fix: bg verses now show range of verses
This commit is contained in:
gosangam
@@ -10,8 +10,10 @@ type Synonym = {
|
||||
};
|
||||
|
||||
type Verse = {
|
||||
book_title: string;
|
||||
chapter: number;
|
||||
verse: number;
|
||||
verse_end?: number;
|
||||
reference: string;
|
||||
devanagari: string;
|
||||
transliteration: string;
|
||||
@@ -25,7 +27,7 @@ function getChapterVerses(chapter: string): Verse[] {
|
||||
process.cwd(),
|
||||
"app/lib/books/bg/chapters",
|
||||
chapter.padStart(2, "0"),
|
||||
"verses"
|
||||
"verses",
|
||||
);
|
||||
if (!fs.existsSync(dir)) return [];
|
||||
|
||||
@@ -41,13 +43,10 @@ function getChapterVerses(chapter: string): Verse[] {
|
||||
}
|
||||
|
||||
function getChapterTitle(chapter: string): string | null {
|
||||
const introPath = path.join(
|
||||
process.cwd(),
|
||||
"app/lib/books/bg/intro.json"
|
||||
);
|
||||
const introPath = path.join(process.cwd(), "app/lib/books/bg/intro.json");
|
||||
const intro = JSON.parse(fs.readFileSync(introPath, "utf-8"));
|
||||
const ch = intro.chapters.find(
|
||||
(c: { number: number }) => c.number === parseInt(chapter)
|
||||
(c: { number: number }) => c.number === parseInt(chapter),
|
||||
);
|
||||
return ch?.title || null;
|
||||
}
|
||||
@@ -66,6 +65,7 @@ export default async function ChapterPage({
|
||||
|
||||
const verseList = verses.map((v) => ({
|
||||
verse: v.verse,
|
||||
verse_end: v.verse_end,
|
||||
reference: v.reference,
|
||||
}));
|
||||
|
||||
@@ -158,10 +158,7 @@ export default async function ChapterPage({
|
||||
</h3>
|
||||
<div className="text-sm text-zinc-700 dark:text-zinc-300 leading-relaxed space-y-3">
|
||||
{verse.purport.map((p, i) => (
|
||||
<p
|
||||
key={i}
|
||||
dangerouslySetInnerHTML={{ __html: p }}
|
||||
/>
|
||||
<p key={i} dangerouslySetInnerHTML={{ __html: p }} />
|
||||
))}
|
||||
</div>
|
||||
</div>
|
||||
|
||||
@@ -4,6 +4,7 @@ import { useEffect, useState } from "react";
|
||||
|
||||
type VerseEntry = {
|
||||
verse: number;
|
||||
verse_end?: number;
|
||||
reference: string;
|
||||
};
|
||||
|
||||
@@ -27,7 +28,7 @@ export function VerseIndex({
|
||||
}
|
||||
}
|
||||
},
|
||||
{ rootMargin: "-20% 0px -60% 0px" }
|
||||
{ rootMargin: "-20% 0px -60% 0px" },
|
||||
);
|
||||
|
||||
const articles = document.querySelectorAll("article[id^='verse-']");
|
||||
@@ -52,7 +53,7 @@ export function VerseIndex({
|
||||
: "text-zinc-600 dark:text-zinc-400 hover:bg-amber-100 dark:hover:bg-zinc-800 hover:text-zinc-900 dark:hover:text-zinc-200"
|
||||
}`}
|
||||
>
|
||||
{v.verse}
|
||||
{v.verse_end ? `${v.verse}–${v.verse_end}` : v.verse}
|
||||
</a>
|
||||
))}
|
||||
</nav>
|
||||
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 16,
|
||||
"reference": "Bg 1.16, Bg 1.17, Bg 1.18, Bg 1.16-18",
|
||||
"reference": "Bg 1.16-18",
|
||||
"devanagari": "अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः\nनकुलः सहदेवश्च सुघोषमणिपुष्पकौ\nकाश्यश्च परमेष्वासः शिखण्डी च महारथः\nधृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः\nद्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते\nसौभद्रश्च महाबाहुः शंखान्दध्मुः पृथक्पृथक्",
|
||||
"transliteration": "anantavijayaṁ rājā\nkuntī-putro yudhiṣṭhiraḥ\nnakulaḥ sahadevaś ca\nsughoṣa-maṇipuṣpakau\nkāśyaś ca parameṣvāsaḥ\nśikhaṇḍī ca mahā-rathaḥ\ndhṛṣṭadyumno virāṭaś ca\nsātyakiś cāparājitaḥ\ndrupado draupadeyāś ca\nsarvaśaḥ pṛthivī-pate\nsaubhadraś ca mahā-bāhuḥ\nśaṅkhān dadhmuḥ pṛthak pṛthak",
|
||||
"synonyms": [
|
||||
@@ -196,5 +196,6 @@
|
||||
"translation": "<b>King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.</b>",
|
||||
"purport": [
|
||||
"Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons."
|
||||
]
|
||||
],
|
||||
"verse_end": 18
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 21,
|
||||
"reference": "Bg 1.21, Bg 1.22, Bg 1.21-22",
|
||||
"reference": "Bg 1.21-22",
|
||||
"devanagari": "अर्जुन उवाच\nसेनयोर् उभयोर्मध्ये रथं स्थापय मे ऽच्युत\nयावद् एतान्निरीक्षे ऽहं योद्धुकामान् अवस्थितान्\nकैर्मया सह योद्धव्यम् अस्मिन्रणसमुद्यमे",
|
||||
"transliteration": "arjuna uvāca\nsenayor ubhayor madhye\nrathaṁ sthāpaya me 'cyuta\nyāvad etān nirīkṣe 'haṁ\nyoddhu-kāmān avasthitān\nkair mayā saha yoddhavyam\nasmin raṇa-samudyame",
|
||||
"synonyms": [
|
||||
@@ -143,5 +143,6 @@
|
||||
"purport": [
|
||||
"Although Lord Kṛṣṇa is the Supreme Personality of Godhead, out of His causeless mercy He was engaged in the service of His friend. He never fails in His affection for His devotees, and thus He is addressed herein as infallible. As charioteer, He had to carry out the orders of Arjuna, and since He did not hesitate to do so, He is addressed as infallible. Although He had accepted the position of a charioteer for His devotee, His supreme position was not challenged. In all circumstances, He is the Supreme Personality of Godhead, Hṛṣīkeśa, the Lord of the total senses. The relationship between the Lord and His servitor is very sweet and transcendental. The servitor is always ready to render a service to the Lord, and, similarly, the Lord is always seeking an opportunity to render some service to the devotee. He takes greater pleasure in His pure devotee's assuming the advantageous postion of ordering Him than He does in being the giver of orders. As master, everyone is under His orders, and no one is above Him to order Him. But when he finds that a pure devotee is ordering Him, He obtains transcendental pleasure, although He is the infallible master of all circumstances.",
|
||||
"As a pure devotee of the Lord, Arjuna had no desire to fight with his cousins and brothers, but he was forced to come onto the battlefield by the obstinacy of Duryodhana, who was never agreeable to any peaceful negotiation. Therefore, he was very anxious to see who the leading persons present on the battlefield were. Although there was no question of a peacemaking endeavor on the battlefield, he wanted to see them again, and to see how much they were bent upon demanding an unwanted war."
|
||||
]
|
||||
],
|
||||
"verse_end": 22
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 32,
|
||||
"reference": "Bg 1.32, Bg 1.33, Bg 1.34, Bg 1.35, Bg 1.32-35",
|
||||
"reference": "Bg 1.32-35",
|
||||
"devanagari": "किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा\nयेषाम् अर्थे कांक्षितं नो राज्यं भोगाः सुखानि च\nत इमे ऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च\nआचार्याः पितरः पुत्रास्तथैव च पितामहाः\nमातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा\nएतान्न हन्तुम् इच्छामि घ्नतो ऽपि मधुसूदन\nअपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते\nनिहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन",
|
||||
"transliteration": "kiṁ no rājyena govinda\nkiṁ bhogair jīvitena vā\nyeṣām arthe kāṅkṣitaṁ no\nrājyaṁ bhogāḥ sukhāni ca\nta ime 'vasthitā yuddhe\nprāṇāṁs tyaktvā dhanāni ca\nācāryāḥ pitaraḥ putrās\ntathaiva ca pitāmahāḥ\nmātulāḥ śvaśurāḥ pautrāḥ\nśyālāḥ sambandhinas tathā\netān na hantum icchāmi\nghnato 'pi madhusūdana\napi trailokya-rājyasya\nhetoḥ kiṁ nu mahī-kṛte\nnihatya dhārtarāṣṭrān naḥ\nkā prītiḥ syāj janārdana",
|
||||
"synonyms": [
|
||||
@@ -358,5 +358,6 @@
|
||||
"translation": "<b>O Govinda, of what avail to us are kingdoms, happiness or even life itself when all those for whom we may desire them are now arrayed in this battlefield? O Madhusūdana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives are ready to give up their lives and properties and are standing before me, then why should I wish to kill them, though I may survive? O maintainer of all creatures, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth.</b>",
|
||||
"purport": [
|
||||
"Arjuna has addressed Lord Kṛṣṇa as Govinda because Kṛṣṇa is the object of all pleasures for cows and the senses. By using this significant word, Arjuna indicates what will satisfy his senses. Although Govinda is not meant for satisfying our senses, if we try to satisfy the senses of Govinda then automatically our own senses are satisfied. Materially, everyone wants to satisfy his senses, and he wants God to be the order supplier for such satisfaction. The Lord will satisfy the senses of the living entities as much as they deserve, but not to the extent that they may covet. But when one takes the opposite way—namely, when one tries to satisfy the senses of Govinda without desiring to satisfy one's own senses—then by the grace of Govinda all desires of the living entity are satisfied. Arjuna's deep affection for community and family members is exhibited here partly due to his natural compassion for them. He is therefore not prepared to fight. Everyone wants to show his opulence to friends and relatives, but Arjuna fears that all his relatives and friends will be killed in the battlefield, and he will be unable to share his opulence after victory. This is a typical calculation of material life. The transcendental life is, however, different. Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing. Arjuna did not want to kill his relatives, and if there were any need to kill them, he desired that Kṛṣṇa kill them personally. At this point he did not know that Kṛṣṇa had already killed them before their coming into the battlefield and that he was only to become an instrument for Kṛṣṇa. This fact is disclosed in following chapters. As a natural devotee of the Lord, Arjuna did not like to retaliate against his miscreant cousins and brothers, but it was the Lord's plan that they should all be killed. The devotee of the Lord does not retaliate against the wrongdoer, but the Lord does not tolerate any mischief done to the devotee by the miscreants. The Lord can excuse a person on His own account, but He excuses no one who has done harm to His devotees. Therefore the Lord was determined to kill the miscreants, although Arjuna wanted to excuse them."
|
||||
]
|
||||
],
|
||||
"verse_end": 35
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 1,
|
||||
"verse": 37,
|
||||
"reference": "Bg 1.37, Bg 1.38, Bg 1.37-38",
|
||||
"reference": "Bg 1.37-38",
|
||||
"devanagari": "यद्य् अप्य् एते न पश्यन्ति लोभोपहतचेतसः\nकुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्\nकथं न ज्ञेयम् अस्माभिः पापाद् अस्मान्निवर्तितुम्\nकुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन",
|
||||
"transliteration": "yady apy ete na paśyanti\nlobhopahata-cetasaḥ\nkula-kṣaya-kṛtaṁ doṣaṁ\nmitra-drohe ca pātakam\nkathaṁ na jñeyam asmābhiḥ\npāpād asmān nivartitum\nkula-kṣaya-kṛtaṁ doṣaṁ\nprapaśyadbhir janārdana",
|
||||
"synonyms": [
|
||||
@@ -166,5 +166,6 @@
|
||||
"translation": "<b>O Janārdana, although these men, overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, with knowledge of the sin, engage in these acts?</b>",
|
||||
"purport": [
|
||||
"A <i>kṣatriya </i>is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such obligation, Arjuna could not refuse to fight because he was challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight."
|
||||
]
|
||||
],
|
||||
"verse_end": 38
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 2,
|
||||
"verse": 42,
|
||||
"reference": "Bg 2.42, Bg 2.43, Bg 2.42-43",
|
||||
"reference": "Bg 2.42-43",
|
||||
"devanagari": "याम् इमां पुष्पितां वाचं प्रवदन्त्य् अविपश्चितः\nवेदवादरताः पार्थ नान्यद् अस्तीति वादिनः\nकामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्\nक्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति",
|
||||
"transliteration": "yām imāṁ puṣpitāṁ vācaṁ\npravadanty avipaścitaḥ\nveda-vāda-ratāḥ pārtha\nnānyad astīti vādinaḥ\nkāmātmānaḥ svarga-parā\njanma-karma-phala-pradām\nkriyā-viśeṣa-bahulāṁ\nbhogaiśvarya-gatiṁ prati",
|
||||
"synonyms": [
|
||||
@@ -137,5 +137,6 @@
|
||||
"purport": [
|
||||
"People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the <i>karma-kāṇḍa </i>portions of the <i>Vedas. </i>They do not want anything more than sense gratificatory proposals for enjoying life in heaven, where wine and women are available and material opulence is very common. In the <i>Vedas </i>many sacrifices are recommended for elevation to the heavenly planets, especially the <i>jyotiṣṭoma </i>sacrifices. In fact, it is stated that anyone desiring elevation to heavenly planets must perform these sacrifices, and men with a poor fund of knowledge think that this is the whole purpose of Vedic wisdom. It is very difficult for such inexperienced persons to be situated in the determined action of Kṛṣṇa consciousness. As fools are attached to the flowers of poisonous trees without knowing the results of such attractions, similarly unenlightened men are attracted by such heavenly opulence and the sense enjoyment thereof.",
|
||||
"In the <i>karma-kāṇḍa </i>section of the <i>Vedas </i>it is said that those who perform the four monthly penances become eligible to drink the <i>somarasa </i>beverages to become immortal and happy forever. Even on this earth some are very eager to have <i>somarasa </i>to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called <i>nandana-kānana </i>in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of <i>somarasa </i>wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world."
|
||||
]
|
||||
],
|
||||
"verse_end": 43
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 5,
|
||||
"verse": 8,
|
||||
"reference": "Bg 5.8, Bg 5.9, Bg 5.8-9",
|
||||
"reference": "Bg 5.8-9",
|
||||
"devanagari": "नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्\nपश्यञ्शृण्वन्स्पृशञ्जिघ्रन्न् अश्नन्गच्छन्स्वपन्श्वसन्\nप्रलपन्विसृजन्गृह्णन्न् उन्मिषन्निमिषन्न् अपि\nइन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्",
|
||||
"transliteration": "naiva kiñcit karomīti\nyukto manyeta tattva-vit\npaśyañ śṛṇvan spṛśañ jighrann\naśnan gacchan svapan śvasan\npralapan visṛjan gṛhṇann\nunmiṣan nimiṣann api\nindriyāṇīndriyārtheṣu\nvartanta iti dhārayan",
|
||||
"synonyms": [
|
||||
@@ -172,5 +172,6 @@
|
||||
"translation": "<b>A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.</b>",
|
||||
"purport": [
|
||||
"A person in Kṛṣṇa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kṛṣṇa. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Kṛṣṇa consciousness the senses are engaged in the satisfaction of Kṛṣṇa's senses. Therefore, the Kṛṣṇa conscious person is always free, even though he appears to be engaged in things of the senses. Activities such as seeing, hearing, speaking, evacuating, etc., are actions of the senses meant for work. A Kṛṣṇa consciousness person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord."
|
||||
]
|
||||
],
|
||||
"verse_end": 9
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 5,
|
||||
"verse": 27,
|
||||
"reference": "Bg 5.27, Bg 5.28, Bg 5.27-28",
|
||||
"reference": "Bg 5.27-28",
|
||||
"devanagari": "स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः\nप्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ\nयतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः\nविगतेच्छाभयक्रोधो यः सदा मुक्त एव सः",
|
||||
"transliteration": "sparśān kṛtvā bahir bāhyāṁś\ncakṣuś caivāntare bhruvoḥ\nprāṇāpānau samau kṛtvā\nnāsābhyantara-cāriṇau\nyatendriya-mano-buddhir\nmunir mokṣa-parāyaṇaḥ\nvigatecchā-bhaya-krodho\nyaḥ sadā mukta eva saḥ",
|
||||
"synonyms": [
|
||||
@@ -192,5 +192,6 @@
|
||||
"Being engaged in Kṛṣṇa consciousness, one can immediately understand one's spiritual identity, and then one can understand the Supreme Lord by means of devotional service. When he is well situated in devotional service, one comes to the transcendental position, qualified to feel the presence of the Lord in the sphere of one's activity. This particular position is called liberation in the Supreme.",
|
||||
"After explaining the above principles of liberation in the Supreme, the Lord gives instruction to Arjuna as to how one can come to that position by the practice of mysticism or <i>yoga, </i>known as <i>aṣṭāṅga-yoga, </i>which is divisible into an eightfold procedure called <i>yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, </i>and <i>samādhi. </i>In the Sixth Chapter the subject of <i>yoga</i> is explicitly detailed, and at the end of the Fifth it is only preliminarily explained. One has to drive out the sense objects such as sound, touch, form, taste and smell by the <i>pratyāhāra</i> (breathing) process in <i>yoga, </i>and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half closed lids. There is no benefit in closing the eyes altogether, because then there is every chance of falling asleep. Nor is there benefit in opening the eyes completely, because then there is the hazard of being attracted by sense objects. The breathing movement is restrained within the nostrils by neutralizing the up-and down-moving air within the body. By practice of such <i>yoga </i>one is able to gain control over the senses, refrain from outward sense objects, and thus prepare oneself for liberation in the Supreme.",
|
||||
"This <i>yoga </i>process helps one become free from all kinds of fear and anger and thus feel the presence of the Supersoul in the transcendental situation. In other words, Kṛṣṇa consciousness is the easiest process of executing <i>yoga</i> principles. This will be thoroughly explained in the next chapter. A Kṛṣṇa conscious person, however, being always engaged in devotional service, does not risk losing his senses to some other engagement. This is a better way of controlling the senses than by the <i>aṣṭāṅga-yoga</i>."
