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| </div> | | </div> |
| <div id="BG517_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="211" link="BG 5.17" link_text="BG 5.17"> | | <div id="BG517_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="211" link="BG 5.17" link_text="BG 5.17"> |
| <span class="link">[[Vanisource:BG 5.17|BG 5.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.</p> | | <span class="link">[[Vanisource:BG 5.17 (1972)|BG 5.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.</p> |
| </div> | | </div> |
| <div class="purport text"><p>The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-gītā centers around the declaration that Kṛṣṇa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya. Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo hi pratiṣṭhāham. Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Kṛṣṇa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Kṛṣṇa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.</p> | | <div class="purport text"><p>The Supreme Transcendental Truth is Lord Kṛṣṇa. The whole Bhagavad-gītā centers around the declaration that Kṛṣṇa is the Supreme Personality of Godhead. That is the version of all Vedic literature. Para-tattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramātmā and Bhagavān. Bhagavān, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya. Impersonal Brahman is also supported by Kṛṣṇa: brahmaṇo hi pratiṣṭhāham. Therefore in all ways Kṛṣṇa is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Kṛṣṇa, or, in other words, one who is fully in Kṛṣṇa consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Kṛṣṇa conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Kṛṣṇa, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.</p> |
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| :gacchanty apunar-āvṛttiṁ | | :gacchanty apunar-āvṛttiṁ |
| :jñāna-nirdhūta-kalmaṣāḥ | | :jñāna-nirdhūta-kalmaṣāḥ |
| :([[Vanisource:BG 5.17|BG 5.17]]) | | :([[Vanisource:BG 5.17 (1972)|BG 5.17]]) |
| <p>If actually we can advance in the spiritual knowledge of Kṛṣṇa consciousness, then tad-buddhayaḥ, by that intelligence, tad-ātmānaḥ, being identified with Kṛṣṇa, tan-niṣṭhāḥ, having faith, good faith, tat-parāyaṇāḥ, and just a surrendered soul to that Supreme Personality of Godhead, gacchanty apunar-āvṛttim, then the result will be that after leaving this body he is not coming back again. Punar-āvṛtti means this repeated birth and death is stopped altogether. Gacchanty apunar-āvṛttim. Gacchanti means he goes to that place wherefrom he hasn't got to return back. Gacchanty apunar-āvṛttim. Punar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ. How that position can be attained? Now, jñāna-nirdhūta-kalmaṣāḥ. Kalmaṣāḥ means reactions of sinful activities has been washed completely, then, by that knowledge, by advancement of spiritual knowledge, or Kṛṣṇa consciousness, we are eligible now to enter into the kingdom of God from where we need not come back again.</p> | | <p>If actually we can advance in the spiritual knowledge of Kṛṣṇa consciousness, then tad-buddhayaḥ, by that intelligence, tad-ātmānaḥ, being identified with Kṛṣṇa, tan-niṣṭhāḥ, having faith, good faith, tat-parāyaṇāḥ, and just a surrendered soul to that Supreme Personality of Godhead, gacchanty apunar-āvṛttim, then the result will be that after leaving this body he is not coming back again. Punar-āvṛtti means this repeated birth and death is stopped altogether. Gacchanty apunar-āvṛttim. Gacchanti means he goes to that place wherefrom he hasn't got to return back. Gacchanty apunar-āvṛttim. Punar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ. How that position can be attained? Now, jñāna-nirdhūta-kalmaṣāḥ. Kalmaṣāḥ means reactions of sinful activities has been washed completely, then, by that knowledge, by advancement of spiritual knowledge, or Kṛṣṇa consciousness, we are eligible now to enter into the kingdom of God from where we need not come back again.</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>When one is actually advanced in spiritual knowledge, he is in transcendental position. In transcendental position he is called paṇḍita, or the real learned man. And what is that real learned man? How does he visualize this phenomenal world? He... Lord says that vidyā-vinaya-sampanne brāhmaṇe gavi hastini: "When one is in the transcendental position, then he sees equally everyone, every living entity." How is that? Now, vidyā-vinaya-sampanne brāhmaṇa ([[Vanisource:BG 5.18|BG 5.18]]). A learned brāhmaṇa, a learned intelligent man, who is very advanced with material academical knowledge, vidyā-vinaya-sampanne, and he is very gentle and cultured, such a intelligent man, vidyā-vinaya-sampanne brāhmaṇe gavi, a cow, hastini, an elephant, and śuni... śuni... śuni means a dog. And śva-pāke, and the dog-eater. Dog-eater. There is a class who eat dog, dog-eater. So paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]).</p> | | <p>When one is actually advanced in spiritual knowledge, he is in transcendental position. In transcendental position he is called paṇḍita, or the real learned man. And what is that real learned man? How does he visualize this phenomenal world? He... Lord says that vidyā-vinaya-sampanne brāhmaṇe gavi hastini: "When one is in the transcendental position, then he sees equally everyone, every living entity." How is that? Now, vidyā-vinaya-sampanne brāhmaṇa ([[Vanisource:BG 5.18 (1972)|BG 5.18]]). A learned brāhmaṇa, a learned intelligent man, who is very advanced with material academical knowledge, vidyā-vinaya-sampanne, and he is very gentle and cultured, such a intelligent man, vidyā-vinaya-sampanne brāhmaṇe gavi, a cow, hastini, an elephant, and śuni... śuni... śuni means a dog. And śva-pāke, and the dog-eater. Dog-eater. There is a class who eat dog, dog-eater. So paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18 (1972)|BG 5.18]]).</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <p>Devotee: Page one hundred and forty four.</p> | | <p>Devotee: Page one hundred and forty four.</p> |
| <p>Prabhupāda: Yes go on. Where is that boy Kamolasa?. Go on reading. Who will read, you will?</p> | | <p>Prabhupāda: Yes go on. Where is that boy Kamolasa?. Go on reading. Who will read, you will?</p> |
| <p>Revatīnandana: (reading:) "When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation ([[Vanisource:BG 5.17|BG 5.17]])."</p> | | <p>Revatīnandana: (reading:) "When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation ([[Vanisource:BG 5.17 (1972)|BG 5.17]])."</p> |
| <p>Prabhupāda: Hm.</p> | | <p>Prabhupāda: Hm.</p> |
| <p>Revatīnandana: "The humble sage sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater or outcaste ([[Vanisource:BG 5.18|BG 5.18]]). Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman and as such, are already situated in Brahman ([[Vanisource:BG 5.19|BG 5.19]]). A person who neither rejoices upon receiving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered and who knows the science of God is to be understood as already situated in transcendence ([[Vanisource:BG 5.20|BG 5.20]]). Purport."</p> | | <p>Revatīnandana: "The humble sage sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater or outcaste ([[Vanisource:BG 5.18 (1972)|BG 5.18]]). Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman and as such, are already situated in Brahman ([[Vanisource:BG 5.19 (1972)|BG 5.19]]). A person who neither rejoices upon receiving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered and who knows the science of God is to be understood as already situated in transcendence ([[Vanisource:BG 5.20 (1972)|BG 5.20]]). Purport."</p> |
| <p>Prabhupāda: Yes. Go on.</p> | | <p>Prabhupāda: Yes. Go on.</p> |
| <p>Revatīnandana: "Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self."</p> | | <p>Revatīnandana: "Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self."</p> |