Kritika at 09:42, 2 September 2022

2022-09-02T09:42:00Z

← Older revision		Revision as of 09:42, 2 September 2022
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	[[Category:~~Change]]~~		[[Category:Changing the Quality\|1]]
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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">The living entity cannot be desireless or senseless, but he does have to change the quality of the desires.		<div class="heading">The living entity cannot be desireless or senseless, but he does have to change the quality of the desires.
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	<span class="link">[[Vanisource:BG 2.71\|BG 2.71, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One who is situated in this perfect stage knows that because Kṛṣṇa is the proprietor of everything, everything must be used for the satisfaction of Kṛṣṇa. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Kṛṣṇa conscious he fought because Kṛṣṇa wanted him to fight. For himself there was no desire to fight, but for Kṛṣṇa the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Kṛṣṇa, not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Kṛṣṇa (īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1\|ISO 1]])), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization-namely, knowing perfectly well that every living entity is an eternal part and parcel of Kṛṣṇa in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Kṛṣṇa or greater than Him. This understanding of Kṛṣṇa consciousness is the basic principle of real peace.</p>		<span class="link">[[Vanisource:BG 2.71 (1972)\|BG 2.71, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One who is situated in this perfect stage knows that because Kṛṣṇa is the proprietor of everything, everything must be used for the satisfaction of Kṛṣṇa. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Kṛṣṇa conscious he fought because Kṛṣṇa wanted him to fight. For himself there was no desire to fight, but for Kṛṣṇa the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Kṛṣṇa, not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Kṛṣṇa (īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1\|ISO 1]])), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization-namely, knowing perfectly well that every living entity is an eternal part and parcel of Kṛṣṇa in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Kṛṣṇa or greater than Him. This understanding of Kṛṣṇa consciousness is the basic principle of real peace.</p>
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	<div class="heading">Unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve.		<div class="heading">Unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve.
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	<span class="link">[[Vanisource:Lecture on BG 13.22 -- Bombay, October 20, 1973\|Lecture on BG 13.22 -- Bombay, October 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So kāraṇaṁ guṇa-saṅgo 'sya sad-asad... Sad-yoni ([[Vanisource:BG 13.22\|BG 13.22]]), high-class life, and asad-yoni, pāpa-yoni... So why one is born in lower grade family? Why one is born in high-grade family? Kāraṇaṁ guṇa-saṅgo 'sya. The cause is as he has associated with different types of qualities. So unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve. That is not possible. They do not know it. They are falsely trying to improve the position. Nobody is trying to become poor. Everyone is trying to become rich. But it is not possible. Because he has got a particular type of body, and that body is already destined, and he has to achieve happiness or suffer distresses according to the body.</p>		<span class="link">[[Vanisource:Lecture on BG 13.22 -- Bombay, October 20, 1973\|Lecture on BG 13.22 -- Bombay, October 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So kāraṇaṁ guṇa-saṅgo 'sya sad-asad... Sad-yoni ([[Vanisource:BG 13.22 (1972)\|BG 13.22]]), high-class life, and asad-yoni, pāpa-yoni... So why one is born in lower grade family? Why one is born in high-grade family? Kāraṇaṁ guṇa-saṅgo 'sya. The cause is as he has associated with different types of qualities. So unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve. That is not possible. They do not know it. They are falsely trying to improve the position. Nobody is trying to become poor. Everyone is trying to become rich. But it is not possible. Because he has got a particular type of body, and that body is already destined, and he has to achieve happiness or suffer distresses according to the body.</p>
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	:sa guṇān samatītyaitān		:sa guṇān samatītyaitān
	:brahma-bhūyāya kalpate		:brahma-bhūyāya kalpate
	:([[Vanisource:BG 14.26\|BG 14.26]])		:([[Vanisource:BG 14.26 (1972)\|BG 14.26]])
	<p>Kṛṣṇa says, "One who is engaged in My unalloyed service," avyabhicāreṇa, "no adulteration, pure devotional service..." Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate, one who is engaged in the service of the Lord, purified, unalloyed... Unalloyed means no motive, no motive.</p>		<p>Kṛṣṇa says, "One who is engaged in My unalloyed service," avyabhicāreṇa, "no adulteration, pure devotional service..." Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate, one who is engaged in the service of the Lord, purified, unalloyed... Unalloyed means no motive, no motive.</p>
