 #div class="mw-parser-output"#
#h4##span id="TEXTS_No..27s_26-30"##/span##span class="mw-headline" id="TEXTS_No.'s_26-30"#TEXTS No.'s 26-30#/span##/h4#
#div class="SB65verse"#
Satyam spucham daya kshantis tyagah santosha arjavam
Samo damas tapah samyam titiksha uparatim srutam
#$p#Jnanam virakti aischaryam souryam tejo valams smritih
Swatantram kousalam kantir dhairyam ardavam eva cha.
#$p#Pragalbhyam prasrayah seelam saha ejah valam dhagah
Gambhiryam sthairyam astikyam kirtimano anahamkritih.
#$p#Yete cha anye cha bhagawan nitya yatra mahagunah
Prathya mahatwam ichhatbhir na viyanti sma karhichit.
#$p#Tena ham gunapatrena sri nivasena sampratam
Sochami rahitam lokam papmana kalina ikshitam.
#/div#
#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Satyam—truthfulness, Soucham—cleanliness, Daya—not to tolerate other's unhappiness, Kshanti—to control oneself even there is cause of anger, Tyagah—Magnanimity, Santosha—self-satisfaction, Arjavam—straight forwardness, Samo—fixed up by the mind, Damas—firmness of the sense organs, Tapah—true to one's responsibility, Samyam—indiscrimination of friend and foe, Titiksha—tolerate offence by others, Uparatim—indifferent to loss and gain, Srutam—following scriptural injunctions, Jnanam—knowledge (self realisation), Virakti—unattached to sense enjoyment, Aischaryam—leadership, Souryam—chivalry, Tejo—influence, Valam—to render possible what is impossible, Smritih—to find out proper duty, Swatantram—not to depend on others, Kousalam—dexterity in all activities, Kantir—beauty, Dhairyam—undisturbed, Ardavam—soft or kindhearted, Eva—thus, Cha—also, Pragalbhyam—ingenuity, Prasrayah—gentility, Seelam—mannerly, Saha—determination, Ojah—perfect knowledge, Valam—proper execution, Bhagah—object of enjoyment, Gambhiryam—ever joyful, Sthairyam—immovable, Astikyam—faithfulness, Kritir—fame, Manah—worshipable, Anahamkritih—pridelessness, Yete—all these, Anye cha—also others many, Bhagawan—the Personality of Godhead, Nitya—everlastingly, Yatra—where, Mahagunah—great qualities, Prarthya—worth to possess, Mahatwam—greatness, Ichhatam—those who desire so, Na—never, Viyanti—deteriorates, Sma—ever, Karhichit—at any time, Tena—by Him, Aham—myself, Gunapatrena—the reservoir of all qualities, Sri—goddess of fortune, Nivasena—by the resting place, Sampratam—very recently, Sochami—I am thinking of, Rahitam—bereft of, Lokam—planets, Papmana—by the store of all sins, Kalina—by the Kali, Ikshitam—purviewed by.
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
"And in whom, 1. truthfulness, 2. cleanliness, 3. intolerance of other's unhappiness, 4. the power of controlling anger, 5. self-satisfaction, 6. straightforwardness, 7. Fixity of mind, 8. controlling the sense organs, 9. Responsibility, 10. equality, 11. tolerance, 12. equanimity, 13. faithfulness, 14. knowledge, 15. absence of sense enjoyment, 16. leadership, 17. chivalry, 18. influence, 19. power of making everthing possible, 20. discharging proper duty, 21. complete independence, 22. dexterity, 23. fullness of all beauty, 24. of equipostion, 25. kind heartedness, 26. ingenuity. 27. gentility, 28. magnanimity, 29. determination, 30. perfection of all knowledge, 31. proper execution, 32. possession of all object of enjoyment, 33. joyfulness, 34. immovablity, 35. fidelity, 36. fame, 37. being worshipable, 38. pridelessness, 39. being the Personality of Godhead, 40. eternity-and many other transcendenal qualities are eternally present never to be separated from Him, that Personality of Godhead the reservoir of all goodness and beauty, Lord Sri Krishna has now closed His transcendenral pastimes from the face of the earth and in His absence the age of Kali has spread its influence everywhere and I am actually sorry to see this condition of existence.
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Even it is possible to count the atoms after smashing the earth into powder, still it is not possible to estimate unfathomed transcendental qualities of the Lord. It it said that Lord Anantadeva has tried to expostulate the transcendental qualities of the Supreme Lord by his numberless tongues and that for numberless years together still it has been impossible to estimate the factual qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see in Him. But even it is so the above qualities can also be divided into many subheadings. According to Srila Jiva Goswami item No. 3. can be subdivided into 1. protection of the surrendered souls and 2. well wishes for the devotees particularly. In the Bhagwat Geeta we have it from the statement of the Lord that he wants every soul to surrender unto Him only and by doing so He assures everyone to give protection from the reactions of all sins. Therefore unsurrendered souls are not devotees of the Lord and as such there is no particular protection for everyone in general. For the devotees He has particularly all good wishes and those who are actually engaged in loving transcendental service of the Lord, He has particular attention for such devotee and always He gives direction to such pure devotees as it may help the devotee in the matter of discharging his responsibility on the path of back to home, back to Godhead. By His quality (10) the Lord is equally kind to everyone as much as the sun is equal in distributing its rays over everyone equally but still there are many who are unable to take advantage of the equal sun rays. Similarly the Lord says that surrendering unto Him is the guarantee for all protection from Him but unfortunate persons are unable to accept this proposition and therefore they suffer from all material miseries. So even though the Lord is equally well wishing to everyone the unfortnnate living being due to bad association only is unable to accept His instructions in toto and for this the Lord is never to be blamed for. He is called well wisher partiality for the devotees only. It appears to be the quality of partiality by the Lord for His devotees but factually the ones rests on the living being to accept or reject the equal treatment by the Lord.
#$p#Item No. 7 fixity of mind can be expanded so that the Lord never deviates from His word of honour. Whomever does He give assurance for protection, the promise is executed at all circumstances. It is the duty of the pure devotee to be fixed up in the discharge of duty entrusted to him by the Lord or the Lord's bonafide representative the spiritual master and the rest is carried on by the Lord without any break.
#$p#Responsibility of the Lord is also unique. The Lord has no responsibility practically because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in the matter of displaying different roles in His transcendental pastimes. When as a boy He was playing the part of a cowboy as son of Nanda Maharaj He discharged the responsibility perfectly. Similarly when He was playing the part of a Kshatriya youngman as the son of Maharaj Vasudeva He displayed all the skills of a marshal spirited Kshatriya. In almost all cases the Kshatriya king has to secure a wife by fighting or kidnapping the girl. This sort of behaviour for a Kshatriya is eulogistic in the sense that a Kshitriya must show his power of chivalry before his would be wife so that the daughter of a Kshatriya is pleased to see the valour of her would be husband. Even the Personality of Godhead Sri Rama also displayed such spirit of chivalry during His marriage. He broke the strongest bow called Haradhanu and achieved the hand of Sita Devi the mother of all opulence. It is practically the display of Kshatriya spirit during a marriage festival and there was nothing wrong in such fighting. Lord Sri Krishna discharged such responsibility fully because although He had more than 16000 sixteen thousands of wives in each every case He fought like a chivalrous Kshatriya and thus secured a wife. To fight sixteen thousands of times for securing sixteen thousands of wives is certainly possible by the Supreme Personality of Godhead and not by anyone else. Similarly He displayed full responsibility in the matter of every actions in His different transcendental pastimes.
#$p#Item No. 14. Knowledge can be further extended into five subheadings namely 1. intelligence, 2. greatfulness, 3. power of understanding the circumstantial environments of place, object and time. 4. Perfect knowledge of everything and 5. Knowledge of the self. Only the fools are ungrateful to their benefactors. The Lord however does not require to be benefitted by anyone else besides Himself because He is full in Himself and still He feels benefitted by unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service of a devotee and tries to reciprocate it by rendering service to such devotees although the latter also have no such desire from the heart. Transcendental service of the Lord is itself a transcendental benefit for the devotee and therefore the devotee has nothing to expect from the Lord. On the assertion of Vedic aphorism Sarvam Khalu Brahman we can understand that the Lord, by His omnipresent rays of Personal effulgence called by the name Brahma jyoti,-is all pervading inside or outside of everything like the omnipresent material sky and as such He is also Omniscient of everything.
