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Krishna Sandesh
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad-gita As It Is -- 17.16
Chapter 17: The Divisions of Faith
Complete Verse in Hindi: https://goo.gl/DPdkXg



मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः |
.
भावसंश्रुद्धिरित्येतत्तपो मानसमुच्यते || १६ ||



manaḥ-prasādaḥ saumyatvaṁ

maunam ātma-vinigrahaḥ

bhāva-saṁśuddhir ity etat

tapo mānasam ucyate




SYNONYMS


manaḥ-prasādaḥ—satisfaction of the mind; saumyatvam—without duplicity towards others; maunam—gravity; ātma—self; vinigrahaḥ—control; bhāva—nature;saṁśuddhiḥ—purification; iti—thus; etat—that is; tapaḥ—austerity; mānasam—of the mind;ucyate—is said to be.




TRANSLATION


And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.




PURPORT


To make the mind austere is to detach it from sense gratification. It should be so trained that it can be always thinking of doing good for others. The best training for the mind is gravity in thought. One should not deviate from Kṛṣṇa consciousness and must always avoid sense gratification. To purify one's nature is to become Kṛṣṇa conscious. Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind's becoming satisfied. The best course is to divert the mind to the Vedic literature, which is full of satisfying stories, as in the Purāṇas and the Mahābhārata. One can take advantage of this knowledge and thus become purified. The mind should be devoid of duplicity, and one should think of the welfare of all. Silence means that one is always thinking of self-realization. The person in Kṛṣṇa consciousness observes perfect silence in this sense. Control of the mind means detaching the mind from sense enjoyment. One should be straightforward in his dealing and thereby purify his existence. All these qualities together constitute austerity in mental activities.

Question 1 : Why mind is always dissatisfied in the present age ? How can it be purified ?

Question 2 : Fill in the blanks : Control of the mind means ____the mind from __.
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Jai Sri Krishna! Hare Rama!!!
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad-gita As It Is -- 16.24
Chapter 16: The Divine and Demoniac Natures
Complete Verse in Hindi: https://goo.gl/792WfX



तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || २४ ||



tasmāc chāstraṁ pramāṇaṁ te

kāryākārya-vyavasthitau

jñātvā śāstra-vidhānoktaṁ

karma kartum ihārhasi




SYNONYMS


tasmāt—therefore; śāstram—scriptures; pramāṇam—evidence; te—your;kārya—duty; akārya—forbidden activities; vyavasthitau—in determining;jñātvā—knowing; śāstra—of scripture; vidhāna—regulations; uktam—as declared; karma—work; kartum—to do; iha arhasi—you should do it.




TRANSLATION


One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that he may gradually be elevated.




PURPORT


As stated in the Fifteenth Chapter, all the rules and regulations of the Vedasare meant for knowing Kṛṣṇa. If one understands Krsṇa from the Bhagavad-gītā and becomes situated in Krsṇa consciousness, engaging himself in devotional service, he has reached the highest perfection of knowledge offered by the Vedic literature. Lord Caitanya Mahāprabhu made this process very easy: He asked people simply to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare and to engage in the devotional service of the Lord and eat the remnants of foodstuff offered to the Deity. One who is directly engaged in all these devotional activities is to be understood as having studied all Vedic literature. He has come to the conclusion perfectly. Of course, for the ordinary persons who are not in Krsṇa consciousness or who are not engaged in devotional service, what is to be done and what is not to be done must be decided by the injunctions of the Vedas.One should act accordingly, without argument. That is called following the principles of śāstra, or scripture. Śāstra is without the four principal defects that are visible in the conditioned soul: imperfect senses, the propensity for cheating, certainty of committing mistakes, and certainty of being illusioned. These four principal defects in conditioned life disqualify one from putting forth rules and regulations. Therefore, the rules and regulations as described in the śāstra-being above these defects-are accepted without alteration by all great saints, ācāryas, and great souls.

In India there are many parties of spiritual understanding, generally classified as two: the impersonalist and the personalist. Both of them, however, lead their lives according to the principles of the Vedas. Without following the principles of the scriptures, one cannot elevate himself to the perfectional stage. One who actually, therefore, understands the purport of the śāstras is considered fortunate.

In human society, aversion to the principles of understanding the Supreme Personality of Godhead is the cause of all falldowns. That is the greatest offense of human life. Therefore, māyā, the material energy of the Supreme Personality of Godhead, is always giving us trouble in the shape of the threefold miseries. This material energy is constituted of the three modes of material nature. One has to raise himself at least to the mode of goodness before the path to understanding the Supreme Lord can be opened. Without raising oneself to the standard of the mode of goodness, one remains in ignorance and passion, which are the cause of demoniac life. Those in the modes of passion and ignorance deride the scriptures, deride the holy man, and deride the proper understanding of the spiritual master, and they do not care for the regulations of the scriptures. In spite of hearing the glories of devotional service, they are not attracted. Thus they manufacture their own way of elevation. These are some of the defects of human society, which lead to the demoniac status of life. If, however, one is able to be guided by a proper and bona fide spiritual master, who can lead one to the path of elevation, to the higher stage, then one's life becomes successful.

Thus end the Bhaktivedanta Purports to the Sixteenth Chapter of the Śrīmad-Bhagavad-gītā in the matter of the Divine and Demoniac Natures. 

Question 1 : What are the defects of human life that lead to demoniac status of life ?

Question 2 : What are the four principal defects found in a conditioned soul ?
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad-gita As It Is -- 15.19
Chapter 15: The Yoga of the Supreme Person
Complete Verse in Hindi: https://goo.gl/cxDhmY



यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |

स सर्वविद्भजति मां सर्वभावेन भारत || १९ ||



yo mām evam asammūḍho

jānāti puruṣottamam

sa sarva-vid bhajati māṁ

sarva-bhāvena bhārata




SYNONYMS


yaḥ—anyone; mām—unto Me; evam—certainly; asammūḍhaḥ—without a doubt; jānāti—knows; puruṣottamam—the Supreme Personality of Godhead; saḥ—he; sarva-vit—knower of everything; bhajati—renders devotional service; mām—unto Me; sarva-bhāvena—in all respects;bhārata—O son of Bharata.




TRANSLATION


Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he therefore engages himself in full devotional service, O son of Bharata.




PURPORT


There are many philosophical speculations about the constitutional position of the living entities and the Supreme Absolute Truth. Now in this verse the Supreme Personality of Godhead clearly explains that anyone who knows Lord Kṛṣṇa as the Supreme Person is actually the knower of everything. The imperfect knower goes on simply speculating about the Absolute Truth, but the perfect knower, without wasting his valuable time, engages directly in Kṛṣṇa consciousness, the devotional service of the Supreme Lord. Throughout the whole of Bhagavad-gītā,this fact is being stressed at every step. And still there are so many stubborn commentators on Bhagavad-gītā who consider the Supreme Absolute Truth and the living entities to be one and the same.

Vedic knowledge is called śruti learning by aural reception. One should actually receive the Vedic message from authorities like Kṛṣṇa and His representatives. Here Kṛṣṇa distinguishes everything very nicely, and one should hear from this source. Simply to hear like the hogs is not sufficient; one must be able to understand from the authorities. It is not that one should simply speculate academically. One should submissively hear from Bhagavad-gītā that these living entities are always subordinate to the Supreme Personality of Godhead. Anyone who is able to understand this, according to the Supreme Personality of Godhead, Śrī Kṛṣṇa, knows the purpose of the Vedas; no one else knows the purpose of the Vedas.

The word bhajate is very significant. In many places the word bhajate is expressed in relationship with the service of the Supreme Lord. If a person is engaged in full Kṛṣṇa consciousness in devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaiṣṇava paramparā it is said that if one is engaged in the devotional service of Kṛṣṇa, then there is no need for a spiritual process to understand the Supreme Absolute Truth. He has already come to the post because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding; similarly, if anyone, after speculating for hundreds of thousands of lives, does not come to the point that Kṛṣṇa is the Supreme Personality of Godhead and that one has to surrender there, all his speculation for so many years and lives is a useless waste of time.

Question 1: Why the word bhajate is very significant ?

Question 2 : Fill in the blanks : The ___________ goes on simply __________ about the Absolute Truth, but the perfect knower, without wasting his valuable time, engages directly in Kṛṣṇa consciousness, the _______ of the Supreme Lord.
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad gita As It Is -- 14.26
Chapter 14: The Three Modes of Material Nature
Complete Verse in Hindi: https://goo.gl/E0C2rk



मां च योSव्यभिचारेण भक्तियोगेन सेवते |

स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते || २६ ||



māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate




SYNONYMS


mām—unto Me; ca—also; yaḥ—person; avyabhicāreṇa—without fail; bhakti-yogena—by devotional service; sevate—renders service; saḥ—he; guṇān—all the modes of material nature; samatītya—transcending; etān—all this; brahma-bhūyāya—to be elevated on the Brahman platform; kalpate—is considered.




TRANSLATION


One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.




PURPORT


This verse is a reply to Arjuna's third question: What is the means of attaining to the transcendental position? As explained before, the material world is acting under the spell of the modes of material nature. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti-yoga-always acting for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary expansions such as Rāma and Nārāyaṇa. He has innumerable expansions. One who is engaged in the service of any of the forms of Kṛṣṇa, or of His plenary expansions, is considered to be transcendentally situated. One should also note that all the forms of Kṛṣṇa are fully transcendental, blissful, full of knowledge and eternal. Such personalities of Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So, if one engages himself in the service of Kṛṣṇa or His plenary expansions with unfailing determination, although these modes of material nature are very difficult to overcome, he can overcome them easily. This is already explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire the equality of Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity's spiritual position is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality continues, otherwise there is no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there is no meaning to bhakti-yoga. If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature:brahmaiva san brahmāpyeti. One can attatin the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as individual soul.

Question 1 : Who is said to be transcendentally situated ?

Question 2 : FITB : By attainment of Brahman, one _______
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad gita As It Is -- 13.28
Chapter 13: Nature, the Enjoyer, and Consciousness
Complete Verse in Hindi: https://goo.gl/qKl5qp



समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्र्वम् |

विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति || २८ ||



samaṁ sarveṣu bhūteṣu

tiṣṭhantaṁ parameśvaram

vinaśyatsv avinaśyantaṁ

yaḥ paśyati sa paśyati




SYNONYMS


samam—equally; sarveṣu—in all; bhūteṣu—living entities; tiṣṭhantam—residing; parameśvaram—the Supersoul; vinaśyatsu—in the destructible; avinaśyantam—not destroyed; yaḥ—anyone; paśyati—see; saḥ—he; paśyati—actually sees.




TRANSLATION


One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.




PURPORT


Anyone who can see three things-the body, the proprietor of the body, or individual soul, and the friend of the individual soul, combined together by good association-is actually in knowledge. Those who are not associated with the soul's friend are ignorant; they simply see the body, and when the body is destroyed they think that everything is finished, but actually it is not so. After the destruction of the body, both the soul and the Supersoul exist, and they go on eternally in many various moving and unmoving forms. The Sanskrit word parameśvaram is sometimes translated as the individual soul because the soul is the master of the body, and after the destruction of the body he transfers to another form. In that way he is master. But there are others who interpret this parameśvaram to be the Supersoul. In either case, both the Supersoul and the individual soul continue. They are not destroyed. One who can see in this way can actually see what is happening.

Question 1 : FITB : After the destruction of the body, both ______________, and they go on eternally in many various moving and unmoving forms.

Question 2 : FITB : Anyone who can see three things-______, ____, and ___, combined together by good association-is actually in knowledge.
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad gita As It Is -- 12.20
Chapter 12: Devotional Service
Complete Verse in Hindi: https://goo.gl/AMgl5d



ये तु धर्मामृतमिदं यथोक्तं पर्युपासते |

श्रद्दधाना मत्परमा भक्तास्तेSतीव मे प्रियाः || २० ||



ye tu dharmāmṛtam idaṁ

yathoktaṁ paryupāsate

śraddadhānā mat-paramā

bhaktās te 'tīva me priyāḥ




SYNONYMS


ye—one who; tu—but; dharmya—generosity; amṛtam—understanding; idam—this; yathā—as; uktam—said; paryupāsate—completely engages; sraddadhānāḥ—with faith; mat-paramāḥ—taking the Supreme Lord as everything; bhaktāḥ—devotees; te—such persons; atīva—very, very; me—Me; priyāḥ—dear.




TRANSLATION


He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me.




