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TLK 12 Association with the Supreme Lord Through Hearing

2022-01-08T16:54:36Z

Saurabh:

[[Category:Teachings of Lord Kapila]]
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===== [[SB 3.25.25|TEXT 25-26]] =====

<div class="verse">
:satāṁ prasaṅgān mama vīrya-saṁvido
:bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
:taj joṣaṇād āśv apavarga-vartmani
:śraddhā ratir bhaktir anukramiṣyati

:bhaktyā pumāñ jāta-virāga aindriyād
:dṛṣṭa-śrutān mad-racanānucintayā
:cittasya yatto grahaṇe yoga-yukto
:yatiṣyate ṛjubhir yoga-mārgaiḥ
</div>

===== TRANSLATION =====

<div class="translation">
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.
</div>

===== PURPORT =====

<div class="purport">
The process of advancing in Kṛṣṇa consciousness and devotional service is described here. The first point is that one must seek the association of persons who are Kṛṣṇa conscious and who engage in devotional service. Without such association one cannot advance. Simply by theoretical knowledge or study one cannot make any appreciable advancement. One must give up the association of materialistic persons and seek the association of devotees because without such association one cannot understand the activities of the Lord. Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the ''Śrīmad-Bhāgavatam'' or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

In all scriptures people are encouraged to act in a pious way so that they can enjoy sense gratification not only in this life but also in the next. For example, one is promised promotion to the heavenly kingdom of higher planets by pious fruitive activities. But a devotee in the association of devotees prefers to contemplate the activities of the Lord - how He has created this universe, how He is maintaining it, how the creation dissolves, and how in the spiritual kingdom the Lord's pastimes are enacted. There are full literatures describing these activities, especially ''Bhagavad-gītā, Brahma-saṁhitā'' and ''Śrīmad-Bhāgavatam''. The sincere devotee who associates with devotees gets the opportunity to hear and contemplate these subjects, and the result is that he feels distaste for so-called happiness in this or that world, in heaven or on other planets. The devotees are simply interested in being transferred to the personal association of the Lord; they are no longer attracted to temporary so-called happiness. That is the position of one who is ''yoga-yukta''. One who is fixed in mystic power is not disturbed by the allurement of this world or that world; he is interested in spiritual understanding. This is very easily attained by the easiest process, ''bhakti-yoga. Ṛjubhir yoga-mārgaiḥ'' ([[SB 3.25.26|SB 3.25.26]]). A very suitable word used here is ''ṛjubhiḥ'', or "very easy." There are different processes of ''yoga-mārga'', attaining ''yoga'' perfection, but this process, devotional service to the Lord, is the easiest. Not only is it the easiest process, but the result is sublime. Everyone, therefore, should try this process of Kṛṣṇa consciousness and reach the highest perfection.

''Sat'' means "existence," and ''asat'' means "that which does not exist," that which is temporary. The material world is ''asat''; therefore the ''Vedas'' enjoin: ''asato mā sad gama'': "Do not remain within this material world." Those who are interested in materialistic life are also called ''asat''. When asked how a Vaiṣṇava behaves, Caitanya Mahāprabhu replied, ''asat-saṅga-tyāga-ei vaiṣṇava-ācāra'': "A devotee first of all avoids the company of ''asat'', those who are materially interested." ([[CC Madhya 22.87|CC Madhya 22.87]]) We have established this Kṛṣṇa consciousness movement in order to avoid ''asat-saṅga'', association with those who are interested in material things. Because we are associating with Kṛṣṇa, we do not wish to talk about anything but Kṛṣṇa. Everyone is interested in this business or that, and we are exclusively interested in our Kṛṣṇa consciousness business. Those who are ''asat'' are very much attached to sense gratification, and the culmination of sense gratification is sex.

In addition, Śrī Sanātana Gosvāmī in his ''Hari-bhakti-vilāsa'' recommends that one should not hear ''Bhagavad-gītā'', the ''purāṇas'', the ''Śrīmad-Bhāgavatam'' or any ''hari-kathā'' from anyone who is not a Vaiṣṇava in his actions. That means that we should not hear these Vedic literatures from the Māyāvādīs, who actually do not accept Kṛṣṇa as the Supreme Personality of Godhead. How can one not accept Kṛṣṇa as the Supreme Lord and yet dare to speak on ''Bhagavad-gītā''? We will never derive any benefit from listening to the commentaries of such people. ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'' should be heard from the devotees. We can hear ''Bhagavad-gītā'' from Māyāvādīs for hundreds of years and yet never understand Kṛṣṇa. It is therefore forbidden for Vaiṣṇavas to hear talks given by Māyāvādīs.

''Hari-kathā'', talks about Śrī Hari, or Kṛṣṇa, are ''amṛta'', nectar. If one hears them from the right source, he attains ''amṛta'' (so 'mṛtatvāya kalpate). ''Mṛta'' means "birth and death," and ''amṛta'' means "the cessation of birth and death." Spiritual life means putting an end to birth, old age, disease and death. Getting ''amṛta'', nectar, means getting relief from birth and death, and that is the real aim of spiritual life. Lord Kṛṣṇa says in ''Bhagavad-gītā'' ([[BG 7.16|7.16]]) that spiritual life begins when one is pious:
<div class="verse">
:catur-vidhā bhajante māṁ
:janāḥ sukṛtino 'rjuna
:ārto jijñāsur arthārthī
:jñānī ca bharatarṣabha
</div>
"O best among the Bhāratas (Arjuna), four kinds of pious men render devotional service unto Me - the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

If we actually want to become pious and develop our devotional life, we have to associate unflinchingly with a ''sādhu''. Then we can acquire some taste for Kṛṣṇa. When we discuss Kṛṣṇa with a ''sādhu'', the discussion becomes very pleasing, and we develop some taste, which is called ''rasa'', or mellow. ''Rasa'' is the enjoyment we derive from drinking something very nice when we are thirsty. Kṛṣṇa has instructed us to think of Him when drinking water. This is not very difficult. Kṛṣṇa also tells us to think of Him when we see sunlight in the morning. Why do we say, "Can you show me God?" God is showing us Himself. Why do we close our eyes to try to see Him? He says, "I am this, and I am that." It is not that suddenly we can expect to see God, but we can become qualified to see God through the association of a ''sādhu''. Presently many people are interested in receiving degrees from big universities, but education without God consciousness is simply an expansion of ''māyā's'' influence. Because knowledge is taken away by illusion, the universities are simply presenting impediments on the path of God consciousness. The living entity is already illusioned when he comes into the material world, and so-called advanced education simply increases his illusion. Trying to become happy in this temporary, material life, the living entity has forgotten that he is the eternal servant of Kṛṣṇa. Even if one becomes happy in this temporary life, his happiness is an illusion because no one is allowed to stay and enjoy his happiness. These points have to be understood in the association of devotees. A devotee knows everything because he has seen the Supreme Absolute Truth, Kṛṣṇa.

What is the goal of ''vedānta-darśana''? ''Veda'' means "knowledge," and ''anta'' means "ultimate." What is that ultimate knowledge? In ''Bhagavad-gītā'' ([[BG 15.15|15.15]]) Śrī Kṛṣṇa says:
<div class="verse">
:vedaiś ca sarvair aham eva vedyo
:vedānta-kṛd veda-vid eva cāham
</div>
"By all the ''Vedas'', I am to be known; indeed, I am the compiler of ''Vedānta'', and I am the knower of the ''Vedas''."

If we listen to Kṛṣṇa and understand what and who He is, we can actually understand ''Vedānta''. If we do not understand Kṛṣṇa but advertise ourselves as Vedāntists, we are just being illusioned. Without understanding Kṛṣṇa, one is actually a ''mūḍha'', a fool. People do not know it, but actually anyone in the material world is more or less a ''mūḍha''. We are all ''mūḍhas'', for unless we are ''mūḍhas'', we do not come into the material world. From Brahmā down to the smallest ant, we are all ''mūḍhas'' of different degrees. In order to become really learned, we have to associate with devotees. Then we can actually relish ''kṛṣṇa-kathā''. When discussed among devotees, ''kṛṣṇa-kathā'' is pleasing to the heart and ear. This requires a little training, and this training is given by the devotees. We should follow the devotees in their practical daily life, in their routine work and behavior. Cultivation means practice, and the great ''ācāryas'' have given a routine we can cultivate. For instance, ''The Nectar of Devotion'' by Śrīla Rūpa Gosvāmī deals with the cultivation of devotional service, and this book, which we have translated, has been very well received in European and American universities. ''Bhakti-rasāmṛta-sindhu'', ''The Nectar of Devotion'', is the actual science of ''bhakti''. ''Bhakti'' is not sentiment; it is a great science, and we have to learn it scientifically. It is not that we have to wait for another life to cultivate devotional service. We can read ''The Nectar of Devotion'', live with devotees, rise early in the morning to attend ''maṅgala-ārati'', study Vedic literature, take ''prasāda'' and preach Kṛṣṇa consciousness.

Māyā is very strong, and to begin devotional service is to declare war against māyā. Some of the devotees in this Kṛṣṇa consciousness movement may fall down, but whatever is done sincerely is to their permanent credit. This is confirmed in Bhagavad-gītā. If one renders a little devotional service, he does not fall down into the lower species but again attains a human form. There are 8,400,000 species, but the fallen devotee is guaranteed a human life. If one becomes Kṛṣṇa conscious, he is assured of a good birth in the next life. However, if one completes his Kṛṣṇa consciousness in this life, he will not take birth again but will go to Kṛṣṇa. This is what is actually wanted. Why take the chance of being born into a rich family or a brāhmaṇa family? Actually, such a birth is quite risky because there is really no guarantee. Generally, those who are rich don't care at all for Kṛṣṇa consciousness, and those who are born in brāhmaṇa families generally become puffed-up, thinking, "I am a brāhmaṇa. I am born in a very high family." Thinking this brings about their falldown. It is said that pride precedes a fall. A Vaiṣṇava is by nature very humble.

These are the chances one takes when one becomes a human being. Kṛṣṇa is personally advising us to take up the opportunities offered by the Kṛṣṇa consciousness movement. We should take them and not run the risk of committing spiritual suicide.

This is the process for understanding the Absolute Truth, the Supreme Person, the Supreme Being. In the Absolute, there are no contradictions. Kṛṣṇa's name, form, activities, paraphernalia and attributes are identical with Kṛṣṇa. This is the meaning of absolute. There is no difference between Kṛṣṇa's form and Kṛṣṇa. Kṛṣṇa's hands and Kṛṣṇa's legs are nondifferent. In the material world, there is a difference between our left hand and our right hand, between the nose and the ear, but these dualities do not exist in Kṛṣṇa. This is the meaning of absolute. As stated in Brahma-saṁhitā (5.32):

:aṅgāni yasya sakalendriya-vṛttimanti
:paśyanti pānti kalayanti ciraṁ jaganti
:ānanda-cinmaya-sad-ujjvala-vigrahasya
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth and substantiality, and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses, in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane." The different parts of our bodies serve different purposes, but any limb of Kṛṣṇa's body can serve any purpose. Kṛṣṇa can eat through His eyes, or Kṛṣṇa can go somewhere simply by thinking. The Absolute is advaita. There is no duality in the Absolute. Everything is one.

Our material disease lies in wanting to satisfy our senses. We have stated before that advancement of civilization means advancement of sense gratification, but bhakti means just the opposite. As long as we are interested in sense gratification, there is no question of bhakti. We have to reduce our tendency for sense gratification and increase our devotional activities. We have also stated that material bondage means accepting one body and creating another. Kṛṣṇa, through nature, will give us full facility to enjoy our senses. Presently in the Western countries it has become fashionable to run around naked. Therefore nature will give these people an opportunity to stand naked like trees for many years. Why are we receiving different bodies? Because we have different tendencies for sense gratification. We actually have to come to detest sense gratification before our spiritual life begins. This is made possible through bhakti. Although Kṛṣṇa is beyond our vision, He has agreed to be seen by us through the arcā-vigraha, the Deity. We should not think that the Deity is made of stone. Even if it is stone, we should think that Kṛṣṇa has made Himself visible before us like a stone because we cannot see beyond stone. That is Kṛṣṇa's mercy. Because our eyes and other senses are imperfect, we cannot see Kṛṣṇa present everywhere in His original spiritual form. Because we are imperfect, we see the difference between things spiritual and material, but Kṛṣṇa, being absolute, knows no such distinctions. He can become spiritual or material, however He likes, and it does not make any difference to Him. Being almighty and omnipotent, Kṛṣṇa can change matter into spirit and spirit into matter. Therefore we should not think, as the atheists do, that we are worshiping idols. Even if it is an idol, it is still Kṛṣṇa. That is the absolute nature of Kṛṣṇa. Even if we think that the Deity is a stone, or a piece of metal or some wood, He is still Kṛṣṇa. The understanding of this requires bhakti on our part. If we are a little thoughtful and philosophical, and if we are at all inclined toward bhakti, we can understand that Kṛṣṇa is present in stone.

Actually, nothing is different from Kṛṣṇa because everything is Kṛṣṇa's energy. The Māyāvādī philosophers say that since everything is God, the personality of Kṛṣṇa is finished. But actually Kṛṣṇa is Kṛṣṇa, and at the same time He is everything. We can understand this by bhakti, but not by any other process. When a bhakta sees a tree, he sees Kṛṣṇa. As explained in Caitanya-caritāmṛta ([[CC Madhya 8.274|CC Madhya 8.274]]):

:sthāvara jaṅgama dekhe, nā dekhe tāra mūrti
:sarvatra haya nija iṣṭa-deva-sphūrti

The advanced devotee does not see living entities as moving and not moving. He sees Kṛṣṇa. This is also stated in the Brahma-saṁhitā (5.38):

:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti

Because his eyes are always smeared with the ointment of devotion, the devotee always sees Kṛṣṇa and nothing else. He sees Kṛṣṇa and Kṛṣṇa's energy everywhere. For instance, if you love your child, when you see your child's shoe, you immediately see your child. Or if you see your child's toy, you immediately see your child and hear his voice. Similarly, if we have actually developed love of Kṛṣṇa, nothing exists but Kṛṣṇa. When our love for Kṛṣṇa is actually developed, whatever we see, we will see Kṛṣṇa.

Unless one is advanced in kṛṣṇa-premā, love of Kṛṣṇa, he cannot see or understand. By the blunt material senses, we cannot even understand the name of Kṛṣṇa. People are always asking, "Why are these people chanting Hare Kṛṣṇa?" They cannot understand, although Kṛṣṇa realization begins with the name. The name of Kṛṣṇa and Kṛṣṇa are nondifferent, but we cannot realize this intellectually. We have to practice chanting Hare Kṛṣṇa to realize it. When we actually advance in devotional service and chant the Hare Kṛṣṇa mahā-mantra offenselessly, we will realize that Kṛṣṇa and His name are nondifferent. Thus kṛṣṇa-bhakti begins with the tongue, for we can utilize the tongue to chant, and to taste kṛṣṇa-prasāda. In this way we can become a Kṛṣṇa bhakta.

When we see the Deity of Kṛṣṇa in the temple, we should think that the Deity is Kṛṣṇa. In this way Kṛṣṇa has agreed to be seen by us and even dressed by us. However, if we think of Kṛṣṇa's virāṭ-rūpa, His universal form, what can we do? How can we dress the virāṭ-rūpa? His many heads cover the sky, and we cannot even conceive of Him. Kṛṣṇa can become bigger than the biggest and smaller than the smallest. Therefore this verse states: bhaktyā pumāñ jāta-virāga aindriyāt. The more we serve Kṛṣṇa, give Him things to eat and dress Him nicely, the less we become interested in our own bodies. In the material world everyone is very busy dressing himself very nicely in order to be sexually attractive, but if we try to dress Kṛṣṇa nicely, we will forget our own material dress. If we feed Kṛṣṇa nice food, we will forget to satisfy our own tongue by going to this or that restaurant.

Kṛṣṇa was teaching Bhagavad-gītā, and Arjuna was seeing Him face to face, but seeing Kṛṣṇa and reading Bhagavad-gītā are the same. Some people say that Arjuna was fortunate to have seen Kṛṣṇa face to face and take instructions from Him, but Kṛṣṇa can be seen immediately, provided one has the eyes to see. There is the example in Caitanya-caritāmṛta of a brāhmaṇa in South India who was reading Bhagavad-gītā, although he was illiterate. The people in the neighborhood knew that he was illiterate, and they made jokes, asking him, "Well, how is it you are reading Bhagavad-gītā?" One day Caitanya Mahāprabhu happened to be in a temple nearby, and He could understand that this man was a devotee. He therefore approached him and asked, "My dear brāhmaṇa, what are you reading?" The brāhmaṇa replied, "I am reading Bhagavad-gītā, or, rather, I am trying to read Bhagavad-gītā. I happen to be illiterate, but my guru-mahārāja has said that I must read the eighteen chapters of Bhagavad-gītā daily. I am simply trying to carry out his order, and therefore I am opening and closing the pages." Caitanya Mahāprabhu then said, "I see that you are crying sometimes. Why is this?" The brāhmaṇa replied, "Yes, I am crying because when I take up this book, I see a picture of Kṛṣṇa driving Arjuna's chariot. Śrī Kṛṣṇa is so kind that He has accepted the position of a servant to His devotee. Therefore when I see this picture, I weep." Lord Caitanya Mahāprabhu then immediately embraced the brāhmaṇa and said, "You have actually read Bhagavad-gītā."

It is not that a wealth of education is required. One does not even have to understand the language. The only ingredient needed is bhakti, love. If one becomes a pure bhakta, he will forget all material sense enjoyment. Being a bhakta doesn't simply mean wearing tilaka and robes. One is not a bhakta if he has a taste for material sense enjoyment. A true bhakta wants to satisfy not his senses but the senses of Kṛṣṇa. That is the spiritual world. In the spiritual world, Vṛndāvana, everyone - Mother Yaśodā, Nanda Mahārāja, Śrīmatī Rādhārāṇī, the gopīs, the cowherd boys, Śrīdāmā, Sudāmā, the land, the water, the trees, the birds - all are trying to satisfy Kṛṣṇa. That is the real meaning of Vṛndāvana. When Kṛṣṇa left Vṛndāvana for Mathurā, everyone in Vṛndāvana fell dead out of separation from Him. Similarly, we can always live in Vṛndāvana, in Vaikuṇṭha, if we are mad after Kṛṣṇa. This is the teaching of Caitanya Mahāprabhu, and He illustrated this by His very life. When He was in Jagannātha Purī, He was always mad after Kṛṣṇa day and night. The last twelve years of His life were passed in madness. Sometimes He threw Himself into the ocean, and He wandered about like a madman. Of course, this is not possible for ordinary living entities. However, if we become bhaktas, we will find intelligence behind everything in the creation. If we take a flower and see its constitution, how it is made and how its colors are displayed and how it comes into existence, we can see Kṛṣṇa. We can see how Kṛṣṇa has created such a beautiful thing so intelligently. We should not consider like rascals that such a thing has come into being automatically. Fools cannot see, but those who are intelligent can see that the hand of the Supreme Lord is in everything within the creation. Īśāvāsyam idaṁ sarvam ([[ISO 1|ISO 1]]).

Actually, nothing comes about automatically. Everything comes about through the intelligence of Kṛṣṇa, through His fine and accurate powers. If we paint a picture of a flower, we have to arrange many facets, and still the picture will not be absolutely perfect. Yet the flower created by Kṛṣṇa has come out perfectly. What rascal can say that there is no brain behind it? Kṛṣṇa specifically says that we should not think that prakṛti, nature, is working automatically. He says, "Nature is working under My direction." One simply has to develop the eyes to see how these things are going on. This is possible if we engage the senses in the service of Kṛṣṇa. We first of all must engage the tongue in chanting Hare Kṛṣṇa and in eating bhagavat-prasāda. Nothing else is required. Therefore the Kṛṣṇa consciousness movement is distributing prasāda and engaging people in chanting the Hare Kṛṣṇa mahā-mantra.
</div>

===== [[SB 3.25.27|TEXT 27]] =====

<div class="verse">
:asevayāyaṁ prakṛter guṇānāṁ
:jñānena vairāgya-vijṛmbhitena
:yogena mayy arpitayā ca bhaktyā
:māṁ pratyag-ātmānam ihāvarundhe
</div>
===== TRANSLATION =====

<div class="translation">
Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.
</div>

===== PURPORT =====

<div class="purport">
When one engages in the nine different processes of bhakti-yoga enunciated in authoritative scriptures, such as hearing (śravaṇam), chanting (kīrtanam), remembering, worshiping, praying and offering personal service - either in one of them or two or three or all of them - he naturally has no opportunity to engage in the service of the three modes of material nature. Unless one has good engagements in spiritual service, it is not possible to become detached from material service. Those who are not devotees, therefore, are interested in so-called humanitarian or philanthropic work, such as opening a hospital or charitable institution. These are undoubtedly good works in the sense that they are pious activities, and the performer may get some opportunities for sense gratification, either in this life or in the next. Devotional service, however, is beyond the boundary of sense gratification. It is a completely spiritual activity. When one engages in the spiritual activities of devotional service, he does not engage in sense gratificatory activities. Kṛṣṇa conscious activities are performed not blindly but with the perfect understanding of knowledge and renunciation. This kind of yoga practice, in which the mind is always fixed upon the Supreme Personality of Godhead in devotion, results in liberation in this very life. The person who performs such acts gets in touch with the Supreme Personality of Godhead. Lord Caitanya, therefore, approved the process of hearing from realized devotees about the pastimes of the Lord. It does not matter to what mundane category the audience belongs. If one meekly and submissively hears about the activities of the Lord from a realized soul, he will be able to conquer the Supreme Personality of Godhead, who is unconquerable by any other process. Hearing and associating with devotees are the most important functions for self-realization.

In Goloka Vṛndāvana, the living entities are serving Kṛṣṇa as friends, cowherd boys, gopīs, lovers, fathers, mothers and so on. Even the trees, water, flowers, land, calves and cows serve Kṛṣṇa in Goloka Vṛndāvana. This is also our business, but somehow or other we do not like to serve Kṛṣṇa; therefore we have been put into the service of māyā, in the three modes of material nature. When a criminal does not like to obey the laws of the state, he is placed into prison and forced to abide by the laws. Our constitutional position is to render service to Kṛṣṇa as His part and parcel, and as soon as we refuse to render Him service, māyā is immediately there to capture us and say, "Serve me." It is not our nature to become master. Even if we become master, we will not be happy, because that is artificial. For instance, if the hand thinks, "Oh, now I have some nice sweets. Now I can eat," the hand will ultimately be frustrated. It is the duty and nature of the hand to place the food in the mouth. In this way the hand is nourished; otherwise everything is spoiled. Similarly, we are part and parcel of Kṛṣṇa, and our business is to satisfy Kṛṣṇa. From the Vedas we understand that God, who is one, has become many. We are the many parts and parcels of Kṛṣṇa. Svāṁśas are His personal expansions, and we are His differential expansions, vibhinnāṁśas. In any case, all expansions are meant to serve Kṛṣṇa. This is explained in the Caitanya-caritāmṛta ([[CC Adi 5.142|CC Adi 5.142]]): ekale īśvara kṛṣṇa, āra saba bhṛtya. "Lord Kṛṣṇa alone is the supreme controller, and all others are His servants."

It is our natural propensity to enjoy ourselves with Kṛṣṇa. As stated before, Kṛṣṇa is ānanda-maya, and, being part and parcel of Kṛṣṇa, we are also ānanda-maya. Now we are seeking ānanda (bliss) in different atmospheres. Because we have a little independence, we have decided to go to the prison house of material nature and try to serve our senses instead of Kṛṣṇa. Now we have to learn how to forget to serve this material nature, and that process is bhakti-mārga, the path of devotional service. When we come to the understanding that we are actually no one's servant but Kṛṣṇa's, we attain self-realization. We must come to this understanding not by sentiment but by real knowledge. After many births and deaths, when one realizes that vāsudevaḥ sarvam iti ([[BG 7.19|BG 7.19]]) - Vāsudeva is all - he surrenders unto Kṛṣṇa. This is real knowledge - jñāna and vairāgya, knowledge and detachment from material things.

Once one engages fully in Kṛṣṇa's service, he comes to the brahma-bhūta ([[SB 4.30.20|SB 4.30.20]]) platform. Presently we are on the māyā-bhūta platform, identifying ourselves with māyā and working according to the modes of material nature. However, when one comes to the realization that he is spirit (ahaṁ brahmāsmi), he will immediately become happy.

Under the modes of material nature, we are being carried away by the waves of material nature, and we have no control over where we are going. Bhaktivinoda Ṭhākura has stated: māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi. We are like straws on the waves of the ocean, and we are fully under the control of the waves. Atheists shudder when they think that there is a next life, because their lives are sinful and they fear punishment in the next. There is a Bengali proverb about a person who thought, "I have committed so many sinful acts that Yamarāja will come and punish me. How can I avoid him?" Thinking about this some time, he decided, "Let me smear my body with stool. Then Yamarāja will not touch me." However, this is simply foolishness. We are under the control of māyā, material nature, and it is not possible to avoid it. We have become infected by the disease of material nature, and no artificial means will save us. There is no way out other than surrender to Kṛṣṇa. Kṛṣṇa says that He will save us, even though we are very sinful.

If we turn our attention to Kṛṣṇa's service, to bhakti-yoga, we can force ourselves to give up all anarthas, unwanted things. We should get up early in the morning and engage ourselves in the service of Kṛṣṇa; then gradually we will forget the service of māyā. Bhakti-yoga is so strong that if we engage in it, māyā's service will automatically be negated. This is called vairāgya.

Kṛṣṇa is the original puruṣa, the original spirit, the original person. Everything has come from Kṛṣṇa, and therefore He is Purāṇa, the oldest. No one is older than Kṛṣṇa, but He is always young. That is Bhagavān. He is ādi, the original source, the cause of all causes. Yet we never see Kṛṣṇa as an old man. He is always fresh and youthful. Although Kṛṣṇa was a great-grandfather at the Battle of Kurukṣetra, He did not appear any older than a young man of twenty. Kṛṣṇa is always a young boy, and those living entities in the spiritual universe also have spiritual bodies the same as Kṛṣṇa's. In the Sixth Canto of Śrīmad-Bhāgavatam we read that when the Vaikuṇṭha-dūtas came to take Ajāmila, they were four-handed and very beautiful. In the spiritual world, there are four-handed living entities, and they are all nitya-mukta, eternally liberated.

Unfortunately, we are now prisoners in this material world, and we presently have material bodies. These bodies are changing. Sometimes they are young and sometimes old. However, if we become Kṛṣṇa conscious, we will not get another material body after leaving this body. We will go home, back to Godhead, and attain our original, spiritual body, which is the same kind of beautiful body that Kṛṣṇa, Nārāyaṇa, has. We should take this opportunity to become devotees of Kṛṣṇa by following the processes of bhakti-yoga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam ([[SB 7.5.23|SB 7.5.23]]). pāda-sevanaṁ arcanam. We can take one or all of the nine processes of devotional service and make our lives successful. Caitanya Mahāprabhu has prescribed the most important process-śravaṇam. We need only hear, and that will make our lives successful.
</div>

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TLK 3 How to Understand the Lord's Activities

2022-01-03T10:22:32Z

Saurabh:

[[Category:Teachings of Lord Kapila|T03]]
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===== [[SB 3.25.3|TEXT 3]] =====

<div class="verse">
:yad yad vidhatte bhagavān
:svacchandātmātma-māyayā
:tāni me śraddadhānasya
:kīrtanyāny anukīrtaya
</div>

===== TRANSLATION =====

<div class="translation">
Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.
</div>

===== PURPORT =====

<div class="purport">
The word ''anukīrtaya'' is very significant. ''Anukīrtaya'' means "to follow the description" - not to create a concocted mental description, but to follow. Śaunaka Ṛṣi requested Sūta Gosvāmī to describe what he had actually heard from his spiritual master, Śukadeva Gosvāmī, about the transcendental pastimes that the Lord manifested by His internal energy. Bhagavān, the Supreme Personality of Godhead, has no material body, but He can assume any kind of body by His supreme will. That is made possible by His internal energy.

We can understand the pastimes of the Lord by following one or some of the authorized devotional processes.
<div class="verse">
:śravaṇaṁ kīrtanaṁ viṣṇoḥ
:smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ
:sakhyam ātma-nivedanam
</div>
"Hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Kṛṣṇa, making friends with Him and dedicating everything unto Him - these are the nine processes of devotional service." ([[SB 7.5.23|SB 7.5.23]])

There are nine basic processes of devotional service - hearing and chanting about the Supreme Lord, remembering Him, serving His lotus feet, worshiping Him, offering prayers to the Lord, acting as His servant, becoming His friend, and surrendering everything to Him. The beginning is ''śravaṇaṁ kīrtanam'', hearing and chanting. One must be very eager to hear and chant. As stated in ''Bhagavad-gītā'' ([[BG 9.14|9.14]]):
<div class="verse">
:satataṁ kīrtayanto māṁ
:yatantaś ca dṛḍha-vratāḥ
:namasyantaś ca māṁ bhaktyā
:nitya-yuktā upāsate
</div>
"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion."

We have to speak or chant about the holy activities of the Supreme Personality of Godhead, but first we have to hear about them. This ''Śrīmad-Bhāgavatam'' was recited by Śukadeva Gosvāmī and heard by Parīkṣit Mahārāja, and we in turn have to hear about Kṛṣṇa and then chant about Him (''śravaṇaṁ kīrtanaṁ viṣṇoḥ'' ([[SB 7.5.23|SB 7.5.23]])). When we speak of Viṣṇu, we mean Kṛṣṇa. Kṛṣṇa is the origin of the ''viṣṇu-tattva'' - that is, Viṣṇu is an expansion of Kṛṣṇa. When we speak of Viṣṇu, we understand that the origin of Viṣṇu is Kṛṣṇa. As Śrī Kṛṣṇa says in ''Bhagavad-gītā'' ([[BG 10.2|10.2]]), ''aham ādir hi devānām'': "I am the source of the demigods."

The most important demigods (''devas'') are Brahmā, Śiva and Viṣṇu. In the beginning of the creation there is Lord Viṣṇu, and from Lord Viṣṇu, Brahmā is born. From Lord Brahmā, Lord Śiva is born, and these three gods take charge of the three modes of material nature. Viṣṇu takes charge of ''sattva-guṇa'' (the mode of goodness), Lord Brahmā takes charge of ''rajo-guṇa'' (the mode of passion), and Lord Śiva takes charge of ''tamo-guṇa'' (the mode of ignorance). However, before the creation there was no Brahmā or Śiva. There was only Kṛṣṇa. Kṛṣṇa therefore says, ''aham ādir hi devānām'' ([[BG 10.2]]). He is the creator of all demigods and all other living entities. After the cosmic manifestation is created, the living entities are placed in it. Therefore in the ''Vedas'' it is stated that in the beginning there was neither Brahmā nor Śiva, but only Nārāyaṇa (''eko nārāyaṇa āsīt''). Nārāyaṇa is also another plenary expansion of Kṛṣṇa.

We have to learn from the scriptures that Kṛṣṇa is the origin of all. ''Kṛṣṇas tu bhagavān svayam'': ([[SB 1.3.28|SB 1.3.28]]) all the ''viṣṇu-tattvas'' and incarnations are but plenary expansions or expansions of the plenary expansions of Kṛṣṇa. There are millions and millions of incarnations. They are as plentiful as waves in the ocean. There are ''śaktyāveśa-avatāras, guṇa-avatāras'' and ''svayam-avatāras'', and these are all described in ''Śrīmad-Bhāgavatam''. All these ''avatāras'', or incarnations, are ''svacchandātmā'', free from care and anxiety. If we organize a business, we have many anxieties. The managing director or proprietor of the business particularly has many anxieties. Although he sits in his office without disturbance, he is not very happy because he is always thinking about how to do this or that, how to manage this affair or that. This is material nature, and therefore it is said that there is always anxiety in the material world. When Hiraṇyakaśipu, the father of prahlāda Mahārāja, asked his son, "My dear boy, what is the best thing you have learned from your teachers?" Prahlāda Mahārāja immediately replied, ''tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). "I have learned that materialists have accepted the ''asad guṇa''." Asat means "that which is not." We should not remain on this platform, but should go to the platform of ''sat (oṁ tat sat)''. This is the Vedic injunction. The material world is ''asad-vastu''; it cannot possibly remain. In the material world, everything will ultimately be vanquished. Whatever exists in the material world exists only for some time. It is temporary. The Māyāvādī philosophers say, ''brahma satyaṁ jagan mithyā'': "The Supreme Truth is real, whereas the world is false" - but Vaiṣṇavas do not use the word ''mithyā'' (false), because God, the Supreme Brahman, is truth, and nothing false can emanate from the truth. If we prepare an earring from gold, the earring is also gold. We cannot say that the earring is false. ''Yato imāni bhūtāni jāyante'': the Supreme Absolute Truth is He from whom everything is emanating. If everything is emanating from the Absolute Truth, nothing can actually be false. The Vaiṣṇava philosophers accept the world as temporary, but not false, as the Māyāvādī philosophers do.

