Navakishora Mukunda at 07:55, 22 June 2022

2022-06-22T07:55:55Z

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	<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">Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.		<div class="heading">Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.
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	<span class="link">[[Vanisource:BG 2.47\|BG 2.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work performed as an obligation in terms of the scriptural injunctions, without desire for results, is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.</p>		<span class="link">[[Vanisource:BG 2.47 (1972)\|BG 2.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work performed as an obligation in terms of the scriptural injunctions, without desire for results, is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.</p>
	<p>Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.</p>		<p>Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.</p>
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	<div class="heading">Those who are after fruitive results for sense gratification may be elevated to a higher standard of life—even to the higher planets—but still, because they are not free from material existence, they are not following the truly auspicious path.		<div class="heading">Those who are after fruitive results for sense gratification may be elevated to a higher standard of life—even to the higher planets—but still, because they are not free from material existence, they are not following the truly auspicious path.
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	<span class="link">[[Vanisource:BG 6.40\|BG 6.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life—even to the higher planets—but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.</p>		<span class="link">[[Vanisource:BG 6.40 (1972)\|BG 6.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life—even to the higher planets—but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.</p>
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	<div class="heading">In this verse, the word śivatamām is very significant. Śivatamām means "the most auspicious." The devotional path is so auspicious that a devotee cannot be lost under any circumstances.		<div class="heading">In this verse, the word śivatamām is very significant. Śivatamām means "the most auspicious." The devotional path is so auspicious that a devotee cannot be lost under any circumstances.
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	<span class="link">[[Vanisource:SB 5.1.5\|SB 5.1.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse, the word śivatamām is very significant. Śivatamām means "the most auspicious." The devotional path is so auspicious that a devotee cannot be lost under any circumstances. This is described in the Śrīmad Bhagavad-gītā by the Lord Himself. pārtha naiveha nāmutra vināśas tasya vidyate: "My dear Arjuna, for a devotee there is no question of being lost, either in this life or in the next." ([[Vanisource:BG 6.40\|BG 6.40]]) In Bhagavad-gītā (6.43) the Lord clearly explains how this is so.</p>		<span class="link">[[Vanisource:SB 5.1.5\|SB 5.1.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse, the word śivatamām is very significant. Śivatamām means "the most auspicious." The devotional path is so auspicious that a devotee cannot be lost under any circumstances. This is described in the Śrīmad Bhagavad-gītā by the Lord Himself. pārtha naiveha nāmutra vināśas tasya vidyate: "My dear Arjuna, for a devotee there is no question of being lost, either in this life or in the next." ([[Vanisource:BG 6.40 (1972)\|BG 6.40]]) In Bhagavad-gītā (6.43) the Lord clearly explains how this is so.</p>
	:tatra taṁ buddhi-saṁyogaṁ		:tatra taṁ buddhi-saṁyogaṁ
	:labhate paurva-dehikam		:labhate paurva-dehikam
	:yatate ca tato bhūyaḥ		:yatate ca tato bhūyaḥ
	:saṁsiddhau kuru-nandana		:saṁsiddhau kuru-nandana
	<p>By the order of the Lord, a perfect devotee sometimes comes to this material world like an ordinary human being. Because of his previous practice, such a perfect devotee naturally becomes attached to devotional service, apparently without cause. Despite all kinds of impediments due to surrounding circumstances, he automatically perseveres in devotional service and gradually advances until he once again becomes perfect. Bilvamaṅgala Ṭhākura had been an advanced devotee in his previous life, but in his next life he became greatly fallen and was attached to a prostitute. Suddenly, however, his entire behavior was changed by the words of the very prostitute who had so much attracted him, and he became a great devotee. In the lives of exalted devotees, there are many such instances, proving that once one has taken to the shelter of the lotus feet of the Lord, he cannot be lost (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31\|BG 9.31]])).</p>		<p>By the order of the Lord, a perfect devotee sometimes comes to this material world like an ordinary human being. Because of his previous practice, such a perfect devotee naturally becomes attached to devotional service, apparently without cause. Despite all kinds of impediments due to surrounding circumstances, he automatically perseveres in devotional service and gradually advances until he once again becomes perfect. Bilvamaṅgala Ṭhākura had been an advanced devotee in his previous life, but in his next life he became greatly fallen and was attached to a prostitute. Suddenly, however, his entire behavior was changed by the words of the very prostitute who had so much attracted him, and he became a great devotee. In the lives of exalted devotees, there are many such instances, proving that once one has taken to the shelter of the lotus feet of the Lord, he cannot be lost (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31 (1972)\|BG 9.31]])).</p>
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	<span class="link">[[Vanisource:Lecture on SB 6.1.17 -- Honolulu, May 17, 1976\|Lecture on SB 6.1.17 -- Honolulu, May 17, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorized by the śāstras."</p>		<span class="link">[[Vanisource:Lecture on SB 6.1.17 -- Honolulu, May 17, 1976\|Lecture on SB 6.1.17 -- Honolulu, May 17, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorized by the śāstras."</p>
	<p>So this is the summarization of our Kṛṣṇa consciousness movement, that the path followed by pure devotees. Pure devotees means who has no material desire. That is pure devotee. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Śūnya means zero, one who has made all material desires zero. That is the way. In the Buddha philosophy it is called nirvāṇa. Nirvāṇa means make zero, śūnyavādi. But we cannot remain in the śūnya. That is not possible. Śūnyavādī-nirvāṇa means to give up material desires. It is not possible to give up desires. That is not possible. To give up desires means I am dead body, a stone. If I have got life, if I am not a stone, there must be desires. Where is the living entity who has no desires? That is not possible. If we kill somebody to make him desireless, that "If you are killed, then there will be no more desire," no, the desire will continue in the subtle body. Even one is finished, this material body... Sometimes they commit suicide out of frustration, that "This desire is not fulfilled. Let me commit suicide." No. That is ignorance. Desires continue in the subtle body, mind, intelligence, and ego. And to fulfill the desire, Kṛṣṇa will give you another body. If we make a desire, it must be fulfilled and Kṛṣṇa will give you facilities. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ([[Vanisource:BG 18.61\|BG 18.61]]). Desire is so strong. So how to make it zero? That is not possible. To make it zero means no more material desire.</p>		<p>So this is the summarization of our Kṛṣṇa consciousness movement, that the path followed by pure devotees. Pure devotees means who has no material desire. That is pure devotee. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Śūnya means zero, one who has made all material desires zero. That is the way. In the Buddha philosophy it is called nirvāṇa. Nirvāṇa means make zero, śūnyavādi. But we cannot remain in the śūnya. That is not possible. Śūnyavādī-nirvāṇa means to give up material desires. It is not possible to give up desires. That is not possible. To give up desires means I am dead body, a stone. If I have got life, if I am not a stone, there must be desires. Where is the living entity who has no desires? That is not possible. If we kill somebody to make him desireless, that "If you are killed, then there will be no more desire," no, the desire will continue in the subtle body. Even one is finished, this material body... Sometimes they commit suicide out of frustration, that "This desire is not fulfilled. Let me commit suicide." No. That is ignorance. Desires continue in the subtle body, mind, intelligence, and ego. And to fulfill the desire, Kṛṣṇa will give you another body. If we make a desire, it must be fulfilled and Kṛṣṇa will give you facilities. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)\|BG 18.61]]). Desire is so strong. So how to make it zero? That is not possible. To make it zero means no more material desire.</p>
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Navakishora Mukunda at 07:55, 22 June 2022

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