mongo fix
This commit is contained in:
gosangam
@@ -88,7 +88,7 @@
|
||||
"Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that <i>mukhya-vṛtti</i> (\"the direct meaning\") is <i>abhidhā-vṛtti,</i> or the meaning which one can understand immediately from the statements of dictionaries, whereas <i>gauṇa-vṛtti</i> (\"the indirect meaning\") is a meaning that one imagines without consulting the dictionary. For example, one politician has said that Kurukṣetra refers to the body, but in the dictionary there is no such definition. Therefore this imaginary meaning is <i>gauṇa-vṛtti,</i> whereas the direct meaning found in the dictionary is <i>mukhya-vṛtti</i> or <i>abhidhā-vṛtti.</i> This is the distinction between the two. Śrī Caitanya Mahāprabhu recommends that one understand the Vedic literature in terms of <i>abhidhā-vṛtti,</i> and the <i>gauṇa-vṛtti</i> He rejects. Sometimes, however, as a matter of necessity, Vedic literature is described in terms of the <i>lakṣaṇā-vṛtti</i> or <i>gauṇa-vṛtti,</i> but one should not accept such explanations as permanent truths.",
|
||||
"The purpose of the discussions in the <i>Upaniṣads</i> and <i>Vedānta-sūtra</i> is to philosophically establish the personal feature of the Absolute Truth. The impersonalists, however, in order to establish their philosophy, accept these discussions in terms of <i>lakṣaṇā-vṛtti,</i> or indirect meanings. Thus instead of being <i>tattva-vāda,</i> or in search of the Absolute Truth, they become Māyāvāda, or illusioned by the material energy. When Śrī Viṣṇusvāmī, one of the four <i>ācaryas</i> of the Vaiṣṇava cult, presented his thesis on the subject matter of <i>śuddhādvaita-vāda,</i> immediately the Māyāvādīs took advantage of this philosophy and tried to establish their <i>advaita-vāda</i> or <i>kevalādvaita-vāda.</i> To defeat this <i>kevalādvaita-vāda,</i> Śrī Rāmānujācārya presented his philosophy as <i>viśiṣṭādvaita-vāda,</i> and Śrī Madhvācārya presented his philosophy of <i>tattva-vāda,</i> both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Śrī Rāmānujācārya's <i>viśiṣṭādvaita-vāda</i> and Śrī Madhvācārya's <i>tattva-vāda</i> contest the impersonal Māyāvāda philosophy. Śrī Caitanya Mahāprabhu, however, accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately. He opined in this connection that anyone who follows the principles of the <i>Śārīraka-bhāṣya</i> is doomed. This is confirmed in the <i>Padma Purāṇa</i> where Lord Śiva tells Pārvatī:",
|
||||
"<i>śṛṇu devi pravakṣyāmi<br/> tāmasāni yathākramam<br/> yeṣāṁ śravaṇa-mātreṇa<br/> pātityaṁ jñāninām api</i>",
|
||||
"<i>apārthaṁ śruti-vākyānāṁ<br/> darśayaû loka-garhitam<br/> karma-svarūpa-tyājyatvam<br/> atra ca pratipādyate</i>",
|
||||
"<i>apārthaṁ śruti-vākyānāṁ<br/> darśayaṁl loka-garhitam<br/> karma-svarūpa-tyājyatvam<br/> atra ca pratipādyate</i>",
|
||||
"<i>sarva-karma-paribhraṁśān<br/> naiṣkarmyaṁ tatra cocyate<br/> parātma-jīvayor aikyaṁ<br/> mayātra pratipādyate</i>",
|
||||
"\"My dear wife, hear my explanations of how I have spread ignorance through Māyāvāda philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the <i>Vedas</i> and recommended that one give up all activities in order to achieve freedom from <i>karma.</i> In this Māyāvāda philosophy I have described the <i>jīvātmā</i> and Paramātmā to be one and the same.\" How the Māyāvāda philosophy was condemned by Śrī Caitanya Mahāprabhu and His followers is described in <i>Śrī-Caitanya-caritāmṛta, Antya-līlā,</i> Second Chapter, verses 94 through 99, where Svarūpa-dāmodara Gosvāmī says that anyone who is eager to understand the Māyāvāda philosophy must be considered insane. This especially applies to a Vaiṣṇava who reads the <i>Śārīraka-bhāṣya</i> and considers himself to be one with God. The Māyāvādī philosophers have presented their arguments in such attractive flowery language that hearing Māyāvāda philosophy may sometimes change the mind of even a <i>mahā-bhāgavata,</i> or very advanced devotee. An actual Vaiṣṇava cannot tolerate any philosophy that claims God and the living being to be one and the same."
|
||||
]
|
||||
|
||||
@@ -73,7 +73,7 @@
|
||||
"purport": [
|
||||
"It is stated in the <i>Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ:</i> \"The Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body which is full of knowledge, eternity and bliss.\" In this material world everyone's body is just the opposite—temporary, full of ignorance and full of misery. Therefore when the Supreme Personality of Godhead is sometimes described as <i>nirākāra,</i> this is to indicate that He does not have a material body like us.",
|
||||
"Māyāvādī philosophers do not know how it is that the Supreme Personality of Godhead is formless. The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Māyāvādī philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (<i>nirākāra</i>). In this connection Śrīla Bhaktivinoda Ṭhākura offers many quotes from the Vedic literature. If one accepts the real or direct meaning of these Vedic statements, one can understand that the Supreme Personality of Godhead has a spiritual body (<i>sac-cid-ānanda-vigrahaḥ</i>)<i>.</i>",
|
||||
"In the <i>Bṛhad-āraṇyaka Upaniṣad </i>[5.1.1] it is said, <i>pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate.</i> This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same. In <i>Bhagavad-gītā</i> the Lord says, <i>ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate:</i> \"I am the origin of all. Everything emanates from Me.\" (Bg. 10.8) Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the <i>mantra </i>of the <i>Bṛhad-āraṇyaka Upaniṣad</i> confirms, <i>pūrṇam idaṁ pūrṇāt pūrṇam udacyate:</i> \"Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is.\" Similarly, in the <i>Śvetāśvatara Upaniṣad</i> it is stated, <i>vicitra-śaktiḥ puruṣaḥ purāṇaḥ:</i> \"The Supreme Personality of Godhead, the original person [<i>puruṣa</i>], has multifarious energies.\" <i>Sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate 'yaṁ dharmāvahaṁ pāpanudaṁ bhageśam:</i> \"He is the origin of material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences.\" (<b>6.6) </b><b><i>Vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt:</i></b><b> \"Now I understand the Supreme Personality of Godhead to be the greatest of the great. He is effulgent like the sun and is beyond this material world.\" (3.8) </b><b><i>Patiṁ patīnāṁ paramaṁ parastāt:</i></b><b> \"He is the master of all masters, the superior of all superiors.\" (6.7) </b><b><i>Mahān prabhur vai puruṣaḥ:</i></b><b> \"He is the supreme master and supreme person.\" (</b><b><i>3.12</i></b><b>) </b><b><i>Parāsya śaktir vividhaiva śrūyate:</i></b><b> \"We can understand His opulences in different ways.\" (6.8) These are statements of the </b><b><i>Śvetāśvatara</i></b><b> </b><b><i>Upaniṣad.</i></b><b> Similarly, in the </b><b><i>Ṛg-veda</i></b><b> </b><b>[1.22.20] </b><b>it is stated, </b><b><i>tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ:</i></b><b> \"Viṣṇu is the Supreme, and those who are actually learned think only of His lotus feet.\" In the </b><b><i>Praśna Upaniṣad</i></b><b> it is said, </b><b><i>sa īkṣāñcakre:</i></b><b> \"He glanced over the material creation.\" (6.3) In the </b><b><i>Aitareya Upaniṣad </i></b><b>it is said, </b><b><i>sa aikṣata</i></b><b>—\"He glanced over the material creation\"—and </b><b><i>sa imāû lokān asṛjata</i></b><b>—\"He created this entire material world.\" (1.1.1-2)</b>",
|
||||
"In the <i>Bṛhad-āraṇyaka Upaniṣad </i>[5.1.1] it is said, <i>pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate.</i> This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same. In <i>Bhagavad-gītā</i> the Lord says, <i>ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate:</i> \"I am the origin of all. Everything emanates from Me.\" (Bg. 10.8) Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the <i>mantra </i>of the <i>Bṛhad-āraṇyaka Upaniṣad</i> confirms, <i>pūrṇam idaṁ pūrṇāt pūrṇam udacyate:</i> \"Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is.\" Similarly, in the <i>Śvetāśvatara Upaniṣad</i> it is stated, <i>vicitra-śaktiḥ puruṣaḥ purāṇaḥ:</i> \"The Supreme Personality of Godhead, the original person [<i>puruṣa</i>], has multifarious energies.\" <i>Sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate 'yaṁ dharmāvahaṁ pāpanudaṁ bhageśam:</i> \"He is the origin of material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences.\" (<b>6.6) </b><b><i>Vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt:</i></b><b> \"Now I understand the Supreme Personality of Godhead to be the greatest of the great. He is effulgent like the sun and is beyond this material world.\" (3.8) </b><b><i>Patiṁ patīnāṁ paramaṁ parastāt:</i></b><b> \"He is the master of all masters, the superior of all superiors.\" (6.7) </b><b><i>Mahān prabhur vai puruṣaḥ:</i></b><b> \"He is the supreme master and supreme person.\" (</b><b><i>3.12</i></b><b>) </b><b><i>Parāsya śaktir vividhaiva śrūyate:</i></b><b> \"We can understand His opulences in different ways.\" (6.8) These are statements of the </b><b><i>Śvetāśvatara</i></b><b> </b><b><i>Upaniṣad.</i></b><b> Similarly, in the </b><b><i>Ṛg-veda</i></b><b> </b><b>[1.22.20] </b><b>it is stated, </b><b><i>tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ:</i></b><b> \"Viṣṇu is the Supreme, and those who are actually learned think only of His lotus feet.\" In the </b><b><i>Praśna Upaniṣad</i></b><b> it is said, </b><b><i>sa īkṣāñcakre:</i></b><b> \"He glanced over the material creation.\" (6.3) In the </b><b><i>Aitareya Upaniṣad </i></b><b>it is said, </b><b><i>sa aikṣata</i></b><b>—\"He glanced over the material creation\"—and </b><b><i>sa imāṁl lokān asṛjata</i></b><b>—\"He created this entire material world.\" (1.1.1-2)</b>",
|
||||
"Thus many verses can be quoted from the <i>Upaniṣads</i> and <i>Vedas</i> which prove that the Supreme Godhead is not impersonal. In the <i>Kaṭha Upaniṣad</i> (2.2.13) it is also said, <i>nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān:</i> \"He is the supreme eternally conscious person who maintains all other living entities.\" From all these Vedic references one can understand that the Absolute Truth is a person, although no one can equal or excel Him. Although there are many foolish Māyāvādī philosophers who think that they are even greater than Kṛṣṇa, Kṛṣṇa is <i>asamaurdhva;</i> no one is equal to or above Him.",
|
||||
"As stated in the <i>Śvetāśvatara Upaniṣad</i> (3.19), <i>apāṇi-pādo javano grahītā.</i> This verse describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, however, it does not mean that the Absolute Personality of Godhead has no form. He has a spiritual form which is distinct from the forms of matter. In this verse Caitanya Mahāprabhu clarifies this distinction."
|
||||
]
|
||||
|
||||
@@ -96,7 +96,7 @@
|
||||
"translation": "<b>\"'By his work, thoughts and words, an intelligent man must perform actions which will be beneficial for all living entities in this life and in the next.' </b>[<i>Viṣṇu</i> <i>Purāṇa </i>3.12.45]",
|
||||
"purport": [
|
||||
"Unfortunately, people in general do not know what is to take place in the next life. To prepare oneself for his next life is common sense, and it is a principle of the Vedic civilization, but presently people throughout the world do not believe in a next life. Even influential professors and other educators say that as soon as the body is finished, everything is finished. This atheistic philosophy is killing human civilization. People are irresponsibly performing all sorts of sinful activities, and thus the privilege of the human life is being taken away by the educational propaganda of the so-called leaders. Actually it is a fact that this life is meant for preparation for the next life; by evolution one has come through many species or forms, and this human form of life is an opportunity to promote oneself to a better life. This is explained in <i>Bhagavad-gītā</i>:",
|
||||
"<i>yānti deva-vratā devān<br/> pitèn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"<i>yānti deva-vratā devān<br/> pitṝn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"\"Those who worship the demigods will take birth among the demigods;those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.\" (Bg. 9.25) Therefore, one may promote himself to the higher planetary systems which are the residence of the demigods, one can promote himself to the Pitṛloka, one can remain on earth, or one can also go back home, back to Godhead. This is further confirmed by <i>Bhagavad-gītā</i> (4.9): <i>tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna.</i> After giving up the body, one who knows Kṛṣṇa in truth does not come back again to this world to accept a material body, but he goes back home, back to Godhead. This knowledge is in the <i>śāstras,</i> and people should be given the opportunity to understand it. Even if one is not able to go back to Godhead in one life, the Vedic civilization at least gives one the opportunity to be promoted to the higher planetary systems where the demigods live and not glide down again to animal life. At present, people do not understand this knowledge, although it constitutes a great science, for they are uneducated and trained not to accept it. This is the horrible condition of modern human society. As such, the Kṛṣṇa consciousness movement is the only hope to direct the attention of intelligent men to a greater benefit in life."
|
||||
]
|
||||
}
|
||||
@@ -77,6 +77,6 @@
|
||||
],
|
||||
"translation": "<b>After some days Jagannātha Miśra inaugurated the primary education of his son by performing the hāte khaḍi ceremony. Within a very few days the Lord learned all the letters and combinations of letters.</b>",
|
||||
"purport": [
|
||||
"The twelve <i>phalā,</i> or combinations of letters, are called <i>repha, mūrdhanya</i> (cerebral), <i>ṇa, dāntavya</i> (dental), <i>na, ma, ya, ra, la, va, ṛ, è, ÿ</i> and \\<i>ÿ.</i> <i>Hāte khaḍi</i> is the primary educational beginning. At the age of four or five years, on an auspicious day called <i>vidyārambha</i> marking the beginning of primary education, there is a ceremony worshiping Lord Viṣṇu, and after that the teacher gives the child a long chalk pencil. Then, guiding the hand of the student, he instructs him how to write the letters of the alphabet (<i>a, ā, i,</i> etc.) by writing big letters on the floor. When the child is a little advanced in writing, he is given a slate for his primary education, which ends when he learns the two-letter combinations, which are called <i>phalā,</i> as mentioned above."
|
||||
"The twelve <i>phalā,</i> or combinations of letters, are called <i>repha, mūrdhanya</i> (cerebral), <i>ṇa, dāntavya</i> (dental), <i>na, ma, ya, ra, la, va, ṛ, ṝ, ḷ</i> and \\<i>ḷ.</i> <i>Hāte khaḍi</i> is the primary educational beginning. At the age of four or five years, on an auspicious day called <i>vidyārambha</i> marking the beginning of primary education, there is a ceremony worshiping Lord Viṣṇu, and after that the teacher gives the child a long chalk pencil. Then, guiding the hand of the student, he instructs him how to write the letters of the alphabet (<i>a, ā, i,</i> etc.) by writing big letters on the floor. When the child is a little advanced in writing, he is given a slate for his primary education, which ends when he learns the two-letter combinations, which are called <i>phalā,</i> as mentioned above."
|
||||
]
|
||||
}
|
||||
@@ -60,7 +60,7 @@
|
||||
"translation": "<b>Rāmānanda Rāya said, \"Please recite the prarocanā portion so that I may hear and examine it.\" Śrī Rūpa replied, \"I think that the desire to hear of Śrī Caitanya Mahāprabhu is prarocanā.</b>",
|
||||
"purport": [
|
||||
"The method of inducing the audience to become more and more eager to hear by praising the time and place, the hero and the audience is called <i>prarocanā.</i> This is the statement regarding <i>prarocanā</i> in the <i>Nāṭaka-candrikā:</i>",
|
||||
"<i>deśa-kāla-kathā-vastu-<br/> sabhyādīnāṁ praśaṁsayā<br/> śrotèṇām unmukhī-kāraḥ<br/> kathiteyaṁ prarocanā</i>",
|
||||
"<i>deśa-kāla-kathā-vastu-<br/> sabhyādīnāṁ praśaṁsayā<br/> śrotṝṇām unmukhī-kāraḥ<br/> kathiteyaṁ prarocanā</i>",
|
||||
"Similarly the <i>Sāhitya-darpaṇa</i> (6.286) says:",
|
||||
"<i>tasyāḥ prarocanā vīthī<br/> tathā prahasanā-mukhe<br/> aṅgānyatronmukhī-kāraḥ<br/> praśaṁsātaḥ prarocanā</i>",
|
||||
"Any literature presented in Sanskrit must follow the rules and regulations mentioned in the authoritative reference books. The technical inquiries by Śrīla Rāmānanda Rāya and the replies of Śrīla Rūpa Gosvāmī indicate that both of them were expert and fully conversant with the techniques of writing drama."
|
||||
|
||||
@@ -84,7 +84,7 @@
|
||||
"translation": "<b>\"Lord Kṛṣṇa has made a firm promise for all time. If one renders service unto Him, Kṛṣṇa correspondingly gives him an equal amount of success in devotional service to the Lord.</b>",
|
||||
"purport": [
|
||||
"It is a completely mistaken idea that one can worship Kṛṣṇa in any form or in any way and still attain the ultimate result by receiving the favor of the Lord. This is a decision made by gross materialistic men. Generally such men say that you can manufacture your own way of worshiping the Supreme Lord and that any type of worship is sufficient to approach the Supreme Personality of Godhead. Certainly there are different means for attaining different results in fruitive activity, speculative knowledge, mystic <i>yoga,</i> and austerity. Crude men therefore say that if one adopts any of these methods, one achieves the Supreme Personality of Godhead's favor. They claim that it doesn't matter what kind of method one adopts. A general example is given. If one wishes to arrive at a certain place, there are many roads leading there, and one can go to that place by any one of these roads. Similarly, these gross materialists say that there are different ways to attain the favor of the Supreme Personality of Godhead. They claim that one can conceive of the Supreme Personality of Godhead as goddess Durgā, goddess Kālī, Lord Śiva, demigod Gaṇeśa, Lord Rāmacandra, Kṛṣṇa, impersonal Brahman or whatever, and one can chant the Lord's name in any way and in any form and ultimately become one. Such materialists claim that the result is the same. They also say that a man may have different names, but he will answer if called by any one of them. Therefore they claim that there is no need to chant the Hare Kṛṣṇa <i>mantra</i>. If one chants the name of Kālī, Durgā, Śiva, Gaṇeśa or anyone else, the result will be the same. Such claims made by mental speculators are no doubt very pleasing to mental speculators, but those who are actually in knowledge do not admit such conclusions, which are against the authority of the <i>śāstras.</i> A bona fide <i>ācārya</i> will certainly not accept such a conclusion. As Kṛṣṇa clearly states in <i>Bhagavad-gītā</i>:",
|
||||
"<i>yānti deva-vratā devān<br/> pitèn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"<i>yānti deva-vratā devān<br/> pitṝn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"\"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.\" (Bg. 9.25)",
|
||||
"Only the devotees of the Lord can be admitted to His kingdom—not the demigod worshipers, <i>karmīs, yogīs,</i> or anyone else. A person who desires elevation to the heavenly planets worships various demigods, and material nature may be pleased to offer such devotees their desired positions. Consequently material nature gives one one's own nature by which he increases affection for different types of demigods. However, <i>Bhagavad-gītā</i> says that demigod worship is meant for men who have lost all their intelligence.",
|
||||
"<i>kāmais tais tair hṛta-jñānāḥ<br/> prapadyante 'nya-devatāḥ<br/> taṁ taṁ niyamam āsthāya<br/> prakṛtyā niyatāḥ svayā</i>",
|
||||
|
||||
@@ -75,7 +75,7 @@
|
||||
"<i>kalau bhāgavataṁ nāma<br/> durlabhaṁ naiva labhyate<br/> brahma-rudra-padotkṛṣṭaṁ<br/> guruṇā kathitaṁ mama</i>",
|
||||
"\"In this age of Kali, the fame of one who is known as a great devotee is very rare. However, such a position is superior to that of the great demigods like Brahmā and Mahādeva. This is the opinion of all spiritual masters.\"",
|
||||
"In the <i>Itihāsa-samuccaya,</i> Nārada tells Puṇḍarīka:",
|
||||
"<i>janmāntara-sahasreṣu<br/> yasya syād buddhir īdṛśī<br/> dāso 'haṁ vāsudevasya<br/> sarvāû lokān samuddharet</i>",
|
||||
"<i>janmāntara-sahasreṣu<br/> yasya syād buddhir īdṛśī<br/> dāso 'haṁ vāsudevasya<br/> sarvāṁl lokān samuddharet</i>",
|
||||
