥ\nāste pratīkṣaṁs taj-janma\nharer vairānubandha-kṛt",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "iti",
|
||||
"meanings": [
|
||||
"thus (thinking in the above-mentioned way)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ghora-tamāt bhāvāt",
|
||||
"meanings": [
|
||||
"from the most ghastly contemplation of how to kill his sister"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannivṛttaḥ",
|
||||
"meanings": [
|
||||
"refrained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "svayam",
|
||||
"meanings": [
|
||||
"personally deliberating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabhuḥ",
|
||||
"meanings": [
|
||||
"one who was in full knowledge (Kaṁsa)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āste",
|
||||
"meanings": [
|
||||
"remained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratīkṣan",
|
||||
"meanings": [
|
||||
"awaiting the moment"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-janma",
|
||||
"meanings": [
|
||||
"until the birth of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hareḥ",
|
||||
"meanings": [
|
||||
"of the Supreme Personality of Godhead, Hari"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vaira-anubandha-kṛt",
|
||||
"meanings": [
|
||||
"determined to continue such enmity."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Śukadeva Gosvāmī said:</b><b> Deliberating in this way, Kaṁsa, although determined to continue in enmity toward the Supreme Personality of Godhead, refrained from the vicious killing of his sister. He decided to wait until the Lord was born and then do what was needed.</b>",
|
||||
"purport": []
|
||||
}
|
||||
@@ -0,0 +1,82 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 24,
|
||||
"reference": "SB 10.2.24",
|
||||
"devanagari": "आसीनः संविशंस्तिष्ठन्भुंजानः पर्यटन्महीम्\nचिन्तयानो हृषीकेशम् अपश्यत्तन्मयं जगत्",
|
||||
"transliteration": "āsīnaḥ saṁviśaṁs tiṣṭhan\nbhuñjānaḥ paryaṭan mahīm\ncintayāno hṛṣīkeśam\napaśyat tanmayaṁ jagat",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "āsīnaḥ",
|
||||
"meanings": [
|
||||
"while sitting comfortably in his sitting room or on the throne"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁviśan",
|
||||
"meanings": [
|
||||
"or lying on his bed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tiṣṭhan",
|
||||
"meanings": [
|
||||
"or staying anywhere"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuñjānaḥ",
|
||||
"meanings": [
|
||||
"while eating"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paryaṭan",
|
||||
"meanings": [
|
||||
"while walking or moving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahīm",
|
||||
"meanings": [
|
||||
"on the ground, going hither and thither"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cintayānaḥ",
|
||||
"meanings": [
|
||||
"always inimically thinking of"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hṛṣīkeśam",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead, the controller of everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apaśyat",
|
||||
"meanings": [
|
||||
"observed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tat-mayam",
|
||||
"meanings": [
|
||||
"consisting of Him (Kṛṣṇa), and nothing more"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "jagat",
|
||||
"meanings": [
|
||||
"the entire world."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kaṁsa saw only his enemy, the Supreme Lord, Hṛṣīkeśa. In other words, by thinking of his all-pervading enemy, Kaṁsa became unfavorably Kṛṣṇa conscious.</b>",
|
||||
"purport": [
|
||||
"Śrīla Rūpa Gosvāmī has described the finest pattern of devotional service as <i>ānukūlyena kṛṣṇānuśīlanam</i>, or cultivating Kṛṣṇa consciousness favorably. Kaṁsa, of course, was also Kṛṣṇa conscious, but because he regarded Kṛṣṇa as his enemy, even though he was fully absorbed in Kṛṣṇa consciousness, his Kṛṣṇa consciousness was not favorable for his existence. Kṛṣṇa consciousness, favorably cultivated, makes one completely happy, so much so that a Kṛṣṇa conscious person does not consider <i>kaivalya-sukham,</i> or merging into the existence of Kṛṣṇa, to be a great gain. <i>Kaivalyaṁ narakāyate.</i> For a Kṛṣṇa conscious person, even merging into the existence of Kṛṣṇa, or Brahman, as impersonalists aspire to do, is uncomfortable. <i>Kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate. Karmīs</i> hanker to be promoted to the heavenly planets, but a Kṛṣṇa conscious person considers such promotion a will-o'-the-wisp, good for nothing. <i>Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. Yogīs</i> try to control their senses and thus become happy, but a Kṛṣṇa conscious person neglects the methods of <i>yoga.</i> He is unconcerned with the greatest of enemies, the senses, which are compared to snakes. For a Kṛṣṇa conscious person who is cultivating Kṛṣṇa consciousness favorably, the happiness conceived by the <i>karmīs, jñānīs</i> and <i>yogīs</i> is treated as less than a fig. Kaṁsa, however, because of cultivating Kṛṣṇa consciousness in a different way—that is, inimically—was uncomfortable in all the affairs of his life; whether sitting, sleeping, walking or eating, he was always in danger. This is the difference between a devotee and a nondevotee. A nondevotee or atheist also cultivates God consciousness—by trying to avoid God in everything. For example, so-called scientists who want to create life by a combination of chemicals regard the external, material elements as supreme. Such scientists do not like the idea that life is part and parcel of the Supreme Lord. As clearly stated in <i>Bhagavad-gītā</i> (<i>mamaivāṁśo jīva-loke jīva-bhūtaḥ</i>), the living entities do not arise from a combination of material elements, such as earth, water, air and fire, but are separated portions of the Supreme Personality of Godhead. If one can understand the position of the living entity as a separated portion of the Supreme Personality of Godhead, by studying the nature of the living entity one can understand the nature of the Supreme Godhead, since the living entity is a fragmental sample of the Godhead. But because atheists are not interested in God consciousness, they try to be happy by cultivating Kṛṣṇa consciousness in various unfavorable ways.",
|
||||
"This comfortable position of a devotee can be established by the mercy of Lord Caitanya Mahāprabhu. <i>Yasmin sthito na duḥkhena guruṇāpi vicālyate</i> (Bg. 6.22). Even when a devotee is superficially put into great difficulty, he is never disturbed."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 25,
|
||||
"reference": "SB 10.2.25",
|
||||
"devanagari": "ब्रह्मा भवश्च तत्रैत्य मुनिभिर्नारदादिभिः\nदेवैः सानुचरैः साकं गीर्भिर्वृषणम् ऐडयन्",
|
||||
"transliteration": "brahmā bhavaś ca tatraitya\nmunibhir nāradādibhiḥ\ndevaiḥ sānucaraiḥ sākaṁ\ngīrbhir vṛṣaṇam aiḍayan",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "brahmā",
|
||||
"meanings": [
|
||||
"the supreme four-headed demigod"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavaḥ ca",
|
||||
"meanings": [
|
||||
"and Lord Śiva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tatra",
|
||||
"meanings": [
|
||||
"there"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "etya",
|
||||
"meanings": [
|
||||
"arriving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "munibhiḥ",
|
||||
"meanings": [
|
||||
"accompanied by great sages"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nārada-ādibhiḥ",
|
||||
"meanings": [
|
||||
"by Nārada and others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "devaiḥ",
|
||||
"meanings": [
|
||||
"and by demigods like Indra, Candra and Varuṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sa-anucaraiḥ",
|
||||
"meanings": [
|
||||
"with their followers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākam",
|
||||
"meanings": [
|
||||
"all together"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gīrbhiḥ",
|
||||
"meanings": [
|
||||
"by their transcendental prayers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vṛṣaṇam",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead, who can bestow blessings upon everyone"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aiḍayan",
|
||||
"meanings": [
|
||||
"pleased."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada, Devala and Vyāsa and by other demigods like Indra, Candra and Varuṇa, invisibly approached the room of Devakī, where they all joined in offering their respectful obeisances and prayers to please the Supreme Personality of Godhead, who can bestow blessings upon everyone.</b>",
|
||||
"purport": [
|
||||
"<i>Dvau bhūta-sargau loke 'smin daiva āsura eva ca</i> (<i>Padma Purāṇa</i>). There are two classes of men—the <i>daivas</i> and the <i>asuras</i>—and there is a great difference between them. Kaṁsa, being an <i>asura,</i> was always planning how to kill the Supreme Personality of Godhead or His mother, Devakī. Thus he was also Kṛṣṇa conscious. But devotees are Kṛṣṇa conscious favorably (<i>viṣṇu-bhaktaḥ smṛto daivaḥ</i>). Brahmā is so powerful that he is in charge of creating an entire universe, yet he personally came to receive the Supreme Personality of Godhead. Bhava, Lord Śiva, is always jubilant in chanting the holy name of the Lord. And what to speak of Nārada? <i>Nārada-muni, bājāya vīṇā, rādhikā-ramaṇa-nāme.</i> Nārada Muni is always chanting the glories of the Lord, and his engagement is to travel all over the universe and find a devotee or make someone a devotee. Even a hunter was made a devotee by the grace of Nārada. Śrīla Sanātana Gosvāmī, in his <i>Toṣaṇī,</i> says that the word <i>nārada-ādibhiḥ</i> means that Nārada and the demigods were accompanied by other saintly persons, like Sanaka and Sanātana, all of whom came to congratulate or welcome the Supreme Personality of Godhead. Even though Kaṁsa was planning to kill Devakī, he too awaited the arrival of the Supreme Personality of Godhead (<i>pratīkṣaṁs taj janma</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,121 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 26,
|
||||
"reference": "SB 10.2.26",
|
||||
"devanagari": "सत्यव्रतं सत्यपरं त्रिसत्यं सत्यस्य योनिं निहितं च सत्ये\nसत्यस्य सत्यम् ऋतसत्यनेत्रं सत्यात्मकं त्वां शरणं प्रपन्नाः",
|
||||
"transliteration": "satya-vrataṁ satya-paraṁ tri-satyaṁ\nsatyasya yoniṁ nihitaṁ ca satye\nsatyasya satyam ṛta-satya-netraṁ\nsatyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "satya-vratam",
|
||||
"meanings": [
|
||||
"the Personality of Godhead, who never deviates from His vow*"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satya-param",
|
||||
"meanings": [
|
||||
"who is the Absolute Truth (as stated in the beginning of Śrīmad-Bhāgavatam, satyaṁ paraṁ dhīmahi)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tri-satyam",
|
||||
"meanings": [
|
||||
"He is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satyasya",
|
||||
"meanings": [
|
||||
"of all relative truths, which are emanations from the Absolute Truth, Kṛṣṇa"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yonim",
|
||||
"meanings": [
|
||||
"the cause"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nihitam",
|
||||
"meanings": [
|
||||
"entered*"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satye",
|
||||
"meanings": [
|
||||
"in the factors that create this material world (namely, the five elements-earth, water, fire, air and ether)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satyasya",
|
||||
"meanings": [
|
||||
"of all that is accepted as the truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satyam",
|
||||
"meanings": [
|
||||
"the Lord is the original truth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṛta-satya-netram",
|
||||
"meanings": [
|
||||
"He is the origin of whatever truth is pleasing (sunetram)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satya-ātmakam",
|
||||
"meanings": [
|
||||
"everything pertaining to the Lord is truth (sac-cid-ānanda: His body is truth, His knowledge is truth, and His pleasure is truth)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"unto you, O Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śaraṇam",
|
||||
"meanings": [
|
||||
"offering our full surrender"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prapannāḥ",
|
||||
"meanings": [
|
||||
"we are completely under Your protection."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The demigods prayed:</b><b> O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation—creation, maintenance and annihilation—You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.</b>",
|
||||
"purport": [
|
||||
