Category:Words of Verses in the Srimad-Bhagavatam
Pages in category "Words of Verses in the Srimad-Bhagavatam"
The following 282 pages are in this category, out of 282 total.
A
- A meaningful word in this verse (SB 4.3.23) is adhoksaja, for it indicates that the activities of our material senses will fail to realize the Supreme Personality of Godhead
- A significant word in this verse (SB 5.1.7) is sva-bhavanat, indicating that Lord Brahma descended from his own abode. Every demigod has his own abode
- A significant word used in this verse (SB 4.7.46) is trayi-gatra, which means that the transcendental form of the Lord is the Vedas
- Also used here (in SB 3.25.2) is the word varimnah, meaning the most worshipful of all yogis
- An important word in this verse is mukta-lingah. Mukta means "liberated," and linga means "the subtle body." When a man dies, he quits the gross body, but the subtle body of mind, intelligence and ego carries him to a new body
- An important word in this verse is urdhva-retasah, which means brahmacaris who have never discharged semen
- Another significant word in this verse (SB 3.28.18) is punya-sloka-yasaskaram. The devotee is called punya-sloka. As one becomes purified by chanting the holy name of the Lord, so one can become purified simply by chanting the name of a holy devotee
- Another significant word in this verse (SB 4.16.18) is mukta-sanga-prasangah, which indicates that the King (Prthu) was always associating with liberated persons
- Another significant word in this verse (SB 4.16.20) is naradeva. As described in previous verses, the qualified king - be he King Prthu or any other king who rules over the state as an ideal king - should be understood to be God in human form
- Another significant word in this verse (SB 4.20.27) is gunalayam, which refers to Visnu as the reservoir of all transcendental qualities
- Another significant word in this verse (SB 4.20.34) is acyuta, which means "infallible." Although the Lord appears in this material world, He is never to be considered one of the conditioned souls, who are all fallible
- Another word in this verse (SB 3.25.29), bhagavad-banah, is very significant. Banah means arrow
- As described in this verse (SB 8.1.2) by the word mahiyasah, the activities of an incarnation are not ordinary magic or jugglery, but are wonderful activities
- As indicated in the previous verse (SB 8.8.8) by the word bhagavat-para, she (the goddess of fortune) is the property of the Supreme Personality of Godhead and is enjoyable only by Him
- As indicated in this verse (SB 7.5.54) by the word krta-ksanaih, at the opportune moment when it was possible to preach about Krsna consciousness, Prahlada Maharaja used the time as follows
- At the request of Bhattacarya, Lord Caitanya explained the Atmarama sloka. The words of the verse were analyzed thus: (1) atmaramah, (2) ca, (3) munayah, (4) nirgranthah, (5) api, (6) , (7) kurvanti, (8) ahaitukim, (9) bhaktim, (10) itthambhuta-gunah
- At the request of Bhattacarya, Lord Caitanya explained the Atmarama sloka. The words of the verse were analyzed thus: (11) harih. This verse has already been explained in the Lord's teachings to Sanatana Gosvami
B
- Being perfect in the Lord's devotional service, he could execute his prescribed duties with complete perfection as befitted the time and circumstance and his financial strength and personal ability. The word karmani here (SB 4.22.50) is significant
- Brahmacari guru-kule vasan danto guror hitau (SB 7.12.1). A brahmacari should live at gurukula, very submissively. Danto means submissive, and only for the benefit of guru. No personal benefit. In this way brahmacari should take lesson from the guru
- By following the principles laid down by great sages and saints of the past, we can very easily understand the aim of all life. The word avarah, meaning "inexperienced," is very significant in this verse - SB 4.18.4
E
- Eagles are fond of eating goats, and of course many birds eat only fruits and berries. Therefore the words caram, referring to moving animals, and acaram, referring to grasses, fruits and vegetables, are mentioned in this verse - SB 4.18.23-24
- Especially mentioned in this verse (SB 3.19.31) is the word akhanditotsavam. Utsava means "pleasure." Whenever some function takes place to express happiness, it is called utsava
- Every living entity must search for eternal happiness, not temporary happiness. The words satyam param dhimahi (SB 1.1.1) indicate that one should search for the Absolute Truth, not the relative truth
F
- For arriving at the positive conclusions of knowledge in the Absolute Truth, the word brahma-darsanam is significant in this verse (SB 3.32.23). Brahma-darsanam means to realize or to understand the Transcendence
- For one word in this verse (SB 7.6.5) there are two readings - bhavam asritah and bhayam asritah - but accepting the meaning of either of them will bring one to the same conclusion
H
- He (devotee of God) will never command the Lord to appear. This is a sign of pure devotion. Therefore in this verse (of SB 8.6.13) we find the word ati-cira-ipsita-artham, meaning that the devotee aspires for a long, long time to see the Lord
- Here in this verse (SB 4.8.47) the word purusam is very significant. The Lord is never female. He is always male (purusa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken
- His (Krsna's) bodily feature is narakrti, that is, exactly like that of a human being. Here (in SB 10.1.11) the same idea is repeated in the words manusam asritya, which indicate that He accepts a body exactly like that of a man
- His success was made possible because he was a reservoir of unlimited glorified qualities. The word upagupta-vittah is very significant here (SB 4.16.10). It indicates that no one would know the extent of the riches King Prthu would confidentially keep
- How such a person (that indulges in killing animals) is punished is described herein. The word dambha-yajnesu in this verse (SB 5.26.25) is significant
I
- In his commentary to this verse (SB 6.4.27-28), Srila Visvanatha Cakravarti Thakura uses the word durvijneyam, which means "very difficult to realize." The pure stage of existence is described in Bhagavad-gita in BG 7.28
- In that verse (of SB 1.1.1), the two terms param and satyam are used, and Lord Caitanya indicates that these words reveal Krsna's principal feature
- In the first of the four verses (of Srimad-Bhagavatam), the word aham is given three times in order to stress that the Supreme Personality of Godhead is full with all opulences
- In the previous verse (SB 4.20.7) two significant words are used: asamsaktah, meaning "without attachment," and budhah, meaning "fully cognizant of everything."
- In the previous verse, the word nimitta-matram indicates that the Supreme Lord is completely aloof from the action and reaction of this material world
- In the second verse of Srimad-Bhagavatam the word susrusu is used. This word indicates that one should be anxious to hear the transcendental message
- In the verse (SB 1.2.11) from Srimad-Bhagavatam cited above (in CC Adi 2.65), the principal word, bhagavan, indicates the Personality of Godhead
- In these verses (SB 4.29.18-20) the words mrga-trsnam pradhavati are very significant because the living entity is influenced by a thirst for sense enjoyment. He is like a deer that goes to the desert to search out water
- In this verse (8.3.2) the words etac cid-atmakam are very important
- In this verse (in SB 3.21.19) two important words nullify the impersonalist theory that everything is God. Here Kardama says: O Personality of Godhead, You are alone, but You have various energies
- In this verse (in SB 4.1.1) there is also the word ca, indicating that besides the three daughters mentioned, Svayambhuva Manu also had two sons
- In this verse (in SB 4.19.3) the word saksat is significant. Prthu Maharaja was a saktyavesa-avatara incarnation of Lord Visnu. Actually Prthu Maharaja was a living entity, but he acquired specific powers from Lord Visnu
- In this verse (in SB 4.19.7) the word dharma-dugha is significant, for it indicates kama-dhenu. Kama-dhenu is also known as surabhi
- In this verse (in SB 4.6.33) the word maha-yogamaye is very significant. Yoga means meditation on the Supreme Personality of Godhead, and maha-yoga means those who engage in the devotional service of Visnu
- In this verse (of SB 10.1.14) the words krsna-caritam kali-kalmasa-ghnam indicate that the activities of Lord Krsna are certainly the greatest panacea for all miseries, especially in this age of Kali
- In this verse (of SB 10.1.3) the words krtavan yani indicate that all the different activities Krsna performed while present on earth are beneficial to human society
- In this verse (of SB 10.2.19) the word jnana-khala is most significant. Knowledge is meant for distribution
- In this verse (of SB 8.22.28), the words sidann api na muhyati are very important. A devotee is sometimes put into adversity while executing devotional service
- In this verse (of SB 8.6.15), the word dvija-deva-mantram is very important. The word mantra means "that which delivers one from the material world"
- In this verse (of SB 9.4.66), the word sama-darsanah is significant. The pure devotee is actually equal toward everyone, as confirmed in Bhagavad-gita (BG 18.54): brahma-bhutah prasannatma na socati na kanksati/ samah sarvesu bhutesu
- In this verse (SB 1.8.30) the word divyam especially indicates that the Lord's appearance and activities are spiritual
- In this verse (SB 10.12.3) the words krsna-vatsair asankhyataih are significant. The word asankhyata means - unlimited. Krsna's calves were unlimited
- In this verse (SB 10.13.50) the word rajah means not "passion" but "affection." In the material world, rajo-guna is passion, but in the spiritual world it is affection
- In this verse (SB 10.13.52) the word mahimabhih means aisvarya, or opulence. The Supreme Personality of Godhead can do whatever He likes. That is His aisvarya. No one can command Him, but He can command everyone
- In this verse (SB 10.13.57) the word aja refers to yogamaya
- In this verse (SB 10.2.22) the words ganta tamo 'ndham tanu-manino dhruvam are very important & require extensive understanding. Srila Jiva Gosvami, in his Vaisnava-tosani-tika, says: tatra tanu-maninah papina iti dehatma-buddhyaiva papabhiniveso bhavati
- In this verse (SB 10.8.19), the word narayana-samah is significant. Narayana has no equal. He is asamordhva: no one is equal to Him, and no one is greater than He is
- In this verse (SB 11.5.3) also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word "worship" can be applied to demigods or to any other common living entity. BG 1972 purports
- In this verse (SB 3.15.38) we find the word acaksataksa-visayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumaras. Another significant word is samadhi-bhagyam
- In this verse (SB 3.15.39) the words sprhaniya-dhama indicate that the Lord is the reservoir of all pleasure because He has all the transcendental qualities
- In this verse (SB 3.2.11) the word avitrpta-drsam is most significant. Conditioned souls in the material world are all trying to satisfy their senses in various ways, but they have failed to do so because it is impossible to be satisfied by such efforts
- In this verse (SB 3.26.4) the word gunamayim is very significant. Daivim means "the energy of the Supreme Personality of Godhead," and gunamayim means "invested with the three modes of material nature
- In this verse (SB 3.28.2) there are many important words which could be very elaborately explained, but we shall briefly discuss the important aspects of each
- In this verse (SB 3.29.3) the word samsrtih is very important. Sreyah-srti means the prosperous path of advancement towards the Supreme Personality of Godhead
- In this verse (SB 3.29.33) the word sama-darsanat means that he no longer has any separate interest; the devotee's interest and the Supreme Personality of Godhead's interest are one