PURPORT


In this chapter the religion of eternal engagement, the explanation of the process of transcendental service for approaching the Supreme Lord, is given. This process is very dear to the Lord, and He accepts a person who is engaged in such a process. The question who is better-one who is engaged in the path of impersonal Brahman or one who is engaged in the personal service of the Supreme Personality of Godhead-was raised by Arjuna, and the Lord replied to him so explicitly that there is no doubt that devotional service to the Personality of Godhead is the best of all processes of spiritual realization. In other words, in this chapter it is decided that through good association, one develops attachment for pure devotional service and thereby accepts a bona fide spiritual master and from him begins to hear and chant and observe the regulative principles of devotional service with faith, attachment and devotion and thus becomes engaged in the transcendental service of the Lord. This path is recommended in this chapter; therefore there is no doubt that devotional service is the only absolute path for self-realization, for the attainment of the Supreme Personality of Godhead. The impersonal conception of the Supreme Absolute Truth, as described in this chapter, is recommended only up to the time one surrenders himself for self-realization. In other words, as long as one does not have the chance to associate with a pure devotee, the impersonal conception may be beneficial. In the impersonal conception of the Absolute Truth one works without fruitive result, meditates and cultivates knowledge to understand spirit and matter. This is necessary as long as one is not in the association of a pure devotee. Fortunately, if one develops directly a desire to engage in Kṛṣṇa consciousness in pure devotional service, he does not need to undergo step by step improvements in spiritual realization. Devotional service, as described in the middle six chapters of Bhagavad-gītā, is more congenial. One need not bother about materials to keep body and soul together because by the grace of the Lord everything is carried out automatically.

Thus end the Bhaktivedanta Purports to the Twelfth Chapter of the Śrīmad-Bhagavad-gītā in the matter of Devotional Service.

Question 1 : Which of the two is considered better by the Lord : 
 Engagement in path of Impersonal Brahman Engaged in the personal service of the Supreme Personality of Godhead ?

Question 2 : How can an impersonalist come to Kṛṣṇa consciousness ?
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad-gita As It Is -- 17.26-27
Chapter 17: The Divisions of Faith
Complete Verse in Hindi: https://goo.gl/ZZ86ST



सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते |

प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते || २६ ||

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते |

कर्म चैव तदर्थीयं सादित्येवाभिधीयते || २७ ||



sad-bhāve sādhu-bhāve ca

sad ity etat prayujyate

praśaste karmaṇi tathā

sac-chabdaḥ pārtha yujyate

yajñe tapasi dāne ca

sthitiḥ sad iti cocyate

karma caiva tad-arthīyaṁ

sad ity evābhidhīyate




SYNONYMS


sat-bhāve—in the sense of the nature of the Supreme; sādhu-bhāve—in the sense of the nature of devotion; ca—also; sat—the Supreme; iti—thus; etat—this; prayujyate—is used; praśaste—bona fide; karmaṇi—activities; tathā—also; sat-śabdaḥ—sound; pārtha—O son of Pṛthā; yujyate—is used; yajñe—sacrifice; tapasi—in penance; dāne—charity; ca—also; sthitiḥ—situated;sat—the Supreme; iti—thus; ca—and; ucyate—pronounced; karma—work; ca—also; eva—certainly; tat—that; arthīyam—are meant; sat—Supreme; iti—thus; eva—certainly; abhidhīyate—is practiced.




TRANSLATION


The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Pṛthā.




PURPORT


The words praśaste karmaṇi, or prescribed duties, indicate that there are many activities prescribed in the Vedic literature which are purificatory processes beginning from parental care up to the end of one's life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one should vibrate om tat sat. The words sad-bhāve and sādhu-bhāve indicate the transcendental situation. One who is acting in Kṛṣṇa consciousness is called sattva, and one who is fully conscious of activities in Kṛṣṇa consciousness is called svarūpa.In the Śrīmad-Bhāgavatam it is said that the transcendental subject matter becomes clear in the association of the devotees. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of yogic performances, the supreme object, om tat sat is invoked. These words om tat sat are used to perfect all activities. This supreme om tat sat makes everything complete.

Question 1 : Why there are many prescribed duties mentioned in the Vedic literature ?

Question 2 : FITB : One who is acting in Kṛṣṇa consciousness is called , and one who is fully conscious of activities in Kṛṣṇa consciousness is called .
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By Lord's grace, Starting Bhagavad-gita Verse By Verse Again from 28th February 2016.
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Please Click On ReadMore to Read Complete Verse
Verse of the Day : Bhagavad-gita As It Is -- 16.1-3
Chapter 16: The Divine and Demoniac Natures
Complete Verse in Hindi: https://goo.gl/Ik6wkO



श्रीभगवानुवाच |

अभयं सत्त्वसंश्रुद्धिर्ज्ञानयोगव्यवस्थितिः |

दानं दमश्र्च यज्ञश्र्च स्वाध्यायस्तप आर्जवम् || १ ||

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैश्रुनम् |

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || २ ||

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता |

भवन्ति सम्पदं दैवीमभिजातस्य भारत || ३ ||



śrī-bhagavān uvāca

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nāti-mānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata




SYNONYMS


śrī bhagavān uvāca—the Supreme Personality of Godhead said;abhayam—fearlessness; sattva-saṁśuddhiḥ—purification of one's existence; jñāna—knowledge; yoga—of linking up; vyavasthitiḥ—the situation; dānam—charity; damaḥ ca—and controlling the mind; yajñaḥ ca—and performance of sacrifice; svādhyāyaḥ—study of Vedic literature; tapaḥ—austerity; ārjavam—simplicity; ahiṁsā—nonviolence; satyam—truthfulness; akrodhaḥ—freedom from anger; tyāgaḥ—renunciation; śāntiḥ—tranquility; apaiśunam—aversion to faultfinding; dayā—mercy; bhūteṣu—towards all living entities; aloluptvam—freedom from greed; mārdavam—gentleness;hrīḥ—modesty; acāpalam—determination; tejaḥ—vigor ; kṣamā—forgiveness; dhṛtiḥ—fortitude; śaucam—cleanliness; adrohaḥ—freedom from envy; na—not; atimānitā—expectation of honor;bhavanti—become; sampadam—qualities; daivīm—transcendental;abhijātasya—one who is born of; bhārata—O son of Bharata.




TRANSLATION


The Blessed Lord said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquility, aversion to faultfinding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigor, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honor-these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.




PURPORT


In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as deva prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities, as well as the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities.

The word abhijātasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhādhāna-saṁskāra. If the parents want a child in the godly qualities they should follow the ten principles of the human being. In Bhagavad-gītā we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father or mother absorbed in Kṛṣṇa consciousness.

The social institution known as varṇāśrama-dharma-the institution dividing society into four divisions or castes-is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so he can get liberated from the material world. In the varṇāśrama institution the sannyāsī, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brāhmaṇa is considered to be the spiritual master of the three other sections of a society, namely, the kṣatriyas, the vaiśyas and theśūdras, but a sannyāsī, who is on the top of the institution, is considered to be the spiritual master of the brāhmaṇas also. For asannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If he thinks, "After leaving my connections, who will protect me?" he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection." That conviction is called abhayam, without fear. This state of mind is necessary for a person in the renounced order of life. Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyāsī is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at Purī His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyāsī not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyāsī, intimate relations with women and possessions of wealth for sense gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyāsa order of the life in connection with association with woman. One of His personal associates, namely Choṭa Haridāsa, was personally associated with Lord Caitanya, along with His other confidential personal associates, but somehow or other this Choṭa Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, "For a sannyāsī or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back to home, back to Godhead, for him, looking toward material possessions and women for sense gratification-not even enjoying them, but just looking toward them with such a propensity-is so condemned that he had better commit suicide before experiencing such illicit desires." So these are the processes for purification.

The next item is jñāna-yoga-vyavasthitiḥ: being engaged in the cultivation of knowledge. Sannyāsī life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa with logic and understanding, and if he is not so advanced he should not accept the renounced order of life. But even if he has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī or one in the renounced order of life must be situated in fearlessness, sattva-saṁśuddhiḥ (purity) and jñāna-yoga (knowledge).

The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to such institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charities, as will be explained later on, charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended because it is simply a waste of money. Charity should be given only to propagate Kṛsna consciousness all over the world. That is charity in the mode of goodness.

Then as far as damaḥ (self-control) is concerned, it is not only meant for other orders of religious society, but it is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.

Sacrifice is another item to be performed by the householders because sacrifices require a large amount of money. Other orders of life, namely the brahmacarya, the vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householder. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma,Hare Rāma, Rāma Rāma, Hare Hare. This is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder.

Then svādhyāyaḥ, Vedic study, and tapas, austerity, and ārjavam, gentleness or simplicity, are meant for the brahmacarya or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svādhyāyaḥ. Tapas or austerity is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life, brahmacarya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasyā. The entire varṇāśrama-dharma society is meant for tapasyā.Without tapasyā or austerity no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is neither recommended in the Vedic literature nor in Bhagavad-gītā. Such theories are manufactured by showbottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don't restrict the lives of their students nor their own lives. But that method is not approved by the Vedas.