"The demigods or devotees know perfectly well that the Supreme Personality of Godhead is the true substance, whether within this material world or in the spiritual world. <i>Śrīmad-Bhāgavatam</i> begins, therefore, with the words <i>oṁ namo bhagavate vāsudevāya. .. satyaṁ paraṁ dhīmahi</i>. Vāsudeva, Kṛṣṇa, is the <i>paraṁ satyam,</i> the Supreme Truth. The Supreme Truth can be approached or understood by the supreme method, as declared by the Supreme Truth: <i>bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ</i> (Bg. 18.55). <i>Bhakti,</i> devotional service, is the only way to understand the Absolute Truth. For protection, therefore, the demigods surrender to the Supreme Truth, not to the relative truth. There are persons who worship various demigods, but the Supreme Truth, Kṛṣṇa, declares in <i>Bhagavad-gītā</i> (7.23), <i>antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām:</i> \"Men of small intelligence worship the demigods, and their fruits are limited and temporary.\" Worship of demigods may be useful for a limited time, but the result is <i>antavat,</i> perishable. This material world is impermanent, the demigods are impermanent, and the benedictions derived from the demigods are also impermanent, whereas the living entity is eternal (<i>nityo nityānāṁ cetanaś cetanānām</i>). Every living entity, therefore, must search for eternal happiness, not temporary happiness. The words <i>satyaṁ paraṁ dhīmahi</i> indicate that one should search for the Absolute Truth, not the relative truth.",
|
||||
"Generally it is understood that the protectors for a child are his parents, but this is not actually the fact. The real protector is the Supreme Personality of Godhead.",
|
||||
"If neglected by the Supreme Personality of Godhead, a child, despite the presence of his parents, will suffer, and a diseased person, despite all medical help, will die. In this material world, where there is a struggle for existence, men have invented many means for protection, but these are useless if the Supreme Personality of Godhead rejects them. Therefore the demigods purposefully say, <i>satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ:</i> \"Real protection can be obtained from You, O Lord, and therefore we surrender unto You,\"",
|
||||
"The Lord demands that one surrender unto Him (<i>sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja</i>), and He further says:",
|
||||
"<i>sakṛd eva prapanno yas<br/> tavāsmīti ca yācate<br/> abhayaṁ sarvadā tasmai<br/> dadāmy etad vrataṁ mama</i>",
|
||||
"\"If one surrenders unto Me sincerely, saying, 'My Lord, from this day I am fully surrendered unto You,' I always give him protection. That is My vow.\" (<i>Rāmāyaṇa, Yuddha-kāṇḍa</i> 18.33) The demigods offered their prayers to the Supreme Personality of Godhead because He had now appeared in the womb of His devotee Devakī to protect all the devotees harassed by Kaṁsa and his lieutenants. Thus the Lord acts as <i>satyavrata.</i> The protection given by the Supreme Personality of Godhead cannot be compared to the protection given by the demigods. It is said that Rāvaṇa was a great devotee of Lord Śiva, but when Lord Rāmacandra went to kill him, Lord Śiva could not give him protection.",
|
||||
"Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada and followed by many other demigods, had now invisibly appeared in the house of Kaṁsa. They began to pray for the Supreme Personality of Godhead in select prayers which are very pleasing to the devotees and which award fulfillment of devotional desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the <i>Bhagavad-gītā,</i> Kṛṣṇa descends upon this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of Devakī to fulfill this vow. They were very glad that the Lord was appearing to fulfill His mission, and they addressed Him as <i>satyaṁ param,</i> or the Supreme Absolute Truth.",
|
||||
"Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth. Relative truth is not truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always, past, present and future. In the material world, everything is being controlled by supreme time, in the course of past, present and future. But before the creation, Kṛṣṇa was existing, and when there is creation, everything is resting in Kṛṣṇa, and when this creation is finished, Kṛṣṇa will remain. Therefore, He is Absolute Truth in all circumstances, If there is any truth within this material world, it emanates from the Supreme Truth, Kṛṣṇa. If there is any opulence within this material world, the cause of the opulence is Kṛṣṇa. If there is any reputation within this material world, the cause of the reputation is Kṛṣṇa. If there is any strength within this material world, the cause of such strength is Kṛṣṇa. If there is any wisdom and education within this material world, the cause of such wisdom and education is Kṛṣṇa. Therefore Kṛṣṇa is the source of all relative truths.",
|
||||
"Devotees, therefore, following in the footsteps of Lord Brahmā, pray, <i>govindam ādi-puruṣaṁ tam ahaṁ bhajāmi,</i> worshiping the <i>ādi-puruṣa,</i> the supreme truth, Govinda. Everything, everywhere, is performed in terms of three principles, <i>jñāna-bala-kriyā</i>—knowledge, strength and activity. In every field, if there is not full knowledge, full strength and full activity, an endeavor is never successful. Therefore, if one wants success in everything, one must be backed by these three principles. In the <i>Vedas</i> (<i>Śvetāśvatara Upaniṣad</i> 6.8) there is this statement about the Supreme Personality of Godhead:",
|
||||
"<i>na tasya kāryaṁ karaṇaṁ ca vidyate<br/> na tat samaś cābhyadhikaś ca dṛśyate<br/> parāsya śaktir vividhaiva śrūyate<br/> svābhāvikī jñāna-bala-kriyā ca</i>",
|
||||
"The Supreme Personality of Godhead does not need to do anything personally, for He has such potencies that anything He wants done will be done perfectly well through the control of material nature (<i>svābhāvikī jñāna-bala-kriyā ca</i>). Similarly, those who are engaged in the service of the Lord are not meant to struggle for existence. The devotees who are fully engaged in spreading the Kṛṣṇa consciousness movement, more than ten thousand men and women all over the world, have no steady or permanent occupation, yet we actually see that they are maintained very opulently. The Lord says in <i>Bhagavad-gītā</i> (9.22):",
|
||||
"<i>ananyāś cintayanto māṁ<br/> ye janāḥ paryupāsate<br/> teṣāṁ nityābhiyuktānāṁ<br/> yoga-kṣemaṁ vahāmy aham</i>",
|
||||
"\"For those who worship Me with devotion, meditating on My transcendental form, I carry to them what they lack and preserve what they have.\" The devotees have no anxiety over what will happen next, where they will stay or what they will eat, for everything is maintained and supplied by the Supreme Personality of Godhead, who has promised, <i>kaunteya pratijānīhi na me bhaktaḥ praṇaśyati:</i> \"O son of Kuntī, declare it boldly that My devotee never perishes.\" (Bg. 9.31) From all angles of vision, therefore, in all circumstances, if one fully surrenders unto the Supreme Personality of Godhead, there is no question of one's struggling for existence. In this connection, the commentary by Śrīpāda Madhvācārya, who quotes from the <i>Tantra-bhāgavata,</i> is very meaningful:",
|
||||
"<i>sac-chadba uttamaṁ brūyād<br/> ānandantīti vai vadet<br/> yetijñānaṁ samuddiṣṭaṁ<br/> pūrṇānanda-dṛśis tataḥ</i>",
|
||||
"<i>attṛtvāc ca tadā dānāt<br/> satyāttya cocyate vibhuḥ</i>",
|
||||
"Explaining the words <i>satyasya yonim,</i> Śrīla Viśvanātha Cakravartī Ṭhākura says that Kṛṣṇa is the <i>avatārī,</i> the origin of all incarnations. All incarnations are the Absolute Truth, yet the Supreme Personality of Godhead Kṛṣṇa is the origin of all incarnations. <i>Dīpārcir eva hi daśāntaram abhyupetya dīpāyate</i> (<i>Brahma-saṁhitā </i>5.46). There may be many lamps, all equal in power, yet there is a first lamp, a second lamp, a third lamp and so on. Similarly, there are many incarnations, who are compared to lamps, but the first lamp, the original Personality of Godhead, is Kṛṣṇa. <i>Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.</i>",
|
||||
"The demigods must offer worship in obedience to the Supreme Personality of Godhead, but one might argue that since the Supreme Godhead was within the womb of Devakī, He was also coming in a material body. Why then should He be worshiped? Why should one make a distinction between an ordinary living entity and the Supreme Personality of Godhead? These questions are answered in the following verses."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,99 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 27,
|
||||
"reference": "SB 10.2.27",
|
||||
"devanagari": "एकायनो ऽसौ द्विफलस्त्रिमूलश्चतूरसः पंचविधः षडात्मा\nसप्तत्वग् अष्टविटपो नवाक्षो दशच्छदी द्विखगो ह्य् आदिवृक्षः",
|
||||
"transliteration": "ekāyano 'sau dvi-phalas tri-mūlaś\ncatū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā\nsapta-tvag aṣṭa-viṭapo navākṣo\ndaśa-cchadī dvi-khago hy ādi-vṛkṣaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "eka-ayanaḥ",
|
||||
"meanings": [
|
||||
"the body of an ordinary living being is fully dependent on the material elements"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asau",
|
||||
"meanings": [
|
||||
"that"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvi-phalaḥ",
|
||||
"meanings": [
|
||||
"in this body we are subject to material happiness and distress, which result from karma"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tri-mūlaḥ",
|
||||
"meanings": [
|
||||
"having three roots, the three modes of nature (goodness, passion and ignorance), upon which the body is created"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "catuḥ-rasaḥ",
|
||||
"meanings": [
|
||||
"four rasas, or tastes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "* pañca-vidhaḥ",
|
||||
"meanings": [
|
||||
"consisting of five senses for acquiring knowledge (the eyes, ears, nose, tongue and touch)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ṣaṭ-ātmā",
|
||||
"meanings": [
|
||||
"six circumstances (lamentation, illusion, old age, death, hunger and thirst)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sapta-tvak",
|
||||
"meanings": [
|
||||
"having seven coverings (skin, blood, muscle, fat, bone, marrow and semen)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṣṭa-viṭapaḥ",
|
||||
"meanings": [
|
||||
"eight branches (the five gross elements-earth, water, fire, air and ether-and also the mind, intelligence and ego)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nava-akṣaḥ",
|
||||
"meanings": [
|
||||
"nine holes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "daśa-chadī",
|
||||
"meanings": [
|
||||
"ten kinds of life air, resembling the leaves of a tree"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dvi-khagaḥ",
|
||||
"meanings": [
|
||||
"two birds (the individual soul and the Supersoul)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The body [the total body and the individual body are of the same composition] may figuratively be called \"the original tree.\" From this tree, which fully depends on the ground of material nature, come two kinds of fruit—the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature—goodness, passion and ignorance. The fruits of bodily happiness have four tastes—religiosity, economic development, sense gratification and liberation—which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements—earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows—the eyes, the ears, the nostrils, the mouth, the rectum and the genitals—and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul.</b>",
|
||||
"purport": [
|
||||
"This material world is composed of five principal elements—earth, water, fire, air and ether—all of which are emanations from Kṛṣṇa. Although materialistic scientists may accept these five primary elements as the cause of the material manifestation, these elements in their gross and subtle states are produced by Kṛṣṇa, whose marginal potency also produces the living entities working within this material world. The Seventh Chapter of <i>Bhagavad-gītā</i> clearly states that the entire cosmic manifestation is a combination of two of Kṛṣṇa's energies—the superior energy and the inferior energy. The living entities are the superior energy, and the inanimate material elements are His inferior energy. In the dormant stage, everything rests in Kṛṣṇa.",
|
||||
"Material scientists cannot give such a thorough analysis of the material structure of the body. The analysis of the material scientists concerns itself only with inanimate matter, but this is inadequate because the living entity is completely separate from the material bodily structure. In <i>Bhagavad-gītā</i> (7.5) the Lord says:",
|
||||
"<i>apareyam itas tv anyāṁ<br/> prakṛtiṁ viddhi me parām<br/> jīva-bhūtāṁ mahā-bāho<br/> yayedaṁ dhāryate jagat</i>",
|
||||
"\"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all the living entities who are struggling with material nature and are sustaining the universe.\" Although the material elements emanate from the Supreme Personality of Godhead, Kṛṣṇa, they are separated elements and are sustained by the living elements.",
|
||||
"As indicated by the word <i>dvi-khagaḥ,</i> the living elements within the body resemble two birds in a tree. <i>Kha</i> means \"sky,\" and <i>ga</i> means \"one who flies.\" Thus the word <i>dvi-khagaḥ</i> refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In <i>Bhagavad-gītā</i> (13.3), the Lord says, <i>kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata:</i> \"O scion of Bharata, you should understand that I am also the knower in all bodies.\" The <i>kṣetra jña,</i> the owner of the body, is also called the <i>khaga,</i> the living entity. Within the body there are two such <i>kṣetra jñas</i>—the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.",
