SB 10.25.5: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 10 Chapter 25|s05]] | |||
[[Category:Bhagavatam Verses Spoken by Lord Indra - Vanisource|102505]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - [[SB 10.25: Lord Krsna Lifts Govardhana Hill|Chapter 25: Lord Kṛṣṇa Lifts Govardhana Hill]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 10.25.4]] '''[[SB 10.25.4]] - [[SB 10.25.6]]''' [[File:Go-next.png|link=SB 10.25.6]]</div> | |||
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==== TEXT 5 ==== | ==== TEXT 5 ==== | ||
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vācālaṁ bāliśaṁ stabdham | :vācālaṁ bāliśaṁ stabdham | ||
ajñaṁ paṇḍita-māninam | :ajñaṁ paṇḍita-māninam | ||
kṛṣṇaṁ martyam upāśritya | :kṛṣṇaṁ martyam upāśritya | ||
gopā me cakrur apriyam | :gopā me cakrur apriyam | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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''bāliśam''—child; ''stabdham''—arrogant; ''ajñam''—foolish; ''paṇḍita-māninam''—thinking Himself wise; ''kṛṣṇam''—Kṛṣṇa; ''martyam''—a human being; ''upāśritya''—taking shelter of; ''gopāḥ''—the cowherds; ''me''—against me; ''cakruḥ''—have acted; ''apriyam''—unfavorably. | |||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Kṛṣṇa, who thinks Himself very wise but who is simply a foolish, arrogant, overtalkative child. | These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Kṛṣṇa, who thinks Himself very wise but who is simply a foolish, arrogant, overtalkative child. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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According to Śrīla Śrīdhara Svāmī, through the insults of Indra Goddess Sarasvatī is actually praising Kṛṣṇa. The ācārya explains: "Vācālam means 'one who can speak according to Vedic authority.' Bāliśam means 'free from pretension, just like a child.' Stabdham means that He bows down to no one because there is no one for Him to offer homage to, ajñam means that there is nothing more for Him to know because He is omniscient, paṇḍita-māninam means that He is highly honored by the knowers of the Absolute Truth, and kṛṣṇam means He is the Supreme Absolute Truth, whose transcendental form is full of eternity and ecstasy. Martyam means that although He is the Absolute Truth, He nevertheless appears in this world as a human being out of affection for His devotees." | According to Śrīla Śrīdhara Svāmī, through the insults of Indra Goddess Sarasvatī is actually praising Kṛṣṇa. The ''ācārya'' explains: "''Vācālam'' means 'one who can speak according to Vedic authority.' ''Bāliśam'' means 'free from pretension, just like a child.' ''Stabdham'' means that He bows down to no one because there is no one for Him to offer homage to, ''ajñam'' means that there is nothing more for Him to know because He is omniscient, ''paṇḍita-māninam'' means that He is highly honored by the knowers of the Absolute Truth, and ''kṛṣṇam'' means He is the Supreme Absolute Truth, whose transcendental form is full of eternity and ecstasy. ''Martyam'' means that although He is the Absolute Truth, He nevertheless appears in this world as a human being out of affection for His devotees." | ||
Indra wanted to rebuke Kṛṣṇa as vācālam because the Lord had presented many audacious arguments in the line of Karma-mīmāṁsā and Sāṅkhya philosophy even though He did not accept these arguments; thus Indra called the Lord bāliśa, "foolish." Indra called Him stabdha because He had spoken boldly even in the presence of His own father. Thus although Indra attempted to criticize Śrī Kṛṣṇa, the Lord's transcendental character is in fact impeccable, and this chapter will demonstrate how Indra came to recognize the position of the Lord. | Indra wanted to rebuke Kṛṣṇa as ''vācālam'' because the Lord had presented many audacious arguments in the line of Karma-mīmāṁsā and Sāṅkhya philosophy even though He did not accept these arguments; thus Indra called the Lord ''bāliśa'', "foolish." Indra called Him ''stabdha'' because He had spoken boldly even in the presence of His own father. Thus although Indra attempted to criticize Śrī Kṛṣṇa, the Lord's transcendental character is in fact impeccable, and this chapter will demonstrate how Indra came to recognize the position of the Lord. | ||
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Revision as of 02:37, 22 May 2021
A.C. Bhaktivedanta Swami Prabhupada
Please note: The synonyms, translation and purport of this verse were composed by disciples of Śrīla Prabhupāda
TEXT 5
- vācālaṁ bāliśaṁ stabdham
- ajñaṁ paṇḍita-māninam
- kṛṣṇaṁ martyam upāśritya
- gopā me cakrur apriyam
SYNONYMS
bāliśam—child; stabdham—arrogant; ajñam—foolish; paṇḍita-māninam—thinking Himself wise; kṛṣṇam—Kṛṣṇa; martyam—a human being; upāśritya—taking shelter of; gopāḥ—the cowherds; me—against me; cakruḥ—have acted; apriyam—unfavorably.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Kṛṣṇa, who thinks Himself very wise but who is simply a foolish, arrogant, overtalkative child.
PURPORT
According to Śrīla Śrīdhara Svāmī, through the insults of Indra Goddess Sarasvatī is actually praising Kṛṣṇa. The ācārya explains: "Vācālam means 'one who can speak according to Vedic authority.' Bāliśam means 'free from pretension, just like a child.' Stabdham means that He bows down to no one because there is no one for Him to offer homage to, ajñam means that there is nothing more for Him to know because He is omniscient, paṇḍita-māninam means that He is highly honored by the knowers of the Absolute Truth, and kṛṣṇam means He is the Supreme Absolute Truth, whose transcendental form is full of eternity and ecstasy. Martyam means that although He is the Absolute Truth, He nevertheless appears in this world as a human being out of affection for His devotees."
Indra wanted to rebuke Kṛṣṇa as vācālam because the Lord had presented many audacious arguments in the line of Karma-mīmāṁsā and Sāṅkhya philosophy even though He did not accept these arguments; thus Indra called the Lord bāliśa, "foolish." Indra called Him stabdha because He had spoken boldly even in the presence of His own father. Thus although Indra attempted to criticize Śrī Kṛṣṇa, the Lord's transcendental character is in fact impeccable, and this chapter will demonstrate how Indra came to recognize the position of the Lord.