SB 11.5.2: Difference between revisions
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|speaker= | |speaker=Camasa (one of the nine Yogendra sages) | ||
|listener=King Nimi (Videha) | |listener=King Nimi (Videha) | ||
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[[Category:Srimad-Bhagavatam - Canto 11 Chapter 05|s02]] | |||
[[Category:Bhagavatam Verses Spoken by Camasa (one of the nine Yogendra sages) - Vanisource|110502]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 11|Eleventh Canto]] - [[SB 11.5: Narada Concludes His Teachings to Vasudeva|Chapter 5: Nārada Concludes His Teachings to Vasudeva]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 11.5.1]] '''[[SB 11.5.1]] - [[SB 11.5.3]]''' [[File:Go-next.png|link=SB 11.5.3]]</div> | |||
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==== TEXT 2 ==== | ==== TEXT 2 ==== | ||
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śrī-camasa uvāca | :śrī-camasa uvāca | ||
mukha-bāhūru-pādebhyaḥ | :mukha-bāhūru-pādebhyaḥ | ||
puruṣasyāśramaiḥ saha | :puruṣasyāśramaiḥ saha | ||
catvāro jajñire varṇā | :catvāro jajñire varṇā | ||
guṇair viprādayaḥ pṛthak | :guṇair viprādayaḥ pṛthak | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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śrī-camasaḥ uvāca—Śrī Camasa said; mukha—face; bāhu—arms; | śrī-camasaḥ uvāca—Śrī Camasa said; mukha—face; bāhu—arms; ūru—thighs; pādebhyaḥ—from the feet; puruṣasya—of the Supreme Lord; āśramaiḥ—the four spiritual orders; saha—with; catvāraḥ—four; jajñire—were born; varṇāḥ—the social orders; guṇaiḥ—by the modes of nature; vipra-ādayaḥ—headed by the brāhmaṇas; pṛthak—various. | ||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated. | Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated. | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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Those who are not spontaneously attracted to the devotional service of the Lord can be gradually purified by observing the varṇāśrama system of four social orders and four spiritual orders. According to Śrīdhara Svāmī, the brāhmaṇas are born of the mode of goodness, the kṣatriyas of a combination of goodness and passion, the vaiśyas of a combination of passion and ignorance and the śūdras of the mode of ignorance. Just as the four social orders are born from the face, arms, thighs and feet of the Lord's universal form, similarly the brahmacārīs are generated from the heart of the Lord, the householder order from His loins, the vānaprasthas from His chest and the sannyāsa order from His head. | Those who are not spontaneously attracted to the devotional service of the Lord can be gradually purified by observing the ''varṇāśrama'' system of four social orders and four spiritual orders. According to Śrīdhara Svāmī, the ''brāhmaṇas'' are born of the mode of goodness, the ''kṣatriyas'' of a combination of goodness and passion, the ''vaiśyas'' of a combination of passion and ignorance and the ''śūdras'' of the mode of ignorance. Just as the four social orders are born from the face, arms, thighs and feet of the Lord's universal form, similarly the ''brahmacārīs'' are generated from the heart of the Lord, the householder order from His loins, the ''vānaprasthas'' from His chest and the ''sannyāsa'' order from His head. | ||
A similar verse is found in the Ṛk-saṁhitā (8.4.19), as well as the Śukla-yajur Veda (34.11) and the Atharva Veda (19.66): | A similar verse is found in the ''Ṛk-saṁhitā'' (8.4.19), as well as the ''Śukla-yajur Veda'' (34.11) and the ''Atharva Veda'' (19.66): | ||
:brāhmaṇo 'sya mukham āsīd | :brāhmaṇo 'sya mukham āsīd | ||
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:padbhyāṁ śūdro 'jāyata | :padbhyāṁ śūdro 'jāyata | ||
"The brāhmaṇa appeared as His face, the king as His arms, the vaiśya as His thighs, and the śūdra was born from His feet." | "The ''brāhmaṇa'' appeared as His face, the king as His arms, the ''vaiśya'' as His thighs, and the ''śūdra'' was born from His feet." | ||
It is understood that pure devotional service to the Lord has already been described by two of the Yogendras, Drumila and Āvirhotra. Camasa Muni now describes the system of varṇāśrama-dharma, because this system is meant to gradually purify those who are inimical to the Supreme Lord, bringing them back to their constitutional position of love of Godhead. Similarly, the virāṭ-rūpa, or universal form of the Lord, is an imaginary form meant to help the gross materialists gradually understand the position of the Personality of Godhead. Since the foolish materialist cannot understand anything beyond matter, he is encouraged to see the entire universe as a personal form of the Supreme Lord's body. The impersonal conception of formlessness is a mere negation of temporary material variety without any concept of the Lord's spiritual potency. The impersonal view is another kind of