#$p#So far as the beauty of the Lord is concerned He has some special features of His personal body distinguished from all other living beings and over and above that He has some special attractive beautiful features by which He attracts the mind of even Radharani the supermost beautiful creation of the Lord. He is known, therefore, as Madan Mohan or One who attracts the mind of the Cupid even. Srila Jiva Goswami Prabhu has scrutinisingly analysed other transcendental qualities of the Lord and affirms that Lord Sri Krishna is the Absolute Supreme Personality of Godhead (Param Brahman). He is omnipotent by His inconcievable energies and therefore He is the Yogeswara or the Supreme Master of all mystic powers. Being the Yogeswara His eternal Form is spiritual or combination of eternity bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied reaching up to His eternity form of knowledge. All great souls aspire after being equal in knowledge with Him means greatness of His eternal knowledge or in other words it means that all other's knowledge is ever insufficient flexible and measurable whereas the knowledge of the Lord is everfixed and unfathomable. Srila Suta Goswami affirms in the Bhagwatam that although He was observed by the citizens of Dwarka every day, they were ever increasingly anxious to see Him again and again. The living being can appreciate the qualities of the Lord as the ultimate goal but they cannot attain the status quo of such equality. This material world is a product of the Mahat Tattwa which is a state of the Lord's dreaming condition in His Yoganidra mystic slumber in the causal ocean and yet the whole thing appears to be as factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore, bring about everything at His transcendental control and as such whenever and wherever does He appears He does so in His fullness without deviation of any fractional percentage of His full potency.
#$p#The Lord being all that is described above, it is He only who can maintain the affairs of the creation and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul and as such He is worshipable even by Brahma and Shiva the greatest of all demigods. Even by His incarnation of Purushavatara He is the Lord of the creative energy. The creative material energy is working under His directions as it is confirmed in the Bhagwat Geeta (B.G. 9/10) He is the control switch of the material energy and to control the material energy in the innumerable universes. He is the root cause of innumerble incarnations in all the universes. There are more than five lacs of incaranations of Manu only in one universe besides other incaranations and thus we can simply imagine the number of His different incarnations in different universes. In the spiritual world however beyond the Mahat Tattwas there is no question of incarnations but there are plenary expansions of the Lord in the different Vaikunthas. The planets in the spiritual sky are at least three times more than they are within the innumerable universes in the Mahattatwa. And all these Narayana forms of the Lord are but expansions of His Vasudeva feature and as such He is both Vasudeva and Narayana and Krishna simultaneously. He is "Sri Krishna govinda hare murare, He natha narayuna Vasudeva" all in one. His qualities therefore cannot be counted by anyone however great may one be.
#/div#
#/div# |
#div class="mw-parser-output"##p class="mw-empty-elt"#
#h4##span class="mw-headline" id="TEXTS_26-30"#TEXTS 26-30#/span##/h4#
#div class="verse"#
#dl##dd#satyaṁ śaucaṁ dayā kṣāntis#/dd#
#dd#tyāgaḥ santoṣa ārjavam#/dd#
#dd#śamo damas tapaḥ sāmyaṁ#/dd#
#dd#titikṣoparatiḥ śrutam#/dd##/dl#
#dl##dd#jñānaṁ viraktir aiśvaryaṁ#/dd#
#dd#śauryaṁ tejo balaṁ smṛtiḥ#/dd#
#dd#svātantryaṁ kauśalaṁ kāntir#/dd#
#dd#dhairyaṁ mārdavam eva ca#/dd##/dl#
#dl##dd#prāgalbhyaṁ praśrayaḥ śīlaṁ#/dd#
#dd#saha ojo balaṁ bhagaḥ#/dd#
#dd#gāmbhīryaṁ sthairyam āstikyaṁ#/dd#
#dd#kīrtir māno 'nahaṅkṛtiḥ#/dd##/dl#
#dl##dd#ete cānye ca bhagavan#/dd#
#dd#nityā yatra mahā-guṇāḥ#/dd#
#dd#prārthyā mahattvam icchadbhir#/dd#
#dd#na viyanti sma karhicit#/dd##/dl#
#dl##dd#tenāhaṁ guṇa-pātreṇa#/dd#
#dd#śrī-nivāsena sāmpratam#/dd#
#dd#śocāmi rahitaṁ lokaṁ#/dd#
#dd#pāpmanā kalinekṣitam#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=satyam&tab=syno_o&ds=1"#satyam#/i# — truthfulness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śaucam&tab=syno_o&ds=1"#śaucam#/i# — cleanliness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dayā&tab=syno_o&ds=1"#dayā#/i# — intolerance of others' unhappiness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṣāntiḥ&tab=syno_o&ds=1"#kṣāntiḥ#/i# — self-control even if there is cause of anger; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tyāgaḥ&tab=syno_o&ds=1"#tyāgaḥ#/i# — magnanimity; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=santoṣaḥ&tab=syno_o&ds=1"#santoṣaḥ#/i# — self-satisfaction; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ārjavam&tab=syno_o&ds=1"#ārjavam#/i# — straightforwardness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śamaḥ&tab=syno_o&ds=1"#śamaḥ#/i# — fixing of the mind; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=damaḥ&tab=syno_o&ds=1"#damaḥ#/i# — control of the sense organs; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tapaḥ&tab=syno_o&ds=1"#tapaḥ#/i# — trueness to one's responsibility; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sāmyam&tab=syno_o&ds=1"#sāmyam#/i# — indiscrimination between friend and foe; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=titikṣā&tab=syno_o&ds=1"#titikṣā#/i# — tolerance of the offenses of others; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=uparatiḥ&tab=syno_o&ds=1"#uparatiḥ#/i# — indifference to loss and gain; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śrutam&tab=syno_o&ds=1"#śrutam#/i# — following scriptural injunctions; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=jñānam&tab=syno_o&ds=1"#jñānam#/i# — knowledge (self-realization); #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=viraktiḥ&tab=syno_o&ds=1"#viraktiḥ#/i# — detachment from sense enjoyment; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aiśvaryam&tab=syno_o&ds=1"#aiśvaryam#/i# — leadership; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śauryam&tab=syno_o&ds=1"#śauryam#/i# — chivalry; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tejaḥ&tab=syno_o&ds=1"#tejaḥ#/i# — influence; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=balam&tab=syno_o&ds=1"#balam#/i# — to render possible that which is impossible; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=smṛtiḥ&tab=syno_o&ds=1"#smṛtiḥ#/i# — to find one's proper duty; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=svātantryam&tab=syno_o&ds=1"#svātantryam#/i# — not to depend on others; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kauśalam&tab=syno_o&ds=1"#kauśalam#/i# — dexterity in all activities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kāntiḥ&tab=syno_o&ds=1"#kāntiḥ#/i# — beauty; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dhairyam&tab=syno_o&ds=1"#dhairyam#/i# — freedom from disturbance; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mārdavam&tab=syno_o&ds=1"#mārdavam#/i# — kindheartedness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=eva&tab=syno_o&ds=1"#eva#/i# — thus; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — also; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prāgalbhyam&tab=syno_o&ds=1"#prāgalbhyam#/i# — ingenuity; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=praśrayaḥ&tab=syno_o&ds=1"#praśrayaḥ#/i# — gentility; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śīlam&tab=syno_o&ds=1"#śīlam#/i# — mannerliness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sahaḥ&tab=syno_o&ds=1"#sahaḥ#/i# — determination; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ojaḥ&tab=syno_o&ds=1"#ojaḥ#/i# — perfect knowledge; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=balam&tab=syno_o&ds=1"#balam#/i# — proper execution; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagaḥ&tab=syno_o&ds=1"#bhagaḥ#/i# — object of enjoyment; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=gāmbhīryam&tab=syno_o&ds=1"#gāmbhīryam#/i# — joyfulness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sthairyam&tab=syno_o&ds=1"#sthairyam#/i# — immovability; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=āstikyam&tab=syno_o&ds=1"#āstikyam#/i# — faithfulness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kīrtiḥ&tab=syno_o&ds=1"#kīrtiḥ#/i# — fame; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mānaḥ&tab=syno_o&ds=1"#mānaḥ#/i# — worthy of being worshiped; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=anahaṅkṛtiḥ&tab=syno_o&ds=1"#anahaṅkṛtiḥ#/i# — pridelessness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ete&tab=syno_o&ds=1"#ete#/i# — all these; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=anye&tab=syno_o&ds=1"#anye#/i# — also many others; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1"#ca#/i# — and; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagavan&tab=syno_o&ds=1"#bhagavan#/i# — the Personality of Godhead; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nityāḥ&tab=syno_o&ds=1"#nityāḥ#/i# — everlasting; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yatra&tab=syno_o&ds=1"#yatra#/i# — where; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mahā&tab=syno_o&ds=1"#mahā-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=guṇāḥ&tab=syno_o&ds=1"#guṇāḥ#/i# — great qualities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prārthyāḥ&tab=syno_o&ds=1"#prārthyāḥ#/i# — worthy to possess; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mahattvam&tab=syno_o&ds=1"#mahattvam#/i# — greatness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=icchadbhiḥ&tab=syno_o&ds=1"#icchadbhiḥ#/i# — those who desire so; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1"#na#/i# — never; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=viyanti&tab=syno_o&ds=1"#viyanti#/i# — deteriorates; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sma&tab=syno_o&ds=1"#sma#/i# — ever; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=karhicit&tab=syno_o&ds=1"#karhicit#/i# — at any time; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tena&tab=syno_o&ds=1"#tena#/i# — by Him; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aham&tab=syno_o&ds=1"#aham#/i# — myself; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=guṇa&tab=syno_o&ds=1"#guṇa-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pātreṇa&tab=syno_o&ds=1"#pātreṇa#/i# — the reservoir of all qualities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śrī&tab=syno_o&ds=1"#śrī#/i# — the goddess of fortune; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nivāsena&tab=syno_o&ds=1"#nivāsena#/i# — by the resting place; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sāmpratam&tab=syno_o&ds=1"#sāmpratam#/i# — very recently; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śocāmi&tab=syno_o&ds=1"#śocāmi#/i# — I am thinking of; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=rahitam&tab=syno_o&ds=1"#rahitam#/i# — bereft of; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=lokam&tab=syno_o&ds=1"#lokam#/i# — planets; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pāpmanā&tab=syno_o&ds=1"#pāpmanā#/i# — by the store of all sins; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kalinā&tab=syno_o&ds=1"#kalinā#/i# — by Kali; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=īkṣitam&tab=syno_o&ds=1"#īkṣitam#/i# — is seen.
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the #i#Bhagavad-gītā#/i# the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in #i#toto#/i#, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.
#$p#The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.
#$p#The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a #i#kṣatriya#/i# as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited #i#kṣatriya#/i#. In almost all cases, the #i#kṣatriya#/i# king has to secure a wife by fighting or kidnapping. This sort of behavior for a #i#kṣatriya#/i# is praiseworthy in the sense that a #i#kṣatriya#/i# must show his power of chivalry to his would-be wife so that the daughter of a #i#kṣatriya#/i# can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The #i#kṣatriya#/i# spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous #i#kṣatriya#/i# and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.
#$p#The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism #i#sarvaṁ khalv idaṁ brahma#/i#, we can understand that the Lord, by the omnipresent rays of His effulgence, called #i#brahmajyoti#/i#, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.
#$p#As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the #i#Bhāgavatam#/i# that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the #i#mahat-tattva#/i#, which is a state of the Lord's dreaming condition in His #i#yoga-nidrā#/i# mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.
#$p#The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of #i#puruṣa-avatāra#/i# He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the #i#Bhagavad-gītā#/i# (BG 9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the #i#mahat-tattva#/i#, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the #i#mahat-tattva#/i#. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is #i#śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva#/i#, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.
#/div#
#/div# |
Compare previous verse
|
Compare next verse 