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| [[Category:Factual]] | | [[Category:Factual Position|1]] |
| [[Category:Position]]
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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">Everyone should know how God, or Kṛṣṇa, is great, and everyone should know the factual position of the living entities. | | <div class="heading">Everyone should know how God, or Kṛṣṇa, is great, and everyone should know the factual position of the living entities. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG Preface|BG Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Kṛṣṇa consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the Bhagavad-gītā. Unfortunately, mundane wranglers have taken advantage of Bhagavad-gītā to push forward their demonic propensities and mislead people regarding right understanding of the simple principles of life. Everyone should know how God, or Kṛṣṇa, is great, and everyone should know the factual position of the living entities. Everyone should know that a living entity is eternally a servant and that unless one serves Kṛṣṇa one has to serve illusion in different varieties of the three modes of material nature and thus wander perpetually within the cycle of birth and death; even the so-called liberated Māyāvādī speculator has to undergo this process. This knowledge constitutes a great science, and each and every living being has to hear it for his own interest.</p> | | <span class="link">[[Vanisource:BG (1972) Preface|BG Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Kṛṣṇa consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the Bhagavad-gītā. Unfortunately, mundane wranglers have taken advantage of Bhagavad-gītā to push forward their demonic propensities and mislead people regarding right understanding of the simple principles of life. Everyone should know how God, or Kṛṣṇa, is great, and everyone should know the factual position of the living entities. Everyone should know that a living entity is eternally a servant and that unless one serves Kṛṣṇa one has to serve illusion in different varieties of the three modes of material nature and thus wander perpetually within the cycle of birth and death; even the so-called liberated Māyāvādī speculator has to undergo this process. This knowledge constitutes a great science, and each and every living being has to hear it for his own interest.</p> |
| <p>People in general, especially in this Age of Kali, are enamored by the external energy of Kṛṣṇa, and they wrongly think that by advancement of material comforts every man will be happy. They have no knowledge that the material or external nature is very strong, for everyone is strongly bound by the stringent laws of material nature. A living entity is happily the part and parcel of the Lord, and thus his natural function is to render immediate service to the Lord.</p> | | <p>People in general, especially in this Age of Kali, are enamored by the external energy of Kṛṣṇa, and they wrongly think that by advancement of material comforts every man will be happy. They have no knowledge that the material or external nature is very strong, for everyone is strongly bound by the stringent laws of material nature. A living entity is happily the part and parcel of the Lord, and thus his natural function is to render immediate service to the Lord.</p> |
| </div> | | </div> |
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| <div class="heading">According to Śrīmad-Bhāgavatam, one who knows the Absolute Truth in three different features—namely Brahman, Paramātmā, and the Supreme Personality of Godhead—is called tattva-vit, for he knows also his own factual position in relationship with the Supreme. | | <div class="heading">According to Śrīmad-Bhāgavatam, one who knows the Absolute Truth in three different features—namely Brahman, Paramātmā, and the Supreme Personality of Godhead—is called tattva-vit, for he knows also his own factual position in relationship with the Supreme. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 3.28|BG 3.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The knower of the Absolute Truth is convinced of his awkward position in material association. He knows that he is part and parcel of the Supreme Personality of Godhead, Kṛṣṇa, and that his position should not be in the material creation. He knows his real identity as part and parcel of the Supreme, who is eternal bliss and knowledge, and he realizes that somehow or other he is entrapped in the material conception of life. In his pure state of existence he is meant to dovetail his activities in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. He therefore engages himself in the activities of Kṛṣṇa consciousness and becomes naturally unattached to the activities of the material senses, which are all circumstantial and temporary. He knows that his material condition of life is under the supreme control of the Lord; consequently he is not disturbed by all kinds of material reactions, which he considers to be the mercy of the Lord. According to Śrīmad-Bhāgavatam, one who knows the Absolute Truth in three different features—namely Brahman, Paramātmā, and the Supreme Personality of Godhead—is called tattva-vit, for he knows also his own factual position in relationship with the Supreme.</p> | | <span class="link">[[Vanisource:BG 3.28 (1972)|BG 3.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The knower of the Absolute Truth is convinced of his awkward position in material association. He knows that he is part and parcel of the Supreme Personality of Godhead, Kṛṣṇa, and that his position should not be in the material creation. He knows his real identity as part and parcel of the Supreme, who is eternal bliss and knowledge, and he realizes that somehow or other he is entrapped in the material conception of life. In his pure state of existence he is meant to dovetail his activities in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. He therefore engages himself in the activities of Kṛṣṇa consciousness and becomes naturally unattached to the activities of the material senses, which are all circumstantial and temporary. He knows that his material condition of life is under the supreme control of the Lord; consequently he is not disturbed by all kinds of material reactions, which he considers to be the mercy of the Lord. According to Śrīmad-Bhāgavatam, one who knows the Absolute Truth in three different features—namely Brahman, Paramātmā, and the Supreme Personality of Godhead—is called tattva-vit, for he knows also his own factual position in relationship with the Supreme.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. | | <div class="heading">To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. |
| </div> | | </div> |
| <span class="link">[[Vanisource:SB 2.5.37|SB 2.5.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice. The brāhmaṇas, or the intelligent class, must be very expert in performing such sacrifices, and the subordinate classes must join in such sacrifices. To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. The brāhmaṇas, therefore, are required to know the Vedas, or the ultimate source of knowledge. Veda means knowledge, and anta means the end of it. According to Bhagavad-gītā, the Lord is the source of everything (ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8|BG 10.8]])), and thus the end of all knowledge (Vedānta) is to know the Lord, to know our relationship with Him and to act according to that relationship only. The parts of the body are related to the body; similarly, the living being must know his relationship with the Lord. The human life is especially meant for this purpose, namely to know the factual relationship of every living being with the Supreme Lord.</p> | | <span class="link">[[Vanisource:SB 2.5.37|SB 2.5.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice. The brāhmaṇas, or the intelligent class, must be very expert in performing such sacrifices, and the subordinate classes must join in such sacrifices. To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. The brāhmaṇas, therefore, are required to know the Vedas, or the ultimate source of knowledge. Veda means knowledge, and anta means the end of it. According to Bhagavad-gītā, the Lord is the source of everything (ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]])), and thus the end of all knowledge (Vedānta) is to know the Lord, to know our relationship with Him and to act according to that relationship only. The parts of the body are related to the body; similarly, the living being must know his relationship with the Lord. The human life is especially meant for this purpose, namely to know the factual relationship of every living being with the Supreme Lord.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :puruṣaṁ śāśvataṁ divyam | | :puruṣaṁ śāśvataṁ divyam |
| :ādi-devam ajaṁ vibhum | | :ādi-devam ajaṁ vibhum |
| :([[Vanisource:BG 10.12|BG 10.12]]) | | :([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]) |
| :āhus tvām ṛṣayaḥ sarve | | :āhus tvām ṛṣayaḥ sarve |
| :devarṣir nāradas tathā | | :devarṣir nāradas tathā |
| :asito devalo vyāsaḥ | | :asito devalo vyāsaḥ |
| :svayaṁ caiva bravīṣi me | | :svayaṁ caiva bravīṣi me |
| :([[Vanisource:BG 10.13|BG 10.13]]) | | :([[Vanisource:BG 10.12-13 (1972)|BG 10.13]]) |
| <p>Arjuna summarized the purpose of the Bhagavad-gītā by his realization of Lord Śrī Kṛṣṇa and thus said, "My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it." (Bg. 10.12-13)</p> | | <p>Arjuna summarized the purpose of the Bhagavad-gītā by his realization of Lord Śrī Kṛṣṇa and thus said, "My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it." (Bg. 10.12-13)</p> |
| </div> | | </div> |
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| :tad eva me darśaya deva rūpaṁ | | :tad eva me darśaya deva rūpaṁ |
| :prasīda deveśa jagan-nivāsa | | :prasīda deveśa jagan-nivāsa |
| :([[Vanisource:BG 11.45|BG 11.45]]) | | :([[Vanisource:BG 11.45 (1972)|BG 11.45]]) |
| <p>Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands.</p> | | <p>Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands.</p> |
| </div> | | </div> |
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| <span class="link">[[Vanisource:SB 4.28.61|SB 4.28.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us—you and I—are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.</p> | | <span class="link">[[Vanisource:SB 4.28.61|SB 4.28.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us—you and I—are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.</p> |
| </div> | | </div> |
