SB 1.10.32: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 01 Chapter 10]] | |||
[[Category:Bhagavatam Verses Spoken by Suta Gosvami - Vanisource|011032]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 1|First Canto]] - [[SB 1.10: Departure of Lord Krsna for Dvaraka|Chapter 10: Departure of Lord Kṛṣṇa for Dvārakā]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 1.10.31]] '''[[SB 1.10.31]] - [[SB 1.10.33]]''' [[File:Go-next.png|link=SB 1.10.33]]</div> | |||
{{CompareVersions|SB|1.10.32|SB 1964|SB 1972-77}} | |||
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==== TEXT 32 ==== | ==== TEXT 32 ==== | ||
<div class="verse"> | |||
<div | :ajāta-śatruḥ pṛtanāṁ | ||
ajāta-śatruḥ pṛtanāṁ | :gopīthāya madhu-dviṣaḥ | ||
gopīthāya madhu-dviṣaḥ | :parebhyaḥ śaṅkitaḥ snehāt | ||
parebhyaḥ śaṅkitaḥ snehāt | :prāyuṅkta catur-aṅgiṇīm | ||
prāyuṅkta catur-aṅgiṇīm | |||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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<div | ''[//vanipedia.org/wiki/Special:VaniSearch?s=ajāta&tab=syno_o&ds=1 ajāta]-[//vanipedia.org/wiki/Special:VaniSearch?s=śatruḥ&tab=syno_o&ds=1 śatruḥ]'' — Mahārāja Yudhiṣṭhira, who was no one's enemy; ''[//vanipedia.org/wiki/Special:VaniSearch?s=pṛtanām&tab=syno_o&ds=1 pṛtanām]'' — defensive forces; ''[//vanipedia.org/wiki/Special:VaniSearch?s=gopīthāya&tab=syno_o&ds=1 gopīthāya]'' — for giving protection; ''[//vanipedia.org/wiki/Special:VaniSearch?s=madhu&tab=syno_o&ds=1 madhu]-[//vanipedia.org/wiki/Special:VaniSearch?s=dviṣaḥ&tab=syno_o&ds=1 dviṣaḥ]'' — of the enemy of Madhu (Śrī Kṛṣṇa); ''[//vanipedia.org/wiki/Special:VaniSearch?s=parebhyaḥ&tab=syno_o&ds=1 parebhyaḥ]'' — from others (enemies); ''[//vanipedia.org/wiki/Special:VaniSearch?s=śaṅkitaḥ&tab=syno_o&ds=1 śaṅkitaḥ]'' — being afraid of; ''[//vanipedia.org/wiki/Special:VaniSearch?s=snehāt&tab=syno_o&ds=1 snehāt]'' — out of affection; ''[//vanipedia.org/wiki/Special:VaniSearch?s=prāyuṅkta&tab=syno_o&ds=1 prāyuṅkta]'' — engaged; ''[//vanipedia.org/wiki/Special:VaniSearch?s=catuḥ&tab=syno_o&ds=1 catuḥ]-[//vanipedia.org/wiki/Special:VaniSearch?s=aṅgiṇīm&tab=syno_o&ds=1 aṅgiṇīm]'' — four defensive divisions. | ||
ajāta- | |||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord. | Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the ''brahmāstra'' (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were ''asuras'' who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental ''līlā'', or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of ''brahmānanda''. | |||
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 1.10.31]] '''[[SB 1.10.31]] - [[SB 1.10.33]]''' [[File:Go-next.png|link=SB 1.10.33]]</div> | |||
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Latest revision as of 17:54, 17 February 2024
A.C. Bhaktivedanta Swami Prabhupada
TEXT 32
- ajāta-śatruḥ pṛtanāṁ
- gopīthāya madhu-dviṣaḥ
- parebhyaḥ śaṅkitaḥ snehāt
- prāyuṅkta catur-aṅgiṇīm
SYNONYMS
ajāta-śatruḥ — Mahārāja Yudhiṣṭhira, who was no one's enemy; pṛtanām — defensive forces; gopīthāya — for giving protection; madhu-dviṣaḥ — of the enemy of Madhu (Śrī Kṛṣṇa); parebhyaḥ — from others (enemies); śaṅkitaḥ — being afraid of; snehāt — out of affection; prāyuṅkta — engaged; catuḥ-aṅgiṇīm — four defensive divisions.
TRANSLATION
Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord.
PURPORT
Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental līlā, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmānanda.