View source for Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasa. One has to learn it by tapasya

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{{terms|"Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasa. One has to learn it by tapasya"}}
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{{compiler|Visnu Murti}}
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[[Category:Without Being]]
[[Category:Thoughtful]]
[[Category:Philosophers]]
[[Category:How Can]]
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[[Category:Our Position]]
[[Category:Comprehension]]
[[Category:So Many Things]]
[[Category:Tapasya]]
[[Category:One Has To Learn]]
[[Category:Questions Posed by Srila Prabhupada]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB611314NewYorkJuly271971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="606" link="Lecture on SB 6.1.13-14 -- New York, July 27, 1971" link_text="Lecture on SB 6.1.13-14 -- New York, July 27, 1971">
<div class="heading">Vimarśanam, prāyaścittaṁ vimarśanam. Vimarśanam means to be thoughtful. Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasā. One has to learn it by tapasya. Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually he'll come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible.
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<span class="link">[[Vanisource:Lecture on SB 6.1.13-14 -- New York, July 27, 1971|Lecture on SB 6.1.13-14 -- New York, July 27, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Cause of all causes. Relative truth is the effect of the Absolute Truth. But He's Absolute Truth. He's the supreme cause, and everything is effect. Cause of all causes. Sarva-kāraṇa-kāraṇam (Bs. 5.1). Satya-śaucābhyām and... How these things can be executed? Yamena niyamena vā. Yama-niyama. The practice of yoga is based on this principle of yama-niyama, regulating, controlling, regulating. Regulation cannot be executed without control. Therefore yamena niyamena vā. These are the process. If you want to elevate... Our topics began... The people are suffering. Although one knows that "This is not good, what I am doing," he has heard, he has seen also the effect of it... The same example: A man who has stolen some property, he's arrested. And he knew it, that "If I steal, I'll be punished." But he has done it, the same thing. He knew it. He heard it from the police courts, that stealing is not good. He knew it. He heard it from authorities. Still he has done it. So Parīkṣit Mahārāja's question is, "What is this atonement?" If he, although knowing and hearing, completely in knowledge, still he's forced to do something, to steal, or to something criminal, what then is the use of putting him into the jail and atonement? He'll come again and again do the same thing.</p>
<p>Therefore he's saying that actually atonement is knowledge. "Why I am stealing? What is the use?" Vimarśanam, prāyaścittaṁ vimarśanam. Vimarśanam means to be thoughtful. Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasā. One has to learn it by tapasya. Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually he'll come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible. Therefore the process is being explained by Śukadeva Gosvāmī: tapasā. First thing is tapasya, austerity. Even it is painful... Austerity's painful. Brahmacarya is painful. Because we want, unrestricted, to do everything. But no. As soon as it is regulated it appears to be painful. When it is practiced, it is not painful. One brahmacārī in Indian city, in severe cold, he was sleeping in the open air, without any covering. And it was severe cold. But it was practice. During Māgha-melā, many saintly persons come there on the bank of the Gaṅgā, Ganges. This year we had our own camp; we have seen. The whole night they are sitting in the open air, without any covering.</p>
<p>So practice. So practice means if you undergo austerity, tapasya, everything will be practiced. That is a Bengali proverb: śarīre nā mahāśaya(?). Mahāśaya is a word used in India, a very respectable gentleman, mahāśaya. So this śarīra, this body is mahāśaya. Ya sa haye sa taicha(?). Whatever he'll practice, it will be accustomed. So practice. So here this Kṛṣṇa consciousness movement is bringing them to the practice. Therefore you find, so nice, boys and girls, they're practiced. As soon as they're neglectful to the practice—falls down. They cannot stay. Immediately goes out. So that is called austerity, tapasya. Practice. Practical life. So these are the processes.</p>
:tapasā brahmacaryeṇa
:śamena ca damena ca
:tyāgena satya-śaucābhyāṁ
:yamena niyamena vā
:deha-vāg-buddhijaṁ dhīrā
:dharmajñāḥ śraddhayānvitāḥ
:kṣipanty aghaṁ mahad api
:veṇu-gulmam ivānalaḥ
:(SB 6.1.13-14)
<p>Veṇu-gulmam ivānalaḥ. Just like there is a jungle—so many unwanted creepers—so you set fire. Everything will be burned into ashes and the field will be cleared, cleansed. So it is said: deha-vāg-buddhijaṁ dhīrā dharmajñāḥ śraddhayānvitāḥ. Those who are dhīra... Dhīra and adhīra. Dhīra means sober and adhīra means extravagant. There are two classes of men, dhīra and adhīra. Here Śukadeva Gosvāmī's speaking of the dhīra. Who is dhīra? Dhīra means in spite of provocation, in spite of something present which agitates the mind, one remains, I mean to say, in his position, steady. He's called dhīra.</p>
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