| <div class="purport text"><p>The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned. At such a time he identifies himself as a product of the material nature. Because of the material body, he forgets that he is the eternal (sanātana) part and parcel of the Supreme Personality of Godhead. This is confirmed in this way: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ ([[Vanisource:BG 15.7|BG 15.7]]). The word sanātana is found in several places in Bhagavad-gītā. Both the Lord and the living entity are sanātana (eternal), and there is also a place known as sanātana, beyond this material nature. The real residence of both the living entity and God is the domain of sanātana, not this material world.</p> | | <div class="purport text"><p>The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned. At such a time he identifies himself as a product of the material nature. Because of the material body, he forgets that he is the eternal (sanātana) part and parcel of the Supreme Personality of Godhead. This is confirmed in this way: mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). The word sanātana is found in several places in Bhagavad-gītā. Both the Lord and the living entity are sanātana (eternal), and there is also a place known as sanātana, beyond this material nature. The real residence of both the living entity and God is the domain of sanātana, not this material world.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">Just like father gives the seed in the womb of the mother, then the child gets a body and it grows and come out, similarly this body is given by mother, material, material energy, but the father is the Supreme Lord Kṛṣṇa. This is the factual position. We are not this material body. | | <div class="heading">Just like father gives the seed in the womb of the mother, then the child gets a body and it grows and come out, similarly this body is given by mother, material, material energy, but the father is the Supreme Lord Kṛṣṇa. This is the factual position. We are not this material body. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 1.16.19 -- Hawaii, January 15, 1974|Lecture on SB 1.16.19 -- Hawaii, January 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Living entities, they are in this material world in different forms. That is accepted by Kṛṣṇa, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ ([[Vanisource:BG 14.4|BG 14.4]]). There are as many forms of life amongst the living entities. Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. The mahad yoniḥ, mahat, this material world, material elements, or the sum total of material elements... Mother Durgā, she is the mother. And God is the father. Just like father and mother gives birth to a child, similarly, we spirit soul, the part and parcel of the supreme father, and the material elements, bhūmir āpo 'nalo vāyuḥ ([[Vanisource:BG 7.4|BG 7.4]]), they're the recipient. Tasmin garbhaṁ dadāmy aham. Just like father gives the seed in the womb of the mother, then the child gets a body and it grows and come out, similarly this body is given by mother, material, material energy, but the father is the Supreme Lord Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā ([[Vanisource:BG 14.4|BG 14.4]]). This is the factual position. We are not this material body.</p> | | <span class="link">[[Vanisource:Lecture on SB 1.16.19 -- Hawaii, January 15, 1974|Lecture on SB 1.16.19 -- Hawaii, January 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Living entities, they are in this material world in different forms. That is accepted by Kṛṣṇa, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ ([[Vanisource:BG 14.4 (1972)|BG 14.4]]). There are as many forms of life amongst the living entities. Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. The mahad yoniḥ, mahat, this material world, material elements, or the sum total of material elements... Mother Durgā, she is the mother. And God is the father. Just like father and mother gives birth to a child, similarly, we spirit soul, the part and parcel of the supreme father, and the material elements, bhūmir āpo 'nalo vāyuḥ ([[Vanisource:BG 7.4 (1972)|BG 7.4]]), they're the recipient. Tasmin garbhaṁ dadāmy aham. Just like father gives the seed in the womb of the mother, then the child gets a body and it grows and come out, similarly this body is given by mother, material, material energy, but the father is the Supreme Lord Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā ([[Vanisource:BG 14.4 (1972)|BG 14.4]]). This is the factual position. We are not this material body.</p> |
| :dehino 'smin yathā dehe | | :dehino 'smin yathā dehe |
| :kaumāraṁ yauvanaṁ jarā | | :kaumāraṁ yauvanaṁ jarā |
| :tathā dehāntara-prāptir | | :tathā dehāntara-prāptir |
| :dhīras tatra na muhyati | | :dhīras tatra na muhyati |
| :([[Vanisource:BG 2.13|BG 2.13]]) | | :([[Vanisource:BG 2.13 (1972)|BG 2.13]]) |
| <p>So we have got all information in the Vedic literature beginning from Bhagavad-gītā and then described further in the Śrīmad-Bhāgavatam, four Vedas. The four Vedas—Sāma, Yajur, Ṛk, Atharva—they are concentrated in the Vedānta-sūtra, and the Vedānta-sūtra is explained in the Śrīmad-Bhāgavatam. Therefore, our propagation, this Kṛṣṇa consciousness movement, is that we are trying to get our students well conversed in Bhagavad-gītā and Śrīmad-Bhāgavatam. So those who are our students, we have got our books now ready published so nicely. People are accepting it.</p> | | <p>So we have got all information in the Vedic literature beginning from Bhagavad-gītā and then described further in the Śrīmad-Bhāgavatam, four Vedas. The four Vedas—Sāma, Yajur, Ṛk, Atharva—they are concentrated in the Vedānta-sūtra, and the Vedānta-sūtra is explained in the Śrīmad-Bhāgavatam. Therefore, our propagation, this Kṛṣṇa consciousness movement, is that we are trying to get our students well conversed in Bhagavad-gītā and Śrīmad-Bhāgavatam. So those who are our students, we have got our books now ready published so nicely. People are accepting it.</p> |
| </div> | | </div> |