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| </div> | | </div> |
| <div id="BG646_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="263" link="BG 6.46" link_text="BG 6.46"> | | <div id="BG646_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="263" link="BG 6.46" link_text="BG 6.46"> |
| <span class="link">[[Vanisource:BG 6.46|BG 6.46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.</p> | | <span class="link">[[Vanisource:BG 6.46 (1972)|BG 6.46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.</p> |
| </div> | | </div> |
| <div class="purport text"><p>When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Kṛṣṇa consciousness is a waste of time. Therefore, the most highly praised form of yoga performance mentioned here is bhakti-yoga, and this is still more clearly explained in the next verse.</p> | | <div class="purport text"><p>When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without Kṛṣṇa consciousness is a waste of time. Therefore, the most highly praised form of yoga performance mentioned here is bhakti-yoga, and this is still more clearly explained in the next verse.</p> |
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| :mām evaiṣyasi satyaṁ te | | :mām evaiṣyasi satyaṁ te |
| :pratijāne priyo 'si me | | :pratijāne priyo 'si me |
| :([[Vanisource:BG 18.65|BG 18.65]]) | | :([[Vanisource:BG 18.65 (1972)|BG 18.65]]) |
| <p>"You are My dear friend." This is... Sarva-dharmān parityajya ([[Vanisource:BG 18.66|BG 18.66]]). "Whatever I've spoken, they are all nonsense. There is sense, but the truth which I am speaking to you just now, 'You just become My devotee, just think of Me, just offer your obeisances unto Me, just work for Me,' this is the most confidential." But those who are not able to understand, they are not to be spoken. They are to be instructed that "You become a yogi, you practice your breathing, you sit like this, you sit like that." Because he's unable to understand. Therefore He says, idaṁ te na atapaskāya. One who has not undergone severe austerities, don't speak this final knowledge. He'll not understand. He'll misunderstand. Just like scholars, like Radhakrishnan, misunderstands because he has no tapasya. It requires tapasya to understand this philosophy. Therefore Bhāgavata says tapo divyaṁ putrakā yena śuddhyet sattvam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). "My dear boys, just accept austerity voluntarily. Restrain."</p> | | <p>"You are My dear friend." This is... Sarva-dharmān parityajya ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). "Whatever I've spoken, they are all nonsense. There is sense, but the truth which I am speaking to you just now, 'You just become My devotee, just think of Me, just offer your obeisances unto Me, just work for Me,' this is the most confidential." But those who are not able to understand, they are not to be spoken. They are to be instructed that "You become a yogi, you practice your breathing, you sit like this, you sit like that." Because he's unable to understand. Therefore He says, idaṁ te na atapaskāya. One who has not undergone severe austerities, don't speak this final knowledge. He'll not understand. He'll misunderstand. Just like scholars, like Radhakrishnan, misunderstands because he has no tapasya. It requires tapasya to understand this philosophy. Therefore Bhāgavata says tapo divyaṁ putrakā yena śuddhyet sattvam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). "My dear boys, just accept austerity voluntarily. Restrain."</p> |
| <p>So these boys, they are undergoing tapasya. Don't you think that in this country—they are (?) will not stay. As soon as people are anxious to get this knowledge, ignorance will go away. Jñāna-dīpita. Jñāna-dīpika. So that jñāna-dīpika, that is also explained in the Bhagavad-gītā,</p> | | <p>So these boys, they are undergoing tapasya. Don't you think that in this country—they are (?) will not stay. As soon as people are anxious to get this knowledge, ignorance will go away. Jñāna-dīpita. Jñāna-dīpika. So that jñāna-dīpika, that is also explained in the Bhagavad-gītā,</p> |
| :teṣām evānukampārtham | | :teṣām evānukampārtham |
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| :nāśayāmy ātma-bhāvastho | | :nāśayāmy ātma-bhāvastho |
| :jñāna-dīpena bhāsvatā | | :jñāna-dīpena bhāsvatā |
| :([[Vanisource:BG 10.11|BG 10.11]]) | | :([[Vanisource:BG 10.11 (1972)|BG 10.11]]) |
| <p>Yes.</p> | | <p>Yes.</p> |
| <p>Indian: (asks question about Bg. 6.47)</p> | | <p>Indian: (asks question about Bg. 6.47)</p> |
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| :śraddhāvān bhajate yo māṁ | | :śraddhāvān bhajate yo māṁ |
| :sa me yuktatamo mataḥ | | :sa me yuktatamo mataḥ |
| :([[Vanisource:BG 6.47|BG 6.47]]) | | :([[Vanisource:BG 6.47 (1972)|BG 6.47]]) |
| <p>He is the highest yogi. This is yoga. Who is always constantly thinking of Kṛṣṇa, Hare Kṛṣṇa, he is the first-class yogi.</p> | | <p>He is the highest yogi. This is yoga. Who is always constantly thinking of Kṛṣṇa, Hare Kṛṣṇa, he is the first-class yogi.</p> |
| <p>Indian: This is the conclusion of the whole of Gītā.</p> | | <p>Indian: This is the conclusion of the whole of Gītā.</p> |
