A primeira edição Americana do
Primeiro Canto do Srimad-Bhagavatam foi publicada em 1972. E com a
aprovação de Srila Prabhupada uma edição revisada foi publicada em 1976. (A
edição de 1976 é a que a BBT ainda publica hoje.)
Das revisões feitas em 1976, aquelas para as traduções no primeiro e
segundo capítulos foram as mais extensas. Aquelas revisões estão mostras
abaixo.
Examinar estas versões pode nos ajudar a entender as revisões feitas
posteriormente para o Bhagavad-gita Como Ele É. Embora as revisões para o Gita terem sido feitas depois da
partida física de Srila Prabhupada, elas seguiram os mesmos princípios e
tiveram o mesmo propósito das revisões do Bhagavatam mostradas aqui:
Aqui está a chave para o que é
mostrado por diferentes tipos de estilos:
· Texto regular =
texto que aparece em ambas as edições, primeira e segunda
· Texto negrito = unicamente
na segunda edição
· Texto tachado = apagado na
segunda edição
· Courier azul = realçado
para rápida identificação
Os seguintes paralelos também são
dignos de nota:
·
Para ambos os livros – o Bhagavatam e o Gita – o editor original era o mesmo: Sua Graça
Sriman Hayagriva Dasa (posteriormente Hayagriva Swami).
· Ambos os livros
foram primeiramente publicados aproximadamente ao mesmo tempo – por volta de
1972.
· Srila Prabhupada não
inspecionou de perto a edição de nenhum dos dois livros.
· Para a primeira
edição de ambos os livros, o editor de Inglês fez a maior parte ou todo o seu trabalho
sem o benefício de um editor experiente de Sânscrito. (Pradyumna Prabhu era recente.)
· Para a primeira
edição de ambos os livros, a maior parte da edição foi feita antes que Srila
Prabhupada tivesse introduzido na ISKCON o sistema padrão para as aulas
escriturais (canto do verso, recitação dos significados de palavra-por-palavra,
etc.).
· Ambos os livros
foram editados peritamente para o Inglês.
· Ambos os livros
foram publicados com erros editoriais.
· Os erros em ambos
os livros foram similares: omissões, má interpretação das palavras sânscritas e
assim por diante.
· Srila Prabhupada
deu aulas de ambos os livros. E mesmo quando um verso no qual ele falava tinha
erros editoriais ou omissões, Srila Prabhupada não os mencionou.
· Para ambos os
livros, Srila Prabhupada nunca pediu uma segunda edição.
· Ambos os livros
foram revisados pelo humilde editor da BBT Jayadvaita Swami.
· Para a segunda
edição, ambos os livros tiveram o benefício de um editor de Sânscrito
experiente.
· Para ambos os
livros, a revisão foi feita após o sistema padrão para aulas escriturais estar
bem estabelecido por vários anos.
· Para ambos os
livros, a segunda edição traz o texto para mais próximo ao que Srila Prabhupada
disse originalmente.
· Em ambos os livros,
há locais onde of texto da segunda edição parece menos macio e fluente do que a
primeira, principalmente porque o segundo editor intencionava – talvez algumas
vezes intencionou excessivamente – preservar a linguagem original de Srila
Prabhupada.
Agora, aqui estão as revisões para que você examine por si mesmo.
Hare Krsna.
—Jayadvaita Swami
Chaves:
- Texto Regular = texto que
aparece e mambas as edições, de 1972 e 1976
- Texto em negrito = unicamente na edição
de 1976
Texto tachado= apagado na edição de 1976- Courier azul = realçado para rápida
identificação
Tradução por David Britto em 19 de abril de 2012 
post relacionado:
Bhagavatam revisions examined
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1972 AND 1976 EDITIONS
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INDIAN EDITION
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1.1.1
O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of
Godhead, I offer my respectful obeisances unto You.
I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes, He is directly and indirectly conscious of all manifestations and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahma, the |
Oh my Lord Sri Krishna
the son of Vasudeva the all prevading Personality of Godhead, I do offer my
respectful obeisances unto You.I do meditate upon Him because He
is the Absolute Truth and is the Primeval
cause of all causes of this manifested universes in the matter of creation
sustenance and destruction. Directly and indirectly He is
conscious of all different manifestations but still He is independent of any
other cause beyond Himself. It is He only who imparted
first the Vedic knowledge unto the heart of the original
living being namely Brahmaji and unto Whom even the great sages and
demigods become illusioned as much as there is illusory representation of
water in the fire or land on the water and so on. It is on
account of Him onlythe temporary manifestation of the material universes made by the
reaction of the three modes of nature appears to be factual
although it is unreal. I do therefore meditate upon Him Who is eternally
existent in the trancendental abode which is for ever free from the illusory
representation of the material world and He is therefore
the Absolute Truth.
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1.1.2
dharmah—religiosity; projjhita—completely rejected; kaitavah—covered
by fruitive intention; atra—herein; paramah—the
highest; nirmatsaranam—of the one-hundred-percent pure in heart;satam—devotees; vedyam—understandable;vastavam—factual; atra—herein; vastu—substance; sivadam—well-being; tapa-traya—threefold
miseries; unmulanam—causing uprooting of; srimat—beautiful;bhagavate—the Bhagavata
Purana; maha-muni—the great sage (Vyasadeva); krte—having
compiled; kim—what is; va—the need; paraih—others; isvarah—the
Supreme Lord; sadyah—at once; hrdi—within the
heart; avarudhyate—become compact; atra—herein; krtibhih—by
the pious men; susrusubhih—by culture; tat-ksanat—without delay.
Completely rejecting all religious activities which are materially
motivated, this Bhagavata Purana propounds the highest truth, which is
understandable by those devotees who are fully pure in
heart. The highest truth is reality distinguished from illusion for the
welfare of all. Such truth uproots the threefold miseries. This beautiful
Bhagavatam, compiled by the great sage Sri Vyasadeva [in his
maturity], is sufficient in itself for God realization. What is
the need of any other scripture? As soon as one attentively and
submissively hears the message of Bhagavatam,
by this culture of knowledge the Supreme Lord is established within his heart. |
In this Bhagwat Puranam all so called religious activities, covered by
fruitive intentions, are completely rejected and the highest Truth,
understandable by the cent per cent pure hearted devotees, is inculcated. The
highest truth is the factual reality distinguished from the shadow is described
herein for every one’s welbeing and causing uprooting of the threefold
miseries. The beautiful Bhagwatam is compiled by the great sage Sri
Vyasdeva (in his mature stage) and as such what is the need
of other scripture (for self realisation)?As soon as a person applies his
attentive and submissive aural reception to the messages of this
(Bhagwatam) the Supreme Lord at once becomes fixed up compact by such culture (of
knowledge).
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1.1.3
nigama—the Vedic literatures; kalpa-taroh—the desire
tree; galitam—fully matured;phalam—fruit; suka—Srila
Sukadeva Gosvami, the original speaker of Srimad-Bhagavatam; mukhat—from
the lips of;amrta—nectar; drava—semisolid and soft and
therefore easily swallowable;samyutam—perfect in all respects; pibata—do
relish it; bhagavatam—the book dealing in the science of the
eternal relation with the Lord; rasam—juice (that which is
relishable);alayam—until liberation, or even in a liberated condition; muhuh—always; aho—O; rasikah—those
who are full in the knowledge of mellows; bhuvi—on the
earth; bhavukah—expert and thoughtful.
relish Srimad-Bhagavatam, the mature fruit of the tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. |
Oh the expert and thoughtful men! Please know it that Srimad Bhagwatam is the
mature fruit of the desired tree of Vedic literatures and it is emanated from
the lips of Sri Sukdeva Goswami. For this the nectarine fruit has become more
tasteful although it is already readily swallowable nectarine juice which is
relished by all up to those who are already liberated souls.
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1.1.5
te—the sages; ekada—one day; tu—but;munayah—sages; pratah—morning; huta—burning; huta-agnayah—the
sacrificial fire;sat-krtam—due respects; sutam—Sri Suta
Gosvami; asinam—seated on; papracchuh—made
inquiries; idam—on this (as follows);adarat—with due
regards.
One day, after finishing their morning duties by burning a sacrificial
fire and
offering a seat of esteem to Srila Sukadeva Gosvami, the great sages made inquiries, with great respect, about the following matters. |
So one day the great sages after finishing the morning duties by
burning the sacrificial fire and offering a respectful seat to Srila
Suta Goswami made enquiries about the following with great
regards.
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1.1.6
rsayah—the sages; ucuh—said; tvaya—by
you; khalu—undoubtedly; puranani—the supplements
to the Vedas with illustrative narrations; sa-itihasani—along
with the histories;ca—and; anagha—freed from all vices;akhyatani—explained; api—although;adhitani—well
read; dharma-sastrani—scriptures giving right directions to
progressive life; yani—all these;uta—said.
The sages said: Respected Suta Gosvami, you are completely free from
all vice. You are well versed in all
the scriptures famous for religious life, and in the Puranas and the histories as well, for you have gone through them under proper guidance and have also explained them. |
The sages said, "Respected Suta Goswami, you are completely freed
from all vices. You are well versed in all the scriptures
that are famous for religious life as well as in the Puranas and
histories as you have gone through them under proper guidance as also
explained them.
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1.1.8
vettha—you are well conversant; tvam—Your Honor; saumya—one who is pure
and simple; tat—those; sarvam—all; tattvatah—in
fact; tat—their; anugrahat—by the favor of; bruyuh—will
tell; snigdhasya—of the one who is submissive; sisyasya—of the
disciple; guravah—the spiritual masters;guhyam—secret; api
uta—endowed with.
And because you are submissive, your spiritual masters have endowed
you with all
the favors bestowed upon a gentle disciple. Therefore you can tell us all you have scientifically learned from them. |
And because you are submissive your spiritual masters have endowed you
with all the favours, of the spiritual masters, for gentle disciples. As such you
can let us know all that you learnt from themscientifically.
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1.1.9
tatra—thereof; tatra—thereof; anjasa—made easy; ayusman—blessed
with a long duration of life; bhavata—by your good self;yat—whatever; viniscitam—ascertained;pumsam—for
the people in general;ekantatah—absolutely; sreyah—ultimate
good; tat—that; nah—to us; samsitum—to
explain; arhasi—deserve.
Please, therefore, being blessed with many years, explain to us, in
an easily understandable way, what you haveascertained to
be the absolute and ultimate good for the people in general.
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You are, therefore, requested to explain to us what you ascertained to
be the absolute and ultimate good for the people in general,?out of your
considered and made easy opinion. Oh you are blessed with good
old age.
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1.1.11
bhurini—multifarious; bhuri—many;karmani—duties; srotavyani—to
be learned;vibhagasah—by divisions of subject matter; atah—therefore; sadho—O
sage;atra—herein; yat—whatever; saram—essence; samuddhrtya—by
selection;manisaya—best to your knowledge; bruhi—please
tell us; bhadraya—for the good of;bhutanam—the living
beings; yena—by which; atma—the self; suprasidati—becomes fully
satisfied.
There are many varieties of scriptures, and in all of them there are
many prescribed duties, which can be learned only after many
years of study in their various divisions. Therefore, O sage,
please select the
essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. |
There are multifarious varieties of scriptures and in all of them
there are many many prescribed duties which are to be learnt for many many
years even by division of subject matters. Oh the sage, please,
therefore, select out the essence of all such scriptures and
explain it for the good of all living beings so that they may become fully satisfied
in heart by such instruction.
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1.1.13
tat—those; nah—unto us;susrusamananam—those who are
endeavoring for; arhasi—ought to do it;anga—O Suta
Gosvami; anuvarnitum—to explain by following in the footsteps of previous acaryas;yasya—whose; avatarah—incarnation;bhutanam—of
the living beings; ksemaya—for good; ca—and; bhavaya—upliftment;ca—and.
Please explain to us those teachings imparted by previous masters [acaryas], for one is uplifted both by speaking them and by hearing them. |
Oh Suta Goswami, you ought to explain us, who are endevouring for
knowing it eagerly, the topic about the Personality of Godhead and His
incarnations as they were done by the previous Acharyas,?becausesuch description
and hearing bothare for the good and upliftment of living being.
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1.1.14
apannah—being entangled; samsrtim—in the hurdle of birth
and death; ghoram—too complicated; yat—what; nama—the
absolute name; vivasah—unconsciously;grnan—chanting; tatah—from
that; sadyah—at once; vimucyeta—gets freedom; yat—that
which; bibheti—fears; svayam—personally;bhayam—fear
itself.
Living beings who are entangled in thecomplicated meshes
of birth and death can be freed immediately by even unconsciously chanting
the holy name of Krsna, which is feared by fear personified.
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Living beings, who are entangled in the hurdle of birth and death,even though too
complicated, can get freedom at once even by unconsciously chanting the holy
Name of Krishna which is feared even by the personified Fear.
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1.1.16
kah—who; va—rather; bhagavatah—of the
Lord; tasya—His; punya—virtuous; sloka-idya—worshipable
by prayers; karmanah—deeds; suddhi-kamah—desiring
deliverance from all sins; na—not; srnuyat—does hear;yasah—glories; kali—of
the age of quarrel; mala-apaham—the agent for sanctification.
Who is there, desiring deliverance from the vices of the age of quarrel,
who is not willing to hear the virtuous glories of the Lord?
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Who is there not willing to take to the business of hearing thevirtuous glories of
the Lord if he at all desires to get deliverance from all vices in this age
of quarrel.
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1.1.18
atha—therefore; akhyahi—describe; hareh—of the
Lord; dhiman—O sagacious one;avatara—incarnations; kathah—narratives;subhah—auspicious; lila—adventures;vidadhatah—performed; svairam—pastimes;isvarasya—of the supreme
controller; atma—personal; mayaya—energies.
O wise Suta, please narrate to us the transcendental pastimes of the
Supreme Godhead’s multi-incarnations. Such auspicious adventures and pastimes
of the Lord, the supreme controller, are performed by His
internal powers.
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Therefore oh the sagacious Suta Goswami, please narrate the
transcendental pastimes of the Supreme controller Godhead’s multi-incarnations
which are auspicious adventures and pastimes executed by His internal
potencies.
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1.1.19
vayam—we; tu—but; na—not; vitrpyamah—shall
be at rest; uttama-sloka—the Personality of Godhead, who is
glorified by transcendental prayers; vikrame—adventures; yat—which; srnvatam—by
continuous hearing; rasa—humor;jnanam—those who are
conversant with; svadu—relishing; svadu—palatable;pade pade—at
every step.
We never tire of hearing the transcendental pastimes of the
Personality of Godhead, who is glorified by hymns and prayers. Those who
have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment. |
We shall never be in rest even though continuously hearing the
transcendental pastimes of the Personality of Godhead who is glorified by
good prayers. Those who have developed the particular humour of transcedental
mellow, do relish in every step such description of pastimes of the
Lord.
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1.1.20
krtavan—done by; kila—what; karmani—acts; saha—along with; ramena—Balarama; kesavah—Sri
Krsna;atimartyani—superhuman; bhagavan—the Personality of
Godhead; gudhah—masked as; kapata—apparently; manusah—human
being.
Lord Sri Krsna, the Personality of Godhead,
along with Balarama, played like ahuman being , and so masked Heperformed many superhuman acts. |
Lord Sri Krishan the Personality of Godhead along with
Valarma played apparently like the human being butHe performed
many superhuman acts although masked like that.
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1.1.22
tvam—Your Goodness; nah—unto us;sandarsitah—meeting; dhatra—by
providence; dustaram—insurmountable;nistitirsatam—for
those desiring to cross over; kalim—the age of Kali; sattva-haram—that which
deteriorates the good qualities; pumsam—of a man;karna-dharah—captain; iva—as; arnavam—the
ocean.
We think that we have met Your
Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being. |
We think that your goodness is met by us by the will of providencejust to accept
you as the captain of the ship which desires to cross over the difficult ocean of
Kali which deteriorates all the good qualities of the human being.
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1.1.23
bruhi—please tell; yoga-isvare—the Lord of all mystic
powers; krsne—Lord Krsna;brahmanye—the Absolute
Truth; dharma—religion; varmani—protector; svam—own;kastham—abode; adhuna—nowadays;upete—having
gone away; dharmah—religion; kam—unto whom; saranam—shelter; gatah—gone.
Since Sri Krsna, the Absolute Truth, the master of all mystic powers,
has departed for His own abode, please tell us
to whom the religious principles have now gone for shelter. |
Please let us know as to whom the religious principles
have taken shelter at the present moment when Sri Krishna the Absolute Truth and
the Master of all mystic powers has had departed for His own abode.
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1.2.1
vyasah uvaca—Vyasa said; iti—thus;samprasna—perfect
inquiries;samhrstah—perfectly satisfied;vipranam—of the sages
there;raumaharsanih—the son of Romaharsana, namely Ugrasrava; pratipujya—after
thanking them; vacah—words; tesam—their;pravaktum—to
reply to them; upacakrame—attempted.
Ugrasrava [Suta Gosvami], the son of Romaharsana, being
fully satisfied by the perfect questions of the brahmanas, thanked them and thusattempted to reply. |
Thus the son of
Romaharsan of the name Ugrashrava, after beingsatisfied fully on
the perfectquestionnaires of the Brahmins there, he attempted to reply them one
by one and thanked them for their words.
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1.2.2
sutah—Suta Gosvami; uvaca—said; yam—whom; pravrajantam—while
going away for the renounced order of life; anupetam—without being
reformed by the sacred thread; apeta—not undergoing
ceremonies; krtyam—prescribed duties; dvaipayanah—Vyasadeva;viraha—separation; katarah—being
afraid of; ajuhava—exclaimed; putra iti—O my son; tat-mayataya—being absorbed
in that way; taravah—all the trees; abhineduh—responded; tam—unto
him; sarva—all; bhuta—living entities;hrdayam—heart; munim—sage; anatah
asmi—offer obeisances.
Srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage [Sukadeva Gosvami] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyasa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out , "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father. |
Srila Suta Goswami said, “let me offer my respectful obeisances unto
the great sage, who can enter everyone’s heart and who was addressed ‘as my
son’ by his father Vyasdeva while he was going away for renounced order of
lifewithout being reformed by sacred thread or undergoing the ceremonies
observed by the higher castes. The trees absorbed in that
wayresponded to the fearful fatherfeeling the
separation of the son.”
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1.2.3
yah—he who; sva-anubhavam—self-assimilated
(experienced); akhila—all around; sruti—the Vedas;
saram—cream;ekam—the only one; adhyatma—transcendental; dipam—torchlight;atititirsatam—desiring
to overcome; tamah andham—deeply dark material existence;samsarinam—of
the materialistic men;karunaya—out of causeless mercy; aha—said; purana—supplement
to the Vedas; guhyam—very confidential; tam—unto him;vyasa-sunum—the
son of Vyasadeva;upayami—let me offer my obeisances;gurum—the
spiritual master; muninam—of the great sages.
Let me offer my respectful obeisances unto him [Suka], the spiritual
master of all sages, the son of Vyasadeva, who, out of his great compassion
for those gross materialists who struggle to cross over the darkest regions
of material existence, spoke this
most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. |
Let me offer my respectful obeisances unto him who is the spiritual
master of all sages and the son of Vyasadeva, who, out of his great
compassion for the gross materialists desiring to cross over the darkest
region of material existence, said the most confidential supplement of
the cream of Vedic knowledge after having personally
assimilated the same by experience.
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1.2.4
narayanam—the Personality of Godhead;namah-krtya—after offering
respectful obeisances; naram ca eva—and Narayana Rsi; nara-uttamam—the
supermost human being; devim—the goddess; sarasvatim—the
mistress of learning; vyasam—Vyasadeva;tatah—thereafter; jayam—all
that is meant for conquering; udirayet—be announced.
Before reciting this Srimad-Bhagavatam, which is
the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author. |
One should utter the
means of conquest (Srimad Bhagwatam) after offering respectful obeisances 1.
to the Personality of Godhead Narayana, 2. to the Naranarayan Rishi who is
the supermost human being 3. to the mother Saraswati the goddess of learning
then 4. to Srila Vyasadeva (the author)
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1.2.8
dharmah—occupation; svanusthitah—executed
in terms of one’s own position; pumsam—of humankind;visvaksena—the Personality
of Godhead (plenary portion); kathasu—in the message of; yah—what
is; na—not; utpadayet—does produce; yadi—if; ratim—attraction;sramah—useless
labor; eva—only; hi—certainly; kevalam—entirely.
according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead. |
Occupational
activities according to one’s own position executed by the human kind,
turns into useless labour only if such activities do not provoke attraction
for the message of the Personality of Godhead.
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1.2.9
dharmasya—occupational engagement; hi—certainly; apavargyasya—ultimate
liberation;na—not; arthah—end; arthaya—for
material gain; upakalpate—is meant for; na—neither;arthasya—of
material gain; dharma-eka-antasya—for one who is engaged in the
ultimate occupational service; kamah—sense gratification; labhaya—attainment
of; hi—exactly; smrtah—is described by
the great sages.
All occupational engagements
are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. |
All occupational engagements are certainly meant for ultimate
liberation and they are never meant for material gain. Similarly material
gain for one who is engaged in the ultimate occupational service, is never
meant by the sages for attainment of sense gratification.
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1.2.10
kamasya—of desires; na—not; indriya—senses; pritih—satisfaction; labhah—gain;jiveta—self-preservation; yavata—so
much so; jivasya—of the living being;tattva—the Absolute
Truth; jijnasa—inquiries;na—not; arthah—end; yah
ca iha—whatsoever else; karmabhih—by
occupational activities.
Life’s desires should never by
directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works. |
Life’s desires must not be directed towards the matter of sense
gratification. One should desireonly for a healthy life or self
preservation because the life of a human being is meant for enquiringabout the
Absolute Truth andnothing more should be desired by all occupational service.
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1.2.12
tat—that; sraddadhanah—seriously inquisitive; munayah—sages; jnana—knowledge; vairagya—detachment;yuktaya—well
equipped with; pasyanti—see;atmani—within himself; ca—and; atmanam—the
Paramatma; bhaktya—in devotional service; sruta—the Vedas;
grhitaya—well received.
well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti. |
That Absolute Truth is realised by the seriously inquisitive student
or sages well equipped with knowledge and detachment by performance of
devotional servicein terms of hearing the Vedanta Sruti.
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1.2.13
atah—so; pumbhih—by the human being;dvija-sresthah—O
best among the twice-born; varna-asrama—the institution of four
castes and four orders of life; vibhagasah—by the division
of; svanusthitasya—of one’s own prescribed duties; dharmasya—occupational; samsiddhih—the
highest perfection; hari—the Personality of Godhead; tosanam—pleasing.
O best among the twiceborn, it is therefore concluded that the highest
perfection one can achieve, by discharging
the duties prescribed for one’s own occupation according to caste divisions and orders of life is to please the Personality of Godhead. |
Oh the best amongst the twiceborn, it is, therefore, concluded that
the highest perfection achieved in the matter of discharging one’s own
prescribed occupational duties,in terms of the division of the
institution of four castes and orders of life,?is to please the Personality
of Godhead.
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1.2.14
tasmat—therefore; ekena—by one;manasa—attention
of the mind;bhagavan—the Personality of Godhead;satvatam—of the
devotees; patih—protector; srotavyah—is to be
heard;kirtitavyah—to be glorified; ca—and;dhyeyah—to
be remembered; pujyah—to be worshiped; ca—and; nityada—constantly.
Therefore, with one-pointed attention,
one should constantly hear about, glorify, remember and worship the Personality of Godhead , who is the protector of the devotees. |
Therefore, the Personality of Godhead Who is the Protector of
the devotees, must be always heard of, glorified, remembered and
worshipped with one attention.
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1.2.15
yat—which; anudhya—remembrance;asina—sword; yuktah—being
equipped with;karma—reactionary work; granthi—knot;nibandhanam—interknit; chindanti—cut;kovidah—intelligent; tasya—His; kah—who;na—not; kuryat—shall
do; katha—messages; ratim—attention.
With sword in hand, intelligent men cut through the
binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message? |
Intelligent
persons do cut off the interknit of the knot of reactionery work, by
remembrance of the Personality of Godhead. Therefore, who will not, give
attention to His message.
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1.2.17
srnvatam—those
who have developed the urge to hear the message of;sva-kathah—His own
words; krsnah—the Personality of Godhead; punya—virtues;sravana—hearing; kirtanah—chanting; hrdi
antah sthah—within one’s heart; hi—certainly; abhadrani—desire
to enjoy matter;vidhunoti—cleanses; suhrt—benefactor;satam—of
the truthful.
Sri Krsna, the Personality of Godhead, who is the Paramatma
[Supersoul] in everyone’s heart and the benefactor of the truthful devotee,
cleanses desire for material enjoyment from the heart of the devotee who
has developed the urge to hearHis messages, which are in themselves virtuous when properly heard and chanted. |
Sri Krishna the personality of Godhead who is also the Paramatama in
everyone’s heart and the benefactor of the truthful devotee, does cleanse the
desire for material enjoyment in the heart of the devotee who has developed the
urge for hearing His (Krishna’s) messages which are themselves virtuous when
properly heard and chanted.
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1.2.18
nasta—destroyed; prayesu—almost to nil; abhadresu—all
that is inauspicious;nityam—regularly; bhagavata—Srimad-Bhagavatam, or
the pure devotee; sevaya—by serving; bhagavati—unto
the Personality of Godhead; uttama—transcendental;sloke—prayers; bhaktih—loving
service;bhavati—comes into being; naisthiki—irrevocable.
By
regular attendance in classes on the Bhagavatam and byrendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. |
By regular attendance in the Bhagwat-class or rendering service unto the
pure devotees all that is inauspicious in the heart of a candidate
becomes destroyed almost to nil and thus loving service unto
the Personality of Godhead, who is praised with transcendental songs, comes
into being as an irrevocable fact.
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1.2.19
tada—at that time; rajah—in the mode of passion; tamah—the
mode of ignorance;bhavah—the situation; kama—lust and
desire; lobha—hankering; adayah—others; ca—and; ye—whatever
they are; cetah—the mind; etaih—by these;anaviddham—without
being affected;sthitam—being fixed; sattve—in the mode of
goodness; prasidati—thus becomes fully satisfied.
effects of nature’s modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completelyhappy. |
As soon as
irrevocable loving service is fixed up in one’s heart at that time the effects of
the nature’s modes of passion and ignorance such as lust, desire and
hankerings etc do disappear from one’s heart and he becomes fixed up in the
mode of goodness which makes him completely happy.
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1.2.20
evam—thus; prasanna—enlivened;manasah—of the
mind; bhagavat-bhakti—the devotional service of the Lord;yogatah—by contact of; bhagavat—regarding
the Personality of Godhead;tattva—knowledge; vijnanam—scientific;mukta—liberated; sangasya—of
the association; jayate—becomes effective.
Thus established in the mode of unalloyedgoodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. |
Thus (when one is positively fixed up in the mode of unalloyedgoodness) the enlivened
minded man effected by contact of devotional service of the
Lord, can positively know scientific knowledge of the Personality of Godhead
in the stage of liberation from all material association.
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1.2.22
atah—therefore; vai—certainly;kavayah—all
transcendentalists; nityam—from time immemorial; bhaktim—service
unto the Lord; paramaya—supreme; muda—with great
delight; vasudeve—Sri Krsna;bhagavati—the Personality of
Godhead;kurvanti—do render; atma—self;prasadanim—that
which enlivens.
render devotional service to Lord Krishna the Personality of Godheadfrom time immemorial because such devotional service is enlivening to the self. |
All transcendentalists, therefore,certainly render
devotional service to Lord Krishna the Personality of Godhead with great
delight and from time immemorial because such devotional service is
enlivening to the self.
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1.2.23
sattvam—goodness; rajah—passion;tamah—the darkness
of ignorance; iti—thus;prakrteh—of the material
nature; gunah—qualities; taih—by them; yuktah—associated
with; parah—transcendental; purusah—the
personality; ekah—one; iha asya—of this material
world; dhatte—accepts; sthiti-adaye—for the matter of
creation, maintenance and destruction, etc.; hari—Visnu, the
Personality of Godhead; virinci—Brahma; hara—Lord
Siva; iti—thus;samjnah—different features; sreyamsi—ultimate
benefit; tatra—therein; khalu—of course; sattva—goodness; tanoh—form;nrnam—of the human
being; syuh—derived.
The transcendental
Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world’s creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can derive ultimate benefit from Visnu, the form of the quality of goodness. |
The transcendental personality of Godhead is
indirectly associated with the three modes of material nature namely
goodness, passion ignorance and just for material world’s creation,
maintenance and destruction He accepts the three qualitative forms of Brahma,
Vishnu and Maheswara trio. Out of them the Form of the quality of Goodness
(Vishnu) is just suitable for deriving the ultimate benefit for all human beings.
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1.2.24
parthivat—from
earth; darunah—firewood; dhumah—smoke; tasmat—from
that; agnih—fire; trayi—Vedic sacrifices;mayah—made
of; tamasah—in the mode of ignorance; tu—but; rajah—the
mode of passion; tasmat—from that; sattvam—the mode
of goodness; yat—which; brahma—the Absolute
Truth; darsanam—realization.
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The fire wood is
a transformation of the earth and smoke is better than the raw wood. And fire is
still better because by fire we can derive so many benefits by
superior knowledge (Vedas).Similarly Rajas quality of matter
is better than the tamas quality but Satwa quality is the superior quality by
which one can realise the Absolute Truth.
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1.2.25
bhejire—rendered service unto; munayah—the sages; atha—thus; agre—previously;bhagavantam—unto
the Personality of Godhead; adhoksajam—the Transcendence;sattvam—existence; visuddham—above
the three modes of nature; ksemaya—to derive the
ultimate benefit;kalpante—deserve; ye—those; anu—follow;tan—those; iha—in
this material world.
Previously all the great sages rendered service unto the
Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world. |
All previous great sages rendered service unto the transcendental
Personality of Godhead on account of His transcendental existence above the
three modes of material nature,?for deriving ultimate benefit of being freed
from the material conditions. Any one who follows such great authorities is also
eligible for such liberation from this material world.
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1.2.26
mumuksavah—persons desiring liberation;ghora—horrible,
ghastly; rupan—forms like that; hitva—rejecting; bhuta-patin—demigods; atha—for
this reason; narayana—the Personality of Godhead; kalah—plenary
portions; santah—all-blissful; bhajanti—do
worship; hi—certainly; anasuyavah—nonenvious.
Those who are serious about liberation are certainly nonenvious, and they
respect all. Yet they reject the horrible and ghastly forms of the demigods
and worship only the all-blissful forms
of Lord Visnu and His plenary portions. |
Persons who are serious about liberation from the material conditions
are certainly non-envious and respectful to all and yet they reject the
horrible and ghastly forms of demigods and do worship the all blissful forms of Vishnu
and His plenary portions.
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1.2.27
rajah—the mode of passion; tamah—the mode of
ignorance; prakrtayah—of that mentality; sama-silah—of
the same categories; bhajanti—do worship; vai—actually; pitr—the
forefathers; bhuta—other living beings; prajesa-adin—controllers
of cosmic administration; sriya—enrichment;aisvarya—wealth
and power; praja—progeny; ipsavah—so desiring.
Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. |
Those who are in the modes of passsion and ignorance and persons of
the same category do worship the forms of forefathers, other living beings
and the deities of the cosmic administration urged by a desire to be
materially benefitted with women, wealth andaristocracy.
[NOTE: "praja means progeny?sons, grandsons, great-grandsons." ?Srila Prabhupada lecture on this verse, November 7, 1972.] |
1.2.30
sah—that; eva—certainly; idam—this;sasarja—created; agre—before; bhagavan—the
Personality of Godhead; atma-mayaya—by His personal
potency; sat—the cause;asat—the effect; rupaya—by
forms; ca—and;asau—the same Lord; guna-maya—in
the modes of material nature; agunah—transcendental; vibhuh—the
Absolute.
In the beginning of the material creation,
that Absolute Personality of Godhead [Vasudeva], in His transcendental position, created the energies of cause and effect by His own internal energy. |
That Absolute
Personality of Godhead (Vasudeva) in the beginning of the material
creation, created the causal and effectual energies in His transcendental
position by His own internal energy.
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1.2.31
taya—by them; vilasitesu—although in the function; esu—these; gunesu—the
modes of material nature; gunavan—affected by the modes; iva—as
if; antah—within; pravistah—entered into; abhati—appears
to be;vijnanena—by transcendental consciousness; vijrmbhitah—fully
enlightened.
After creating the material substance, the Lord [Vasudeva] expands
Himself and enters into it. And although He is within the material modes of
nature and appears to be; one of the created beings, He is always fully
enlightened
in His transcendental position. |
The Lord (Vasudeva) after creating the ingredients in potency expands
Himself by entering into the creative elements. And although He is within the
functional affairs and appears to be one of the created beings, He is fully enlightened
in His transcendental position.
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1.2.34
bhavayati—maintains; esah—all these;sattvena—in the
mode of goodness; lokan—all over the universe; vai—generally; loka-bhavanah—the
master of all the universes;lila—pastimes; avatara—incarnation;anuratah—assuming
the role; deva—the demigods; tiryak—lower
animals; nara-adisu—in the midst of human beings.
Thus the Lord of the universes maintains all planets inhabited by
demigods, men and lower animals
. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness. |
Thus the Lord of the universes maintains all the universal planets
domiciled by the demigods, human beings or other than the human beings,?by His pastimes
and incarnations just to reclaim the living beings there in the mode of pure
goodness.
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