fix: bg verses now show range of verses

2026-04-14 14:46:16 +05:30
parent 82b6685c97
commit 83fec22f53
37 changed files with 151 additions and 86 deletions
@@ -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
 }