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  1. siva.sh/ramayana/aranya-kanda/50/2
    ततः पर्वतकूटाभस्तीक्ष्णतुण्डः खगोत्तमः । वनस्पतिगतश्श्रीमान्व्याजहार शुभां गिरम् ॥ ३-५०-२tataH parvatakUTAbhastIkSNatuNDaH khagottamaH । vanaspatigatazzrImAnvyAjahAra zubhAM giram ॥ 3-50-2Glorious Jatayu, the best among the birds, looked like the peak of a mountain. His beak was sharp. His words were auspious. He spoke from the top of the tree ॥ 3-50-2॥
  2. siva.sh/ramayana/aranya-kanda/50/1
    तं शब्दमवसुप्तस्तु जटायुरथ शुश्रुवे । निरीक्ष्य रावणं क्षिप्रं वैदेहीं च ददर्श सः ॥ ३-५०-१taM zabdamavasuptastu jaTAyuratha zuzruve । nirIkSya rAvaNaM kSipraM vaidehIM ca dadarza saH ॥ 3-50-1While reposing, Jatayu heard the cry and at once looked up and saw Ravana and Vaidehi. ॥ 3-50-1॥
  3. siva.sh/srimad-bhagavatam/skandam-5/12/16
    तस्मान्नरोऽसङ्गसुसङ्गजातज्ञानासिनेहैव विवृक्णमोहः । हरिं तदीहाकथनश्रुताभ्यां लब्धस्मृतिर्यात्यतिपारमध्वनः ॥ ५-१२-१६ ॥tasmAnnaro'saGgasusaGgajAtajJAnAsinehaiva vivRkNamohaH । hariM tadIhAkathanazrutAbhyAM labdhasmRtiryAtyatipAramadhvanaH ॥ 5-12-16 ॥Simply by associating with exalted devotees, anyone can attain perfection of knowledge and with the sword of knowledge can cut to pieces the illusory associations within this material world. Through the association of devotees, one can engage in the service of the Lord by hearing and chanting ॥ śravaṇaṁ kīrtanam॥. Thus one can revive his dormant Kṛṣṇa consciousness and, sticking to the cultivation of Kṛṣṇa consciousness, return home, back to Godhead, even in this life. ॥ 5-12-16 ॥
  4. siva.sh/srimad-bhagavatam/skandam-5/12/15
    सा मां स्मृतिर्मृगदेहेऽपि वीर कृष्णार्चनप्रभवा नो जहाति । अथो अहं जनसङ्गादसङ्गो विशङ्कमानोऽविवृतश्चरामि ॥ ५-१२-१५ ॥sA mAM smRtirmRgadehe'pi vIra kRSNArcanaprabhavA no jahAti । atho ahaM janasaGgAdasaGgo vizaGkamAno'vivRtazcarAmi ॥ 5-12-15 ॥My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others. ॥ 5-12-15 ॥
  5. siva.sh/srimad-bhagavatam/skandam-5/12/14
    अहं पुरा भरतो नाम राजा विमुक्तदृष्टश्रुतसङ्गबन्धः । आराधनं भगवत ईहमानो मृगोऽभवं मृगसङ्गाद्धतार्थः ॥ ५-१२-१४ ॥ahaM purA bharato nAma rAjA vimuktadRSTazrutasaGgabandhaH । ArAdhanaM bhagavata IhamAno mRgo'bhavaM mRgasaGgAddhatArthaH ॥ 5-12-14 ॥In a previous birth I was known as Mahārāja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer. ॥ 5-12-14 ॥
  6. siva.sh/srimad-bhagavatam/skandam-5/12/13
    यत्रोत्तमश्लोकगुणानुवादः प्रस्तूयते ग्राम्यकथाविघातः । निषेव्यमाणोऽनुदिनं मुमुक्षोर्मतिं सतीं यच्छति वासुदेवे ॥ ५-१२-१३ ।‌।yatrottamazlokaguNAnuvAdaH prastUyate grAmyakathAvighAtaH । niSevyamANo'nudinaM mumukSormatiM satIM yacchati vAsudeve ॥ 5-12-13 ।‌।Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vāsudeva. ॥ 5-12-13 ॥
  7. siva.sh/srimad-bhagavatam/skandam-5/12/12
    रहूगणैतत्तपसा न याति न चेज्यया निर्वपणाद्गृहाद्वा । न छन्दसा नैव जलाग्निसूर्यैर्विना महत्पादरजोऽभिषेकम् ॥ ५-१२-१२ ॥rahUgaNaitattapasA na yAti na cejyayA nirvapaNAdgRhAdvA । na chandasA naiva jalAgnisUryairvinA mahatpAdarajo'bhiSekam ॥ 5-12-12 ॥My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy ॥ brahmacarya॥, strictly following the rules and regulations of householder life, leaving home as a vānaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee. ॥ 5-12-12 ॥
  8. siva.sh/srimad-bhagavatam/skandam-5/12/11
    ज्ञानं विशुद्धं परमार्थमेकमनन्तरं त्वबहिर्ब्रह्म सत्यम् । प्रत्यक्प्रशान्तं भगवच्छब्दसंज्ञं यद्वासुदेवं कवयो वदन्ति ॥ ५-१२-११ ॥jJAnaM vizuddhaM paramArthamekamanantaraM tvabahirbrahma satyam । pratyakprazAntaM bhagavacchabdasaMjJaM yadvAsudevaM kavayo vadanti ॥ 5-12-11 ॥What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramātmā, the Supersoul, is realized by the yogīs who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vāsudeva, the cause of Brahman, Paramātmā and others. ॥ 5-12-11 ॥
  9. siva.sh/srimad-bhagavatam/skandam-5/12/10
    एवं कृशं स्थूलमणुर्बृहद्यदसच्च सज्जीवमजीवमन्यत् । द्रव्यस्वभावाशयकालकर्मनाम्नाजयावेहि कृतं द्वितीयम् ॥ ५-१२-१० ॥evaM kRzaM sthUlamaNurbRhadyadasacca sajjIvamajIvamanyat । dravyasvabhAvAzayakAlakarmanAmnAjayAvehi kRtaM dvitIyam ॥ 5-12-10 ॥Since this universe has no real ultimate existence, the things within it — shortness, differences, grossness, skinniness, smallness, bigness, result, cause, living symptoms, and materials — are all imagined. They are all pots made of the same substance, earth, but they are named differently. The differences are characterized by the substance, nature, predisposition, time and activity. You should know that all these are simply mechanical manifestations created by material nature. ॥ 5-12-10 ॥
  10. siva.sh/srimad-bhagavatam/skandam-5/12/9
    एवं निरुक्तं क्षितिशब्दवृत्तमसन्निधानात्परमाणवो ये । अविद्यया मनसा कल्पितास्ते येषां समूहेन कृतो विशेषः ॥ ५-१२-९ ॥evaM niruktaM kSitizabdavRttamasannidhAnAtparamANavo ye । avidyayA manasA kalpitAste yeSAM samUhena kRto vizeSaH ॥ 5-12-9 ॥One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination. ॥ 5-12-9 ॥