SB 12.4.23: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 12 Chapter 04]] | |||
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vanisource|120423]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 12|Twelfth Canto]] - [[SB 12.4: The Four Categories of Universal Annihilation|Chapter 4: The Four Categories of Universal Annihilation]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 12.4.22]] '''[[SB 12.4.22]] - [[SB 12.4.24]]''' [[File:Go-next.png|link=SB 12.4.24]]</div> | |||
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==== TEXT 23 ==== | ==== TEXT 23 ==== | ||
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buddhīndriyārtha-rūpeṇa | :buddhīndriyārtha-rūpeṇa | ||
jñānaṁ bhāti tad-āśrayam | :jñānaṁ bhāti tad-āśrayam | ||
dṛśyatvāvyatirekābhyām | :dṛśyatvāvyatirekābhyām | ||
ādy-antavad avastu yat | :ādy-antavad avastu yat | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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buddhi—of intelligence; indriya—the senses; artha—and the objects of perception; rūpeṇa—in the form; jñānam—the Absolute Truth; bhāti—manifests; tat—of these elements; āśrayam—the basis; dṛśyatva—because of being perceived; avyatirekābhyām—and because of being nondifferent from its own cause; ādi-anta-vat—which has a beginning and an end; avastu—is insubstantial; yat—whatever. | buddhi—of intelligence; indriya—the senses; artha—and the objects of perception; rūpeṇa—in the form; jñānam—the Absolute Truth; bhāti—manifests; tat—of these elements; āśrayam—the basis; dṛśyatva—because of being perceived; avyatirekābhyām—and because of being nondifferent from its own cause; ādi-anta-vat—which has a beginning and an end; avastu—is insubstantial; yat—whatever. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause. | It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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The word dṛśyatva indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal. | The word ''dṛśyatva'' indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal. | ||
</div> | </div> | ||
__NOTOC__ | </div> | ||
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<div style="float:right">[[File:Go-previous.png|link=SB 12.4.22]] '''[[SB 12.4.22]] - [[SB 12.4.24]]''' [[File:Go-next.png|link=SB 12.4.24]]</div> | |||
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Revision as of 08:23, 30 June 2021
A.C. Bhaktivedanta Swami Prabhupada
Please note: The synonyms, translation and purport of this verse were composed by disciples of Śrīla Prabhupāda
TEXT 23
- buddhīndriyārtha-rūpeṇa
- jñānaṁ bhāti tad-āśrayam
- dṛśyatvāvyatirekābhyām
- ādy-antavad avastu yat
SYNONYMS
buddhi—of intelligence; indriya—the senses; artha—and the objects of perception; rūpeṇa—in the form; jñānam—the Absolute Truth; bhāti—manifests; tat—of these elements; āśrayam—the basis; dṛśyatva—because of being perceived; avyatirekābhyām—and because of being nondifferent from its own cause; ādi-anta-vat—which has a beginning and an end; avastu—is insubstantial; yat—whatever.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause.
PURPORT
The word dṛśyatva indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal.