SB 10.67.2: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 10 Chapter 67|s02]] | |||
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vanisource|106702]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - [[SB 10.67: Lord Balarama Slays Dvivida Gorilla|Chapter 67: Lord Balarāma Slays Dvivida Gorilla]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 10.67.1]] '''[[SB 10.67.1]] - [[SB 10.67.3]]''' [[File:Go-next.png|link=SB 10.67.3]]</div> | |||
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==== TEXT 2 ==== | ==== TEXT 2 ==== | ||
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śrī-śuka uvāca | :śrī-śuka uvāca | ||
narakasya sakhā kaścid | :narakasya sakhā kaścid | ||
dvivido nāma vānaraḥ | :dvivido nāma vānaraḥ | ||
sugrīva-sacivaḥ so 'tha | :sugrīva-sacivaḥ so 'tha | ||
bhrātā maindasya vīryavān | :bhrātā maindasya vīryavān | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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śrī-śukaḥ | ''śrī-śukaḥ uvāca''—Śukadeva Gosvāmī said; ''narakasya''—of the demon Naraka; ''sakhā''—friend; ''kaścit''—a certain; ''dvividaḥ''—Dvivida; ''nāma''—by name; ''vānaraḥ''—an ape; ''sugrīva''—King Sugrīva; ''sacivaḥ''—whose adviser; ''saḥ''—he; ''atha''—also; ''bhrātā''—the brother; ''maindasya''—of Mainda; ''vīrya-vān''—powerful. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Śrī Śukadeva Gosvāmī said: There was an ape named Dvivida who was a friend of Narakāsura's. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugrīva. | Śrī Śukadeva Gosvāmī said: There was an ape named Dvivida who was a friend of Narakāsura's. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugrīva. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Śrīla Jīva Gosvāmī points out some interesting facts about the ape Dvivida. Although Dvivida was an associate of Lord Rāmacandra's, he later became corrupted by bad association with the demon Naraka, as stated here: narakasya sakhā. This bad association was the reaction for an offense Dvivida had committed when, being proud of his strength, he disrespected Lord Rāmacandra's brother Lakṣmaṇa and others. Those who worship Lord Rāmacandra sometimes chant hymns addressed to Mainda and Dvivida, who are attendant deities of the Lord. According to Śrīla Jīva Gosvāmī, the Mainda and Dvivida mentioned in this verse are empowered expansions of these deities, who are residents of Lord Rāmacandra's Vaikuṇṭha domain. | Śrīla Jīva Gosvāmī points out some interesting facts about the ape Dvivida. Although Dvivida was an associate of Lord Rāmacandra's, he later became corrupted by bad association with the demon Naraka, as stated here: ''narakasya sakhā''. This bad association was the reaction for an offense Dvivida had committed when, being proud of his strength, he disrespected Lord Rāmacandra's brother Lakṣmaṇa and others. Those who worship Lord Rāmacandra sometimes chant hymns addressed to Mainda and Dvivida, who are attendant deities of the Lord. According to Śrīla Jīva Gosvāmī, the Mainda and Dvivida mentioned in this verse are empowered expansions of these deities, who are residents of Lord Rāmacandra's Vaikuṇṭha domain. | ||
Śrīla Viśvanātha Cakravartī Ṭhākura concurs with Śrīla Jīva Gosvāmī's view that Dvivida was ruined by bad association, which was a punishment for his having disrespected Śrīmān Lakṣmaṇa. Śrīla Viśvanātha Cakravartī states, however, that the Mainda and Dvivida mentioned here are actually the eternally liberated devotees addressed as attendant deities during the worship of Lord Rāmacandra. The Lord arranged their degradation, he says, to show the evil of the bad association that results from offending great personalities. Thus Śrīla Viśvanātha Cakravartī compares the fall of Dvivida and Mainda to that of Jaya and Vijaya. | Śrīla Viśvanātha Cakravartī Ṭhākura concurs with Śrīla Jīva Gosvāmī's view that Dvivida was ruined by bad association, which was a punishment for his having disrespected Śrīmān Lakṣmaṇa. Śrīla Viśvanātha Cakravartī states, however, that the Mainda and Dvivida mentioned here are actually the eternally liberated devotees addressed as attendant deities during the worship of Lord Rāmacandra. The Lord arranged their degradation, he says, to show the evil of the bad association that results from offending great personalities. Thus Śrīla Viśvanātha Cakravartī compares the fall of Dvivida and Mainda to that of Jaya and Vijaya. | ||
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Revision as of 10:14, 25 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 2
- śrī-śuka uvāca
- narakasya sakhā kaścid
- dvivido nāma vānaraḥ
- sugrīva-sacivaḥ so 'tha
- bhrātā maindasya vīryavān
SYNONYMS
śrī-śukaḥ uvāca—Śukadeva Gosvāmī said; narakasya—of the demon Naraka; sakhā—friend; kaścit—a certain; dvividaḥ—Dvivida; nāma—by name; vānaraḥ—an ape; sugrīva—King Sugrīva; sacivaḥ—whose adviser; saḥ—he; atha—also; bhrātā—the brother; maindasya—of Mainda; vīrya-vān—powerful.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Śrī Śukadeva Gosvāmī said: There was an ape named Dvivida who was a friend of Narakāsura's. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugrīva.
PURPORT
Śrīla Jīva Gosvāmī points out some interesting facts about the ape Dvivida. Although Dvivida was an associate of Lord Rāmacandra's, he later became corrupted by bad association with the demon Naraka, as stated here: narakasya sakhā. This bad association was the reaction for an offense Dvivida had committed when, being proud of his strength, he disrespected Lord Rāmacandra's brother Lakṣmaṇa and others. Those who worship Lord Rāmacandra sometimes chant hymns addressed to Mainda and Dvivida, who are attendant deities of the Lord. According to Śrīla Jīva Gosvāmī, the Mainda and Dvivida mentioned in this verse are empowered expansions of these deities, who are residents of Lord Rāmacandra's Vaikuṇṭha domain.
Śrīla Viśvanātha Cakravartī Ṭhākura concurs with Śrīla Jīva Gosvāmī's view that Dvivida was ruined by bad association, which was a punishment for his having disrespected Śrīmān Lakṣmaṇa. Śrīla Viśvanātha Cakravartī states, however, that the Mainda and Dvivida mentioned here are actually the eternally liberated devotees addressed as attendant deities during the worship of Lord Rāmacandra. The Lord arranged their degradation, he says, to show the evil of the bad association that results from offending great personalities. Thus Śrīla Viśvanātha Cakravartī compares the fall of Dvivida and Mainda to that of Jaya and Vijaya.