The world (''jagat'') has emanated from the Supreme; therefore it is not ''mithyā'', but it is temporary. That is also explained in ''Bhagavad-gītā'' ([[BG 8.19|8.19]]): ''bhūtvā bhūtvā pralīyate''. The material world comes into existence, remains for some time, and is then annihilated. It is not false, for it can be utilized to realize the Supreme Truth. This is Vaiṣṇava philosophy. The world is temporary, but we must use it for spiritual purposes. If something is used for the ultimate truth, the Absolute Truth, it becomes integral with the Absolute Truth. As stated by Śrīla Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255-256):
<div class="verse">
:anāsaktasya viṣayān
:yathārham upayuñjataḥ
:nirbandhaḥ kṛṣṇa-sambandhe
:yuktaṁ vairāgyam ucyate

:prāpañcikatayā buddhyā
:hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityāgo
:vairāgyaṁ phalgu kathyate
</div>
The word ''mumukṣubhiḥ'' refers to those who aspire for ''mukti'', liberation. When one becomes disgusted with material engagement, one wants to destroy everything that has anything to do with the material world. However, the Vaiṣṇava says, ''prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ''. Everything has some relationship with the Supreme Person, the Absolute Truth. For instance, a microphone is made of metal, but what is metal? It is another form of earth. In ''Bhagavad-gītā'' ([[BG 7.4|7.4]]) Śrī Kṛṣṇa says:
<div class="verse">
:bhūmir āpo 'nalo vāyuḥ
:khaṁ mano buddhir eva ca
:ahaṅkāra itīyaṁ me
:bhinnā prakṛtir aṣṭadhā
</div>
"Earth, water, fire, air, ether, mind, intelligence and false ego - all together these comprise My separated material energies." All of these are Kṛṣṇa's energies, and if Kṛṣṇa is the source of them, how can they be untrue? They are not. A Vaiṣṇava will never say that metal has no connection with Kṛṣṇa. It is a product of one of His energies, just as this material world is a product of the sun. We cannot say that the sunshine is false and that the sun is true. If the sun is true, the sunshine is also true. Similarly, we do not say that the material universe is false. It may be temporary, but it is not false. Therefore the Gosvāmīs and Kṛṣṇa Himself tell us that since everything belongs to Kṛṣṇa, everything should be utilized for His purpose.

This creation emanates from Bhagavān, the Supreme Lord, who is without anxiety. Kṛṣṇa very pleasantly associates with His consort Śrīmatī Rādhārāṇī and enjoys playing His flute. If God is anxious, what kind of God is He? Even Lord Brahmā and other demigods are anxious. Lord Brahmā is engaged in meditation, Lord Siva dances to annihilate the universe, the goddess Kālī is engaged in killing with her sword, and so forth. The demigods have many activities, but Kṛṣṇa is always peaceful. The Kṛṣṇa who engages in killing demons is Vāsudeva Kṛṣṇa, not the original Kṛṣṇa. The original Kṛṣṇa does not go anywhere; He never takes a step away from Vṛndāvana. The other activities performed by Kṛṣṇa are performed in the Vāsudeva, Saṅkarṣaṇa, Aniruddha or Pradyumna forms. Kṛṣṇa expands as Saṅkarṣaṇa, Nārāyaṇa, Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. God can expand Himself in many, many forms (Bs. 5.33):
<div class="verse">
:advaitam acyutam anādim ananta-rūpam
:ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
</div>
He is the ''ādi-puruṣa'', the original soul of all. ''Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi'': Lord Brahmā says that he is not ''ādi-puruṣa'' but that Govinda, Kṛṣṇa, is the ''ādi-puruṣa''. This Kṛṣṇa has many expansions (''advaitam acyutam anādim''). He has no beginning, but He is the beginning of everything. He has expanded Himself in many forms. The ''viṣṇu-tattva'' consists of ''bhagavat-tattva-svāṁśa'', the personal expansions. We are also Kṛṣṇa's forms, but we are ''vibhinnāṁśa'', separated expansions. We are the expansions of the energies. According to Kṛṣṇa in ''Bhagavad-gītā'' ([[BG 7.5|7.5]]):
<div class="verse">
:apareyam itas tv anyāṁ
:prakṛtiṁ viddhi me parām
:jīva-bhūtāṁ mahā-bāho
:yayedaṁ dhāryate jagat
</div>
"Besides the inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of the living entities who are struggling with material nature and are sustaining the universe."

Thus there are the ''jīva-prakṛti'', the ''parā prakṛti'' expansions, who belong to Kṛṣṇa's superior energy. In any case, Kṛṣṇa is always ''svacchandātmā'' - without anxiety. Even if He is killing a demon, He experiences no anxiety. That is also confirmed in the Vedas:
<div class="verse">
:na tasya kāryaṁ karaṇaṁ ca vidyate
:na tat-samaś cābhyadhikaś ca dṛśyate
:parāsya śaktir vividhaiva śrūyate
:svābhāvikī jñāna-bala-kriyā ca
</div>
"The Supreme Lord has nothing to do, for everything is done automatically by His various potencies. No one is seen to be equal to, or greater than, Him." (''Śvetāśvatara Upaniṣad'' 6.8 ([[CC Madhya 13.65|CC Madhya 13.65, purport]]))

Śrī Kṛṣṇa has nothing to do personally. It is His energy that acts. When an important man wants to get something done, he simply tells his secretary, who does everything. The important man is quite confident that because he has told his secretary, his desires will be carried out. The secretary is a person, energy (''śakti''). If an ordinary man within this world has many energies in the form of secretaries, then we can hardly imagine the energies possessed by Śrī Kṛṣṇa. Śrī Kṛṣṇa is ''jagad-īśvara'', the controller of the entire universe, and thus He is managing the entire universe. Foolish people say that there is no brain behind the universe, but this is due to ignorance. By taking information from the ''śāstras'', the scriptures, we can understand who that brain is. According to Śrī Kṛṣṇa in ''Bhagavad-gītā'' ([[BG 9.10|9.10]]):
<div class="verse">
:mayādhyakṣeṇa prakṛtiḥ
:sūyate sa-carācaram
:hetunānena kaunteya
:jagad viparivartate
</div>
"This material nature is working under My direction, O son of Kuntī, and producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." We see His energies working in this material world all the time. There is thunder and rain, and from rain comes the food we enjoy. This process is outlined in ''Bhagavad-gītā'' ([[BG 3.24|3.14]]):
<div class="verse">
:annād bhavanti bhūtāni
:parjanyād anna-sambhavaḥ
:yajñād bhavati parjanyo
:yajñaḥ karma-samudbhavaḥ
</div>
"All living beings subsist on food grains, which are produced from rains. Rains are produced by performance of ''yajña'' (sacrifice), and ''yajña'' is born of prescribed duties." The origin of everything is the Supreme Personality of Godhead. Through ''yajña'', sacrifice, we have to satisfy the Supreme Person, and ''yajñas'' can be executed when human society is regulated according to the ''varṇāśrama-dharma'', the system of four social orders (''varṇas'') and four spiritual orders (''āśramas''). There are four varṇas (''brāhmaṇa, kṣatriya, vaiśya'' and ''śūdra'') and four ''āśramas'' (''brahmacarya, gṛhastha, vānaprastha'' and ''sannyāsa''). These ''varṇas'' and ''āśramas'' have their respective duties, and unless human society is divided according to these eight scientific divisions and everyone acts according to his position, there can be no peace in the world.
<div class="verse">
:varṇāśramācāravatā
:puruṣeṇa paraḥ pumān
:viṣṇur ārādhyate panthā
:nānyat tat-toṣa-kāraṇam
</div>
"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of ''varṇa'' and ''āśrama''. There is no other way to satisfy the Supreme Personality of Godhead." ([[CC Madhya 8.58]], ''Viṣṇu Purāṇa'' 3.8.9)

The ultimate goal of all activity is the satisfaction of the Supreme Lord, Viṣṇu. ''Na te viduḥ svārtha-gatiṁ hi viṣṇum'' ([[SB 7.5.31|SB 7.5.31]]). Foolish people do not know that their ultimate interest is the satisfaction of Viṣṇu. Therefore, when there are ''dharmasya glāniḥ'', discrepancies in ''dharma'', Kṛṣṇa or His incarnation personally comes. It is therefore said: ''yad yad vidhatte bhagavān''. Although He comes, He has no anxiety. He comes by His internal potency, and He does not take help from anyone. He possesses a variety of energies, all of which work correctly and perfectly (''parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca'' ([[CC Madhya 13.65|CC Madhya 13.65, purport]])).

Impersonalists cannot understand how everything is being carried out perfectly because they cannot understand the Supreme Personality of Godhead: ''mohitaṁ nābhijānāti mām ebhyaḥ param avyayam''. As stated by Kṛṣṇa in ''Bhagavad-gītā'' ([[BG 7.14|7.14]]):
<div class="verse">
:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
:mām eva ye prapadyante
:māyām etāṁ taranti te
</div>
"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." Being covered by the three modes of material nature, one cannot understand the Supreme Personality of Godhead. However, the Supreme Lord reveals Himself to His devotees.

It is our business to understand Kṛṣṇa in truth; then our lives will be successful. It is not that we can succeed by understanding Kṛṣṇa superficially. It is therefore stated here: ''tāni me śraddadhānasya kīrtanyāny anukīrtaya''. The word ''anukīrtaya'', as we have initially pointed out, means that we should not manufacture anything. The word ''anu'' means "to follow." Therefore the ''bhagavat-tattva'', or Bhagavān, can be understood only by the ''paramparā'' system, the system of disciplic succession.
<div class="verse">
:evaṁ paramparā-prāptam
:imaṁ rājarṣayo viduḥ
:sa kāleneha mahatā
:yogo naṣṭaḥ parantapa
</div>
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost." ([[BG 4.2|BG 4.2]])

Formerly the kings (''rājās'') were great saintly persons. They were not ordinary people engaged in drinking and dancing. They were all ''ṛṣis'' (sages), up to the time of Mahārāja Parīkṣit. They were trained in such a way that they were not ordinary men but were called ''naradeva''. ''Naradeva'' refers to Bhagavān in the form of a human being. The king was worshiped because he was a ''rājarṣi'', both a king and a sage. Śrī Kṛṣṇa says that if the king knows the purpose of life, he can rule well. If he does not, he thinks that eating, sleeping, sex and defense are all in all. In this case, his subjects live like animals. Today no one knows the object of human life; therefore although the foolish people of this age are trying to be happy, their hopes will never be fulfilled. ''Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayāḥ'' ([[SB 7.5.31|SB 7.5.31]]). People are trying to be happy in this material world by accepting material objects, but their plans will never be fulfilled. Therefore in world history we see that there have been many leaders who have died working hard. They could not adjust things properly, despite all their hard efforts. There were Napoleon, Hitler, Gandhi, Nehru and many others, but they could not ultimately prevail. This is ''durāśayā''. The ultimate goal of life is to understand Viṣṇu, yet people are going on blindly trying to satisfy their senses. If one blind man tries to lead another, what is the result? If both the leaders and followers are blind, they will all fall in a ditch, for they are all bound by their nature.

''Śravaṇaṁ kīrtanam'' ([[SB 7.5.23|SB 7.5.23]]), hearing and chanting, are the beginning of bhakti, devotional service. Therefore it is said: tāni me śraddadhānasya kīrtanyāny ''anukīrtaya''. The word anukīrtaya means to follow the paramparā system. First of all we must receive the information from authorities; then we can speak the truth. One first has to learn how to describe the Absolute Truth, Bhagavān - His actions, His mercy and His compassion upon all living beings. The Supreme Lord is more anxious to give us education and enlightenment than we are to receive them. He gives us His literature, His devotees and the ''paramparā'' system, but it is up to us to take advantage of these. The Kṛṣṇa consciousness movement is intended to give society the proper understanding of the Absolute Truth. We are not presenting a manufactured, bogus philosophy. Why should we unnecessarily waste our time concocting some philosophy? There is so much to be learned that has already been given by the supreme authority. All we have to do is take this Vedic literature, try to learn it and distribute it. That is Caitanya Mahāprabhu's mission.
<div class="verse">
:bhārata-bhūmite haila manuṣya-janma yāra
:janma sārthaka kari' kara para-upakāra
:([[CC Adi 9.41|CC Adi 9.41]])
</div>
It is the duty of everyone, especially one born in the land of Bhāratavarṣa, India, to make his life successful by taking advantage of this Vedic literature. Unfortunately, we are simply trying to learn technology, and that is our misfortune. Real education means solving all life's problems.

Transcendental education means learning how to gain relief from the entanglement of material life. This is made possible by learning about the Lord's transcendental activities.
</div>

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TLK 2 The Transcendental Matter and Supreme Yogi

2021-12-24T11:32:23Z

Saurabh:

[[Category:Teachings of Lord Kapila|T02]]
<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Kapila, the Son of Devahuti]] '''[[Teachings of Lord Kapila, the Son of Devahuti|Teachings of Lord Kapila]]'''</div>
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===== [[SB 3.25.2|TEXT 2|t02]] =====

<div class="verse">
:na hy asya varṣmaṇaḥ puṁsāṁ
:varimṇaḥ sarva-yoginām
:viśrutau śruta-devasya
:bhūri tṛpyanti me 'savaḥ
</div>

===== TRANSLATION =====

<div class="translation">
Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than Me. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.
</div>

===== PURPORT =====

<div class="purport">
In ''Bhagavad-gītā'' it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the ''Vedas'' also: ''eko bahūnāṁ yo vidadhāti kāmān''. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both ''viṣṇu-tattva'' and ''jīva-tattva'', are subordinate to the Supreme Personality of Godhead, Kṛṣṇa. The same concept is confirmed here. ''Na hy asya varṣmaṇaḥ puṁsāṁ'': among living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. ''Yogīs'' are very proud of performing wonderful feats, but no one can compare to the Supreme Personality of Godhead.

Anyone who is associated with the Supreme Lord is accepted as a first-class ''yogī''. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.

Also used here is the word ''varimṇaḥ'', meaning the most worshipful of all ''yogīs''. To hear from Kṛṣṇa is the real pleasure of the senses; therefore he is known as Govinda, for by His words, by His teachings, by His instruction - by everything connected with Him - He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. ''Bhagavad-gītā'' can be read or heard many times, but because it gives great pleasure, the more one reads ''Bhagavad-gītā'' the more he wants to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the ''Śrīmad-Bhāgavatam''. The more we hear and chant the glories of the Lord, the more we become happy.

In the previous verse, the incarnation of the Supreme Personality of Godhead as Devahūti-putra Kapiladeva has been explained as ''bhagavān ātma-māyayā''. The word ''bhaga'' means "opulence," and ''vān'' means "one who possesses." All the opulences of the creation are present in Bhagavān. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13):
<div class="verse">
:nityo nityānāṁ cetanaś cetanānām
:eko bahūnāṁ yo vidadhāti kāmān
</div>
''Nitya'', bhagavān, is the singular, and ''nityānāṁ'' are the plural ''jīvas'', or living beings. ''Nityo nityānāṁ'': we are many, but God is one. There is no limit to the ''jīvas''; no one can count them. The word ''ananta'' means that they are without limit. All these ''jīvas'', living entities, are being maintained by the Supreme One. We cannot conceive how many living entities are being maintained by the Supreme Lord. All the great elephants, all the small ants, all the 8,400,000 species of life are maintained by Bhagavān. Why do we worry that He will not maintain us? Those who are devotees of the Lord and have taken shelter at His lotus feet, leaving everything aside simply to render service unto Him, will certainly be cared for. In our Kṛṣṇa consciousness movement, we have over a hundred centers, and Kṛṣṇa is maintaining them all. None of our devotees are employed for independent incomes, yet they are all being maintained. In ''Bhagavad-gītā'', Kṛṣṇa never says, "Do this or that, and I will then maintain you." Rather, He states that not only will He maintain us, but He will also protect us from the results of sin, from sinful ''karma'' ([[BG 18.66|BG 18.66]]). All of this assurance is there.

''Tasyaiva hetoḥ prayateta kovidaḥ''. The word ''kovidaḥ'' means "intelligent." An intelligent person should try to attain shelter at the lotus feet of Kṛṣṇa. Human life is actually meant for getting in touch with the lotus feet of Kṛṣṇa. That should be our only business. The word ''upari'' indicates the higher planetary systems. There are seven higher planetary systems, and we are in the middle system, in Bhūrloka. Within this one universe, there are fourteen planetary systems, and the living entities are wandering in different bodily forms on different planets. According to ''karma'', the living entity sometimes goes up and sometimes goes down. He wanders in this way, thinking how he can become materially happy and satisfy his senses. The ''śāstras'' say that we should not do this, that we should endeavor to understand Kṛṣṇa. We should not worry about eating and sleeping, for the needs of the body are already arranged. We do not have to work independently to maintain the body.
<div class="verse">
:tal labhyate duḥkhavad anyataḥ sukhaṁ
:kālena sarvatra gabhīra-raṁhasā
</div>
Our actual endeavor should be to attain happiness; that is our real struggle for existence. According to the ''śāstras'': ''tal labhyate duḥkhavat''. The word ''duḥkhavat'' indicates that although we do not want misery, misery comes anyway. We don't have to endeavor separately for misery. No one says, "Let there be a fire in my house" or "Let my child die." No one aspires after these things, yet they happen. Everyone is thinking, "May my child live happily" or "May I get so much money." We do not ask or pray for catastrophes, yet they come without invitation. Similarly, whatever happiness is there for our enjoyment will also come without our asking for it. The conclusion is that we should not endeavor for so-called happiness or distress, but should try to attain that position whereby we can understand Kṛṣṇa and get shelter at His lotus feet. This should be the real human endeavor.

It was Caitanya Mahāprabhu who said to Rūpa Gosvāmī:
<div class="verse">
:brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
</div>
"The living entity is wandering up and down, from one planet to another, and he is very fortunate if by the mercy of the spiritual master and Kṛṣṇa Himself he can get the seed of devotional service to Kṛṣṇa." ([[''CC Madhya'' 19.151|CC Madhya 19.151]]) The Kṛṣṇa consciousness movement is an attempt to make people fortunate. In this age, everyone is unfortunate (''manda-bhāgyāḥ''), but now we are trying to reverse the situation.

Throughout the world there are problems everywhere. One country has one type of problem, and another country has another. There is strife within governments themselves, and even presidents are fraught with problems. Sometimes we may think we are very fortunate, just as President Nixon was thinking, "I am very fortunate. I have become the president of the United States." Then he soon realized that he was most unfortunate. Actually this is the situation for everyone. We should not think that the only apprehended culprit is President Nixon and that we are safe. There is a Bengali proverb: Dry cow dung is used for fuel, and it is said that when the dry cow dung is being burned, the soft cow dung is laughing, saying, "Oh, you are being burned, but I am safe." It does not know that when it dries out, it will be thrown into the fire too. We may laugh because President Nixon is in trouble, and we may think ourselves very safe because we have a big bank balance, but actually no one is safe. Eventually everyone will dry up and be thrown in the fire. That is a fact. We may survive for a few years, but we cannot avoid death. In fact, it is said, "As sure as death." And what is the result of death? One loses everything - all honor, money, position and material life itself. Kṛṣṇa states in ''Bhagavad-gītā'' ([[BG 10.34|10.34]]), ''mṛtyuḥ sarva-haraś cāham'': "I am all-devouring death." Kṛṣṇa comes as death and plunders everything - bank balance, skyscrapers, wife, children and whatever. One cannot say, "My dear death, please give me some time to adjust." There is no adjustment; one must immediately get out.

Foolish people are unaware of the miserable conditions of material life. Kṛṣṇa says in ''Bhagavad-gītā'' ([[BG 13.9|13.9]]), ''janma-mṛtyu jarā-vyādhi-duḥkha-doṣānudarśanam''. Real knowledge means knowing that however great one may be, the four principles of material life are present: birth, old age, disease and death. These exist in the highest planetary system (Brahmaloka) and in the lowest (Pātālaloka).
<div class="verse">
:tasyaiva hetoḥ prayateta kovido
:na labhyate yad bhramatām upary adhaḥ
:tal labhyate duḥkhavad anyataḥ sukhaṁ
:kālena sarvatra gabhīra-raṁhasā
</div>
"Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet down to the lowest planet. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them." ([[SB 1.5.18|SB 1.5.18]])

When Dharmarāja asked Mahārāja Yudhiṣṭhira what the most wonderful thing in the world was, Mahārāja Yudhiṣṭhira replied: ''ahany ahani bhūtāni gacchantīha yamālayam''. "Every moment people are dying, but those who are living are thinking, 'My friend has died, but I shall live forever.' " (''Mahābhārata, Vana-parva'' 313.116) Soft cow dung thinks the same way. This is typical of conditioned beings.

Bhagavān, the Supreme Lord, is not in this position. It is therefore said: bhagavān ''ātma-māyayā''. We come onto this planet to enjoy or suffer life for a few days - fifty or a hundred years - but Bhagavān, the Supreme Personality of Godhead, does not come for that purpose (''na māṁ karmāṇi limpanti'' ([[BG 4.14|BG 4.14]])). It is further stated, ''na hy asya varṣmaṇaḥ'': "No one is greater than Him." No one is greater than Bhagavān or equal to Him. Everyone is inferior. According to ''Caitanya-caritāmṛta'' ([[CC Adi 5.142|CC Adi 5.142]]), ''ekale īśvara kṛṣṇa, āra saba bhṛtya''. There is only one master - Kṛṣṇa. All others are subservient, beginning with Lord Brahmā, Viṣṇu, Maheśvara, Indra, Candra and all the demigods (there are thirty-three million demigods) and the middle and lower species. Everyone is ''bhṛtya'', or servant. When Kṛṣṇa orders, "My dear Mr. So-and-So, now please give up your place and leave,', one must go. Therefore everyone is a servant. This is the position of Lord Brahmā and the ant as well. ''Yas tv indragopam athavendram aho sva-karma'' (Bs. 5.54). From Lord Indra to ''indragopa'', an insignificant insect, everyone is reaping the consequences of his ''karma''. We are creating our own ''karma'', our next body, in this life. In this life we enjoy or suffer the results of our past ''karma'', and in the same way we are creating further ''karma'' for our next body. Actually we should work in such a way that we will not get another material body, How can this be done? We simply have to try to understand Kṛṣṇa. As Kṛṣṇa says in ''Bhagavad-gītā'' ([[BG 4.9|4.9]]):
<div class="verse">
:janma karma ca me divyam
:evaṁ yo vetti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti mām eti so 'rjuna
</div>
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

This sounds very simple, but actually understanding Kṛṣṇa is very difficult. If we become devotees of Kṛṣṇa, understanding Kṛṣṇa is easy. However, if we try to understand Him by ''jñāna, karma'' or ''yoga'', we will be frustrated. There are many types of ''yogīs'', but he who is devoted to Kṛṣṇa is the topmost ''yogī''. Śrī Kṛṣṇa is far above all yogic processes. In India there are many ''yogīs'' who can display some magical feats. They can walk on water, make themselves very light or very heavy and so forth. But what is this compared to Kṛṣṇa's yogic mystic powers? By His potencies, great planets are floating in space. Who can manage to float even a small stone in the air? Sometimes a ''yogī'' may show a little mystic power by manufacturing some gold, and we are so foolish that we accept him as God. However, we forget that the real ''yogī'', the Supreme Lord Himself, has created millions of gold mines and is floating them in space. Those who are Kṛṣṇa conscious are not befooled by ''yogīs'' who claim to be Bhagavān. A Kṛṣṇa conscious person wants only to serve the foremost ''yogī'', Yogeśvara (''varimṇaḥ sarva-yoginām''). Because we are trying to become His devotees, we accept the Supreme Lord, Yogeśvara, as the Supreme Personality of Godhead. Kṛṣṇa Himself states in ''Bhagavad-gītā'' ([[BG 18.55|18.55]]):
<div class="verse">
:bhaktyā mām abhijānāti
:yāvān yaś cāsmi tattvataḥ
:tato māṁ tattvato jñātvā
:viśate tad-anantaram
</div>
"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."

This process is actually very simple. One must first of all realize that the first problem is the conquest of death. Presently we consider death compulsory, but actually it is not. One may be put into prison, but actually prison is not compulsory. It is due to one's work that one becomes a criminal and is therefore put in jail. It is not compulsory for everyone to go to jail. As living entities, we have our proper place in Vaikuṇṭhaloka.
<div class="verse">
:paras tasmāt tu bhāvo 'nyo
:'vyakto 'vyaktāt sanātanaḥ
:yaḥ sa sarveṣu bhūteṣu
:naśyatsu na vinaśyati

:avyakto 'kṣara ity uktas
:tam āhuḥ paramāṁ gatim
:yaṁ prāpya na nivartante
:tad dhāma paramaṁ mama
</div>
"There is another nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is. That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode." ([[BG 8.20|BG 8.20-21]])

Everything is present in Vaikuṇṭhaloka. There we can have an eternal, blissful life full of knowledge (''sac-cid-ānanda''). It is not compulsory for us to rot in this material world. The easiest way to go to the Vaikuṇṭhalokas is: ''janma karma ca me divyam evaṁ yo vetti tattvataḥ'' ([[BG 4.9|BG 4.9]]). Simply try to understand Kṛṣṇa. Why does He come? What are His activities? Where does He come from? Why does He come in the form of a human being? We only have to try to understand this and study Kṛṣṇa as He explains Himself in ''Bhagavad-gītā''. What is the difficulty? God personally explains Himself as He is, and if we accept ''Bhagavad-gītā'' as it is, we shall no longer have to transmigrate. ''Tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9|BG 4.9]]). We shall no longer have to endure birth and death, for we can attain our spiritual bodies (''sac-cid-ānanda-vigraha'' (Bs. 5.1)) and live happily in Kṛṣṇa's family. Kṛṣṇa is providing for us here, and He will also provide for us there. So we should know that our happiness is in returning home, back to Godhead, where we can eat, drink and be merry in Kṛṣṇa's company.
</div>

<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Kapila, the Son of Devahuti]] '''[[Teachings of Lord Kapila, the Son of Devahuti|Teachings of Lord Kapila]]'''</div>
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TLK 1 The Purpose of Lord Kapila's Advent

2021-12-24T09:18:28Z

Saurabh:

[[Category:Teachings of Lord Kapila|T01]]
<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Kapila, the Son of Devahuti]] '''[[Teachings of Lord Kapila, the Son of Devahuti|Teachings of Lord Kapila]]'''</div>
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===== [[SB 3.25.1|TEXT 1]] =====

<div class="verse">
:śaunaka uvāca
:kapilas tattva-saṅkhyātā
:bhagavān ātma-māyayā
:jātaḥ svayam ajaḥ sākṣād
:ātma-prajñaptaye nṛṇām
</div>

===== TRANSLATION =====

<div class="translation">
Śrī Śaunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.
</div>

===== PURPORT =====

<div class="purport">
The word ''ātma-prajñaptaye'' indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the knowledge given in the Vedic literatures, which offer a program for good living and gradual elevation to the platform of ''sattva-guṇa'', the mode of goodness. Once one is situated in ''sattva-guṇa'', one's knowledge expands. On the platform of passion there is no knowledge, for passion is an impetus to enjoy material benefits. On the platform of ignorance there is neither knowledge nor enjoyment but simply animalistic living.

The ''Vedas'' are intended to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness, he is able to understand knowledge of the self, or transcendental knowledge. Such knowledge cannot be appreciated by any ordinary man; therefore a disciplic succession is required. This knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Śaunaka Muni also states here that Kapila, the incarnation of the Supreme Personality of Godhead, took birth or appeared simply to disseminate transcendental knowledge. To understand that one is not matter but spirit soul (''ahaṁ brahmāsmi'': "I am by nature Brahman") is not sufficient for understanding the self and his activities. One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society, as clearly indicated here by the word ''nṛṇām'', "for the human beings." Human beings are meant to lead a regulated life. By nature, there is regulation in animal life also, but that is not like the regulative life described in the scriptures or by the Vedic authorities. Only when one's life is regulated according to the ''Vedas'' can one understand transcendental knowledge.

For the propagation of this transcendental knowledge, Kapiladeva, the incarnation of the Supreme Personality of Godhead, gave instructions in Sāṅkhya philosophy to His mother, Devahūti. Later, another Kapiladeva appeared who expounded atheistic Sāṅkhya philosophy, which dealt with the twenty-four elements but gave no information about God. The original Kapila is called the Devahūti-putra Kapila, and the other is called the atheist Kapila. Concerning Kapiladeva, Śaunaka Ṛṣi says, ''kapilas tattva-saṅkhyātā''. Kapila is the Supreme Person; therefore He can explain the Absolute Truth. Actually only Bhagavān can know the true position of the ultimate truth. No one else can know it. Bhagavān, Kṛṣṇa or His incarnation, occasionally visits the earth to give humanity information about the aim of life. Thus the Supreme Lord descended as Kapiladeva, ''tattva-saṅkhyātā''. The word ''saṅkhyātā'' means "expounder," and ''tattva'' means "the Absolute Truth." The Absolute Truth is Bhagavān Śrī Kṛṣṇa Himself. We cannot understand the Absolute Truth or the Supreme Person by mental speculation, especially when we are under the influence of the three modes of material nature (''sattva-guṇa, rajo-guṇa and tamo-guṇa''). Only those who are situated in ''sattva-guṇa'' (the mode of goodness) are fit to understand the Absolute Truth. According to ''Bhagavad-gītā'' ([[BG 18.42|18.42]]), those possessing brahminical qualifications are situated in ''sattva-guṇa''.
<div class="verse">
:śamo damas tapaḥ śaucaṁ
:kṣāntir ārjavam eva ca
:jñānaṁ vijñānam āstikyaṁ
:brahma-karma svabhāva jam
</div>
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and righteousness - these are the qualities by which the ''brāhmaṇas'' work."

According to the Vedic conception, there must be men in society who are factually ''brāhmaṇas'', capable of expounding the real truth. If everyone becomes a ''śūdra'', the Absolute Truth cannot be understood. It is said that at the present moment in Kali-yuga everyone is a ''śūdra'' (''kalau śūdra-sambhavāḥ''), and it is very difficult in this age to find qualified ''brāhmaṇas'', for they are very rare. There is practically not a single qualified ''brāhmaṇa'' in this age.
<div class="verse">
:prāyeṇālpāyuṣaḥ sabhya
:kalāv asmin yuge janāḥ
:mandāḥ sumanda-matayo
:manda-bhāgyā hy upadrutāḥ
</div>
"O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed." ([[SB 1.1.10|SB 1.1.10]]) The people in this age are very short-lived and slow in understanding spiritual life. Actually human life is meant for understanding spiritual values, but because everyone in this age is a ''śūdra'', no one is interested. People have forgotten life's real purpose. The word ''manda'' means both slow and bad, and everyone in this age is either bad or slow or a combination of both. People are unfortunate and disturbed by so many things. According to ''Śrīmad-Bhāgavatam'' there will eventually be no rain and consequently a scarcity of food. The governments will also levy very heavy taxes. The characteristics of this age predicted by ''Śrīmad-Bhāgavatam'' are already being experienced to some degree. Since Kali-yuga is a very miserable age, Caitanya Mahāprabhu, who is Śrī Kṛṣṇa Himself, advises everyone simply to chant Hare Kṛṣṇa ([[CC Adi 17.21|CC Adi 17.21]]):
<div class="verse">
:harer nāma harer nāma
:harer nāmaiva kevalam
:kalau nāsty eva nāsty eva
:nasty eva gatir anyathā
</div>
"In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress than the holy name, the holy name, the holy name of the Lord." (''Bṛhan-nāradīya Purāṇa'') This process is not Caitanya Mahāprabhu's invention, but is advised by the ''śāstras'', the ''purāṇas''. The process for this Kali-yuga is very simple. One need only chant the Hare Kṛṣṇa ''mahā-mantra''. Since everyone in this age is an unintelligent, unfortunate and disturbed ''śūdra'', how can anyone understand the Absolute Truth or the aim of life? As stated by the Lord Himself in ''Bhagavad-gītā'' ([[BG 4.7|4.7]]):
<div class="verse">
:yadā yadā hi dharmasya
:glānir bhavati bhārata
:abhyutthānam adharmasya
:tadātmānaṁ sṛjāmy aham
</div>
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself."

Some hundreds and thousands of years ago Lord Kṛṣṇa appeared as Devahūti-putra Kapiladeva. His father's name was Kardama Muni. After Kapiladeva grew up, His father, according to the Vedic system, retired, took ''sannyāsa'' and left home to cultivate spiritual life. It is not that one should rot in this material world throughout one's whole life. ''Pañcāśordhvaṁ vanaṁ vrajet''. According to the Vedic injunctions, there are four ''āśramas'' and four ''varṇas'', and these used to be followed very strictly. After his son grew up, Kardama Muni, being a strict follower of the ''Vedas'', left home and put his wife in the charge of his grown son, Kapiladeva.

It is said of Kapiladeva: ''kapilas tattva-saṅkhyātā bhagavān''. Lord Kapila is Bhagavān. Nowadays Bhagavān is taken very cheaply because the word is misused, but actually Bhagavān is not an ordinary man. ''Avajānanti māṁ mūḍhāḥ'': ([[BG 9.11|BG 9.11]]) because Bhagavān Śrī Kṛṣṇa appeared as a human being, fools and rascals (''mūḍhas'') consider Kṛṣṇa an ordinary human. As Kṛṣṇa Himself states in ''Bhagavad-gītā'' ([[BG 7.13|7.13]]):
<div class="verse">
:tribhir guṇamayair bhāvair
:ebhiḥ sarvam idaṁ jagat
:mohitaṁ nābhijānāti
:mām ebhyaḥ param avyayaṁ
</div>
"Deluded by the three modes (goodness, passion and ignorance), the whole world does not know Me, who am above the modes and inexhaustible."

Yet there are ''mahātmās'', great souls, who can understand Kṛṣṇa. Arjuna could understand that although Kṛṣṇa was playing the part of his friend, He was nonetheless the Supreme Personality of Godhead. Arjuna was in perfect knowledge, yet Kṛṣṇa instructed him for our benefit. Arjuna requested Kṛṣṇa's instructions, which are set forth for all human society. After hearing ''Bhagavad-gītā'', Arjuna addressed Kṛṣṇa as ''paraṁ brahma paraṁ dhāma'' ([[BG 10.12|BG 10.12]]), "the Supreme Brahman and supreme abode."

Every person is actually Brahman, spirit soul. We are not actually the body. Awareness of ''ahaṁ brahmāsmi'' ("I am Brahman") is actual self-realization. According to Vedic culture, one must understand that he is Brahman, not the body. We should not remain in ignorance like cats and dogs, thinking, "I am this body, I am American, I am Indian, I am ''brāhmaṇa'', I am kṣatriya, I am Hindu, I am Muslim," and so on. These are all bodily designations. When one comes to spiritual understanding, he understands ''ahaṁ brahmāsmi'', "I am Brahman." This is called Brahman realization. It is not that we become Brahman by some practice. Gold is gold, even if it is covered with some dirt, which can certainly be removed. Similarly, we are all Brahman, spirit soul, but somehow or other we have come in contact with these material elements (''bhūmir āpo 'nalo vāyuḥ'' ([[BG 7.4|BG 7.4]])), and we have acquired bodily coverings. Consequently we think, "I am this body." This is ignorance, and unless one is enlightened by spiritual knowledge, he remains animalistic.

