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| {{terms|"wrong path"}} | | {{terms|"wrong path"}} |
| {{notes|}} | | {{notes|}} |
| {{compiler|Matea}} | | {{compiler|Matea|Visnu Murti}} |
| {{complete|ALL}} | | {{complete|ALL}} |
| {{first|25Aug10}} | | {{first|25Aug10}} |
| {{last|25Aug10}} | | {{last|26Aug10}} |
| {{totals_by_section|BG=2|SB=4|CC=0|OB=0|Lec=5|Con=5|Let=0}} | | {{totals_by_section|BG=2|SB=4|CC=0|OB=0|Lec=5|Con=5|Let=0}} |
| {{total|16}} | | {{total|16}} |
| {{toc right}} | | {{toc right}} |
| [[Category:Wrong]] | | [[Category:Wrong Path|1]] |
| [[Category:Path]]
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| </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 class="heading">By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action. | | <div class="heading">By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 2.27|BG 2.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One has to take birth according to one's activities of life. And after finishing one term of activities, one has to die to take birth for the next. In this way one is going through one cycle of birth and death after another without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order.</p> | | <span class="link">[[Vanisource:BG 2.27 (1972)|BG 2.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One has to take birth according to one's activities of life. And after finishing one term of activities, one has to die to take birth for the next. In this way one is going through one cycle of birth and death after another without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order.</p> |
| <p>The Battle of Kurukṣetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kṣatriya. Why should Arjuna be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action.</p> | | <p>The Battle of Kurukṣetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kṣatriya. Why should Arjuna be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action.</p> |
| </div> | | </div> |
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| <div class="heading">In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance. | | <div class="heading">In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 18.32|BG 18.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.</p> | | <span class="link">[[Vanisource:BG 18.32 (1972)|BG 18.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.</p> |
| </div> | | </div> |
| <div class="purport text"><p>Intelligence in the mode of ignorance is always working the opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. Men in ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance.</p> | | <div class="purport text"><p>Intelligence in the mode of ignorance is always working the opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. Men in ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of ignorance.</p> |
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| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on BG 3.21-25 -- New York, May 30, 1966|Lecture on BG 3.21-25 -- New York, May 30, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He was killed by violence. And his idea... He wanted to make Hindu-Muslim unity in India. The British government fabricated the Hindu-Muslim riots, and lastly, at last also, their purpose was fulfilled by partition of India, Pakistan and India. Now, Mahatma Gandhi worked throughout his whole life just to make a unification of the Hindus and Muslims. Unfortunately, at last, he had to see that the Hindus and Muslims of India were divided into Pakistan and India. And his nonviolence also failed.</p> | | <span class="link">[[Vanisource:Lecture on BG 3.21-25 -- New York, May 30, 1966|Lecture on BG 3.21-25 -- New York, May 30, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He was killed by violence. And his idea... He wanted to make Hindu-Muslim unity in India. The British government fabricated the Hindu-Muslim riots, and lastly, at last also, their purpose was fulfilled by partition of India, Pakistan and India. Now, Mahatma Gandhi worked throughout his whole life just to make a unification of the Hindus and Muslims. Unfortunately, at last, he had to see that the Hindus and Muslims of India were divided into Pakistan and India. And his nonviolence also failed.</p> |
| <p>So, because if we do not follow the right person, mahājana—mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]])—then however I may be great in the estimation of the innocent public, that is wrong path. That is wrong path. Therefore the right thing is to follow the succession. Now, we have to follow the principle which Kṛṣṇa sets. Kṛṣṇa is not advocating, I mean to say, nonviolence. You cannot eradicate violence from this world. That is not possible because Kṛṣṇa Himself is on the battlefield and He is trying to induce Arjuna. Arjuna is declining and He is inducing, "No, you must fight." Yad yad ācarati śreṣṭhaḥ ([[Vanisource:BG 3.21|BG 3.21]]). So we have to follow the footprints of great personalities. Dharmasya tattvaṁ nihitaṁ guhāyām. Mahājana. In the Śrīmad-Bhāgavatam you will find that it has been advised that religious principles should be followed by taking the life examples of great personalities.</p> | | <p>So, because if we do not follow the right person, mahājana—mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]])—then however I may be great in the estimation of the innocent public, that is wrong path. That is wrong path. Therefore the right thing is to follow the succession. Now, we have to follow the principle which Kṛṣṇa sets. Kṛṣṇa is not advocating, I mean to say, nonviolence. You cannot eradicate violence from this world. That is not possible because Kṛṣṇa Himself is on the battlefield and He is trying to induce Arjuna. Arjuna is declining and He is inducing, "No, you must fight." Yad yad ācarati śreṣṭhaḥ ([[Vanisource:BG 3.21 (1972)|BG 3.21]]). So we have to follow the footprints of great personalities. Dharmasya tattvaṁ nihitaṁ guhāyām. Mahājana. In the Śrīmad-Bhāgavatam you will find that it has been advised that religious principles should be followed by taking the life examples of great personalities.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :abhyutthānam adharmasya | | :abhyutthānam adharmasya |
| :tadātmānaṁ sṛjāmy aham | | :tadātmānaṁ sṛjāmy aham |
| :([[Vanisource:BG 4.7|BG 4.7]]) | | :([[Vanisource:BG 4.7 (1972)|BG 4.7]]) |
| <p>"As soon as people are misled in their occupational duty, I will take my incarnation." So Nara-nārāyaṇa, They are incarnation of God, but They underwent severe penances. The Nara-nārāyaṇa temple is there in Badarikāśrama in the Himalayas. People still go there to show their respects to Nara-nārāyaṇa Ṛṣi. So God or His representative comes always to help us, to deliver us from the wrong path of sense gratification. They executed very difficult...</p> | | <p>"As soon as people are misled in their occupational duty, I will take my incarnation." So Nara-nārāyaṇa, They are incarnation of God, but They underwent severe penances. The Nara-nārāyaṇa temple is there in Badarikāśrama in the Himalayas. People still go there to show their respects to Nara-nārāyaṇa Ṛṣi. So God or His representative comes always to help us, to deliver us from the wrong path of sense gratification. They executed very difficult...</p> |
| <p>Just like Dhruva Mahārāja, a five-year-old boy. He also executed very severe types of penances. For the first six months, he was eating only the dry foliage that had fallen on the ground, then water..., no. Altogether he underwent penances for six months, so the first month, second, third, like that. So first he used to eat the leaves of the tree, then dried leaves, then simply water, then simply air, then no eating at all. Within six months he was successful to see the Supreme Personality of Godhead, Nārāyaṇa, face to face.</p> | | <p>Just like Dhruva Mahārāja, a five-year-old boy. He also executed very severe types of penances. For the first six months, he was eating only the dry foliage that had fallen on the ground, then water..., no. Altogether he underwent penances for six months, so the first month, second, third, like that. So first he used to eat the leaves of the tree, then dried leaves, then simply water, then simply air, then no eating at all. Within six months he was successful to see the Supreme Personality of Godhead, Nārāyaṇa, face to face.</p> |
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| <div class="heading">People who are very short-living and they are not very enthusiastic for self-realization. Manda. Even they, somebody becomes interested in self-realization, they accept some wrong path. | | <div class="heading">People who are very short-living and they are not very enthusiastic for self-realization. Manda. Even they, somebody becomes interested in self-realization, they accept some wrong path. |
| </div> | | </div> |
| <span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 1, 1972|The Nectar of Devotion -- Vrndavana, November 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this Kṛṣṇa consciousness movement is directly touching the point. Not step by step. There is no time. In the Kali-yuga there is very little time to go step by step. Otherwise, there are twenty different types of religious scriptures, viṁśati-prakāśa, dharma-śāstra. So who will read, and who will try to understand? There is no time. Prāyeṇa alpāyuṣaḥ kalāu asmin yuge janāḥ. People who are very short-living and they are not very enthusiastic for self-realization. Manda. Even they, somebody becomes interested in self-realization, they accept some wrong path. Mandāḥ sumanda-matayo ([[Vanisource:SB 1.1.10|SB 1.1.10]]). They have got different mataḥ, opinion or path. And the so-called swamis, they also support that "Whatever opinion you have got about religious system, that is all right." Yata mata tata patha. But actually, the fact is different. The fact is that one should take simply to the devotional path, bhaktyā mām abhijānāti ([[Vanisource:BG 18.55|BG 18.55]]). If you are actually serious to know God, or Kṛṣṇa, then you must take to this process of devotional service. Without this you cannot understand. Not through karma, not through mystic yogic exercises, but through devotional service. Bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55|BG 18.55]]). That is clearly stated in the Bhagavad... But people do not know it. Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. Bhakti-yogam, execution of bhakti-yoga, is the means of anartha upaśama, subduing the anarthas. Material life means we have accumulated some unwanted things.</p> | | <span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 1, 1972|The Nectar of Devotion -- Vrndavana, November 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this Kṛṣṇa consciousness movement is directly touching the point. Not step by step. There is no time. In the Kali-yuga there is very little time to go step by step. Otherwise, there are twenty different types of religious scriptures, viṁśati-prakāśa, dharma-śāstra. So who will read, and who will try to understand? There is no time. Prāyeṇa alpāyuṣaḥ kalāu asmin yuge janāḥ. People who are very short-living and they are not very enthusiastic for self-realization. Manda. Even they, somebody becomes interested in self-realization, they accept some wrong path. Mandāḥ sumanda-matayo ([[Vanisource:SB 1.1.10|SB 1.1.10]]). They have got different mataḥ, opinion or path. And the so-called swamis, they also support that "Whatever opinion you have got about religious system, that is all right." Yata mata tata patha. But actually, the fact is different. The fact is that one should take simply to the devotional path, bhaktyā mām abhijānāti ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). If you are actually serious to know God, or Kṛṣṇa, then you must take to this process of devotional service. Without this you cannot understand. Not through karma, not through mystic yogic exercises, but through devotional service. Bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). That is clearly stated in the Bhagavad... But people do not know it. Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. Bhakti-yogam, execution of bhakti-yoga, is the means of anartha upaśama, subduing the anarthas. Material life means we have accumulated some unwanted things.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <p>Prabhupāda: That is foolishness. That will make them failure.</p> | | <p>Prabhupāda: That is foolishness. That will make them failure.</p> |
| <p>Dhṛṣṭadyumna: Oh, yes, they will fail.</p> | | <p>Dhṛṣṭadyumna: Oh, yes, they will fail.</p> |
| <p>Prabhupāda: That will make them failure. Tell them, then this will make them failure. "If you are so foolish that you want to go above nature, then you are fool number one." Daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14|BG 7.14]]). It is not possible. That is not possible. Then you are following wrong path. If you are imagining like that, that "We have surpassed the laws of nature," then you are fool number one.</p> | | <p>Prabhupāda: That will make them failure. Tell them, then this will make them failure. "If you are so foolish that you want to go above nature, then you are fool number one." Daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). It is not possible. That is not possible. Then you are following wrong path. If you are imagining like that, that "We have surpassed the laws of nature," then you are fool number one.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">He's wrongly, he's going in the wrong path. | | <div class="heading">He's wrongly, he's going in the wrong path. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Room Conversation -- June 10, 1976, Los Angeles|Room Conversation -- June 10, 1976, Los Angeles]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā, āgamāpāyino nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice."</p> | | <span class="link">[[Vanisource:Room Conversation -- June 10, 1976, Los Angeles|Room Conversation -- June 10, 1976, Los Angeles]]: </span><div class="text"><p style="display: inline;">Prabhupāda: But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā, āgamāpāyino nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice."</p> |
| <p>Richard: Did you write..., you wrote the purport? Okay, um, when you said the person who is involved with Kṛṣṇa consciousness makes the best use of a bad bargain, were you referring to life?</p> | | <p>Richard: Did you write..., you wrote the purport? Okay, um, when you said the person who is involved with Kṛṣṇa consciousness makes the best use of a bad bargain, were you referring to life?</p> |
| <p>Prabhupāda: Yes.</p> | | <p>Prabhupāda: Yes.</p> |
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| <p>Prabhupāda: Eh! Any way, any way, material service is simply waste of time.</p> | | <p>Prabhupāda: Eh! Any way, any way, material service is simply waste of time.</p> |
| <p>Guest (1): Sir, actually what is spiritual service?</p> | | <p>Guest (1): Sir, actually what is spiritual service?</p> |
| <p>Prabhupāda: Spiritual service—to render service to Kṛṣṇa as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). Then you'll be happy.</p> | | <p>Prabhupāda: Spiritual service—to render service to Kṛṣṇa as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Then you'll be happy.</p> |
| <p>Guest (3): No, but those who are freedom fighters, they are actually on the wrong path?</p> | | <p>Guest (3): No, but those who are freedom fighters, they are actually on the wrong path?</p> |
| <p>Prabhupāda: No, no. Everyone who is not serving Kṛṣṇa, he is in the wrong path.</p> | | <p>Prabhupāda: No, no. Everyone who is not serving Kṛṣṇa, he is in the wrong path.</p> |