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": 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
 }