|
||||
"When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (<i>asaṅgo hy ayaṁ puruṣaḥ</i>), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.",
|
||||
"Vedic knowledge has been kept imprisoned or concealed, but every human being needs to understand it in truth. The modern civilization of ignorance is simply engaged in analyzing the body, and thus people come to the erroneous conclusion that the living force within the body is generated under certain material conditions. People have no information of the soul, but this verse gives the perfect explanation that there are two living forces (<i>dvi-khaga</i>): the individual soul and the Supersoul. The Supersoul is present in every body (<i>īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati</i>), whereas the individual soul is situated only in his own body (<i>dehī</i>) and is transmigrating from one body to another."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,120 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 28,
|
||||
"reference": "SB 10.2.28",
|
||||
"devanagari": "त्वम् एक एवास्य सतः प्रसूतिस्त्वं सन्निधानं त्वम् अनुग्रहश्च\nत्वन्मायया संवृतचेतसस्त्वां पश्यन्ति नाना न विपश्चितो ये",
|
||||
"transliteration": "tvam eka evāsya sataḥ prasūtis\ntvaṁ sannidhānaṁ tvam anugrahaś ca\ntvan-māyayā saṁvṛta-cetasas tvāṁ\npaśyanti nānā na vipaścito ye",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"You (O Lord)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ekaḥ",
|
||||
"meanings": [
|
||||
"being one without a second, You are everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eva",
|
||||
"meanings": [
|
||||
"indeed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asya sataḥ",
|
||||
"meanings": [
|
||||
"of this cosmic manifestation now visible"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prasūtiḥ",
|
||||
"meanings": [
|
||||
"the original source"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sannidhānam",
|
||||
"meanings": [
|
||||
"the conservation of all such energy when everything is annihilated"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anugrahaḥ ca",
|
||||
"meanings": [
|
||||
"and the maintainer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvat-māyayā",
|
||||
"meanings": [
|
||||
"by Your illusory, external energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁvṛta-cetasaḥ",
|
||||
"meanings": [
|
||||
"those whose intelligence is covered by such illusory energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvām",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paśyanti",
|
||||
"meanings": [
|
||||
"observe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nānā",
|
||||
"meanings": [
|
||||
"many varieties"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipaścitaḥ",
|
||||
"meanings": [
|
||||
"learned scholars or devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ye",
|
||||
"meanings": [
|
||||
"who are."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees.</b>",
|
||||
"purport": [
|
||||
"Various demigods, beginning from Lord Brahmā, Lord Śiva and even Viṣṇu, are supposed to be the creator, maintainer and annihilator of this material world, but actually they are not. The fact is that everything is the Supreme Personality of Godhead, manifested in varieties of energy. <i>Ekam evādvitīyaṁ brahma.</i> There is no second existence. Those who are truly <i>vipaścit,</i> learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life. <i>Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti</i> (<i>Brahma-saṁhitā </i>5.38). Learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. <i>Tat te'nukampāṁ susamīkṣamāṇaḥ</i> (<i>Bhāg.</i> 10.14.8). A devotee, therefore, regards distress as a great favor of the Lord because he understands that he is being cleansed of contamination. <i>Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt</i> (Bg. 12.7). The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called <i>mṛtyu-saṁsāra,</i> or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is <i>vipaścit,</i> or learned. A nondevotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. <i>Sarvaṁ khalv idaṁ brahma.</i> A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. <i>Ekam evādvitīyam.</i> There is only the Lord, who presents Himself in different energies.",
|
||||
"Persons who are not in real knowledge think that Brahmā is the creator, Viṣṇu the maintainer and Śiva the annihilator and that the different demigods are intended to fulfill diverse purposes. Thus they create diverse purposes and worship various demigods to have these purposes fulfilled (<i>kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ</i>). A devotee, however, knows that these various demigods are but different parts of the Supreme Personality of Godhead and that these parts need not be worshiped. As the Lord says in <i>Bhagavad-gītā</i> (9.23):",
|
||||
"<i>ye 'py anya-devatā bhaktā<br/> yajante śraddhayānvitāḥ<br/> te 'pi mām eva kaunteya<br/> yajanty avidhi-pūrvakam</i>",
|
||||
"\"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding.\" There is no need to worship the demigods, for this is <i>avidhi,</i> not in order. Simply by surrendering oneself at the lotus feet of Kṛṣṇa, one can completely discharge one's duties; there is no need to worship various deities or demigods. These various divinities are observed by the <i>mūḍhas,</i> fools, who are bewildered by the three modes of material nature (<i>tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat</i>). Such fools cannot understand that the real source of everything is the Supreme Personality of Godhead (<i>mohitaṁ nābhijānāti mām ebhyaḥ param avyayam</i>). Not being disturbed by the Lord's various features, one should concentrate upon and worship the Supreme Lord (<i>mām ekaṁ śaraṇaṁ vraja</i>). This should be the guiding principle of one's life."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,87 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 29,
|
||||
"reference": "SB 10.2.29",
|
||||
"devanagari": "बिभर्षि रूपाण्य् अवबोध आत्मा क्षेमाय लोकस्य चराचरस्य\nसत्त्वोपपन्नानि सुखावहानि सताम् अभद्राणि मुहुः खलानाम्",
|
||||
"transliteration": "bibharṣi rūpāṇy avabodha ātmā\nkṣemāya lokasya carācarasya\nsattvopapannāni sukhāvahāni\nsatām abhadrāṇi muhuḥ khalānām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "bibharṣi",
|
||||
"meanings": [
|
||||
"You accept"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpāṇi",
|
||||
"meanings": [
|
||||
"varieties of forms, such as Matsya, Kūrma, Varāha, Rāma and Nṛsiṁha"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avabodhaḥ ātmā",
|
||||
"meanings": [
|
||||
"in spite of having different incarnations, You remain the Supreme, full of knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṣemāya",
|
||||
"meanings": [
|
||||
"for the benefit of everyone, and especially the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "lokasya",
|
||||
"meanings": [
|
||||
"of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cara-acarasya",
|
||||
"meanings": [
|
||||
"moving and nonmoving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sattva-upapannāni",
|
||||
"meanings": [
|
||||
"all such incarnations are transcendental (śuddha-sattva)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sukha-avahāni",
|
||||
"meanings": [
|
||||
"full of transcendental bliss"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "satām",
|
||||
"meanings": [
|
||||
"of the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhadrāṇi",
|
||||
"meanings": [
|
||||
"all inauspiciousness or annihilation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "muhuḥ",
|
||||
"meanings": [
|
||||
"again and again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "khalānām",
|
||||
"meanings": [
|
||||
"of the nondevotees."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing to the pious and religious devotees, but for nondevotees You are the annihilator.</b>",
|
||||
"purport": [
|
||||
"This verse explains why the Supreme Personality of Godhead appears as an incarnation again and again. The incarnations of the Supreme Personality of Godhead all function differently, but their main purpose is <i>paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām</i>—to protect the devotees and annihilate the miscreants. Yet even though the <i>duṣkṛtīs,</i> or miscreants, are annihilated, this is ultimately good for them."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,93 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 30,
|
||||
"reference": "SB 10.2.30",
|
||||
"devanagari": "त्वय्य् अम्बुजाक्षाखिलसत्त्वधाम्नि समाधिनावेशितचेतसैके\nत्वत्पादपोतेन महत्कृतेन कुर्वन्ति गोवत्सपदं भवाब्धिम्",
|
||||
"transliteration": "tvayy ambujākṣākhila-sattva-dhāmni\nsamādhināveśita-cetasaike\ntvat-pāda-potena mahat-kṛtena\nkurvanti govatsa-padaṁ bhavābdhim",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"in You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ambuja-akṣa",
|
||||
"meanings": [
|
||||
"O lotus-eyed Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "akhila-sattva-dhāmni",
|
||||
"meanings": [
|
||||
"who are the original cause of all existence, from whom everything emanates and in whom all potencies reside"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhinā",
|
||||
"meanings": [
|
||||
"by constant meditation and complete absorption (in thoughts of You, the Supreme Personality of Godhead)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āveśita",
|
||||
"meanings": [
|
||||
"fully absorbed, fully engaged"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cetasā",
|
||||
"meanings": [
|
||||
"but by such a mentality"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "eke",
|
||||
"meanings": [
|
||||
"the one process of always thinking of Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvat-pāda-potena",
|
||||
"meanings": [
|
||||
"by boarding such a boat as Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mahat-kṛtena",
|
||||
"meanings": [
|
||||
"by that action which is considered the most powerful original existence or which is executed by mahājanas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kurvanti",
|
||||
"meanings": [
|
||||
"they make"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "govatsa-padam",
|
||||
"meanings": [
|
||||
"like the hoofprint of a calf"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhava-abdhim",
|
||||
"meanings": [
|
||||
"the great ocean of nescience."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.</b>",
|
||||
"purport": [
|
||||
"The true mission in life is to cross the ocean of nescience, of repeated birth and death. Those in the darkness of ignorance, however, do not know this mission. Instead, being carried away by the waves of material nature (<i>prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ</i>), they are undergoing the tribulations of <i>mṛtyu-saṁsāra-vartmani</i>, repeated birth and death. But persons who have achieved knowledge by the association of devotees follow the <i>mahājanas</i> (<i>mahat-kṛtena</i>). Such a person always concentrates his mind upon the lotus feet of the Lord and executes one or more of the nine varieties of devotional service (<i>śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam</i>). Simply by this process, one can cross the insurmountable ocean of nescience.",
|
||||
"Devotional service is powerful in any form. <i>Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane</i> (<i>Bhakti-rasāmṛta-sindhu</i> 1.2.265). According to this verse, Mahārāja Parīkṣit became liberated by fully concentrating his mind on hearing the Lord's holy name, attributes and pastimes. Similarly, Śukadeva Gosvāmī simply glorified the Lord, and by speaking on the subject matters of Kṛṣṇa that constitute the entire <i>Śrīmad-Bhāgavatam,</i> he too was liberated. One may also be liberated simply by <i>sakhya,</i> friendly behavior with the Lord. Such is the power of devotional service, as we learn from the examples set by the Lord's many pure devotees.",
|
||||
"We have to follow in the footsteps of such devotees, for by this one easy process one can cross the great ocean of nescience just as one might cross a small hole created by the hoof of a calf.",
|
||||
"Here the Lord is described as <i>ambujākṣa,</i> or lotus-eyed. By seeing the eyes of the Lord, which are compared to lotus flowers, one becomes so satisfied that one does not want to turn his eyes to anything else. Simply by seeing the transcendental form of the Lord, a devotee is at once fully absorbed in the Lord in his heart. This absorption is called <i>samādhi. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ</i> (<i>Bhāg. </i>12.13.1). A <i>yogī</i> is fully absorbed in thoughts of the Supreme Personality of Godhead, for he has no other business than to think of the Lord always within the heart. It is also said:",
|
||||
"<i>samāśritā ye pada-pallava-plavaṁ<br/> mahat-padaṁ puṇya-yaśo murāreḥ<br/> bhavāmbudhir vatsa-padaṁ paraṁ padaṁ<br/> padaṁ padaṁ yad vipadāṁ na teṣām</i>",
|
||||