|
||||
]
|
||||
],
|
||||
"verse_end": 28
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 6,
|
||||
"verse": 11,
|
||||
"reference": "Bg 6.11, Bg 6.12, Bg 6.11-12",
|
||||
"reference": "Bg 6.11-12",
|
||||
"devanagari": "शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः\nनात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्\nतत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः\nउपविश्यासने युंज्याद्योगम् आत्मविशुद्धये",
|
||||
"transliteration": "śucau deśe pratiṣṭhāpya\nsthiram āsanam ātmanaḥ\nnāty-ucchritaṁ nātinīcaṁ\ncailājina-kuśottaram\ntatraikāgraṁ manaḥ kṛtvā\nyata-cittendriya-kriyaḥ\nupaviśyāsane yuñjyād\nyogam ātma-viśuddhaye",
|
||||
"synonyms": [
|
||||
@@ -167,5 +167,6 @@
|
||||
"purport": [
|
||||
"\"Sacred place\" refers to places of pilgrimage. In India the <i>yogīs, </i>the transcendentalists or the devotees all leave home and reside in sacred places such as Prayāg, Mathurā, Vṛndāvana, Hṛṣīkeśa, and Hardwar and in solitude practice <i>yoga </i>where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called <i>yoga </i>societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of <i>yoga. </i>One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the <i>Bṛhan-nāradīya Purāṇa </i>it is said that in the Kali-yuga (the present <i>yuga </i>or age) when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord.",
|
||||
"\"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.\""
|
||||
]
|
||||
],
|
||||
"verse_end": 12
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 6,
|
||||
"verse": 13,
|
||||
"reference": "Bg 6.13, Bg 6.14, Bg 6.13-14",
|
||||
"reference": "Bg 6.13-14",
|
||||
"devanagari": "समं कायशिरोग्रीवं धारयन्न् अचलं स्थिरः\nसम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्\nप्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः\nमनः संयम्य मच्चित्तो युक्त आसीत मत्परः",
|
||||
"transliteration": "samaṁ kāya-śiro-grīvaṁ\ndhārayann acalaṁ sthiraḥ\nsamprekṣya nāsikāgraṁ svaṁ\ndiśaś cānavalokayan\npraśāntātmā vigata-bhīr\nbrahmacāri-vrate sthitaḥ\nmanaḥ saṁyamya mac-citto\nyukta āsīta mat-paraḥ",
|
||||
"synonyms": [
|
||||
@@ -169,5 +169,6 @@
|
||||
"\"The vow of <i>brahmacarya </i>is<i> </i>meant to help one completely abstain from sex indulgence in work, words and mind—at all times, under all circumstances, and in all places.\" No one can perform correct <i>yoga </i>practice through sex indulgence. <i>Brahmacarya</i> is taught, therefore, from childhood when one has no knowledge of sex life. Children at the age of five are sent to the <i>guru-kula, </i>or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming <i>brahmacārīs. </i>Without such practice, no one can make advancement in any <i>yoga, </i>whether it be <i>dhyāna, jñāna </i>or <i>bhakti. </i>One who, however, follows the rules and regulations of married life, having sexual relationship only with his wife (and that also under regulation), is also called <i>brahmacārī. </i>Such a restrained householder <i>brahmacārī </i>may be accepted in the <i>bhakti </i>school, but the <i>jñāna </i>and <i>dhyāna </i>schools do not admit even householder <i>brahmacārīs. </i>They require complete abstinence without compromise. In the <i>bhakti </i>school, a householder <i>brahmacārī</i> is allowed controlled sex life because the cult of <i>bhakti-yoga </i>is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the <i>Bhagavad-gītā </i>[2.59] it is said:",
|
||||
"Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.",
|
||||
"<i>Vigatabhīḥ. </i>One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The <i>Bhāgavatam </i>says, <i>bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ: </i>Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of <i>yoga </i>practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all <i>yogīs. </i>The principles of the <i>yoga </i>system mentioned herein are different from those of the popular so-called <i>yoga </i>societies."
|
||||
]
|
||||
],
|
||||
"verse_end": 14
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 6,
|
||||
"verse": 20,
|
||||
"reference": "Bg 6.20, Bg 6.21, Bg 6.22, Bg 6.23, Bg 6.20-23",
|
||||
"reference": "Bg 6.20-23",
|
||||
"devanagari": "यत्रोपरमते चित्तं निरुद्धं योगसेवया\nयत्र चैवात्मनात्मानं पश्यन्न् आत्मनि तुष्यति\nसुखम् आत्यन्तिकं यत्तद्बुद्धिग्राह्यम् अतीन्द्रियम्\nवेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः\nयं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः\nयस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते\nतं विद्याद्दुःखसंयोग वियोगं योगसंज्ञितम्",
|
||||
"transliteration": "yatroparamate cittaṁ\nniruddhaṁ yoga-sevayā\nyatra caivātmanātmānaṁ\npaśyann ātmani tuṣyati\nsukham ātyantikaṁ yat tad\nbuddhi-grāhyam atīndriyam\nvetti yatra na caivāyaṁ\nsthitaś calati tattvataḥ\nyaṁ labdhvā cāparaṁ lābhaṁ\nmanyate nādhikaṁ tataḥ\nyasmin sthito na duḥkhena\nguruṇāpi vicālyate\ntaṁ vidyād duḥkha-saṁyoga-\nviyogaṁ yoga-saṁjñitam",
|
||||
"synonyms": [
|
||||
@@ -309,5 +309,6 @@
|
||||
"In the <i>yoga </i>system, as described in this chapter, there are two kinds of <i>samādhi, </i>called <i>samprajñāta-samādhi </i>and <i>asamprajñāta-samādhi. </i>When one becomes situated in the transcendental position by various philosophical researches, it is called <i>samprajñāta-samādhi. </i>In the <i>asamprajñāta-samādhi </i>there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the <i>yogī</i> is once situated in that transcendental position, he is never shaken from it. Unless the <i>yogī</i> is able to reach this position, he is unsuccessful. Today's so-called <i>yoga </i>practice, which involves various sense pleasures, is contradictory. A <i>yogī</i> indulging in sex and intoxication is a mockery. Even those <i>yogīs </i>who are attracted by the <i>siddhis </i>(perfections) in the process of <i>yoga </i>are not perfectly situated. If the <i>yogīs </i>are attracted by the by-products of <i>yoga, </i>then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or <i>siddhis </i>should know that the aim of <i>yoga</i> is lost in that way.",
|
||||
"The best practice of <i>yoga </i>in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing <i>haṭha-yoga, dhyāna-yoga, </i>and <i>jñāna-yoga, </i>but there is no such problem in executing <i>karma-yoga </i>or <i>bhakti-yoga.</i>",
|
||||
"As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure <i>bhakti-yoga </i>or in Kṛṣṇa consciousness does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness or <i>bhakti-yoga. </i>Accidents never deviate him from his duty. As stated in the <i>Bhagavad-gītā, āgamāpāyino 'nityās tāṁs titikṣasva bhārata. </i>He endures all such incidental occurences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in <i>yoga </i>practice."
|
||||
]
|
||||
],
|
||||
"verse_end": 23
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 10,
|
||||
"verse": 4,
|
||||
"reference": "Bg 10.4, Bg 10.5, Bg 10.4-5",
|
||||
"reference": "Bg 10.4-5",
|
||||
"devanagari": "बुद्धिर्ज्ञानम् असम्मोहः क्षमा सत्यं दमः शमः\nसुखं दुःखं भवो ऽभावो भयं चाभयम् एव च\nअहिंसा समता तुष्टिस्तपो दानं यशो ऽयशः\nभवन्ति भावा भूतानां मत्त एव पृथग्विधाः",
|
||||
"transliteration": "buddhir jñānam asammohaḥ\nkṣamā satyaṁ damaḥ śamaḥ\nsukhaṁ duḥkhaṁ bhavo 'bhāvo\nbhayaṁ cābhayam eva ca\nahiṁsā samatā tuṣṭis\ntapo dānaṁ yaśo 'yaśaḥ\nbhavanti bhāvā bhūtānāṁ\nmatta eva pṛthag-vidhāḥ",
|
||||
"synonyms": [
|
||||
@@ -189,5 +189,6 @@
|
||||
"<i>Yaśaḥ</i>, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Kṛṣṇa consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.",
|
||||
"All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Kṛṣṇa consciousness, Kṛṣṇa creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.",
|
||||
"Of whatever we find, good or bad, the origin is Kṛṣṇa. Nothing can manifest in this material world which is not in Kṛṣṇa. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Kṛṣṇa."
|
||||
]
|
||||
],
|
||||
"verse_end": 5
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 10,
|
||||
"verse": 12,
|
||||
"reference": "Bg 10.12, Bg 10.13, Bg 10.12-13",
|
||||
"reference": "Bg 10.12-13",
|
||||
"devanagari": "अर्जुन उवाच परं ब्रह्म परं धाम\nपवित्रं परमं भवान् आदिदेवम् अजं विभुम्\nआहुस्त्वाम् ऋषयः सर्वे देवर्षिर्नारदस्तथा\nअसितो देवलो व्यासः स्वयं चैव ब्रवीषि मे",
|
||||
"transliteration": "arjuna uvāca\nparaṁ brahma paraṁ dhāma\npavitraṁ paramaṁ bhavān\nādi-devam ajaṁ vibhum\nāhus tvām ṛṣayaḥ sarve\ndevarṣir nāradas tathā\nasito devalo vyāsaḥ\nsvayaṁ caiva bravīṣi me",
|
||||
"synonyms": [
|
||||
@@ -188,5 +188,6 @@
|
||||
"In the <i>Vedas </i>the Supreme Lord is accepted as the purest of the pure. One who understands that Kṛṣṇa is the purest of the pure can become purified from all sinful activities. One cannot be disinfected from sinful activities unless he surrenders unto the Supreme Lord. Arjuna's acceptance of Kṛṣṇa as the supreme pure complies with the injunctions of Vedic literature. This is also confirmed by great personalities, of whom Nārada is the chief.",
|
||||
"Kṛṣṇa is the Supreme Personality of Godhead, and one should always meditate upon Him and enjoy one's transcendental relationship with Him. He is the supreme existence. He is free from bodily needs, birth and death. Not only does Arjuna confirm this, but all the Vedic literatures. the <i>Purāṇas </i>and histories. In all Vedic literatures Kṛṣṇa is thus described, and the Supreme Lord Himself also says in the Fourth Chapter, \"Although I am unborn, I appear on this earth to establish religious principles.\" He is the supreme origin; He has no cause, for He is the cause of all causes, and everything is emanating from Him. This perfect knowledge can be had by the grace of the Supreme Lord.",
|
||||
"Here Arjuna expresses himself through the grace of Kṛṣṇa. If we want to understand <i>Bhagavad-gītā, </i>we should accept the statements in these two verses. This is called the <i>paramparā </i>system, acceptance of the disciplic succession. Unless one is in the disciplic succession, he cannot understand <i>Bhagavad-gītā. </i>It is not possible by so-called academic education. Unfortunately those proud of their academic education, despite so much evidence in Vedic literatures, stick to their obstinate conviction that Kṛṣṇa is an ordinary person."
|
||||
]
|
||||
],
|
||||
"verse_end": 13
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 11,
|
||||
"verse": 10,
|
||||
"reference": "Bg 11.10, Bg 11.11, Bg 11.10-11",
|
||||
"reference": "Bg 11.10-11",
|
||||
"devanagari": "अनेकवक्त्रनयनम् अनेकाद्भुतदर्शनम्\nअनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्\nदिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्\nसर्वाश्चर्यमयं देवम् अनन्तं विश्वतोमुखम्",
|
||||
"transliteration": "aneka-vaktra-nayanam\nanekādbhuta-darśanam\naneka-divyābharaṇaṁ\ndivyānekodyatāyudham\ndivya-mālyāmbara-dharaṁ\ndivya-gandhānulepanam\nsarvāścaryamayaṁ devam\nanantaṁ viśvato-mukham",
|
||||
"synonyms": [
|
||||
@@ -148,5 +148,6 @@
|
||||
"translation": "<b>Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.</b>",
|
||||
"purport": [
|
||||
"These two verses indicate that there is no limit to the hands, mouths, legs, etc., of the Lord. These manifestations are distributed throughout the universe and are unlimited. By the grace of the Lord, Arjuna could see them while sitting in one place. That is due to the inconceivable potency of Kṛṣṇa."
|
||||
]
|
||||
],
|
||||
"verse_end": 11
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 11,
|
||||
"verse": 26,
|
||||
"reference": "Bg 11.26, Bg 11.27, Bg 11.26-27",
|
||||
"reference": "Bg 11.26-27",
|
||||
"devanagari": "अमी च त्वां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसंघैः\nभीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैर् अपि योधमुख्यैः\nवक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि\nकेचिद्विलग्ना दशनान्तरेषु सन्दृश्यन्ते चूर्णितैर् उत्तमांगैः",
|
||||
"transliteration": "amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ\nsarve sahaivāvanipāla-saṅghaiḥ\nbhīṣmo droṇaḥ sūta-putras tathāsau\nsahāsmadīyair api yodha-mukhyaiḥ\nvaktrāṇi te tvaramāṇā viśanti\ndaṁṣṭrā-karālāni bhayānakāni\nkecid vilagnā daśanāntareṣu\nsandṛśyante cūrṇitair uttamāṅgaiḥ",
|
||||
"synonyms": [
|
||||
@@ -196,5 +196,6 @@
|
||||
"translation": "<b>All the sons of Dhṛtarāṣṭra along with their allied kings, and Bhīṣma, Droṇa and Karṇa, and all our soldiers are rushing into Your mouths, their heads smashed by Your fearful teeth. I see that some are being crushed between Your teeth as well.</b>",
|
||||
"purport": [
|
||||
"In a previous verse the Lord promised to show Arjuna things he would by very interested in seeing. Now Arjuna sees that the leaders of the opposite party (Bhīṣma, Droṇa, Karṇa and all the sons of Dhṛtarāṣṭra) and their soldiers and Arjuna's own soldiers are all being annihilated. This is an indication that Arjuna will emerge victorious in battle, despite heavy losses on both sides. It is also mentioned here that Bhīṣma, who is supposed to be unconquerable, will also be smashed. So also Karṇa. Not only will the great warriors of the other party like Bhīṣma be smashed, but some of the great warriors of Arjuna's side also."
|
||||
]
|
||||
],
|
||||
"verse_end": 27
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 11,
|
||||
"verse": 41,
|
||||
"reference": "Bg 11.41, Bg 11.42, Bg 11.41-42",
|
||||
"reference": "Bg 11.41-42",
|
||||
"devanagari": "सखेति मत्वा प्रसभं यद् उक्तं हे कृष्ण हे यादव हे सखेति\nअजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वापि\nयच्चावहासार्थम् असत्कृतो ऽसि विहारशय्यासनभोजनेषु\nएको ऽथवाप्य् अच्युत तत्समक्षं तत्क्षामये त्वाम् अहम् अप्रमेयम्",
|
||||
"transliteration": "sakheti matvā prasabhaṁ yad uktaṁ\nhe kṛṣṇa he yādava he sakheti\najānatā mahimānaṁ tavedaṁ\nmayā pramādāt praṇayena vāpi\nyac cāvahāsārtham asatkṛto 'si\nvihāra-śayyāsana-bhojaneṣu\neko 'thavāpy acyuta tat-samakṣaṁ\ntat kṣāmaye tvām aham aprameyam",
|
||||
"synonyms": [
|
||||
@@ -220,5 +220,6 @@
|
||||
"translation": "<b>I have in the past addressed You as \"O Kṛṣṇa,\" \"O Yādava,\" \"O my friend,\" without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.</b>",
|
||||
"purport": [
|
||||
"Although Kṛṣṇa is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Kṛṣṇa and is therefore asking pardon and requesting Him to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Kṛṣṇa could assume such a universal form, although He explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Him by addressing Him as \"O my friend, O Kṛṣṇa, O Yādava,\" etc., without acknowledging His opulence. But Kṛṣṇa is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Kṛṣṇa is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he could not forget his friendly relationship with Kṛṣṇa."
|
||||
]
|
||||
],
|
||||
"verse_end": 42
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 12,
|
||||
"verse": 3,
|
||||
"reference": "Bg 12.3, Bg 12.4, Bg 12.3-4",
|
||||
"reference": "Bg 12.3-4",
|
||||
"devanagari": "ये त्व् अक्षरम् अनिर्देश्यम् अव्यक्तं पर्युपासते\nसर्वत्रगम् अचिन्त्यं च कूटस्थम् अचलं ध्रुवम्\nसन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः\nते प्राप्नुवन्ति माम् एव सर्वभूतहिते रताः",
|
||||
"transliteration": "ye tv akṣaram anirdeśyam\navyaktaṁ paryupāsate\nsarvatra-gam acintyaṁ ca\nkūṭa-stham acalaṁ dhruvam\nsanniyamyendriya-grāmaṁ\nsarvatra sama-buddhayaḥ\nte prāpnuvanti mām eva\nsarva-bhūta-hite ratāḥ",
|
||||
"synonyms": [
|
||||
@@ -143,5 +143,6 @@
|
||||
"purport": [
|
||||
"Those who do not directly worship the Supreme Godhead, Kṛṣṇa, but who attempt to achieve the same goal by an indirect process, also ultimately achieve the supreme goal, Śrī Kṛṣṇa, as is stated, \"After many births the man of wisdom seeks refuge in Me, knowing Vāsudeva is all.\" When a person comes to full knowledge after many births, he surrenders unto Lord Kṛṣṇa. If one approaches the Godhead by the method mentioned in this verse, he has to control the senses, render service to everyone and engage in the welfare of all beings. It is inferred that one has to approach Lord Kṛṣṇa, otherwise there is no perfect realization. Often there is much penance involved before one fully surrenders unto Him.",
|
||||
"In order to perceive the Supersoul within the individual soul, one has to cease the sensual activities of seeing, hearing, tasting, working, etc. Then one comes to understand that the Supreme Soul is present everywhere. Realizing this, one envies no living entity—he sees no difference between man and animal because he sees soul only, not the outer covering. But for the common man, this method of impersonal realization is very difficult."
|
||||
]
|
||||
],
|
||||
"verse_end": 4
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 12,
|
||||
"verse": 6,
|
||||
"reference": "Bg 12.6, Bg 12.7, Bg 12.6-7",
|
||||
"reference": "Bg 12.6-7",
|
||||
"devanagari": "ये तु सर्वाणि कर्माणि मयि सन्न्यस्य मत्पराः\nअनन्येनैव योगेन मां ध्यायन्त उपासते\nतेषाम् अहं समुद्धर्ता मृत्युसंसारसागरात्\nभवामि न चिरात्पार्थ मय्य् आवेशितचेतसाम्",
|
||||
"transliteration": "ye tu sarvāṇi karmāṇi\nmayi sannyasya mat-parāḥ\nananyenaiva yogena\nmāṁ dhyāyanta upāsate\nteṣām ahaṁ samuddhartā\nmṛtyu-saṁsāra-sāgarāt\nbhavāmi na cirāt pārtha\nmayy āveśita-cetasām",
|
||||
"synonyms": [
|
||||
@@ -168,5 +168,6 @@
|
||||
"Simply by chanting the holy name of Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-a devotee of the Lord can approach the supreme destination easily and happily, but this destination cannot be approached by any other process of religion.",
|
||||
"The conclusion of <i>Bhagavad-gītā </i>is<i> </i>stated in the Eighteenth Chapter:",
|
||||
"One should give up all other processes of self-realization and simply execute devotional service in Kṛṣṇa consciousness. That will enable one to reach the highest perfection of life. There is no need for one to consider the sinful actions of his past life because the Supreme Lord fully takes charge of him. Therefore one should not futilely try to deliver himself in spiritual realization. Let everyone take shelter of the supreme omnipotent Godhead Kṛṣṇa. That is the highest perfection of life."
|
||||
]
|
||||
],
|
||||
"verse_end": 7
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 12,
|
||||
"verse": 13,
|
||||
"reference": "Bg 12.13, Bg 12.14, Bg 12.13-14",
|
||||
"reference": "Bg 12.13-14",
|
||||
"devanagari": "अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च\nनिर्ममो निरहंकारः समदुःखसुखः क्षमी\nसन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः\nमय्य् अर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः",
|
||||
"transliteration": "adveṣṭā sarva-bhūtānāṁ\nmaitraḥ karuṇa eva ca\nnirmamo nirahaṅkāraḥ\nsama-duḥkha-sukhaḥ kṣamī\nsantuṣṭaḥ satataṁ yogī\nyatātmā dṛḍha-niścayaḥ\nmayy arpita-mano-buddhir\nyo mad-bhaktaḥ sa me priyaḥ",
|
||||
"synonyms": [
|
||||
@@ -154,5 +154,6 @@
|
||||
"translation": "<b>One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me—he is very dear to Me.</b>",
|
||||
"purport": [
|
||||
"Coming again to the point of pure devotional service, the Lord is describing the transcendental qualifications of a pure devotee in these two verses. A pure devotee is never disturbed in any circumstances. Nor is he envious of anyone. Nor does a devotee become his enemy's enemy; he thinks that one is acting as his enemy due to his own past misdeeds. Thus it is better to suffer than to protest. In the <i>Śrīmad-Bhāgavatam </i>it is stated: <i>tat te 'nukampāṁ su-samīkṣyamaṇo. </i>Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lord's mercy upon him. He thinks: \"Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little, by the mercy of the Supreme Personality of Godhead.\" Therefore he is always calm, quiet and patient, despite many distressful conditions. A devotee is also always kind to everyone, even to his enemy. <i>Nirmama </i>means that a devotee does not attach much importance to the peace and trouble pertaining to the body because he knows perfectly well that he is not the material body. He does not identify with the body; therefore he is freed from the conception of false ego and is equiposed both in happiness and distress. He is tolerant, and he is satisfied with whatever comes by the grace of the Supreme Lord. He does not endeavor much to achieve something with great difficulty; therefore he is always joyful. He is a completely perfect mystic because he is fixed in the instructions received from the spiritual master, and because his senses are controlled, he is determined. He is not swayed by false argument because no one can lead him from the fixed determination of devotional service. He is fully conscious that Kṛṣṇa is the eternal Lord, so no one can disturb him. All his qualifications enable him to depend entirely on the Supreme Lord. Such a standard of devotional service is undoubtably very rare, but a devotee becomes situated in that stage by following the regulative principles of devotional service. Furthermore, the Lord says that such a devotee is very dear to Him, for the Lord is always pleased with all his activities in full Kṛṣṇa consciousness."
|
||||
]
|
||||
],
|
||||
"verse_end": 14
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 12,
|
||||
"verse": 18,
|
||||
"reference": "Bg 12.18, Bg 12.19, Bg 12.18-19",
|
||||
"reference": "Bg 12.18-19",
|
||||
"devanagari": "समः शत्रौ च मित्रे च तथा मानापमानयोः\nशीतोष्णसुखदुःखेषु समः संगविवर्जितः\nतुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित्\nअनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः",
|
||||
"transliteration": "samaḥ śatrau ca mitre ca\ntathā mānāpamānayoḥ\nśītoṣṇa-sukha-duḥkheṣu\nsamaḥ saṅga-vivarjitaḥ\ntulya-nindā-stutir maunī\nsantuṣṭo yena kenacit\naniketaḥ sthira-matir\nbhaktimān me priyo naraḥ",
|
||||
"synonyms": [
|
||||
@@ -184,5 +184,6 @@
|
||||
"translation": "<b>One who is equal to friends and enemies, who is equiposed in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesn't care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me.</b>",
|
||||
"purport": [
|
||||
"A devotee is always free from all bad association. Sometimes one is praised and sometimes one is defamed; that is the nature of human society. But a devotee is always transcendental to artificial fame and infamy, distress or happiness. He is very patient. He does not speak of anything but the topics about Kṛṣṇa; therefore he is called silent. Silent does not mean that one should not speak; silent means that one should not speak nonsense. One should speak only of essentials, and the most essential speech for the devotee is to speak of the Supreme Lord. He is happy in all conditions; sometimes he may get very palatable foodstuffs, sometimes not, but he is satisfied. Nor does he care for any residential facility. He may sometimes live underneath a tree, and he may sometimes live in a very palatial building; he is attracted to neither. He is called fixed because he is fixed in his determination and knowledge. We may find some repetition in the descriptions of the qualifications of a devotee, but this is just to give an illustration of the fact that a devotee must acquire all these qualifications. Without good qualifications, one cannot be a pure devotee. One who is not a devotee has no good qualification. One who wants to be recognized as a devotee should develop the good qualifications. Of course he does not extraneously endeavor to acquire these qualifications, but engagement in Kṛṣṇa consciousness and devotional service automatically helps him develop them."
|
||||
]
|
||||
],
|
||||
"verse_end": 19
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 13,
|
||||
"verse": 1,
|
||||
"reference": "Bg 13.1, Bg 13.2, Bg 13.1-2",
|
||||
"reference": "Bg 13.1-2",
|
||||
"devanagari": "अर्जुन उवाच प्रकृतिं पुरुषं चैव\nक्षेत्रं क्षेत्रज्ञम् एव च एतद्वेदितुम् इच्छामि\nज्ञानं ज्ञेयं च केशव श्रीभगवान् उवाच\nइदं शरीरं कौन्तेय क्षेत्रम् इत्य् अभिधीयते\nएतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः",
|
||||
"transliteration": "arjuna uvāca\nprakṛtiṁ puruṣaṁ caiva\nkṣetraṁ kṣetrajñam eva ca\netad veditum icchāmi\njñānaṁ jñeyaṁ ca keśava\nśrī-bhagavān uvāca\nidaṁ śarīraṁ kaunteya\nkṣetram ity abhidhīyate\netad yo vetti taṁ prāhuḥ\nkṣetra-jña iti tad-vidaḥ",
|
||||
"synonyms": [
|
||||
@@ -197,5 +197,6 @@
|
||||
"purport": [
|
||||
"Arjuna was inquisitive about <i>prakṛti </i>or nature, <i>puruṣa, </i>the enjoyer, <i>kṣetra, </i>the field, <i>kṣetrajña, </i>its knower, and of knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called <i>kṣetra, </i>or the field of activity for the conditioned soul. Now, the person who does not identify himself with the body is called <i>kṣetrajña, </i>the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning—<i>dehe 'smin</i>—that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly <i>kṣetrajña. </i>Sometimes we understand that I am happy, I am mad, I am a woman, I am a dog, I am a cat: these are the knowers. The knower is different from the field. Although we use many articles—our clothes, etc.—we know that we are different from the things used. Similarly, we also understand by a little contemplation that we are different from the body.",
|
||||
"In the first six chapters of <i>Bhagavad-gītā, </i>the knower of the body, the living entity, and the position by which he can understand the Supreme Lord are described. In the middle six chapters of the <i>Gītā, </i>the Supreme Personality of Godhead and the relationship between the individual soul and the Supersoul in regard to devotional service are described. The superior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities—as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature, how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained."
|
||||
]
|
||||
],
|
||||
"verse_end": 2
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 13,
|
||||
"verse": 6,
|
||||
"reference": "Bg 13.6, Bg 13.7, Bg 13.6-7",
|
||||
"reference": "Bg 13.6-7",
|
||||
"devanagari": "महाभूतान्य् अहंकारो बुद्धिर् अव्यक्तम् एव च\nइन्द्रियाणि दशैकं च पंच चेन्द्रियगोचराः\nइच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः\nएतत्क्षेत्रं समासेन सविकारम् उदाहृतम्",
|
||||
"transliteration": "mahā-bhūtāny ahaṅkāro\nbuddhir avyaktam eva ca\nindriyāṇi daśaikaṁ ca\npañca cendriya-gocarāḥ\nicchā dveṣaḥ sukhaṁ duḥkhaṁ\nsaṅghātaś cetanā dhṛtiḥ\netat kṣetraṁ samāsena\nsa-vikāram udāhṛtam",
|
||||
"synonyms": [
|
||||
@@ -157,5 +157,6 @@
|
||||
"The five great elements are a gross representation of the subtle false ego. They are a representation in the material conception. Consciousness is represented by intelligence, of which the unmanifested stage is the three modes of material nature. The unmanifested three modes of material nature is called <i>pradhāna.</i>",
|
||||
"One who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In <i>Bhagavad-gītā, </i>a summary only is given.",
|
||||
"The body is the representation of all these factors, and there are changes of the body, which are six in number: the body is born, it grows, it stays, it produces by-products, then begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the <i>kṣetrajña, </i>the knower of the field, its proprietor, is different."
|
||||
]
|
||||
],
|
||||
"verse_end": 7
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 13,
|
||||
"verse": 8,
|
||||
"reference": "Bg 13.8, Bg 13.9, Bg 13.10, Bg 13.11, Bg 13.12, Bg 13.8-12",
|
||||
"reference": "Bg 13.8-12",
|
||||
"devanagari": "अमानित्वम् अदम्भित्वम् अहिंसा क्षान्तिर् आर्जवम्\nआचार्योपासनं शौचं स्थैर्यम् आत्मविनिग्रहः\nइन्द्रियार्थेषु वैराग्यम् अनहंकार एव च\nजन्ममृत्युजराव्याधि दुःखदोषानुदर्शनम्\nअसक्तिर् अनभिष्वंगः पुत्रदारगृहादिषु\nनित्यं च समचित्तत्वम् इष्टानिष्टोपपत्तिषु\nमयि चानन्ययोगेन भक्तिर् अव्यभिचारिणी\nविविक्तदेशसेवित्वम् अरतिर्जनसंसदि\nअध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्\nएतज्ज्ञानम् इति प्रोक्तम् अज्ञानं यद् अतो ऽन्यथा",
|
||||
"transliteration": "amānitvam adambhitvam\nahiṁsā kṣāntir ārjavam\nācāryopāsanaṁ śaucaṁ\nsthairyam ātma-vinigrahaḥ\nindriyārtheṣu vairāgyam\nanahaṅkāra eva ca\njanma-mṛtyu-jarā-vyādhi-\nduḥkha-doṣānudarśanam\nasaktir anabhiṣvaṅgaḥ\nputra-dāra-gṛhādiṣu\nnityaṁ ca sama-cittatvam\niṣṭāniṣṭopapattiṣu\nmayi cānanya-yogena\nbhaktir avyabhicāriṇī\nvivikta-deśa-sevitvam\naratir jana-saṁsadi\nadhyātma-jñāna-nityatvaṁ\ntattva-jñānārtha-darśanam\netaj jñānam iti proktam\najñānaṁ yad ato 'nyathā",
|
||||
"synonyms": [
|
||||
@@ -359,5 +359,6 @@
|
||||
"As far as self-realization is concerned, it is clearly stated here that <i>bhakti-yoga</i> is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the <i>bhakti</i> conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, <i>nityam</i>, as is clearly stated. So <i>bhakti</i> or devotional service is eternal. One should be established in that philosophical conviction, otherwise it is only a waste of time, ignorance.",
|
||||
"In the <i>Śrīmad-Bhāgavatam</i>, this is explained; <i>vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam.</i> \"Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases as Brahman, Paramātmā and Bhagavān.\" (<i>Bhāg. </i>1.2.11) <i>Bhagavān</i> is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is perfection of knowledge.",
|
||||
"Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or third floor, etc., but unless one reaches the top floor, which is the understanding of Kṛṣṇa, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility understanding is harmful. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, still he thinks, \"I am God\" because of ignorance. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth."
|
||||
]
|
||||
],
|
||||
"verse_end": 12
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 14,
|
||||
"verse": 22,
|
||||
"reference": "Bg 14.22, Bg 14.23, Bg 14.24, Bg 14.25, Bg 14.22-25",
|
||||
"reference": "Bg 14.22-25",
|
||||
"devanagari": "श्रीभगवान् उवाच\nप्रकाशं च प्रवृत्तिं च मोहम् एव च पाण्डव\nन द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि कांक्षति\nउदासीनवद् आसीनो गुणैर्यो न विचाल्यते\nगुणा वर्तन्त इत्य् एवं यो ऽवतिष्ठति नेंगते\nसमदुःखसुखः स्वस्थः समलोष्टाश्मकांचनः\nतुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः\nमानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः\nसर्वारम्भपरित्यागी गुणातीतः स उच्यते",
|
||||
"transliteration": "śrī-bhagavān uvāca\nprakāśaṁ ca pravṛttiṁ ca\nmoham eva ca pāṇḍava\nna dveṣṭi sampravṛttāni\nna nivṛttāni kāṅkṣati\nudāsīnavad āsīno\nguṇair yo na vicālyate\nguṇā vartanta ity evaṁ\nyo 'vatiṣṭhati neṅgate\nsama-duḥkha-sukhaḥ svasthaḥ\nsama-loṣṭāśma-kāñcanaḥ\ntulya-priyāpriyo dhīras\ntulya-nindātma-saṁstutiḥ\nmānāpamānayos tulyas\ntulyo mitrāri-pakṣayoḥ\nsarvārambha-parityāgī\nguṇātītaḥ sa ucyate",
|
||||
"synonyms": [
|
||||
@@ -317,5 +317,6 @@
|
||||
"purport": [
|
||||
"Arjuna submitted the three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated neither envies anyone nor hankers for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.",
|
||||
"The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attain anything. By such behavior one becomes actually transcendentally situated."
|
||||
]
|
||||
],
|
||||
"verse_end": 25
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 15,
|
||||
"verse": 3,
|
||||
"reference": "Bg 15.3, Bg 15.4, Bg 15.3-4",
|
||||
"reference": "Bg 15.3-4",
|
||||
"devanagari": "न रूपम् अस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा\nअश्वत्थम् एनं सुविरूढमूलम् असंगशस्त्रेण दृढेन छित्त्वा\nततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः\nतम् एव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी",
|
||||
"transliteration": "na rūpam asyeha tathopalabhyate\nnānto na cādir na ca sampratiṣṭhā\naśvattham enaṁ suvirūḍha-mūlam\nasaṅga-śastreṇa dṛḍhena chittvā\ntataḥ padaṁ tat parimārgitavyaṁ\nyasmin gatā na nivartanti bhūyaḥ\ntam eva cādyaṁ puruṣaṁ prapadye\nyataḥ pravṛttiḥ prasṛtā purāṇī",
|
||||
"synonyms": [
|
||||
@@ -252,5 +252,6 @@
|
||||
"It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. No one can see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. \"I am the son of my father, my father is the son of such and such a person, etc.\" By searching in this way, one comes to Brahmā, who is generated by the Garbhodakaśāyī Viṣṇu. Finally, in this way, when one reaches to the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in the knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.",
|
||||
"The word <i>asaṅga</i> is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence going no one returns to this false reflected tree is given here. The Supreme Personality of Godhead, Kṛṣṇa, is the original root from whom everything has emanated. To gain favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of this extension of this material world. This is already explained by the Lord Himself: <i>ahaṁ sarvasya prabhavaḥ. </i>\"I am the origin of everything.\"",
|
||||
"Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, he becomes detached automatically from this material extension."
|
||||
]
|
||||
],
|
||||
"verse_end": 4
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 16,
|
||||
"verse": 1,
|
||||
"reference": "Bg 16.1, Bg 16.2, Bg 16.3, Bg 16.1-3",
|
||||
"reference": "Bg 16.1-3",
|
||||
"devanagari": "श्रीभगवान् उवाच\nअभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः\nदानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्\nअहिंसा सत्यम् अक्रोधस्त्यागः शान्तिर् अपैशुनम्\nदया भूतेष्व् अलोलुप्त्वं मार्दवं ह्रीर् अचापलम्\nतेजः क्षमा धृतिः शौचम् अद्रोहो नातिमानिता\nभवन्ति सम्पदं दैवीम् अभिजातस्य भारत",
|
||||
"transliteration": "śrī-bhagavān uvāca\nabhayaṁ sattva-saṁśuddhir\njñāna-yoga-vyavasthitiḥ\ndānaṁ damaś ca yajñaś ca\nsvādhyāyas tapa ārjavam\nahiṁsā satyam akrodhas\ntyāgaḥ śāntir apaiśunam\ndayā bhūteṣv aloluptvaṁ\nmārdavaṁ hrīr acāpalam\ntejaḥ kṣamā dhṛtiḥ śaucam\nadroho nāti-mānitā\nbhavanti sampadaṁ daivīm\nabhijātasya bhārata",
|
||||
"synonyms": [
|
||||
@@ -239,5 +239,6 @@
|
||||
"<i>Akrodhaḥ </i>means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is the product of the modes of passion and lust, so one who is transcendentally situated should check himself from anger. <i>Apaiśunam </i>means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. <i>Hrīḥ </i>means that one should be very modest and must not perform some act which is abominable. <i>Acāpalam, </i>determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word <i>tejaḥ </i>used here is meant for the <i>kṣatriyas. </i>The <i>kṣatriyas </i>should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it.",
|
||||
"<i>Śaucam </i>means cleanliness, not only in mind and body but in one's dealings also. It is especially meant for the mercantile people, who should not deal in the black market. <i>Nātimānitā, </i>not expecting honor, applies to the <i>śūdras, </i>the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the <i>śūdras</i> to offer respect to the higher class for the upkeep of the social order.",
|
||||
"All these sixteen qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of the social order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization."
|
||||
]
|
||||
],
|
||||
"verse_end": 3
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 16,
|
||||
"verse": 11,
|
||||
"reference": "Bg 16.11, Bg 16.12, Bg 16.11-12",
|
||||
"reference": "Bg 16.11-12",
|
||||
"devanagari": "चिन्ताम् अपरिमेयां च प्रलयान्ताम् उपाश्रिताः\nकामोपभोगपरमा एतावद् इति निश्चिताः\nआशापाशशतैर्बद्धाः कामक्रोधपरायणाः\nईहन्ते कामभोगार्थम् अन्यायेनार्थसंचयान्",
|
||||
"transliteration": "cintām aparimeyāṁ ca\npralayāntām upāśritāḥ\nkāmopabhoga-paramā\netāvad iti niścitāḥ\nāśā-pāśa-śatair baddhāḥ\nkāma-krodha-parāyaṇāḥ\nīhante kāma-bhogārtham\nanyāyenārtha-sañcayān",
|
||||
"synonyms": [
|
||||
@@ -149,5 +149,6 @@
|
||||
"purport": [
|
||||
"The demoniac accept that the enjoyment of the senses is the ultimate goal of life, and this concept they maintain until death. They do not believe in life after death, and they do not believe that one takes on different types of bodies according to one's <i>karma, </i>or activities in this world. Their plans for life are never finished, and they go on preparing plan after plan, all of which are never finished. We have personal experience of a person of such demoniac mentality, who, even at the point of death, was requesting the physician to prolong his life for four years more because his plans were not yet complete. Such foolish people do not know that a physician cannot prolong life even for a moment. When the notice is there, there is no consideration of the man's desire. The laws of nature do not allow a second beyond what one is destined to enjoy.",
|
||||
"The demoniac person, who has no faith in God or the Supersoul within himself, performs all kinds of sinful activities simply for sense gratification. He does not know that there is a witness sitting within his heart. The Supersoul is observing the activities of the individual soul. As it is stated in the Vedic literature, the <i>Upaniṣads</i>, there are two birds sitting in one tree; the one is acting and enjoying or suffering the fruits of the branches, and the other is witnessing. But one who is demoniac has no knowledge of Vedic scripture, nor has he any faith; therefore he feels free to do anything for sense enjoyment, regardless of the consequences."
|
||||
]
|
||||
],
|
||||
"verse_end": 12
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 16,
|
||||
"verse": 13,
|
||||
"reference": "Bg 16.13, Bg 16.14, Bg 16.15, Bg 16.13-15",
|
||||
"reference": "Bg 16.13-15",
|
||||
"devanagari": "इदम् अद्य मया लब्धम् इमं प्राप्स्ये मनोरथम्\nइदम् अस्तीदम् अपि मे भविष्यति पुनर्धनम्\nअसौ मया हतः शत्रुर्हनिष्ये चापरान् अपि\nईश्वरो ऽहम् अहं भोगी सिद्धो ऽहं बलवान्सुखी\nआढ्यो ऽभिजनवान् अस्मि को ऽन्यो ऽस्ति सदृशो मया\nयक्ष्ये दास्यामि मोदिष्य इत्य् अज्ञानविमोहिताः",
|
||||
"transliteration": "idam adya mayā labdham\nimaṁ prāpsye manoratham\nidam astīdam api me\nbhaviṣyati punar dhanam\nasau mayā hataḥ śatrur\nhaniṣye cāparān api\nīśvaro 'ham ahaṁ bhogī\nsiddho 'haṁ balavān sukhī\nāḍhyo 'bhijanavān asmi\nko 'nyo 'sti sadṛśo mayā\nyakṣye dāsyāmi modiṣya\nity ajñāna-vimohitāḥ",
|
||||
"synonyms": [
|
||||
@@ -278,5 +278,6 @@
|
||||
}
|
||||
],
|
||||
"translation": "<b>The demoniac person thinks: \"So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him; and my other enemy will also be killed. I am the lord of everything, I am the enjoyer, I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.\" In this way, such persons are deluded by ignorance.</b>",
|
||||
"purport": []
|
||||
"purport": [],
|
||||
"verse_end": 15
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 17,
|
||||
"verse": 5,
|
||||
"reference": "Bg 17.5, Bg 17.6, Bg 17.5-6",
|
||||
"reference": "Bg 17.5-6",
|
||||
"devanagari": "अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः\nदम्भाहंकारसंयुक्ताः कामरागबलान्विताः\nकर्षयन्तः शरीरस्थं भूतग्रामम् अचेतसः\nमां चैवान्तः शरीरस्थं तान्विद्ध्य् आसुरनिश्चयान्",
|
||||
"transliteration": "aśāstra-vihitaṁ ghoraṁ\ntapyante ye tapo janāḥ\ndambhāhaṅkāra-saṁyuktāḥ\nkāma-rāga-balānvitāḥ\nkarṣayantaḥ śarīra-sthaṁ\nbhūta-grāmam acetasaḥ\nmāṁ caivāntaḥ śarīra-sthaṁ\ntān viddhy āsura-niścayān",
|
||||
"synonyms": [
|
||||
@@ -172,5 +172,6 @@
|
||||
"translation": "<b>Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride, egotism, lust and attachment, who are impelled by passion and who torture their bodily organs as well as the Supersoul dwelling within are to be known as demons.</b>",
|
||||
"purport": [
|
||||
"There are persons who manufacture modes of austerity and penances which are not mentioned in the scriptural injunctions. For instance, fasting for some ulterior purpose, such as to promote a purely political end, is not mentioned in the scriptural directions. The scriptures recommend fasting for spiritual advancement, not for some political end or social purpose. Persons who take to such austerities are, according to <i>Bhagavad-gītā, </i>certainly demoniac. Their acts are against the scriptural injunction and are not beneficial for the people in general. Actually, they act out of pride, false ego, lust and attachment for material enjoyment. By such activities, not only are the combination of material elements of which the body is constructed disturbed, but also the Supreme Personality of Godhead Himself living within the body. Such unauthorized fasting or austerities for some political end are certainly very disturbing to others. They are not mentioned in the Vedic literature. A demoniac person may think that he can force his enemy or other parties to comply with his desire by this method, but sometimes one dies by such fasting. These acts are not approved by the Supreme Personality of Godhead, and He says that those who engage in them are demons. Such demonstrations are insults to the Supreme Personality of Godhead because they are enacted in disobedience to the Vedic scriptural injunctions. The word <i>acetasaḥ</i> is significant in this connection—persons of normal mental condition must obey the scriptural injunctions. Those who are not in such a position neglect and disobey the scriptures and manufacture their own way of austerities and penances. One should always remember the ultimate end of the demoniac people, as described in the previous chapter. The Lord forces them to take birth in the womb of demoniac persons. Consequently they will live by demoniac principles life after life without knowing their relationship with the Supreme Personality of Godhead. If, however, such persons are fortunate enough to be guided by a spiritual master who can direct them to the path of Vedic wisdom, they can get out of this entanglement and ultimately achieve the supreme goal."
|
||||
]
|
||||
],
|
||||
"verse_end": 6
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 17,
|
||||
"verse": 8,
|
||||
"reference": "Bg 17.8, Bg 17.9, Bg 17.10, Bg 17.8-10",
|
||||
"reference": "Bg 17.8-10",
|
||||
"devanagari": "आयुःसत्त्वबलारोग्य सुखप्रीतिविवर्धनाः\nरस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः\nकट्वम्ललवणात्युष्ण तीक्ष्णरूक्षविदाहिनः\nआहारा राजसस्येष्टा दुःखशोकामयप्रदाः\nयातयामं गतरसं पूति पर्युषितं च यत्\nउच्छिष्टम् अपि चामेध्यं भोजनं तामसप्रियम्",
|
||||
"transliteration": "āyuḥ-sattva-balārogya-\nsukha-prīti-vivardhanāḥ\nrasyāḥ snigdhāḥ sthirā hṛdyā\nāhārāḥ sāttvika-priyāḥ\nkaṭv-amla-lavaṇāty-uṣṇa-\ntīkṣṇa-rūkṣa-vidāhinaḥ\nāhārā rājasasyeṣṭā\nduḥkha-śokāmaya-pradāḥ\nyāta-yāmaṁ gata-rasaṁ\npūti paryuṣitaṁ ca yat\nucchiṣṭam api cāmedhyaṁ\nbhojanaṁ tāmasa-priyam",
|
||||
"synonyms": [
|
||||
@@ -96,5 +96,6 @@
|
||||
"Thc purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through split peas, <i>dhall, </i>whole wheat, etc.",
|
||||
"Foods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by producing mucous in the stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except <i>prasādam</i>, food offered to the Lord) is considered to be in the mode of darkness. Because they are decomposing, such foods give a bad odor, which often attracts people in this mode but repulses those in the mode of goodness.",
|
||||
"Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither liked nor even touched by those in the mode of goodness. The best food is the remnant of what is offered to the Supreme Personality of Godhead. In <i>Bhagavad-gītā </i>the Supreme Lord says that He accepts preparations of vegetables, flour and milk when offered with devotion. <i>Patraṁ puṣpaṁ phalaṁ toyam. </i>Of course, devotion and love are the chief things which the Supreme Personality of Godhead accepts. But it is also mentioned that the <i>prasādam </i>should be prepared in a particular way. Any food prepared by the injunction of the scripture offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead."
|
||||
]
|
||||
],
|
||||
"verse_end": 10
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 17,
|
||||
"verse": 26,
|
||||
"reference": "Bg 17.26, Bg 17.27, Bg 17.26-27",
|
||||
"reference": "Bg 17.26-27",
|
||||
"devanagari": "सद्भावे साधुभावे च सद् इत्य् एतत्प्रयुज्यते\nप्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते\nयज्ञे तपसि दाने च स्थितिः सद् इति चोच्यते\nकर्म चैव तदर्थीयं सद् इत्य् एवाभिधीयते",
|
||||
"transliteration": "sad-bhāve sādhu-bhāve ca\nsad ity etat prayujyate\npraśaste karmaṇi tathā\nsac-chabdaḥ pārtha yujyate\nyajñe tapasi dāne ca\nsthitiḥ sad iti cocyate\nkarma caiva tad-arthīyaṁ\nsad ity evābhidhīyate",
|
||||
"synonyms": [
|
||||
@@ -196,5 +196,6 @@
|
||||
"translation": "<b>The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛthā.</b>",
|
||||
"purport": [
|
||||
"The words<i> praśaste karmaṇi, </i>or prescribed duties, indicate that there are many activities prescribed in the Vedic literature which are purificatory processes beginning from parental care up to the end of one's life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one should vibrate <i>om tat sat. </i>The words <i>sad-bhāve </i>and <i>sādhu-bhāve </i>indicate the transcendental situation. One who is acting in Kṛṣṇa consciousness is called <i>sattva, </i>and one who is fully conscious of activities in Kṛṣṇa consciousness is called <i>svarūpa. </i>In the <i>Śrīmad-Bhāgavatam </i>it is said that the transcendental subject matter becomes clear in the association of the devotees. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words <i>om tat sat. </i>Similarly, in all kinds of yogic performances, the supreme object, <i>om tat sat</i> is invoked. These words <i>om tat sat </i>are used to perfect all activities. This supreme <i>om tat sat </i>makes everything complete."
|
||||
]
|
||||
],
|
||||
"verse_end": 27
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 18,
|
||||
"verse": 13,
|
||||
"reference": "Bg 18.13, Bg 18.14, Bg 18.13-14",
|
||||
"reference": "Bg 18.13-14",
|
||||
"devanagari": "पंचैतानि महाबाहो कारणानि निबोध मे\nसांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्\nअधिष्ठानं तथा कर्ता करणं च पृथग्विधम्\nविविधाश्च पृथक्चेष्टा दैवं चैवात्र पंचमम्",
|
||||
"transliteration": "pañcaitāni mahā-bāho\nkāraṇāni nibodha me\nsāṅkhye kṛtānte proktāni\nsiddhaye sarva-karmaṇām\nadhiṣṭhānaṁ tathā kartā\nkaraṇaṁ ca pṛthag-vidham\nvividhāś ca pṛthak ceṣṭā\ndaivaṁ caivātra pañcamam",
|
||||
"synonyms": [
|
||||
@@ -162,5 +162,6 @@
|
||||
"A question may be raised that since any activity performed must have some reaction, how is it that the person in Kṛṣṇa consciousness does not suffer or enjoy the reactions of work? The Lord is citing <i>Vedānta </i>philosophy to show how this is possible. He says that there are five causes for all activities and for success in all activity, and one should know these five causes. <i>Sāṅkhya </i>means the stalk of knowledge, and <i>Vedānta </i>is the final stalk of knowledge accepted by all leading <i>ācāryas. </i>Even Śaṅkara accepts <i>Vedānta-sūtra </i>as such. Therefore such authority should be consulted.",
|
||||
"The ultimate will is invested in the Supersoul, as it is stated in the <i>Gītā, \"sarvasya cāhaṁ hṛdi.\" </i>He is engaging everyone in certain activities. Acts done under His direction from within yield no reaction, either in this life or in the life after death.",
|
||||
"The instruments of action are the senses, and by senses the soul acts in various ways, and for each and every action there is a different endeavor. But all one's activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the super cause. Under these circumstances, he who is acting in Kṛṣṇa consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Kṛṣṇa consciousness are not ultimately responsible for their actions. Everything is dependant on the supreme will, the Supersoul, the Supreme Personality of Godhead."
|
||||
]
|
||||
],
|
||||
"verse_end": 14
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 18,
|
||||
"verse": 36,
|
||||
"reference": "Bg 18.36, Bg 18.37, Bg 18.36-37",
|
||||
"reference": "Bg 18.36-37",
|
||||
"devanagari": "सुखं त्व् इदानीं त्रिविधं शृणु मे भरतर्षभ\nअभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति\nयत्तद् अग्रे विषम् इव परिणामे ऽमृतोपमम्\nतत्सुखं सात्त्विकं प्रोक्तम् आत्मबुद्धिप्रसादजम्",
|
||||
"transliteration": "sukhaṁ tv idānīṁ tri-vidhaṁ\nśṛṇu me bharatarṣabha\nabhyāsād ramate yatra\nduḥkhāntaṁ ca nigacchati\nyat tad agre viṣam iva\npariṇāme 'mṛtopamam\ntat sukhaṁ sāttvikaṁ proktam\nātma-buddhi-prasāda-jam",
|
||||
"synonyms": [
|
||||
@@ -179,5 +179,6 @@
|
||||
"purport": [
|
||||
"A conditioned soul tries to enjoy material happiness again and again. Thus he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul. In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Kṛṣṇa consciousness, he is sometimes relieved from such repetitive so-called happiness.",
|
||||
"In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the Self. All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life."
|
||||
]
|
||||
],
|
||||
"verse_end": 37
|
||||
}
|
||||
@@ -2,7 +2,7 @@
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": 18,
|
||||
"verse": 51,
|
||||
"reference": "Bg 18.51, Bg 18.52, Bg 18.53, Bg 18.51-53",
|
||||
"reference": "Bg 18.51-53",
|
||||
"devanagari": "बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च\nशब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च\nविविक्तसेवी लघ्वाशी यतवाक्कायमानसः\nध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः\nअहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्\nविमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते",
|
||||
"transliteration": "buddhyā viśuddhayā yukto\ndhṛtyātmānaṁ niyamya ca\nśabdādīn viṣayāṁs tyaktvā\nrāga-dveṣau vyudasya ca\nvivikta-sevī laghv-āśī\nyata-vāk-kāya-mānasaḥ\ndhyāna-yoga-paro nityaṁ\nvairāgyaṁ samupāśritaḥ\nahaṅkāraṁ balaṁ darpaṁ\nkāmaṁ krodhaṁ parigraham\nvimucya nirmamaḥ śānto\nbrahma-bhūyāya kalpate",
|
||||
"synonyms": [
|
||||
@@ -214,5 +214,6 @@
|
||||
"translation": "<b>Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.</b>",
|
||||
"purport": [
|
||||
"When one is purified by knowledge, he keeps himself in the mode of goodness. Thus one becomes the controller of the mind and is always in trance. Because he is not attached to the objects of sense gratification, he does not eat more than what he requires, and he controls the activities of his body and mind. He has no false ego because he does not accept the body as himself. Nor has he a desire to make the body fat and strong by accepting so many material things. Because he has no bodily concept of life, he is not falsely proud. He is satisfied with everything that is offered to him by the grace of the Lord, and he is never angry in the absence of sense gratification. Nor does he endeavor to acquire sense objects. Thus when he is completely free from false ego, he becomes nonattached to all material things, and that is the stage of self-realization of Brahman. That stage is called the <i>brahma-bhūta </i>stage. When one is free from the material conception of life, he becomes peaceful and cannot be agitated."
|
||||
]
|
||||
],
|
||||
"verse_end": 53
|
||||
}
|
||||
@@ -6,74 +6,92 @@
|
||||
"chapters": [
|
||||
{
|
||||
"number": 1,
|
||||
"title": "Observing the Armies on the Battlefield of Kurukṣetra",
|
||||
"totalVerses": 39
|
||||
},
|
||||
{
|
||||
"number": 2,
|
||||
"title": "Contents of the Gītā Summarized",
|
||||
"totalVerses": 71
|
||||
},
|
||||
{
|
||||
"number": 3,
|
||||
"title": "Karma-yoga",
|
||||
"totalVerses": 43
|
||||
},
|
||||
{
|
||||
"number": 4,
|
||||
"title": "Transcendental Knowledge",
|
||||
"totalVerses": 42
|
||||
},
|
||||
{
|
||||
"number": 5,
|
||||
"title": "Karma-yoga-Action in Kṛṣṇa Consciousness",
|
||||
"totalVerses": 27
|
||||
},
|
||||
{
|
||||
"number": 6,
|
||||
"title": "Sāṅkhya-yoga",
|
||||
"totalVerses": 42
|
||||
},
|
||||
{
|
||||
"number": 7,
|
||||
"title": "Knowledge of the Absolute",
|
||||
"totalVerses": 30
|
||||
},
|
||||
{
|
||||
"number": 8,
|
||||
"title": "Attaining the Supreme",
|
||||
"totalVerses": 28
|
||||
},
|
||||
{
|
||||
"number": 9,
|
||||
"title": "The Most Confidential Knowledge",
|
||||
"totalVerses": 34
|
||||
},
|
||||
{
|
||||
"number": 10,
|
||||
"title": "The Opulence of the Absolute",
|
||||
"totalVerses": 40
|
||||
},
|
||||
{
|
||||
"number": 11,
|
||||
"title": "The Universal Form",
|
||||
"totalVerses": 52
|
||||
},
|
||||
{
|
||||
"number": 12,
|
||||
"title": "Devotional Service",
|
||||
"totalVerses": 16
|
||||
},
|
||||
{
|
||||
"number": 13,
|
||||
"title": "Nature, the Enjoyer, and Consciousness",
|
||||
"totalVerses": 29
|
||||
},
|
||||
{
|
||||
"number": 14,
|
||||
"title": "The Three Modes of Material Nature",
|
||||
"totalVerses": 24
|
||||
},
|
||||
{
|
||||
"number": 15,
|
||||
"title": "The Yoga of the Supreme Person",
|
||||
"totalVerses": 19
|
||||
},
|
||||
{
|
||||
"number": 16,
|
||||
"title": "The Divine and Demoniac Natures",
|
||||
"totalVerses": 19
|
||||
},
|
||||
{
|
||||
"number": 17,
|
||||
"title": "The Divisions of Faith",
|
||||
"totalVerses": 24
|
||||
},
|
||||
{
|
||||
"number": 18,
|
||||
"title": "Conclusion-The Perfection of Renunciation",
|
||||
"totalVerses": 74
|
||||
}
|
||||
]
|
||||
|
||||
+24
-8
@@ -212,7 +212,7 @@ def extract_verses(soup: BeautifulSoup, max_chapter=1, max_verse=5):
|
||||
current_verse = None
|
||||
state = "IDLE" # IDLE, TRANSLITERATION, SYNONYMS, TRANSLATION, PURPORT
|
||||
current_chapter = 0
|
||||
chapter_title = ""
|
||||
chapter_titles = {}
|
||||
|
||||
for p in paragraphs:
|
||||
cls = get_css_class(p)
|
||||
@@ -224,7 +224,9 @@ def extract_verses(soup: BeautifulSoup, max_chapter=1, max_verse=5):
|
||||
match = re.match(r"^(\d+)\.\s+(.+)$", decoded, re.DOTALL)
|
||||
if match:
|
||||
current_chapter = int(match.group(1))
|
||||
chapter_title = match.group(2).replace("\n", " ").strip()
|
||||
chapter_titles[current_chapter] = (
|
||||
match.group(2).replace("\n", " ").strip()
|
||||
)
|
||||
if current_chapter > max_chapter:
|
||||
break
|
||||
|
||||
@@ -245,11 +247,25 @@ def extract_verses(soup: BeautifulSoup, max_chapter=1, max_verse=5):
|
||||
if ch > max_chapter or (ch == max_chapter and vs > max_verse):
|
||||
break
|
||||
|
||||
raw_ref = decode_scagoudy(text.strip())
|
||||
# For multi-verse entries like "Bg 1.16, Bg 1.17, Bg 1.18, Bg 1.16-18",
|
||||
# use only the last part: "Bg 1.16-18"
|
||||
if "," in raw_ref:
|
||||
clean_ref = raw_ref.rsplit(",", 1)[-1].strip()
|
||||
else:
|
||||
clean_ref = raw_ref
|
||||
|
||||
# Detect verse range (e.g., "Bg 1.16-18")
|
||||
verse_end = None
|
||||
range_match = re.search(r"Bg\s+\d+\.(\d+)-(\d+)", clean_ref)
|
||||
if range_match:
|
||||
verse_end = int(range_match.group(2))
|
||||
|
||||
current_verse = {
|
||||
"book_title": "Bhagavad-gītā As It Is",
|
||||
"chapter": ch,
|
||||
"verse": vs,
|
||||
"reference": decode_scagoudy(text.strip()),
|
||||
"reference": clean_ref,
|
||||
"devanagari": "",
|
||||
"transliteration": "",
|
||||
"_padas": [], # raw pādas, paired into lines later
|
||||
@@ -257,6 +273,8 @@ def extract_verses(soup: BeautifulSoup, max_chapter=1, max_verse=5):
|
||||
"translation": "",
|
||||
"purport": [],
|
||||
}
|
||||
if verse_end is not None:
|
||||
current_verse["verse_end"] = verse_end
|
||||
state = "VERSE_START"
|
||||
|
||||
# TEXT header (e.g., "TEXT 1")
|
||||
@@ -323,7 +341,7 @@ def extract_verses(soup: BeautifulSoup, max_chapter=1, max_verse=5):
|
||||
_finalize_verse(current_verse)
|
||||
verses.append(current_verse)
|
||||
|
||||
return verses, current_chapter, chapter_title
|
||||
return verses, chapter_titles
|
||||
|
||||
|
||||
def write_json(data, filepath):
|
||||
@@ -344,9 +362,7 @@ def main():
|
||||
soup = BeautifulSoup(f, "html.parser")
|
||||
|
||||
print("Extracting verses (all 18 chapters)...")
|
||||
verses, chapter_num, chapter_title = extract_verses(
|
||||
soup, max_chapter=18, max_verse=999
|
||||
)
|
||||
verses, chapter_titles = extract_verses(soup, max_chapter=18, max_verse=999)
|
||||
|
||||
print(f"\nExtracted {len(verses)} verses")
|
||||
|
||||
@@ -365,7 +381,7 @@ def main():
|
||||
"author": "His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda",
|
||||
"totalChapters": 18,
|
||||
"chapters": [
|
||||
{"number": ch, "totalVerses": count}
|
||||
{"number": ch, "title": chapter_titles.get(ch, ""), "totalVerses": count}
|
||||
for ch, count in sorted(chapters_info.items())
|
||||
],
|
||||
}
|
||||
|
||||
Reference in New Issue
Block a user