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| [[Category:Superficially]] | | [[Category:Superficially Appears To Be|1]] |
| [[Category:Appear]]
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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">Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. | | <div class="heading">Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 5.5|BG 5.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sāṅkhya philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he acts in Kṛṣṇa consciousness, he is actually in his constitutional position. In the first process, Sāṅkhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Kṛṣṇa consciousness. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. Detachment from matter and attachment to Kṛṣṇa are one and the same. One who can see this sees things as they are.</p> | | <span class="link">[[Vanisource:BG 5.5 (1972)|BG 5.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sāṅkhya philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he acts in Kṛṣṇa consciousness, he is actually in his constitutional position. In the first process, Sāṅkhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Kṛṣṇa consciousness. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. Detachment from matter and attachment to Kṛṣṇa are one and the same. One who can see this sees things as they are.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :anupraviśya govindaḥ | | :anupraviśya govindaḥ |
| :prakṛtiś cābhidhīyate | | :prakṛtiś cābhidhīyate |
| <p>Both the prakṛti and puruṣa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gītā (gām āviśya ([[Vanisource:BG 15.13|BG 15.13]])), the Lord enters the prakṛti, and then the prakṛti creates different manifestations. The prakṛti is not independent or beyond His energies. Vāsudeva, Lord Śrī Kṛṣṇa, is the original cause of everything.</p> | | <p>Both the prakṛti and puruṣa, which are inferior and superior energies, are emanations from the Supreme Personality of Godhead. As explained in Bhagavad-gītā (gām āviśya ([[Vanisource:BG 15.13 (1972)|BG 15.13]])), the Lord enters the prakṛti, and then the prakṛti creates different manifestations. The prakṛti is not independent or beyond His energies. Vāsudeva, Lord Śrī Kṛṣṇa, is the original cause of everything.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. | | <div class="heading">Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. |
| </div> | | </div> |
| <span class="link">[[Vanisource:SB 8.9.29|SB 8.9.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word asat means bad or temporary, and sat means permanent and good. Activities performed for the satisfaction of Kṛṣṇa are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this "ism" or that "ism," will never produce any permanent result and is therefore all bad. Even a little work done in Kṛṣṇa consciousness is a permanent asset and is all-good because it is done for Kṛṣṇa, the all-good Supreme Personality of Godhead, who is everyone's friend (suhṛdaṁ sarva-bhūtānām). The Supreme Personality of Godhead is the only enjoyer and proprietor of everything (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ([[Vanisource:BG 5.29|BG 5.29]])). Therefore any activity performed for the Supreme Lord is permanent. As a result of such activities, the performer is immediately recognized. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ ([[Vanisource:BG 18.69|BG 18.69]]). Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one's own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead. By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.</p> | | <span class="link">[[Vanisource:SB 8.9.29|SB 8.9.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word asat means bad or temporary, and sat means permanent and good. Activities performed for the satisfaction of Kṛṣṇa are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this "ism" or that "ism," will never produce any permanent result and is therefore all bad. Even a little work done in Kṛṣṇa consciousness is a permanent asset and is all-good because it is done for Kṛṣṇa, the all-good Supreme Personality of Godhead, who is everyone's friend (suhṛdaṁ sarva-bhūtānām). The Supreme Personality of Godhead is the only enjoyer and proprietor of everything (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ([[Vanisource:BG 5.29 (1972)|BG 5.29]])). Therefore any activity performed for the Supreme Lord is permanent. As a result of such activities, the performer is immediately recognized. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ ([[Vanisource:BG 18.69 (1972)|BG 18.69]]). Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one's own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead. By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. | | <div class="heading">If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. |
| </div> | | </div> |
| <span class="link">[[Vanisource:SB 8.19.32|SB 8.19.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Viśvanātha Cakravartī Ṭhākura explains in this regard that the very word hariḥ means "one who takes away." If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord said to Mahārāja Yudhiṣṭhira, "The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money." This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Kṛṣṇa above everything but at the same time is attached to material possessions, which hinder his advancement in Kṛṣṇa consciousness, by tactics the Lord takes away all his possessions. Here Śukrācārya says that this dwarf brahmacārī would take away everything. Thus he indicates that the Lord will take away all one's material possessions and also one's mind. If one delivers his mind to the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18|SB 9.4.18]])), one can naturally sacrifice everything to satisfy Him. Although Bali Mahārāja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vāmana to take away all his material possessions, and his mind as well.</p> | | <span class="link">[[Vanisource:SB 8.19.32|SB 8.19.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Viśvanātha Cakravartī Ṭhākura explains in this regard that the very word hariḥ means "one who takes away." If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord said to Mahārāja Yudhiṣṭhira, "The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money." This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Kṛṣṇa above everything but at the same time is attached to material possessions, which hinder his advancement in Kṛṣṇa consciousness, by tactics the Lord takes away all his possessions. Here Śukrācārya says that this dwarf brahmacārī would take away everything. Thus he indicates that the Lord will take away all one's material possessions and also one's mind. If one delivers his mind to the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]])), one can naturally sacrifice everything to satisfy Him. Although Bali Mahārāja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vāmana to take away all his material possessions, and his mind as well.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| :nikhilāsv apy avasthāsu | | :nikhilāsv apy avasthāsu |
