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| {{toc right}} | | {{toc right}} |
| [[Category:Nonpermanent]] | | [[Category:Impermanent|2]] |
| [[Category:Appearance]]
| | [[Category:Happiness and Distress|2]] |
| [[Category:Happiness and Distress]] | | [[Category:Their|2]] |
| [[Category:Their]] | | [[Category:Appearance and Disappearance|2]] |
| [[Category:Disappearance]] | | [[Category:Due Course of Time|2]] |
| [[Category:Due Course of Time]] | | [[Category:Winter|2]] |
| [[Category:Winter]] | | [[Category:Summer|2]] |
| [[Category:Summer]] | | [[Category:Season|2]] |
| [[Category:Season]] | | [[Category:Arise|2]] |
| [[Category:they]]
| | [[Category:Sense Perception|2]] |
| [[Category:Arise]] | | [[Category:One Must|2]] |
| [[Category:Sense Perception]] | | [[Category:Learn How To|2]] |
| [[Category:One Must]] | | [[Category:Tolerance|2]] |
| [[Category:Learn How To]] | | [[Category:Must Learn to Tolerate|2]] |
| [[Category:Tolerance]] | | [[Category:Learning Tolerance|2]] |
| [[Category:Them]] | |
| [[Category:Referenced Verses from Bhagavad-gita]] | |
| </div> | | </div> |
| <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> | | <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> |
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| </div> | | </div> |
| <div id="BG214_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="53" link="BG 2.14" link_text="BG 2.14"> | | <div id="BG214_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="53" link="BG 2.14" link_text="BG 2.14"> |
| <span class="link">[[Vanisource:BG 2.14|BG 2.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.</p> | | <span class="link">[[Vanisource:BG 2.14 (1972)|BG 2.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.</p> |
| </div> | | </div> |
| <div class="purport text"><p>In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of Māgha (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the kṣatriyas, and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge, because by knowledge and devotion only can one liberate himself from the clutches of māyā (illusion).</p> | | <div class="purport text"><p>In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of Māgha (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the kṣatriyas, and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge, because by knowledge and devotion only can one liberate himself from the clutches of māyā (illusion).</p> |
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| :āgamāpāyino 'nityās | | :āgamāpāyino 'nityās |
| :tāṁs titikṣasva bhārata | | :tāṁs titikṣasva bhārata |
| <p>"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ([[Vanisource:BG 2.11|BG 2.11]]). The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress.</p> | | <p>"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ([[Vanisource:BG 2.11 (1972)|BG 2.11]]). The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :āgamāpāyino 'nityās | | :āgamāpāyino 'nityās |
| :tāṁs titikṣasva bhārata | | :tāṁs titikṣasva bhārata |
| <p>"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." ([[Vanisource:BG 2.14|BG 2.14]]) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.</p> | | <p>"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." ([[Vanisource:BG 2.14 (1972)|BG 2.14]]) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| </div> | | </div> |
| <div id="LectureonBG214LondonAugust201973_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="68" link="Lecture on BG 2.14 -- London, August 20, 1973" link_text="Lecture on BG 2.14 -- London, August 20, 1973"> | | <div id="LectureonBG214LondonAugust201973_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="68" link="Lecture on BG 2.14 -- London, August 20, 1973" link_text="Lecture on BG 2.14 -- London, August 20, 1973"> |
| <span class="link">[[Vanisource:Lecture on BG 2.14 -- London, August 20, 1973|Lecture on BG 2.14 -- London, August 20, 1973]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed ([[Vanisource:BG 2.14|BG 2.14]])."</p> | | <span class="link">[[Vanisource:Lecture on BG 2.14 -- London, August 20, 1973|Lecture on BG 2.14 -- London, August 20, 1973]]: </span><div class="text"><p style="display: inline;">Pradyumna: Translation: "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed ([[Vanisource:BG 2.14 (1972)|BG 2.14]])."</p> |
| <p>Prabhupāda: This is very important verse. In the previous verse it has been described, dehino 'smin yathā dehe ([[Vanisource:BG 2.13|BG 2.13]]). Actually we living entities, we are within the body. The bodily pains and pleasure are not the pains and pleasure of the soul within. It is simply abhiniveśa. It is called abhiniveśa, absorption or misidentify. The example I have given many times. Just like you are sitting in a nice motorcar; another man is sitting on a rickshaw. I have seen in India. So the rickshaw has come in front of the nice motorcar, and the driver is asking that man who is drawing the rickshaw, "You rickshaw!" Means he is thinking, he is sitting in a nice motorcar, so he has become a motor, and the man who is drawing the rickshaw, he has become rickshaw. This is the position. Actually the man who is drawing the rickshaw, he is also human being. And the man who is sitting in a nice Rolls Royce car, he is also human being. But the rascal, because he is sitting on a Rolls Royce car, he is thinking, "I am a Rolls Royce, and he is rickshaw." This is material conception of life, that according to the body, we are becoming designated, not as the soul. Just try to understand this very good example. Because that poor fellow is drawing rickshaw, he has been taken as rickshaw. And because I am sitting in a Rolls Royce car, I am thinking, "I am Rolls Royce."</p> | | <p>Prabhupāda: This is very important verse. In the previous verse it has been described, dehino 'smin yathā dehe ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Actually we living entities, we are within the body. The bodily pains and pleasure are not the pains and pleasure of the soul within. It is simply abhiniveśa. It is called abhiniveśa, absorption or misidentify. The example I have given many times. Just like you are sitting in a nice motorcar; another man is sitting on a rickshaw. I have seen in India. So the rickshaw has come in front of the nice motorcar, and the driver is asking that man who is drawing the rickshaw, "You rickshaw!" Means he is thinking, he is sitting in a nice motorcar, so he has become a motor, and the man who is drawing the rickshaw, he has become rickshaw. This is the position. Actually the man who is drawing the rickshaw, he is also human being. And the man who is sitting in a nice Rolls Royce car, he is also human being. But the rascal, because he is sitting on a Rolls Royce car, he is thinking, "I am a Rolls Royce, and he is rickshaw." This is material conception of life, that according to the body, we are becoming designated, not as the soul. Just try to understand this very good example. Because that poor fellow is drawing rickshaw, he has been taken as rickshaw. And because I am sitting in a Rolls Royce car, I am thinking, "I am Rolls Royce."</p> |
| <p>So this bodily conception of life, when we get out of it, that is real knowledge, paṇḍita. Paṇḍitāḥ sama-darśinaḥ.</p> | | <p>So this bodily conception of life, when we get out of it, that is real knowledge, paṇḍita. Paṇḍitāḥ sama-darśinaḥ.</p> |
| :vidyā-vinaya-sampanne | | :vidyā-vinaya-sampanne |
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| :śuni caiva śva-pāke ca | | :śuni caiva śva-pāke ca |
| :paṇḍitāḥ sama-darśinaḥ | | :paṇḍitāḥ sama-darśinaḥ |
| :([[Vanisource:BG 5.18|BG 5.18]]) | | :([[Vanisource:BG 5.18 (1972)|BG 5.18]]) |
| <p>Paṇḍita means those who are learned. Learned means brāhmaṇa, not śūdra. Śūdras, they are not learned. Mlecchas, yavanas, śūdras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra ([[Vanisource:SB 2.4.18|SB 2.4.18]]), so many. Learned means brāhmaṇa. Learned means that one who knows that Brahman. Brahman, the spirit soul, is part and parcel of the Supreme Brahman. So one who has come to that knowledge, that "I am not this body; I am spirit soul; ahaṁ brahmāsmi," that is knowledge. Knowledge begins from there. If one does not reach to that point, ahaṁ brahmāsmi, then he is animal. The animal thinking like that, "I am rickshaw," "I am motorcar," "I am cat," "I am dog," "I am this," "I am that." That is animal thinking. But a person... Learned thinking is that "I am not this body; I am part and parcel of the Supreme Brahman, ahaṁ brahmāsmi." And when you are farther advanced from Brahman knowledge... The knowledge begins from there. When you make further advancement, then you can understand that "I am eternal servant of Kṛṣṇa." This is perfect knowledge. First of all knowledge begins that "I am not this body."</p> | | <p>Paṇḍita means those who are learned. Learned means brāhmaṇa, not śūdra. Śūdras, they are not learned. Mlecchas, yavanas, śūdras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra ([[Vanisource:SB 2.4.18|SB 2.4.18]]), so many. Learned means brāhmaṇa. Learned means that one who knows that Brahman. Brahman, the spirit soul, is part and parcel of the Supreme Brahman. So one who has come to that knowledge, that "I am not this body; I am spirit soul; ahaṁ brahmāsmi," that is knowledge. Knowledge begins from there. If one does not reach to that point, ahaṁ brahmāsmi, then he is animal. The animal thinking like that, "I am rickshaw," "I am motorcar," "I am cat," "I am dog," "I am this," "I am that." That is animal thinking. But a person... Learned thinking is that "I am not this body; I am part and parcel of the Supreme Brahman, ahaṁ brahmāsmi." And when you are farther advanced from Brahman knowledge... The knowledge begins from there. When you make further advancement, then you can understand that "I am eternal servant of Kṛṣṇa." This is perfect knowledge. First of all knowledge begins that "I am not this body."</p> |
| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |