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| {{terms|"way of achieving liberation"|"way of liberation"|"way of your liberation"}} | | {{terms|"way of achieving liberation"|"way of liberation"|"way of your liberation"}} |
| {{notes|}} | | {{notes|}} |
| {{compiler|Labangalatika}} | | {{compiler|Labangalatika|MadhuGopaldas}} |
| {{complete|ALL}} | | {{complete|ALL}} |
| {{first|20Mar10}} | | {{first|20Mar10}} |
| {{last|20Mar10}} | | {{last|16Apr10}} |
| {{totals_by_section|BG=1|SB=4|CC=0|OB=0|Lec=3|Con=0|Let=0}} | | {{totals_by_section|BG=1|SB=4|CC=0|OB=0|Lec=3|Con=0|Let=0}} |
| {{total|8}} | | {{total|8}} |
| {{toc right}} | | {{toc right}} |
| | [[Category:Way|2]] |
| | [[Category:Liberation|2]] |
| </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">Lord Caitanya took sannyāsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyāsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage. | | <div class="heading">Lord Caitanya took sannyāsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyāsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 2.15|BG 2.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.</p> | | <span class="link">[[Vanisource:BG 2.15 (1972)|BG 2.15, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.</p> |
| </div> | | </div> |
| <div class="purport text"><p>Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. In the varṇāśrama institution, the fourth stage of life, namely the renounced order (sannyāsa), is a painstaking situation. But one who is serious about making his life perfect surely adopts the sannyāsa order of life in spite of all difficulties. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete. Similarly, in Arjuna's discharge of duties as a kṣatriya, he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took sannyāsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyāsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage.</p> | | <div class="purport text"><p>Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation. In the varṇāśrama institution, the fourth stage of life, namely the renounced order (sannyāsa), is a painstaking situation. But one who is serious about making his life perfect surely adopts the sannyāsa order of life in spite of all difficulties. The difficulties usually arise from having to sever family relationships, to give up the connection of wife and children. But if anyone is able to tolerate such difficulties, surely his path to spiritual realization is complete. Similarly, in Arjuna's discharge of duties as a kṣatriya, he is advised to persevere, even if it is difficult to fight with his family members or similarly beloved persons. Lord Caitanya took sannyāsa at the age of twenty-four, and His dependents, young wife as well as old mother, had no one else to look after them. Yet for a higher cause He took sannyāsa and was steady in the discharge of higher duties. That is the way of achieving liberation from material bondage.</p> |
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| <div class="heading">The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. | | <div class="heading">The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. |
| </div> | | </div> |
| <span class="link">[[Vanisource:SB 7.7.47|SB 7.7.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entity's evolution through different types of bodies is conducted automatically by the laws of nature in bodies other than those of human beings. In other words, by the laws of nature (prakṛteḥ kriyamāṇāni ([[Vanisource:BG 3.27|BG 3.27]])) the living entity evolves from lower grades of life to the human form. Because of his developed consciousness, however, the human being must understand the constitutional position of the living entity and understand why he must accept a material body. This chance is given to him by nature, but if he nonetheless acts like an animal, what is the benefit of his human life? In this life one must select the goal of life and act accordingly. Having received instructions from the spiritual master and the śāstra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athāto brahma jijñāsā. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) to solve the problems of life, one must accept a spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: ([[Vanisource:SB 11.3.21|SB 11.3.21]]) if one is actually serious in inquiring about the solution to material existence, one must approach a bona fide guru.</p> | | <span class="link">[[Vanisource:SB 7.7.47|SB 7.7.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entity's evolution through different types of bodies is conducted automatically by the laws of nature in bodies other than those of human beings. In other words, by the laws of nature (prakṛteḥ kriyamāṇāni ([[Vanisource:BG 3.27 (1972)|BG 3.27]])) the living entity evolves from lower grades of life to the human form. Because of his developed consciousness, however, the human being must understand the constitutional position of the living entity and understand why he must accept a material body. This chance is given to him by nature, but if he nonetheless acts like an animal, what is the benefit of his human life? In this life one must select the goal of life and act accordingly. Having received instructions from the spiritual master and the śāstra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athāto brahma jijñāsā. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) to solve the problems of life, one must accept a spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: ([[Vanisource:SB 11.3.21|SB 11.3.21]]) if one is actually serious in inquiring about the solution to material existence, one must approach a bona fide guru.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div class="heading">If you continually hear, then gradually all the dirty things, kāma-lobhādibhiḥ, these things will be finished and you will be purified, and then that is the way of your liberation. | | <div class="heading">If you continually hear, then gradually all the dirty things, kāma-lobhādibhiḥ, these things will be finished and you will be purified, and then that is the way of your liberation. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 3.25.16 -- Bombay, November 16, 1974|Lecture on SB 3.25.16 -- Bombay, November 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.9|BG 13.9]]). You should not be puffed-up because you have got some bank balance, you are happy. No. Your real unhappiness—these four things: janma-mṛtyu-jarā-vyādhi. That any intelligent man should always keep in front, that "These are my distresses." These temporary distresses and to relieve it, that is not very good. You must make ultimate finishing of all distresses. That is bhakti-yoga. That is bhakti-yoga. And that bhakti-yoga begins this, by hearing and chanting.</p> | | <span class="link">[[Vanisource:Lecture on SB 3.25.16 -- Bombay, November 16, 1974|Lecture on SB 3.25.16 -- Bombay, November 16, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). You should not be puffed-up because you have got some bank balance, you are happy. No. Your real unhappiness—these four things: janma-mṛtyu-jarā-vyādhi. That any intelligent man should always keep in front, that "These are my distresses." These temporary distresses and to relieve it, that is not very good. You must make ultimate finishing of all distresses. That is bhakti-yoga. That is bhakti-yoga. And that bhakti-yoga begins this, by hearing and chanting.</p> |
| :śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ | | :śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ |
| :puṇya-śravaṇa-kīrtanaḥ | | :puṇya-śravaṇa-kīrtanaḥ |