SB 7.5.37: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 07 Chapter 05]] | |||
[[Category:Bhagavatam Verses Spoken by Hiranyakasipu - Vanisource|070537]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 7|Seventh Canto]] - [[SB 7.5: Prahlada Maharaja, the Saintly Son of Hiranyakasipu|Chapter 5: Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 7.5.36]] '''[[SB 7.5.36]] - [[SB 7.5.38]]''' [[File:Go-next.png|link=SB 7.5.38]]</div> | |||
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==== TEXT 37 ==== | ==== TEXT 37 ==== | ||
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paro 'py apatyaṁ hita-kṛd yathauṣadhaṁ | :paro 'py apatyaṁ hita-kṛd yathauṣadhaṁ | ||
sva-dehajo 'py āmayavat suto 'hitaḥ | :sva-dehajo 'py āmayavat suto 'hitaḥ | ||
chindyāt tad aṅgaṁ yad utātmano 'hitaṁ | :chindyāt tad aṅgaṁ yad utātmano 'hitaṁ | ||
śeṣaṁ sukhaṁ jīvati yad-vivarjanāt | :śeṣaṁ sukhaṁ jīvati yad-vivarjanāt | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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''paraḥ''—not belonging to the same group or family; ''api''—although; ''apatyam''—a child; ''hita-kṛt''—who is beneficial; ''yathā''—just as; ''auṣadham''—remedial herb; ''sva-deha-jaḥ''—born of one's own body; ''api''—although; ''āmaya-vat''—like a disease; ''sutaḥ''—a son; ''ahitaḥ''—who is not a well-wisher; ''chindyāt''—one should cut off; ''tat''—that; ''aṅgam''—part of the body; ''yat''—which; ''uta''—indeed; ''ātmanaḥ''—for the body; ''ahitam''—not beneficial; ''śeṣam''—the balance; ''sukham''—happily; ''jīvati''—lives; ''yat''—of which; ''vivarjanāt''—by cutting off. | |||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one's family is favorable, he should be given protection like a son. On the other hand, if a limb of one's body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one's own son, if unfavorable, must be rejected, although born of one's own body. | Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one's family is favorable, he should be given protection like a son. On the other hand, if a limb of one's body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one's own son, if unfavorable, must be rejected, although born of one's own body. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Śrī Caitanya Mahāprabhu has instructed all devotees of the Lord to be humbler than the grass and more tolerant than trees; otherwise there will always be disturbances to their execution of devotional service. Here is a vivid example of how a devotee is disturbed by a nondevotee, even though the nondevotee is an affectionate father. The material world is such that a nondevotee father becomes an enemy of a devotee son. Having determined to kill even his son, Hiraṇyakaśipu gave the example of amputating a part of one's body that has become septic and therefore injurious to the rest of the body. The same example, of course, may also be applied to nondevotees. Cāṇakya Paṇḍita advises, tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Devotees actually serious about advancing in spiritual life should give up the company of nondevotees and always keep company with devotees. To be too attached to material existence is ignorance because material existence is temporary and miserable. Therefore devotees who are determined to perform tapasya (penances and austerities) to realize the self, and who are determined to become advanced in spiritual consciousness, must give up the company of atheistic nondevotees. Prahlāda Mahārāja maintained an attitude of noncooperation with the philosophy of his father, Hiraṇyakaśipu, yet he was tolerant and humble. Hiraṇyakaśipu, however, being a nondevotee, was so polluted that he was even prepared to kill his own son. He justified this by putting forward the logic of amputation. | Śrī Caitanya Mahāprabhu has instructed all devotees of the Lord to be humbler than the grass and more tolerant than trees; otherwise there will always be disturbances to their execution of devotional service. Here is a vivid example of how a devotee is disturbed by a nondevotee, even though the nondevotee is an affectionate father. The material world is such that a nondevotee father becomes an enemy of a devotee son. Having determined to kill even his son, Hiraṇyakaśipu gave the example of amputating a part of one's body that has become septic and therefore injurious to the rest of the body. The same example, of course, may also be applied to nondevotees. Cāṇakya Paṇḍita advises, ''tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam''. Devotees actually serious about advancing in spiritual life should give up the company of nondevotees and always keep company with devotees. To be too attached to material existence is ignorance because material existence is temporary and miserable. Therefore devotees who are determined to perform ''tapasya'' (penances and austerities) to realize the self, and who are determined to become advanced in spiritual consciousness, must give up the company of atheistic nondevotees. Prahlāda Mahārāja maintained an attitude of noncooperation with the philosophy of his father, Hiraṇyakaśipu, yet he was tolerant and humble. Hiraṇyakaśipu, however, being a nondevotee, was so polluted that he was even prepared to kill his own son. He justified this by putting forward the logic of amputation. | ||
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Revision as of 18:29, 5 June 2021
A.C. Bhaktivedanta Swami Prabhupada
TEXT 37
- paro 'py apatyaṁ hita-kṛd yathauṣadhaṁ
- sva-dehajo 'py āmayavat suto 'hitaḥ
- chindyāt tad aṅgaṁ yad utātmano 'hitaṁ
- śeṣaṁ sukhaṁ jīvati yad-vivarjanāt
SYNONYMS
paraḥ—not belonging to the same group or family; api—although; apatyam—a child; hita-kṛt—who is beneficial; yathā—just as; auṣadham—remedial herb; sva-deha-jaḥ—born of one's own body; api—although; āmaya-vat—like a disease; sutaḥ—a son; ahitaḥ—who is not a well-wisher; chindyāt—one should cut off; tat—that; aṅgam—part of the body; yat—which; uta—indeed; ātmanaḥ—for the body; ahitam—not beneficial; śeṣam—the balance; sukham—happily; jīvati—lives; yat—of which; vivarjanāt—by cutting off.
TRANSLATION
Although a medicinal herb, being born in the forest, does not belong to the same category as a man, if beneficial it is kept very carefully. Similarly, if someone outside one's family is favorable, he should be given protection like a son. On the other hand, if a limb of one's body is poisoned by disease, it must be amputated so that the rest of the body may live happily. Similarly, even one's own son, if unfavorable, must be rejected, although born of one's own body.
PURPORT
Śrī Caitanya Mahāprabhu has instructed all devotees of the Lord to be humbler than the grass and more tolerant than trees; otherwise there will always be disturbances to their execution of devotional service. Here is a vivid example of how a devotee is disturbed by a nondevotee, even though the nondevotee is an affectionate father. The material world is such that a nondevotee father becomes an enemy of a devotee son. Having determined to kill even his son, Hiraṇyakaśipu gave the example of amputating a part of one's body that has become septic and therefore injurious to the rest of the body. The same example, of course, may also be applied to nondevotees. Cāṇakya Paṇḍita advises, tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Devotees actually serious about advancing in spiritual life should give up the company of nondevotees and always keep company with devotees. To be too attached to material existence is ignorance because material existence is temporary and miserable. Therefore devotees who are determined to perform tapasya (penances and austerities) to realize the self, and who are determined to become advanced in spiritual consciousness, must give up the company of atheistic nondevotees. Prahlāda Mahārāja maintained an attitude of noncooperation with the philosophy of his father, Hiraṇyakaśipu, yet he was tolerant and humble. Hiraṇyakaśipu, however, being a nondevotee, was so polluted that he was even prepared to kill his own son. He justified this by putting forward the logic of amputation.