"\"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the demon Mura, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is <i>paraṁ padam,</i> or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step.\" (<i>Bhāg. </i>10.14.58) This process is recommended here by authorities like Lord Brahmā and Lord Śiva (<i>svayambhūr nāradaḥ śambhuḥ</i>), and therefore we must take to this process in order to transcend nescience. This is very easy, but we must follow in the footsteps of great personalities, and then success will be possible.",
|
||||
"In regard to the word <i>mahat-kṛtena,</i> it is also significant that the process shown by great devotees is not only for them but also for others. If things are made easy, this affords facility for the person who has made them easy and also for others who follow the same principles. The process recommended in this verse for crossing the ocean of nescience is easy not only for the devotee but also for common persons who follow the devotee (<i>mahājano yena gataḥ sa panthāḥ</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,109 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 31,
|
||||
"reference": "SB 10.2.31",
|
||||
"devanagari": "स्वयं समुत्तीर्य सुदुस्तरं द्युमन्भवार्णवं भीमम् अदभ्रसौहृदाः\nभवत्पदाम्भोरुहनावम् अत्र ते निधाय याताः सदनुग्रहो भवान्",
|
||||
"transliteration": "svayaṁ samuttīrya sudustaraṁ dyuman\nbhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ\nbhavat-padāmbhoruha-nāvam atra te\nnidhāya yātāḥ sad-anugraho bhavān",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "svayam",
|
||||
"meanings": [
|
||||
"personally"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samuttīrya",
|
||||
"meanings": [
|
||||
"perfectly crossing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-dustaram",
|
||||
"meanings": [
|
||||
"which is very difficult to cross"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dyuman",
|
||||
"meanings": [
|
||||
"O Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhava-arṇavam",
|
||||
"meanings": [
|
||||
"the ocean of nescience"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhīmam",
|
||||
"meanings": [
|
||||
"which is extremely fierce"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adabhra-sauhṛdāḥ",
|
||||
"meanings": [
|
||||
"devotees who are incessantly friendly to the fallen souls"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavat-pada-ambhoruha",
|
||||
"meanings": [
|
||||
"Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāvam",
|
||||
"meanings": [
|
||||
"the boat for crossing"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atra",
|
||||
"meanings": [
|
||||
"in this world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"they (the Vaiṣṇavas)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nidhāya",
|
||||
"meanings": [
|
||||
"leaving behind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yātāḥ",
|
||||
"meanings": [
|
||||
"on to the ultimate destination, Vaikuṇṭha"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sat-anugrahaḥ",
|
||||
"meanings": [
|
||||
"who are always kind and merciful to the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"You."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.</b>",
|
||||
"purport": [
|
||||
"This statement reveals how the merciful <i>ācāryas</i> and the merciful Supreme Personality of Godhead together help the serious devotee who wants to return home, back to Godhead. Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī, said:",
|
||||
"<i>brahmāṇḍa bhramite kona bhāgyavān jīva<br/> guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja<br/> </i>(<i>Cc. Madhya 19.151</i>)",
|
||||
"One can achieve the seed of <i>bhakti-latā,</i> devotional service, by the mercy of <i>guru</i> and Kṛṣṇa. The duty of the <i>guru</i> is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Kṛṣṇa accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a <i>guru,</i> or <i>ācārya,</i> who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. This makes it easier for the candidate to reach the ultimate destination. The <i>ācārya's</i> duty, therefore, is to find the means by which devotees may render service according to references from <i>śāstra.</i> Rūpa Gosvāmī, for example, in order to help subsequent devotees, published such devotional books as <i>Bhakti-rasāmṛta-sindhu.</i> Thus it is the duty of the <i>ācārya</i> to publish books that will help future candidates take up the method of service and become eligible to return home, back to Godhead, by the mercy of the Lord. In our Kṛṣṇa consciousness movement, this same path is being prescribed and followed. Thus the devotees have been advised to refrain from four sinful activities—illicit sex, intoxication, meat-eating and gambling—and to chant sixteen rounds a day. These are bona fide instructions. Because in the Western countries constant chanting is not possible, one should not artificially imitate Haridāsa Ṭhākura, but should follow this method. Kṛṣṇa will accept a devotee who strictly follows the regulative principles and the method prescribed in the various books and literatures published by the authorities. The <i>ācārya</i> gives the suitable method for crossing the ocean of nescience by accepting the boat of the Lord's lotus feet, and if this method is strictly followed, the followers will ultimately reach the destination, by the grace of the Lord. This method is called <i>ācārya-sampradāya.</i> It is therefore said, <i>sampradāya-vihīnā ye mantrās te niṣphalā matāḥ</i> (<i>Padma Purāṇa</i>). The <i>ācārya-sampradāya</i> is strictly bona fide. Therefore one must accept the <i>ācārya-sampradāya;</i> otherwise one's endeavor will be futile. Śrīla Narottama dāsa Ṭhākura therefore sings:",
|
||||
"<i>tāṅdera caraṇa sevi bhakta sane vāsa<br/> janame janame haya, ei abhilāṣa<br/> </i>[<i>Nāma-saṅkīrtana 7</i>]",
|
||||
"One must worship the lotus feet of the <i>ācārya</i> and live within the society of devotees. Then one's endeavor to cross over nescience will surely be successful."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,113 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 32,
|
||||
"reference": "SB 10.2.32",
|
||||
"devanagari": "ये ऽन्ये ऽरविन्दाक्ष विमुक्तमानिनस्त्वय्य् अस्तभावाद् अविशुद्धबुद्धयः\nआरुह्य कृच्छ्रेण परं पदं ततः पतन्त्य् अधो ऽनादृतयुष्मदंघ्रयः",
|
||||
"transliteration": "ye 'nye 'ravindākṣa vimukta-māninas\ntvayy asta-bhāvād aviśuddha-buddhayaḥ\nāruhya kṛcchreṇa paraṁ padaṁ tataḥ\npatanty adho 'nādṛta-yuṣmad-aṅghrayaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "ye anye",
|
||||
"meanings": [
|
||||
"anyone, or all others"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aravinda-akṣa",
|
||||
"meanings": [
|
||||
"O lotus-eyed one"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vimukta-māninaḥ",
|
||||
"meanings": [
|
||||
"falsely considering themselves free from the bondage of material contamination"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asta-bhāvāt",
|
||||
"meanings": [
|
||||
"speculating in various ways but not knowing or desiring more information of Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aviśuddha-buddhayaḥ",
|
||||
"meanings": [
|
||||
"whose intelligence is still not purified and who do not know the goal of life"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āruhya",
|
||||
"meanings": [
|
||||
"even though achieving"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛcchreṇa",
|
||||
"meanings": [
|
||||
"by undergoing severe austerities, penances and hard labor"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "param padam",
|
||||
"meanings": [
|
||||
"the highest position (according to their imagination and speculation)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tataḥ",
|
||||
"meanings": [
|
||||
"from that position"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "patanti",
|
||||
"meanings": [
|
||||
"they fall"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhaḥ",
|
||||
"meanings": [
|
||||
"down into material existence again"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anādṛta",
|
||||
"meanings": [
|
||||
"neglecting devotion to"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yuṣmat",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅghrayaḥ",
|
||||
"meanings": [
|
||||
"lotus feet."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, </b><b>Lord Brahmā and the other demigods said:</b><b>] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.</b>",
|
||||
"purport": [
|
||||
"Aside from devotees, there are many others, nondevotees, known as <i>karmīs, jñānīs</i> or <i>yogīs,</i> philanthropists, altruists, politicians, impersonalists and voidists. There are many varieties of nondevotees who have their respective ways of liberation, but simply because they do not know the shelter of the Lord's lotus feet, although they falsely think that they have been liberated and elevated to the highest position, they fall down. As clearly stated by the Lord Himself in <i>Bhagavad-gītā</i> (9.3):",
|
||||
"<i>aśraddadhānāḥ puruṣā<br/> dharmasyāsya parantapa<br/> aprāpya māṁ nivartante<br/> mṛtyu-saṁsāra-vartmani</i>",
|
||||
"\"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.\" It doesn't matter whether one is a <i>karmī, jñānī, yogī,</i> philanthropist, politician or whatever; if one has no love for the lotus feet of the Lord, one falls down. That is the verdict given by Lord Brahmā in this verse.",
|
||||
"To achieve understanding, such persons work very hard and undergo severe austerities, but their hard labor and austerities themselves are their only achievement, for they do not actually achieve the real goal of life.",
|
||||
"Dhruva Mahārāja at first wanted to achieve the greatest material kingdom and greater material possessions than his father, but when he was actually favored by the Lord, who appeared before him to give him the benediction he desired, Dhruva Mahārāja refused it, saying, <i>svāmin kṛtārtho'smi varaṁ na yāce: </i>\"Now I am fully satisfied. I do not want any material benediction.\" (<i>Hari-bhakti-sudhodaya</i> 7.28) This is the perfection of life. <i>Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ</i> (Bg. 6.22). If one achieves the shelter of the Lord's lotus feet, one is fully satisfied and does not need to ask for any material benediction.",
|
||||
"At night, no one can see a lotus, for lotuses blossom only during the daytime. Therefore the word <i>aravindākṣa</i> is significant. One who is not captivated by the lotus eyes or transcendental form of the Supreme Lord is in darkness, exactly like one who cannot see a lotus. One who has not come to the point of seeing the lotus eyes and transcendental form of Śyāmasundara is a failure. <i>Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti</i>. Those who are attached to the Supreme Personality of Godhead in love always see the Lord's lotus eyes and lotus feet, whereas others cannot see the Lord's beauty and are therefore classified as <i>anādṛta-yuṣmad-aṅghrayaḥ,</i> or neglectful of the Lord's personal form. Those who neglect the Lord's form are surely failures on every path in life, but if one develops even a little love for the Supreme Personality of Godhead, one is liberated without difficulty (<i>svalpam apy asya dharmasya trāyate mahato bhayāt</i>). Therefore the Supreme Personality of Godhead recommends in <i>Bhagavad-gītā</i> (9.34), <i>man-manā bhava mad-bhakto mad-yājī māṁ namaskuru:</i> \"Simply think of Me, become My devotee, worship Me and offer some slight homage to Me.\" Simply by this process, one is guaranteed to return home, back to Godhead, and thus attain the highest perfection. The Lord further affirms in <i>Bhagavad-gītā</i> (18.54-55):",
|
||||
"<i>brahma-bhūtaḥ prasannātmā<br/> na śocati na kāṅkṣati<br/> samaḥ sarveṣu bhūteṣu<br/> mad-bhaktiṁ labhate parām</i>",
|
||||
"<i>bhaktyā mām abhijānāti<br/> yāvān yaś cāsmi tattvataḥ<br/> tato māṁ tattvato jñātvā<br/> viśate tad-anantaram</i>",
|
||||
"\"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me. One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.\""
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,119 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 33,
|
||||
"reference": "SB 10.2.33",
|
||||
"devanagari": "तथा न ते माधव तावकाः क्वचिद्भ्रश्यन्ति मार्गात्त्वयि बद्धसौहृदाः\nत्वयाभिगुप्ता विचरन्ति निर्भया विनायकानीकपमूर्धसु प्रभो",
|
||||
"transliteration": "tathā na te mādhava tāvakāḥ kvacid\nbhraśyanti mārgāt tvayi baddha-sauhṛdāḥ\ntvayābhiguptā vicaranti nirbhayā\nvināyakānīkapa-mūrdhasu prabho",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "tathā",
|
||||
"meanings": [
|
||||
"like them (the nondevotees)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"they (the devotees)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mādhava",
|
||||
"meanings": [
|
||||
"O Lord, husband of the goddess of fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tāvakāḥ",
|
||||
"meanings": [
|
||||
"the followers of the devotional path, the devotees"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kvacit",
|
||||
"meanings": [
|
||||
"in any circumstances"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhraśyanti",
|
||||
"meanings": [
|
||||
"fall down"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mārgāt",
|
||||
"meanings": [
|
||||
"from the path of devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "baddha-sauhṛdāḥ",
