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SB 12.4.23: Difference between revisions

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|speaker=Sukadeva Goswami
|speaker=Śukadeva Gosvāmī
|listener=King Pariksit
|listener=King Parīkṣit
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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<br>
:buddhīndriyārtha-rūpeṇa
jñānaṁ bhāti tad-āśrayam<br>
:jñānaṁ bhāti tad-āśrayam
dṛśyatvāvyatirekābhyām<br>
:dṛśyatvāvyatirekābhyām
ādy-antavad avastu yat<br>
:ādy-antavad avastu yat
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==== SYNONYMS ====
==== SYNONYMS ====


<div id="synonyms">
<div class="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.
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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<div class="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.
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.
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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

His Divine Grace
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.



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