As far as simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in thebrahmacarya-āśrama, or gṛhastha-āśrama or vānaprastha-āśrama. One must live very simply.

Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no other alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone's progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one's palate. This is called ahiṁsā.

Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master.

Akrodhaḥ means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is the product of the modes of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrīḥ means that one should be very modest and must not perform some act which is abominable. Acāpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination. The word tejaḥ used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it.

Śaucam means cleanliness, not only in mind and body but in one's dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nātimānitā, not expecting honor, applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order.

All these sixteen qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of the social order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.

Question 1 : What are the duties of a householder and a brahmchari according to the varṇāśrama-dharma as mentioned in the verse ?

Question 2 : Fill in the blanks : The social institution known as ___________-the institution dividing society into four divisions or castes-is not meant to divide human society ____. Such divisions are in terms of __________. They are to keep the society in a state of ________.
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Hare Krishna Hare Rama
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Verse of the Day : Bhagavad-gita As It Is -- 15.7
Chapter 15: The Yoga of the Supreme Person
Complete Verse in Hindi: https://goo.gl/ai8lbe



ममैवांशो जीवलोके जीवभूतः सनातनः |

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || ७ ||



mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati




SYNONYMS


mama—My; eva—certainly; aṁśaḥ—fragmental particles;jīva-loke—world of conditional life; jīva-bhūtaḥ—the conditioned living entities; sanātanaḥ—eternal; manaḥ—mind; ṣaṣṭhāni—six; indriyāṇi—senses; prakṛti—material nature; sthāni—situated; karṣati—struggling hard.




TRANSLATION


The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.




PURPORT


In this verse the identity of the living being is clearly given. The living entity is the fragmental part and parcel of the Supreme Lord-eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, sanātanaḥ. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called Viṣṇu-tattva, and the secondary expansions are called the living entities. In other words, the Viṣṇu-tattva is the personal expansion, and the living entities are separated expansions. By His personal expansion, He is manifested in various forms like Lord Rāma, Nṛsiṁhadeva, Viṣṇumūrti and all the predominating Deities in the Vaikuṇṭha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities have also fragmental qualities, of which independence is one. Every living entity has an individual soul, his personal individuality and a minute form of independence. By misuse of that independence, one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualititatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world.

The living entities, not only the human beings and the cats and dogs, but even the greater controllers of the material world-Brahmā, Lord Śiva, and even Viṣṇu-are all parts and parcels of the Supreme Lord. They are all eternal, not temporary manifestations. The word karṣati(struggling or grappling hard) is very significant. The conditioned soul is bound up, as though shackled by iron chains. He is bound up by the false ego, and the mind is the chief agent which is driving him in this material existence. When the mind is in the mode of goodness, his activities are good; when the mind is in the mode of passion, his activities are troublesome; and when the mind is in the mode of ignorance, he travels in the lower species of life. It is clear, however, in this verse, that the conditioned soul is covered by the material body, with the mind and the senses, and when he is liberated this material covering perishes, but his spiritual body manifests in its individual capacity. The following information is there in the Mādhyandi-nāyana-śruti: sa vā eṣa brahma-niṣṭha idaṁ sarīraṁ marttyam atisṛjya brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛnoti brahmaṇaivedaṁ sarvam anubhavati. It is stated here that when a living entity gives up this material embodiment and enters into the spiritual world, he revives his spiritual body, and in his spiritual body he can see the Supreme Personality of Godhead face to face. He can hear and speak to Him face to face, and he can understand the Supreme Personality as He is. In smṛtialso it is understood that in the spiritual planets everyone lives in bodies featured like the Supreme Personality of Godhead's. As far as bodily construction is concerned, there is no difference between the part and parcel living entities and the expansions of Viṣṇumūrti. In other words, at liberation the living entity gets a spiritual body by the grace of the Supreme Personality of Godhead.

The word mamaivāṁśaḥ (fragmental parts and parcels of the Supreme Lord) is also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. We have already understood in the Second Chapter that the spirit cannot be cut into pieces. This fragment is not materially conceived. It is not like matter which can be cut into pieces and joined together again. That conception is not applicable here because the Sanskrit word sanātana (eternal) is used. The fragmental portion is eternal. It is also stated in the beginning of the Second Chapter that (dehino 'smin yathā) in each and every individual body, the fragmental portion of the Supreme Lord is present. That fragmental portion, when liberated from the bodily entanglement, revives its original spiritual body in the spiritual sky in a spiritual planet and enjoys association with the Supreme Lord. It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one, just as the parts and parcels of gold are also gold.

Question 1: What is the difference between Viṣṇu-tattva and the living entities ?

Question 2: What information is given in the Mādhyandi-nāyana-śruti: sa vā eṣa brahma-niṣṭha idaṁ sarīraṁ marttyam atisṛjya brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛnoti brahmaṇaivedaṁ sarvam anubhavati ?

Question 3 : Why the word mamaivāṁśaḥ is very significant ?
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Verse of the Day : Bhagavad gita As It Is -- 14.4
Chapter 14: The Three Modes of Material Nature
Complete Verse in Hindi: https://goo.gl/4xHBGr


सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः |

तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता || ४ ||



sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā




SYNONYMS


sarva-yoniṣu—in all species of life; kaunteya—O son of Kuntī; mūrtayaḥ—forms; sambhavanti—as they appear; yāḥ—which; tāsām—all of them; brahma—supreme; mahat yoniḥ—the source of birth in the material substance; aham—Myself; bīja-pradaḥ—seed-giving; pitā—father.




TRANSLATION


It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.




PURPORT


In this verse it is clearly explained that the Supreme Personality of Godhead, Kṛṣṇa, is the original father of all living entities. The living entities are combinations of the material nature and the spiritual nature. Such living entities are seen not only on this planet, but in every planet, even in the highest where Brahmā is situated. Everywhere there are living entities; within the earth there are living entities, even within water and within fire. All these appearances are due to the mother, material nature, and Kṛṣṇa's seed-giving process. The purport is that the living entities, being impregnated in the material world, come out and form at the time of creation according to their past deeds.

Question 1 : FITB : The purport is that the living entities, _____, come out and form at the time of creation_________

Question 2 : The living entities are combinations of the ___________.
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Verse of the Day : Bhagavad gita As It Is -- 13.20
Chapter 13: Nature, the Enjoyer, and Consciousness
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प्रकृतिं पुरुषं चैव विद्धयनादी उभावपि |

विकारांश्र्च गुणांश्र्चैव विद्धि प्रकृतिसम्भवान् || २० ||



prakṛtiṁ puruṣaṁ caiva

viddhy anādī ubhāv api

vikārāṁś ca guṇāṁś caiva

viddhi prakṛti-sambhavān




SYNONYMS


prakṛtim—material nature; puruṣam—living entities; ca—also; eva—certainly; viddhi—must know; anādī—without beginning; ubhau—both; api—also; vikārān—transformation; ca—also; guṇān—three modes of nature; ca—also; eva—certainly; viddhi—know; prakṛti—material nature; sambhavān—produced of.




TRANSLATION


Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.




PURPORT


By this knowledge, the body, the field of activities and the knowers of the body (both the individual soul and the Supersoul) can be known. The body is the field of activity and is composed of material nature. It is the individual soul which is embodied. Enjoying the activities of the body is the puruṣa, or the living entity. He is one knower, and the other is the Supersoul. Of course, it is to be understood that both the Supersoul and the individual entity are different manifestations of the Supreme Personality of Godhead. The living entity is in the category of His energy, and the Supersoul is in the category of His personal expansion.


Both material nature and the living entity are eternal. That is to say that they existed before the creation. The material manifestation is from the energy of the Supreme Lord and so also are the living entities, but they are of the superior energy. Both of them existed before this cosmos was manifested. Material nature was absorbed in the Supreme Personality of Godhead, Mahā-Visṇu, and when it was required, it was manifested by the agency of mahat-tattva. Similarly, the living entities are also in Him, and because they are conditioned, they are adverse to serving the Supreme Lord. Thus they are not allowed to enter into the spiritual sky. After the winding up of material nature, these living entities are again given a chance to act in the material world and prepare themselves to enter into the spiritual world. That is the mystery of this material creation. Actually the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come in contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place. In the scriptures the Lord says that those attracted by this material nature are undergoing a hard struggle for existence. But we should know it with certainty from the descriptions of these few verses that all the transformations and influences of material nature by the three modes are also productions of material nature. All transformations and variety in respect to living entities are due to the body. As far as spirit is concerned, living entities are all the same.

Question 1 : FITB : The living entity is in the category of ______, and the Supersoul is in the category of ____.

Question 2 : What is the mystery of this material creation ?
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Verse of the Day : Bhagavad gita As It Is -- 12.13-14
Chapter 12: Devotional Service
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अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च |

निर्ममो निरहङ्कारः समदु:खसुखः क्षमी || १३ ||

संतुष्टः सततं योगी यतात्मा दृढनिश्र्चयः |

मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः || १४ ||



adveṣṭā sarva-bhūtānāṁ

maitraḥ karuṇa eva ca

nirmamo nirahaṅkāraḥ

sama-duḥkha-sukhaḥ kṣamī

santuṣṭaḥ satataṁ yogī

yatātmā dṛḍha-niścayaḥ

mayy arpita-mano-buddhir

yo mad-bhaktaḥ sa me priyaḥ




SYNONYMS


adveṣṭā—not envious; sarva-bhūtānām—for all living entities; maitraḥ—friendly; karuṇaḥ—kindly; eva—certainly; ca—also; nirmamaḥ—with no sense of proprietorship; nirahaṅkāraḥ—without false ego; sama—equally; duḥkhaḥ—distress; sukhaḥ—happiness; kṣamī—forgiving; santuṣṭaḥ—satisfied; satatam—satisfied; yogī—engaged in devotion; yatā-atmā—endeavoring; dṛdḥaniścayaḥ—with determination; mayi—upon Me; arpita—engaged; manaḥ—mind; buddhiḥ—intelligent; yaḥ—one who; mat-bhaktaḥ—My devotee; saḥ me priyaḥ—he is dear to Me.




TRANSLATION


One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me.




PURPORT


Coming again to the point of pure devotional service, the Lord is describing the transcendental qualifications of a pure devotee in these two verses. A pure devotee is never disturbed in any circumstances. Nor is he envious of anyone. Nor does a devotee become his enemy's enemy; he thinks that one is acting as his enemy due to his own past misdeeds. Thus it is better to suffer than to protest. In the Śrīmad-Bhāgavatamit is stated: tat te 'nukampāṁ su-samīkṣyamaṇo. Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lord's mercy upon him. He thinks: "Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little, by the mercy of the Supreme Personality of Godhead." Therefore he is always calm, quiet and patient, despite many distressful conditions. A devotee is also always kind to everyone, even to his enemy. Nirmama means that a devotee does not attach much importance to the peace and trouble pertaining to the body because he knows perfectly well that he is not the material body. He does not identify with the body; therefore he is freed from the conception of false ego and is equiposed both in happiness and distress. He is tolerant, and he is satisfied with whatever comes by the grace of the Supreme Lord. He does not endeavor much to achieve something with great difficulty; therefore he is always joyful. He is a completely perfect mystic because he is fixed in the instructions received from the spiritual master, and because his senses are controlled, he is determined. He is not swayed by false argument because no one can lead him from the fixed determination of devotional service. He is fully conscious that Kṛṣṇa is the eternal Lord, so no one can disturb him. All his qualifications enable him to depend entirely on the Supreme Lord. Such a standard of devotional service is undoubtably very rare, but a devotee becomes situated in that stage by following the regulative principles of devotional service. Furthermore, the Lord says that such a devotee is very dear to Him, for the Lord is always pleased with all his activities in full Kṛṣṇa consciousness.

Question 1 : What is the meaning of Nirmama as explained in the purport of the verse ?

Question 2 : "In the Śrīmad-Bhāgavatam it is stated: tat te 'nukampāṁ su-samīkṣyamaṇo". What is the meaning of this verse ?
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Daily Get One Verse from Bhagavad Gita (Verse by Verse).
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Bhagavad Gita As It Is

Hum pratidin Bhagavad-gita ka sampurn shlok post karte hain. sanskrit ke saath uski english bhi, shlok ke

(We are posting complete shloka from bhagavad-gita daily in sanskrit with its english and ..)
 

SYNONYMS - समानार्थी शब्द,

TRANSLATION -  अनुवाद, 

and

PURPORT -  तात्पर्य

bhi.

Kripya Read More par click karen evam pratidin sampurn shlok padhen. Ek shlok padhne me samanyatah 10-15 minute hi lagte hain. Kripya keval pic par dekh kar hi +1 na karen. Keval 15 min pratidin Bhagavan ko de aur apne sabhi karmon me bhagavan ki kripa payen.

(Please click on read more to read the complete shloka. Please just don't click on +1 only after reading the text in the pic, read the complete shloka/verse, it will take hardly 15 minutes of yours. Give 15 minutes to the lord daily and be blessed by the lord in all your endeavors)


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