|
||||
"meanings": [
|
||||
"because of being fully attached to Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayā",
|
||||
"meanings": [
|
||||
"by You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhiguptāḥ",
|
||||
"meanings": [
|
||||
"always protected from all dangers"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vicaranti",
|
||||
"meanings": [
|
||||
"they move"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirbhayāḥ",
|
||||
"meanings": [
|
||||
"without fear"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vināyaka-anīkapa",
|
||||
"meanings": [
|
||||
"the enemies who maintain paraphernalia to oppose the bhakti cult"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mūrdhasu",
|
||||
"meanings": [
|
||||
"on their heads"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prabho",
|
||||
"meanings": [
|
||||
"O Lord."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.</b>",
|
||||
"purport": [
|
||||
"Devotees generally do not fall down, but if circumstantially they do, the Lord, because of their strong attachment to Him, gives them protection in all circumstances. Thus even if devotees fall down, they are still strong enough to traverse the heads of their enemies. We have actually seen that our Kṛṣṇa consciousness movement has many opponents, such as the \"deprogrammers,\" who instituted a strong legal case against the devotees. We thought that this case would take a long time to settle, but because the devotees were protected by the Supreme Personality of Godhead, we unexpectedly won the case in one day. Thus a case that was expected to continue for years was settled in a day because of the protection of the Supreme Personality of Godhead, who has promised in <i>Bhagavad-gītā</i> (9.31), <i>kaunteya pratijānīhi na me bhaktaḥ praṇaśyati:</i> \"O son of Kuntī, declare it boldly that My devotee never perishes.\" In history there are many instances of devotees like Citraketu, Indradyumna and Mahārāja Bharata who circumstantially fell down but were still protected. Mahārāja Bharata, for example, because of his attachment to a deer, thought of the deer at the time of death, and therefore in his next life he became a deer (<i>yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram</i>). Because of protection by the Supreme Personality of Godhead, however, the deer remembered his relationship with the Lord and next took birth in a good brahminical family and performed devotional service (<i>śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate</i>). Similarly, Citraketu fell down and became a demon, Vṛtrāsura, but he too was protected. Thus even if one falls down from the path of <i>bhakti-yoga,</i> one is ultimately saved. If a devotee is strongly situated in devotional service, the Supreme Personality of Godhead has promised to protect him (<i>kaunteya pratijānīhi na me bhaktaḥ praṇaśyati</i>). But even if a devotee circumstantially falls down, he is protected by Mādhava.",
|
||||
"The word Mādhava is significant. <i>Mā,</i> mother Lakṣmī, the mother of all opulences, is always with the Supreme Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all the opulences of the Lord are ready to help him.",
|
||||
"Wherever there is the Supreme Personality of Godhead, Kṛṣṇa, and His devotee Arjuna, Pārtha, there is victory, opulence, extraordinary power and morality. The opulences of a devotee are not a result of <i>karma-kāṇḍa-vicāra.</i> A devotee is always protected by all of the Supreme Lord's opulences, of which no one can deprive him (<i>teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham</i>). Thus a devotee cannot be defeated by any opponents. A devotee, therefore, should not deviate knowingly from the path of devotion. The adherent devotee is assured all protection from the Supreme Personality of Godhead."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,128 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 34,
|
||||
"reference": "SB 10.2.34",
|
||||
"devanagari": "सत्त्वं विशुद्धं श्रयते भवान्स्थितौ शरीरिणां श्रेयौपायनं वपुः\nवेदक्रियायोगतपःसमाधिभिस्तवार्हणं येन जनः समीहते",
|
||||
"transliteration": "sattvaṁ viśuddhaṁ śrayate bhavān sthitau\nśarīriṇāṁ śreya-upāyanaṁ vapuḥ\nveda-kriyā-yoga-tapaḥ-samādhibhis\ntavārhaṇaṁ yena janaḥ samīhate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sattvam",
|
||||
"meanings": [
|
||||
"existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "viśuddham",
|
||||
"meanings": [
|
||||
"transcendental, beyond the three modes of material nature"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śrayate",
|
||||
"meanings": [
|
||||
"accepts"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthitau",
|
||||
"meanings": [
|
||||
"during the maintenance of this material world"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śarīriṇām",
|
||||
"meanings": [
|
||||
"of all living entities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "śreyaḥ",
|
||||
"meanings": [
|
||||
"of supreme auspiciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "upāyanam",
|
||||
"meanings": [
|
||||
"for the benefit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vapuḥ",
|
||||
"meanings": [
|
||||
"a transcendental form or body"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "veda-kriyā",
|
||||
"meanings": [
|
||||
"by ritualistic ceremonies according to the directions of the Vedas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yoga",
|
||||
"meanings": [
|
||||
"by practice of devotion"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tapaḥ",
|
||||
"meanings": [
|
||||
"by austerities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samādhibhiḥ",
|
||||
"meanings": [
|
||||
"by becoming absorbed in transcendental existence"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "arhaṇam",
|
||||
"meanings": [
|
||||
"worship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yena",
|
||||
"meanings": [
|
||||
"by such activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janaḥ",
|
||||
"meanings": [
|
||||
"human society"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "samīhate",
|
||||
"meanings": [
|
||||
"offers (its obligation unto You)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samādhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.</b>",
|
||||
"purport": [
|
||||
"As stated in <i>Bhagavad-gītā</i> (18.3), <i>yajña-dāna-tapaḥ-karma na tyājyam:</i> the Vedic ritualistic ceremonies, charity, austerity and all such prescribed duties are never to be given up. <i>Yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām</i> (18.5): even one who is very much advanced in spiritual realization must still execute the Vedic principles. Even in the lowest stage, the <i>karmīs</i> are advised to work for the sake of the Lord.",
|
||||
"<i>yajñārthāt karmaṇo 'nyatra<br/> loko 'yaṁ karma-bandhanaḥ</i>",
|
||||
"\"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world.\" (Bg. <i>3.9</i>) The words <i>yajñārthāt karmaṇaḥ</i> indicate that while performing all kinds of duties, one should remember that these duties should be performed to satisfy the Supreme Lord (<i>sva-karmaṇā tam abhyarcya</i>). According to Vedic principles, there must be divisions of human society (<i>cātur-varṇyaṁ mayā sṛṣṭam</i>). There should be <i>brāhmaṇas, kṣatriyas, vaiśyas</i> and <i>śūdras,</i> and everyone should learn to worship the Supreme Personality of Godhead (<i>tam abhyarcya</i>). This is real human society, and without this system we are left with animal society.",
|
||||
"The modern activities of human society are described in <i>Śrīmad-Bhāgavatam</i> as the activities of <i>go-khara,</i> cows and asses (<i>sa eva go-kharaḥ</i>). Everyone is acting in a bodily concept of life involving society, friendship and love for the improvement of economic and political conditions, and thus all activities are enacted in ignorance. The Supreme Personality therefore comes to teach us how to act according to the Vedic principles. In this age of Kali, the Supreme Personality of Godhead appeared as Śrī Caitanya Mahāprabhu and preached that in this age the Vedic activities cannot be systematically performed because people are so fallen. He gave this recommendation from the <i>śāstras:</i>",
|
||||
"<i>harer nāma harer nāma<br/> harer nāmaiva kevalam<br/> kalau nāsty eva nāsty eva<br/> nāsty eva gatir anyathā<br/> </i> [<i>Ādi 17.21</i>]",
|
||||
"\"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.\" The Kṛṣṇa consciousness movement is therefore teaching people all over the world how to chant the Hare Kṛṣṇa <i>mantra,</i> and this has proved very much effective in all places at all times. The Supreme Personality of Godhead appears in order to teach us Vedic principles intended for understanding Him (<i>vedaiś ca sarvair aham eva vedyaḥ</i>). We should always know that when Kṛṣṇa and Lord Caitanya appeared, They appeared in <i>śuddha-sattva</i> bodies. One should not mistake the body of Kṛṣṇa or Caitanya Mahāprabhu to be a material body like ours, for Kṛṣṇa and Caitanya Mahāprabhu appeared as needed for the benefit of the entire human society. Out of causeless mercy, the Lord appears in different ages in His original <i>śuddha-sattva</i> transcendental body to elevate human society to the spiritual platform upon which they can truly benefit. Unfortunately, modern politicians and other leaders stress the bodily comforts of life (<i>yasyātma-buddhiḥ kuṇape tri-dhātuke</i>) and concentrate on the activities of this ism and that ism, which they describe in different kinds of flowery language. Essentially such activities are the activities of animals (<i>sa eva go-kharaḥ</i>). We should learn how to act from <i>Bhagavad-gītā,</i> which explains everything for human understanding. Thus we can become happy even in this age of Kali."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,136 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 35,
|
||||
"reference": "SB 10.2.35",
|
||||
"devanagari": "सत्त्वं न चेद्धातर् इदं निजं भवेद्विज्ञानम् अज्ञानभिदापमार्जनम्\nगुणप्रकाशैर् अनुमीयते भवान्प्रकाशते यस्य च येन वा गुणः",
|
||||
"transliteration": "sattvaṁ na ced dhātar idaṁ nijaṁ bhaved\nvijñānam ajñāna-bhidāpamārjanam\nguṇa-prakāśair anumīyate bhavān\nprakāśate yasya ca yena vā guṇaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "sattvam",
|
||||
"meanings": [
|
||||
"śuddha-sattva, transcendental"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cet",
|
||||
"meanings": [
|
||||
"if"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dhātaḥ",
|
||||
"meanings": [
|
||||
"O reservoir of all energies, cause of all causes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "idam",
|
||||
"meanings": [
|
||||
"this"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nijam",
|
||||
"meanings": [
|
||||
"personal, spiritual"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavet",
|
||||
"meanings": [
|
||||
"could have been"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vijñānam",
|
||||
"meanings": [
|
||||
"transcendental knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ajñāna-bhidā",
|
||||
"meanings": [
|
||||
"which drives away the ignorance of the material modes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apamārjanam",
|
||||
"meanings": [
|
||||
"completely vanquished"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa-prakāśaiḥ",
|
||||
"meanings": [
|
||||
"by the awakening of such transcendental knowledge"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anumīyate",
|
||||
"meanings": [
|
||||
"becomes manifested"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavān",
|
||||
"meanings": [
|
||||
"Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "prakāśate",
|
||||
"meanings": [
|
||||
"exhibit"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yasya",
|
||||
"meanings": [
|
||||
"whose"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yena",
|
||||
"meanings": [
|
||||
"by which"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vā",
|
||||
"meanings": [
|
||||
"either"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇaḥ",
|
||||
"meanings": [
|
||||
"quality or intelligence."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.</b>",
|
||||
"purport": [
|
||||
"It is said, <i>traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna.</i> Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord. As stated in <i>Śrīmad-Bhāgavatam</i> (10.14.29):",
|
||||
"<i>athāpi te deva padāmbuja-dvaya-<br/> prasāda-leśānugṛhīta eva hi<br/> jānāti tattvaṁ bhagavan-mahimno<br/> na cānya eko 'pi ciraṁ vicinvan</i>",
|
||||
"Only by the mercy of the Supreme Personality of Godhead can one understand Him. Those who are in the modes of material nature, although speculating for thousands of years, cannot understand Him. The Lord has innumerable forms (<i>rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan</i>), and unless these forms, such as Lord Rāmacandra, Nṛsiṁha-deva, Kṛṣṇa and Balarāma, were transcendental, how could they be worshiped by devotees since time immemorial? <i>Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ</i> (Bg. 18.55). Devotees who awaken their transcendental nature in the presence of the Lord and who follow the rules and regulations of devotional service can understand Lord Kṛṣṇa, Lord Rāmacandra and other incarnations, who are not of this material world but who come from the spiritual world for the benefit of people in general. If one does not take to this process, one imagines or manufactures some form of God according to material qualities and can never awaken a real understanding of the Supreme Personality of Godhead. The words <i>bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ</i> signify that unless one worships the Lord according to the regulative devotional principles, one cannot awaken the transcendental nature. Deity worship, even in the absence of the Supreme Personality of Godhead, awakens the transcendental nature of the devotee, who thus becomes increasingly attached to the Lord's lotus feet.",
|
||||
"The appearance of Kṛṣṇa is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the <i>Brahma-saṁhitā</i> it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same <i>Brahma-saṁhitā,</i> that is contradicted; although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in the <i>Śrīmad-Bhāgavatam</i> are <i>vijñānam ajñāna-bhidāpamārjanam. Vijñāna</i> means transcendental knowledge of the Supreme Personality; <i>vijñāna</i> is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession as Brahmā presents the knowledge of Kṛṣṇa in the <i>Brahma-saṁhitā. Brahma-saṁhitā</i> is <i>vijñāna</i> as realized by Brahmā's transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode. <i>Ajñāna-bhidā</i> means \"that which can match all kinds of speculation.\" In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations. But the presentation of Kṛṣṇa in the <i>Brahma-saṁhitā</i> is <i>vijñāna</i>—scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Śrī Kṛṣṇa's form, Śrī Kṛṣṇa's flute, Kṛṣṇa's color—everything is reality. Here it is said that this <i>vijñānam</i> is always defeating all kinds of speculative knowledge. \"Therefore,\" the demigods prayed, \"without Your appearing as Kṛṣṇa, as You are, neither <i>ajñāna-bhidā</i> (the nescience of speculative knowledge) nor <i>vijñānam</i> would be realized. <i>Ajñāna-bhidāpamārjanam</i>—by Your appearance the speculative knowledge of ignorance will be vanquished, and the real, experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is.\"",
|
||||
"The highest blunder committed by the impersonalist is to think that when the incarnation of God comes, He accepts a form of matter in the mode of goodness. Actually the form of Kṛṣṇa or Nārāyaṇa is transcendental to any material idea. Even the greatest impersonalist, Śaṅkarācārya, has admitted, <i>nārāyaṇaḥ paro 'vyaktāt:</i> the material creation is caused by the <i>avyakta,</i> the impersonal manifestation of matter or the nonphenomenal total reservoir of matter, and Kṛṣṇa is transcendental to that material conception. This is expressed in the <i>Śrīmad-Bhāgavatam</i> as <i>śuddha-sattva,</i> or transcendental. The Lord does not belong to the material mode of goodness, for He is above the position of material goodness. He belongs to the transcendental, eternal status of bliss and knowledge.",
|
||||
"\"Dear Lord,\" the demigods prayed, \"when You appear in Your different incarnations, You take different names and forms according to different situations. Lord Kṛṣṇa is Your name because You are all-attractive; You are called Śyāmasundara because of Your transcendental beauty. <i>Śyāma</i> means blackish, yet they say that You are more beautiful than thousands of cupids. <i>Kandarpa-koṭi-kamanīya.</i> Although You appear in a color which is compared to that of a blackish cloud, You are the transcendental Absolute, and therefore Your beauty is many, many times more attractive than the delicate body of Cupid. Sometimes You are called Giridhārī because You lifted the hill known as Govardhana. You are sometimes called Nanda-nandana or Vāsudeva or Devakī-nandana because You appear as the son of Mahārāja Nanda or Devakī or Vasudeva. Impersonalists think that Your many names or forms are according to a particular type of work and quality because they accept You from the position of a material observer.",
|
||||
"\"Our dear Lord, the way of understanding is not to study Your absolute nature, form and activities by mental speculation. One must engage himself in devotional service; then one can understand Your absolute nature and Your transcendental form, name and quality. Actually, only a person who has a little taste for the service of Your lotus feet can understand Your transcendental nature or form and quality. Others may go on speculating for millions of years, but it is not possible for them to understand even a single part of Your actual position.\" In other words, the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the nondevotees because there is a curtain of <i>yogamāyā</i> which covers Kṛṣṇa's actual features. As confirmed in the <i>Bhagavad-gītā</i> (7.25), <i>nāhaṁ prakāśaḥ sarvasya.</i> The Lord says, \"I am not exposed to anyone and everyone.\" When Kṛṣṇa came, He was actually present on the battlefield of Kurukṣetra, and everyone saw Him. But not everyone could understand that He was the Supreme Personality of Godhead. Still, everyone who died in His presence attained complete liberation from material bondage and was transferred to the spiritual world.",
|
||||
"Because foolish <i>mūḍhas</i> do not awaken their spiritual nature, they do not understand Kṛṣṇa or Rāma (<i>avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam</i>). Even big academic scholars, not considering the endeavors of the <i>ācāryas</i> who have recommended devotional service in many elaborate commentaries and notes, think that Kṛṣṇa is fictitious. This is due to a lack of transcendental knowledge and a failure to awaken Kṛṣṇa consciousness. One should have the common sense to ask why, if Kṛṣṇa or Rāma were fictitious, stalwart scholars like Śrīdhara Svāmī, Rūpa Gosvāmī, Sanātana Gosvāmī, Vīrarāghava, Vijayadhvaja, Vallabhācārya and many other recognized <i>ācāryas</i> would have spent so much time to write about Kṛṣṇa in notes and commentaries on <i>Śrīmad-Bhāgavatam.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,141 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 36,
|
||||
"reference": "SB 10.2.36",
|
||||
"devanagari": "न नामरूपे गुणजन्मकर्मभिर्निरूपितव्ये तव तस्य साक्षिणः\nमनोवचोभ्याम् अनुमेयवर्त्मनो देव क्रियायां प्रतियन्त्य् अथापि हि",
|
||||
"transliteration": "na nāma-rūpe guṇa-janma-karmabhir\nnirūpitavye tava tasya sākṣiṇaḥ\nmano-vacobhyām anumeya-vartmano\ndeva kriyāyāṁ pratiyanty athāpi hi",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāma-rūpe",
|
||||
"meanings": [
|
||||
"the name and form"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "guṇa",
|
||||
"meanings": [
|
||||
"with attributes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janma",
|
||||
"meanings": [
|
||||
"appearance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "karmabhiḥ",
|
||||
"meanings": [
|
||||
"activities or pastimes"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirūpitavye",
|
||||
"meanings": [
|
||||
"are not able to be ascertained"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"Your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tasya",
|
||||
"meanings": [
|
||||
"of Him"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākṣiṇaḥ",
|
||||
"meanings": [
|
||||
"who is the direct observer"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "manaḥ",
|
||||
"meanings": [
|
||||
"of the mind"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vacobhyām",
|
||||
"meanings": [
|
||||
"words"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "anumeya",
|
||||
"meanings": [
|
||||
"hypothesis"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vartmanaḥ",
|
||||
"meanings": [
|
||||
"the path"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "deva",
|
||||
"meanings": [
|
||||
"O Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyāyām",
|
||||
"meanings": [
|
||||
"in devotional activities"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pratiyanti",
|
||||
"meanings": [
|
||||
"they realize"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "atha api",
|
||||
"meanings": [
|
||||
"still"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hi",
|
||||
"meanings": [
|
||||
"indeed (You can be realized by the devotees)."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.</b>",
|
||||
"purport": [
|
||||
"As stated in the <i>Padma Purāṇa:</i>",
|
||||
"<i>ataḥ śrī-kṛṣṇa-nāmādi<br/> na bhaved grāhyam indriyaiḥ<br/> sevonmukhe hi jihvādau<br/> svayam eva sphuraty adaḥ</i>",
|
||||
"\"One cannot understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.\" Since Kṛṣṇa and His transcendental name, form and activities are all of a transcendental nature, ordinary persons or those who are only slightly advanced cannot understand them. Even big scholars who are nondevotees think that Kṛṣṇa is fictitious. Yet although so-called scholars and commentators do not believe that Kṛṣṇa was factually a historical person whose presence on the Battlefield of Kurukṣetra is recorded in the history of <i>Mahābhārata,</i> they feel compelled to write commentaries on <i>Bhagavad-gītā</i> and other historical records. <i>Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ:</i> Kṛṣṇa's transcendental name, form, attributes and activities can be revealed only when one engages in His service in full consciousness. This confirms Kṛṣṇa's own words in <i>Bhagavad-gītā</i> (18.55):",
|
||||
"<i>bhaktyā mām abhijānāti<br/> yāvān yaś cāsmi tattvataḥ<br/> tato māṁ tattvato jñātvā<br/> viśate tad-anantaram</i>",
|
||||
"\"One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.\" Only by <i>sevonmukha,</i> by engaging oneself in the Lord's service, can one realize the name, form and qualities of the Supreme Personality of Godhead.",
|
||||
"\"O Lord,\" the demigods say, \"the impersonalists, who are nondevotees, cannot understand that Your name is identical with Your form.\" Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting, \"Mango, mango, mango.\" But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and realizes that he is always in Kṛṣṇa's company.",
|
||||
"For persons who are not very advanced in absolute knowledge of the Supreme, Lord Kṛṣṇa exhibits His transcendental pastimes. They can simply think of the pastimes of the Lord and get the full benefit. Since there is no difference between the transcendental name and form of the Lord, there is no difference between the transcendental pastimes and the form of the Lord. For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote <i>Mahābhārata.</i> In the <i>Mahābhārata,</i> Kṛṣṇa is present in His different activities. <i>Mahābhārata</i> is history, and simply by studying, hearing, and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.",
|
||||
"The pure devotees, who are always absorbed in the thought of the transcendental lotus feet of Kṛṣṇa and who are always engaged in devotional service in full Kṛṣṇa consciousness, are never to be considered to be in the material world. Śrīla Rūpa Gosvāmī has explained that those who are always engaged in Kṛṣṇa consciousness by body, mind and activities are to be considered liberated even within this body. This is also confirmed in the <i>Bhagavad-gītā:</i> those who are engaged in the devotional service of the Lord have already transcended the material position.",
|
||||
"Kṛṣṇa appears in order to give a chance to both the devotees and the nondevotees for realization of the ultimate goal of life. The devotees get the direct chance to see Him and worship Him. Those who are not on that platform get the chance to become acquainted with His activities and thus become elevated to the same position.",
|
||||
"The <i>Brahma-saṁhitā</i> (5.38) says:",
|
||||
"<i>premāñjana-cchurita-bhakti-vilocanena<br/> santaḥ sadaiva hṛdayeṣu vilokayanti<br/> yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</i>",
|
||||
"Although Kṛṣṇa's transcendental form is presented as black, devotees who are in love with the Supreme Personality of Godhead appreciate the Lord as Śyāmasundara, having a very beautiful blackish form. The Lord's form is so beautiful that the <i>Brahma-saṁhitā</i> (5.30) also states:",
|
||||
"<i>veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ<br/> barhāvataṁsam asitāmbuda-sundarāṅgam<br/> kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ<br/> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</i>",
|
||||
"\"I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles the color of a fresh black cloud, although His bodily features are more beautiful than millions of Cupids.\" This beauty of the Supreme Lord can be seen by devotees who are in love with Him, devotees whose eyes are anointed with love of Godhead (<i>premāñjana-cchurita-bhakti-vilocanena</i>).",
|
||||