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	<div class="heading">Suppression willing, that is not possible. He has to change the quality of willing; then he will be happy. And that is bhakti.		<div class="heading">Suppression willing, that is not possible. He has to change the quality of willing; then he will be happy. And that is bhakti.
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	<span class="link">[[Vanisource:Philosophy Discussion on Arthur Schopenhauer\|Philosophy Discussion on Arthur Schopenhauer]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is not possible. Suppression willing, that is not possible. He has to change the quality of willing; then he will be happy. And that is bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170\|CC Madhya 19.170]]). The process of willing should be purified. Then he will be happy. And the process of purifying the willing is bhakti, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23\|SB 7.5.23]]), chanting and hearing of the pastimes, all about the Lord. That will purify him. He is missing the point that he is individual, accepting that life is eternal, and still he wants, prefers this nirvāṇa. But he does not know what is nirvāṇa. Nirvāṇa means this kind of whimsical willing is troublesome. He has to stop this whimsical willing. He has to come to the standard willing. That is Kṛṣṇa consciousness.</p>		<span class="link">[[Vanisource:Philosophy Discussion on Arthur Schopenhauer\|Philosophy Discussion on Arthur Schopenhauer]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is not possible. Suppression willing, that is not possible. He has to change the quality of willing; then he will be happy. And that is bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170\|CC Madhya 19.170]]). The process of willing should be purified. Then he will be happy. And the process of purifying the willing is bhakti, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24\|SB 7.5.23]]), chanting and hearing of the pastimes, all about the Lord. That will purify him. He is missing the point that he is individual, accepting that life is eternal, and still he wants, prefers this nirvāṇa. But he does not know what is nirvāṇa. Nirvāṇa means this kind of whimsical willing is troublesome. He has to stop this whimsical willing. He has to come to the standard willing. That is Kṛṣṇa consciousness.</p>
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	<div class="heading">We remain completely in the varieties, but these varieties are usable only for the satisfaction of Kṛṣṇa. That is spiritual. You cannot stop the varieties. You have to change the quality of the varieties.		<div class="heading">We remain completely in the varieties, but these varieties are usable only for the satisfaction of Kṛṣṇa. That is spiritual. You cannot stop the varieties. You have to change the quality of the varieties.
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	<span class="link">[[Vanisource:Room Conversation -- April 20, 1976, Melbourne\|Room Conversation -- April 20, 1976, Melbourne]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Even if you enemy excuse him, that is very good idea. But if it is not desired by Kṛṣṇa, then it is bad. So our principle is: We have to act according to the desire of Kṛṣṇa. Then it is good; otherwise bad. Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15\|BG 7.15]]). So in spite of advancement of knowledge, because they are not Kṛṣṇa conscious, therefore they are all duṣkṛtinaḥ, all sinful men. That is the test. So it is very difficult to understand this philosophy, but this is the fact. We are not going to be followers of zero-vādīs or impersonal-vādīs. We remain completely in the varieties, but these varieties are usable only for the satisfaction of Kṛṣṇa. That is spiritual. You cannot stop the varieties. You have to change the quality of the varieties. Just like we are eating. It is not possible to stop eating. Why shall I stop eating? But the quality is changed. It is prasādam.</p>		<span class="link">[[Vanisource:Room Conversation -- April 20, 1976, Melbourne\|Room Conversation -- April 20, 1976, Melbourne]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Even if you enemy excuse him, that is very good idea. But if it is not desired by Kṛṣṇa, then it is bad. So our principle is: We have to act according to the desire of Kṛṣṇa. Then it is good; otherwise bad. Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)\|BG 7.15]]). So in spite of advancement of knowledge, because they are not Kṛṣṇa conscious, therefore they are all duṣkṛtinaḥ, all sinful men. That is the test. So it is very difficult to understand this philosophy, but this is the fact. We are not going to be followers of zero-vādīs or impersonal-vādīs. We remain completely in the varieties, but these varieties are usable only for the satisfaction of Kṛṣṇa. That is spiritual. You cannot stop the varieties. You have to change the quality of the varieties. Just like we are eating. It is not possible to stop eating. Why shall I stop eating? But the quality is changed. It is prasādam.</p>
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Kritika at 09:42, 2 September 2022

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