| <p>Prabhupāda: It is the conclusion of whole Bhagavad-gītā. Yes. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65|BG 18.65]]). It is very simple thing.</p> | | <p>Prabhupāda: It is the conclusion of whole Bhagavad-gītā. Yes. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). It is very simple thing.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :śraddhāvān bhajate yo māṁ | | :śraddhāvān bhajate yo māṁ |
| :sa me yuktatamo mataḥ | | :sa me yuktatamo mataḥ |
| :([[Vanisource:BG 6.47|BG 6.47]]) | | :([[Vanisource:BG 6.47 (1972)|BG 6.47]]) |
| <p>This is conclusion, that of all yogis, who is always thinking of Me, śraddhāvān... Without being śraddhāvān... Śraddhā is the beginning of everything. Faith, śraddhā, respect. If you have no respect for Kṛṣṇa, if you have no faith in Kṛṣṇa, there is no advancement of spiritual life or yoga life. Therefore it is said śraddhāvān. Ādau śraddhā. The beginning of spiritual life is śraddhā, faith. Ādau śraddhā. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). First of all, faith, and faith has been described by Kṛṣṇadāsa Kavirāja Gosvāmī as, faith means: viśvāsa. So he explains:</p> | | <p>This is conclusion, that of all yogis, who is always thinking of Me, śraddhāvān... Without being śraddhāvān... Śraddhā is the beginning of everything. Faith, śraddhā, respect. If you have no respect for Kṛṣṇa, if you have no faith in Kṛṣṇa, there is no advancement of spiritual life or yoga life. Therefore it is said śraddhāvān. Ādau śraddhā. The beginning of spiritual life is śraddhā, faith. Ādau śraddhā. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). First of all, faith, and faith has been described by Kṛṣṇadāsa Kavirāja Gosvāmī as, faith means: viśvāsa. So he explains:</p> |
| :'śraddhā'-śabde-viśvāsa kahe sudṛḍha niścaya | | :'śraddhā'-śabde-viśvāsa kahe sudṛḍha niścaya |
| :kṛṣṇe bhakti kaile sarva-karma kṛta haya | | :kṛṣṇe bhakti kaile sarva-karma kṛta haya |
| :(Cc. Madhya 22.62) | | :(Cc. Madhya 22.62) |
| <p>This is the śraddhā. Śraddhā means firm faith. As Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]).</p> | | <p>This is the śraddhā. Śraddhā means firm faith. As Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]).</p> |
| <p>So unless one has got faith. Why one should consider himself that "I must be completely surrendered to Kṛṣṇa," unless one has got faith? Therefore faith is the beginning. And to create faith, Kṛṣṇa has explained about Himself in the whole Bhagavad-gītā. So one who is fortunate, after reading Bhagavad-gītā thoroughly, he'll have a strong faith in Kṛṣṇa. If you have failed to achieve this status of faith, then there is no question of progress. That is explained by Kṛṣṇadāsa Kavirāja Gosvāmī: śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62). Śraddhā means firm faith, with conviction, "Yes, if I surrender to Kṛṣṇa, then all my business will be perfect, all my spiritual life will be perfect." Therefore Kṛṣṇa says: śraddhāvān bhajate. With śraddhā, with full faith. Ādau śraddhā. Beginning is śraddhā. If one has developed a little śraddhā. Just like we are giving chance throughout the whole world by this propaganda, opening centers to create little śraddhā. And if the śraddhā is there, then next stage is sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]), if one wants to become Kṛṣṇa conscious, if he has developed a little faith in it, the next stage is to associate with sādhu. And who is sādhu? Sādhu, sādhavaḥ sādhu-bhūṣaṇāḥ. Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām. So sādhu means very tolerant. In another place, sādhu is described in the Bhagavad-gītā: bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ ([[Vanisource:BG 9.30|BG 9.30]]). Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva...</p> | | <p>So unless one has got faith. Why one should consider himself that "I must be completely surrendered to Kṛṣṇa," unless one has got faith? Therefore faith is the beginning. And to create faith, Kṛṣṇa has explained about Himself in the whole Bhagavad-gītā. So one who is fortunate, after reading Bhagavad-gītā thoroughly, he'll have a strong faith in Kṛṣṇa. If you have failed to achieve this status of faith, then there is no question of progress. That is explained by Kṛṣṇadāsa Kavirāja Gosvāmī: śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62). Śraddhā means firm faith, with conviction, "Yes, if I surrender to Kṛṣṇa, then all my business will be perfect, all my spiritual life will be perfect." Therefore Kṛṣṇa says: śraddhāvān bhajate. With śraddhā, with full faith. Ādau śraddhā. Beginning is śraddhā. If one has developed a little śraddhā. Just like we are giving chance throughout the whole world by this propaganda, opening centers to create little śraddhā. And if the śraddhā is there, then next stage is sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]), if one wants to become Kṛṣṇa conscious, if he has developed a little faith in it, the next stage is to associate with sādhu. And who is sādhu? Sādhu, sādhavaḥ sādhu-bhūṣaṇāḥ. Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām. So sādhu means very tolerant. In another place, sādhu is described in the Bhagavad-gītā: bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva...</p> |
| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |