Navakishora Mukunda at 07:39, 22 July 2022

2022-07-22T07:39:10Z

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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">Clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-gītā for the enlightenment of all living entities for all time.		<div class="heading">Clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-gītā for the enlightenment of all living entities for all time.
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	<span class="link">[[Vanisource:BG 2.16\|BG 2.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole. In the Vedānta-sūtras, as well as in the Śrīmad-Bhāgavatam, the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature, as it will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and energy or nature is accepted as the subordinate. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-gītā for the enlightenment of all living entities for all time.</p>		<span class="link">[[Vanisource:BG 2.16 (1972)\|BG 2.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole. In the Vedānta-sūtras, as well as in the Śrīmad-Bhāgavatam, the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature, as it will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and energy or nature is accepted as the subordinate. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-gītā for the enlightenment of all living entities for all time.</p>
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	<div class="heading">Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person.		<div class="heading">Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person.
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	<span class="link">[[Vanisource:BG 4.10\|BG 4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them.</p>		<span class="link">[[Vanisource:BG 4.10 (1972)\|BG 4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them.</p>
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	<div class="heading">Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy.		<div class="heading">Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy.
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	<span class="link">[[Vanisource:SB 8.1.13\|SB 8.1.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy. And when we come to the spiritual energy, He is very easy to know. As stated in Śrīmad-Bhāgavatam (1.7.23): māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani. Although the external energy belongs to the Lord, when one is in the external energy (mama māyā duratyayā ([[Vanisource:BG 7.14\|BG 7.14]])) He is very difficult to understand. However, when one comes to the spiritual energy, one can understand Him. Therefore in Bhagavad-gītā (18.55) it is said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one who wants to understand the Supreme Personality of Godhead in reality must take to the platform of bhakti, or Kṛṣṇa consciousness. This bhakti consists of various activities (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23\|SB 7.5.23]])), and to understand the Lord one must take to this path of devotional service.</p>		<span class="link">[[Vanisource:SB 8.1.13\|SB 8.1.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy. And when we come to the spiritual energy, He is very easy to know. As stated in Śrīmad-Bhāgavatam (1.7.23): māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani. Although the external energy belongs to the Lord, when one is in the external energy (mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)\|BG 7.14]])) He is very difficult to understand. However, when one comes to the spiritual energy, one can understand Him. Therefore in Bhagavad-gītā (18.55) it is said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one who wants to understand the Supreme Personality of Godhead in reality must take to the platform of bhakti, or Kṛṣṇa consciousness. This bhakti consists of various activities (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam ([[Vanisource:SB 7.5.23-24\|SB 7.5.23]])), and to understand the Lord one must take to this path of devotional service.</p>
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	<div class="heading">Even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand.		<div class="heading">Even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand.
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	<span class="link">[[Vanisource:SB 8.3.6\|SB 8.3.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A similar understanding was expressed by Kuntīdevī. The Supreme Lord exists everywhere, within and without. He even exists within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo ([[Vanisource:BG 15.15\|BG 15.15]]). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61\|BG 18.61]]). Thus it is indicated that one can find the Supreme Lord within one's heart. There are many, many yogīs trying to find Him. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1\|SB 12.13.1]]). Nonetheless, even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates to instruct us. We must simply accept the word of Lord Rāmacandra, Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu and follow in Their footsteps. Then it may be possible for us to know the purpose of Their incarnations.</p>		<span class="link">[[Vanisource:SB 8.3.6\|SB 8.3.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A similar understanding was expressed by Kuntīdevī. The Supreme Lord exists everywhere, within and without. He even exists within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo ([[Vanisource:BG 15.15 (1972)\|BG 15.15]]). Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)\|BG 18.61]]). Thus it is indicated that one can find the Supreme Lord within one's heart. There are many, many yogīs trying to find Him. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1\|SB 12.13.1]]). Nonetheless, even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates to instruct us. We must simply accept the word of Lord Rāmacandra, Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu and follow in Their footsteps. Then it may be possible for us to know the purpose of Their incarnations.</p>
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	<div class="heading">Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham.		<div class="heading">Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham.
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	<span class="link">[[Vanisource:SB 8.5.43\|SB 8.5.43, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kṛṣṇa has also advised, that this material world is duḥkhālayam aśāśvatam; ([[Vanisource:BG 8.15\|BG 8.15]]) in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom.</p>		<span class="link">[[Vanisource:SB 8.5.43\|SB 8.5.43, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kṛṣṇa has also advised, that this material world is duḥkhālayam aśāśvatam; ([[Vanisource:BG 8.15 (1972)\|BG 8.15]]) in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom.</p>
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	<span class="link">[[Vanisource:Lecture on BG 4.11 -- Vrndavana, August 3, 1974\|Lecture on BG 4.11 -- Vrndavana, August 3, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And Śrīmatī Rādhārāṇī is the, mean, the symbol of internal energy. Therefore we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily. That should be our motto.</p>		<span class="link">[[Vanisource:Lecture on BG 4.11 -- Vrndavana, August 3, 1974\|Lecture on BG 4.11 -- Vrndavana, August 3, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And Śrīmatī Rādhārāṇī is the, mean, the symbol of internal energy. Therefore we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily. That should be our motto.</p>
	<p>Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11\|BG 4.11]]). Here it is said, "People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful." So we have now surrendered to the bodily concept of life. We have to understand, therefore, what is our spiritual life. The Bhagavad-gītā teaches in the beginning that "You, you have surrendered to the bodily con..., but it is wrong. You'll never be happy. You try to understand your spiritual identification." And surrender to the spiritual energy. That is required. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66\|BG 18.66]]). Otherwise, you cannot avoid Kṛṣṇa.</p>		<p>Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)\|BG 4.11]]). Here it is said, "People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful." So we have now surrendered to the bodily concept of life. We have to understand, therefore, what is our spiritual life. The Bhagavad-gītā teaches in the beginning that "You, you have surrendered to the bodily con..., but it is wrong. You'll never be happy. You try to understand your spiritual identification." And surrender to the spiritual energy. That is required. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)\|BG 18.66]]). Otherwise, you cannot avoid Kṛṣṇa.</p>
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	<div class="heading">We can understand Kṛṣṇa by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand.		<div class="heading">We can understand Kṛṣṇa by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand.
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	<span class="link">[[Vanisource:Lecture on BG 7.1-2 -- Bombay, March 28, 1971\|Lecture on BG 7.1-2 -- Bombay, March 28, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yāvaj jananaṁ tāvan maraṇam. This business is very troublesome. We do not understand. We forget. Under the influence of māyā, we forget what is the trouble of taking birth, what is the trouble of death, what is the trouble of old age, and what is the trouble of disease. Therefore Kṛṣṇa says that "Anyone who can understand Me, about Me." Not "about Me," but "about Me." We can understand Kṛṣṇa by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). There is unlimited energies of Kṛṣṇa; therefore He is called acintya-śakti. Acintya-guṇa. Acintya-śakti, "which is inconceivable." But anyone, if he somehow or other according to his capacity tries to understand in truth, then he becomes immediately liberated so that after quitting this body, he doesn't have to come again in this material world. Then where does he go? Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9\|BG 4.9]]). "He comes to Me."</p>		<span class="link">[[Vanisource:Lecture on BG 7.1-2 -- Bombay, March 28, 1971\|Lecture on BG 7.1-2 -- Bombay, March 28, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yāvaj jananaṁ tāvan maraṇam. This business is very troublesome. We do not understand. We forget. Under the influence of māyā, we forget what is the trouble of taking birth, what is the trouble of death, what is the trouble of old age, and what is the trouble of disease. Therefore Kṛṣṇa says that "Anyone who can understand Me, about Me." Not "about Me," but "about Me." We can understand Kṛṣṇa by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). There is unlimited energies of Kṛṣṇa; therefore He is called acintya-śakti. Acintya-guṇa. Acintya-śakti, "which is inconceivable." But anyone, if he somehow or other according to his capacity tries to understand in truth, then he becomes immediately liberated so that after quitting this body, he doesn't have to come again in this material world. Then where does he go? Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)\|BG 4.9]]). "He comes to Me."</p>
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