SB 11.28.36: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 11 Chapter 28]] | |||
[[Category:Bhagavatam Verses Spoken by Lord Krsna - Vanisource|112836]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 11|Eleventh Canto]] - [[SB 11.28: Jnana-yoga|Chapter 28: Jñāna-yoga]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 11.28.35]] '''[[SB 11.28.35]] - [[SB 11.28.37]]''' [[File:Go-next.png|link=SB 11.28.37]]</div> | |||
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==== TEXT 36 ==== | ==== TEXT 36 ==== | ||
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etāvān ātma-sammoho | :etāvān ātma-sammoho | ||
yad vikalpas tu kevale | :yad vikalpas tu kevale | ||
ātman ṛte svam ātmānam | :ātman ṛte svam ātmānam | ||
avalambo na yasya hi | :avalambo na yasya hi | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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etāvān—whatever; ātma—of the self; sammohaḥ—delusion; yat—which; vikalpaḥ—idea of duality; tu—but; kevale—in the unique; ātman—in the self; rte—without; svam—that very; ātmānam—self; avalambaḥ—basis; na—there is not; yasya—of which (duality); hi—indeed. | etāvān—whatever; ātma—of the self; sammohaḥ—delusion; yat—which; vikalpaḥ—idea of duality; tu—but; kevale—in the unique; ātman—in the self; rte—without; svam—that very; ātmānam—self; avalambaḥ—basis; na—there is not; yasya—of which (duality); hi—indeed. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one's own soul. | Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one's own soul. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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As explained in verse 33 of this chapter, the eternal self is neither assumed nor lost, since every living entity is an eternal reality. The word vikalpa, or "duality," here refers to the mistaken idea that the spirit soul is partly composed of matter in the form of the gross body or subtle mind. It is thus that foolish persons consider the material body or mind to be an intrinsic or fundamental component of the self. In fact the living entity is pure spirit, without any tinge of matter. Consequently the false ego, which is generated by the false identification with matter, is a mistaken identity imposed upon the pure spirit soul. The sense of ego, or "I am" in other words, the sense of one's individual identity—comes from the spirit soul, because there is no other possible basis for such self-awareness. By studying one's false sense of ego, one can analytically understand that there is a pure ego, which is expressed by the words ahaṁ brahmāsmi, "I am pure spirit soul." One can easily understand in a similar way that there is a supreme spirit soul, the Personality of Godhead, who is the omniscient controller of everything. Such understanding in Kṛṣṇa consciousness constitutes perfect knowledge, as described here by the Lord. | As explained in verse 33 of this chapter, the eternal self is neither assumed nor lost, since every living entity is an eternal reality. The word ''vikalpa'', or "duality," here refers to the mistaken idea that the spirit soul is partly composed of matter in the form of the gross body or subtle mind. It is thus that foolish persons consider the material body or mind to be an intrinsic or fundamental component of the self. In fact the living entity is pure spirit, without any tinge of matter. Consequently the false ego, which is generated by the false identification with matter, is a mistaken identity imposed upon the pure spirit soul. The sense of ego, or "I am" in other words, the sense of one's individual identity—comes from the spirit soul, because there is no other possible basis for such self-awareness. By studying one's false sense of ego, one can analytically understand that there is a pure ego, which is expressed by the words ''ahaṁ brahmāsmi'', "I am pure spirit soul." One can easily understand in a similar way that there is a supreme spirit soul, the Personality of Godhead, who is the omniscient controller of everything. Such understanding in Kṛṣṇa consciousness constitutes perfect knowledge, as described here by the Lord. | ||
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Revision as of 20:53, 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 36
- etāvān ātma-sammoho
- yad vikalpas tu kevale
- ātman ṛte svam ātmānam
- avalambo na yasya hi
SYNONYMS
etāvān—whatever; ātma—of the self; sammohaḥ—delusion; yat—which; vikalpaḥ—idea of duality; tu—but; kevale—in the unique; ātman—in the self; rte—without; svam—that very; ātmānam—self; avalambaḥ—basis; na—there is not; yasya—of which (duality); hi—indeed.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one's own soul.
PURPORT
As explained in verse 33 of this chapter, the eternal self is neither assumed nor lost, since every living entity is an eternal reality. The word vikalpa, or "duality," here refers to the mistaken idea that the spirit soul is partly composed of matter in the form of the gross body or subtle mind. It is thus that foolish persons consider the material body or mind to be an intrinsic or fundamental component of the self. In fact the living entity is pure spirit, without any tinge of matter. Consequently the false ego, which is generated by the false identification with matter, is a mistaken identity imposed upon the pure spirit soul. The sense of ego, or "I am" in other words, the sense of one's individual identity—comes from the spirit soul, because there is no other possible basis for such self-awareness. By studying one's false sense of ego, one can analytically understand that there is a pure ego, which is expressed by the words ahaṁ brahmāsmi, "I am pure spirit soul." One can easily understand in a similar way that there is a supreme spirit soul, the Personality of Godhead, who is the omniscient controller of everything. Such understanding in Kṛṣṇa consciousness constitutes perfect knowledge, as described here by the Lord.