"\"After many, many births, when a person realizes that he is the eternal servant of Vāsudeva, he can deliver all the worlds.\"",
|
||||
"In the <i>Ādi Purāṇa,</i> in a conversation between Kṛṣṇa and Arjuna, it is said:",
|
||||
"<i>bhaktānām anugacchanti <br/> muktayaḥ śrutibhiḥ saha </i>",
|
||||
|
||||
@@ -66,7 +66,7 @@
|
||||
"translation": "<b>\"Vyāsadeva, the supreme authority on Vedic literature, composed a verse beginning 'nāyaṁ sukhāpo bhagavān' because no one can enter into the rāsa-līlā dance in any body other than the bodies of the gopīs.\"</b>",
|
||||
"purport": [
|
||||
"This verse confirms a verse of <i>Bhagavad-gītā</i> (9.25):",
|
||||
"<i>yānti deva-vratā devān<br/> pitèn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"<i>yānti deva-vratā devān<br/> pitṝn yānti pitṛ-vratāḥ<br/> bhūtāni yānti bhūtejyā<br/> yānti mad-yājino 'pi mām</i>",
|
||||
"\"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go the ancestors; and those who worship Me will live with Me.\"",
|
||||
"Only when one regains his original spiritual body can one enter into the spiritual kingdom. As far as the <i>rāsa-līlā</i> pastimes of the Lord are concerned, it is futile to attempt to imitate the Lord's dances within the material world. One has to attain a spiritual body like the <i>gopīs </i>to enter into the pastimes of <i>rāsa-līlā</i>. In the <i>nāyaṁ sukhāpo</i> verse, the devotees are referred to as <i>bhaktimat</i>, that is, they are fully engaged in devotional service and are devoid of material contamination. Simply by artificially imitating Kṛṣṇa's <i>rāsa-līlā</i> dance or artificially thinking oneself Kṛṣṇa and dressing oneself up like a <i>sakhī</i>, one cannot enter into His <i>rāsa-līlā</i> dance. Kṛṣṇa's <i>rāsa-līlā</i> dance is completely spiritual. It has nothing to do with material contamination; therefore no one can enter into the pastimes by artificial material means. That is the instruction of this verse."
|
||||
]
|
||||
|
||||
@@ -66,7 +66,7 @@
|
||||
"translation": "<b>\"Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the Vedas and Purāṇas.\"</b>",
|
||||
"purport": [
|
||||
"As stated in <i>Kaṭha Upaniṣad</i> (2.3.9, 12):",
|
||||
"<i>na saṁdṛśe tiṣṭhati rūpam asya<br/> na cakṣuṣā paśyati kaścanainam<br/> hṛdā manīṣā manasābhikÿpto<br/> ya etad vidur amṛtās te bhavanti</i>",
|
||||
"<i>na saṁdṛśe tiṣṭhati rūpam asya<br/> na cakṣuṣā paśyati kaścanainam<br/> hṛdā manīṣā manasābhikḷpto<br/> ya etad vidur amṛtās te bhavanti</i>",
|
||||
"<i>naiva vācā na manasā<br/> prāptuṁ śakyo na cakṣuṣā</i>",
|
||||
"\"Spirit is not within the jurisdiction of material eyes, words or mind.\"",
|
||||
"Similarly in <i>Śrīmad-Bhāgavatam</i> (10.84.13):",
|
||||
|
||||
@@ -4,9 +4,9 @@
|
||||
"chapter": 22,
|
||||
"verse": 141,
|
||||
"reference": "Cc Madhya 22.141",
|
||||
"devanagari": "देवर्षिभूताप्तनृणां पिते᳙णां न किंकरो नायमृणी च राजन्\nसर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्तम्",
|
||||
"bengali": "দেবর্ষিভূতাপ্তনৃণাং পিতে̀ণাং ন কিংকরো নাযমৃণী চ রাজন্\nসর্বাত্মনা যঃ শরণং শরণ্যং গতো মুকুন্দং পরিহৃত্য কর্তম্",
|
||||
"transliteration": "devarṣi-bhūtāpta-nṛṇāṁ pitèṇāṁ\nna kiṅkaro nāyam ṛṇī ca rājan\nsarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ\ngato mukundaṁ parihṛtya kartam",
|
||||
"devanagari": "देवर्षिभूताप्तनृणां पितॄणां न किंकरो नायमृणी च राजन्\nसर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्तम्",
|
||||
"bengali": "দেবর্ষিভূতাপ্তনৃণাং পিতৄণাং ন কিংকরো নাযমৃণী চ রাজন্\nসর্বাত্মনা যঃ শরণং শরণ্যং গতো মুকুন্দং পরিহৃত্য কর্তম্",
|
||||
"transliteration": "devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ\nna kiṅkaro nāyam ṛṇī ca rājan\nsarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ\ngato mukundaṁ parihṛtya kartam",
|
||||
"synonyms": [
|
||||
{
|
||||
"word": "deva",
|
||||
@@ -39,7 +39,7 @@
|
||||
]
|
||||
},
|
||||
{
|
||||
"word": "pitèṇām",
|
||||
"word": "pitṝṇām",
|
||||
"meanings": [
|
||||
"of the forefathers"
|
||||
]
|
||||
|
||||
Reference in New Issue
Block a user