material speculative conception. The Supreme Lord is full of spiritual potencies under the principal headings hlādinī, or unlimited bliss, sandhinī, or eternal existence, and saṁvit, or omniscience. It is understood from this verse that the varṇāśrama-dharma system generated from the universal form of the Lord is a program offered by the Lord to engage the conditioned souls in a complete social and religious system that gradually brings them back home, back to Godhead. | It is understood that pure devotional service to the Lord has already been described by two of the Yogendras, Drumila and Āvirhotra. Camasa Muni now describes the system of ''varṇāśrama-dharma'', because this system is meant to gradually purify those who are inimical to the Supreme Lord, bringing them back to their constitutional position of love of Godhead. Similarly, the ''virāṭ-rūpa'', or universal form of the Lord, is an imaginary form meant to help the gross materialists gradually understand the position of the Personality of Godhead. Since the foolish materialist cannot understand anything beyond matter, he is encouraged to see the entire universe as a personal form of the Supreme Lord's body. The impersonal conception of formlessness is a mere negation of temporary material variety without any concept of the Lord's spiritual potency. The impersonal view is another kind of material speculative conception. The Supreme Lord is full of spiritual potencies under the principal headings ''hlādinī'', or unlimited bliss, ''sandhinī'', or eternal existence, and ''saṁvit'', or omniscience. It is understood from this verse that the ''varṇāśrama-dharma'' system generated from the universal form of the Lord is a program offered by the Lord to engage the conditioned souls in a complete social and religious system that gradually brings them back home, back to Godhead. | ||
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Revision as of 14:17, 18 June 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-camasa uvāca
- mukha-bāhūru-pādebhyaḥ
- puruṣasyāśramaiḥ saha
- catvāro jajñire varṇā
- guṇair viprādayaḥ pṛthak
SYNONYMS
śrī-camasaḥ uvāca—Śrī Camasa said; mukha—face; bāhu—arms; ūru—thighs; pādebhyaḥ—from the feet; puruṣasya—of the Supreme Lord; āśramaiḥ—the four spiritual orders; saha—with; catvāraḥ—four; jajñire—were born; varṇāḥ—the social orders; guṇaiḥ—by the modes of nature; vipra-ādayaḥ—headed by the brāhmaṇas; pṛthak—various.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.
PURPORT
Those who are not spontaneously attracted to the devotional service of the Lord can be gradually purified by observing the varṇāśrama system of four social orders and four spiritual orders. According to Śrīdhara Svāmī, the brāhmaṇas are born of the mode of goodness, the kṣatriyas of a combination of goodness and passion, the vaiśyas of a combination of passion and ignorance and the śūdras of the mode of ignorance. Just as the four social orders are born from the face, arms, thighs and feet of the Lord's universal form, similarly the brahmacārīs are generated from the heart of the Lord, the householder order from His loins, the vānaprasthas from His chest and the sannyāsa order from His head.
A similar verse is found in the Ṛk-saṁhitā (8.4.19), as well as the Śukla-yajur Veda (34.11) and the Atharva Veda (19.66):
- brāhmaṇo 'sya mukham āsīd
- bāhū rājanyaḥ kṛtaḥ
- ūrū tad asya yad vaiśyaḥ
- padbhyāṁ śūdro 'jāyata
"The brāhmaṇa appeared as His face, the king as His arms, the vaiśya as His thighs, and the śūdra was born from His feet."
It is understood that pure devotional service to the Lord has already been described by two of the Yogendras, Drumila and Āvirhotra. Camasa Muni now describes the system of varṇāśrama-dharma, because this system is meant to gradually purify those who are inimical to the Supreme Lord, bringing them back to their constitutional position of love of Godhead. Similarly, the virāṭ-rūpa, or universal form of the Lord, is an imaginary form meant to help the gross materialists gradually understand the position of the Personality of Godhead. Since the foolish materialist cannot understand anything beyond matter, he is encouraged to see the entire universe as a personal form of the Supreme Lord's body. The impersonal conception of formlessness is a mere negation of temporary material variety without any concept of the Lord's spiritual potency. The impersonal view is another kind of material speculative conception. The Supreme Lord is full of spiritual potencies under the principal headings hlādinī, or unlimited bliss, sandhinī, or eternal existence, and saṁvit, or omniscience. It is understood from this verse that the varṇāśrama-dharma system generated from the universal form of the Lord is a program offered by the Lord to engage the conditioned souls in a complete social and religious system that gradually brings them back home, back to Godhead.