"The Lord is also known as Giridhārī or Girivara-dhārī. Because Kṛṣṇa, for the sake of His devotees, lifted Govardhana Hill, the devotees appreciate the Lord's inconceivable strength; but nondevotees, in spite of directly perceiving the Lord's inconceivable strength and power, regard the Lord's activities as fictitious. This is the difference between a devotee and a nondevotee. Nondevotees cannot give any nomenclature for the Supreme Personality of Godhead, yet the Lord is known as Śyāmasundara and Giridhārī. Similarly, the Lord is known as Devakī-nandana and Yaśodā-nandana because He accepted the role of son for mother Devakī and Mother Yaśodā, and He is known as Gopāla because He enjoyed the sport of maintaining the cows and calves. Therefore, although He has no mundane name, He is addressed by devotees as Devakī-nandana, Yaśodā-nandana, Gopāla and Śyāmasundara. These are all transcendental names that only devotees can appreciate and nondevotees cannot.",
|
||||
"The history of Kṛṣṇa the person has been openly seen by everyone, yet only those who are in love with the Supreme Personality of Godhead can appreciate this history, whereas nondevotees, who have not developed their loving qualities, think that the activities, form and attributes of the Supreme Personality of Godhead are fictitious. Therefore this verse explains, <i>na nāma-rūpe guṇa janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ.</i> In this connection, Śrīla Viśvanātha Cakravartī Ṭhākura has given the example that persons suffering from jaundice cannot taste the sweetness of sugar candy, although everyone knows that sugar candy is sweet. Similarly, because of the material disease, nondevotees cannot understand the transcendental name, form, attributes and activities of the Supreme Personality of Godhead, although they actually see the Lord's activities, either through authority or through history. The <i>Purāṇas</i> are old, authentic histories, but nondevotees cannot understand them, especially <i>Śrīmad-Bhāgavatam,</i> which is the essence of Vedic knowledge. Nondevotees cannot understand even the preliminary study of transcendental knowledge, <i>Bhagavad-gītā.</i> They simply speculate and present commentaries with absurd distortions. In conclusion, unless one elevates himself to the transcendental platform by practicing <i>bhakti-yoga,</i> one cannot understand the Supreme Personality of Godhead or His name, form, attributes or activities. But if by chance, by the association of devotees, one can actually understand the Lord and His features, one immediately becomes a liberated person. As the Lord says in <i>Bhagavad-gītā</i> (4.9):",
|
||||
"<i>janma karma ca me divyam<br/> evaṁ yo vetti tattvataḥ<br/> tyaktvā dehaṁ punar janma<br/> naiti mām eti so 'rjuna</i>",
|
||||
"\"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.\"",
|
||||
"Śrīla Rūpa Gosvāmī has therefore said that by affection and love for the Supreme Personality of Godhead, devotees can express their mind to Him with their words. Others, however, cannot do this, as confirmed in <i>Bhagavad-gītā</i> (<i>bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ</i>)."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,123 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 37,
|
||||
"reference": "SB 10.2.37",
|
||||
"devanagari": "शृण्वन्गृणन्संस्मरयंश्च चिन्तयन्नामानि रूपाणि च मंगलानि ते\nक्रियासु यस्त्वच्चरणारविन्दयोर् आविष्टचेता न भवाय कल्पते",
|
||||
"transliteration": "śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan\nnāmāni rūpāṇi ca maṅgalāni te\nkriyāsu yas tvac-caraṇāravindayor\nāviṣṭa-cetā na bhavāya kalpate",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "śṛṇvan",
|
||||
"meanings": [
|
||||
"constantly hearing about the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gṛṇan",
|
||||
"meanings": [
|
||||
"chanting or reciting (the holy name of the Lord and His activities)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "saṁsmarayan",
|
||||
"meanings": [
|
||||
"remembering (constantly thinking of the Lord's lotus feet and His form)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"and"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "cintayan",
|
||||
"meanings": [
|
||||
"contemplating (the transcendental activities of the Lord)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nāmāni",
|
||||
"meanings": [
|
||||
"His transcendental names"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rūpāṇi",
|
||||
"meanings": [
|
||||
"His transcendental forms"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ca",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "maṅgalāni",
|
||||
"meanings": [
|
||||
"which are all transcendental and therefore auspicious"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kriyāsu",
|
||||
"meanings": [
|
||||
"in being engaged in the devotional service"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yaḥ",
|
||||
"meanings": [
|
||||
"he who"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvat-caraṇa-aravindayoḥ",
|
||||
"meanings": [
|
||||
"at Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "āviṣṭa-cetāḥ",
|
||||
"meanings": [
|
||||
"the devotee who is completely absorbed (in such activities)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavāya",
|
||||
"meanings": [
|
||||
"for the material platform"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kalpate",
|
||||
"meanings": [
|
||||
"is fit."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.</b>",
|
||||
"purport": [
|
||||
"How <i>bhakti-yoga</i> can be practiced is explained in this verse. Śrīla Rūpa Gosvāmī has said that anyone who has dedicated his life to the service of the Lord (<i>īhā yasya harer dāsye</i>) by his activities, his mind and his words (<i>karmaṇā manasā girā</i>) may stay in any condition of life (<i>nikhilāsv apy avasthāsu</i>) and yet is no longer actually conditioned but is liberated (<i>jīvan-muktaḥ sa ucyate</i>). Even though such a devotee is in a material body, he has nothing to do with this body, for he is transcendentally situated. <i>Nārāyaṇa-parāḥ sarve na kutaścana bibhyati:</i> because a devotee is engaged in transcendental activities, he is not afraid of being materially embodied. (<i>Bhāg. </i>6.17.28) Illustrating this liberated position, Śrī Caitanya Mahāprabhu prayed, <i>mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: </i>\"All I want is Your causeless devotional service in My life, birth after birth.\" (<i>Śikṣāṣṭaka </i>4) Even if a devotee, by the supreme will of the Lord, takes birth in this material world, he continues his devotional service. When King Bharata made a mistake and in his next life became a deer, his devotional service did not stop, although some slight chastisement was given to him because of his negligence. Nārada Muni says that even if one falls from the platform of devotional service, he is not lost, whereas nondevotees are lost entirely because they are not engaged in service. <i>Bhagavad-gītā</i> (9.14) therefore recommends that one always engage at least in chanting the Hare Kṛṣṇa <i>mahā-mantra:</i>",
|
||||
"<i>satataṁ kīrtayanto māṁ<br/> yatantaś ca dṛḍha-vratāḥ<br/> namasyantaś ca māṁ bhaktyā<br/> nitya-yuktā upāsate</i>",
|
||||
"\"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion.\"",
|
||||
"One should not give up the process of devotional service, which is performed in nine different ways (<i>śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam,</i> etc.). The most important process is hearing (<i>śravaṇam</i>) from the <i>guru, sādhu</i> and <i>śāstra—</i>the spiritual master, the saintly <i>ācāryas</i> and the Vedic literature. <i>Sādhu-śāstra-guru-vākya, cittete kariyā aikya.</i> We should not hear the commentaries and explanations of nondevotees, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the <i>Padma Purāṇa:</i>",
|
||||
"<i>avaiṣṇava-mukhodgīrṇaṁ<br/> pūtaṁ hari-kathāmṛtam<br/> śravaṇaṁ naiva kartavyaṁ<br/> sarpocchiṣṭaṁ yathā payaḥ</i>",
|
||||
"We should strictly follow this injunction and never try to hear from Māyāvādīs, impersonalists, voidists, politicians or so-called scholars. Strictly avoiding such inauspicious association, we should simply hear from pure devotees. Śrīla Rūpa Gosvāmī therefore recommends, <i>śrī-guru-padāśrayaḥ:</i> one must seek shelter at the lotus feet of a pure devotee who can be one's <i>guru.</i> Caitanya Mahāprabhu advises that a <i>guru</i> is one who strictly follows the instructions of <i>Bhagavad-gītā: yare dekha, tare kaha, 'kṛṣṇa'—upadeśa</i> (Cc. <i>Madhya </i>7.128). A juggler, a magician or one who speaks nonsense as an academic career is not a <i>guru.</i> Rather, a <i>guru</i> is one who presents <i>Bhagavad-gītā,</i> Kṛṣṇa's instructions, as it is. <i>Śravaṇa</i> is very important; one must hear from the Vaiṣṇava <i>sādhu, guru</i> and <i>śāstra.</i>",
|
||||
"The word <i>kriyāsu,</i> meaning \"by manual labor\" or \"by work,\" is important in this verse. One should engage in practical service to the Lord. In our Kṛṣṇa consciousness movement, all our activities are concentrated upon distributing Kṛṣṇa literature. This is very important. One may approach any person and induce him to read Kṛṣṇa literature so that in the future he also may become a devotee. Such activities are recommended in this verse. <i>Kriyāsu yas tvac-caraṇāravindayoḥ.</i> Such activities will always remind the devotees of the Lord's lotus feet. By fully concentrating on distributing books for Kṛṣṇa, one is fully absorbed in Kṛṣṇa. This is <i>samādhi.</i>"
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 38,
|
||||
"reference": "SB 10.2.38",
|
||||
"devanagari": "दिष्ट्या हरे ऽस्या भवतः पदो भुवो भारो ऽपनीतस्तव जन्मनेशितुः\nदिष्ट्यांकितां त्वत्पदकैः सुशोभनैर्द्रक्ष्याम गां द्यां च तवानुकम्पिताम्",
|
||||
"transliteration": "diṣṭyā hare 'syā bhavataḥ pado bhuvo\nbhāro 'panītas tava janmaneśituḥ\ndiṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair\ndrakṣyāma gāṁ dyāṁ ca tavānukampitām",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "diṣṭyā",
|
||||
"meanings": [
|
||||
"by fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hare",
|
||||
"meanings": [
|
||||
"O Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "asyāḥ",
|
||||
"meanings": [
|
||||
"of this (world)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavataḥ",
|
||||
"meanings": [
|
||||
"of Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "padaḥ",
|
||||
"meanings": [
|
||||
"of the place"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvaḥ",
|
||||
"meanings": [
|
||||
"on this earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāraḥ",
|
||||
"meanings": [
|
||||
"the burden created by the demons"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "apanītaḥ",
|
||||
"meanings": [
|
||||
"now removed"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava",
|
||||
"meanings": [
|
||||
"of Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "janmanā",
|
||||
"meanings": [
|
||||
"by appearance as an incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśituḥ",
|
||||
"meanings": [
|
||||
"You, the controller of everything"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "diṣṭyā",
|
||||
"meanings": [
|
||||
"and by fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṅkitām",
|
||||
"meanings": [
|
||||
"marked"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvat-padakaiḥ",
|
||||
"meanings": [
|
||||
"by Your lotus feet"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "su-śobhanaiḥ",
|
||||
"meanings": [
|
||||
"which are transcendentally decorated with the marks of conchshell, disc, lotus and club"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "drakṣyāma",
|
||||
"meanings": [
|
||||
"we shall surely observe"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "gām",
|
||||
"meanings": [
|
||||
"upon this earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "dyām ca",
|
||||
"meanings": [
|
||||
"in heaven also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava anukampitām",
|
||||
"meanings": [
|
||||
"due to Your causeless mercy upon us."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club and disc that adorn Your lotus feet.</b>",
|
||||
"purport": [
|
||||
"The soles of the Lord's lotus feet are marked with <i>śaṅkha-cakra-gadā-padma</i>—conchshell, disc, club and lotus—and also by a flag and a thunderbolt. When Kṛṣṇa walks on this earth or in the heavenly planets, these marks are visible wherever He goes. Vṛndāvana-dhāma is a transcendental place because of Kṛṣṇa's walking on this land frequently. The inhabitants of Vṛndāvana were fortunate to see these marks here and there. When Akrūra went to Vṛndāvana to take Kṛṣṇa and Balarāma away to the festival arranged by Kaṁsa, upon seeing the marks of the Lord's lotus feet on the ground of Vṛndāvana, he fell down and began to groan. These marks are visible to devotees who receive the causeless mercy of the Supreme Personality of Godhead (<i>tavānukampitām</i>). The demigods were jubilant not only because the appearance of the Supreme Lord would do away with the burdensome demons, but also because they would be able to see upon the ground the transcendental marks from the soles of the Lord's lotus feet. The <i>gopīs</i> always thought of the Lord's lotus feet when He was walking in the pasturing grounds, and, as described in the previous verse, simply by thinking of the Lord's lotus feet, the <i>gopīs</i> were fully absorbed in transcendence (<i>āviṣṭa-cetā na bhavāya kalpate</i>). Like the <i>gopīs,</i> one who is always absorbed in thought of the Lord is beyond the material platform and will not remain in this material world. It is our duty, therefore, always to hear, chant and think about the Lord's lotus feet, as actually done by Vaiṣṇavas who have decided to live in Vṛndāvana always and think of the Lord's lotus feet twenty-four hours a day."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,138 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 39,
|
||||
"reference": "SB 10.2.39",
|
||||
"devanagari": "न ते ऽभवस्येश भवस्य कारणं विना विनोदं बत तर्कयामहे\nभवो निरोधः स्थितिर् अप्य् अविद्यया कृता यतस्त्वय्य् अभयाश्रयात्मनि",
|
||||
"transliteration": "na te 'bhavasyeśa bhavasya kāraṇaṁ\nvinā vinodaṁ bata tarkayāmahe\nbhavo nirodhaḥ sthitir apy avidyayā\nkṛtā yatas tvayy abhayāśrayātmani",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "na",
|
||||
"meanings": [
|
||||
"not"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"of Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhavasya",
|
||||
"meanings": [
|
||||
"of whom there is no birth, death or maintenance as for an ordinary being"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśa",
|
||||
"meanings": [
|
||||
"O Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavasya",
|
||||
"meanings": [
|
||||
"of Your appearance, Your birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kāraṇam",
|
||||
"meanings": [
|
||||
"the cause"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinā",
|
||||
"meanings": [
|
||||
"without"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vinodam",
|
||||
"meanings": [
|
||||
"the pastimes (despite what is said, You are not forced to come to this world by any cause)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bata",
|
||||
"meanings": [
|
||||
"however"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tarkayāmahe",
|
||||
"meanings": [
|
||||
"we cannot argue (but must simply understand that these are Your pastimes)"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavaḥ",
|
||||
"meanings": [
|
||||
"birth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nirodhaḥ",
|
||||
"meanings": [
|
||||
"death"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sthitiḥ",
|
||||
"meanings": [
|
||||
"maintenance"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "api",
|
||||
"meanings": [
|
||||
"also"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "avidyayā",
|
||||
"meanings": [
|
||||
"by the external, illusory energy"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛtāḥ",
|
||||
"meanings": [
|
||||
"done"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yataḥ",
|
||||
"meanings": [
|
||||
"because"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvayi",
|
||||
"meanings": [
|
||||
"unto You"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "abhaya-āśraya",
|
||||
"meanings": [
|
||||
"O fearless shelter of all"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "ātmani",
|
||||
"meanings": [
|
||||
"of the ordinary living entity."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.</b>",
|
||||
"purport": [
|
||||
"As stated in <i>Bhagavad-gītā</i> (15.7), <i>mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ:</i> the living entities are parts and parcels of the Supreme Lord, and thus they are qualitatively one with the Lord. We can understand that when the Supreme Lord appears or disappears as an incarnation, there is no other cause than His pleasure potency. We cannot force the Supreme Personality of Godhead to appear. As He says in <i>Bhagavad-gītā</i> (4.7):",
|
||||
"<i>yadā yadā hi dharmasya<br/> glānir bhavati bhārata<br/> abhyutthānam adharmasya<br/> tadātmānaṁ sṛjāmy aham</i>",
|
||||
"\"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.\" When there is a need to diminish a burden created by the demons, the Supreme Godhead can do it in many ways because He has multifarious energies. There is no need for Him to come as an incarnation, since He is not forced to do anything like ordinary living entities. The living entities come to this material world in the spirit of enjoyment, but because they want to enjoy without Kṛṣṇa (<i>kṛṣṇa-bahirmukha haiyā bhoga-vāñchā kare</i>), they suffer birth, death, old age and disease under the control of the illusory energy. When the Supreme Personality of Godhead appears, however, no such causes are involved; His descent is an act of His pleasure potency. We should always remember this distinction between the Lord and the ordinary living entity and not uselessly argue that the Lord cannot come. There are philosophers who do not believe in the Lord's incarnation and who ask, \"Why should the Supreme Lord come?\" But the answer is, \"Why should He not come? Why should He be controlled by the desire of the living entity?\" The Lord is free to do whatever He likes. Therefore this verse says, <i>vinā vinodaṁ bata tarkayāmahe.</i> It is only for His pleasure that He comes although He does not need to come.",
|
||||
"When the living entities come to this world for material enjoyment, they are entangled in <i>karma</i> and <i>karma-phala</i> by the Lord's illusory energy. But if one seeks shelter at the Lord's lotus feet, one is again situated in his original, liberated state. As stated here, <i>kṛtā yatas tvayy abhayāśrayātmani:</i> one who seeks shelter at the lotus feet of the Lord is always fearless. Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kṛṣṇa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord's lotus feet. This shelter is described as <i>abhaya,</i> or fearless. Since Kṛṣṇa is not subject to birth, death, old age or disease, and since we are part and parcel of Kṛṣṇa, we also are not subject to birth, death, old age and disease, but we have become subject to these illusory problems because of our forgetfulness of Kṛṣṇa and our position as His eternal servants (<i>jīvera 'svarūpa' haya—kṛṣṇera 'nitya-dāsa</i>'). Therefore, if we practice devotional service by always thinking of the Lord, always glorifying Him and always chanting about Him, as described in text 37 (<i>śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan</i>), we will be reinstated in our original, constitutional position and thus be saved. The demigods, therefore, encouraged Devakī not to fear Kaṁsa, but to think of the Supreme Personality of Godhead, who was already within her womb."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,147 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 40,
|
||||
"reference": "SB 10.2.40",
|
||||
"devanagari": "मत्स्याश्वकच्छपनृसिंहवराहहंस राजन्यविप्रविबुधेषु कृतावतारः\nत्वं पासि नस्त्रिभुवनं च यथाधुनेश भारं भुवो हर यदूत्तम वन्दनं ते",
|
||||
"transliteration": "matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-\nrājanya-vipra-vibudheṣu kṛtāvatāraḥ\ntvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa\nbhāraṁ bhuvo hara yadūttama vandanaṁ te",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "matsya",
|
||||
"meanings": [
|
||||
"the fish incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aśva",
|
||||
"meanings": [
|
||||
"the horse incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kacchapa",
|
||||
"meanings": [
|
||||
"the tortoise incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "nṛsiṁha",
|
||||
"meanings": [
|
||||
"the Narasiṁha incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "varāha",
|
||||
"meanings": [
|
||||
"the Varāha incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "haṁsa",
|
||||
"meanings": [
|
||||
"the swan incarnation"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "rājanya",
|
||||
"meanings": [
|
||||
"incarnations as Lord Rāmacandra and other kṣatriyas"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vipra",
|
||||
"meanings": [
|
||||
"incarnations as brāhmaṇas like Vāmanadeva"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vibudheṣu",
|
||||
"meanings": [
|
||||
"among the demigods"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kṛta-avatāraḥ",
|
||||
"meanings": [
|
||||
"appeared as incarnations"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tvam",
|
||||
"meanings": [
|
||||
"Your Lordship"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pāsi",
|
||||
"meanings": [
|
||||
"please save"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tri-bhuvanam ca",
|
||||
"meanings": [
|
||||
"and the three worlds"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yathā",
|
||||
"meanings": [
|
||||
"as well as"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "adhunā",
|
||||
"meanings": [
|
||||
"now"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "īśa",
|
||||
"meanings": [
|
||||
"O Supreme Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhāram",
|
||||
"meanings": [
|
||||
"burden"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhuvaḥ",
|
||||
"meanings": [
|
||||
"of the earth"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "hara",
|
||||
"meanings": [
|
||||
"please diminish"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadu-uttama",
|
||||
"meanings": [
|
||||
"O Lord Kṛṣṇa, best of the Yadus"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "vandanam te",
|
||||
"meanings": [
|
||||
"we offer our prayers unto You."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁhadeva, a boar, a swan, Lord Rāmacandra, Paraśurāma and, among the demigods, Vāmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Kṛṣṇa, best of the Yadus, we respectfully offer our obeisances unto You.</b>",
|
||||
"purport": [
|
||||
"In every incarnation, the Supreme Personality of Godhead has a particular mission to execute, and this was true in His appearance as the son of Devakī in the family of the Yadus. Thus all the demigods offered their prayers to the Lord, bowing down before Him, and requested the Lord to do the needful. We cannot order the Supreme Personality of Godhead to do anything for us. We can simply offer Him our obeisances, as advised in <i>Bhagavad-gītā</i> (<i>man-manā bhava mad-bhakto mad-yājī māṁ namaskuru</i>), and pray to Him for annihilation of dangers."
|
||||
]
|
||||
}
|
||||
@@ -0,0 +1,129 @@
|
||||
{
|
||||
"book_title": "Śrīmad-Bhāgavatam",
|
||||
"canto": 10,
|
||||
"chapter": 2,
|
||||
"verse": 41,
|
||||
"reference": "SB 10.2.41",
|
||||
"devanagari": "दिष्ट्याम्ब ते कुक्षिगतः परः पुमान् अंशेन साक्षाद्भगवान्भवाय नः\nमाभूद्भयं भोजपतेर्मुमूर्षोर्गोप्ता यदूनां भविता तवात्मजः",
|
||||
"transliteration": "diṣṭyāmba te kukṣi-gataḥ paraḥ pumān\naṁśena sākṣād bhagavān bhavāya naḥ\nmābhūd bhayaṁ bhoja-pater mumūrṣor\ngoptā yadūnāṁ bhavitā tavātmajaḥ",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "diṣṭyā",
|
||||
"meanings": [
|
||||
"by fortune"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "amba",
|
||||
"meanings": [
|
||||
"O mother"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "te",
|
||||
"meanings": [
|
||||
"your"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "kukṣi-gataḥ",
|
||||
"meanings": [
|
||||
"in the womb"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "paraḥ",
|
||||
"meanings": [
|
||||
"the Supreme"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pumān",
|
||||
"meanings": [
|
||||
"Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "aṁśena",
|
||||
"meanings": [
|
||||
"with all His energies, His parts and parcels"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "sākṣāt",
|
||||
"meanings": [
|
||||
"directly"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhagavān",
|
||||
"meanings": [
|
||||
"the Supreme Personality of Godhead"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavāya",
|
||||
"meanings": [
|
||||
"for the auspiciousness"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "naḥ",
|
||||
"meanings": [
|
||||
"of all of us"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mā abhūt",
|
||||
"meanings": [
|
||||
"never be"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhayam",
|
||||
"meanings": [
|
||||
"fearful"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhoja-pateḥ",
|
||||
"meanings": [
|
||||
"from Kaṁsa, King of the Bhoja dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "mumūrṣoḥ",
|
||||
"meanings": [
|
||||
"who has decided to be killed by the Lord"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "goptā",
|
||||
"meanings": [
|
||||
"the protector"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "yadūnām",
|
||||
"meanings": [
|
||||
"of the Yadu dynasty"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "bhavitā",
|
||||
"meanings": [
|
||||
"will become"
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "tava ātmajaḥ",
|
||||
"meanings": [
|
||||
"your son."
|
||||
]
|
||||
}
|
||||
],
|
||||
"translation": "<b>O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.</b>",
|
||||
"purport": [
|
||||
"The words <i>paraḥ pumān aṁśena</i> signify that Kṛṣṇa is the original Supreme Personality of Godhead. This is the verdict of the <i>śāstra</i> (<i>kṛṣṇas tu bhagavān svayam</i>). Thus the demigods assured Devakī, \"Your son is the Supreme Personality of Godhead, and He is appearing with Baladeva, His plenary portion. He will give you all protection and kill Kaṁsa, who has decided to continue his enmity toward the Lord and thus be killed by Him.\""
|
||||
]
|
||||
}
|
||||
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Reference in New Issue
Block a user