- In this verse (SB 3.33.29) the word daiva-guptam, "protected by the Supreme Personality of Godhead," is very significant
- In this verse (SB 3.4.29) the word tyaksyan is very significant in relation to Lord Sri Krsna's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical
- In this verse (SB 4.1.15) we find the words atma-isa-brahma-sambhavan. Atma means the Supersoul, or Visnu, isa means Lord Siva, and brahma means the four-headed Lord Brahma
- In this verse (SB 4.11.25) the word anahankara means "without ego." The conditioned soul has a false ego, and as a result of his karma he gets different types of bodies in this material world
- In this verse (SB 4.12.22) the word puskaranabha-sammatau is significant. Krsna, or Lord Visnu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms
- In this verse (SB 4.12.41) the word veda-vadinah is very significant. Generally, a person who strictly follows the Vedic principles is called veda-vadi
- In this verse (SB 4.12.48) the word dvi janmanam means "of the twice-born." Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born
- In this verse (SB 4.14.1) the significant word is ksema-darsinah, which refers to those who are always looking after the welfare of the people in general
- In this verse (SB 4.16.2) the word mayaya means "by your causeless mercy"
- In this verse (SB 4.16.20) the word yatharkah indicates that the sun is not fixed but is rotating in its orbit, which is set by the Supreme Personality of Godhead. This is confirmed in the Brahma-samhita and also in other parts of Srimad-Bhagavatam
- In this verse (SB 4.17.32) the word mayaya is significant. Maya means "energy." Lord Brahma is not the energetic but is one of the manifestations of the Lord's marginal energy. In other words, Lord Brahma is only an instrument
- In this verse (SB 4.17.6-7) the word adhoksaja, meaning "beyond the perception of the material senses," is very significant. No one can perceive the Supreme Personality of Godhead by mental speculation
- In this verse (SB 4.18.15) the word soma means "nectar." Soma is a kind of beverage made in the heavenly planets from the moon to the kingdoms of the demigods in the various higher planetary systems
- In this verse (SB 4.18.3) the word amusmin is very explicit. It is the duty of everyone to mold his life in such a way that he will have a profitable next life
- In this verse (SB 4.18.6) the words asadbhih and adhrta-vrataih are important. The word asadbhih refers to the nondevotees
- In this verse (SB 4.18.8) there are two significant words: yogena, "by the approved method," and drstena, "as exemplified by the former acaryas."
- In this verse (SB 4.19.10) there are three significant purposes expressed in the words adhoksaja, bhagavan indrah and prthoh
- In this verse (SB 4.20.1) the word atmanam is very significant. It is a custom among yogis and jnanis to address one another (or even an ordinary man) as one's self, for a transcendentalist never accepts a living being to be the body
- In this verse (SB 4.20.4) the word vrddha-sevaya is very significant. Vrddha means "old." Sevaya means "by service."
- In this verse (SB 4.21.21) the word sadhavah ("all great souls") is very significant. When a person is very great and famous, many unscrupulous persons become his enemies, for envy is the nature of materialists
- In this verse (SB 4.22.36) the words isa-vidhvamsitasisam indicate that all such blessings will be destroyed by the supreme controller. We will not be protected
- In this verse (SB 4.22.41) the word atma-medhasa is commented upon by Sripada Visvanatha Cakravarti Thakura, who says that atmani means "unto Lord Krsna, paramatmani." Lord Krsna is Paramatma. Isvarah paramah krsnah
- In this verse (SB 4.22.63) the words strinam and ramah are significant. It is the practice amongst ladies to hear and enjoy the praises of certain heroes
- In this verse (SB 4.23.10) the word brahmani does not refer to the impersonal Brahman
- In this verse (SB 4.23.30) the word bhagavattamah is very significant, for the word bhagavat is used especially to refer to the Supreme Personality of Godhead, as the word bhagavan ("the Supreme Personality of Godhead") is derived from the word bhagavat
- In this verse (SB 4.23.9) the words purusam abhajat purusarsabhah are significant: purusarsabha refers to Maharaja Prthu, the best amongst human beings, and purusam refers to the Supreme Personality of Godhead
- In this verse (SB 4.25.13) the word laksita-laksanam indicates that the human body attained in Bharata-varsa is very auspicious
- In this verse (SB 4.25.18) the word hima-nirjhara is particularly significant. The waterfall represents a kind of liquid humor or rasa (relationship). In the body there are different types of humor, rasa or mellow
- In this verse (SB 4.26.14) the word vedisat indicates King Pracinabarhi
- In this verse (SB 4.26.18) the word avadhutam is especially significant, for it refers to a mendicant who does not take care of his body. Since the Queen was lying on the ground without bedding and proper dress, King Puranjana became very much aggrieved
- In this verse (SB 4.26.6) the word niyamyate indicates that all these things - namely animal-killing, intoxication and sex - should be regulated
- In this verse (SB 4.27.6) there are several significant words, the first of which are ekadasa satani
- In this verse (SB 4.28.41) the words saksad bhagavatoktena guruna harina are very significant
- In this verse (SB 4.28.44) the word cira-vasa refers to very old torn garments
- In this verse (SB 4.28.60) the words suhrt (well-wisher) and tava (your) are very significant
- In this verse (SB 4.29.1b) the words daya jivesu, meaning "mercy to other living entities," indicate that a living entity must be merciful to other living entities if he wishes to make progress in self-realization
- In this verse (SB 4.29.3) the words pumbhir namabhir va kriya-gunaih are especially significant because God, Krsna, the Supreme Personality of Godhead, has many names, activities and qualities, although none of them are material
- In this verse (SB 4.29.82) the word dhira is sometimes read as vira. Actually there is not very much difference
- In this verse (SB 4.30.24) Lord Visnu is distinguished in the words namo visuddha-sattvaya
- In this verse (SB 4.30.30) the words apavarga-gurur gatih are very significant. According to Srimad-Bhagavatam (SB 1.2.11), the Supreme Lord is the ultimate fact of the Absolute Truth. Brahmeti paramatmeti bhagavan iti sabdyate
- In this verse (SB 4.31.16) the word padam indicates the place where the Supreme Personality of Godhead resides. As confirmed in Isopanisad 1, isavasyam idam sarvam
- In this verse (SB 4.31.18) the words sva-tejasa dhvasta-guna-pravaham are very significant. The Supreme Personality of Godhead is never affected by the material qualities, although they all emanate from His spiritual energy
- In this verse (SB 4.31.3) the words pare amale are significant. The realization of Brahman is explained in SB. The Absolute Truth is realized in three phases - impersonal effulgence (Brahman), localized Paramatma and the SP of Godhead, Bhagavan
- In this verse (SB 4.31.9) the word nrnam is very important. There are many other births besides human birth, but Narada Muni is herein especially speaking of human birth
- In this verse (SB 4.5.12) Daksa has been described as mahatma. The word mahatma has been commented upon by different commentators in various manners
- In this verse (SB 4.6.39) the word brahmananda is significant. This brahmananda, or brahma-nirvana, is explained by Prahlada Maharaja
- In this verse (SB 4.6.43) the word siva-sakti is significant. Siva means "auspicious," and sakti means - energy
- In this verse (SB 4.8.55) the word salilaih means by the water
- In this verse (SB 4.8.61) the word vimuktaye, for liberation, is especially mentioned
- In this verse (SB 4.9.25) the word navartate is very significant. The Lord says, You (Dhruva Maharaja) will not come back to this material world, for you will reach mat-sthanam, My abode
- In this verse (SB 4.9.35) the word svarajyam, which means complete independence, is very significant
- In this verse (SB 4.9.63) the word amara-drumaih, with trees brought from the heavenly planets, is very significant
- In this verse (SB 5.11.2), two words are significant - veda-vada and tattva-vada. According to Bhagavad-gita, those who are simply attached to the Vedas and who do not understand the purpose of the Vedas or the Vedanta-sutra are called veda-vada-ratah
- In this verse (SB 5.19.4) the words pratyak prasantam indicate that Lord Ramacandra and His potency, the goddess Sita, keep themselves aloof from the influence of the material energy
- In this verse (SB 5.20.33), the word karma-mayam ("obtainable by the Vedic ritualistic system") is significant
- In this verse (SB 5.5.19) the words idam sariram mama durvibhavyam are very significant
- In this verse (SB 5.5.20) the word hrdaya indicates the heart, which is also called urah, the chest
- In this verse (SB 5.5.26) the word vivikta-drgbhih, meaning without envy, is used
- In this verse (SB 5.6.4) the word pumscali refers to a woman who is easily carried away by men. Such a woman is never to be trusted
- In this verse (SB 6.11.18), therefore, we find the words manasvinam pada-rajah prapatsye: "I shall receive the dust of the lotus feet of great devotees." The word manasvinam refers to great devotees who always think of Krsna
- In this verse (SB 6.17.19) the word ajna is very significant. In the material world, all living entities are ajna, ignorant, in different degrees. This ignorance continues very strongly in the mode of ignorance presented by material nature
- In this verse (SB 6.19.5) the words tato 'si bhagavan prabhuh mean - Therefore You are the Supreme Personality of Godhead, the master of everyone
- In this verse (SB 7.1.43) the word sarva-bhutatma-bhutam is very significant
- In this verse (SB 7.15.2) the words anantyam icchata refer to persons who desire to achieve liberation from material bondage and merge into the existence of the Lord
- In this verse (SB 7.3.13) the words dvija-gavam paramesthyam indicate the most exalted position of the brahmanas, brahminical culture and the cows
- In this verse (SB 7.3.31) the word kuta-stha is very important. Although the Supreme Personality of Godhead is situated everywhere, He is the central unchanging point
- In this verse (SB 7.5.30) the words matir na krsne refer to devotional service rendered to Krsna
- In this verse (SB 7.7.17) the word bhuyat may be understood to mean "let there be."
