SB 1.9.34 - Revision history

Elad: Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

2024-02-17T18:16:41Z

Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

← Older revision		Revision as of 18:16, 17 February 2024
Line 24:		Line 24:

	<div class="synonyms">		<div class="synonyms">
	''yudhi''~~—on~~ the battlefield; ''turaga''~~—horses~~; ''rajaḥ''~~—dust~~; ''vidhūmra''~~—turned~~ an ashen color; ''viṣvak''~~—waving~~; ''kaca''~~—hair~~; ''lulita''~~—scattered~~; ''śramavāri''~~—perspiration~~; ''alaṅkṛta''~~—decorated~~ with; ''āsye''~~—unto~~ the face; ''mama''~~—my~~; ''niśita''~~—sharp~~; ''śaraiḥ''~~—by~~ the arrows; ''vibhidyamāna''~~—pierced~~ by; ''tvaci''~~—in~~ the skin; ''vilasat''~~—enjoying~~ pleasure; ''kavace''~~—protecting~~ armor; ''astu''~~—let~~ there be; ''kṛṣṇe''~~—unto~~ Śrī Kṛṣṇa; ''ātmā''~~—mind~~.		''[//vanipedia.org/wiki/Special:VaniSearch?s=yudhi&tab=syno_o&ds=1 yudhi]'' — on the battlefield; ''[//vanipedia.org/wiki/Special:VaniSearch?s=turaga&tab=syno_o&ds=1 turaga]'' — horses; ''[//vanipedia.org/wiki/Special:VaniSearch?s=rajaḥ&tab=syno_o&ds=1 rajaḥ]'' — dust; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vidhūmra&tab=syno_o&ds=1 vidhūmra]'' — turned an ashen color; ''[//vanipedia.org/wiki/Special:VaniSearch?s=viṣvak&tab=syno_o&ds=1 viṣvak]'' — waving; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kaca&tab=syno_o&ds=1 kaca]'' — hair; ''[//vanipedia.org/wiki/Special:VaniSearch?s=lulita&tab=syno_o&ds=1 lulita]'' — scattered; ''[//vanipedia.org/wiki/Special:VaniSearch?s=śramavāri&tab=syno_o&ds=1 śramavāri]'' — perspiration; ''[//vanipedia.org/wiki/Special:VaniSearch?s=alaṅkṛta&tab=syno_o&ds=1 alaṅkṛta]'' — decorated with; ''[//vanipedia.org/wiki/Special:VaniSearch?s=āsye&tab=syno_o&ds=1 āsye]'' — unto the face; ''[//vanipedia.org/wiki/Special:VaniSearch?s=mama&tab=syno_o&ds=1 mama]'' — my; ''[//vanipedia.org/wiki/Special:VaniSearch?s=niśita&tab=syno_o&ds=1 niśita]'' — sharp; ''[//vanipedia.org/wiki/Special:VaniSearch?s=śaraiḥ&tab=syno_o&ds=1 śaraiḥ]'' — by the arrows; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vibhidyamāna&tab=syno_o&ds=1 vibhidyamāna]'' — pierced by; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tvaci&tab=syno_o&ds=1 tvaci]'' — in the skin; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vilasat&tab=syno_o&ds=1 vilasat]'' — enjoying pleasure; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kavace&tab=syno_o&ds=1 kavace]'' — protecting armor; ''[//vanipedia.org/wiki/Special:VaniSearch?s=astu&tab=syno_o&ds=1 astu]'' — let there be; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kṛṣṇe&tab=syno_o&ds=1 kṛṣṇe]'' — unto Śrī Kṛṣṇa; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ātmā&tab=syno_o&ds=1 ātmā]'' — mind.
	</div>		</div>

Soham at 06:06, 1 May 2021

2021-05-01T06:06:03Z

← Older revision		Revision as of 06:06, 1 May 2021
Line 1:		Line 1:
	~~{{SB_Header\|{{PAGENAME}}}}~~
	{{info		{{info
	\|speaker=~~Bhismadeva~~		\|speaker=Bhīṣmadeva
	\|listener=King ~~Yudhisthira~~ and assembly		\|listener=King Yudhiṣṭhira and assembly
	}}		}}
			[[Category:Srimad-Bhagavatam - Canto 01 Chapter 09]]
			[[Category:Bhagavatam Verses Spoken by Bhismadeva - Vanisource\|010934]]
			<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 1\|First Canto]] - [[SB 1.9: The Passing Away of Bhismadeva in the Presence of Lord Krsna\|Chapter 9: The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa]]'''</div>
			<div style="float:right">[[File:Go-previous.png\|link=SB 1.9.33]] '''[[SB 1.9.33]] - [[SB 1.9.35]]''' [[File:Go-next.png\|link=SB 1.9.35]]</div>
			{{CompareVersions\|SB\|1.9.34\|SB 1964\|SB 1972-77}}
			{{RandomImage}}


	==== TEXT 34 ====		==== TEXT 34 ====

	<div id="~~text~~">		<div class="verse">
	yudhi turaga-rajo-vidhūmra-viṣvak-~~<br>~~		:yudhi turaga-rajo-vidhūmra-viṣvak-
	kaca-lulita-śramavāry-alaṅkṛtāsye~~<br>~~		:kaca-lulita-śramavāry-alaṅkṛtāsye
	mama niśita-śarair vibhidyamāna-~~<br>~~		:mama niśita-śarair vibhidyamāna-
	tvaci vilasat-kavace 'stu kṛṣṇa ātmā~~<br>~~		:tvaci vilasat-kavace 'stu kṛṣṇa ātmā
	</div>		</div>

Line 17:		Line 23:
	==== SYNONYMS ====		==== SYNONYMS ====

	<div id="synonyms">		<div class="synonyms">
	~~yudhi—on~~ the battlefield; ~~turaga—horses~~; ~~rajaḥ—dust~~; ~~vidhūmra—turned~~ an ashen color; ~~viṣvak—waving~~; ~~kaca—hair~~; ~~lulita—scattered~~; ~~śramavāri—perspiration~~; ~~alaṅkṛta—decorated~~ with; ~~āsye—unto~~ the face; ~~mama—my~~; ~~niśita—sharp~~; ~~śaraiḥ—by~~ the arrows; ~~vibhidyamāna—pierced~~ by; ~~tvaci—in~~ the skin; ~~vilasat—enjoying~~ pleasure; ~~kavace—protecting~~ armor; ~~astu—let~~ there be; ~~kṛṣṇe—unto~~ Śrī Kṛṣṇa; ~~ātmā—mind~~.		''yudhi''—on the battlefield; ''turaga''—horses; ''rajaḥ''—dust; ''vidhūmra''—turned an ashen color; ''viṣvak''—waving; ''kaca''—hair; ''lulita''—scattered; ''śramavāri''—perspiration; ''alaṅkṛta''—decorated with; ''āsye''—unto the face; ''mama''—my; ''niśita''—sharp; ''śaraiḥ''—by the arrows; ''vibhidyamāna''—pierced by; ''tvaci''—in the skin; ''vilasat''—enjoying pleasure; ''kavace''—protecting armor; ''astu''—let there be; ''kṛṣṇe''—unto Śrī Kṛṣṇa; ''ātmā''—mind.
	</div>		</div>

Line 24:		Line 30:
	==== TRANSLATION ====		==== TRANSLATION ====

	<div id="translation">		<div class="translation">
	On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.		On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.
	</div>		</div>
Line 31:		Line 37:
	==== PURPORT ====		==== PURPORT ====

	<div id="purport">		<div class="purport">
	The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.		The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely ''śānta, dāsya, sakhya, vātsalya'' and ''mādhurya'', i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.

	It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.		It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the [[Bhagavad-gita As It Is (1972)\|''Bhagavad-gītā'']]. So also it is stated in the ''Skanda Purāṇa''. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the ''asuras'', or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.

	Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.		Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.
Line 40:		Line 46:
	Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.		Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.

	Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.		Śrī Viśvanātha Cakravartī Ṭhākura, a great ''ācārya'' and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word ''vibhidyamāna'' is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word ''vibhidyamāna'', or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.
	</div>		</div>
	__NOTOC__~~{{SB_Footer\|{{PAGENAME}}}}~~

			<div style="float:right; clear:both;">[[File:Go-previous.png\|link=SB 1.9.33]] '''[[SB 1.9.33]] - [[SB 1.9.35]]''' [[File:Go-next.png\|link=SB 1.9.35]]</div>
			__NOTOC__
			__NOEDITSECTION__

Acyuta: 1 revision(s)

2008-03-17T14:36:50Z

1 revision(s)

New page

{{SB_Header|{{PAGENAME}}}}
{{info
|speaker=Bhismadeva
|listener=King Yudhisthira and assembly
}}

==== TEXT 34 ====

<div id="text">
yudhi turaga-rajo-vidhūmra-viṣvak-<br>
kaca-lulita-śramavāry-alaṅkṛtāsye<br>
mama niśita-śarair vibhidyamāna-<br>
tvaci vilasat-kavace 'stu kṛṣṇa ātmā<br>
</div>

==== SYNONYMS ====

<div id="synonyms">
yudhi—on the battlefield; turaga—horses; rajaḥ—dust; vidhūmra—turned an ashen color; viṣvak—waving; kaca—hair; lulita—scattered; śramavāri—perspiration; alaṅkṛta—decorated with; āsye—unto the face; mama—my; niśita—sharp; śaraiḥ—by the arrows; vibhidyamāna—pierced by; tvaci—in the skin; vilasat—enjoying pleasure; kavace—protecting armor; astu—let there be; kṛṣṇe—unto Śrī Kṛṣṇa; ātmā—mind.
</div>

==== TRANSLATION ====

<div id="translation">
On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.
</div>

==== PURPORT ====

<div id="purport">
The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.

It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.

Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.

Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.

Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.
</div>
__NOTOC__{{SB_Footer|{{PAGENAME}}}}