SB 5.12.4: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 05 Chapter 12|s04 ]] | |||
[[Category:Bhagavatam Verses Spoken by Rahugana Maharaja - Vanisource|051204]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 5|Fifth Canto]] - [[SB 5.12: Conversation Between Maharaja Rahugana and Jada Bharata|Chapter 12: Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 5.12.3]] '''[[SB 5.12.3]] - [[SB 5.12.5-6]]''' [[File:Go-next.png|link=SB 5.12.5-6]]</div> | |||
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==== TEXT 4 ==== | ==== TEXT 4 ==== | ||
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<div | :yad āha yogeśvara dṛśyamānaṁ | ||
yad āha yogeśvara dṛśyamānaṁ | :kriyā-phalaṁ sad-vyavahāra-mūlam | ||
kriyā-phalaṁ sad-vyavahāra-mūlam | :na hy añjasā tattva-vimarśanāya | ||
na hy añjasā tattva-vimarśanāya | :bhavān amuṣmin bhramate mano me | ||
bhavān amuṣmin bhramate mano me | |||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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<div | ''yat''—that which; ''āha''—have said; ''yoga-īśvara''—O master of mystic power; ''dṛśyamānam''—being clearly seen; ''kriyā-phalam''—the results of moving the body here and there, such as feeling fatigue; ''sat''—existing; ''vyavahāra-mūlam''—whose basis is etiquette alone; ''na''—not; ''hi''—certainly; ''añjasā''—on the whole, or in fact; ''tattva-vimarśanāya''—for understanding the truth by consultation; ''bhavān''—your good self; ''amuṣmin''—in that explanation; ''bhramate''—is bewildered; ''manaḥ''—mind; ''me''—my. | ||
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O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed. | O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In ''Bhagavad-gītā'' Lord Kṛṣṇa informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization ([[BG 2.14 (1972)|BG 2.14]]). | |||
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<div | <div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 5.12.3]] '''[[SB 5.12.3]] - [[SB 5.12.5-6]]''' [[File:Go-next.png|link=SB 5.12.5-6]]</div> | ||
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Revision as of 07:35, 15 May 2021
A.C. Bhaktivedanta Swami Prabhupada
TEXT 4
- yad āha yogeśvara dṛśyamānaṁ
- kriyā-phalaṁ sad-vyavahāra-mūlam
- na hy añjasā tattva-vimarśanāya
- bhavān amuṣmin bhramate mano me
SYNONYMS
yat—that which; āha—have said; yoga-īśvara—O master of mystic power; dṛśyamānam—being clearly seen; kriyā-phalam—the results of moving the body here and there, such as feeling fatigue; sat—existing; vyavahāra-mūlam—whose basis is etiquette alone; na—not; hi—certainly; añjasā—on the whole, or in fact; tattva-vimarśanāya—for understanding the truth by consultation; bhavān—your good self; amuṣmin—in that explanation; bhramate—is bewildered; manaḥ—mind; me—my.
TRANSLATION
O master of yogic power, you said that fatigue resulting from moving the body here and there is appreciated by direct perception, but actually there is no fatigue. It simply exists as a matter of formality. By such inquiries and answers, no one can come to the conclusion of the Absolute Truth. Because of your presentation of this statement, my mind is a little disturbed.
PURPORT
Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures. In Bhagavad-gītā Lord Kṛṣṇa informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization (BG 2.14).