- In this verse (SB 8.9.14-15) the words paridhaya ahatani are especially significant. A sannyasi or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle
- In this verse (SB 9.10.11) the words stri-sanginam gatim iti indicate that the condition of a person attached to women was shown by the Lord Himself
- In this verse the three words krmi-vid-bhasma are significant. After death, the body may become krmi, which means "worms," for if the body is disposed of without cremation, it may be eaten by worms; or else it may be eaten by animals be turned into stool
- It is stated in Bhagavad-gita that one realizes this (that Krsna is everything) after many, many births. This is also confirmed in this verse (SB 4.28.39) with the words divyam varsa-satam one hundred years according to the calculations of the demigods
K
- Krsna-varnam tvisakrsnam (SB 11.5.32) indicates that prominence should be given to the name of Krsna. Lord Caitanya taught Krsna consciousness and chanted the name of Krsna
- Kuntidevi says, tvam akincana-gocaram (SB 1.8.26), indicating that to be free from the intoxication caused by high birth, opulence, education, and beauty is a good qualification
L
- Lord Brahma's prayers were not ordinary concocted prayers. Prayers must be approved by Vedic literature, as indicated in this verse (of SB 8.5.25) by the words daivibhir girbhih
- Lord Caitanya did not mention the nine different explanations of Bhattacarya, but He did explain the verse by analyzing these eleven words. In this way, He expounded sixty-one different explanations of the Atmarama verse
O
- One word in this verse (of SB 8.6.19) has two readings - kalena and kavyena. Kalena means "favored by time," and kavyena means "favored by Sukracarya," Sukracarya being the spiritual master of the Daityas
- One word in this verse (SB 3.21.33) is very significant. The Lord is stated here to be pratyag-aksaja. He is imperceptible to material senses, but still He can be seen. This appears to be contradictory
- One word used in this verse (SB 3.23.8), nija-dharma-dohan, is very significant
S
- Significant in this verse (SB 7.15.45) are the words jnanasim acyuta-balah. Jnanasim, the sword of knowledge, is given by Krsna, and when one serves the guru and Krsna in order to hold the sword of Krsna's instructions, Balarama gives one strength
- Since the material world cannot work independently, the living entities enter into the material manifestation in four different types of bodies. The word catur-vidham is significant in this verse - SB 4.24.64
- Since the wife is weaker than the husband, this weakness is expressed in this verse (SB 4.28.44) with the words upa patim. Upa means near to, or almost equal to. Being a man, the husband is generally more advanced than his wife
- Sometimes people are very much eager to see God. In considering the word mad-darsanam, "seeing Me," which is mentioned in this verse (SB 7.4.25-26), one should note that in Bhagavad-gita the Lord says, bhaktya mam abhijanati
- Sometimes people cannot understand why Radhika's name is not mentioned in Srimad-Bhagavatam. Actually, however, Radhika can be understood from the word aradhana, which indicates that She enjoys the highest loving affairs with Krsna
- Srila Sridhara Svami has commented that the word snigdhasya (from SB 1.1.8) means prema-vatah. The word prema-vatah indicates that one has great love for his spiritual master
- Srila Sukadeva Gosvami begins this verse (SB 2.2.36) with the word tasmat, or "therefore," because in the previous verse he has already explained that there is no auspicious means for salvation other than the sublime process of bhakti-yoga
- Srila Visvanatha Cakravarti Thakura has commented that because the words "bow" and "arrow" are used in this verse (SB 7.15.42), one might argue that the Supreme Personality of Godhead and the living entity have become enemies
- Srila Visvanatha Cakravarti Thakura remarks that in this verse (SB 10.6.12) the word rasa refers to the planetary systems below the earth, such as Rasatala, Atala, Vitala, Sutala and Talatala
T
- The acaryas mentioned in these verses (SB 6.15.12-15) are described in the Mahabharata. The word pancasikha is also important
- The impersonalist's explanation of the word aham in the four verses of the original Bhagavatam - aham evasam evagre etc. - is refuted here (in SB 3.7.37). The Lord and His eternal associates remain after the dissolution
- The incident in which the great witch attempted to kill the child but was killed herself is certainly wonderful. Therefore this verse (SB 10.6.44) uses the word adbhutam, meaning - specifically wonderful
- The intimate relationship between Krsna and the inhabitants of Vrndavana is especially to be noted. That relationship is described in this verse (SB 9.24.65) by the words nityotsavam na tatrpur drsibhih pibantyah
- The Lord is also all-pervading like the sun, and as such the word pratyak is used in this verse (SB 2.6.40-41). Nothing is excluded from the existence of the Lord's potential expansions
- The Lord is complete and independent to do anything and everything by His various potencies. This is explained in the beginning of Srimad-Bhagavatam by the words abhijnah svarat
- The most important word in these verses (in SB 10.7.13-15) is maha-gunam, indicating that the brahmanas were offered very palatable food of exalted quality. Such palatable dishes were generally prepared with two things, namely food grains & milk products
- The most significant word used in this verse (SB 6.1.33) is siddha-sattamah, which means the best of the perfect
- The name Radha is derived from this verse (SB 10.30.28), from the words anayaradhitah, meaning - by Her the Lord is worshiped
- The process of religion is enunciated by the Supreme Lord because He is the supreme authority. This is also indicated in the previous verse (SB 7.7.29) by the word bhagavatoditah
- The significant word in this verse (in SB 4.13.34) is kaman, which means "sense gratificatory desires." A devotee is devoid of all kaman
- The term svayam-jyotih indicates that there is no tinge of anything material or any material reaction. It is confirmed here (in SB 3.26.3) that the concept of the Lord's all-pervasiveness is due to His illumination everywhere
- The three words bhavadvaita, kriyadvaita and dravyadvaita are explained in the following verses - SB 7.15.63-65
- The very word grnanti, which is used in this verse (in SB 3.33.7), means to be already established in the perfectional stage of ritualistic performances
- The word abhidhyayet, which is used in this verse (SB 4.8.44), indicates that unless one's mind is fixed, one cannot meditate
- The word acyutatmakah is significant in this verse (SB 4.22.55), for Maharaja Prthu used to rule this planet as the representative of the Supreme Personality of Godhead
- The word advayam, "without a second," which is used in this verse (in SB 3.27.11), indicates that although the Supreme Personality of Godhead is represented in everything, including the atoms, He is not divided. His presence in everything is explained
- The word adyah in this verse (SB 4.30.7) is very significant. The Supreme Personality of Godhead is the origin even of Paramatma and Brahman
- The word agadha-bodham, meaning full of unlimited knowledge, is significant in this verse.- SB 10.13.61
- The word akaram ("mine") is significant in this verse (SB 4.24.21), for the reservoir of water appeared like a mine from which different types of lotus flowers were produced
- The word alam is used to mean "ornament," "sufficiency," "power" and "restraint." Here (SB 6.3.24) the word alam is used to indicate that there is no need of any other process, for the chanting of the holy name of the Lord is sufficient
- The word alam, which is used in this verse (SB 6.3.24), indicates that simply uttering the holy name of the Lord is sufficient. This word is used with different imports
- The word amrta-bhuh is significant in this verse. The Lord sometimes appears like an ordinary child taking birth, but this does not mean that He is subject to birth, death or old age
- The word amsa-bhagena is important in this verse. In Bhagavad-gita (BG 10.42) the Lord says: But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I (Krsna) pervade and support this entire universe
- The word anapavarga-virya is significant in this verse (SB 4.30.43). The word ana means "without," pavarga means "the materialistic way of life," and virya means - prowess
- The word anatha-varga is very significant in this verse (SB 4.25.42). Natha means "husband," and a means "without." A young woman who has no husband is called anatha, meaning "one who is not protected"
- The word anatmyam is very significant in this verse (SB 4.9.31). Atma means the soul, and anatmya means without any conception of the soul
- The word anidram, meaning "always awake and free from ignorance," is very important in this verse (of SB 8.5.27). As stated in BG 15.15, mattah smrtir jnanam apohanam ca: it is the Lord who gives intelligence to everyone and who causes everyone to forget
- The word apratipurusam, used in this verse (SB 4.4.2), means "one who has no equal." Lord Siva has no equal in the material world in regard to equality towards everyone. His wife, Sati, knew that her husband was equal towards everyone
- The word asan (in SB 10.8.13) indicates that He is always present. Whenever the Supreme Personality of Godhead appears in His full feature, He is understood to be krsna-varnam, although He appears in different colors
- The word asati used in this verse (SB 2.3.20) is also significant. Asati means a woman who has become a prostitute
- The word atmanam in this verse (SB 7.1.9) means paramatmanam. The Paramatma, or Supersoul, is situated in the core of everyone's heart
- The word atmavatam is significant in this verse (SB 4.22.16). There are three different kinds of devotees, namely kanistha-adhikari, madhyama-adhikari and uttama-adhikari: the neophyte, the preacher and the maha-bhagavata, or the highly advanced devotee
- The word atyantikena is very significant in this verse (SB 36.28). By development of the mode of goodness of material nature one can become situated in the heavenly planets
- The word avajananti, used in this verse (SB 11.5.3) of Srimad-Bhagavatam, is also found in the Bhagavad-gita: avajananti mam mudhah. BG 1972 purports
- The word avyakrtam is very significant in this verse (SB 3.32.9). The same meaning is stated in Bhagavad-gita, in the word sanatana. This material world is vyakrta, or subject to changes, and it finally dissolves
- The word avyakta, "unmanifested," in this verse indicates that the Absolute Truth cannot be manifested by any strain of so-called scientific advancement of knowledge. Transcendence is not the subject matter of direct experience
- The word baddha-sauhrdah in the previous verse (SB 4.20.13) is explained herewith
- The word balibhih (in SB 10.5.10) indicates that the women were carrying gold coins, jeweled necklaces, nice cloths, newly grown grass, sandalwood pulp, flower garlands and similar offerings on plates made of gold. Such offerings are called bali
- The word bhagavad-gunanukathana-sravana-vyagra-cetasah, meaning "always eager to find the place where the glories of the Lord are being heard and chanted," is significant in this verse - SB 4.29.39-40
- The word bhava-sindhu-pota-pade is significant in this verse (SB 4.23.39). The lotus feet of the Lord are known as mahat-padam; this means that the total source of material existence rests on the lotus feet of the Lord
- The word bhrsam is significant herein (SB 3.14.51) because it indicates that Diti was pleased beyond her expectations
- The word bhuri-bhagah indicates that the Pandavas were in a still higher position than brahmacaris and brahmanas. In the following verses (of SB 7.15.75), Narada Muni repeatedly glorifies the position of the Pandavas
- The word bhuri-punyavad-arpitaih is significant in this verse (SB 10.13.49). These forms of Visnu were worshiped by those who had performed pious activities (sukrtibhih) for many births and who were constantly engaged in devotional service
- The word brahma-tejasa, used in this verse, is significant. In those days, brahmanas were so powerful that simply by desiring and by chanting a Vedic mantra, they could accomplish very wonderful effects
- The word brahmani used in this verse (SB 4.22.25) is commented upon by the impersonalists or professional reciters of Bhagavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmani means the impersonal Brahman
- The word darsaniyatamam, which is used in this verse (SB 3.28.16), means that the Lord is so beautiful that the devotee-yogi does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord
- The word dhyana-dhisnyam is significant in this verse (SB 10.3.28) because the form of Lord Visnu is meditated upon by yogis (dhyanavasthita-tad-gatena manasa pasyanti yam yoginah) - SB 12.13.1
- The word dista-karinah (in SB 4.28.1) indicates that he (the King of the Yavanas) is their (soldiers who attack the body as disease) commander
- The word durvibhavyam is very important in this verse (of SB 8.5.43). No one can understand how everything is happening in this material world by the arrangement of the Supreme Personality of Godhead through His material energies
- The word garuda in this verse (SB 7.4. 5-7) indicates that there are planets of great birds like Garuda
- The word havirdhanim is significant in this verse (of SB 9.15.26). Havirdhanim refers to a cow required for supplying havis, or ghee, for the performance of ritualistic ceremonies in sacrifices. In human life, one should be trained to perform yajnas
- The word iti used here in this verse completes the synonyms and thus indicates Bhagavan
- The word kriyasu, meaning "by manual labor" or "by work," is important in this verse (of SB 10.2.37). One should engage in practical service to the Lord
- The word krpana-dhih is significant in this (SB 3.31.17) verse. Dhi means intelligence, and krpana means miserly
- The word kurvanti is used when activities are performed for the satisfaction of the Supreme. Thus in this verse (SB 1.7.10) the word can only indicate the rendering of transcendental service to the Lord
- The word mahan-manah is used in this verse (SB 4.24.20) to indicate that the reservoir of water was as calm and quiet as the mind of a great devotee
- The word manarudhah is also very significant in this verse (SB 4.26.8). Under the pretext of becoming great philosophers and scientists, men throughout the whole world are working on the mental platform
- The word mangala ("auspicious") in this verse (SB 4.21.42) is very significant. Srila Sridhara Svami quotes that to do what is good and to reject what is not good is called mangala, or auspicious
- The word mayamaya is very significant in this verse. Maya means "mercy," "specific knowledge" and also "illusion." Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also.
- The word mayamayam used in this verse (SB 5.18.17) should not be understood according to the interpretations of the Mayavadis. Maya means affection as well as illusion. When a mother deals with her child affectionately, she is called mayamaya
- The word nah (we) is very significant in this verse (SB 1.18.44). The sage (Samika Rsi) rightly takes the responsibility of the brahmanas as a community for 1) killing monarchical government
- The word nasta-drstih, meaning "one who has no eyes to see the future," is very significant in this (SB 5.5.16) verse
- The word nirupita, meaning "concluded," is very significant in this verse (SB 4.30.22). No one has to conduct research work to find God or make progress in spiritual knowledge. Everything is conclusively there in the Vedas
- The word nirvanatman is very significant in this (in SB 3.25.29) verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence
- The word pranayamaih is very important in this verse (SB 4.23.8) because the hatha-yogis and astanga-yogis practice pranayama, but generally they do not know the purpose behind it
- The word prapadye is also significant in this verse (SB 4.22.38), for it refers to the conclusion of the Bhagavad-gita (BG 18.66): sarva-dharman parityajya mam ekam saranam vraja
- The word priyatama (dearmost) is very significant in this verse (SB 5.18.29). Each devotee regards a particular form of the Lord as most dear
- The word purusa is significant in this verse (SB 3.6.31) because the ksatriyas are expected to represent the purusa Lord in giving protection to the prajas, or all those who are born in the land and water. Protection is meant for both man and the animals
- The word purusarcanam in this verse (SB 3.28.4) means worshiping Supreme Personality of Godhead, especially the form of Lord Krsna. In Bhagavad-gita it is confirmed by Arjuna that Krsna is the original purusa, or Personality of Godhead, purusam sasvatam
- The word raja-kula-raksasa is very significant. Srimad-Bhagavatam was compiled about five thousand years ago, yet government men are referred to as Raksasas, or carnivorous demons
- The word rudra-bhaya is significant in this verse (SB 4.24.68) because Rudra himself, Lord Siva, is speaking of - fear of Rudra
- The word sadhv-alankrta used in this verse (SB 4.26.12) indicates that one must be absorbed in knowledge gathered from the instructions of saintly persons
- The word saha-ramah, meaning "along with Balarama," is significant in this verse (SB 10.8.27). In such transcendental pastimes, Krsna is the chief hero, and Balarama provides additional help
- The word sakhayam ("friend") is very significant in this verse (SB 4.28.25) because God is eternally present beside the living entity
- The word samatvam is very significant in this verse (of SB 10.1.59). Samatvam refers to one who is always equipoised, unaffected by either happiness or distress
- The word samprasanne, which is used in this verse, means "being satisfied." A person should act in such a way that the Lord is satisfied by the activity; it is not that he himself is to be satisfied
- The word samvidam is significant in this verse (of SB 8.6.32). The demigods and demons both agreed to stop fighting, at least for the time being, and endeavored to produce nectar
- The word sankhya-yogesvaraya is also significant herein (SB 4.24.42), for Krsna is described in Bhagavad-gita as Yogesvara, the master of all mystic powers. Without possessing inconceivable mystic powers, one cannot be accepted as God
- The word satam is very important in this verse. Satam means the pure devotees, who have no other desire than to serve the Lord. Only in the association of such devotees are the transcendental glories of Lord Krsna properly discussed
- The word sauhrdam ("friendliness") is very significant in this verse (SB 7.6.24). People are generally ignorant of Krsna consciousness, and therefore to become their best well-wisher one should teach them about Krsna consciousness without discrimination
- The word suprajatamah ("surrounded by many children") is very significant in this verse (SB 4.23.33), for one may have many children but may not have any qualified children
- The word sura-dvisam, which in this verse (SB 6.7.39) means "of the enemies of the demigods," also refers to the atheists
- The word suvismita, meaning "astonished," is significant in this verse - SB 10.3.23
- The word sva-karma-krt in this verse (SB 3.29.25) is very significant. Sva-karma-krt is one who engages in discharging his prescribed duties
- The word sva-rat indicates that He is self-sufficient, not dependent on anyone. That is the qualification of God
- The word sva-sthah, meaning situated in one's original position, is very significant in this verse - SB 4.28.64
- The word svakarthanam refers to great desires. As mentioned in this verse (SB 10.13.50), the glance of Lord Visnu creates the desires of the devotees. A pure devotee, however, has no desires
- The word tad-darsana-dhvasta-samasta-kilbisah is very important in this verse - SB 6.16.31
- The word tirtha-padiya indicates devotees of Lord Visnu, or Vaisnavas. As far as brahmanas are concerned, the mode of reception has been already described. Now, in this verse (SB 4.22.11), special stress is being given to the Vaisnavas
- The word ucitaharah used in this verse (SB 4.26.11) is important. Ucita means "appropriate." One must eat appropriately and not take after food as hogs take after stool
- The word upadharayan, "considering," is very significant in this verse (of SB 8.4.11-12). This word indicates that a devotee knows what is what; he understands what is happening in material, conditional life
- The word vidhivat is significant in this verse (SB 4.22.4). This means that Prthu Maharaja also strictly followed the injunctions of the sastra in receiving a spiritual master, or acarya, of the transcendental disciplic succession
- The word vipralabdhah is very significant in this verse (SB 4.25.62). Vi means "specifically," and pralabdha means - obtained
- The word viraktimat in this verse (SB 3.20.53) means possessed of the qualification of renunciation
- The word visnu-krtyan is very important in this verse (SB 6.3.29) because the purpose of human life is to please Lord Visnu. Varnasrama-dharma is also meant for that purpose
- The word visvan is significant in the verse (SB 2.6.21). One who travels perfectly in every field of activity is called the purusa or ksetrajna. These two terms, ksetrajna & purusa, are applicable to both the individual self and the Supreme Self, God
- The word yoga-maya is used in this verse (SB 3.15.26). Yoga-maya-balena vikuntham
- The words adhoksaja-dhiyah, meaning "Krsna consciousness," are very important in this verse (SB 4.21.25). The king and citizens should both be Krsna conscious, otherwise both of them will be doomed to lower species of life after death
- The words bhagavata atmaramah are very significant in this verse (SB 5.1.1). If one is self-satisfied as is the Supreme Personality of Godhead, he is called bhagavata atmaramah
- The words explicitly used here (in SB 3.25.43) are yuktena bhakti-yogena
- The words in the atmarama verse (SB 1.7.10) are atmaramah, ca, munayah, nirgranthah, api, urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhuta-gunah and harih
- The words krsnaya akuntha-medhase are significant in this verse - SB 4.24.42
- The words manunam adyam are significant here because they mean a philosopher, or one who is thoughtful and can think very nicely. Such a man is called manu. Lord Siva is described in this verse (SB 4.6.39) as the chief of all thinkers
- The words navam vayah are also significant in this verse (SB 4.27.5). They indicate the period of youth from age sixteen to thirty
- The words paramam sthitim are significant in this verse (SB 3.4.19). The Lord's transcendental situation was not even spoken of to Brahma when the four verses of Srimad-Bhagavatam (SB 2.9.33-36) were explained
- The words prakrteh param are used in this verse (SB 4.22.51) because everything within this material world is created by the external, material energy of the Lord, but the Lord Himself is not a creation of this material energy
- The words suddhena karmana are significant in this verse (SB 5.4.6). If work is not carried out in devotional service, it is contaminated by the modes of material nature
- The words tvat paratah are very significant in this verse. The Supreme Personality of Godhead is paratah parat. The word para means "transcendental, beyond this material world."
- There are many important words in this verse (SB 4.26.8). The first is anyatha, "otherwise," which indicates one who does not care for the Vedic rules and regulations. The rules and regulations laid down in the Vedas are called sastra-vidhi
- These verses of Srimad-Bhagavatam, they are Vedic mantras. They're not ordinary wording, set of wording. It is not. Veda-mantra; samhita. So every one of you must try to chant. This is required
- These words (Acyuta and Hrsikesa) are used in these verses (of SB 9.4.18-20). Acyuta-sat-kathodaye, hrsikesa-padabhivandane. The words Acyuta and Hrsikesa are also used in Bhagavad-gita
- This earth planet is called Bharata-varsa because it was ruled by King Bharata. Another significant word used in this verse is bahv-ascaryam, "many wonderful things
- This is indicated in this verse (SB 6.4.26) by the word suci-sadmane. Suci means purified
- This verse (SB 3.25.38) uses the words na nanksyanti, indicating that the transcendental opulences will never be destroyed
- This verse (SB 6.5.19) explains the words ksaura-pavyam svayam bhrami, which especially refer to the orbit of eternal time. It is said that time and tide wait for no man
- This verse (SB 7.1.28-29) uses the word maya-manuje. When Krsna, the Supreme Personality of Godhead, appears in His original spiritual potency (sambhavamy atma-mayaya (BG 4.6)), He is not forced to accept a form made by material nature
- This verse (SB 8.3.2) uses the word paresaya, which indicates that the Supreme Personality of Godhead is worshiped by exalted demigods. Paresaya means paramesvara
- This verse uses the word prasantah. A devotee is always sober. He is never disturbed by any conditions
- Three words in this verse (SB 5.1.24) are very significant - u ha vava. These words are used to express wonder
- Two significant words used in this verse (SB 4.18.3) are asmin and amusmin. Asmin means "in this life," and amusmin means - in the next life
- Two words in this (SB 3.24.13) verse are very important; one word is pitari, and another word is guroh
- Two words in this verse (in SB 3.25.17) are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as animanam. Animanam means infinitesimal
- Two words used in this verse (SB 3.26.9) are sat and asat. The cosmic manifestation is asat - it does not exist - but the material energy of the Supreme Lord is sat, or ever existing
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- We find the word bhagavan used twice in this verse (SB 5.4.3). Both King Indra and Rsabhadeva, the incarnation of the Supreme Lord, are described as bhagavan. Sometimes Narada and Lord Brahma are also addressed as bhagavan
- We should further note in this verse the two words santam and anandam, which denote that devotional service of the Lord can really bestow upon the devotee two important benedictions, namely peace and satisfaction