| :jīvan-muktaḥ sa ucyate | | :jīvan-muktaḥ sa ucyate |
| <p>"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9|BG 4.9]]). When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.</p> | | <p>"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 1.8.29 -- Mayapura, October 9, 1974|Lecture on SB 1.8.29 -- Mayapura, October 9, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are mūḍhas, they cannot understand Kṛṣṇa. Kṛṣṇa is playing, although like that, ordinary human being. The mūḍhas cannot understand. Just like Kṛṣṇa killed Pūtanā, but she got elevation to the position of His mother. Superficially it appeared that Kṛṣṇa killed the Pūtanā, but Pūtanā, Kṛṣṇa took her as her (His) mother. Although she came to kill Kṛṣṇa with poison on her breast, but Kṛṣṇa thought that "This woman has come to kill Me, but because I have sucked her breast, she is My mother." So any way, the service side, Kṛṣṇa always accepts, a little service. Therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. Svalpam asya. A little service to Kṛṣṇa is feasible, is helpful to save a man from the greatest danger.</p> | | <span class="link">[[Vanisource:Lecture on SB 1.8.29 -- Mayapura, October 9, 1974|Lecture on SB 1.8.29 -- Mayapura, October 9, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are mūḍhas, they cannot understand Kṛṣṇa. Kṛṣṇa is playing, although like that, ordinary human being. The mūḍhas cannot understand. Just like Kṛṣṇa killed Pūtanā, but she got elevation to the position of His mother. Superficially it appeared that Kṛṣṇa killed the Pūtanā, but Pūtanā, Kṛṣṇa took her as her (His) mother. Although she came to kill Kṛṣṇa with poison on her breast, but Kṛṣṇa thought that "This woman has come to kill Me, but because I have sucked her breast, she is My mother." So any way, the service side, Kṛṣṇa always accepts, a little service. Therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. Svalpam asya. A little service to Kṛṣṇa is feasible, is helpful to save a man from the greatest danger.</p> |
| <p>So further she explains, na yasya kaścid dayitaḥ. Dayita means favorable. Na yasya kaścid dayitaḥ asti karhicid dveṣyaś ca yasmin. And nobody is envious. The Bhagavad-gītā also confirms, samo 'haṁ sarva bhūteṣu na me dveṣyo 'sti na priyaḥ ([[Vanisource:BG 9.29|BG 9.29]]). Kṛṣṇa is, as we discussed the other day... Just like the sun is equal to everyone, but we are not able to take the sunshine equally. Somewhere the sun is covered with cloud. Someone is sitting within the dark room. In this way, we are unable to take the sunshine equally. But sun is distributing equally.</p> | | <p>So further she explains, na yasya kaścid dayitaḥ. Dayita means favorable. Na yasya kaścid dayitaḥ asti karhicid dveṣyaś ca yasmin. And nobody is envious. The Bhagavad-gītā also confirms, samo 'haṁ sarva bhūteṣu na me dveṣyo 'sti na priyaḥ ([[Vanisource:BG 9.29 (1972)|BG 9.29]]). Kṛṣṇa is, as we discussed the other day... Just like the sun is equal to everyone, but we are not able to take the sunshine equally. Somewhere the sun is covered with cloud. Someone is sitting within the dark room. In this way, we are unable to take the sunshine equally. But sun is distributing equally.</p> |
| </div> | | </div> |
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| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture at Auckland University -- Auckland, April 17, 1972|Lecture at Auckland University -- Auckland, April 17, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The chanting Hare Kṛṣṇa, you have already heard. Superficially it may appear the repetition of the same word, but every mantra with effect is chanted like that. It requires little practice. So the effect of this mantra is stated by Lord Caitanya Mahāprabhu: ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). It will cleanse your heart. If you go on chanting this Hare Kṛṣṇa mantra, then gradually the dirty things which are accumulated within our hearts, that will be cleansed. This is the process.</p> | | <span class="link">[[Vanisource:Lecture at Auckland University -- Auckland, April 17, 1972|Lecture at Auckland University -- Auckland, April 17, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The chanting Hare Kṛṣṇa, you have already heard. Superficially it may appear the repetition of the same word, but every mantra with effect is chanted like that. It requires little practice. So the effect of this mantra is stated by Lord Caitanya Mahāprabhu: ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). It will cleanse your heart. If you go on chanting this Hare Kṛṣṇa mantra, then gradually the dirty things which are accumulated within our hearts, that will be cleansed. This is the process.</p> |
| <p>The dirtiest thing now within our heart is the bodily concept of life. Actually, this is the misconception of whole situation of the modern world. If anyone is in bodily concept of life that "I am this body," then the basic principle of our life becomes on the false platform, because I am not this body. This is the dirtiest thing within our heart. If you chant Hare Kṛṣṇa mantra, then gradually, by this bhakti-yoga process, we shall understand that "I am not this body, but I am a spirit soul," ahaṁ brahmāsmi. There is a Vedic mantra which is called aham: "I, I am Brahman, or the spirit soul." And if we come to that position to understand that "I am not this body; I am spirit soul," then other things will follow, which is stated in this Bhagavad-gītā, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati ([[Vanisource:BG 18.54|BG 18.54]]). When one becomes Brahman-realized, that "I am spirit soul," then the first benefit will be that such persons will be free from all kinds of lamentation and hankering. In this material world two things are going on: lamentation and hankering.</p> | | <p>The dirtiest thing now within our heart is the bodily concept of life. Actually, this is the misconception of whole situation of the modern world. If anyone is in bodily concept of life that "I am this body," then the basic principle of our life becomes on the false platform, because I am not this body. This is the dirtiest thing within our heart. If you chant Hare Kṛṣṇa mantra, then gradually, by this bhakti-yoga process, we shall understand that "I am not this body, but I am a spirit soul," ahaṁ brahmāsmi. There is a Vedic mantra which is called aham: "I, I am Brahman, or the spirit soul." And if we come to that position to understand that "I am not this body; I am spirit soul," then other things will follow, which is stated in this Bhagavad-gītā, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). When one becomes Brahman-realized, that "I am spirit soul," then the first benefit will be that such persons will be free from all kinds of lamentation and hankering. In this material world two things are going on: lamentation and hankering.</p> |
| </div> | | </div> |
| </div> | | </div> |