SB 3.4.29 - Revision history

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

2024-02-18T21:09:02Z

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

← Older revision		Revision as of 21:09, 18 February 2024
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	<div class="synonyms">		<div class="synonyms">
	''śrī-śukaḥ uvāca''~~—Śrī~~ Śukadeva Gosvāmī said; ''brahma-śāpa''~~—cursing~~ by the ''brāhmaṇas''; ''apadeśena''~~—on~~ the plea, by such a show; ''kālena''~~—by~~ the eternal time; ''amogha''~~—unfailing~~; ''vāñchitaḥ''~~—one~~ who so desires; ''saṁhṛtya''~~—closing~~; ''sva-kulam''~~—own~~ family; ''sphītam''~~—excessively~~ numerous; ''tyakṣyan''~~—after~~ giving up; ''deham''~~—the~~ universal form; ''acintayat''~~—thought~~ to Himself.		''[//vanipedia.org/wiki/Special:VaniSearch?s=śrī&tab=syno_o&ds=1 śrī]-[//vanipedia.org/wiki/Special:VaniSearch?s=śukaḥ&tab=syno_o&ds=1 śukaḥ] [//vanipedia.org/wiki/Special:VaniSearch?s=uvāca&tab=syno_o&ds=1 uvāca]'' — Śrī Śukadeva Gosvāmī said; ''[//vanipedia.org/wiki/Special:VaniSearch?s=brahma&tab=syno_o&ds=1 brahma]-[//vanipedia.org/wiki/Special:VaniSearch?s=śāpa&tab=syno_o&ds=1 śāpa]'' — cursing by the ''brāhmaṇas''; ''[//vanipedia.org/wiki/Special:VaniSearch?s=apadeśena&tab=syno_o&ds=1 apadeśena]'' — on the plea, by such a show; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kālena&tab=syno_o&ds=1 kālena]'' — by the eternal time; ''[//vanipedia.org/wiki/Special:VaniSearch?s=amogha&tab=syno_o&ds=1 amogha]'' — unfailing; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vāñchitaḥ&tab=syno_o&ds=1 vāñchitaḥ]'' — one who so desires; ''[//vanipedia.org/wiki/Special:VaniSearch?s=saṁhṛtya&tab=syno_o&ds=1 saṁhṛtya]'' — closing; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1 sva]-[//vanipedia.org/wiki/Special:VaniSearch?s=kulam&tab=syno_o&ds=1 kulam]'' — own family; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sphītam&tab=syno_o&ds=1 sphītam]'' — excessively numerous; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tyakṣyan&tab=syno_o&ds=1 tyakṣyan]'' — after giving up; ''[//vanipedia.org/wiki/Special:VaniSearch?s=deham&tab=syno_o&ds=1 deham]'' — the universal form; ''[//vanipedia.org/wiki/Special:VaniSearch?s=acintayat&tab=syno_o&ds=1 acintayat]'' — thought to Himself.
	</div>		</div>

Soham at 14:36, 3 May 2021

2021-05-03T14:36:30Z

← Older revision		Revision as of 14:36, 3 May 2021
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	~~{{SB_Header\|{{PAGENAME}}}}~~
	{{info		{{info
	\|speaker=~~Sukadeva Goswami~~		\|speaker=Śukadeva Gosvāmī
	\|listener=King ~~Pariksit~~		\|listener=King Parīkṣit
	}}		}}
			[[Category:Srimad-Bhagavatam - Canto 03 Chapter 04]]
			[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vanisource\|030429]]
			<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 3\|Third Canto]] - [[SB 3.4: Vidura Approaches Maitreya\|Chapter 4: Vidura Approaches Maitreya]]'''</div>
			<div style="float:right">[[File:Go-previous.png\|link=SB 3.4.28]] '''[[SB 3.4.28]] - [[SB 3.4.30]]''' [[File:Go-next.png\|link=SB 3.4.30]]</div>
			{{RandomImage}}


	==== TEXT 29 ====		==== TEXT 29 ====

	<div id="~~text~~">		<div class="verse">
	śrī-śuka uvāca~~<br>~~		:śrī-śuka uvāca
	brahma-śāpāpadeśena~~<br>~~		:brahma-śāpāpadeśena
	kālenāmogha-vāñchitaḥ~~<br>~~		:kālenāmogha-vāñchitaḥ
	saṁhṛtya sva-kulaṁ sphītaṁ~~<br>~~		:saṁhṛtya sva-kulaṁ sphītaṁ
	tyakṣyan deham acintayat~~<br>~~		:tyakṣyan deham acintayat
	</div>		</div>

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	==== SYNONYMS ====		==== SYNONYMS ====

	<div id="synonyms">		<div class="synonyms">
	śrī-śukaḥ ~~uvāca—Śrī~~ Śukadeva Gosvāmī said; brahma-~~śāpa—cursing~~ by the brāhmaṇas; ~~apadeśena—on~~ the plea, by such a show; ~~kālena—by~~ the eternal time; ~~amogha—unfailing~~; ~~vāñchitaḥ—one~~ who so desires; ~~saṁhṛtya—closing~~; sva-~~kulam—own~~ family; ~~sphītam—excessively~~ numerous; ~~tyakṣyan—after~~ giving up; ~~deham—the~~ universal form; ~~acintayat—thought~~ to Himself.		''śrī-śukaḥ uvāca''—Śrī Śukadeva Gosvāmī said; ''brahma-śāpa''—cursing by the ''brāhmaṇas''; ''apadeśena''—on the plea, by such a show; ''kālena''—by the eternal time; ''amogha''—unfailing; ''vāñchitaḥ''—one who so desires; ''saṁhṛtya''—closing; ''sva-kulam''—own family; ''sphītam''—excessively numerous; ''tyakṣyan''—after giving up; ''deham''—the universal form; ''acintayat''—thought to Himself.
	</div>		</div>

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	==== TRANSLATION ====		==== TRANSLATION ====

	<div id="translation">		<div class="translation">
	Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.		Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.
	</div>		</div>
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	==== PURPORT ====		==== PURPORT ====

	<div id="purport">		<div class="purport">
	In this verse the word tyakṣyan is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his Kṛṣṇa-sandarbha.		In this verse the word ''tyakṣyan'' is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his ''Kṛṣṇa-sandarbha''.

	According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word sphītam is also used, which indicates that He left His gigantic universal form called the virāṭ-rūpa, not His primeval, eternal form, because there is hardly any possibility of His changing His form of sac-cid-ānanda ([[BS 5.1]]). This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.		According to ''Brahma-saṁhitā'', the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word ''sphītam'' is also used, which indicates that He left His gigantic universal form called the ''virāṭ-rūpa'', not His primeval, eternal form, because there is hardly any possibility of His changing His form of ''sac-cid-ānanda'' (BS 5.1). This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.

	By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā ([[BG 7.25]]): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[CC Madhya 17.136]]). The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.		By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in [[Bhagavad-gita As It Is (1972)\|''Bhagavad-gītā'']] ([[BG 7.25 (1972)\|BG 7.25]]): ''nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ''. The Lord reserves the right of not being exposed to everyone. In the ''Padma Purāṇa'' it is said, ''ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ'' ([[CC Madhya 17.136]]). The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the ''virāṭ-rūpa''. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His ''virāṭ-rūpa'', His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.

	Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in Bhagavad-gītā, as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.		Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in [[Bhagavad-gita As It Is (1972)\|''Bhagavad-gītā'']], as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.
	</div>		</div>
	__NOTOC__~~{{SB_Footer\|{{PAGENAME}}}}~~

			<div style="float:right; clear:both;">[[File:Go-previous.png\|link=SB 3.4.28]] '''[[SB 3.4.28]] - [[SB 3.4.30]]''' [[File:Go-next.png\|link=SB 3.4.30]]</div>
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Acyuta: 1 revision(s)

2008-03-16T17:18:58Z

1 revision(s)

New page

{{SB_Header|{{PAGENAME}}}}
{{info
|speaker=Sukadeva Goswami
|listener=King Pariksit
}}
==== TEXT 29 ====

<div id="text">
śrī-śuka uvāca<br>
brahma-śāpāpadeśena<br>
kālenāmogha-vāñchitaḥ<br>
saṁhṛtya sva-kulaṁ sphītaṁ<br>
tyakṣyan deham acintayat<br>
</div>

==== SYNONYMS ====

<div id="synonyms">
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; brahma-śāpa—cursing by the brāhmaṇas; apadeśena—on the plea, by such a show; kālena—by the eternal time; amogha—unfailing; vāñchitaḥ—one who so desires; saṁhṛtya—closing; sva-kulam—own family; sphītam—excessively numerous; tyakṣyan—after giving up; deham—the universal form; acintayat—thought to Himself.
</div>

==== TRANSLATION ====

<div id="translation">
Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.
</div>

==== PURPORT ====

<div id="purport">
In this verse the word tyakṣyan is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his Kṛṣṇa-sandarbha.

According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word sphītam is also used, which indicates that He left His gigantic universal form called the virāṭ-rūpa, not His primeval, eternal form, because there is hardly any possibility of His changing His form of sac-cid-ānanda ([[BS 5.1]]). This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.

By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā ([[BG 7.25]]): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ ([[CC Madhya 17.136]]). The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.

Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in Bhagavad-gītā, as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.
</div>
__NOTOC__{{SB_Footer|{{PAGENAME}}}}