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| <div id="BG521_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="215" link="BG 5.21" link_text="BG 5.21"> | | <div id="BG521_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="215" link="BG 5.21" link_text="BG 5.21"> |
| <span class="link">[[Vanisource:BG 5.21|BG 5.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.</p> | | <span class="link">[[Vanisource:BG 5.21 (1972)|BG 5.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.</p> |
| </div> | | </div> |
| <div class="purport text"><p>Śrī Yāmunācārya, a great devotee in Kṛṣṇa consciousness, said:</p> | | <div class="purport text"><p>Śrī Yāmunācārya, a great devotee in Kṛṣṇa consciousness, said:</p> |
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| <div id="LectureonBG51422NewYorkAugust281966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="204" link="Lecture on BG 5.14-22 -- New York, August 28, 1966" link_text="Lecture on BG 5.14-22 -- New York, August 28, 1966"> | | <div id="LectureonBG51422NewYorkAugust281966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="204" link="Lecture on BG 5.14-22 -- New York, August 28, 1966" link_text="Lecture on BG 5.14-22 -- New York, August 28, 1966"> |
| <span class="link">[[Vanisource:Lecture on BG 5.14-22 -- New York, August 28, 1966|Lecture on BG 5.14-22 -- New York, August 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Na prahṛṣyet priyaṁ prāpya nodvijet prāpya ca apriyam ([[Vanisource:BG 5.20|BG 5.20]]). This is our disease. In the material conception of life we do not want what is unfavorable, but we want simply favorable. But the laws of nature, they are so cruel that they enforce upon us unfavorable things. But one who is transcendentally realized, he does not care for the unfavorable or the favorable. He knows that "When the time will come, either the favorable things will come or unfavorable things will come in the law of nature. Let me be engaged in my own business, Kṛṣṇa consciousness. Yes." Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ. Sthira-buddhiḥ. He is steady. He is steady in his conclusion. He is not changing, steady in his conclu... Asammūḍhaḥ. Asammūḍhaḥ means he is not bewildered, brahma-vit, because he knows what is Brahman and brahmaṇi sthitaḥ, and he is situated in Brahman. Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ.</p> | | <span class="link">[[Vanisource:Lecture on BG 5.14-22 -- New York, August 28, 1966|Lecture on BG 5.14-22 -- New York, August 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Na prahṛṣyet priyaṁ prāpya nodvijet prāpya ca apriyam ([[Vanisource:BG 5.20 (1972)|BG 5.20]]). This is our disease. In the material conception of life we do not want what is unfavorable, but we want simply favorable. But the laws of nature, they are so cruel that they enforce upon us unfavorable things. But one who is transcendentally realized, he does not care for the unfavorable or the favorable. He knows that "When the time will come, either the favorable things will come or unfavorable things will come in the law of nature. Let me be engaged in my own business, Kṛṣṇa consciousness. Yes." Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ. Sthira-buddhiḥ. He is steady. He is steady in his conclusion. He is not changing, steady in his conclu... Asammūḍhaḥ. Asammūḍhaḥ means he is not bewildered, brahma-vit, because he knows what is Brahman and brahmaṇi sthitaḥ, and he is situated in Brahman. Sthira-buddhir asammūḍhaḥ brahma-vid brahmaṇi sthitaḥ.</p> |
| :bāhya-sparśeṣv aksaktātmā | | :bāhya-sparśeṣv aksaktātmā |
| :vindaty ātmani yat sukham | | :vindaty ātmani yat sukham |
| :sa brahma-yoga-yuktātmā | | :sa brahma-yoga-yuktātmā |
| :sukham akṣayam aśnute | | :sukham akṣayam aśnute |
| :([[Vanisource:BG 5.21|BG 5.21]]) | | :([[Vanisource:BG 5.21 (1972)|BG 5.21]]) |
| <p>Now, the one who is situated in that transcendental position, he is not attached... Bāhya-sparśeṣu asaktātmā. Now, those who are materially situated, they take pleasure outside, which is in contact with my senses. In contact with my senses. And the highest contact of senses in the material world is the sex contact. So one who is situated in this Brahman, so he has no connection with the external things and enjoy with the sense attachment, bāhya-sparśa. Sparśa means touch, and bāhya means external. So he is not interested in such sort of happiness. Bāhya-sparśeṣu asakta. He is detached. He is detached from. His ātmā, his, I mean to say... Ātmā means mind, ātmā means body, and ātmā means soul. So you take either way, either body, soul, or mind, he is detached from such external. He is not attached to that external happiness. Vindaty ātmani yat sukham: "He enjoys within himself." Enjoys within him... That is real happiness. This word rāma... We chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This rāma... he rāma means that unlimited enjoyment in real happiness. There is another meaning of rāma. Rāma, Lord Rāma, that is all right. And also some grammatical meaning that rāma means ramante. Ramante means to enjoy.</p> | | <p>Now, the one who is situated in that transcendental position, he is not attached... Bāhya-sparśeṣu asaktātmā. Now, those who are materially situated, they take pleasure outside, which is in contact with my senses. In contact with my senses. And the highest contact of senses in the material world is the sex contact. So one who is situated in this Brahman, so he has no connection with the external things and enjoy with the sense attachment, bāhya-sparśa. Sparśa means touch, and bāhya means external. So he is not interested in such sort of happiness. Bāhya-sparśeṣu asakta. He is detached. He is detached from. His ātmā, his, I mean to say... Ātmā means mind, ātmā means body, and ātmā means soul. So you take either way, either body, soul, or mind, he is detached from such external. He is not attached to that external happiness. Vindaty ātmani yat sukham: "He enjoys within himself." Enjoys within him... That is real happiness. This word rāma... We chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This rāma... he rāma means that unlimited enjoyment in real happiness. There is another meaning of rāma. Rāma, Lord Rāma, that is all right. And also some grammatical meaning that rāma means ramante. Ramante means to enjoy.</p> |
| </div> | | </div> |
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| <div id="LectureonBG51422NewYorkAugust281966_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="204" link="Lecture on BG 5.14-22 -- New York, August 28, 1966" link_text="Lecture on BG 5.14-22 -- New York, August 28, 1966"> | | <div id="LectureonBG51422NewYorkAugust281966_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="204" link="Lecture on BG 5.14-22 -- New York, August 28, 1966" link_text="Lecture on BG 5.14-22 -- New York, August 28, 1966"> |
| <span class="link">[[Vanisource:Lecture on BG 5.14-22 -- New York, August 28, 1966|Lecture on BG 5.14-22 -- New York, August 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Even there are distress in this material world, we should learn to tolerate because these are ephemeral. They are not neither real distress, neither real ha... We should be callous either of this happiness or distress. So one who is like that, he... Sa brahma-yoga-yuktātmā sukham akṣayam. Akṣayam means "which does not deteriorate." That sort of happiness he enjoys. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te ([[Vanisource:BG 5.22|BG 5.22]]). And one who is attached with the touchstone, I mean to say, sense touch, he must know that he is inviting miseries of life. He's inviting miseries of life. Ye hi saṁsparśajā bhogāḥ. Any enjoyment which is derived out of the touch of the senses, we should know that is meant for our miserable life. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te. Duḥkha-yonayaḥ means that in future I'll have to suffer for that. Therefore sense control is very essential in the material advance, er, in the spiritual advancement of life. Saṁsparśajāḥ. The happiness derived, material happiness derived out of the touch of senses, oh, it is clearly stated here that duḥkha-yonayaḥ: "They are the mother of all miseries. Mother of all miseries." There are so many instances.</p> | | <span class="link">[[Vanisource:Lecture on BG 5.14-22 -- New York, August 28, 1966|Lecture on BG 5.14-22 -- New York, August 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Even there are distress in this material world, we should learn to tolerate because these are ephemeral. They are not neither real distress, neither real ha... We should be callous either of this happiness or distress. So one who is like that, he... Sa brahma-yoga-yuktātmā sukham akṣayam. Akṣayam means "which does not deteriorate." That sort of happiness he enjoys. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te ([[Vanisource:BG 5.22 (1972)|BG 5.22]]). And one who is attached with the touchstone, I mean to say, sense touch, he must know that he is inviting miseries of life. He's inviting miseries of life. Ye hi saṁsparśajā bhogāḥ. Any enjoyment which is derived out of the touch of the senses, we should know that is meant for our miserable life. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te. Duḥkha-yonayaḥ means that in future I'll have to suffer for that. Therefore sense control is very essential in the material advance, er, in the spiritual advancement of life. Saṁsparśajāḥ. The happiness derived, material happiness derived out of the touch of senses, oh, it is clearly stated here that duḥkha-yonayaḥ: "They are the mother of all miseries. Mother of all miseries." There are so many instances.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <span class="link">[[Vanisource:Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969|Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969]]: </span><div class="text"><p style="display: inline;">Revatīnandana: "He thus knows his constitutional position perfectly well without falsely trying to become one with the Supreme in all respects. This is called Brahman realization or self-realization. Such steady consciousness is called Kṛṣṇa consciousness."</p> | | <span class="link">[[Vanisource:Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969|Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969]]: </span><div class="text"><p style="display: inline;">Revatīnandana: "He thus knows his constitutional position perfectly well without falsely trying to become one with the Supreme in all respects. This is called Brahman realization or self-realization. Such steady consciousness is called Kṛṣṇa consciousness."</p> |
| <p>Prabhupāda: Yes. Go on.</p> | | <p>Prabhupāda: Yes. Go on.</p> |
| <p>Revatīnandana: "Verse 21: Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness for he concentrates on the Supreme ([[Vanisource:BG 5.21|BG 5.21]])."</p> | | <p>Revatīnandana: "Verse 21: Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness for he concentrates on the Supreme ([[Vanisource:BG 5.21 (1972)|BG 5.21]])."</p> |
| <p>Prabhupāda: There is a word, ātmārāma, in Sanskrit. Ātmārāma means one who is satisfied with his self. He is called ātmārāma. Because self is the basic principle of this body, the soul. So one who is satisfied with his soul, he is called ātmārāma, or self-realized person. One who seeks pleasure externally, he is materialist, and one who seeks pleasure internally, he is spiritualist. That is the difference. Yes.</p> | | <p>Prabhupāda: There is a word, ātmārāma, in Sanskrit. Ātmārāma means one who is satisfied with his self. He is called ātmārāma. Because self is the basic principle of this body, the soul. So one who is satisfied with his soul, he is called ātmārāma, or self-realized person. One who seeks pleasure externally, he is materialist, and one who seeks pleasure internally, he is spiritualist. That is the difference. Yes.</p> |
| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |