SB 1.9.33 (1964): Difference between revisions
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[[Category:Srimad-Bhagavatam (1962-1965) - Canto 01 Chapter 09]] | |||
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==== TEXT No. 33 ==== | ==== TEXT No. 33 ==== | ||
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Tribhubana kamanam tamalvarnam | |||
Ravikara goura barambaram dadhana | |||
Katur alakakulabrita ananabjam | |||
Vijayasakhe ratirastu me anavadya. | |||
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==== ENGLISH SYNONYMS ==== | ==== ENGLISH SYNONYMS ==== | ||
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Tribhubana—three status of planetary system, Kamanam—the most desirable, Tamalavarnam—bluish like the Tamal tree, Ravikara—sunrays, Gaura—golden colour, Barambaram—dress glittering by, Dadhane—one who wears, Vapur—body, Alakakulabribta—covered by painting with sandalwood pulp, Ananabjam—face like the lotus, Vijayasakhe—unto the friend of Arjuna, Ratirastu—attraction be reposed upon him, Anabadya—without any desire for fruitive result. | Tribhubana—three status of planetary system, Kamanam—the most desirable, Tamalavarnam—bluish like the Tamal tree, Ravikara—sunrays, Gaura—golden colour, Barambaram—dress glittering by, Dadhane—one who wears, Vapur—body, Alakakulabribta—covered by painting with sandalwood pulp, Ananabjam—face like the lotus, Vijayasakhe—unto the friend of Arjuna, Ratirastu—attraction be reposed upon him, Anabadya—without any desire for fruitive result. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Unto Sri Krishna the intimate friend of Arjuna, Who has appeared on the earth in His transcendental body resembling the colour of bluish tamaltree and attractive for all in the three (upper middle and lower) planetary system. His glittering yellow dress and His lotus like face covered with paintings of pulp of sandalwood,-be the object of my attraction with out any desire for fruitive result. | Unto Sri Krishna the intimate friend of Arjuna, Who has appeared on the earth in His transcendental body resembling the colour of bluish tamaltree and attractive for all in the three (upper middle and lower) planetary system. His glittering yellow dress and His lotus like face covered with paintings of pulp of sandalwood,-be the object of my attraction with out any desire for fruitive result. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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When Shri Krishna by His own internal pleasure appears on the earth He does so by the exigency of His internal potency. His attractive features of the transcendental body is desirable by all in the three worlds namely the upper middle and lower planetary system. No where in the universe there is such beautiful feature of the body as that of Lord Krishna and therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror and Krishna is described as his intimate fiiend. Bhismadeva on his bed of arrows after the battle of Kurukshetra is remembering the particular dress of Lord Krishna which He put on as the Driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhisma, Bhisma's attraction was drawn by the glittering dress of Krishna and indirectly he admired his so called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhismadeva takes this opportunity of addressing the Lord as Vijayasakha because the Lord is pleassed when He is addressed con. Jointly with His devotees who are related with Him in different transcendental humour. While Krishna was the charioteer of Arjuna sun rays glittered the dress of the Lord and the beautiful hue created by the reflection of such rays of the sun, was never forgotten by Bhismadeva. As a great fighter he was relishing the relation of Krishna in the chivalrous humour. Transcendental relation with the Lord in anyone of the different Rasas (humour) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love imitating the damsels of Brajadham. Such cheap relation with the Lord exhibits only the base mentality of such mundaner because one who has relished such conjugal humour with the Lord, can not be attached to any more by wordly conjugal Rasa which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. Genuine relation of the living being with the Supreme Lord can be of any form out of the five principal Rasas and it does not make any difference in transcendental degree to the genuine devotee. Bhismadeva is a concrete example for this and let us carefully observe how the great general is transcendentally related with the Lord. | When Shri Krishna by His own internal pleasure appears on the earth He does so by the exigency of His internal potency. His attractive features of the transcendental body is desirable by all in the three worlds namely the upper middle and lower planetary system. No where in the universe there is such beautiful feature of the body as that of Lord Krishna and therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror and Krishna is described as his intimate fiiend. Bhismadeva on his bed of arrows after the battle of Kurukshetra is remembering the particular dress of Lord Krishna which He put on as the Driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhisma, Bhisma's attraction was drawn by the glittering dress of Krishna and indirectly he admired his so called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhismadeva takes this opportunity of addressing the Lord as Vijayasakha because the Lord is pleassed when He is addressed con. Jointly with His devotees who are related with Him in different transcendental humour. While Krishna was the charioteer of Arjuna sun rays glittered the dress of the Lord and the beautiful hue created by the reflection of such rays of the sun, was never forgotten by Bhismadeva. As a great fighter he was relishing the relation of Krishna in the chivalrous humour. Transcendental relation with the Lord in anyone of the different Rasas (humour) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love imitating the damsels of Brajadham. Such cheap relation with the Lord exhibits only the base mentality of such mundaner because one who has relished such conjugal humour with the Lord, can not be attached to any more by wordly conjugal Rasa which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. Genuine relation of the living being with the Supreme Lord can be of any form out of the five principal Rasas and it does not make any difference in transcendental degree to the genuine devotee. Bhismadeva is a concrete example for this and let us carefully observe how the great general is transcendentally related with the Lord. | ||
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Latest revision as of 12:27, 25 May 2020
A.C. Bhaktivedanta Swami Prabhupada
TEXT No. 33
Tribhubana kamanam tamalvarnam Ravikara goura barambaram dadhana Katur alakakulabrita ananabjam Vijayasakhe ratirastu me anavadya.
ENGLISH SYNONYMS
Tribhubana—three status of planetary system, Kamanam—the most desirable, Tamalavarnam—bluish like the Tamal tree, Ravikara—sunrays, Gaura—golden colour, Barambaram—dress glittering by, Dadhane—one who wears, Vapur—body, Alakakulabribta—covered by painting with sandalwood pulp, Ananabjam—face like the lotus, Vijayasakhe—unto the friend of Arjuna, Ratirastu—attraction be reposed upon him, Anabadya—without any desire for fruitive result.
TRANSLATION
Unto Sri Krishna the intimate friend of Arjuna, Who has appeared on the earth in His transcendental body resembling the colour of bluish tamaltree and attractive for all in the three (upper middle and lower) planetary system. His glittering yellow dress and His lotus like face covered with paintings of pulp of sandalwood,-be the object of my attraction with out any desire for fruitive result.
PURPORT
When Shri Krishna by His own internal pleasure appears on the earth He does so by the exigency of His internal potency. His attractive features of the transcendental body is desirable by all in the three worlds namely the upper middle and lower planetary system. No where in the universe there is such beautiful feature of the body as that of Lord Krishna and therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror and Krishna is described as his intimate fiiend. Bhismadeva on his bed of arrows after the battle of Kurukshetra is remembering the particular dress of Lord Krishna which He put on as the Driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhisma, Bhisma's attraction was drawn by the glittering dress of Krishna and indirectly he admired his so called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhismadeva takes this opportunity of addressing the Lord as Vijayasakha because the Lord is pleassed when He is addressed con. Jointly with His devotees who are related with Him in different transcendental humour. While Krishna was the charioteer of Arjuna sun rays glittered the dress of the Lord and the beautiful hue created by the reflection of such rays of the sun, was never forgotten by Bhismadeva. As a great fighter he was relishing the relation of Krishna in the chivalrous humour. Transcendental relation with the Lord in anyone of the different Rasas (humour) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love imitating the damsels of Brajadham. Such cheap relation with the Lord exhibits only the base mentality of such mundaner because one who has relished such conjugal humour with the Lord, can not be attached to any more by wordly conjugal Rasa which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. Genuine relation of the living being with the Supreme Lord can be of any form out of the five principal Rasas and it does not make any difference in transcendental degree to the genuine devotee. Bhismadeva is a concrete example for this and let us carefully observe how the great general is transcendentally related with the Lord.