SB 11.25.25: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 11 Chapter 25]] | |||
[[Category:Bhagavatam Verses Spoken by Lord Krsna - Vanisource|112525]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 11|Eleventh Canto]] - [[SB 11.25: The Three Modes of Nature and Beyond|Chapter 25: The Three Modes of Nature and Beyond]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 11.25.24]] '''[[SB 11.25.24]] - [[SB 11.25.26]]''' [[File:Go-next.png|link=SB 11.25.26]]</div> | |||
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==== TEXT 25 ==== | ==== TEXT 25 ==== | ||
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vanaṁ tu sāttviko vāso | :vanaṁ tu sāttviko vāso | ||
grāmo rājasa ucyate | :grāmo rājasa ucyate | ||
tāmasaṁ dyūta-sadanaṁ | :tāmasaṁ dyūta-sadanaṁ | ||
man-niketaṁ tu nirguṇam | :man-niketaṁ tu nirguṇam | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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vanam—the forest; tu—whereas; sāttvikaḥ—in the mode of goodness; vāsaḥ—residence; grāmaḥ—the village neighborhood; rājasaḥ—in the mode of passion; ucyate—is said; tāmasam—in the mode of ignorance; dyūta-sadanam—the gambling house; mat-niketam—My residence; tu—but; nirguṇam—transcendental. | vanam—the forest; tu—whereas; sāttvikaḥ—in the mode of goodness; vāsaḥ—residence; grāmaḥ—the village neighborhood; rājasaḥ—in the mode of passion; ucyate—is said; tāmasam—in the mode of ignorance; dyūta-sadanam—the gambling house; mat-niketam—My residence; tu—but; nirguṇam—transcendental. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. | Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Many creatures in the forest, such as the trees, wild boars and insects, are actually in the modes of passion and ignorance. But residence in the forest is designated as being in the mode of goodness because there one may live a solitary life free from sinful activities, material opulence and passionate ambition. Throughout the history of India, many millions of persons from all walks of life have adopted the orders of vānaprastha and sannyāsa and have gone to sacred forests to practice austerity and perfect their self-realization. Even in America and other Western countries, persons such as Thoreau achieved fame by retiring to the forest to reduce the scope and opulence of material involvement. | Many creatures in the forest, such as the trees, wild boars and insects, are actually in the modes of passion and ignorance. But residence in the forest is designated as being in the mode of goodness because there one may live a solitary life free from sinful activities, material opulence and passionate ambition. Throughout the history of India, many millions of persons from all walks of life have adopted the orders of ''vānaprastha'' and ''sannyāsa'' and have gone to sacred forests to practice austerity and perfect their self-realization. Even in America and other Western countries, persons such as Thoreau achieved fame by retiring to the forest to reduce the scope and opulence of material involvement. | ||
The word grāma here indicates residence in the village of one's family. Family life is certainly full of false pride, false hopes, false affection, lamentation and illusion, since the family connection is squarely resting on the bodily concept of life, the very opposite of self-realization. The word dyūta-sadanam, "gambling house," refers to pool halls, racetracks, poker clubs, bars and other sinful places that maintain an abysmal level of consciousness in the mode of ignorance. Man-niketam refers to the Lord's own abode in the spiritual world as well as the Lord's temples within this world, wherein the Deity form of the Lord is appropriately worshiped. One who lives in the temple of Lord Kṛṣṇa, following the rules and regulations of temple life, is understood to be residing on the transcendental platform. In these verses the Lord clearly explains that all material phenomena may be divided into three divisions according to the modes of nature, and that ultimately there is the fourth, or transcendental, division—Kṛṣṇa consciousness—which elevates all aspects of human culture to the liberated platform. | The word ''grāma'' here indicates residence in the village of one's family. Family life is certainly full of false pride, false hopes, false affection, lamentation and illusion, since the family connection is squarely resting on the bodily concept of life, the very opposite of self-realization. The word ''dyūta-sadanam'', "gambling house," refers to pool halls, racetracks, poker clubs, bars and other sinful places that maintain an abysmal level of consciousness in the mode of ignorance. ''Man-niketam'' refers to the Lord's own abode in the spiritual world as well as the Lord's temples within this world, wherein the Deity form of the Lord is appropriately worshiped. One who lives in the temple of Lord Kṛṣṇa, following the rules and regulations of temple life, is understood to be residing on the transcendental platform. In these verses the Lord clearly explains that all material phenomena may be divided into three divisions according to the modes of nature, and that ultimately there is the fourth, or transcendental, division—Kṛṣṇa consciousness—which elevates all aspects of human culture to the liberated platform. | ||
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Revision as of 17:58, 3 July 2021
A.C. Bhaktivedanta Swami Prabhupada
Please note: The synonyms, translation and purport of this verse were composed by disciples of Śrīla Prabhupāda
TEXT 25
- vanaṁ tu sāttviko vāso
- grāmo rājasa ucyate
- tāmasaṁ dyūta-sadanaṁ
- man-niketaṁ tu nirguṇam
SYNONYMS
vanam—the forest; tu—whereas; sāttvikaḥ—in the mode of goodness; vāsaḥ—residence; grāmaḥ—the village neighborhood; rājasaḥ—in the mode of passion; ucyate—is said; tāmasam—in the mode of ignorance; dyūta-sadanam—the gambling house; mat-niketam—My residence; tu—but; nirguṇam—transcendental.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental.
PURPORT
Many creatures in the forest, such as the trees, wild boars and insects, are actually in the modes of passion and ignorance. But residence in the forest is designated as being in the mode of goodness because there one may live a solitary life free from sinful activities, material opulence and passionate ambition. Throughout the history of India, many millions of persons from all walks of life have adopted the orders of vānaprastha and sannyāsa and have gone to sacred forests to practice austerity and perfect their self-realization. Even in America and other Western countries, persons such as Thoreau achieved fame by retiring to the forest to reduce the scope and opulence of material involvement.
The word grāma here indicates residence in the village of one's family. Family life is certainly full of false pride, false hopes, false affection, lamentation and illusion, since the family connection is squarely resting on the bodily concept of life, the very opposite of self-realization. The word dyūta-sadanam, "gambling house," refers to pool halls, racetracks, poker clubs, bars and other sinful places that maintain an abysmal level of consciousness in the mode of ignorance. Man-niketam refers to the Lord's own abode in the spiritual world as well as the Lord's temples within this world, wherein the Deity form of the Lord is appropriately worshiped. One who lives in the temple of Lord Kṛṣṇa, following the rules and regulations of temple life, is understood to be residing on the transcendental platform. In these verses the Lord clearly explains that all material phenomena may be divided into three divisions according to the modes of nature, and that ultimately there is the fourth, or transcendental, division—Kṛṣṇa consciousness—which elevates all aspects of human culture to the liberated platform.