Understanding one's spiritual identity is called ''dharma''. The ultimate goal of ''dharma'' is enunciated by Śrī Kṛṣṇa Himself in ''Bhagavad-gītā'' (18.66). ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'': "Abandon all varieties of religion and just surrender unto Me." On this earth we have created so many ''dharmas'' - Hindu ''dharma'', Muslim ''dharma'', Christian ''dharma''. These are all manufactured ''dharmas'', but real ''dharma'' is attained when we come to the conclusion that Śrī Kṛṣṇa is everything. Again, in the words of Śrī Kṛṣṇa in ''Bhagavad-gītā'' ([[BG 7.19|7.19]]):
<div class="verse">
:bahūnāṁ janmanām ante
:jñānavān māṁ prapadyate
:vāsudevaḥ sarvam iti
:sa mahātmā sudurlabhaḥ
</div>
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."

The Kṛṣṇa consciousness movement is meant for the propagation of this message. We are not preaching a particular sectarian religious system but a real religion, ''dharma''. ''Dharmaṁ tu sākṣād bhagavat-praṇītam'': ([[SB 6.3.19|SB 6.3.19]]) no one actually knows what ''dharma'' is, and no one can manufacture ''dharma''. ''Dharma'' is the order of the Supreme Being. No one can manufacture state laws; they are given by the government. The simplest definition of ''dharma'' is that ''dharma'' is the order of the Supreme Being. Since the Supreme Being, God, is one, His order must be one. How, then, can there be different ''dharmas''? It is not possible. Different ''dharmas'' are created due to ignorance, which causes people to think in terms of Hindu ''dharma'', Muslim ''dharma'', Christian ''dharma'', this ''dharma'' or that ''dharma''. No. Gold is gold. If a Christian possesses some gold, does it become Christian gold? Gold is gold whether possessed by a Hindu, a Muslim or a Christian. According to the order of the Supreme Personality of Godhead, ''dharma'' means surrendering unto that Supreme Being. This is ''bhāgavata-dharma'', and everyone should be taught how to surrender unto God. God is one; there cannot be two Gods. When there is competition, there is no God. Presently there is a different God on every street, but Kṛṣṇa is not that kind of God. He is the Supreme God. As Kṛṣṇa Himself states in ''Bhagavad-gītā'' ([[BG 7.7|7.7]]):
<div class="verse">
:mattaḥ parataraṁ nānyat
:kiñcid asti dhanañjaya
:mayi sarvam idaṁ protaṁ
:sūtre maṇi-gaṇā iva
</div>
"O conqueror of wealth (Arjuna), there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."

The purpose of this Kṛṣṇa consciousness movement is to inform everyone that no one is superior to Kṛṣṇa, God. Because many young Americans and Europeans are fortunate and know nothing of any hodgepodge god, they have taken this bona fide Kṛṣṇa consciousness movement seriously. ''Kṛṣṇas tu bhagavān svayam'': ([[SB 1.3.28|SB 1.3.28]]) Bhagavān, God, means Śrī Kṛṣṇa. We have simply presented this information, saying, "Here is God. Śrī Kṛṣṇa." Because they have taken this seriously, many young Americans and Europeans are advancing in Kṛṣṇa consciousness. Consequently many people are surprised to see how Americans and Europeans have become such great devotees and are dancing in ecstasy. How is it they are so advanced? They have taken the information seriously: ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]). Whether one touches fire blindly or knowingly, fire will burn. It is not that because the fire is touched by a child, fire will not burn. These young Westerners have touched fire, and consequently it is acting as fire.

''Ācāryopāsanam'': this information (''kṛṣṇas tu bhagavān svayam'') is not concocted, but is accepted by the ''ācāryas'' in the disciplic succession. Although an impersonalist, Śaṅkarācārya has accepted Kṛṣṇa as the Supreme Personality of Godhead. So have Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Nimbārka and Śrī Caitanya Mahāprabhu and His followers. They all accept Kṛṣṇa as the Supreme, just as Arjuna himself did. This is the simplest method. There is no need to speculate, "What is God? Where is God?" Why foolishly go on searching? Here is God - Kṛṣṇa. We may think that Kṛṣṇa cannot be seen, but Kṛṣṇa can appear in the form of His energy. Of course, a stone is not God, but a stone is another one of God's energies. Heat and light are not fire, but without fire there cannot be heat or light. In that sense, heat and light are nondifferent from fire. This material world is like the heat and light of the supreme fire.
<div class="verse">
:eka-deśa-sthitasyāgner
:jyotsnā vistāriṇī yathā
:parasya brahmaṇaḥ śaktis
:tathedam akhilaṁ jagat
</div>
"Just as a fire is situated in one place, but spreads illumination all around, the Supreme Personality of Godhead, Para-brahman, spreads His energies throughout this universe." (Viṣṇu Purāṇa 1.22.53)

The sun is situated in one place, and its light and heat expand throughout the entire solar system. As soon as we perceive light and heat, we can understand that the sun is there. Since light and heat can be perceived by everyone, Kṛṣṇa says in ''Bhagavad-gītā'' ([[BG 7.8|7.8]]), ''prabhāsmi śaśi-sūryayoḥ'': "I am the light of the sun and the moon." people are saying, "Can you show me God?" while not realizing that they are seeing God daily at every moment. Because people are foolish in this age, they cannot understand that when we perceive the energy of the Lord, we can feel the presence of the Lord.

The young devotees in the Kṛṣṇa consciousness movement are presently worshiping Kṛṣṇa. What are the signs of a devotee? The actual sign of a devotee is that he is no longer interested in material enjoyment: ''bhaktiḥ pareśānubhavo viraktir anyatra ca'' ([[SB 11.2.42|SB 11.2.42]]). The disciples of this Kṛṣṇa consciousness movement do not go to cinemas, restaurants or clubs, and they do not smoke or drink. In European and American countries all these things are available and are very cheap, but these young people are not interested in them. They are simply interested in sitting on the floor and learning about Kṛṣṇa consciousness. Why is this? They have actually rejected the material world. When one comes to detest material enjoyment, one can understand that he has advanced spiritually. Spiritual life does not mean taking ''sannyāsa'' and then smoking or drinking tea. One must actually come to detest material life. One comes to lose interest in material activities and becomes interested only in the understanding of God, the Supreme Being, and His service. As enjoined in ''Śrīmad-Bhāgavatam'' ([[SB 5.5.1|5.5.1]]):
<div class="verse">
:nāyaṁ deho deha-bhājāṁ nṛloke
:kaṣṭān kāmān arhate vid-bhujāṁ ye
</div>
"Of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for the dogs and hogs that eat stool." The word vid-bhujām means "stooleaters." Hogs work hard day and night simply eating stool, and because stool contains chemicals, hypophosphates, the hog gets strength, becomes very fat and enjoys sex. In any case, human life is meant not for imitating the life of a hog but for ''tapasya'', austerity:
<div class="verse">
:tapo divyaṁ putrakā yena sattvaṁ
:śuddhyed yasmād brahma-saukhyaṁ tv anantam
</div>
"Rather, my dear boys, one should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever." ([[SB 5.5.1|SB 5.5.1]])

This is the meaning of Vedic civilization. The society of ''varṇāśrama-dharma'' - composed of ''brāhmaṇas, kṣatriyas, vaiśyas, śūdras, gṛhasthas, vānaprasthas, brahmacārīs'' and ''sannyāsīs'' - is meant to elevate people gradually to the perfect stage of understanding God. The whole aim of the different ''varṇas'' and ''āśramas'' is the worship of the Supreme Lord. One can attain this understanding through this social system, which admits of gradations. When one goes to school, he begins with the first grade, then progresses to the second, third and so forth. In this way one makes progress.

When human society accepts ''varṇāśrama-dharma'', it can gradually come to the understanding of Brahman. By birth, everyone is a ''śūdra''; therefore everyone has to be educated. The word ''dvija'' means "twiceborn." One is first born through the womb of a mother, and one's next birth is given by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and the spiritual master is the father. When one is twice-born (''dvija''), he receives a sacred thread from the spiritual master and begins to learn about spiritual life. He is then allowed to read the Vedic literatures. In this way one becomes a son of Vedic literature. ''Nigama-kalpa-taror galitaṁ phalam'': ([[SB 1.1.3|SB 1.1.3]]) ''Śrīmad-Bhāgavatam'' is the essence of Vedic culture. It is a wish-fulfilling tree, and we can take whatever we want from it. Vedic knowledge is perfect, and if we want to come to know it, we must take shelter of a bona fide ''guru'' (''tad-vijñānārthaṁ sa gurum evābhigacchet'' (MU 1.2.12)).

Unfortunately, in this age everything is mismanaged. People forget the aim of life, and at such a time the Supreme Lord Himself comes. The Supreme Lord descends out of compassion because He is more anxious to have us return home, back to Godhead, than we are to go. Because we are in ignorance, we do not know anything about the kingdom of God. We know nothing about how to get there or how to become happy. We have forgotten all this. Therefore Kṛṣṇa comes at intervals or sends His representative, the pure devotee. Sometimes He comes personally, and sometimes He sends His incarnation.

Kapiladeva is an incarnation of the Supreme Person, Kṛṣṇa. Therefore it is stated: ''kapilas tattva-saṅkhyātā bhagavān ātma-māyayā''. The word ''māyā'' means not only "illusion," but also "affection" and "energy." When Kṛṣṇa comes, all His energies also come. It is not that He is forced to come. We have to accept a certain type of body because we are forced to do so, but this is not the case with Śrī Kṛṣṇa. Presently I may have a human form, but in the future I cannot demand a human form. We receive bodies in the next life according to ''karma'', not will. One cannot demand to be a high-court judge unless one has been educated for the job. First of all, one must become qualified. If one qualifies himself, one may become a ''devatā'', a demigod like Indra or Candra, or one can become a dog or a cat. That depends on one's ''karma'', or activities (''karmaṇā daiva-netreṇa'' ([[SB 3.31.1|SB 3.31.1]])). When Kṛṣṇa or His incarnation come, they do not depend on ''karma'' for their bodies. The Supreme Lord is above karma and is fully independent. It is therefore said, ''ātma-māyayā''. The Supreme Lord comes by His own energy, not by the external energy or by force. When the governor visits the prison, he is not forced to do so. He is not to be considered a condemned person; rather, he goes by his own good will just to see how things are going on, However, it is understood that when an ordinary person is placed in jail, he is sent there by force because he has been proven a criminal. A criminal may think that he and the governor are one, just as rascals and fools think that Kṛṣṇa is one of them. ''Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam'' ([[BG 9.11|BG 9.11]]). A knowledgeable person knows that when Kṛṣṇa or His incarnation descends upon the material world, the Supreme Lord maintains His transcendental position. He is not an ordinary man, nor is He forced into the material world due to ''karma''. The Supreme Lord comes by His own good will. ''Paraṁ bhāvam ajānantaḥ''. Rascals cannot understand what Kṛṣṇa is; therefore they think that Kṛṣṇa is a human being. As Kṛṣṇa Himself states in ''Bhagavad-gītā'' ([[BG 7.3|7.3]]):
<div class="verse">
:manuṣyāṇāṁ sahasreṣu
:kaścid yatati siddhaye
:yatatām api siddhānāṁ
:kaścin māṁ vetti tattvataḥ
</div>
"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Understanding Kṛṣṇa is therefore not so easy. As stated by Kṛṣṇa, out of many thousands one person may become a ''siddha'', a self-realized being. And out of many ''siddhas'', one may be able to understand Kṛṣṇa. It is our great fortune that Śrī Caitanya Mahāprabhu, Kṛṣṇa Himself, has appeared and given us a very easy process by which we can understand Kṛṣṇa. What is that process? We need only hear about Kṛṣṇa. That's all. We have therefore opened all these centers of Kṛṣṇa consciousness throughout the world.
<div class="verse">
:śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
:puṇya-śravaṇa-kīrtanaḥ
:hṛdy antaḥ-stho hy abhadrāṇi
:vidhunoti suhṛt satām
</div>
"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā (Supersoul) in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted." ([[SB 1.2.17|SB 1.2.17]])

If we hear about Kṛṣṇa, we become purified. Hearing about Kṛṣṇa means associating with Kṛṣṇa. In this way we may perfect our lives.
</div>

<div style="float:left">[[File:Go-previous.png|link=Teachings of Lord Kapila, the Son of Devahuti]] '''[[Teachings of Lord Kapila, the Son of Devahuti|Teachings of Lord Kapila]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=TLK Foreword]] '''[[TLK Foreword|Foreword]] - [[TLK 2 The Transcendental Matter and Supreme Yogi|2. The Transcendental Matter and Supreme Yogī]]''' [[File:Go-next.png|link=TLK 2 The Transcendental Matter and Supreme Yogi]]</div>
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NOI 11

2021-12-19T10:04:41Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N11]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=NOI 10]] '''[[NOI 10]]'''</div>
{{RandomImage}}

==== TEXT ELEVEN ====

<div class="verse">
:kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo 'pi rādhā
:kuṇḍaṁ cāsyā munibhir abhitas tādṛg eva vyadhāyi
:yat preṣṭhair apy alam asulabhaṁ kiṁ punar bhakti-bhājāṁ
:tat premedaṁ sakṛd api saraḥ snātur āviṣkaroti:
</div>

==== SYNONYMS ====

<div class="synonyms">
''kṛṣṇasya''—of Lord Śrī Kṛṣṇa; uccaiḥ''Italic text''—very highly; ''praṇaya-vasatiḥ''—object of love; ''preyasībhyaḥ''—out of the many lovable gopīs; ''api''—certainly; ''rādhā''—Śrīmatī Rādhārāṇī; ''kuṇḍam''—lake; ''ca''—also; ''asyāḥ''—of Her; ''munibhiḥ''—by great sages; ''abhitaḥ''—in all respects; ''tādṛk eva''—similarly; ''vyadhāyi''—is described; ''yat''—which; ''preṣṭhaiḥ''—by the most advanced devotees; ''api''—even; ''alam''—enough; ''asulabham''—difficult to obtain; ''kim''—what; ''punaḥ''—again; ''bhakti-bhājām''—for persons engaged in devotional service; ''tat''—that; ''prema''—love of Godhead; ''idam''—this; ''sakṛt''—once; ''api''—even; ''saraḥ''—lake; ''snātuḥ''—of one who has bathed; ''āviṣkaroti''—arouses.
</div>

==== TRANSLATION ====

<div class="translation">
Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine ''kuṇḍa'' is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused.
</div>

==== PURPORT ====

<div class="purport">
Why is Rādhā-kuṇḍa so exalted? The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the ''gopīs'', She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of ''vaidhī bhakti''.

It is stated that a devotee will at once develop pure love of Kṛṣṇa in the wake of the ''gopīs'' if he once takes a bath in Rādhā-kuṇḍa. Śrīla Rūpa Gosvāmī recommends that even if one cannot live permanently on the banks of Rādhā-kuṇḍa, he should at least take a bath in the lake as many times as possible. This is a most important item in the execution of devotional service. Śrīla Bhaktivinoda Ṭhākura writes in this connection that Śrī Rādhā-kuṇḍa is the most select place for those interested in advancing their devotional service in the wake of the lady friends (''sakhīs'') and confidential serving maids (''mañjarīs'') of Śrīmatī Rādhārāṇī. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vṛndāvana, by means of attaining their spiritual bodies (''siddha-deha'') should live at Rādhā-kuṇḍa, take shelter of the confidential serving maids of Śrī Rādhā and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Śrī Caitanya Mahāprabhu. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths. What, then, to speak of ordinary devotees? If, by great fortune, one gets an opportunity to come to Rādhā-kuṇḍa and bathe even once, he can develop his transcendental love for Kṛṣṇa, exactly as the ''gopīs'' did. It is also recommended that one should live on the banks of Rādhā-kuṇḍa and should be absorbed in the loving service of the Lord. One should bathe there regularly and give up all material conceptions, taking shelter of Śrī Rādhā and Her assistant ''gopīs''. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa. The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal guidance of the ''gopīs''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=NOI 10]] '''[[NOI 10]]'''</div>
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NOI 10

2021-12-19T09:06:37Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N10]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=NOI 9]] '''[[NOI 9]] - [[NOI 11]]''' [[File:Go-next.png|link=NOI 11]]</div>
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==== TEXT TEN ====

<div class="verse">
:karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jñāninas
:tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
:tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo 'pi sā rādhikā
:preṣṭhā tadvad iyaṁ tadīya-sarasī tāṁ nāśrayet kaḥ kṛtī:
</div>

==== SYNONYMS ====

<div class="synonyms">
''karmibhyaḥ''—than all fruitive workers; ''paritaḥ''—in all respects; ''hareḥ''—by the Supreme Personality of Godhead; ''priyatayā''—because of being favored; ''vyaktim yayuḥ''—it is said in the śāstra; ''jñāninaḥ''—those advanced in knowledge; ''tebhyaḥ''—superior to them; ''jñāna-vimukta''—liberated by knowledge; ''bhakti-paramāḥ''—those engaged in devotional service; ''prema-eka-niṣṭhāḥ''—those who have attained pure love of God; ''tataḥ''—superior to them; ''tebhyaḥ''—better than them; ''tāḥ''—they; ''paśu-pāla-paṅkaja-dṛśaḥ''—the gopīs who are always dependent on Kṛṣṇa, the cowherd boy; ''tābhyaḥ''—above all of them; ''api''—certainly; ''sā''—She; ''rādhikā''—Śrīmatī Rādhikā; ''preṣṭhā''—very dear; ''tadvat''—similarly; ''iyam''—this; ''tadīya-sarasī''—Her lake, Śrī Rādhā-kuṇḍa; ''tām''—Rādhā-kuṇḍa; ''na''—not; ''āśrayet''—would take shelter of; ''kaḥ''—who; ''kṛtī''—most fortunate.
</div>

==== TRANSLATION ====

<div class="translation">
In the ''śāstra'' it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [''jñānīs''], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained ''prema'', pure love of Kṛṣṇa, is superior to him. The ''gopīs'' are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the ''gopīs'', Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her ''kuṇḍa'' [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the ''gopīs''. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [''aprākṛtabhāva''], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their ''aṣṭakālīya-līlā'', Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.
</div>

==== PURPORT ====

<div class="purport">
At the present moment almost everyone is engaged in some kind of fruitive activity. Those who are desirous of gaining material profits by working are called ''karmīs'', or fruitive workers. All living entities within this material world have come under the spell of ''māyā''. This is described in the ''Viṣṇu Purāṇa'' (6.7.61, [[CC Madhya 6.154]]):
<div class="verse">
:viṣṇu-śaktiḥ parā proktā
:kṣetrajñākhyā tathā parā
:avidyā-karma-saṁjñānyā
:tṛtīyā śaktir iṣyate
</div>
Sages have divided the energies of the Supreme Personality of Godhead into three categories—namely, the spiritual energy, marginal energy and material energy. The material energy is considered to be the third-class energy (''tṛtīyā śaktiḥ''). Those living beings within the jurisdiction of the material energy sometimes engage themselves like dogs and hogs in working very hard simply for sense gratification. However, in this life, or, after executing pious activities, in the next life, some ''karmīs'' become strongly attracted to performing various kinds of sacrifices mentioned in the ''Vedas''. Thus on the strength of their pious merit, they are elevated to heavenly planets. Actually those who perform sacrifices strictly according to Vedic injunctions are elevated to the moon and planets above the moon. As mentioned in ''Bhagavad-gītā'' ([[BG 9.21 (1972)|BG 9.21]]), ''kṣīṇe puṇye martya-lokaṁ viśanti'': after exhausting the results of their so-called pious activities, they again return to the earth, which is called ''martya-loka'', the place of death. Although such persons may be elevated to the heavenly planets by their pious activities and although they may enjoy life there for many thousands of years, they nonetheless must return to this planet when the results of their pious activities are exhausted.

This is the position of all ''karmīs'', including those who act piously and those who act impiously. On this planet we find many businessmen, politicians and others who are simply interested in material happiness. They attempt to earn money by all means, not considering whether such means are pious or impious. Such people are called ''karmīs'', or gross materialists. Among the ''karmīs'' are some ''vikarmīs'', people who act without the guidance of Vedic knowledge. Those who act on the basis of Vedic knowledge perform sacrifices for the satisfaction of Lord Viṣṇu and to receive benedictions from Him. In this way they are elevated to higher planetary systems. Such ''karmīs'' are superior to the ''vikarmīs'', for they are faithful to the directions of the ''Vedas'' and are certainly dear to Kṛṣṇa. In ''Bhagavad-gītā'' ([[BG 4.11 (1972)|BG 4.11]]), Kṛṣṇa says: ''ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham''. "In whatever way one surrenders unto Me, I reward him accordingly." Kṛṣṇa is so kind that He fulfilled the desires of the ''karmīs'' and ''jñānīs'', not to speak of the ''bhaktas''. Although the ''karmīs'' are sometimes elevated to higher planetary systems, as long as they remain attached to fruitive activities they must accept new material bodies after death. If one acts piously, he can attain a new body among the demigods in the higher planetary systems, or he may attain some other position in which he can enjoy a higher standard of material happiness. On the other hand, those who are engaged in impious activities are degraded and take birth as animals, trees and plants. Thus those fruitive actors who do not care for the Vedic directions (''vikarmīs'') are not appreciated by learned saintly persons. As stated in ''Śrīmad-Bhāgavatam'' ([[SB 5.5.4]]):
<div class="verse">
:nūnaṁ pramattaḥ kurute vikarma
:yad indriya-prītaya āpṛṇoti
:na sādhu manye yata ātmano 'yam
:asann api kleśada āsa dehaḥ
</div>
"Materialists who work hard like dogs and hogs simply for sense gratification are actually mad. They simply perform all kinds of abominable activities simply for sense gratification. Materialistic activities are not at all worthy of an intelligent man, for as a result of such activities, one gets a material body, which is full of misery." The purpose of human life is to get out of the threefold miserable conditions, which are concomitant with material existence. Unfortunately, fruitive workers are mad to earn money and acquire temporary material comforts by all means; therefore they risk being degraded to lower species of life. Materialists foolishly make many plans to become happy in this material world. They do not stop to consider that they will live only for a certain number of years, out of which they must spend the major portion acquiring money for sense gratification. Ultimately such activities end in death. Materialists do not consider that after giving up the body they may become embodied as lower animals, plants or trees. Thus all their activities simply defeat the purpose of life. Not only are they born ignorant, but they act on the platform of ignorance, thinking that they are getting material benefits in the shape of skyscraper buildings, big cars, honorable positions and so on. The materialists do not know that in the next life they will be degraded and that all their activities simply serve as ''parābhava'', their defeat. This is the verdict of ''Śrīmad-Bhāgavatam'' ([[SB 5.5.5]]): ''parābhavas tāvad abodha jātaḥ''.

One should therefore be eager to understand the science of the soul (''ātma-tattva''). Unless one comes to the platform of ''ātma-tattva'', by which one understands that the soul and not the body is oneself, one remains on the platform of ignorance. Out of thousands and even millions of ignorant people who are wasting their time simply gratifying their senses, one may come to the platform of knowledge and understand higher values of life. Such a person is called a ''jñānī''. The ''jñānī'' knows that fruitive activities will bind him to material existence and cause him to transmigrate from one kind of body to another. As indicated in ''Śrīmad-Bhāgavatam'' by the term ''śarīra-bandha'' (bound to bodily existence), as long as one maintains any conception of sense enjoyment, his mind will be absorbed in ''karma'', fruitive activity, and this will oblige him to transmigrate from one body to another.

Thus a ''jñānī'' is considered superior to a karmī because he at least refrains from the blind activities of sense enjoyment. This is the verdict of the Supreme Personality of Godhead. However, although a ''jñānī'' may be liberated from the ignorance of the ''karmīs'', unless he comes to the platform of devotional service he is still considered to be in ignorance (''avidyā''). Although one may be accepted as a ''jñānī'', or one advanced in knowledge, his knowledge is considered impure because he has no information of devotional service and thus neglects the direct worship of the lotus feet of the Supreme Personality of Godhead.

When a ''jñānī'' takes to devotional service, he rapidly becomes superior to an ordinary ''jñānī''. Such an advanced person is described as ''jñāna-vimukta-bhakti-parama''. How a ''jñānī'' takes to devotional service is mentioned in ''Bhagavad-gītā'' ([[BG 7.19 (1972)|BG 7.19]]), wherein Kṛṣṇa says:
<div class="verse">
:bahūnāṁ janmanām ante
:jñānavān māṁ prapadyate
:vāsudevaḥ sarvam iti
:sa mahātmā sudurlabhaḥ
</div>
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." Actually a person is wise when he surrenders unto the lotus feet of Kṛṣṇa, but such a ''mahātmā'', great soul, is very rare.

After taking to devotional service under the regulative principles, a person may come to the platform of spontaneous love of Godhead, following in the footsteps of great devotees like Nārada and Sanaka and Sanātana. The Supreme Personality of Godhead then recognizes him to be superior. The devotees who have developed love of Godhead are certainly in an exalted position.

Of all these devotees, the ''gopīs'' are recognized as superior because they do not know anything other than satisfying Kṛṣṇa. Nor do the ''gopīs'' expect any return from Kṛṣṇa. Indeed, sometimes Kṛṣṇa puts them into extreme suffering by separating Himself from them. Nonetheless, they cannot forget Kṛṣṇa. When Kṛṣṇa left Vṛndāvana for Mathurā, the ''gopīs'' became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, ''vipralambha-sevā'', thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the ''gopīs'' are most exalted, and out of all these exalted ''gopīs'', Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings.

In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her ''kuṇḍa'' (lake), Śrī Rādhā-kuṇḍa, is the most exalted place. This is verified in a quotation from ''Laghu-bhāgavatāmṛta'' (''Uttara-khaṇḍa'' 45), as quoted in ''Caitanya-caritāmṛta'' ([[CC Adi 4.215]], [[CC Madhya 8.99]] & [[CC Madhya 18.8]]):
<div class="verse">
:yathā rādhā priyā viṣṇos
:tasyāḥ kuṇḍaṁ priyaṁ tathā
:sarva-gopīṣu saivaikā
:viṣṇor atyanta-vallabhā
</div>
"Just as Śrīmatī Rādhārāṇī is dear to the Supreme Lord Kṛṣṇa [Viṣṇu], so Her bathing place [Rādhā-kuṇḍa] is equally dear to Kṛṣṇa. Among all the ''gopīs'', She alone stands supreme as the Lord's most beloved."

Therefore everyone interested in Kṛṣṇa consciousness should ultimately take shelter of Rādhā-kuṇḍa and execute devotional service there throughout one's life. This is the conclusion of Rūpa Gosvāmī in the tenth verse of ''Upadeśāmṛta''.
</div>

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NOI 9

2021-12-19T08:09:06Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N09]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
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==== TEXT NINE ====

<div class="verse">
:vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād
:vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
:rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
:kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ:
</div>

==== SYNONYMS ====

<div class="synonyms">
''vaikuṇṭhāt''—than Vaikuṇṭha, the spiritual world; ''janitaḥ''—because of birth; ''varā''—better; ''madhu-purī''—the transcendental city known as Mathurā; ''tatra api''—superior to that; ''rāsa-utsavāt''—because of the performance of the rāsa-līlā; ''vṛndā-araṇyam''—the forest of Vṛndāvana; ''udāra-pāṇi''—of Lord Kṛṣṇa; ''ramaṇāt''—because of various kinds of loving pastimes; ''tatra api''—superior to that; ''govardhanaḥ''—Govardhana Hill; ''rādhā-kuṇḍam''—a place called Rādhā-kuṇḍa; ''iha api''—superior to this; ''gokula-pateḥ''—of Kṛṣṇa, the master of Gokula; ''prema-amṛta''—with the nectar of divine love; ''āplāvanāt''—because of being overflooded; ''kuryāt''—would do; ''asya''—of this (Rādhā-kuṇḍa); ''virājataḥ''—situated; ''giri-taṭe''—at the foot of Govardhana Hill; ''sevām''—service; ''vivekī''—who is intelligent; ''na''—not; ''kaḥ''—who.
</div>

==== TRANSLATION ====

<div class="translation">
The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā—Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa's ''rāsa-līlā'' pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean ''prema'' of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?
</div>

==== PURPORT ====

<div class="purport">
The spiritual world is three fourths of the total creation of the Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the material world; however, Mathurā and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathurā. The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (''dvādaśa-vana''), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (''rati-vilāsa'').

In ''Caitanya-caritāmṛta'' ([[CC Madhya]]) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya's devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu's desire to find it. Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. The importance of Rādhā-kuṇḍa, however, cannot be realized by other Vaiṣṇava ''sampradāyas'', nor can persons uninterested in the devotional service of Lord Caitanya Mahāprabhu understand the spiritual importance and divine nature of Rādhā-kuṇḍa. Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu.
</div>

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NOI 8

2021-12-18T12:17:59Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N08]]
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==== TEXT EIGHT ====

<div class="verse">
:tan-nāma-rūpa-caritādi-sukīrtanānu-
:smṛtyoḥ krameṇa rasanā-manasī niyojya
:tiṣṭhan vraje tad-anurāgi-janānugāmī
:kālaṁ nayed akhilam ity upadeśa-sāram
</div>

==== SYNONYMS ====

<div class="synonyms">
''tat''—of Lord Kṛṣṇa; ''nāma''—the holy name; ''rūpa''—form; ''carita-ādi''—character, pastimes and so on; ''su-kīrtana''—in discussing or chanting nicely; ''anusmṛtyoḥ''—and in remembering; ''krameṇa''—gradually; ''rasanā''—the tongue; ''manasī''—and one's mind; ''niyojya''—engaging; ''tiṣṭhan''—residing; ''vraje''—in Vraja; ''tat''—to Lord Kṛṣṇa; ''anurāgi''—attached; ''jana''—persons; ''anugāmī''—following; ''kālam''—time; ''nayet''—should utilize; ''akhilam''—full; ''iti''—thus; ''upadeśa''—of advice or instruction; ''sāram''—the essence.
</div>

==== TRANSLATION ====

<div class="translation">
The essence of all advice is that one should utilize one's full time—twenty-four hours a day—in nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana ''dhāma''] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service.
</div>

==== PURPORT ====

<div class="purport">
Since the mind may be one's enemy or one's friend, one has to train the mind to become his friend. The Kṛṣṇa consciousness movement is especially meant for training the mind to be always engaged in Kṛṣṇa's business. The mind contains hundreds and thousands of impressions, not only of this life but also of many, many lives of the past. These impressions sometimes come in contact with one another and produce contradictory pictures. In this way the mind's function can become dangerous for a conditioned soul. Students of psychology are aware of the mind's various psychological changes. In ''Bhagavad-gītā'' ([[BG 8.6 (1972)|8.6]]) it is said:
<div class="verse">
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ taṁ evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
</div>
"Whatever state of being one remembers when he quits his body, that state he will attain without fail."

At the time of death, the mind and intelligence of a living entity create the subtle form of a certain type of body for the next life. If the mind suddenly thinks of something not very congenial, one has to take a corresponding birth in the next life. On the other hand, if one can think of Kṛṣṇa at the time of death, he can be transferred to the spiritual world, Goloka Vṛndāvana. This process of transmigration is very subtle; therefore Śrīla Rūpa Gosvāmī advises devotees to train their minds in order that they will be unable to remember anything other than Kṛṣṇa. Similarly, the tongue should be trained to speak only of Kṛṣṇa and to taste only ''kṛṣṇa-prasāda''. Śrīla Rūpa Gosvāmī further advises, ''tiṣṭhan vraje'': one should live in Vṛndāvana or any part of Vrajabhūmi. Vrajabhūmi, or the land of Vṛndāvana, is supposed to be eighty-four ''krośas'' in area. One ''krośa'' equals two square miles. When one makes Vṛndāvana his residence, he should take shelter of an advanced devotee there. In this way one should always think of Kṛṣṇa and His pastimes. This is further elucidated by Śrīla Rūpa Gosvāmī in his ''Bhakti-rasāmṛta-sindhu'' (1.2.294):
<div class="verse">
:kṛṣṇaṁ smaran janaṁ cāsya
:preṣṭhaṁ nija-samīhitam
:tat-tat-kathā-rataś cāsau
:kuryād vāsaṁ vraje sadā
</div>
"A devotee should always reside in the transcendental realm of Vraja and always engage in ''kṛṣṇaṁ smaran janaṁ cāsya preṣṭham'', the remembrance of Śrī Kṛṣṇa and His beloved associates. By following in the footsteps of such associates and by entering under their eternal guidance, one can acquire an intense desire to serve the Supreme Personality of Godhead."

Again Śrīla Rūpa Gosvāmī states in ''Bhakti-rasāmṛta-sindhu'' (1.2.295):
<div class="verse">
:sevā sādhaka-rūpeṇa
:siddha-rūpeṇa cātra hi
:tad-bhāva-lipsunā kāryā
:vraja-lokānusārataḥ
</div>
"In the transcendental realm of Vraja [Vraja-dhāma] one should serve the Supreme Lord, Śrī Kṛṣṇa, with a feeling similar to that of His associates, and one should place himself under the direct guidance of a particular associate of Kṛṣṇa and should follow in his footsteps. This method is applicable both in the stage of ''sādhana'' [spiritual practices executed while in the stage of bondage] and in the stage of ''sādhya'' [God realization], when one is a ''siddha-puruṣa'', or a spiritually perfect soul."

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has commented as follows upon this verse: "One who has not yet developed interest in Kṛṣṇa consciousness should give up all material motives and train his mind by following the progressive regulative principles, namely chanting and remembering Kṛṣṇa and His name, form, quality, pastimes and so forth. In this way, after developing a taste for such things, one should try to live in Vṛndāvana and pass his time constantly remembering Kṛṣṇa's name, fame, pastimes and qualities under the direction and protection of an expert devotee. This is the sum and substance of all instruction regarding the cultivation of devotional service.

"In the neophyte stage one should always engage in hearing ''kṛṣṇa-kathā''. This is called ''śravaṇa-daśā'', the stage of hearing. By constantly hearing the transcendental holy name of Kṛṣṇa and hearing of His transcendental form, qualities and pastimes, one can attain to the stage of acceptance called ''varaṇa-daśā''. When one attains this stage, he becomes attached to the hearing of ''kṛṣṇa-kathā''. When one is able to chant in ecstasy, he attains the stage of ''smaraṇāvasthā'', the stage of remembering. Recollection, absorption, meditation, constant remembrance and trance are the five items of progressive ''kṛṣṇa-smaraṇa''. At first, remembrance of Kṛṣṇa may be interrupted at intervals, but later remembrance proceeds uninterrupted. When remembrance is uninterrupted, it becomes concentrated and is called meditation. When meditation expands and becomes constant, it is called ''anusmṛti''. By uninterrupted and unceasing ''anusmṛti'' one enters the stage of ''samādhi'', or spiritual trance. After ''smaraṇa-daśā'' or ''samādhi'' has fully developed, the soul comes to understand his original constitutional position. At that time he can perfectly and clearly understand his eternal relationship with Kṛṣṇa. That is called ''sampatti-daśā'', the perfection of life.

"''Caitanya-caritāmṛta'' advises those who are neophytes to give up all kinds of motivated desires and simply engage in the regulative devotional service of the Lord according to the directions of scripture. In this way a neophyte can gradually develop attachment for Kṛṣṇa's name, fame, form, qualities and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles. This stage is called ''rāga-bhakti'', or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana. This is called ''rāgānuga-bhakti''. ''Rāgānuga-bhakti'', or spontaneous devotional service, can be executed in the ''śānta-rasa'' when one aspires to be like Kṛṣṇa's cows or the stick or flute in the hand of Kṛṣṇa, or the flowers around Kṛṣṇa's neck. In the ''dāsya-rasa'' one follows in the footsteps of servants like Citraka, Patraka or Raktaka. In the friendly ''sakhya-rasa'' one can become a friend like Baladeva, Śrīdāmā or Sudāmā. In the ''vātsalya-rasa'', characterized by parental affection, one can become like Nanda Mahārāja and Yaśodā, and in the ''mādhurya-rasa'', characterized by conjugal love, one can become like Śrīmatī Rādhārāṇī or Her lady friends such as Lalitā and Her serving maids (''mañjarīs'') like Rūpa and Rati. This is the essence of all instruction in the matter of devotional service."
</div>

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NOI 7

2021-12-18T12:02:49Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N07]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
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==== TEXT SEVEN ====

<div class="verse">
:syāt kṛṣṇa-nāma-caritādi-sitāpy avidyā-
:pittopatapta-rasanasya na rocikā nu
:kintv ādarād anudinaṁ khalu saiva juṣṭā
:svādvī kramād bhavati tad-gada-mūla-hantrī:
</div>

==== SYNONYMS ====

<div class="synonyms">
''syāt''—is; ''kṛṣṇa''—of Lord Kṛṣṇa; ''nāma''—the holy name; ''carita-ādi''—character, pastimes and so forth; ''sitā''—sugar candy; ''api''—although; ''avidyā''—of ignorance; ''pitta''—by the bile; ''upatapta''—afflicted; ''rasanasya''—of the tongue; ''na''—not; ''rocikā''—palatable; ''nu''—oh, how wonderful it is; ''kintu''—but; ''ādarāt''—carefully; ''anudinam''—every day, or twenty-four hours daily; ''khalu''—naturally; ''sā''—that (sugar candy of the holy name); ''eva''—certainly; ''juṣṭā''—taken or chanted; ''svādvī''—relishable; ''kramāt''—gradually; ''bhavati''—becomes; ''tat-gada''—of that disease; ''mūla''—of the root; ''hantrī''—the destroyer.
</div>

==== TRANSLATION ====

<div class="translation">
The holy name, character, pastimes and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of ''avidyā'' [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.
</div>

==== PURPORT ====

<div class="purport">
The holy name of Lord Kṛṣṇa, His quality, pastimes and so forth are all of the nature of absolute truth, beauty and bliss. Naturally they are very sweet, like sugar candy, which appeals to everyone. Nescience, however, is compared to the disease called jaundice, which is caused by bilious secretions. Attacked by jaundice, the tongue of a diseased person cannot palatably relish sugar candy. Rather, a person with jaundice considers something sweet to taste very bitter. ''Avidyā'' (ignorance) similarly perverts the ability to relish the transcendentally palatable name, quality, form and pastimes of Kṛṣṇa. Despite this disease, if one with great care and attention takes to Kṛṣṇa consciousness, chanting the holy name and hearing Kṛṣṇa's transcendental pastimes, his ignorance will be destroyed and his tongue enabled to taste the sweetness of the transcendental nature of Kṛṣṇa and His paraphernalia. Such a recovery of spiritual health is possible only by the regular cultivation of Kṛṣṇa consciousness.

When a man in the material world takes more interest in the materialistic way of life than in Kṛṣṇa consciousness, he is considered to be in a diseased condition. The normal condition is to remain an eternal servant of the Lord (''jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa''' ([[CC Madhya 20.108-109|CC Madhya 20.108]]). This healthy condition is lost when the living entity forgets Kṛṣṇa due to being attracted by the external features of Kṛṣṇa's ''māyā'' energy. This world of ''māyā'' is called ''durāśraya'', which means "false or bad shelter." One who puts his faith in ''durāśraya'' becomes a candidate for hoping against hope. In the material world everyone is trying to become happy, and although their material attempts are baffled in every way, due to their nescience they cannot understand their mistakes. People try to rectify one mistake by making another mistake. This is the way of the struggle for existence in the material world. If one in this condition is advised to take to Kṛṣṇa consciousness and be happy, he does not accept such instructions.

This Kṛṣṇa consciousness movement is being spread all over the world just to remedy this gross ignorance. People in general are misled by blind leaders. The leaders of human society—the politicians, philosophers and scientists—are blind because they are not Kṛṣṇa conscious. According to ''Bhagavad-gītā'', because they are bereft of all factual knowledge due to their atheistic way of life, they are actually sinful rascals and are the lowest among men.
<div class="verse">
:na māṁ duṣkṛtino mūḍhāḥ
:prapadyante narādhamāḥ
:māyayāpahṛta jñānā-
:āsuraṁ bhāvam āśritāḥ
</div>
"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." ([[BG 7.15 (1972)|BG 7.15]])

Such people never surrender to Kṛṣṇa, and they oppose the endeavor of those who wish to take Kṛṣṇa's shelter. When such atheists become leaders of society, the entire atmosphere is surcharged with nescience. In such a condition, people do not become very enthusiastic to receive this Kṛṣṇa consciousness movement, just as a diseased person suffering from jaundice does not relish the taste of sugar candy. However, one must know that for jaundice, sugar candy is the only specific medicine. Similarly, in the present confused state of humanity, Kṛṣṇa consciousness, the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is the only remedy for setting the world aright. Although Kṛṣṇa consciousness may not be very palatable for a diseased person, Śrīla Rūpa Gosvāmī nonetheless advises that if one wants to be cured of the material disease, he must take to it with great care and attention. One begins his treatment by chanting the Hare Kṛṣṇa ''mahā-mantra'' because by chanting this holy name of the Lord a person in the material condition will be relieved from all misconceptions (''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12]]). ''Avidyā'', a misconception about one's spiritual identity, provides the foundation for ''ahaṅkāra'', or false ego within the heart.
The real disease is in the heart. If the mind is cleansed, however, if consciousness is cleansed, a person cannot be harmed by the material disease. To cleanse the mind and heart from all misconceptions, one should take to this chanting of the Hare Kṛṣṇa ''mahā-mantra''. This is both easy and beneficial. By chanting the holy name of the Lord, one is immediately freed from the blazing fire of material existence.

There are three stages in chanting the holy name of the Lord—the offensive stage, the stage of lessening offenses, and the pure stage. When a neophyte takes to the chanting of the Hare Kṛṣṇa ''mantra'', he generally commits many offenses. There are ten basic offenses, and if the devotee avoids these, he can glimpse the next stage, which is situated between offensive chanting and pure chanting. When one attains the pure stage, he is immediately liberated. This is called ''bhava-mahā-dāvāgni-nirvāpanam''. As soon as one is liberated from the blazing fire of material existence, he can relish the taste of transcendental life.

The conclusion is that in order to get freed from the material disease, one must take to the chanting of the Hare Kṛṣṇa ''mantra''. The Kṛṣṇa consciousness movement is especially meant for creating an atmosphere in which people can take to the chanting of the Hare Kṛṣṇa ''mantra''. One must begin with faith, and when this faith is increased by chanting, a person can become a member of the Society. We are sending ''saṅkīrtana'' parties all over the world, and they are experiencing that even in the remotest part of the world, where there is no knowledge of Kṛṣṇa, the Hare Kṛṣṇa ''mahā-mantra'' attracts thousands of men to our camp. In some areas, people begin to imitate the devotees by shaving their heads and chanting the Hare Kṛṣṇa ''mahā-mantra'', only a few days after hearing the ''mantra''. This may be imitative, but imitation of a good thing is desired. Some imitators gradually become interested in being initiated by the spiritual master and offer themselves for initiation.

If one is sincere, he is initiated, and this stage is called ''bhajana-kriyā''. One then actually engages in the service of the Lord by regularly chanting the Hare Kṛṣṇa ''mahā-mantra'', sixteen rounds daily, and refraining from illicit sex, intoxicants, meat-eating and gambling. By ''bhajana-kriyā'' one attains freedom from the contamination of materialistic life. He no longer goes to a restaurant or hotel to taste so-called palatable dishes made with meat and onions, nor does he care to smoke or drink tea or coffee. He not only refrains from illicit sex, but avoids sex life entirely. Nor is he interested in wasting his time in speculating or gambling. In this way it is to be understood that one is becoming cleansed of unwanted things (''anartha-nivṛtti''). The word ''anartha'' refers to unwanted things. ''Anarthas'' are vanquished when one becomes attached to the Kṛṣṇa consciousness movement.

When a person is relieved from unwanted things, he becomes fixed in executing his Kṛṣṇa activities. Indeed, he becomes attached to such activities and experiences ecstasy in executing devotional service. This is called ''bhāva'', the preliminary awakening of dormant love of Godhead. Thus the conditioned soul becomes free from material existence and loses interest in the bodily conception of life, including material opulence, material knowledge and material attraction of all variety. At such a time one can understand who the Supreme Personality of Godhead is and what His ''maya'' is.

Although ''māyā'' may be present, it cannot disturb a devotee once he attains the ''bhāva'' stage. This is because the devotee can see the real position of ''māyā''. ''Māyā'' means forgetfulness of Kṛṣṇa, and forgetfulness of Kṛṣṇa and Kṛṣṇa consciousness stand side by side like light and shadow. If one remains in shadow, he cannot enjoy the facilities offered by light, and if one remains in light, he cannot be disturbed by the darkness of shadow. By taking to Kṛṣṇa consciousness, one gradually becomes liberated and remains in light. Indeed, he does not even touch the darkness. As confirmed in ''Caitanya-caritāmṛta'' ([[CC Madhya 22.31]]):
<div class="verse">
:kṛṣṇa—sūrya-sama; māyā haya andhakāra
:yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
</div>
"Kṛṣṇa is compared to sunshine, and ''māyā'' is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion, the influence of the external energy, will immediately vanish."
</div>

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NOI 6

2021-12-18T11:16:30Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N06]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=NOI 5]] '''[[NOI 5]] - [[NOI 7]]''' [[File:Go-next.png|link=NOI 7]]</div>
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==== TEXT SIX ====

<div class="verse">
:dṛṣṭaiḥ svabhāva-janitair vapuṣaś ca doṣair
:na prākṛtatvam iha bhakta janasya paśyet
:gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair
:brahma-dravatvam apagacchati nīra-dharmaiḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''dṛṣṭaiḥ''—seen by ordinary vision; ''svabhāva-janitaiḥ''—born of one's own nature; ''vapuṣaḥ''—of the body; ''ca''—and; ''doṣaiḥ''—by the faults; ''na''—not; ''prākṛtatvam''—the state of being material; ''iha''—in this world; ''bhakta janasya''—of a pure devotee; ''paśyet''—one should see; ''gaṅgā-ambhasām''—of the Ganges waters; ''na''—not; ''khalu''—certainly; ''budbuda-phena-paṅkaiḥ''—by bubbles, foam and mud; ''brahma-dravatvam''—the transcendental nature; ''apagacchati''—is spoiled; ''nīra-dharmaiḥ''—the characteristics of water.
</div>

==== TRANSLATION ====

<div class="translation">
Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.
</div>

==== PURPORT ====

<div class="purport">
''Śuddha-bhakti'', the activity of the soul proper—in other words, engagement in the transcendental loving service of the Lord—is performed in a liberated condition. In ''Bhagavad-gītā'' ([[BG 14.26 (1972)|BG 14.26]]) it is stated:
<div class="verse">
:māṁ ca yo 'vyabhicāreṇa
:bhakti-yogena sevate
:sa guṇān samatītyaitān
:brahma-bhūyāya kalpate
</div>
"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."

''Avyabhicāriṇī bhakti'' means unalloyed devotion. A person engaged in devotional service must be free from material motives. In this Kṛṣṇa consciousness movement, one's consciousness must be changed. If consciousness is aimed toward material enjoyment, it is material consciousness, and if it is aimed toward serving Kṛṣṇa, it is Kṛṣṇa consciousness. A surrendered soul serves Kṛṣṇa without material considerations (''anyābhilāṣitā-śūnyam'' (Bhakti-rasāmṛta-sindhu 1.1.11)). ''Jñāna-karmādy-anāvṛtam'': unalloyed devotional service, which is transcendental to the activities of the body and mind, such as ''jñāna'' (mental speculation) and ''karma'' (fruitive work), is called pure ''bhakti-yoga''. ''Bhakti-yoga'' is the proper activity of the soul, and when one actually engages in unalloyed, uncontaminated devotional service, he is already liberated (''sa guṇān samatītyaitān'' ([[BG 14.26 (1972)|BG 14.26]]). Kṛṣṇa's devotee is not subjected to material condition, even though his bodily features may appear materially conditioned. One should therefore not see a pure devotee from a materialistic point of view. Unless one is actually a devotee, he cannot see another devotee perfectly. As explained in the previous verse, there are three types of devotees—''kaniṣṭha-adhikārī, madhyama-adhikārī'' and ''uttama-adhikārī''. The ''kaniṣṭha-adhikārī'' cannot distinguish between a devotee and nondevotee. He is simply concerned with worshiping the Deity in the temple. A ''madhyama-adhikārī'', however, can distinguish between the devotee and nondevotee, as well as between the devotee and the Lord. Thus he treats the Supreme Personality of Godhead, the devotee and the nondevotee in different ways.

No one should criticize the bodily defects of a pure devotee. If there are such defects, they should be overlooked. What should be taken into account is the spiritual master's main business, which is devotional service, pure service to the Supreme Lord. As stated in ''Bhagavad-gītā'' ([[BG 9.30 (1972)|BG 9.30]]):
<div class="verse">
:api cet sudurācāro
:bhajate mām ananya-bhāk
:sādhur eva sa mantavyaḥ
:samyag vyavasito hi saḥ
</div>
Even if a devotee sometimes seems to engage in abominable activities, he should be considered a ''sādhu'', a saintly person, because his actual identity is that of one engaged in the loving service of the Lord. In other words, he is not to be considered an ordinary human being.

Even though a pure devotee may not be born in a ''brāhmaṇa'' or ''gosvāmī'' family, if he is engaged in the service of the Lord he should not be neglected. In actuality there cannot be a family of ''gosvāmīs'' based on material considerations, caste or heredity. The ''gosvāmī'' title is actually the monopoly of the pure devotees; thus we speak of the six Gosvāmīs, headed by Rūpa Gosvāmī and Sanātana Gosvāmī. Rūpa Gosvāmī and Sanātana Gosvāmī had practically become Mohammedans and had therefore changed their names to Dabira Khāsa and Sākara Mallika, but Śrī Caitanya Mahāprabhu Himself made them ''gosvāmīs''. Therefore the ''gosvāmī'' title is not hereditary. The word gosvāmī refers to one who can control his senses, who is master of the senses. A devotee is not controlled by the senses, but is the controller of the senses. Consequently he should be called ''svāmī'' or ''gosvāmī'', even though he may not be born in a ''gosvāmī'' family.

According to this formula, the ''gosvāmīs'' who are descendants of Śrī Nityānanda Prabhu and Śrī Advaita Prabhu are certainly devotees, but devotees coming from other families should not be discriminated against; indeed, whether the devotees come from a family of previous ''ācāryas'' or from an ordinary family, they should be treated equally. One should not think, "Oh, here is an American ''gosvāmī''," and discriminate against him. Nor should one think, "Here is a ''nityānanda-vaṁśa-gosvāmī''." There is an undercurrent of protest against our awarding the title ''gosvāmī'' to the American Vaiṣṇavas of the Kṛṣṇa consciousness movement. Sometimes people flatly tell the American devotees that their ''sannyāsa'' or title of ''gosvāmī'' is not bona fide. However, according to the statements of Śrīla Rūpa Gosvāmī in this verse, an American ''gosvāmī'' and a ''gosvāmī'' in a family of ''ācāryas'' are nondifferent.

On the other hand, a devotee who has attained the title of ''gosvāmī'' but is not born of a ''brāhmaṇa'' father or of a ''gosvāmī'' in the family of Nityānanda or Advaita Prabhu should not be artificially puffed up by thinking that he has become a ''gosvāmī''. He should always remember that as soon as he becomes materially puffed up, he immediately falls down. This Kṛṣṇa consciousness movement is a transcendental science, and there is no room for jealousy. This movement is meant for the ''paramahaṁsas'' who are completely free from all jealousy (''paramaṁ nirmatsarāṇām''). One should not be jealous, whether he is born in a family of ''gosvāmīs'' or has the title of ''gosvāmī'' awarded to him. As soon as anyone becomes envious, he falls from the platform of ''paramahaṁsa''.

If we consider the bodily defects of a Vaiṣṇava, we should understand that we are committing an offense at the lotus feet of the Vaiṣṇava. An offense at the lotus feet of a Vaiṣṇava is very serious. Indeed, Śrī Caitanya Mahāprabhu has described this offense as ''hātī-mātā'', the mad elephant offense. A mad elephant can create a disaster, especially when it enters into a nicely trimmed garden. One should therefore be very careful not to commit any offense against a Vaiṣṇava. Every devotee should be ready to take instructions from a superior Vaiṣṇava, and a superior Vaiṣṇava must be ready to help an inferior Vaiṣṇava in all respects. One is superior or inferior according to his spiritual development in Kṛṣṇa consciousness. One is forbidden to observe the activities of a pure Vaiṣṇava from a material point of view. For the neophyte especially, considering a pure devotee from a material point of view is very injurious. One should therefore avoid observing a pure devotee externally, but should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord. In this way one can avoid seeing the pure devotee from a material point of view, and thus one can gradually become a purified devotee himself.

Those who think that Kṛṣṇa consciousness is limited to a certain section of people, a certain section of devotees or a certain tract of land are generally prone to see the external features of the devotee. Such neophytes, unable to appreciate the exalted service of the advanced devotee, try to bring the ''mahā-bhāgavata'' to their platform. We experience such difficulty in propagating this Kṛṣṇa consciousness all over the world. Unfortunately we are surrounded by neophyte Godbrothers who do not appreciate the extraordinary activities of spreading Kṛṣṇa consciousness all over the world. They simply try to bring us to their platform, and they try to criticize us in every respect. We very much regret their naive activities and poor fund of knowledge. An empowered person who is actually engaged in the confidential service of the Lord should not be treated as an ordinary human being, for it is stated that unless one is empowered by Kṛṣṇa, one cannot spread the Kṛṣṇa consciousness movement all over the world.

When one thus criticizes a pure devotee, he commits an offense (''vaiṣṇava-aparādha'') that is very obstructive and dangerous for those who desire to advance in Kṛṣṇa consciousness. A person cannot derive any spiritual benefit when he offends the lotus feet of a Vaiṣṇava. Everyone should therefore be very careful not to be jealous of an empowered Vaiṣṇava, or a ''śuddha-vaiṣṇava''. It is also an offense to consider an empowered Vaiṣṇava an object of disciplinary action. It is offensive to try to give him advice or to correct him. One can distinguish between a neophyte Vaiṣṇava and an advanced Vaiṣṇava by their activities. The advanced Vaiṣṇava is always situated as the spiritual master, and the neophyte is always considered his disciple. The spiritual master must not be subjected to the advice of a disciple, nor should a spiritual master be obliged to take instructions from those who are not his disciples. This is the sum and substance of Śrīla Rūpa Gosvāmī's advice in the sixth verse.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=NOI 5]] '''[[NOI 5]] - [[NOI 7]]''' [[File:Go-next.png|link=NOI 7]]</div>
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NOI 4

2021-12-11T08:07:25Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N04]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=NOI 3]] '''[[NOI 3]] - [[NOI 5]]''' [[File:Go-next.png|link=NOI 5]]</div>
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==== TEXT FOUR ====

<div class="verse">
:dadāti pratigṛhṇāti
:guhyam ākhyāti pṛcchati
:bhuṅkte bhojayate caiva
:ṣaḍ-vidhaṁ prīti-lakṣaṇam
</div>

==== SYNONYMS ====

<div class="synonyms">
''dadāti''—gives charity; ''pratigṛhṇāti''—accepts in return; ''guhyam''—confidential topics; ''ākhyāti''—explains; ''pṛcchati''—enquires; ''bhuṅkte''—eats; ''bhojayate''—feeds; ''ca''—also; ''eva''—certainly; ''ṣaṭ-vidham''—six kinds; ''prīti''—of love; ''lakṣaṇam''—symptoms.
</div>

==== TRANSLATION ====

<div class="translation">
Offering gifts in charity, accepting charitable gifts, revealing one's mind in confidence, inquiring confidentially, accepting ''prasāda'' and offering ''prasāda'' are the six symptoms of love shared by one devotee and another.
</div>

==== PURPORT ====

<div class="purport">
In this verse Śrīla Rūpa Gosvāmī explains how to perform devotional activities in the association of other devotees. There are six kinds of activities: (1) giving charity to the devotees, (2) accepting from the devotees whatever they may offer in return, (3) opening one's mind to the devotees, (4) inquiring from them about the confidential service of the Lord, (5) honoring ''prasāda'', or spiritual food, given by the devotees, and (6) feeding the devotees with ''prasāda''. An experienced devotee explains, and an inexperienced devotee learns from him. This is ''guhyam ākhyāti pṛcchati''. When a devotee distributes ''prasāda'', remnants of food offered to the Supreme Personality of Godhead, in order to maintain our spirit of devotional service we must accept this ''prasāda'' as the Lord's grace received through the pure devotees. We should also invite pure devotees to our home, offer them ''prasāda'' and be prepared to please them in all respects. This is called ''bhuṅkte bhojayate caiva.''

Even in ordinary social activities, these six types of dealings between two loving friends are absolutely necessary. For instance, when one businessman wishes to contact another businessman he arranges a feast in a hotel, and over the feast openly expresses what he wishes to do. He then inquires from his business friend how he should act, and sometimes presents are exchanged. Thus whenever there is a dealing of ''prīti'', or love in intimate dealings, these six activities are executed. In the previous verse, Śrīla Rūpa Gosvāmī advised that one should renounce worldly association and keep company with the devotees (''saṅga-tyāgāt sato vṛtteḥ''). The International Society for Krishna Consciousness has been established to facilitate these six kinds of loving exchanges between devotees. This Society was started single-handedly, but because people are coming forward and dealing with the give—and—take policy, the Society is now expanding all over the world. We are glad that people are donating very liberally to the development of the Society's activities, and people are also eagerly accepting whatever humble contribution we are giving them in the shape of books and magazines dealing strictly with the subject matter of Kṛṣṇa consciousness. We sometimes hold Hare Kṛṣṇa festivals and invite life members and friends to participate in the feasting by accepting ''prasāda''. Although most of our members come from the higher rungs of society, they nonetheless come and take whatever little ''prasāda'' we are able to offer them. Sometimes the members and supporters inquire very confidentially about the methods of performing devotional service, and we try to explain this. In this way our Society is successfully spreading all over the world, and the intelligentsia of all countries is gradually appreciating our Kṛṣṇa conscious activities. The life of the Kṛṣṇa conscious society is nourished by these six types of loving exchange among the members; therefore people must be given the chance to associate with the devotees of ISKCON because simply by reciprocating in the six ways mentioned above an ordinary man can fully revive his dormant Kṛṣṇa consciousness. In ''Bhagavad-gītā'' ([[BG 2.62 (1972)|BG 2.62]]) it is stated, ''saṅgāt sañjāyate kāmaḥ'': one's desires and ambitions develop according to the company one keeps. It is often said that a man is known by his company, and if an ordinary man associates with devotees, he will certainly develop his dormant Kṛṣṇa consciousness. The understanding of Kṛṣṇa consciousness is innate in every living entity, and it is already developed to some extent when the living entity takes a human body. It is said in ''Caitanya-caritāmṛta'' ([[CC Madhya 22.107]]):
<div class="verse">
:nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya
:śravaṇādi-śuddha-citte karaye udaya
</div>
"Pure love for Kṛṣṇa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens." Since Kṛṣṇa consciousness is inherent in every living entity, everyone should be given a chance to hear about Kṛṣṇa. Simply by hearing and chanting—''śravaṇaṁ kīrtanam'' ([[SB 7.5.23-24|SB 7.5.23]]) — one's heart is directly purified, and one's original Kṛṣṇa consciousness is immediately awakened. Kṛṣṇa consciousness is not artificially imposed upon the heart, it is already there. When one chants the holy name of the Supreme Personality of Godhead, the heart is cleansed of all mundane contamination. In the [[CC Antya 20.12|first stanza of His ''Śrī Śikṣāṣṭaka'' (CC Antya 20.12)]], Lord Śrī Caitanya Mahāprabhu says:
<div class="verse">
:ceto-darpaṇa-mārjanam bhava-mahā-dāvāgni-nirvāpaṇaṁ
:śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
:ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
:sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
</div>
"All glories to the Śrī Kṛṣṇa ''saṅkīrtana'', which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This ''saṅkīrtana'' movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious."

Not only is the chanter of the ''mahā-mantra'' purified, but the heart of anyone who happens to hear the transcendental vibration of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is also cleansed. Even the souls embodied in lower animals, insects, trees and other species of life also become purified and prepared to become fully Kṛṣṇa conscious simply by hearing the transcendental vibration. This was explained by Ṭhākura Haridāsa when Caitanya Mahāprabhu inquired from him how living entities lower than human beings can be delivered from material bondage. Haridāsa Ṭhākura said that the chanting of the holy names is so powerful that even if one chants in the remotest parts of the jungle, the trees and animals will advance in Kṛṣṇa consciousness simply by hearing the vibration. This was actually proved by Śrī Caitanya Mahāprabhu Himself when He passed through the forest of Jhārikhaṇḍa. At that time the tigers, snakes, deer and all other animals abandoned their natural animosity and began chanting and dancing in ''saṅkīrtana''. Of course, we cannot imitate the activities of Śrī Caitanya Mahāprabhu, but we should follow in His footsteps. We are not powerful enough to enchant the lower animals such as tigers, snakes, cats and dogs or entice them to dance, but by chanting the holy names of the Lord we can actually convert many people throughout the world to Kṛṣṇa consciousness. Contributing or distributing the holy name of the Lord is a sublime example of contributing or giving charity (the ''dadāti'' principle). By the same token, one must also follow the ''pratigṛhṇāti'' principle and be willing and ready to receive the transcendental gift. One should inquire about the Kṛṣṇa consciousness movement and open his mind in order to understand the situation of this material world. Thus the ''guhyam ākhyāti pṛcchati'' principles can be served.

The members of the International Society for Krishna Consciousness invite the Society's members and supporters to dine with them when they hold love feasts in all their branches every Sunday. Many interested people come to honor ''prasāda'', and whenever possible they invite members of the Society to their homes and feed them sumptuously with ''prasāda''. In this way both the members of the Society and the general public are benefited. People should give up the company of so-called ''yogīs, jñānīs, karmīs'' and philanthropists because their association can benefit no one. If one really wants to attain the goal of human life, he should associate with devotees of the Kṛṣṇa consciousness movement because it is the only movement that teaches one how to develop love of God. Religion is the special function of human society, and it constitutes the distinction between human society and animal society. Animal society has no church, mosque or religious system. In all parts of the world, however downtrodden human society may be, there is some system of religion. Even tribal aborigines in the jungles also have a system of religion. When a religious system develops and turns into love of God, it is successful. As stated in the First Canto of ''Śrīmad-Bhāgavatam'' ([[SB 1.2.6]]):
<div class="verse">
:sa vai puṁsāṁ paro dharmo
:yato bhaktir adhokṣaje
:ahaituky apratihatā
:yayātmā suprasīdati
</div>
"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

If the members of human society actually want peace of mind, tranquillity and friendly relations between men and nations, they must follow the Kṛṣṇa conscious system of religion, by which they can develop their dormant love for Kṛṣṇa, the Supreme Personality of Godhead. As soon as people do so, their minds will immediately be filled with peace and tranquillity.

In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns all devotees engaged in broadcasting the Kṛṣṇa consciousness movement not to speak to the impersonalist Māyāvādīs who are always determined to oppose such theistic movements. The world is full of Māyāvādīs and atheists, and the political parties of the world take advantage of Māyāvāda and other atheistic philosophies to promote materialism. Sometimes they even back a strong party to oppose the Kṛṣṇa consciousness movement. The Māyāvādīs and other atheists do not want the Kṛṣṇa consciousness movement to develop because it educates people in God consciousness. Such is the policy of the atheists. There is no benefit in feeding a snake milk and bananas because the snake will never be satisfied. On the contrary, by taking milk and bananas the snake simply becomes more poisonous (''kevalaṁ viṣa-vardhanam''). If a snake is given milk to drink, its poison simply increases. For a similar reason, we should not disclose our minds to the serpent Māyāvādīs and ''karmīs''. Such disclosures will never help. It is best to avoid association with them completely and never ask them about anything confidential because they cannot give good advice. Nor should we extend invitations to Māyāvādīs and atheists nor accept their invitations, for by such intimate intermingling we may become affected by their atheistic mentality (''saṅgāt sañjāyate kāmaḥ''). It is the negative injunction of this verse that we should refrain from giving anything to or accepting anything from the Māyāvādīs and atheists. Śrī Caitanya Mahāprabhu has also warned, ''viṣayīra anna khāile duṣṭa haya mana'': ([[CC Antya 6.278]]) "By eating food prepared by worldly people, one s mind becomes wicked. Unless one is very advanced, he is unable to utilize everyone's contribution to further the Kṛṣṇa consciousness movement; therefore on principle one should not accept charity from the Māyāvādīs or atheists. Indeed, Śrī Caitanya Mahāprabhu has forbidden devotees to associate even with ordinary men who are too addicted to material sense gratification.

The conclusion is that we should always keep company with devotees, observe the regulative devotional principles, follow in the footsteps of the ''ācāryas'' and in full obedience carry out the orders of the spiritual master. In this way we shall be able to develop our devotional service and dormant Kṛṣṇa consciousness. The devotee who is neither a neophyte nor a ''mahā-bhāgavata'' (a greatly advanced devotee) but is within the middle status of devotional service is expected to love the Supreme Personality of Godhead, make friends with the devotees, show favor to the ignorant and reject the jealous and demoniac. In this verse there is brief mention of the process of making loving transactions with the Supreme Personality of Godhead and making friends with the devotees. According to the ''dadāti'' principle, an advanced devotee is supposed to spend at least fifty percent of his income on the service of the Lord and His devotees. Śrīla Rūpa Gosvāmī has set such an example in his life. When he decided to retire, he distributed fifty percent of his life's earnings to Kṛṣṇa's service and twenty-five percent to his relatives and kept twenty-five percent for personal emergencies. This example should be followed by all devotees. Whatever one's income, fifty percent should be spent on behalf of Kṛṣṇa and His devotees, and this will fulfill the demands of ''dadāti''.

In the next verse, Śrīla Rūpa Gosvāmī informs us what kind of Vaiṣṇava should be selected as a friend and how Vaiṣṇavas should be served.
</div>

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NOI 3

2021-12-09T16:55:15Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N03]]
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==== TEXT THREE ====

<div class="verse">
:utsāhān niścayād dhairyāt
:tat-tat-karma-pravartanāt
:saṅga-tyāgāt sato vṛtteḥ
:ṣaḍbhir bhaktiḥ prasidhyati
</div>

==== SYNONYMS ====

<div class="synonyms">
''utsāhāt''—by enthusiasm; ''niścayāt''—by confidence; ''dhairyāt''—by patience; ''tat-tat-karma''—various activities favorable for devotional service; ''pravartanāt''—by performing; ''saṅga-tyāgāt''—by giving up the association of nondevotees; ''sataḥ''—of the great previous ''ācāryas''; ''vṛtteḥ''—by following in the footsteps; ''ṣaḍbhiḥ''—by these six; ''bhaktiḥ''—devotional service; ''prasidhyati''—advances or becomes successful.
</div>

==== TRANSLATION ====

<div class="translation">
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as ''śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam'' ([[SB 7.5.23-24|SB 7.5.23]]) — hearing, chanting and remembering Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ''ācāryas''. These six principles undoubtedly assure the complete success of pure devotional service.
</div>

==== PURPORT ====

<div class="purport">
Devotional service is not a matter of sentimental speculation or imaginative ecstasy. Its substance is practical activity. Śrīla Rūpa Gosvāmī, in his ''Bhakti-rasāmṛta-sindhu'' (1.1.11, [[CC Madhya 19.167]]), has defined devotional service as follows:
<div class="verse">
:anyābhilāṣitā-śūnyaṁ
:jñāna-karmādy-anāvṛtam
:ānukūlyena kṛṣṇānu-
:śīlanaṁ bhaktir uttamā
</div>
"''Uttamā bhakti'', or unalloyed devotion unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, involves the rendering of devotional service in a way that is favorable to the Lord. This devotional service should be free from any extraneous motive and devoid of fruitive ''karma'', impersonal ''jñāna'' and all other selfish desires."

''Bhakti'' is a sort of cultivation. As soon as we say "cultivation," we must refer to activity. Cultivation of spirituality does not mean sitting down idly for meditation, as some pseudo-''yogīs'' teach. Such idle meditation may be good for those who have no information of devotional service, and for this reason it is sometimes recommended as a way to check distracting materialistic activities. Meditation means stopping all nonsensical activities, at least for the time being. Devotional service, however, not only puts an end to all nonsensical mundane activities, but also engages one in meaningful devotional activities. Śrī Prahlāda Mahārāja recommends ([[SB 7.5.23-24|SB 7.5.23]]):
<div class="verse">
:śravaṇaṁ kīrtanaṁ viṣṇoḥ
:smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ
:sakhyam ātma-nivedanam
</div>
The nine processes of devotional service are as follows:

# hearing the name and glories of the Supreme Personality of Godhead
# chanting His glories
# remembering the Lord
# serving the Lord's feet
# worshiping the Deity
# offering obeisances unto the Lord
# acting as the Lord's servant
# making friends with the Lord
# surrendering oneself fully to the Lord

''Śravaṇam'', or hearing, is the first step in acquiring transcendental knowledge. One should not give aural reception to unauthorized persons, but should approach the proper person, as recommended in ''Bhagavad-gītā'' ([[BG 4.34 (1972)|BG 4.34]]):
<div class="verse">
:tad viddhi praṇipātena
:paripraśnena sevayā
:upadekṣyanti te jñānaṁ
:jñāninas tattva-darśinaḥ
</div>
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth."

It is further recommended in the ''Muṇḍaka Upaniṣad, tad-vijñānārthaṁ sa gurum evābhigacchet'': (MU 1.2.12) "To understand that transcendental science, one must approach a bona fide spiritual master." Thus this method of submissively receiving transcendental confidential knowledge is not merely based on mental speculation. In this regard, Śrī Caitanya Mahāprabhu told Rūpa Gosvāmī:
<div class="verse">
:brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
</div>
"In the course of traversing the universal creation of Brahmā, some fortunate soul may receive the seed of ''bhakti-latā'', the creeper of devotional service. This is all by the grace of guru and Kṛṣṇa." ([[CC Madhya 19.151]]) The material world is a place of confinement for the living entities who are by nature ''ānandamaya'', pleasure-seeking. They actually want to be free from the confinement of this world of conditional happiness, but not knowing the process of liberation, they are bound to transmigrate from one species of life to another and from one planet to another. In this way the living entities are wandering throughout the material universe. When by good fortune one comes in contact with a pure devotee and hears from him patiently, one begins to follow the path of devotional service. Such an opportunity is offered to a person who is sincere. The International Society for Krishna Consciousness is giving such a chance to humanity at large. If by fortune one takes advantage of this opportunity to engage in devotional service, the path of liberation immediately opens.

One should accept this opportunity to return home, back to Godhead, very enthusiastically. Without enthusiasm, one cannot be successful. Even in the material world one has to be very enthusiastic in his particular field of activity in order to become successful. A student, businessman, artist or anyone else who wants success in his line must be enthusiastic. Similarly, one has to be very enthusiastic in devotional service. Enthusiasm means action, but action for whom? The answer is that one should always act for Kṛṣṇa—''kṛṣṇārthākhila-ceṣṭā (Bhakti-rasāmṛta-sindhu)''.

In all phases of life one has to perform devotional activities under the direction of the spiritual master in order to attain perfection in ''bhakti-yoga''. It is not that one has to confine or narrow one's activities. Kṛṣṇa is all-pervading. Therefore nothing is independent of Kṛṣṇa, as Kṛṣṇa Himself states in ''Bhagavad-gītā'' ([[BG 9.4 (1972)|BG 9.4]]):
<div class="verse">
:mayā tatam idaṁ sarvaṁ
:jagad avyakta-mūrtinā-
:mat-sthāni sarva-bhūtāni
:na cāhaṁ teṣv avasthitaḥ
</div>
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Under the direction of the bona fide spiritual master, one has to make everything favorable for Kṛṣṇa's service. For example, at present we are using a dictaphone. The materialist who invented this machine intended it for businessmen or writers of mundane subject matters. He certainly never thought of using the dictaphone in God's service, but we are using this dictaphone to write Kṛṣṇa conscious literature. Of course, the manufacture of the dictaphone is wholly within the energy of Kṛṣṇa. All the parts of the instrument, including the electronic functions, are made from different combinations and interactions of the five basic types of material energy—namely, ''bhūmi, jala, agni, vāyu'' and ''ākāśa''. The inventor used his brain to make this complicated machine, and his brain, as well as the ingredients, were supplied by Kṛṣṇa. According to the statement of Kṛṣṇa, ''mat-sthāni sarva-bhūtāni'': ([[BG 9.4 (1972)|BG 9.4]]) "Everything is depending on My energy." Thus the devotee can understand that since nothing is independent of Kṛṣṇa's energy, everything should be dovetailed in His service.

Endeavor executed with intelligence in Kṛṣṇa consciousness is called ''utsāha'', or enthusiasm. The devotees find the correct means by which everything can be utilized in the service of the Lord (''nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate''). The execution of devotional service is not a matter of idle meditation but practical action in the foreground of spiritual life.

These activities must be executed with patience. One should not be impatient in Kṛṣṇa consciousness. Indeed, this Kṛṣṇa consciousness movement was started single-handedly, and in the beginning there was no response, but because we continued to execute our devotional activities with patience, people gradually began to understand the importance of this movement, and now they are eagerly participating. One should not be impatient in discharging devotional service, but should take instructions from the spiritual master and execute them with patience, depending on the mercy of ''guru'' and Kṛṣṇa. The successful execution of Kṛṣṇa conscious activities requires both patience and confidence. A newly married girl naturally expects offspring from her husband, but she cannot expect to have them immediately after marriage. Of course, as soon as she is married she can attempt to get a child, but she must surrender to her husband, confident that her child will develop and be born in due time. Similarly, in devotional service surrender means that one has to become confident. The devotee thinks, ''avaśya rakṣibe kṛṣṇa'': "Kṛṣṇa will surely protect me and give me help for the successful execution of devotional service." This is called confidence.

As already explained, one should not be idle but should be very enthusiastic about executing the regulative principles—''tat-tat-karma-pravartana''. Neglect of the regulative principles will destroy devotional service. In this Kṛṣṇa consciousness movement there are four basic regulative principles, forbidding illicit sex, meat-eating, gambling and intoxication. A devotee must be very enthusiastic about following these principles. If he becomes slack in following any of them, his progress will certainly be checked. Śrīla Rūpa Gosvāmī therefore recommends, ''tat-tat-karma-pravartanāt'': "One must strictly follow the regulative principles of ''vaidhī bhakti''." In addition to these four prohibitions (''yama''), there are positive regulative principles (''niyama''), such as the daily chanting of sixteen rounds on ''japa-mālā'' beads. These regulative activities must be faithfully performed with enthusiasm. This is called ''tat-tat-karma-pravartana'', or varied engagement in devotional service.

Furthermore, in order to be successful in devotional service one must give up the association of undesirable people. This includes ''karmīs, jñānīs, yogīs'' and other nondevotees. Once Śrī Caitanya Mahāprabhu was asked by one of His householder devotees about the general principles of Vaiṣṇavism, as well as the general routine activities of the Vaiṣṇava, and Śrī Caitanya Mahāprabhu immediately replied, ''asat-saṅga-tyāga,—ei vaiṣṇava-ācāra'': ([[CC Madhya 22.87]]) "Characteristically, a Vaiṣṇava is one who gives up the association of worldly people, or nondevotees." Śrīla Narottama dāsa Ṭhākura has therefore recommended, ''tāṅdera caraṇa sevi bhakta-sane vāsa'': one has to live in the company of pure devotees and execute the regulative principles laid down by the previous ''ācāryas'', the six Gosvāmīs (namely, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Jīva Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrī Raghunātha Bhaṭṭa Gosvāmī). If one lives in the association of devotees, there is little chance of associating with nondevotees. The International Society for Krishna Consciousness is opening many centers just to invite people to live in the company of devotees and practice the regulative principles of spiritual life.

Devotional service means transcendental activities. On the transcendental platform there is no contamination by the three modes of material nature. This is called ''viśuddha-sat-tva'', the platform of pure goodness, or goodness free from contamination by the qualities of passion and ignorance. In this Kṛṣṇa consciousness movement we require everyone to rise early in the morning, by four A.M.,and attend ''maṅgala-ārati'', or morning worship, then read ''Śrīmad-Bhāgavatam'', perform ''kīrtana'', and so forth. Thus we hold continuous activities in devotional service twenty-four hours daily. This is called ''sato vṛtti'', or following in the footsteps of the previous ''ācāryas'' who expertly filled every moment of time with Kṛṣṇa conscious activities.

If one strictly follows the advice given in this verse by Śrīla Rūpa Gosvāmī—namely, being enthusiastic, being confident, being patient, giving up the association of unwanted persons, following the regulative principles and remaining in the association of devotees—one is sure to advance in devotional service. In this regard Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that the cultivation of knowledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for ''yoga-siddhis'', material perfections, are all contrary to the principles of devotional service. One has to become thoroughly callous to such nonpermanent activities and turn his intention instead to the regulative principles of devotional service. According to ''Bhagavad-gītā'' ([[BG 2.69 (1972)|BG 2.69]]):
<div class="verse">
:yā niśā sarva-bhūtānāṁ
:tasyāṁ jāgarti saṁyamī
:yasyāṁ jāgrati bhūtāni
:sā niśā paśyato muneḥ
</div>
"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage."

Engagement in the devotional service of the Lord is the life and soul of the living entity. It is the desired goal and supreme perfection of human life. One has to become confident about this, and one also has to be confident that all activities other than devotional service—such as mental speculation, fruitive work or mystic endeavor—will never yield any enduring benefit. Complete confidence in the path of devotional service will enable one to attain his desired goal, but attempting to follow other paths will only succeed in making one restless. In the Seventh Canto of the ''Śrīmad-Bhāgavatam'' it is stated: "One must be calmly convinced that those who have given up devotional service to engage in severe austerities for other purposes are not purified in their minds, despite their advanced austerities, because they have no information of the transcendental loving service of the Lord."

It is further stated in the Seventh Canto: "Although mental speculators and fruitive actors may perform great austerities and penances, they still fall down because they do not have information about the lotus feet of the Lord." The devotees of the Lord, however, never fall down. In ''Bhagavad-gītā'' ([[BG 9.31 (1972)|BG 9.31]]), the Supreme Personality of Godhead assures Arjuna, ''kaunteya pratijānīhi na me bhaktaḥ praṇaśyati'': "O son of Kuntī, declare it boldly that My devotee never perishes."

Again in ''Bhagavad-gītā'' ([[BG 2.40 (1972)|BG 2.40]]) Kṛṣṇa says:
<div class="verse">
:nehābhikrama-nāśo 'sti
:pratyavāyo na vidyate
:svalpam apy asya dharmasya
:trāyate mahato bhayāt
</div>
"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."

Devotional service is so pure and perfect that once having begun, one is forcibly dragged to ultimate success. Sometimes a person will give up his ordinary material engagements and out of sentiment take shelter of the lotus feet of the Supreme Lord and thus begin the preliminary execution of devotional service. Even if such an immature devotee falls down, there is no loss on his part. On the other hand, what is the gain of one who executes the prescribed duties according to his ''varṇa'' and ''āśrama'' but does not take to devotional service? Although a fallen devotee may take his next birth in a low family, his devotional service will nonetheless resume from where it left off. Devotional service is ''ahaituky apratihatā''; it is not the effect of any mundane cause, nor can it be terminated by any mundane cause or permanently curtailed by any material interruption. Therefore a devotee should be confident about his engagement and should not be very interested in the activities of the ''karmīs, jñānīs'' and ''yogīs''.

There are certainly many good qualities among fruitive actors, philosophical speculators and mystic ''yogīs'', but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed. As confirmed by ''Śrīmad-Bhāgavatam'' ([[SB 5.18.12]]), all the good qualities of the demigods manifest progressively in one who has developed pure devotional service. Because a devotee is not interested in any material activity, he does not become materially contaminated. He is immediately situated on the platform of transcendental life. However, one who engages in mundane activity—be he a so—called ''jñānī, yogī, karmī'', philanthropist, nationalist, or whatever—cannot attain the higher stage of ''mahātmā''. He remains a ''durātmā,'' or cripple-minded person. According to ''Bhagavad-gītā'' ([[BG 9.13]]):
<div class="verse">
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
</div>
"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

Since all the devotees of the Lord are under the protection of His supreme potency, they should not deviate from the path of devotional service and take to the path of the ''karmī, jñānī'' or ''yogī''. This is called ''utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt'', enthusiastically executing the regulative activities of devotional service with patience and confidence. In this way one can advance in devotional service without hindrance.
</div>

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NOI 2

2021-12-06T06:04:53Z

Saurabh:

[[Category:Nectar of Instruction (1975)|N02]]
<div style="float:left">[[File:Go-previous.png|link=The Nectar of Instruction (1975)]] '''[[The Nectar of Instruction (1975)]]'''</div>
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==== TEXT TWO ====

<div class="verse">
:atyāhāraḥ prayāsaś ca
:prajalpo niyamāgrahaḥ
:jana-saṅgaś ca laulyaṁ ca
:ṣaḍbhir bhaktir vinaśyati
</div>

==== SYNONYMS ====

<div class="synonyms">
''ati-āhāraḥ''—overeating or too much collecting; ''prayāsaḥ''—overendeavouring; ''ca''—and; ''prajalpaḥ''—idle talk; ''niyama''—rules and regulations; ''āgrahaḥ''—too much attachment to (or ''agrahaḥ'' - too much neglect of); ''jana-saṅgaḥ''—association with worldly-minded persons; ''ca''—and; ''laulyam''—ardent longing or greed; ''ca''—and; ''ṣaḍbhiḥ''—by these six; ''bhaktiḥ''—devotional service; ''vinaśyati''—is destroyed.
</div>

==== TRANSLATION ====

<div class="translation">
One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.
</div>

==== PURPORT ====

<div class="purport">
Human life is meant for plain living and high thinking. Since all conditioned living beings are under the control of the Lord's third energy, this material world is designed so that one is obliged to work. The Supreme Personality of Godhead has three primary energies, or potencies. The first is called ''antaraṅga-śakti'', or the internal potency. The second is called ''taṭastha-śakti'', or the marginal potency. The third is called ''bahiraṅga-śakti'', or the external potency. The living entities constitute the marginal potency, and they are situated between the internal and external Potencies. Being subordinate as eternal servants of the Supreme Personality of Godhead, the ''jīvātmās'', or atomic living entities, must remain under the control of either the internal or external potency. When they are under the control of the internal potency, they display their natural, constitutional activity—namely, constant engagement in the devotional service of the Lord. This is stated in ''Bhagavad-gītā'' ([[BG 9.13 (1972)|BG 9.13]]):
<div class="verse">
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
</div>
"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

The word ''mahātmā'' refers to those who are broadminded, not cripple-minded. Cripple-minded persons, always engaged in satisfying their senses, sometimes expand their activities in order to do good for others through some "ism" like nationalism, humanitarianism or altruism. They may reject personal sense gratification for the sense gratification of others, like the members of their family, community or society—either national or international. Actually all this is extended sense gratification, from personal to communal to social. This may all be very good from the material point of view, but such activities have no spiritual value. The basis of such activity is sense gratification, either personal or extended. Only when a person gratifies the senses of the Supreme Lord can he be called a ''mahātmā'', or broadminded person.

In the above-quoted verse from ''Bhagavad-gītā'', the words ''daivīṁ prakṛtim'' refer to the control of the internal potency, or pleasure potency, of the Supreme Personality of Godhead. This pleasure potency is manifested as Śrīmatī Rādhārāṇī, or Her expansion Lakṣmī, the goddess of fortune. When the individual ''jīva'' souls are under the control of the internal energy, their only engagement is the satisfaction of Kṛṣṇa, or Viṣṇu. This is the position of a ''mahātmā.'' If one is not a ''mahātmā'', he is a ''durātmā'', or a cripple-minded person. Such mentally crippled ''durātmās'' are put under the control of the Lord's external potency, ''mahāmāyā''.

Indeed, all living entities within this material world are under the control of ''mahāmāyā'', whose business is to subject them to the influence of threefold miseries: ''adhidaivika-kleśa'' (sufferings caused by the demigods, such as droughts, earthquakes and storms), ''adhibhautika-kleśa'' (sufferings caused by other living entities like insects or enemies), and ''adhyātmika-kleśa'' (sufferings caused by one's own body and mind, such as mental and physical infirmities). ''Daiva-bhūtātma-hetavaḥ'': the conditioned souls, subjected to these three miseries by the control of the external energy, suffer various difficulties.

The main problem confronting the conditioned souls is the repetition of birth, old age, disease and death. In the material world one has to work for the maintenance of the body and soul, but how can one perform such work in a way that is favorable for the execution of Kṛṣṇa consciousness?

Everyone requires possessions such as food grains, clothing, money and other things necessary for the maintenance of the body, but one should not collect more than necessary for his actual basic needs. If this natural principle is followed, there will be no difficulty in maintaining the body.

According to nature's arrangement, living entities lower on the evolutionary scale do not eat or collect more than necessary. Consequently in the animal kingdom there is generally no economic problem or scarcity of necessities. If a bag of rice is placed in a public place, birds will come to eat a few grains and go away. A human being, however, will take away the whole bag. He will eat all his stomach can hold and then try to keep the rest in storage. According to scriptures, this collecting of more than necessary (''atyāhāra'') is prohibited. Now the entire world is suffering because of it.

Collecting and eating more than necessary also causes ''prayāsa'', or unnecessary endeavor. By God's arrangement, anyone in any part of the world can live very peacefully if he has some land and a milk cow. There is no need for man to move from one place to another to earn a livelihood, for one can produce food grains locally and get milk from cows. That can solve all economic problems. Fortunately, man has been given higher intelligence for the cultivation of Kṛṣṇa consciousness, or the understanding of God, one's relationship with Him, and the ultimate goal of life, love of God. Unfortunately, so-called civilized man, not caring for God realization, utilizes his intelligence to get more than necessary and simply eat to satisfy the tongue. By God's arrangement there is sufficient scope for the production of milk and grains for human beings all over the world, but instead of using his higher intelligence to cultivate God consciousness, so-called intelligent men misuse their intelligence to produce many unnecessary and unwanted things. Thus factories, slaughterhouses, brothels and liquor shops are opened. If people are advised not to collect too many goods, eat too much or work unnecessarily to possess artificial amenities, they think they are being advised to return to a primitive way of life. Generally people do not like to accept plain living and high thinking. That is their unfortunate position.

Human life is meant for God realization, and the human being is given higher intelligence for this purpose. Those who believe that this higher intelligence is meant to attain a higher state should follow the instructions of the Vedic literatures. By taking such instructions from higher authorities, one can actually become situated in perfect knowledge and give real meaning to life.

In ''Śrīmad-Bhāgavatam'' ([[SB 1.2.9]]) Śrī Sūta Gosvāmī describes the proper human ''dharma'' in this way:
<div class="verse">
:dharmasya hy āpavargyasya
:nārtho 'rthāyopakalpate
:nārthasya dharmaikāntasya
:kāmo lābhāya hi smṛtaḥ
</div>
"All occupational engagements [''dharma''] are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service [''dharma''] should never use material gain to cultivate sense gratification."

The first step in human civilization consists of occupational engagements performed according to the scriptural injunctions. The higher intelligence of a human being should be trained to understand basic ''dharma''. In human society there are various religious conceptions characterized as Hindu, Christian, Hebrew, Mohammedan, Buddhist and so on, for without religion, human society is no better than animal society.

As stated above (''dharmasya hy āpavargyasya nārtho 'rthāyopakalpate'' ([[SB 1.2.9]]), religion is meant for attaining emancipation, not for getting bread. Sometimes human society manufactures a system of so-called religion aimed at material advancement, but that is far from the purpose of true ''dharma''. Religion entails understanding the laws of God because the proper execution of these laws ultimately leads one out of material entanglement. That is the true purpose of religion. Unfortunately people accept religion for material prosperity because of ''atyāhāra,'' or an excessive desire for such prosperity. True religion, however, instructs people to be satisfied with the bare necessities of life while cultivating Kṛṣṇa consciousness. Even though we require economic development, true religion allows it only for supplying the bare necessities of material existence. ''Jīvasya tattva jijñāsā'': the real purpose of life is to inquire about the Absolute Truth. If our endeavor (''prayāsa'') is not to inquire about the Absolute Truth, we will simply increase our endeavor to satisfy our artificial needs. A spiritual aspirant should avoid mundane endeavor.

Another impediment is ''prajalpa'', unnecessary talking. When we mix with a few friends, we immediately begin unnecessary talking, sounding just like croaking toads. If we must talk, we should talk about the Kṛṣṇa consciousness movement. Those outside of the Kṛṣṇa consciousness movement are interested in reading heaps of newspapers, magazines and novels, solving crossword puzzles and doing many other nonsensical things. In this fashion people simply waste their valuable time and energy. In the Western countries old men, retired from active life, play cards, fish, watch television and debate about useless socio-political schemes. All these and other frivolous activities are included in the ''prajalpa'' category. Intelligent persons interested in Kṛṣṇa consciousness should never take part in such activities.

''Jana-saṅga'' refers to associating with persons not interested in Kṛṣṇa consciousness. One should strictly avoid such association. Śrīla Narottama dāsa Ṭhākura has therefore advised us to live only in the association of Kṛṣṇa conscious devotees (''bhakta-sane vāsa''). One should always engage in the service of the Lord in the association of the Lord's devotees. Association with those engaged in a similar line of business is very conducive to advancement in that business. Consequently materialistic persons form various associations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day. Many people from different parts of the world are joining this Society to awaken their dormant Kṛṣṇa consciousness.

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his ''Anuvṛtti'' commentary that too much endeavor to acquire knowledge on the part of mental speculators or dry philosophers falls within the category of ''atyāhāra'' (collecting more than needed). According to ''Śrīmad-Bhāgavatam'', the endeavor of philosophical speculators to write volumes of books on dry philosophy devoid of Kṛṣṇa consciousness is entirely futile. The work of ''karmīs'' who write volumes of books on economic development also falls within the category of ''atyāhāra''. Similarly, those who have no desire for Kṛṣṇa consciousness and who are simply interested in possessing more and more material things—either in the shape of scientific knowledge or monetary gain—are all included under the control of ''atyāhāra''.

''Karmīs'' labor to accumulate more and more money for future generations only because they do not know their future position. Interested only in getting more and more money for their sons and grandsons, such foolish persons do not even know what their position is going to be in the next life. There are many incidents that illustrate this point. Once a great ''karmī'' accumulated a vast fortune for his sons and grandsons, but later, according to his ''karma'', he took his birth in a cobbler's house located near the building which in his previous life he had constructed for his children. It so happened that when this very cobbler came to his former house, his former sons and grandsons beat him with shoes. Unless the ''karmīs'' and ''jñānīs'' become interested in Kṛṣṇa consciousness, they will simply continue to waste their life in fruitless activities.

Accepting some of the scriptural rules and regulations for immediate benefit, as utilitarians advocate, is called ''niyama-āgraha'', and neglecting the rules and regulations of the ''śāstras'', which are meant for spiritual development, is called ''niyama-agraha''. The word ''āgraha'' means "eagerness to accept," and ''agraha'' means "failure to accept." By the addition of either of these two words to the word ''niyama'' ("rules and regulations"), the word ''niyamāgraha'' is formed. Thus ''niyamāgraha'' has a twofold meaning that is understood according to the particular combination of words. Those interested in Kṛṣṇa consciousness should not be eager to accept rules and regulations for economic advancement, yet they should very faithfully accept scriptural rules and regulations for the advancement of Kṛṣṇa consciousness. They should strictly follow the regulative principles by avoiding illicit sex, meat-eating, gambling and intoxication.

One should also avoid association with ''Māyāvādīs'', who simply blaspheme Vaiṣṇavas (devotees). ''Bhukti-kāmīs'', who are interested in material happiness, ''mukti-kāmīs'', who desire liberation by merging in the existence of the formless Absolute (Brahman), and ''siddhi-kāmīs'', who desire the perfection of mystic yoga practice, are classified as ''atyāhārīs''. To associate with such persons is not at all desirable.

Desires to expand the mind by perfecting mystic yoga, merging in the existence of Brahman, or attaining whimsical material prosperity are all included within the category of greed (''laulya''). All attempts to acquire such material benefits or so-called spiritual advancement are impediments on the path of Kṛṣṇa consciousness.

Modern warfare waged between capitalists and communists is due to their avoiding the advice of Śrīla Rūpa Gosvāmī regarding ''atyāhāra''. Modern capitalists accumulate more wealth than necessary, and the communists, envious of their prosperity, want to nationalize all wealth and property. Unfortunately the communists do not know how to solve the problem of wealth and its distribution. Consequently when the wealth of the capitalists falls into the hands of the communists, no solution results. Opposed to these two philosophies, the Kṛṣṇa conscious ideology states that all wealth belongs to Kṛṣṇa. Thus unless all wealth comes under the administration of Kṛṣṇa, there can be no solution to the economic problem of mankind. Nothing can be solved by placing wealth in the hands of the communists or the capitalists. If a hundred-dollar bill is lying on the street, someone may pick it up and put it in his pocket. Such a man is not honest. Another man may see the money and decide to let it remain there, thinking that he should not touch another's property. Although this second man does not steal the money for his own purposes, he is unaware of its proper use. The third man who sees the hundred-dollar bill may pick it up, find the man who lost it and deliver it to him. This man does not steal the money to spend for himself, nor does he neglect it and let it lie in the street. By taking it and delivering it to the man who has lost it, this man is both honest and wise.

Simply transferring wealth from capitalists to communists cannot solve the problem of modern politics, for it has been demonstrated that when a communist gets money, he uses it for his own sense gratification. The wealth of the world actually belongs to Kṛṣṇa, and every living entity, man and animal, has the birthright to use God's property for his maintenance. When one takes more than his maintenance requires—be he a capitalist or a communist—he is a thief, and as such he is liable to be punished by the laws of nature.

The wealth of the world should be used for the welfare of all living entities, for that is the plan of Mother Nature. Everyone has the right to live by utilizing the wealth of the Lord. When people learn the art of scientifically utilizing the Lord's property, they will no longer encroach upon one another's rights. Then an ideal society can be formed. The basic principle for such a spiritual society is stated in the [[ISO 1|first mantra of ''Śrī Īśopaniṣad'']]:
<div class="verse">
:īśāvāsyam idaṁ sarvaṁ
:yat kiñca jagatyāṁ jagat
:tena tyaktena bhuñjīthā
:mā gṛdhaḥ kasya svid dhanam
</div>
"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong."

Kṛṣṇa conscious devotees know very well that this material world is designed by the complete arrangement of the Lord to fulfill all the necessities of life for all living beings, without their having to encroach upon the life or rights of one another. This complete arrangement affords the proper quota of wealth for everyone according to his real needs, and thus everyone may live peacefully according to the principle of plain living and high thinking. Unfortunately, materialists who have neither faith in the plan of God nor any aspiration for higher spiritual development misuse their God-given intelligence only to augment their material possessions. They devise many systems—such as capitalism and materialistic communism—to advance their material position. They are not interested in the laws of God or in a higher goal. Always anxious to fulfill their unlimited desires for sense gratification, they are conspicuous by their ability to exploit their fellow living beings.

When human society gives up these elementary faults enumerated by Śrīla Rūpa Gosvāmī (''atyāhāra'', etc.), all enmity will cease between men and animals, capitalists and communists, and so forth. In addition, all problems of economic or political maladjustment and instability will be solved. This pure consciousness is awakened by the proper spiritual education and practice offered scientifically by the Kṛṣṇa consciousness movement.

This Kṛṣṇa consciousness movement offers a spiritual community that can bring about a peaceful condition in the world. Every intelligent man should purify his consciousness and rid himself of the above-mentioned six hindrances to devotional service by taking wholehearted shelter of this Kṛṣṇa consciousness movement.
</div>

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ISO 18 (1974)

2021-11-24T15:23:55Z

Saurabh:

ISO 17 (1974)

2021-11-24T12:31:08Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
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==== Mantra Seventeen ====
<div class="verse">
:vāyur anilam amṛtam
:athedaṁ bhasmāntaṁ śarīram
:oṁ krato smara kṛtaṁ smara
:krato smara kṛtaṁ smara
</div>

==== SYNONYMS ====

<div class="synonyms">
''vāyuḥ''—air of life; ''anilam''—total reservoir of air; ''amṛtam''—indestructible; ''atha''—now; ''idam''—this; ''bhasmāntam''—after being turned to ashes; ''śarīram''—body; ''oṁ''—O Lord; ''krato''—O enjoyer of all sacrifices; ''smara''—please remember; ''kṛtam''—all that has been done by me; ''smara''—please remember; ''krato''—O supreme beneficiary; ''smara''—please remember; ''kṛtam''—all that I have done for You; ''smara''—please remember.
</div>

==== TRANSLATION ====

<div class="translation">
Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You.
</div>

==== PURPORT ====

<div class="purport">
The temporary material body is certainly a foreign dress. The ''Bhagavad-gītā'' ([[BG 2.20 (1972)|2.20]]) clearly says that after the destruction of the material body the living entity is not annihilated, nor does he lose his identity. The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person. No living entity is originally formless, as is wrongly thought by those with a poor fund of knowledge. This ''mantra'' verifies the fact that the living entity exists after the annihilation of the material body.

In the material world, material nature displays wonderful workmanship by creating varieties of bodies for the living beings according to their propensities for sense gratification. The living entity who wants to taste stool is given a material body that is quite suitable for eating stool—that of a hog. Similarly, one who wants to eat the flesh and blood of other animals may be given a tiger's body equipped with suitable teeth and claws. But the human being is not meant for eating flesh, nor does he have any desire to taste stool, even in the most aboriginal state. Human teeth are so made that they can chew and cut fruit and vegetables, although there are two canine teeth so that primitive humans can eat flesh if they so desire.

But in any case, the material bodies of all animals and men are foreign to the living entity. They change according to the living entity's desire for sense gratification. In the cycle of evolution, the living entity changes bodies one after another. When the world was full of water, the living entity took an aquatic form. Then he passed to vegetable life, from vegetable life to worm life, from worm life to bird life, from bird life to animal life, and from animal life to the human form. The highest developed form is this human form when it is possessed of a full sense of spiritual knowledge. The highest development of one's spiritual sense is described in this ''mantra'': One should give up the material body, which will be turned to ashes, and allow the air of life to merge into the eternal reservoir of air. The living being's activities are performed within the body through the movements of different kinds of air, known in summary as ''prāṇa-vāyu''. The ''yogīs'' generally study how to control the airs of the body. The soul is supposed to rise from one circle of air to another until it rises to the ''brahma-randhra'', the highest circle. From that point the perfect ''yogī'' can transfer himself to any planet he likes. The process is to give up one material body and then enter into another. But the highest perfection of such changes occurs only when the living entity is able to give up the material body altogether, as suggested in this ''mantra'', and enter into the spiritual atmosphere, where he can develop a completely different type of body-a spiritual body, which never has to meet death or change.

Here in the material world, material nature forces the living entity to change his body due to his different desires for sense gratification. These desires are represented in the various species of life, from germs to the most perfected material bodies, those of Brahmā and the demigods. All of these living entities have bodies composed of matter in different shapes. The intelligent man sees oneness not in the variety of the bodies but in the spiritual identity. The spiritual spark, which is part and parcel of the Supreme Lord, is the same whether he is in a body of a hog or in the body of a demigod. The living entity takes on different bodies according to his pious and vicious activities. The human body is highly developed and has full consciousness. According to the ''Bhagavad-gītā'' ([[BG 7.19 (1972)|7.19]]), the most perfect man surrenders unto the Lord after many, many lifetimes of culturing knowledge. The culture of knowledge reaches perfection only when the knower comes to the point of surrendering unto the Supreme Lord, Vāsudeva. Otherwise, even after attaining knowledge of one's spiritual identity, if one does not come to the point of knowing that the living entities are eternal parts and parcels of the whole and can never become the whole, one has to fall down again into the material atmosphere. Indeed, one must fall down even if he has become one with the ''brahmajyoti''.

As we have learned from previous ''mantras'', the ''brahmajyoti'' emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses. The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world. Becoming one with the ''brahmajyoti'' does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage.

In this ''mantra'' the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death. The ''Bhagavad-gītā'' ([[BG 8.6 (1972)|8.6]]) confirms this truth:
<div class="verse">
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
</div>
"Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life.

Unlike the simple animals, who have no developed mind, the dying human being can remember the activities of his life like dreams at night; therefore his mind remains surcharged with material desires, and consequently he cannot enter into the spiritual kingdom with a spiritual body. The devotees, however, develop a sense of love for Godhead by practicing devotional service to the Lord. Even if at the time of death a devotee does not remember his service to the Lord, the Lord does not forget him. This prayer is given to remind the Lord of the devotee's sacrifices, but even if there is no such reminder, the Lord does not forget the service rendered by His pure devotee.

The Lord clearly describes His intimate relationship with His devotees in the ''Bhagavad-gītā'' ([[BG 9.30 (1972)|9.30-34]]): "Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes. O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, ''vaiśyas'' [merchants] as well as ''śūdras'' [workers]—can attain the supreme destination. How much more this is so of the righteous ''brāhmaṇas'', the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me. Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

Śrīla Bhaktivinoda Ṭhākura explains these verses in this way: "One should regard a devotee of Kṛṣṇa to be on the right path of the saints, even though such a devotee may seem to be ''su-durācāra'', 'a person of loose character.' One should try to understand the real purport of the word ''su-durācāra''. A conditioned soul has to act for double functions-namely for the maintenance of the body and again for self-realization. Social status, mental development, cleanliness, austerity, nourishment and the struggle for existence are all for the maintenance of the body. The self-realization part of one's activities is executed in one's occupation as a devotee of the Lord, and one performs actions in that connection also. One must perform these two different functions along parallel lines, because a conditioned soul cannot give up the maintenance of his body. The proportion of activities for maintenance of the body decreases, however, in proportion to the increase in devotional service. As long as the proportion of devotional service does not come to the right point, there is a chance for an occasional exhibition of worldliness. But it should be noted that such worldliness cannot continue for long because, by the grace of the Lord, such imperfections will come to an end very shortly. Therefore the path of devotional service is the only right path. If one is on the right path, even an occasional occurrence of worldliness does not hamper one in the advancement of self-realization."

The facilities of devotional service are denied the impersonalists because they are attached to the ''brahmajyoti'' feature of the Lord. As suggested in the previous ''mantras'', they cannot penetrate the ''brahma-jyoti'' because they do not believe in the Personality of Godhead. Their business is mostly word jugglery and mental speculation. Consequently the impersonalists pursue a fruitless labor, as confirmed in the Twelfth Chapter of the ''Bhagavad-gītā ''([[BG 12.5 (1972)|12.5]]).

All the facilities suggested in this ''mantra'' can be easily obtained by constant contact with the personal feature of the Absolute Truth. Devotional service to the Lord consists essentially of nine transcendental activities: (1) hearing about the Lord, (2) glorifying the Lord, (3) remembering the Lord, (4) serving the lotus feet of the Lord, (5) worshiping the Lord, (6) offering prayers to the Lord, (7) serving the Lord, (8) enjoying friendly association with the Lord, and (9) surrendering everything unto the Lord. These nine principles of devotional service-taken all together or one by one-help a devotee remain constantly in touch with God. In this way, at the end of life it is easy for the devotee to remember the Lord. By adopting only one of these nine principles, the following renowned devotees of the Lord were able to achieve the highest perfection: (1) By hearing of the Lord, Mahārāja Parīkṣit, the hero of ''Śrīmad-Bhāgavatam'', attained the desired result. (2) Just by glorifying the Lord, Śukadeva Gosvāmī, the speaker of ''Śrīmad-Bhāgavatam'', attained his perfection. (3) By praying to the Lord, Akrūra attained the desired result. (4) By remembering the Lord, Prahlāda Mahārāja attained the desired result. (5) By worshiping the Lord, Pṛthu Mahārāja attained perfection. (6) By serving the lotus feet of the Lord, the goddess of fortune, Lakṣmī, attained perfection. (7) By rendering personal service to the Lord, Hanumān attained the desired result. (8) Through his friendship with the Lord, Arjuna attained the desired result. (9) By surrendering everything he had to the Lord, Mahārāja Bali attained the desired result.

Actually, the explanation of this ''mantra'' and of practically all the ''mantras'' of the Vedic hymns is summarized in the ''Vedānta-sūtra'' and properly explained in ''Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam'' is the mature fruit of the Vedic tree of wisdom. In ''Śrīmad-Bhāgavatam'' this particular ''mantra'' is explained in the questions and answers between Mahārāja Parīkṣit and Śukadeva Gosvāmī at the very beginning of their meeting. Hearing and chanting of the science of God is the basic principle of devotional life. The complete ''Bhāgavatam'' was heard by Mahārāja Parīkṣit and chanted by Śukadeva Gosvāmī. Mahārāja Parīkṣit inquired from Śukadeva because Śukadeva was a greater spiritual master than any great ''yogī'' or transcendentalist of his time.

Mahārāja Parīkṣit's main question was: "What is the duty of every man, specifically at the time of death?" Śukadeva Gosvāmī answered:
<div class="verse">
:tasmād bhārata sarvātmā
:bhagavān īśvaro hariḥ
:śrotavyaḥ kīrtitavyaś ca
:smartavyaś cecchatābhayam
</div>
"Everyone who desires to be free from all anxieties should always hear about, glorify and remember the Personality of Godhead, who is the supreme director of everything, the extinguisher of all difficulties, and the Supersoul of all living entities." ([[SB 2.1.5]]).

So-called human society is generally engaged at night in sleeping and having sex and during the daytime in earning as much money as possible or else in shopping for family maintenance. People have very little time to talk about the Personality of Godhead or to inquire about Him. They have dismissed God's existence in so many ways, primarily by declaring Him to be impersonal, that is, without sense perception. But in the Vedic literature-whether the ''Upaniṣads, Vedānta-sūtra, Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam''—it is declared that the Lord is a sentient being and is supreme over all other living entities. His glorious activities are identical with Himself. One should therefore not indulge in hearing and speaking of the rubbish activities of worldly politicians and so-called big men in society but should mold his life in such a way that he can engage in godly activities without wasting a second. ''Śrī Īśopaniṣad'' directs us toward such godly activities.

Unless one is accustomed to devotional practice, what will he remember at the time of death, when the body is dislocated, and how can he pray to the almighty Lord to remember his sacrifices? Sacrifice means denying the interest of the senses. One has to learn this art by employing the senses in the service of the Lord during one's lifetime. One can utilize the results of such practice at the time of death.
</div>

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ISO 11 (1974)

2021-11-24T11:55:01Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 10 (1974)]] '''[[ISO 10 (1974)]] - [[ISO 12 (1974)]]''' [[File:Go-next.png|link=ISO 12 (1974)]]</div>
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==== Mantra Eleven ====

<div class="verse">
:vidyāṁ cāvidyāṁ ca yas
:tad vedobhayaṁ saha
:avidyayā mṛtyuṁ tīrtvā
:vidyayāmṛtam aśnute
</div>

==== SYNONYMS ====

<div class="synonyms">
''vidyām''—knowledge in fact; ''ca''—and; ''avidyām''—nescience; ''ca''—and; ''yaḥ''—a person who; ''tat''—that; ''veda''—knows; ''ubhayam''—both; ''saha''—simultaneously; ''avidyayā''—by culture of nescience; ''mṛtyum''—repeated death; ''tīrtvā''—transcending; ''vidyayā''—by culture of knowledge; ''amṛtam''—deathlessness; ''aśnute''—enjoys.
</div>

==== TRANSLATION ====

<div class="translation">
Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.
</div>

==== PURPORT ====

<div class="purport">
Since the creation of the material world, everyone has been trying to attain a permanent life, but the laws of nature are so cruel that no one has been able to avoid the hand of death. No one wants to die, nor does anyone want to become old or diseased. The law of nature, however, does not allow anyone immunity from old age, disease or death. Nor has the advancement of material knowledge solved these problems. Material science can discover the nuclear bomb to accelerate the process of death, but it cannot discover anything that can protect man from the cruel hands of old age, disease and death.

From the ''Purāṇas'' we learn of the activities of Hiraṇyakaśipu, a king who was very much advanced materially. Wanting to conquer cruel death by his material acquisitions and the strength of his nescience, he underwent a type of meditation so severe that the inhabitants of all the planetary systems became disturbed by his mystic powers. He forced the creator of the universe, the demigod Brahmā, to come down to him. He then asked Brahmā for the benediction of becoming ''amara'', by which one does not die. Brahmā said that he could not award the benediction because even he, the material creator who rules all planets, is not ''amara''. As confirmed in the ''Bhagavad-gītā'' ([[BG 8.17 (1972)|8.17]]), Brahmā lives a long time, but that does not mean he is immortal.

''Hiraṇya'' means "gold," and ''kaśipu'' means "soft bed." This cunning gentleman Hiraṇyakaśipu was interested in these two things-money and women-and he wanted to enjoy them by becoming immortal. He asked from Brahmā many benedictions in hopes of indirectly fulfilling his desire to become immortal. Since Brahmā told him that he could not grant the gift of immortality, Hiraṇyakaśipu requested that he not be killed by any man, animal, god or any other living being within the 8,400,000 species. He also asked that he not die on land, in the air or water, or by any weapon. In this way Hiraṇyakaśipu foolishly thought these guarantees would save him from death. Ultimately, however, although Brahmā granted him all these benedictions, he was killed by the Personality of Godhead in the form of Nṛsiṁha, the Lord's half-lion, half-man incarnation, and no weapon was used to kill him, for he was killed by the Lord's nails. Nor was he killed on the land, in the air or in the water, for he was killed on the lap of that wonderful living being, Nṛsiṁha, who was beyond his conception.

The whole point here is that even Hiraṇyakaśipu, the most powerful of materialists, could not become deathless by his various plans. What, then, can be accomplished by the tiny Hiraṇyakaśipus of today, whose plans are thwarted from moment to moment?

''Śrī Īśopaniṣad'' instructs us not to make one-sided attempts to win the struggle for existence. Everyone is struggling hard for existence, but the laws of material nature are so hard and fast that they do not allow anyone to surpass them. In order to attain a permanent life, one must be prepared to go back to Godhead.

The process by which one goes back to Godhead is a different branch of knowledge, and it has to be learned from revealed Vedic scriptures such as the ''Upaniṣads, Vedānta-sūtra, Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''. To become happy in this life and attain a permanent blissful life after leaving this material body, one must study this sacred literature and obtain transcendental knowledge. The conditioned living being has forgotten his eternal relationship with God and has mistakenly accepted the temporary place of his birth as all in all. The Lord has kindly delivered the above-mentioned scriptures in India and other scriptures in other countries to remind the forgetful human being that his home is not here in this material world. The living being is a spiritual entity, and he can be happy only by returning to his spiritual home.

From His kingdom the Personality of Godhead sends His bona fide servants to propagate this message by which one can return to Godhead, and sometimes the Lord comes Himself to do this work. Since all living beings are His beloved sons, His parts and parcels, God is more sorry than we ourselves to see the sufferings we are constantly undergoing in this material condition. The miseries of this material world serve to indirectly remind us of our incompatibility with dead matter. Intelligent living entities generally take note of these reminders and engage themselves in the culture of ''vidyā'', or transcendental knowledge. Human life is the best opportunity for the culture of spiritual knowledge, and a human being who does not take advantage of this opportunity is called a ''narādhama'', the lowest of human beings.

The path of ''avidyā'', or advancement of material knowledge for sense gratification, is the path of repeated birth and death. As he exists spiritually, the living entity has no birth or death. Birth and death apply to the outward covering of the spirit soul, the body. Death is compared to the taking off and birth to the putting on of outward garments. Foolish human beings who are grossly absorbed in the culture of ''avidyā'', nescience, do not mind this cruel process. Enamored with the beauty of the illusory energy, they undergo the same miseries repeatedly and do not learn any lessons from the laws of nature.

Therefore the culture of ''vidyā'', or transcendental knowledge, is essential for the human being. Sense enjoyment in the diseased material condition must be restricted as far as possible. Unrestricted sense enjoyment in this bodily condition is the path of ignorance and death. The living entities are not without spiritual senses; every living being in his original, spiritual form has all the senses, which are now materially manifested, being covered by the material body and mind. The activities of the material senses are perverted reflections of the activities of the original, spiritual senses. In his diseased condition, the spirit soul engages in material activities under the material covering. Real sense enjoyment is possible only when the disease of materialism is removed. In our pure spiritual form, free from all material contamination, real enjoyment of the senses is possible. A patient must regain his health before he can truly enjoy sense pleasure again. Thus the aim of human life should not be to enjoy perverted sense enjoyment but to cure the material disease. Aggravation of the material disease is no sign of knowledge, but a sign of ''avidyā'', ignorance. For good health, a person should not increase his fever from 105 degrees to 107 degrees but should reduce his temperature to the normal 98.6. That should be the aim of human life. The modern trend of material civilization is to increase the temperature of the feverish material condition, which has reached the point of 107 degrees in the form of atomic energy. Meanwhile, the foolish politicians are crying that at any moment the world may go to hell. That is the result of the advancement of material knowledge and the neglect of the most important part of life, the culture of spiritual knowledge. ''Śrī Īśopaniṣad'' herein warns that we must not follow this dangerous path leading to death. On the contrary, we must develop the culture of spiritual knowledge so that we may become completely free from the cruel hands of death.

This does not mean that all activities for the maintenance of the body should be stopped. There is no question of stopping activities, just as there is no question of wiping out one's temperature altogether when trying to recover from a disease. "To make the best use of a bad bargain" is the appropriate expression. The culture of spiritual knowledge necessitates the help of the body and mind; therefore maintenance of the body and mind is required if we are to reach our goal. The normal temperature should be maintained at 98.6 degrees, and the great sages and saints of India have attempted to do this by a balanced program of spiritual and material knowledge. They never allow the misuse of human intelligence for diseased sense gratification.

Human activities diseased by a tendency toward sense gratification have been regulated in the ''Vedas'' under the principles of salvation. This system employs religion, economic development, sense gratification and salvation, but at the present moment people have no interest in religion or salvation. They have only one aim in life-sense gratification-and in order to achieve this end they make plans for economic development. Misguided men think that religion should be maintained because it contributes to economic development, which is required for sense gratification. Thus in order to guarantee further sense gratification after death, in heaven, there is some system of religious observance. But this is not the purpose of religion. The path of religion is actually meant for self-realization, and economic development is required just to maintain the body in a sound, healthy condition. A man should lead a healthy life with a sound mind just to realize ''vidyā'', true knowledge, which is the aim of human life. This life is not meant for working like an ass or for culturing ''avidyā'' for sense gratification.

The path of ''vidyā'' is most perfectly presented in ''Śrīmad-Bhāgavatam'', which directs a human being to utilize his life to inquire into the Absolute Truth. The Absolute Truth is realized step by step as Brahman, Paramātmā and finally Bhagavān, the Personality of Godhead. The Absolute Truth is realized by the broadminded man who has attained knowledge and detachment by following the eighteen principles of the ''Bhagavad-gītā'' described in the purport to Mantra Ten. The central purpose of these eighteen principles is the attainment of transcendental devotional service to the Personality of Godhead. Therefore all classes of men are encouraged to learn the art of devotional service to the Lord.

The guaranteed path to the aim of ''vidyā'' is described by Śrīla Rūpa Gosvāmī in his ''Bhakti-rasāmṛta-sindhu'', which we have presented in English as ''The Nectar of Devotion''. The culture of ''vidyā'' is summarized in ''Śrīmad-Bhāgavatam'' ([[SB 1.2.14|1.2.14]]) in the following words:
<div class="verse">
:tasmād ekena manasā
:bhagavān sātvatāṁ patiḥ
:śrotavyaḥ kīrtitavyaś ca
:dhyeyaḥ pūjyaś ca nityadā
</div>
"Therefore, with one-pointed attention one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees."

Unless religion, economic development and sense gratification aim toward the attainment of devotional service to the Lord, they are all simply different forms of nescience, as ''Śrī Īśopaniṣad'' indicates in the following ''mantras''.
</div>

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ISO 12 (1974)

2021-11-24T11:54:00Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
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<div style="float:right">[[File:Go-previous.png|link=ISO 11 (1974)]] '''[[ISO 11 (1974)]] - [[ISO 13 (1974)]]''' [[File:Go-next.png|link=ISO 13 (1974)]]</div>
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==== Mantra Twelve ====

<div class="verse">
:andhaṁ tamaḥ praviśanti
:ye 'sambhūtim upāsate
:tato bhūya iva te tamo
:ya u sambhūtyām ratāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''andham''—ignorance; ''tamaḥ''—darkness; ''praviśanti''—enter into; ''ye''—those who; ''asambhūtim''—demigods; ''upāsate''—worship; ''tataḥ''—than that; ''bhūyaḥ''—still more; ''iva''—like that; ''te''—those; ''tamaḥ''—darkness; ''ye''—who; ''u''—also; ''sambhūtyām''—in the Absolute; ''ratāḥ''—engaged.
</div>

==== TRANSLATION ====

<div class="translation">
Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute.
</div>

==== PURPORT ====

<div class="purport">
The Sanskrit word ''asambhūti'' refers to those who have no independent existence. ''Sambhūti'' is the Absolute Personality of Godhead, who is absolutely independent of everything. In the ''Bhagavad-gītā ([[BG 10.2 (1972)|10.2]])'', the Absolute Personality of Godhead, Śrī Kṛṣṇa, states:
<div class="verse">
:na me viduḥ sura-gaṇā
:prabhavaṁ na maharṣayaḥ
:aham ādir hi devānāṁ
:maharṣīṇāṁ ca sarvaśaḥ
</div>
"Neither the hosts of demigods nor the great sages know My origin or opulences, for in every respect I am the source of the demigods and sages." Thus Kṛṣṇa is the origin of the powers delegated to demigods, great sages and mystics. Although they are endowed with great powers, these powers are limited, and thus it is very difficult for them to know how Kṛṣṇa Himself appears by His own internal potency in the form of a man.

Many philosophers and great ''ṛṣis'', or mystics, try to distinguish the Absolute from the relative by their tiny brain power. This can only help them reach the negative conception of the Absolute without realizing any positive trace of the Absolute. Definition of the Absolute by negation is not complete. Such negative definitions lead one to create a concept of one's own; thus one imagines that the Absolute must be formless and without qualities. Such negative qualities are simply the reversals of relative, material qualities and are therefore also relative. By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to Bhagavān, the Personality of Godhead.

Such mental speculators do not know that the Absolute Personality of Godhead is Kṛṣṇa, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramātmā, the Supersoul, is His all-pervading plenary representation. Nor do they know that Kṛṣṇa has His eternal form with its transcendental qualities of eternal bliss and knowledge. The dependent demigods and great sages imperfectly consider Him to be a powerful demigod, and they consider the Brahman effulgence to be the Absolute Truth. But the devotees of Kṛṣṇa, by dint of their surrendering unto Him and their unalloyed devotion, can know that He is the Absolute Person and that everything emanates from Him. Such devotees continuously render loving service unto Kṛṣṇa, the fountainhead of everything.

In the ''Bhagavad-gītā'' ([[BG 7.23 (1972)|7.23]]) it is said that only unintelligent, bewildered persons driven by a strong desire for sense gratification worship the demigods for the temporary relief of temporary problems. Since the living being is materially entangled, he has to be relieved from material bondage entirely to attain permanent relief on the spiritual plane, where eternal bliss, life and knowledge exist. ''Śrī Īśopaniṣad'' therefore instructs that we should not seek temporary relief of our difficulties by worshiping the dependent demigods, who can bestow only temporary benefit. Rather, we must worship the Absolute Personality of Godhead, Kṛṣṇa, who is all-attractive and who can bestow upon us complete freedom from material bondage by taking us back home, back to Godhead.

It is stated in the ''Bhagavad-gītā'' (7.23) that the worshipers of the demigods can go to the planets of the demigods. The moon worshipers can go to the moon, the sun worshipers to the sun, etc. Modern scientists are now venturing to the moon with the help of rockets, but this is not really a new attempt. With their advanced consciousness, human beings are naturally inclined to travel in outer space and to reach other planets, either by spaceships, mystic powers or demigod worship. In the Vedic scriptures it is said that one can reach other planets by any one of these three ways, but the most common way is by worshiping the demigod presiding over a particular planet. In this way one can reach the moon planet, the sun planet and even Brahmaloka, the topmost planet in this universe. However, all planets in the material universe are temporary residences; the only permanent planets are the Vaikuṇṭhalokas. These are found in the spiritual sky, where the Personality of Godhead Himself predominates. As Lord Kṛṣṇa states in the ''Bhagavad-gītā'' ([[BG 8.16 (1972)|8.16]]):
<div class="verse">
:ābrahma-bhuvanāl lokāḥ
:punar āvartino 'rjuna
:mām upetya tu kaunteya
:punar janma na vidyate
</div>
"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains My abode, O son of Kuntī, never takes birth again."

''Śrī Īśopaniṣad'' points out that one who worships the demigods and attains to their material planets still remains in the darkest region of the universe. The whole universe is covered by the gigantic material elements; it is just like a coconut covered by a shell and half-filled with water. Since its covering is airtight, the darkness within is dense, and therefore the sun and the moon are required for illumination. Outside the universe is the vast and unlimited ''brahmajyoti'' expansion, which is filled with Vaikuṇṭhalokas. The biggest and highest planet in the ''brahmajyoti'' is Kṛṣṇaloka, or Goloka Vṛndāvana, where the Supreme Personality of Godhead, Śrī Kṛṣṇa Himself, resides. Lord Śrī Kṛṣṇa never leaves Kṛṣṇaloka. Although He dwells there with His eternal associates, He is omnipresent throughout the complete material and spiritual cosmic manifestations. This fact has already been explained in Mantra Four. The Lord is present everywhere, just like the sun, yet He is situated in one place, just as the sun is situated in its own undeviating orbit.

The problems of life cannot be solved simply by going to the moon planet or to some other planet above or below it. Therefore ''Śrī Īśopaniṣad'' advises us not to bother with any destination within this dark material universe, but to try to get out of it and reach the effulgent kingdom of God. There are many pseudo worshipers who become religionists only for the sake of name and fame. Such pseudo religionists do not wish to get out of this universe and reach the spiritual sky. They only want to maintain the status quo in the material world under the garb of worshiping the Lord. The atheists and impersonalists lead such foolish pseudo religionists into the darkest regions by preaching the cult of atheism. The atheist directly denies the existence of the Supreme Personality of Godhead, and the impersonalists support the atheists by stressing the impersonal aspect of the Supreme Lord. Thus far we have not come across any mantra in ''Śrī Īśopaniṣad'' in which the Supreme Personality of Godhead is denied. It is said that He can run faster than anyone. Those who are running after other planets are certainly persons, and if the Lord can run faster than all of them, how can He be impersonal? The impersonal conception of the Supreme Lord is another form of ignorance, arising from an imperfect conception of the Absolute Truth.

The ignorant pseudo religionists and the manufacturers of so-called incarnations who directly violate the Vedic injunctions are liable to enter into the darkest region of the universe because they mislead those who follow them. These impersonalists generally pose themselves as incarnations of God to foolish persons who have no knowledge of Vedic wisdom. If such foolish men have any knowledge at all, it is more dangerous in their hands than ignorance itself. Such impersonalists do not even worship the demigods according to the scriptural recommendations. In the scriptures there are recommendations for worshiping demigods under certain circumstances, but at the same time these scriptures state that there is normally no need for this. In the ''Bhagavad-gītā'' ([[BG 7.23 (1972)|7.23]]) it is clearly stated that the results derived from worshiping the demigods are not permanent. Since the entire material universe is impermanent, whatever is achieved within the darkness of material existence is also impermanent. The question is how to obtain real and permanent life.

The Lord states that as soon as one reaches Him by devotional service-which is the one and only way to approach the Personality of Godhead-one attains complete freedom from the bondage of birth and death. In other words, the path of salvation from the material clutches fully depends on the principles of knowledge and detachment gained from serving the Lord. The pseudo religionists have neither knowledge nor detachment from material affairs, for most of them want to live in the golden shackles of material bondage under the shadow of philanthropic activities disguised as religious principles. By a false display of religious sentiments, they present a show of devotional service while indulging in all sorts of immoral activities. In this way they pass as spiritual masters and devotees of God. Such violators of religious principles have no respect for the authoritative ''ācāryas'', the holy teachers in the strict disciplic succession. They ignore the Vedic injunction ''ācāryopāsana''—"One must worship the ācārya"—and Kṛṣṇa's statement in the ''Bhagavad-gītā'' ([[BG 4.2 (1972)|4.2]]) ''evaṁ paramparā-prāptam'', "This supreme science of God is received through the disciplic succession." Instead, to mislead the people in general they themselves become so-called ''ācāryas'', but they do not even follow the principles of the ''ācāryas''.

These rogues are the most dangerous elements in human society. Because there is no religious government, they escape punishment by the law of the state. They cannot, however, escape the law of the Supreme, who has clearly declared in the ''Bhagavad-gītā'' that envious demons in the garb of religious propagandists shall be thrown into the darkest regions of hell ([[BG 16.19 (1972)|16.19-20]]). ''Śrī Īśopaniṣad'' confirms that these pseudo religionists are heading toward the most obnoxious place in the universe after the completion of their spiritual master business, which they conduct simply for sense gratification.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 11 (1974)]] '''[[ISO 11 (1974)]] - [[ISO 13 (1974)]]''' [[File:Go-next.png|link=ISO 13 (1974)]]</div>
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2021-11-24T11:49:44Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 12 (1974)]] '''[[ISO 12 (1974)]] - [[ISO 14 (1974)]]''' [[File:Go-next.png|link=ISO 14 (1974)]]</div>
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==== Mantra Thirteen ====

<div class="verse">
:anyad evāhuḥ sambhavād
:anyad āhur asambhavāt
:iti śuśruma dhīrāṇāṁ
:ye nas tad vicacakṣire
</div>

==== SYNONYMS ====

<div class="synonyms">
''anyat''—different; ''eva''—certainly; ''āhuḥ''—it is said; ''sambhavāt''—by worshiping the Supreme Lord, the cause of all causes; ''anyat''—different; ''āhuḥ''—it is said; ''asambhavāt''—by worshiping what is not the Supreme; ''iti''—thus; ''śuśruma''—I heard it; ''dhīrāṇām''—from the undisturbed authorities; ''ye''—who; ''naḥ''—unto us; ''tat''—about that subject matter; ''vicacakṣire''—perfectly explained.
</div>

==== TRANSLATION ====

<div class="translation">
It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping what is not supreme. All this is heard from the undisturbed authorities, who clearly explained it.
</div>

==== PURPORT ====

<div class="purport">
The system of hearing from undisturbed authorities is approved in this ''mantra''. Unless one hears from a bona fide ''ācārya'', who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge. The bona fide spiritual master, who has also heard the ''śruti-mantras'', or Vedic knowledge, from his undisturbed ''ācārya'', never presents anything that is not mentioned in the Vedic literature. In the ''Bhagavad-gītā'' ([[BG 9.25 (1972)|9.25]]) it is clearly said that those who worship the ''pitṛs'', or forefathers, attain the planets of the forefathers, that the gross materialists who make plans to remain here stay in this world, and that the devotees of the Lord who worship none but Lord Kṛṣṇa, the supreme cause of all causes, reach Him in His spiritual sky. Here also in ''Śrī Īśopaniṣad'' it is verified that one achieves different results by different modes of worship. If we worship the Supreme Lord, we will certainly reach Him in His eternal abode, and if we worship demigods like the sun-god or moon-god, we can reach their respective planets without a doubt. And if we wish to remain on this wretched planet with our planning commissions and our stopgap political adjustments, we can certainly do that also.

Nowhere in authentic scriptures is it said that one will ultimately reach the same goal by doing anything or worshiping anyone. Such foolish theories are offered by self-made "spiritual masters" who have no connection with the ''paramparā'', the bona fide system of disciplic succession. The bona fide spiritual master cannot say that all paths lead to the same goal and that anyone can attain this goal by his own mode of worship of the demigods or of the Supreme or whatever. Any common man can very easily understand that a person can reach his destination only when he has purchased a ticket for that destination. A person who has purchased a ticket for Calcutta can reach Calcutta, but not Bombay. But the so-called spiritual masters say that any and all paths will take one to the supreme goal. Such mundane and compromising offers attract many foolish creatures, who become puffed up with their manufactured methods of spiritual realization. The Vedic instructions, however, do not uphold them. Unless one has received knowledge from the bona fide spiritual master who is in the recognized line of disciplic succession, one cannot have the real thing as it is. Kṛṣṇa tells Arjuna in the ''Bhagavad-gītā'' ([[BG 4.2 (1972)|4.2]]):
<div class="verse">
:evaṁ paramparā-prāptam
:imaṁ rājarṣayo viduḥ
:sa kāleneha mahatā
:yogo naṣṭaḥ parantapa
</div>
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."

When Lord Śrī Kṛṣṇa was present on this earth, the ''bhakti-yoga'' principles defined in the ''Bhagavad-gītā'' had become distorted; therefore the Lord had to reestablish the disciplic system beginning with Arjuna, who was the most confidential friend and devotee of the Lord. The Lord clearly told Arjuna ([[BG 4.3 (1972)|4.3]]) that it was because Arjuna was His devotee and friend that he could understand the principles of the ''Bhagavad-gītā''. In other words, only the Lord's devotee and friend can understand the ''Gītā''. This also means that only one who follows the path of Arjuna can understand the ''Bhagavad-gītā''.

At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the ''Bhagavad-gītā'' in their own way and postulate all sorts of rubbish in the name of the ''Gītā''. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain the ''Bhagavad-gītā''?

Kṛṣṇa clearly says that only those who have lost their sense worship the demigods for paltry rewards ([[BG 7.20 (1972)|7.20, 23]]). Ultimately He advises that one give up all other ways and modes of worship and fully surrender unto Him alone ([[BG 18.66 (1972)|18.66]]). Only those who are cleansed of all sinful reactions can have such unflinching faith in the Supreme Lord. Others will continue hovering on the material platform with their paltry ways of worship and thus will be misled from the real path under the false impression that all paths lead to the same goal.

In this ''mantra'' of ''Śrī Īśopaniṣad'' the word ''sam-bhavāt'', "by worship of the supreme cause," is very significant. Lord Kṛṣṇa is the original Personality of Godhead, and everything that exists has emanated from Him. In the ''Bhagavad-gītā'' ([[BG 10.8 (1972)|10.8]]) the Lord says,
<div class="verse">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
</div>
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

Here is a correct description of the Supreme Lord, given by the Lord Himself. The words ''sarvasya pra-bhavaḥ'' indicate that Kṛṣṇa is the creator of everyone, including Brahmā, Viṣṇu and Śiva. And because these three principal deities of the material world are created by the Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In the ''Atharva Veda (Gopāla-tāpanī Upaniṣad'' 1.24) it is similarly said, "He who existed before the creation of Brahmā and who enlightened Brahmā with Vedic knowledge is Lord Śrī Kṛṣṇa." Similarly, the ''Nārāyaṇa Upaniṣad'' (1) states, "Then the Supreme Person, Nārāyaṇa, desired to create all living beings. Thus from Nārāyaṇa, Brahmā was born. Nārāyaṇa created all the Prajāpatis. Nārāyaṇa created Indra. Nārāyaṇa created the eight Vasus. Nārāyaṇa created the eleven Rudras. Nārāyaṇa created the twelve Ādityas." Since Nārāyaṇa is a plenary manifestation of Lord Kṛṣṇa, Nārāyaṇa and Kṛṣṇa are one and the same. The ''Nārāyaṇa Upaniṣad (4)'' also states, "Devakī's son [Kṛṣṇa] is the Supreme Lord." The identity of Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult. The ''Atharva Veda (Mahā Upaniṣad'' 1) also states, "Only Nārāyaṇa existed in the beginning, when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires." Kṛṣṇa Himself states in the ''Mokṣa-dharma'', "I created the Prajāpatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy." It is also stated in the ''Varāha Purāṇa'': "Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient."

Thus all Vedic literature confirms that Nārāyaṇa, or Kṛṣṇa, is the cause of all causes. In the ''Brahma-saṁhitā'' (5.1) also it is said that the Supreme Lord is Śrī Kṛṣṇa, Govinda, the delighter of every living being and the primeval cause of all causes. The really learned persons know this from evidence given by the great sages and the ''Vedas'', and thus they decide to worship Lord Kṛṣṇa as all in all. Such persons are called ''budha'', or really learned, because they worship only Kṛṣṇa.

The conviction that Kṛṣṇa is all in all is established when one hears the transcendental message from the undisturbed ''ācārya'' with faith and love. One who has no faith in or love for Lord Kṛṣṇa cannot be convinced of this simple truth. Those who are faithless are described in the ''Bhagavad-gītā''([[BG 9.11 (1972)|9.11]]) as mūḍhas-fools or asses. It is said that the ''mūḍhas'' deride the Personality of Godhead because they do not have complete knowledge from the undisturbed ''ācārya''. One who is disturbed by the whirlpool of material energy is not qualified to become an ''ācārya''.

Before hearing the ''Bhagavad-gītā'', Arjuna was disturbed by the material whirlpool, by his affection for his family, society and community. Thus Arjuna wanted to become a philanthropic, nonviolent man of the world. But when he became ''budha'' by hearing the Vedic knowledge of the ''Bhagavad-gītā'' from the Supreme Person, he changed his decision and became a worshiper of Lord Śrī Kṛṣṇa, who had Himself arranged the Battle of Kurukṣetra. Arjuna worshiped the Lord by fighting with his so-called relatives, and in this way he became a pure devotee of the Lord. Such accomplishments are possible only when one worships the real Kṛṣṇa and not some fabricated "Kṛṣṇa" invented by foolish men who are without knowledge of the intricacies of the science of Kṛṣṇa described in the ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''.

According to the ''Vedānta-sūtra'', ''sambhūta'' is the source of birth and sustenance, as well as the reservoir that remains after annihilation (''janmādy asya yataḥ'' ([[SB 1.1.1]]). The ''Śrīmad-Bhāgavatam'', the natural commentary on the ''Vedānta-sūtra'' by the same author, maintains that the source of all emanations is not like a dead stone but is ''abhijña'', or fully conscious. The primeval Lord, Śrī Kṛṣṇa, also says in the ''Bhagavad-gītā'' ([[BG 7.26]]) that He is fully conscious of past, present and future and that no one, including demigods such as Śiva and Brahmā, knows Him fully. Certainly half-educated "spiritual leaders" who are disturbed by the tides of material existence cannot know Him fully. They try to make some compromise by making the mass of humanity the object of worship, but they do not know that such worship is only a myth because the masses are imperfect. The attempt by these so-called spiritual leaders is something like pouring water on the leaves of a tree instead of the root. The natural process is to pour water on the root, but such disturbed leaders are more attracted to the leaves than the root. Despite their perpetually watering the leaves, however, everything dries up for want of nourishment.

''Śrī Īśopaniṣad'' advises us to pour water on the root, the source of all germination. Worship of the mass of humanity by rendering bodily service, which can never be perfect, is less important than service to the soul. The soul is the root that generates different types of bodies according to the law of ''karma''. To serve human beings by medical aid, social help and educational facilities while at the same time cutting the throats of poor animals in slaughterhouses is no service at all to the soul, the living being.

The living being is perpetually suffering in different types of bodies from the material miseries of birth, old age, disease and death. The human form of life offers one a chance to get out of this entanglement simply by reestablishing the lost relationship between the living entity and the Supreme Lord. The Lord comes personally to teach this philosophy of surrender unto the Supreme, the ''sambhūta''. Real service to humanity is rendered when one teaches surrender to and worship of the Supreme Lord with full love and energy. That is the instruction of ''Śrī Īśopaniṣad'' in this ''mantra''.

The simple way to worship the Supreme Lord in this age of disturbance is to hear and chant about His great activities. The mental speculators, however, think that the activities of the Lord are imaginary; therefore they refrain from hearing of them and invent some word jugglery without any substance to divert the attention of the innocent masses of people. Instead of hearing of the activities of Lord Kṛṣṇa, such pseudo spiritual masters advertise themselves by inducing their followers to sing about ''them''. In modern times the number of such pretenders has increased considerably, and it has become a problem for the pure devotees of the Lord to save the masses of people from the unholy propaganda of these pretenders and pseudo incarnations.

The ''Upaniṣads'' indirectly draw our attention to the primeval Lord, Śrī Kṛṣṇa, but the ''Bhagavad-gītā'', which is the summary of all the ''Upaniṣads'', directly points to Śrī Kṛṣṇa. Therefore one should hear about Kṛṣṇa as He is by hearing from the ''Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam'', and in this way one's mind will gradually be cleansed of all contaminated things. ''Śrīmad-Bhāgavatam'' ([[SB 1.2.17|1.2.17]]) says, "By hearing of the activities of the Lord, the devotee draws the attention of the Lord. Thus the Lord, being situated in the heart of every living being, helps the devotee by giving him proper directions." The ''Bhagavad-gītā'' ([[BG 10.10 (1972)|10.10]]) confirms this: ''dadāmi buddhi-yogaṁ taṁ yena mām upayānti te.''

The Lord's inner direction cleanses the devotee's heart of all contamination produced by the material modes of passion and ignorance. Nondevotees are under the sway of passion and ignorance. One who is in passion cannot become detached from material hankering, and one who is in ignorance cannot know what he is or what the Lord is. Thus when one is in passion or ignorance, there is no chance for self-realization, however much one may play the part of a religionist. For a devotee, the modes of passion and ignorance are removed by the grace of the Lord. In this way the devotee becomes situated in the quality of goodness, the sign of a perfect ''brāhmaṇa''. Anyone can qualify as a ''brāhmaṇa'' if he follows the path of devotional service under the guidance of a bona fide spiritual master. ''Śrīmad-Bhāgavatam'' ([[SB 2.4.18|2.4.18]]) also says:
<div class="verse">
:kirāta-hūṇāndhra-pulinda-pulkaśā
:ābhīra-śumbhā yavanāḥ khasādayaḥ
:ye 'nye ca pāpā yad-apāśrayāśrayāḥ
:śudhyanti tasmai prabhaviṣṇave namaḥ
</div>
Any lowborn person can be purified by the guidance of a pure devotee of the Lord, for the Lord is extraordinarily powerful.

When one attains brahminical qualifications, he becomes happy and enthusiastic to render devotional service to the Lord. Automatically the science of God is unveiled before him. By knowing the science of God, one gradually becomes freed from material attachments, and one's doubtful mind becomes crystal clear by the grace of the Lord. One who attains this stage is a liberated soul and can see the Lord in every step of life. This is the perfection of ''sambhava'', as described in this ''mantra'' of ''Śrī Īśopaniṣad''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 12 (1974)]] '''[[ISO 12 (1974)]] - [[ISO 14 (1974)]]''' [[File:Go-next.png|link=ISO 14 (1974)]]</div>
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2021-11-24T11:43:27Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 13 (1974)]] '''[[ISO 13 (1974)]] - [[ISO 15 (1974)]]''' [[File:Go-next.png|link=ISO 15 (1974)]]</div>
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==== Mantra Fourteen ====

<div class="verse">
:sambhūtiṁ ca vināśaṁ ca
:yas tad vedobhayaṁ saha
:vināśena mṛtyuṁ tīrtvā
:sambhūtyāmṛtam aśnute
</div>

==== SYNONYMS ====

<div class="synonyms">
''sambhūtim''—the eternal Personality of Godhead, His transcendental name, form, pastimes, qualities and paraphernalia, the variegatedness of His abode, etc.; ''ca''—and; ''vināśam''—the temporary material manifestation of demigods, men, animals, etc., with their false names, fame, etc.; ''ca''—also; ''yaḥ''—one who; ''tat''—that; ''veda''—knows; ''ubhayam''—both; ''saha''—along with; ''vināśena''—with everything liable to be vanquished; ''mṛtyum''—death; ''tīrtvā''—surpassing; ''sam-bhūtyā''—in the eternal kingdom of God; ''amṛtam''—deathlessness; ''aśnute''—enjoys.
</div>

==== TRANSLATION ====

<div class="translation">
One should know perfectly the Personality of Godhead Śrī Kṛṣṇa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom of God he enjoys his eternal life of bliss and knowledge.
</div>

==== PURPORT ====

<div class="purport">
By its so-called advancement of knowledge, human civilization has created many material things, including spaceships and atomic energy. Yet it has failed to create a situation in which people need not die, take birth again, become old or suffer from disease. Whenever an intelligent man raises the question of these miseries before a so-called scientist, the scientist very cleverly replies that material science is progressing and that ultimately it will be possible to render man deathless, ageless and diseaseless. Such answers prove the scientists' gross ignorance of material nature. In material nature, everyone is under the stringent laws of matter and must pass through six stages of existence: birth, growth, maintenance, production of by-products, deterioration and finally death. No one in contact with material nature can be beyond these six laws of transformation; therefore no one-whether demigod, man, animal or plant-can survive forever in the material world.

The duration of life varies according to species. Lord Brahmā, the chief living being within this material universe, lives for millions and millions of years, while a minute germ lives for some hours only. But no one in the material world can survive eternally. Things are born or created under certain conditions, they stay for some time, and, if they continue to live, they grow, procreate, gradually dwindle and finally vanish. According to these laws, even the Brahmās, of which there are millions in different universes, are all liable to death either today or tomorrow. Therefore the entire material universe is called Martyaloka, the place of death.

Material scientists and politicians are trying to make this place deathless because they have no information of the deathless spiritual nature. This is due to their ignorance of the Vedic literature, which contains full knowledge confirmed by mature transcendental experience. Unfortunately, modern man is averse to receiving knowledge from the ''Vedas, Purāṇas'' and other scriptures.

From the ''Viṣṇu Purāṇa'' (6.7.61, [[CC Madhya 6.154]]) we receive the following information:
<div class="verse">
:viṣṇu-śaktiḥ parā proktā
:kṣetra-jñākhyā tathā parā
:avidyā-karma-saṁjñānyā
:tṛtīyā śaktir iṣyate
</div>
Lord Viṣṇu, the Personality of Godhead, possesses different energies, known as ''parā'' (superior) and ''aparā'' (inferior). The living entities belong to the superior energy. The material energy, in which we are presently entangled, is the inferior energy. The material creation is made possible by this energy, which covers the living entities with ignorance (''avidyā'') and induces them to perform fruitive activities. Yet there is another part of the Lord's superior energy that is different from both this material, inferior energy and the living entities. That superior energy constitutes the eternal, deathless abode of the Lord. This is confirmed in the ''Bhagavad-gītā'' ([[BG 8.20 (1972)|8.20]]):
<div class="verse">
:paras tasmāt tu bhāvo 'nyo
:'vyakto 'vyaktāt sanātanaḥ
:yaḥ sa sarveṣu bhūteṣu
:naśyatsu na vinaśyati
</div>
All the material planets-upper, lower and intermediate, including the sun, moon and Venus-are scattered throughout the universe. These planets exist only during the lifetime of Brahmā. Some lower planets, however, are vanquished after the end of one day of Brahmā and are again created during the next day of Brahmā. On the upper planets, time is calculated differently. One of our years is equal to only twenty-four hours, or one day and night, on many of the upper planets. The four ages of earth (Satya, Tretā, Dvāpara and Kali) last only twelve thousand years according to the time scale of the upper planets. Such a length of time multiplied by one thousand constitutes one day of Brahmā, and one night of Brahmā is the same. Such days and nights accumulate into months and years, and Brahmā lives for one hundred such years. At the end of Brahmā's life, the complete universal manifestation is vanquished.

Those living beings who reside on higher planets like the sun and the moon, as well as those on Martyaloka, this earth planet, and also those who live on lower planets-all are merged into the waters of devastation during the night of Brahmā. During this time no living beings or species remain manifest, although spiritually they continue to exist. This unmanifested stage is called ''avyakta''. Again, when the entire universe is vanquished at the end of Brahmā's lifetime, there is another ''avyakta'' state. But beyond these two unmanifested states is another unmanifested state, the spiritual atmosphere, or nature. There are a great number of spiritual planets in this atmosphere, and these planets exist eternally, even when all the planets within this material universe are vanquished at the end of Brahmā's life. There are many material universes, each under the jurisdiction of a Brahmā, and this cosmic manifestation within the jurisdiction of the various Brahmās is but a display of one fourth of the energy of the Lord (''ekapād-vibhūti''). This is the inferior energy. Beyond the jurisdiction of Brahmā is the spiritual nature, which is called ''tripād-vibhūti'', three fourths of the Lord's energy. This is the superior energy, or ''parā-prakṛti''.

The predominating Supreme Person residing within the spiritual nature is Lord Śrī Kṛṣṇa. As confirmed in the ''Bhagavad-gītā'' ([[BG 8.22 (1972)|8.22]]), He can be approached only by unalloyed devotional service and not by the processes of ''jñāna'' (philosophy), ''yoga'' (mysticism) or ''karma'' (fruitive work). The ''karmīs'', or fruitive workers, can elevate themselves to the Svargaloka planets, which include the sun and the moon. ''Jñānīs'' and ''yogīs'' can attain still higher planets, such as Maharloka, Tapoloka and Brahmaloka, and when they become still more qualified through devotional service they can enter into the spiritual nature, either the illuminating cosmic atmosphere of the spiritual sky (Brahman) or the Vaikuṇṭha planets, according to their qualification. It is certain, however, that no one can enter into the spiritual Vaikuṇṭha planets without being trained in devotional service.

On the material planets, everyone from Brahmā down to the ant is trying to lord it over material nature, and this is the material disease. As long as this material disease continues, the living entity has to undergo the process of bodily change. Whether he takes the form of a man, demigod or animal, he ultimately has to endure an unmanifested condition during the two devastations—the devastation during the night of Brahmā and the devastation at the end of Brahmā's life. If we want to put an end to this process of repeated birth and death, as well as the concomitant factors of old age and disease, we must try to enter the spiritual planets, where we can live eternally in the association of Lord Kṛṣṇa or His plenary expansions, His Nārāyaṇa forms. Lord Kṛṣṇa or His plenary expansions dominate every one of these innumerable planets, a fact confirmed in the ''śruti mantras: eko vaśī sarva-gaḥ kṛṣṇa īḍyaḥ/ eko 'pi san bahudhā yo 'vabhāti. (Gopāla-tāpanī Upaniṣad'' 1.21)

No one can dominate Kṛṣṇa. It is the conditioned soul who tries to dominate material nature and is instead subjected to the laws of material nature and the sufferings of repeated birth and death. The Lord comes here to reestablish the principles of religion, and the basic principle is the development of an attitude of surrender to Him. This is the Lord's last instruction in the ''Bhagavad-gītā'' ([[BG 18.66 (1972)|18.66]]): ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.'' "Give up all other processes and just surrender unto Me alone." Unfortunately, foolish men have misinterpreted this prime teaching and misled the masses of people in diverse ways. People have been urged to open hospitals but not to educate themselves to enter into the spiritual kingdom by devotional service. They have been taught to take interest only in temporary relief work, which can never bring real happiness to the living entity. They start varieties of public and semi-governmental institutions to tackle the devastating power of nature, but they don't know how to pacify insurmountable nature. Many men are advertised as great scholars of the ''Bhagavad-gītā'', but they overlook the ''Gītā's'' message, by which material nature can be pacified. Powerful nature can be pacified only by the awakening of God consciousness, as clearly pointed out in the ''Bhagavad-gītā'' ([[BG 7.14 (1972)|7.14]]).

In this ''mantra'', ''Śrī Īśopaniṣad'' teaches that one must perfectly know both ''sambhūti'' (the Personality of Godhead) and ''vināśa'' (the temporary material manifestation), side by side. By knowing the material manifestation alone, one cannot be saved, for in the course of nature there is devastation at every moment (''ahany ahani bhūtāni gacchantīha yamā-layam''). Nor can one be saved from these devastations by the opening of hospitals. One can be saved only by complete knowledge of the eternal life of bliss and awareness. The whole Vedic scheme is meant to educate men in this art of attaining eternal life. People are often misguided by temporary attractive things based on sense gratification, but service rendered to the sense objects is both misleading and degrading.

We must therefore save ourselves and our fellow man in the right way. There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity.
</div>

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2021-11-24T11:40:33Z

Saurabh:

[[Category:Sri Isopanisad (1974)]]
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==== Mantra Fifteen ====

<div class="verse">
:hiraṇmayena pātreṇa
:satyasyāpihitaṁ mukham
:tat tvaṁ pūṣann apāvṛṇu
:satya-dharmāya dṛṣṭaye
</div>

==== SYNONYMS ====

<div class="synonyms">
''hiraṇmayena''—by a golden effulgence; ''pātreṇa''—by a dazzling covering; ''satyasya''—of the Supreme Truth; ''apihitam''—covered; ''mukham''—the face; ''tat''—that covering; ''tvam''—Yourself; ''pūṣan''—O sustainer; ''apāvṛṇu''—kindly remove; ''satya''—pure; ''dharmāya''—unto the devotee; ''dṛṣṭaye''—for exhibiting.
</div>

==== TRANSLATION ====

<div class="translation">
O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
</div>

==== PURPORT ====

<div class="purport">
In the ''Bhagavad-gītā'' ([[BG 14.27 (1972)|14.27]]), the Lord explains His personal rays (''brahmajyoti''), the dazzling effulgence of His personal form, in this way:
<div class="verse">
:brahmaṇo hi pratiṣṭhāham
:amṛtasyāvyayasya ca
:śāśvatasya ca dharmasya
:sukhasyaikāntikasya ca
</div>
"I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Brahman, Paramātmā and Bhagavān are three aspects of the same Absolute Truth. Brahman is the aspect most easily perceived by the beginner; Paramātmā, the Supersoul, is realized by those who have further progressed; and Bhagavān realization is the ultimate realization of the Absolute Truth. This is confirmed in the ''Bhagavad-gītā'' ([[BG 7.7 (1972)|7.7]]), where Lord Kṛṣṇa says that He is the ultimate concept of the Absolute Truth: ''mattaḥ parataraṁ nānyat''. Therefore Kṛṣṇa is the source of the ''brahmajyoti'' as well as the all-pervading Paramātmā. Later in the ''Bhagavad-gītā'' ([[BG 10.42 (1972)|10.42]]) Kṛṣṇa further explains:
<div class="verse">
:atha vā bahunaitena
:kiṁ jñātena tavārjuna
:viṣṭabhyāham idaṁ kṛtsnam
:ekāṁśena sthito jagat
</div>
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus by His one plenary expansion, the all-pervading Paramātmā, the Lord maintains the complete material cosmic creation. He also maintains all manifestations in the spiritual world. Therefore in this ''śruti-mantra'' of ''Śrī Īśopaniṣad'', the Lord is addressed as ''pūṣan'', the ultimate maintainer.

The Personality of Godhead, Śrī Kṛṣṇa, is always filled with transcendental bliss (''ānanda-mayo 'bhyāsāt''). When He was present at Vṛndāvana in India five thousand years ago, He always remained in transcendental bliss, even from the beginning of His childhood pastimes. The killings of various demons-such as Agha, Baka, Pūtanā and Pralamba-were but pleasure excursions for Him. In His village of Vṛndāvana He enjoyed Himself with His mother, brother and friends, and when He played the role of a naughty butter thief, all His associates enjoyed celestial bliss by His stealing. The Lord's fame as a butter thief is not reproachable, for by stealing butter the Lord gave pleasure to His pure devotees. Everything the Lord did in Vṛndāvana was for the pleasure of His associates there. The Lord created these pastimes to attract the dry speculators and the acrobats of the so-called ''haṭha-yoga'' system who wish to find the Absolute Truth.

Of the childhood play between the Lord and His playmates, the cowherd boys, Śukadeva Gosvāmī says in ''Śrīmad-Bhāgavatam'' ([[SB 10.12.7-11|10.12.11]]):
<div class="verse">
:itthaṁ satāṁ brahma-sukhānubhūtyā
:dāsyaṁ gatānāṁ para-daivatena
:māyāśritānāṁ nara-dārakeṇa
:sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
</div>
"The Personality of Godhead, who is perceived as the impersonal, blissful Brahman by the ''jñānīs'', who is worshiped as the Supreme Lord by devotees in the mood of servitorship, and who is considered an ordinary human being by mundane people, played with the cowherd boys, who had attained their position after accumulating many pious activities."

Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of ''śānta'' (neutrality), ''dāsya'' (servitorship), ''sakhya'' (friendship), ''vātsalya'' (parental affection) and ''mādhurya'' (conjugal love).

Since it is said that Lord Kṛṣṇa never leaves Vṛndāvana-dhāma, one may ask how He manages the affairs of the creation. This is answered in the ''Bhagavad-gītā'' ([[BG 13.14 (1972)|13.14-18]]): The Lord pervades the entire material creation by His plenary part known as the Paramātmā, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the Paramātmā. Every living entity is known as ''ātmā'', soul, and the principal ''ātmā'' who controls them all is Paramātmā, the Supersoul.

This system of God realization is a great science. The materialistic ''sāṅkhya-yogīs'' can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the ''puruṣa'', the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the ''brahmajyoti''. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. ''Śrī Īśopaniṣad'' points toward this direction, praying for the removal of the ''hiraṇmaya-pātra'', the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

The Paramātmā feature of the Personality of Godhead is one of three plenary expansions, or ''viṣṇu-tattvas'', collectively known as the ''puruṣa-avatāras''. One of these ''viṣṇu-tattvas'' who is within the universe is known as Kṣīrodakaśāyī Viṣṇu. He is the Viṣṇu among the three principal deities-Brahmā, Viṣṇu and Śiva-and He is the all-pervading Paramātmā in each and every individual living entity. The second ''viṣṇu-tattva'' within the universe is Garbhodakaśāyī Viṣṇu, the collective Supersoul of all living entities. Beyond these two is Kāraṇodakaśāyī Viṣṇu, who lies in the Causal Ocean. He is the creator of all universes. The ''yoga'' system teaches the serious student to meet the ''viṣṇu-tattvas'' after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal brahmajyoti''Italic text'', which is the glaring effulgence of the transcendental body of Lord Śrī Kṛṣṇa. That the ''brahmajyoti'' is Kṛṣṇa's effulgence is confirmed in the ''Bhagavad-gītā'' ([[BG 14.27 (1972)|14.27]]) as well as the ''Brahma-saṁhitā'' (5.40):
<div class="verse">
:yasya prabhā-prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>
"In the millions and millions of universes there are innumerable planets, and each and every one of them is different from the others by its cosmic constitution. All of these planets are situated in a corner of the ''brahmajyoti''. This ''brahmajyoti'' is but the personal rays of the Supreme Personality of Godhead, Govinda, whom I worship." This ''mantra'' from the ''Brahma-saṁhitā'' is spoken from the platform of factual realization of the Absolute Truth, and the ''śruti-mantra'' of ''Śrī Īśopaniṣad'' under discussion confirms this mantra as a process of realization. The ''Īśopaniṣad mantra'' is a simple prayer to the Lord to remove the ''brahmajyoti'' so that one can see His real face. This ''brahmajyoti'' effulgence is described in detail in several ''mantras'' of the ''Muṇḍaka Upaniṣad'' (2.2.10-12):
<div class="verse">
:hiraṇmaye pare kośe
:virajaṁ brahma niṣkalam
:tac chubhraṁ jyotiṣāṁ jyotis
:tad yad ātma-vido viduḥ
</div>
<div class="verse">
:na tatra sūryo bhāti na candra-tārakaṁ
:nemā vidyuto bhānti kuto 'yam agniḥ
:tam eva bhāntam anu bhāti sarvaṁ
:tasya bhāsā sarvam idaṁ vibhāti
</div>
<div class="verse">
:brahmaivedam amṛtaṁ purastād brahma
:paścād brahma dakṣiṇataś cottareṇa
:adhaś cordhvaṁ ca prasṛtaṁ brahmai-
:vedaṁ viśvam idaṁ variṣṭham
</div>
"In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies."

Perfect knowledge means knowing Kṛṣṇa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as ''Śrīmad-Bhāgavatam'', which perfectly elaborates the science of Kṛṣṇa. In ''Śrīmad-Bhāgavatam'', the author, Śrīla Vyāsadeva, has established that one will describe the Supreme Truth as Brahman, Paramātmā or Bhagavān according to one's realization of Him. Śrīla Vyāsadeva never states that the Supreme Truth is a ''jīva'', an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains Paramātmā realization. Thus both Brahman and Paramātmā realization of the Absolute Truth are partial realizations. However, when one realizes the Supreme Personality of Godhead, Śrī Kṛṣṇa, in full potency after the removal of the ''hiraṇmaya-pātra'', one realizes ''vāsudevaḥ sarvam iti'': ([[BG 7.19 (1972)|7.19]]) Lord Śrī Kṛṣṇa, who is known as Vāsudeva, is everything-Brahman, Paramātmā and Bhagavān. He is Bhagavān, the root, and Brahman and Paramātmā are His branches.

In the ''Bhagavad-gītā'' ([[BG 6.46 (1972)|6.46-47]]) there is a comparative analysis of the three types of transcendentalists—the worshipers of the impersonal Brahman (''jñānīs''), the worshipers of the Paramātmā feature (''yogīs'') and the devotees of Lord Śrī Kṛṣṇa (''bhaktas''). It is stated there that the ''jñānīs'', those who have cultivated Vedic knowledge, are better than ordinary fruitive workers, that the ''yogīs'' are still greater than the ''jñānīs'', and that among all ''yogīs'', those who constantly serve the Lord with all their energies are the topmost. In summary, a philosopher is better than a laboring man, a mystic is superior to a philosopher, and of all the mystic ''yogīs'', he who follows ''bhakti-yoga'', constantly engaging in the service of the Lord, is the highest. ''Śrī Īśopaniṣad'' directs us toward this perfection.
</div>

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2021-11-24T11:36:50Z

Saurabh:

ISO 10 (1974)

2021-11-21T11:27:06Z

Saurabh:

ISO 9 (1974)

2021-11-21T11:18:36Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I09]]
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==== Mantra Nine ====

<div class="verse">
:andhaṁ tamaḥ praviśanti
:ye 'vidyām upāsate
:tato bhūya iva te tamo
:ya u vidyāyām ratāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''andham''—gross ignorance; '''tamaḥ'''—darkness; ''praviśanti''—enter into; ''ye''—those who; ''avidyām''—nescience; ''upāsate''—worship; ''tataḥ''—than that; ''bhūyaḥ''—still more; ''iva''—like; ''te''—they; ''tamaḥ''—darkness; ''ye''—those who; ''u''—also; ''vidyāyām''—in the culture of knowledge; ''ratāḥ''—engaged.
</div>

==== TRANSLATION ====

<div class="translation">
Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.
</div>

==== PURPORT ====

<div class="purport">
This ''mantra'' offers a comparative study of ''vidyā'' and ''avidyā''. ''Avidyā'', or ignorance, is undoubtedly dangerous, but ''vidyā'', or knowledge, is even more dangerous when mistaken or misguided. This ''mantra'' of ''Śrī Īśopaniṣad'' is more applicable today than at any time in the past. Modern civilization has advanced considerably in the field of mass education, but the result is that people are more unhappy than ever before because of the stress placed on material advancement to the exclusion of the most important part of life, the spiritual aspect.

As far as ''vidyā'' is concerned, the first ''mantra'' has explained very clearly that the Supreme Lord is the proprietor of everything and that forgetfulness of this fact is ignorance. The more a man forgets this fact of life, the more he is in darkness. In view of this, a godless civilization directed toward the so-called advancement of education is more dangerous than a civilization in which the masses of people are less "educated."

Of the different classes of men-''karmīs, jñānīs'' and ''yogīs''—the ''karmīs'' are those who are engaged in the activities of sense gratification. In the modern civilization, 99.9 percent of the people are engaged in the activities of sense gratification under the flags of industrialism, economic development, altruism, political activism, and so on. All these activities are more or less based on satisfaction of the senses, to the exclusion of the kind of God consciousness described in the first ''mantra''.

In the language of the ''Bhagavad-gītā ([[BG 7.15 (1972)|7.15]])'', people who are engaged in gross sense gratification are ''mūḍhas''-asses. The ass is a symbol of stupidity. Those who simply engage in the profitless pursuit of sense gratification are worshiping ''avidyā'', according to ''Śrī Īśopaniṣad''. And those who play the role of helping this sort of civilization in the name of educational advancement are actually doing more harm than those who are on the platform of gross sense gratification. The advancement of learning by a godless people is as dangerous as a valuable jewel on the hood of a cobra. A cobra decorated with a valuable jewel is more dangerous than one not decorated. In the ''Hari-bhakti-sudhodaya (3.11.12)'', the advancement of education by a godless people is compared to decorations on a dead body. In India, as in many other countries, some people follow the custom of leading a procession with a decorated dead body for the pleasure of the lamenting relatives. In the same way, modern civilization is a patchwork of activities meant to cover the perpetual miseries of material existence. All such activities are aimed toward sense gratification. But above the senses is the mind, and above the mind is the intelligence, and above the intelligence is the soul. Thus the aim of real education should be self-realization, realization of the spiritual values of the soul. Any education which does not lead to such realization must be considered ''avidyā'', or nescience. And to culture such nescience means to go down to the darkest region of ignorance.

According to the ''Bhagavad-gītā ([[BG 2.42-43 (1972)|2.42]], [[BG 7.15 (1972)|7.15]])'', mistaken mundane educators are known as ''veda-vāda-rata'' and ''māyayāpahṛta-jñāna''. They may also be atheistic demons, the lowest of men. Those who are ''veda-vāda-rata'' pose themselves as very learned in the Vedic literature, but unfortunately they are completely diverted from the purpose of the ''Vedas''. In the ''Bhagavad-gītā ([[BG 15.15 (1972)|15.15]])'' it is said that the purpose of the Vedas is to know the Personality of Godhead, but these ''veda-vāda-rata'' men are not at all interested in the Personality of Godhead. On the contrary, they are fascinated by such fruitive results as the attainment of heaven.

As stated in Mantra One, we should know that the Personality of Godhead is the proprietor of everything and that we must be satisfied with our allotted portions of the necessities of life. The purpose of all Vedic literature is to awaken this God consciousness in the forgetful living being, and this same purpose is presented in various ways in the different scriptures of the world for the understanding of a foolish mankind. Thus the ultimate purpose of all religions is to bring one back to Godhead.

But the ''veda-vāda-rata'' people, instead of realizing that the purpose of the ''Vedas'' is to revive the forgetful soul's lost relationship with the Personality of Godhead, take it for granted that such side issues as the attainment of heavenly pleasure for sense gratification—the lust for which causes their material bondage in the first place-are the ultimate end of the ''Vedas''. Such people misguide others by misinterpreting the Vedic literature. Sometimes they even condemn the ''Purāṇas'', which are authentic Vedic explanations for laymen. The ''veda-vāda-ratas'' give their own explanations of the ''Vedas'', neglecting the authority of great teachers (''ācāryas''). They also tend to raise some unscrupulous person from among themselves and present him as the leading exponent of Vedic knowledge. Such ''veda-vāda-ratas'' are especially condemned in this ''mantra'' by the very appropriate Sanskrit words ''vidyāyāṁ ratāḥ''. ''Vidyāyām'' refers to the study of the ''Vedas'' because the ''Vedas'' are the origin of all knowledge (''vidyā''), and ''ratāḥ'' means "those engaged." ''Vidyāyāṁ ratāḥ'' thus means "those engaged in the study of the ''Vedas''." The so-called students of the ''Vedas'' are condemned herein because they are ignorant of the actual purpose of the ''Vedas'' on account of their disobeying the ''ācāryas''. Such ''veda-vāda-ratas'' search out meanings in every word of the ''Vedas'' to suit their own purposes. They do not know that the Vedic literature is a collection of extraordinary books that can be understood only through the chain of disciplic succession.

One must approach a bona fide spiritual master in order to understand the transcendental message of the ''Vedas''. That is the direction of the ''Muṇḍaka Upaniṣad (1.2.12)''. These ''veda-vāda-rata'' people, however, have their own ''ācāryas'', who are not in the chain of transcendental succession. Thus they progress into the darkest region of ignorance by misinterpreting the Vedic literature. They fall even further into ignorance than those who have no knowledge of the ''Vedas'' at all.

The ''māyayāpahṛta-jñāna'' class of men are self-made "Gods." Such men think that they themselves are God and that there is no need of worshiping any other God. They will agree to worship an ordinary man if he happens to be rich, but they will never worship the Personality of Godhead. Such men, unable to recognize their own foolishness, never consider how it is that God can be entrapped by ''māyā'', His own illusory energy. If God were ever entrapped by ''māyā'', ''māyā'' would be more powerful than God. Such men say that God is all-powerful, but they do not consider that if He is all-powerful there is no possibility of His being overpowered by ''māyā.'' These self-made "Gods" cannot answer all these questions very clearly; they are simply satisfied to have become "God" themselves.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 8 (1974)]] '''[[ISO 8 (1974)]] - [[ISO 10 (1974)]]''' [[File:Go-next.png|link=ISO 10 (1974)]]</div>
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ISO 8 (1974)

2021-11-21T10:07:51Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I08]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 7 (1974)]] '''[[ISO 7 (1974)]] - [[ISO 9 (1974)]]''' [[File:Go-next.png|link=ISO 9 (1974)]]</div>
{{CompareVersions|ISO|8|ISO 1974|ISO 2001}}
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==== Mantra Eight ====

<div class="verse">
:sa paryagāc chukram akāyam avraṇam
:asnāviram śuddham apāpa-viddham
:kavir manīṣī paribhūḥ svayambhūr
:yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''saḥ''—that person; ''paryagāt''—must know in fact; ''śukram''—the omnipotent; ''akāyam''—unembodied; ''avraṇam''—without reproach; ''asnāviram''—without veins; ''śuddham''—antiseptic; ''apāpa-viddham''—prophylactic; ''kaviḥ''—omniscient; ''manīṣī''—philosopher; ''paribhūḥ''—the greatest of all; ''svayambhūḥ''—self-sufficient; ''yāthātathyataḥ''—just in pursuance of; ''arthān''—desirables; ''vyadadhāt''—awards; ''śāśvatībhyaḥ''—immemorial; ''samābhyaḥ''—time.
</div>

==== TRANSLATION ====

<div class="translation">
Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's desire since time immemorial.
</div>

==== PURPORT ====

<div class="purport">
Here is a description of the transcendental and eternal form of the Absolute Personality of Godhead. The Supreme Lord is not formless. He has His own transcendental form, which is not at all similar to the forms of the mundane world. The forms of the living entities in this world are embodied in material nature, and they work like any material machine. The anatomy of a material body must have a mechanical construction with veins and so forth, but the transcendental body of the Supreme Lord has nothing like veins. It is clearly stated here that He is un-embodied, which means that there is no difference between His body and His soul. Nor is He forced to accept a body according to the laws of nature, as we are. In materially conditioned life, the soul is different from the gross embodiment and subtle mind. For the Supreme Lord, however, there is never any such difference between Him and His body and mind. He is the Complete Whole, and His mind, body and He Himself are all one and the same.

In the ''Brahma-saṁhitā (5.1)'' there is a similar description of the Supreme Lord. He is described there as ''sac-cid-ānanda-vigraha'', which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence. The Vedic literature clearly states that the Lord's transcendental body is completely different from ours; thus He is sometimes described as formless. This means that He has no form like ours and that He is devoid of a form we can conceive of. In the ''Brahma-saṁhitā (5.32)'' it is further stated that with each and every part of His body He can do the work of the other senses. This means that the Lord can walk with His hands, accept things with His legs, see with His hands and feet, eat with His eyes, etc. In the ''śruti-mantras'' it is also said that although the Lord has no hands and legs like ours, He has a different type of hands and legs, by which He can accept all that we offer Him and run faster than anyone. These points are confirmed in this eighth ''mantra'' through the use of words like ''śukram'' ("omnipotent").

The Lord's worshipable form (''arcā-vigraha''), which is installed in temples by authorized ''ācāryas'' who have realized the Lord in terms of Mantra Seven, is nondifferent from the original form of the Lord. The Lord's original form is that of Śrī Kṛṣṇa, and Śrī Kṛṣṇa expands Himself into an unlimited number of forms, such as Baladeva, Rāma, Nṛsiṁha and Varāha. All of these forms are one and the same Personality of Godhead. Similarly, the ''arcā-vigraha'' worshiped in temples is also an expanded form of the Lord. By worshiping the ''arcā-vigraha'', one can at once approach the Lord, who accepts the service of a devotee by His omnipotent energy. The ''arcā-vigraha'' of the Lord descends at the request of the ''ācāryas'', the holy teachers, and works exactly in the original way of the Lord by virtue of the Lord's omnipotence. Foolish people who have no knowledge of ''Śrī Īśopaniṣad'' or any of the other ''śruti-mantras'' consider the ''arcā-vigraha'', which is worshiped by pure devotees, to be made of material elements. This form may be seen as material by the imperfect eyes of foolish people or ''kaniṣṭha-adhikārīs'', but such people do not know that the Lord, being omnipotent and omniscient, can transform matter into spirit and spirit into matter, as He desires.

In the ''Bhagavad-gītā ([[BG 9.11 (1972)|9.11-12]])'' the Lord regrets the fallen condition of men with little knowledge who deride Him because He descends like a man into this world. Such poorly informed persons do not know the omnipotence of the Lord. Thus the Lord does not manifest Himself in full to the mental speculators. He can be appreciated only in proportion to one's surrender to Him. The fallen condition of the living entities is due entirely to forgetfulness of their relationship with God.

In this ''mantra'', as well as in many other Vedic ''mantras'', it is clearly stated that the Lord has been supplying goods to the living entities from time immemorial. A living being desires something, and the Lord supplies the object of that desire in proportion to one's qualification. If a man wants to be a high-court judge, he must acquire not only the necessary qualifications but also the consent of the authority who can award the title of high-court judge. The qualifications in themselves are insufficient for one to occupy the post: it must be awarded by some superior authority. Similarly, the Lord awards enjoyment to living entities in proportion to their qualifications, but good qualifications in themselves are not sufficient to enable one to receive awards. The mercy of the Lord is also required.

Ordinarily the living being does not know what to ask from the Lord, nor which post to seek. When the living being comes to know his constitutional position, however, he asks to be accepted into the transcendental association of the Lord in order to render transcendental loving service unto Him. Unfortunately, living beings under the influence of material nature ask for many other things, and they are described in the ''Bhagavad-gītā ([[BG 2.41 (1972)|2.41]])'' as having divided, or splayed, intelligence. Spiritual intelligence is one, but mundane intelligence is diverse. In ''Śrīmad-Bhāgavatam ([[SB 7.5.30|7.5.30-31]])'' it is stated that those who are captivated by the temporary beauties of the external energy forget the real aim of life, which is to go back to Godhead. Forgetting this, one tries to adjust things by various plans and programs, but this is like chewing what has already been chewed. Nonetheless, the Lord is so kind that He allows the forgetful living entity to continue in this way without interference. Thus this ''mantra'' of ''Śrī Īśopaniṣad'' uses the very appropriate word ''yāthātathyataḥ'', indicating that the Lord rewards the living entities just in pursuance of their desires. If a living being wants to go to hell, the Lord allows him to do so without interference, and if he wants to go back home, back to Godhead, the Lord helps him.

God is described here as ''paribhūḥ'', the greatest of all. No one is greater than or equal to Him. Other living beings are described here as beggars who ask goods from the Lord. The Lord supplies the things the living entities desire. If the entities were equal to the Lord in potency-if they were omnipotent and omniscient—there would be no question of their begging from the Lord, even for so-called liberation. Real liberation means going back to Godhead. Liberation as conceived of by an impersonalist is a myth, and begging for sense gratification has to continue eternally unless the beggar comes to his spiritual senses and realizes his constitutional position.

Only the Supreme Lord is self-sufficient. When Lord Kṛṣṇa appeared on earth five thousand years ago, He displayed His full manifestation as the Personality of Godhead through His various activities. In His childhood He killed many powerful demons, such as Aghāsura, Bakāsura and Śakaṭāsura, and there was no question of His having acquired such power through any extraneous endeavor. He lifted Govardhana Hill without ever practicing weight-lifting. He danced with the ''gopīs'' without social restriction and without reproach. Although the ''gopīs'' approached Him with a paramour's feelings of love, the relationship between the ''gopīs'' and Lord Kṛṣṇa was worshiped even by Lord Caitanya, who was a strict ''sannyāsī'' and rigid follower of disciplinary regulations. To confirm that the Lord is always pure and uncontaminated, ''Śrī Īśopaniṣad'' describes Him as ''śuddham'' (antiseptic) and ''apāpa-viddham'' (prophylactic). He is antiseptic in the sense that even an impure thing can become purified just by touching Him. The word "prophylactic" refers to the power of His association. As mentioned in the ''Bhagavad-gītā ([[BG 9.30 (1972)|9.30-31]])'', a devotee may appear to be ''su-durācāra'', not well behaved, in the beginning, but he should be accepted as pure because he is on the right path. This is due to the prophylactic nature of the Lord's association. The Lord is also ''apāpa-viddham'' because sin cannot touch Him. Even if He acts in a way that appears to be sinful, such actions are all-good, for there is no question of His being affected by sin. Because in all circumstances He is ''śuddham'', most purified, He is often compared to the sun. The sun extracts moisture from many untouchable places on the earth, yet it remains pure. In fact, it purifies obnoxious things by virtue of its sterilizing powers. If the sun, which is a material object, is so powerful, then we can hardly begin to imagine the purifying strength of the all-powerful Lord.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 7 (1974)]] '''[[ISO 7 (1974)]] - [[ISO 9 (1974)]]''' [[File:Go-next.png|link=ISO 9 (1974)]]</div>
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ISO 7 (1974)

2021-11-20T17:51:24Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I07]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 6 (1974)]] '''[[ISO 6 (1974)]] - [[ISO 8 (1974)]]''' [[File:Go-next.png|link=ISO 8 (1974)]]</div>
{{CompareVersions|ISO|7|ISO 1974|ISO 2001}}
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==== Mantra Seven ====

<div class="verse">
:yasmin sarvāṇi bhūtāny
:ātmaivābhūd vijānataḥ
:tatra ko mohaḥ kaḥ śoka
:ekatvam anupaśyataḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''yasmin''—in the situation; ''sarvāṇi''—all; ''bhūtāni''—living entities; ''ātmā''—the ''cit-kaṇa'', or spiritual spark; ''eva''—only; ''abhūt''—exist as; ''vijānataḥ''—of one who knows; ''tatra''—therein; ''kaḥ''—what; ''mohaḥ''—illusion; ''kaḥ''—what; ''śokaḥ''—anxiety; ''ekatvam''—oneness in quality; ''anupaśyataḥ''—of one who sees through authority, or one who sees constantly like that.
</div>

==== TRANSLATION ====

<div class="translation">
One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?
</div>

==== PURPORT ====

<div class="purport">
Except for the ''madhyama-adhikārī'' and ''uttama-adhikārī'' discussed above, no one can correctly see the spiritual position of a living being. The living entities are qualitatively one with the Supreme Lord, just as the sparks of a fire are qualitatively one with the fire. Yet sparks are not fire as far as quantity is concerned, for the quantity of heat and light present in the sparks is not equal to that in fire. The ''mahā-bhāgavata'', the great devotee, sees oneness in the sense that he sees everything as the energy of the Supreme Lord. Since there is no difference between the energy and the energetic, there is the sense of oneness. Although from the analytical point of view heat and light are different from fire, there is no meaning to the word "fire" without heat and light. In synthesis, therefore, heat, light and fire are the same.

In this ''mantra'' the words ''ekatvam anupaśyataḥ'' indicate that one should see the unity of all living entities from the viewpoint of the revealed scriptures. The individual sparks of the supreme whole (the Lord) possess almost eighty percent of the known qualities of the whole, but they are not quantitatively equal to the Supreme Lord. These qualities are present in minute quantity, for the living entity is but a minute part and parcel of the supreme whole. To use another analogy, the quantity of salt present in a drop is never comparable to the quantity of salt present in the complete ocean, but the salt present in the drop is qualitatively equal in chemical composition to all the salt present in the ocean. If the individual living being were equal to the Supreme Lord both qualitatively and quantitatively, there would be no question of his being under the influence of the material energy. In the previous ''mantras'' it has already been discussed that no living being-not even the powerful demigods-can surpass the Supreme Being in any respect. Therefore ''ekatvam'' does not mean that a living being is equal in all respects to the Supreme Lord. It does, however, indicate that in a broader sense there is one interest, just as in a family the interest of all members is one, or in a nation the national interest is one, although there are many different individual citizens. Since the living entities are all members of the same supreme family, their interest and that of the Supreme Being are not different. Every living being is the son of the Supreme Being. As stated in the ''Bhagavad-gītā ([[BG 7.5 (1972)|7.5]])'', all living creatures throughout the universe-including birds, reptiles, ants, aquatics, trees and so on-are emanations of the marginal potency of the Supreme Lord. Therefore all of them belong to the family of the Supreme Being. There is no clash of interest.

The spiritual entities are meant for enjoyment, as stated in the ''Vedānta-sūtra (1.1.12): ānanda-mayo 'bhyāsāt''. By nature and constitution, every living being-including the Supreme Lord and each of His parts and parcels-is meant for eternal enjoyment. The living beings who are encaged in the material tabernacle are constantly seeking enjoyment, but they are seeking it on the wrong platform. Apart from the material platform is the spiritual platform, where the Supreme Being enjoys Himself with His innumerable associates. On that platform there is no trace of material qualities, and therefore that platform is called ''nirguṇa''. On the ''nirguṇa'' platform there is never a clash over the object of enjoyment. Here in the material world there is always a clash between different individual beings because here the proper center of enjoyment is missed. The real center of enjoyment is the Supreme Lord, who is the center of the sublime and spiritual ''rāsa'' dance. We are all meant to join Him and enjoy life with one transcendental interest and without any clash. That is the highest platform of spiritual interest, and as soon as one realizes this perfect form of oneness, there can be no question of illusion (''moha'') or lamentation (''śoka'').

A godless civilization arises from illusion, and the result of such a civilization is lamentation. A godless civilization, such as that sponsored by the modern politicians, is always full of anxieties because it may be crushed at any moment. That is the law of nature. As stated in the ''Bhagavad-gītā ([[BG 7.14 (1972)|7.14]])'', no one but those who surrender at the lotus feet of the Supreme Lord can surpass the stringent laws of nature. Thus if we wish to get rid of all sorts of illusion and anxiety and create unity out of all diverse interests, we must bring God into all our activities.

The results of our activities must be used to serve the interest of the Lord, and not for any other purpose. Only by serving the Lord's interest can we perceive the ''ātma-bhūta'' interest mentioned herein. The ''ātma-bhūta'' interest mentioned in this ''mantra'' and the ''brahma-bhūta ([[SB 4.30.20]])'' interest mentioned in the ''Bhagavad-gītā ([[BG 18.54|18.54]])'' are one and the same. The supreme ''ātmā'', or soul, is the Lord Himself, and the minute ''ātmā'' is the living entity. The supreme ''ātmā'', or ''Paramātmā'', alone maintains all the individual minute beings, for the Supreme Lord wants to derive pleasure out of their affection. The father extends himself through his children and maintains them in order to derive pleasure. If the children obey the father's will, family affairs will run smoothly, with one interest and a pleasing atmosphere. The same situation is transcendentally arranged in the absolute family of the Parabrahman, the Supreme Spirit.

The Parabrahman is as much a person as the individual entities. Neither the Lord nor the living entities are impersonal. Such transcendental personalities are full of transcendental bliss, knowledge and life eternal. That is the real position of spiritual existence, and as soon as one is fully cognizant of this transcendental position, he at once surrenders unto the lotus feet of the Supreme Being, Śrī Kṛṣṇa. But such a ''mahātmā'', or great soul, is very rarely seen because such transcendental realization is achieved only after many, many births. Once it is attained, however, there is no longer any illusion or lamentation or the miseries of material existence or birth and death, which are all experienced in our present life. That is the information we get from this mantra of ''Śrī Īśopaniṣad''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 6 (1974)]] '''[[ISO 6 (1974)]] - [[ISO 8 (1974)]]''' [[File:Go-next.png|link=ISO 8 (1974)]]</div>
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ISO 6 (1974)

2021-11-20T17:41:33Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I06]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 5 (1974)]] '''[[ISO 5 (1974)]] - [[ISO 7 (1974)]]''' [[File:Go-next.png|link=ISO 7 (1974)]]</div>
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==== Mantra Six ====

<div class="verse">
:yas tu sarvāṇi bhūtāny
:ātmany evānupaśyati
:sarva-bhūteṣu cātmānaṁ
:tato na vijugupsate
</div>

==== SYNONYMS ====

<div class="synonyms">
''yaḥ''—he who; ''tu''—but; ''sarvāṇi''—all; ''bhūtāni''—living entities; ''ātmani''—in relation to the Supreme Lord; ''eva''—only; ''anupaśyati''—observes in a systematic way; ''sarva-bhūteṣu''—in every living being; ''ca''—and; ''ātmānam''—the Supersoul; ''tataḥ''—thereafter; ''na''—not; ''vijugupsate''—hates anyone.
</div>

==== TRANSLATION ====

<div class="translation">
He who sees everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being.
</div>

==== PURPORT ====

<div class="purport">
This is a description of the ''mahā-bhāgavata'', the great personality who sees everything in relation to the Supreme Personality of Godhead. The Supreme Lord's presence is realized in three stages. The ''kaniṣṭha-adhikārī'' is in the lowest stage of realization. He goes to a place of worship, such as a temple, church or mosque, according to his religious faith, and worships there according to scriptural injunctions. Devotees in this stage consider the Lord to be present at the place of worship and nowhere else. They cannot ascertain who is in what position in devotional service, nor can they tell who has realized the Supreme Lord. Such devotees follow the routine formulas and sometimes quarrel among themselves, considering one type of devotion better than another. These ''kaniṣṭha-adhikārīs'' are actually materialistic devotees who are simply trying to transcend the material boundary to reach the spiritual plane.

Those who have attained the second stage of realization are called ''madhyama-adhikārīs''. These devotees observe the distinctions between four categories of being: (1) the Supreme Lord; (2) the devotees of the Lord; (3) the innocent, who have no knowledge of the Lord; and (4) the atheists, who have no faith in the Lord and hate those in devotional service. The ''madhyama-adhikārī'' behaves differently toward these four classes of person. He adores the Lord, considering Him the object of love; he makes friends with those who are in devotional service; he tries to awaken the dormant love of God in the hearts of the innocent; and he avoids the atheists, who deride the very name of the Lord.

Above the ''madhyama-adhikārī'' is the ''uttama-adhikārī'', who sees everything in relation to the Supreme Lord. Such a devotee does not discriminate between an atheist and a theist but sees everyone as part and parcel of God. He knows that there is no essential difference between a vastly learned ''brāhmaṇa'' and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives. He sees that the ''brāhmaṇa'' particle of the Supreme Lord has not misused his little independence given him by the Lord and that the dog particle has misused his independence and is therefore being punished by the laws of nature by being encaged in the form of a dog. Not considering the respective actions of the ''brāhmaṇa'' and the dog, the ''uttama-adhikārī'' tries to do good to both. Such a learned devotee is not misled by material bodies but is attracted by the spiritual spark within them.

Those who imitate an ''uttama-adhikārī'' by flaunting a sense of oneness or fellowship but who behave on the bodily platform are actually false philanthropists. The conception of universal brotherhood must be learned from an ''uttama-adhikārī'' and not from a foolish person who does not properly understand the individual soul or the Supreme Lord's Supersoul expansion, who dwells everywhere.

It is clearly mentioned in this sixth ''mantra'' that one should "observe," or systematically see. This means that one must follow the previous ''ācāryas'', the perfected teachers. ''Anupaśyati'' is the exact Sanskrit word used in this connection. ''Anu'' means "to follow," and ''paśyati'' means "to observe." Thus the word ''anupaśyati'' means that one should not see things as he does with the naked eye but should follow the previous ''ācāryas''. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the ''Vedas'', because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.

At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally compiled the Vedic wisdom. The final, most perfect and sublime work by Śrīla Vyāsadeva is ''Śrīmad-Bhāgavatam'', which is the natural commentary on the ''Vedānta-sūtra''. There is also the ''Bhagavad-gītā'', which was spoken by the Lord Himself and recorded by Vyāsadeva. These are the most important revealed scriptures, and any commentary that contradicts the principles of the ''Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam'' is unauthorized. There is complete agreement among the ''Upaniṣads, Vedānta-sūtra, Vedas, Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'', and no one should try to reach any conclusion about the ''Vedas'' without receiving instructions from members of Vyāsadeva's disciplic succession, who believe in the Personality of Godhead and His diverse energies as they are explained in ''Śrī Īśopaniṣad''.

According to the ''Bhagavad-gītā ([[BG 18.54 (1972)|18.54]])'', only one who is already on the liberated platform (''brahma-bhūta ([[SB 4.30.20]]'') can become an ''uttama-adhikārī'' devotee and see every living being as his own brother. This vision cannot be had by politicians, who are always after some material gain. One who imitates the symptoms of an ''uttama-adhikārī'' may serve another's outward body for the purpose of fame or material reward, but he does not serve the spirit soul. Such an imitator can have no information of the spiritual world. The ''uttama-adhikārī'' sees the spirit soul within the material body and serves him as spirit. Thus the material aspect is automatically served.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 5 (1974)]] '''[[ISO 5 (1974)]] - [[ISO 7 (1974)]]''' [[File:Go-next.png|link=ISO 7 (1974)]]</div>
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ISO 5 (1974)

2021-11-20T17:32:21Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I05]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 4 (1974)]] '''[[ISO 4 (1974)]] - [[ISO 6 (1974)]]''' [[File:Go-next.png|link=ISO 6 (1974)]]</div>
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==== Mantra Five ====

<div class="verse">
:tad ejati tan naijati
:tad dūre tad v antike
:tad antar asya sarvasya
:tad u sarvasyāsya bāhyataḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''tat''—this Supreme Lord; ''ejati''—walks; ''tat''—He; ''na''—not; ''ejati''—walks; ''tat''—He; ''dūre''—far away; ''tat''—He; ''u''—also; ''antike''—very near; ''tat''—He; ''antaḥ''—within; ''asya''—of this; ''sarvasya''—of all; ''tat''—He; ''u''—also; ''sarvasya''—of all; ''asya''—of this; ''bāhyataḥ''—external to.
</div>

==== TRANSLATION ====

<div class="translation">
The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.
</div>

==== PURPORT ====

<div class="purport">
Here is a description of some of the Supreme Lord's transcendental activities, executed by His inconceivable potencies. The contradictions given here prove the inconceivable potencies of the Lord. "He walks, and He does not walk." Ordinarily, if someone can walk, it is illogical to say he cannot walk. But in reference to God, such a contradiction simply serves to indicate His inconceivable power. With our limited fund of knowledge we cannot accommodate such contradictions, and therefore we conceive of the Lord in terms of our limited powers of understanding. For example, the impersonalist philosophers of the Māyāvāda school accept only the Lord's impersonal activities and reject His personal feature. But the members of the Bhāgavata school, adopting the perfect conception of the Lord, accept His inconceivable potencies and thus understand that He is both personal and impersonal. The ''bhāgavatas'' know that without inconceivable potencies there can be no meaning to the words "Supreme Lord."

We should not take it for granted that because we cannot see God with our eyes the Lord has no personal existence. ''Śrī Īśopaniṣad'' refutes this argument by declaring that the Lord is far away but very near also. The abode of the Lord is beyond the material sky, and we have no means to measure even this material sky. If the material sky extends so far, then what to speak of the spiritual sky, which is altogether beyond it? That the spiritual sky is situated far, far away from the material universe is confirmed in the ''Bhagavad-gītā ([[BG 15.6 (1972)|15.6]])''''Italic text''. But despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him. This has already been described in the previous verse.

Yet when the Personality of Godhead comes before us, we neglect Him. Such foolish negligence is condemned by the Lord in the ''Bhagavad-gītā ([[BG 9.11 (1972)|9.11]])'', where He says that the foolish deride Him, considering Him a mortal being. He is not a mortal being, nor does He come before us with a body produced of material nature. There are many so-called scholars who contend that the Lord descends in a body made of matter, just like an ordinary living being. Not knowing His inconceivable power, such foolish men place the Lord on an equal level with ordinary men.

Because He is full of inconceivable potencies, God can accept our service through any sort of medium, and He can convert His different potencies according to His own will. Nonbelievers argue either that the Lord cannot incarnate Himself at all, or that if He does He descends in a form of material energy. These arguments are nullified if we accept the existence of the Lord's inconceivable potencies. Then we will understand that even if the Lord appears before us in the form of material energy, it is quite possible for Him to convert this energy into spiritual energy. Since the source of the energies is one and the same, the energies can be utilized according to the will of their source. For example, the Lord can appear in the form of the ''arcā-vigraha'', a Deity supposedly made of earth, stone or wood. Deity forms, although engraved from wood, stone or other matter, are not idols, as the iconoclasts contend.

In our present state of imperfect material existence, we cannot see the Supreme Lord due to imperfect vision. Yet those devotees who want to see Him by means of material vision are favored by the Lord, who appears in a so-called material form to accept His devotees' service. One should not think that such devotees, who are in the lowest stage of devotional service, are worshiping an idol. They are factually worshiping the Lord, who has agreed to appear before them in an approachable way. Nor is the arcā form fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia. This can be actually felt by a sincere devotee, but not by an atheist.

In the ''Bhagavad-gītā ([[BG 4.11 (1972)|4.11]])'' the Lord says that how He treats His devotee depends on the devotee's degree of surrender. The Lord reserves the right not to reveal Himself to anyone and everyone but to show Himself only to those souls who surrender unto Him. Thus for the surrendered soul He is always within reach, whereas for the unsurrendered soul He is far, far away and cannot be approached.

In this connection, two words the revealed scriptures often apply to the Lord—''saguṇa'' ("with qualities") and ''nirguṇa'' ("without qualities")—are very important. The word ''saguṇa'' does not imply that when the Lord appears with perceivable qualities He must take on a material form and be subject to the laws of material nature. For Him there is no difference between the material and spiritual energies, because He is the source of all energies. As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is ''nirguṇa'', "without qualities.") Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord. His impersonal aspect, or Brahman effulgence, is but the glow of His personal rays, just as the sun's rays are the glow of the sun-god.

When the child saint Prahlāda Mahārāja was in the presence of his atheist father, his father asked him, "Where is your God?" When Prahlāda replied that God resides everywhere, the father angrily asked whether his God was within one of the pillars of the palace, and the child said yes. At once the atheist king shattered the pillar in front of him to pieces, and the Lord instantly appeared as Nṛsiṁha, the half-man, half-lion incarnation, and killed the atheist king. Thus the Lord is within everything, and He creates everything by His different energies. Through His inconceivable powers He can appear at any place in order to favor His sincere devotee. Lord Nṛsiṁha appeared from within the pillar not by the order of the atheist king but by the wish of His devotee Prahlāda. An atheist cannot order the Lord to appear, but the Lord will appear anywhere and everywhere to show mercy to His devotee. The ''Bhagavad-gītā ([[BG 4.8 (1972)|4.8]])'' similarly states that the Lord appears in order to vanquish nonbelievers and protect believers. Of course, the Lord has sufficient energies and agents who can vanquish atheists, but it pleases Him to personally favor a devotee. Therefore He descends as an incarnation. Actually, He descends only to favor His devotees and not for any other purpose.

In the ''Brahma-saṁhitā (5.35)'' it is said that Govinda, the primeval Lord, enters everything by His plenary portion. He enters the universe as well as all the atoms of the universe. He is outside in His ''virāṭ'' form, and He is within everything as ''antaryāmī''. As ''antaryāmī'' He witnesses everything that is going on, and He awards us the results of our actions as ''karma-phala''. We ourselves may forget what we have done in previous lives, but because the Lord witnesses our actions, the results of our actions are always there, and we have to undergo the reactions nonetheless.

The fact is that there is nothing but God within and without. Everything is a manifestation of His different energies, like the heat and light emanating from a fire, and in this way there is a oneness among His diverse energies. Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 4 (1974)]] '''[[ISO 4 (1974)]] - [[ISO 6 (1974)]]''' [[File:Go-next.png|link=ISO 6 (1974)]]</div>
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ISO 4 (1974)

2021-11-20T17:26:16Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I04]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 3 (1974)]] '''[[ISO 3 (1974)]] - [[ISO 5 (1974)]]''' [[File:Go-next.png|link=ISO 5 (1974)]]</div>
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==== Mantra Four ====

<div class="verse">
:anejad ekaṁ manaso javīyo
:nainad devā āpnuvan pūrvam arṣat
:tad dhāvato 'nyān atyeti tiṣṭhat
:tasminn apo mātariśvā dadhāti
</div>

==== SYNONYMS ====

<div class="synonyms">
''anejat''—fixed; ''ekam''—one; ''manasaḥ''—than the mind; ''javīyaḥ''—more swift; ''na''—not; ''enat''—this Supreme Lord; ''devāḥ''—the demigods like Indra, etc.; ''āpnuvan''—can approach; ''pūrvam''—in front; ''arṣat''—moving quickly; ''tat''—He; ''dhāvataḥ''—those who are running; ''anyān''—others; ''atyeti''—surpasses; ''tiṣṭhat''—remaining in one place; ''tasmin''—in Him; ''apaḥ''—rain; ''mātariśvā''—the gods who control the wind and rain; ''dadhāti''—supply.
</div>

==== TRANSLATION ====

<div class="translation">
Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence.
</div>

==== PURPORT ====

<div class="purport">
Through mental speculation, even the greatest philosopher cannot know the Supreme Lord, who is the Absolute Personality of Godhead. He can be known only by His devotees through His mercy. In the ''Brahma-saṁhitā (5.34)'' it is stated that even if a nondevotee philosopher travels through space at the speed of the wind or the mind for hundreds of millions of years, he will still find that the Absolute Truth is far, far away from him. The ''Brahma-saṁhitā (5.37)'' further describes that the Absolute Personality of Godhead has His transcendental abode, known as Goloka, where He remains and engages in His pastimes, yet by His inconceivable potencies He can simultaneously reach every part of His creative energy. In the ''Viṣṇu Purāṇa'' His potencies are compared to the heat and light that emanate from a fire. Although situated in one place, a fire can distribute its light and heat for some distance; similarly, the Absolute Personality of Godhead, although fixed in His transcendental abode, can diffuse His different energies everywhere.

Although His energies are innumerable, they can be divided into three principal categories: the internal potency, the marginal potency and the external potency. There are hundreds and millions of subheadings to each of these categories. The dominating demigods who are empowered to control and administer such natural phenomena as air, light and rain are all classified within the marginal potency of the Absolute Person. Lesser living beings, including humans, also belong to the Lord's marginal potency. The material world is the creation of the Lord's external potency. And the spiritual sky, where the kingdom of God is situated, is the manifestation of His internal potency.

Thus the different energies of the Lord are present everywhere. Although the Lord and His energies are nondifferent, one should not mistake these energies for the Supreme Truth. Nor should one wrongly consider that the Supreme Lord is distributed everywhere impersonally or that He loses His personal existence. Men are accustomed to reach conclusions according to their capacity for understanding, but the Supreme Lord is not subject to our limited capacity for understanding. It is for this reason that the ''Upaniṣads'' warn us that no one can approach the Lord by his own limited potency.

In the ''Bhagavad-gītā ([[BG 10.2 (1972)|10.2]])'' the Lord says that not even the great ''ṛṣis'' and ''suras'' can know Him. And what to speak of the ''asuras'', for whom there is no question of understanding the ways of the Lord? This fourth ''mantra'' of ''Śrī Īśopaniṣad'' very clearly suggests that the Absolute Truth is ultimately the Absolute Person; otherwise there would have been no need to mention so many details in support of His personal features.

Although the individual parts and parcels of the Lord's potencies have all the symptoms of the Lord Himself, they have limited spheres of activity and are therefore all limited. The parts and parcels are never equal to the whole; therefore they cannot appreciate the Lord's full potency. Under the influence of material nature, foolish and ignorant living beings who are but parts and parcels of the Lord try to conjecture about the Lord's transcendental position. Śrī Īśopaniṣad warns of the futility of trying to establish the identity of the Lord through mental speculation. One should try to learn of the Transcendence from the Lord Himself, the supreme source of the Vedas, for the Lord alone has full knowledge of the Transcendence.

Every part and parcel of the Complete Whole is endowed with some particular energy to act according to the Lord's will. When the part-and-parcel living entity forgets his particular activities under the Lord's will, he is considered to be in ''māyā'', illusion. Thus from the very beginning ''Śrī Īśopaniṣad'' warns us to be very careful to play the part designated for us by the Lord. This does not mean that the individual soul has no initiative of his own. Because he is part and parcel of the Lord, he must partake of the initiative of the Lord as well. When a person properly utilizes his initiative, or active nature, with intelligence, understanding that everything is the Lord's potency, he can revive his original consciousness, which was lost due to association with ''māyā'', the external energy.

All power is obtained from the Lord; therefore each particular power must be utilized to execute the will of the Lord and not otherwise. The Lord can be known by one who has adopted such a submissive service attitude. Perfect knowledge means knowing the Lord in all His features, knowing His potencies and knowing how these potencies work by His will. These matters are described by the Lord in the ''Bhagavad-gītā'', the essence of all the ''Upaniṣads''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 3 (1974)]] '''[[ISO 3 (1974)]] - [[ISO 5 (1974)]]''' [[File:Go-next.png|link=ISO 5 (1974)]]</div>
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ISO 3 (1974)

2021-11-20T17:17:08Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I03]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 2 (1974)]] '''[[ISO 2 (1974)]] - [[ISO 4 (1974)]]''' [[File:Go-next.png|link=ISO 4 (1974)]]</div>
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==== Mantra Three ====

<div class="verse">
:asuryā nāma te lokā
:andhena tamasāvṛtāḥ
:tāṁs te pretyābhigacchanti
:ye ke cātma-hano janāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''asuryāḥ''—meant for the asuras; ''nāma''—famous by the name; ''te''—those; ''lokāḥ''—planets; ''andhena''—by ignorance; ''tamasā''—by darkness; ''āvṛtāḥ''—covered; ''tān''—those planets; ''te''—they; ''pretya''—after death; ''abhigacchanti''—enter into; ''ye''—anyone; ''ke''—everyone; ''ca''—and; ''ātma-hanaḥ''—the killers of the soul; ''janāḥ''—persons.
</div>

==== TRANSLATION ====

<div class="translation">
The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.
</div>

==== PURPORT ====

<div class="purport">
Human life is distinguished from animal life due to its heavy responsibilities. Those who are cognizant of these responsibilities and who work in that spirit are called ''suras'' (godly persons), and those who are neglectful of these responsibilities or who have no information of them are called ''asuras'' (demons). Throughout the universe there are only these two types of human being. In the ''Ṛg Veda'' it is stated that the ''suras'' always aim at the lotus feet of the Supreme Lord Viṣṇu and act accordingly. Their ways are as illuminated as the path of the sun.

Intelligent human beings must always remember that the soul obtains a human form after an evolution of many millions of years in the cycle of transmigration. The material world is sometimes compared to an ocean, and the human body is compared to a solid boat designed especially to cross this ocean. The Vedic scriptures and the ''ācāryas'', or saintly teachers, are compared to expert boatmen, and the facilities of the human body are compared to favorable breezes that help the boat ply smoothly to its desired destination. If, with all these facilities, a human being does not fully utilize his life for self-realization, he must be considered ''ātma-hā'', a killer of the soul. ''Śrī Īśopaniṣad'' warns in clear terms that the killer of the soul is destined to enter into the darkest region of ignorance to suffer perpetually.

There are swine, dogs, camels, asses, etc., whose economic necessities are just as important to them as ours are to us, but the economic problems of these animals are solved only under nasty and unpleasant conditions. The human being is given all facilities for a comfortable life by the laws of nature because the human form of life is more important and valuable than animal life. Why is man given a better life than that of the swine and other animals? Why is a highly placed government servant given better facilities than those of an ordinary clerk? The answer is that a highly placed officer has to discharge duties of a higher nature. Similarly, the duties human beings have to perform are higher than those of animals, who are always engaged in simply feeding their hungry stomachs. Yet the modern soul-killing civilization has only increased the problems of the hungry stomach. When we approach a polished animal in the form of a modern civilized man and ask him to take interest in self-realization, he will say that he simply wants to work to satisfy his stomach and that there is no need of self-realization for a hungry man. The laws of nature are so cruel, however, that despite his denunciation of the need for self-realization and his eagerness to work hard to fill his stomach, he is always threatened by unemployment.

We are given this human form of life not to work hard like asses, swine and dogs but to attain the highest perfection of life. If we do not care for self-realization, the laws of nature force us to work very hard, even though we may not want to do so. Human beings in this age have been forced to work hard like the asses and bullocks that pull carts. Some of the regions where the asuras are sent to work are revealed in this ''verse'' of ''Śrī Īśopaniṣad''. If a man fails to discharge his duties as a human being, he is forced to transmigrate to the ''asurya'' planets and take birth in degraded species of life to work hard in ignorance and darkness.

In the ''Bhagavad-gītā ([[BG 6.41 (1972)|6.41-43]])'' it is stated that a man who enters upon the path of self-realization but does not complete the process, despite having sincerely tried to realize his relationship with God, is given a chance to appear in a family of ''śuci'' or ''śrīmat''. The word ''śuci'' indicates a spiritually advanced ''brāhmaṇa'', and ''śrīmat'' indicates a ''vaiśya'', a member of the mercantile community. So the person who fails to achieve self-realization is given a better chance in his next life due to his sincere efforts in this life. If even a fallen candidate is given a chance to take birth in a respectable and noble family, one can hardly imagine the status of one who has achieved success. By simply attempting to realize God, one is guaranteed birth in a wealthy or aristocratic family. But those who do not even make an attempt, who want to be covered by illusion, who are too materialistic and too attached to material enjoyment, must enter into the darkest regions of hell, as confirmed throughout the Vedic literature. Such materialistic ''asuras'' sometimes make a show of religion, but their ultimate aim is material prosperity. The ''Bhagavad-gītā ([[BG 16.17 (1972)|16.17-18]])'' rebukes such men by calling them ''ātma-sambhāvita'', meaning that they are considered great only on the strength of deception and are empowered by the votes of the ignorant and by their own material wealth. Such ''asuras'', devoid of self-realization and knowledge of ''īśāvāsya'', the Lord's universal proprietorship, are certain to enter into the darkest regions.

The conclusion is that as human beings we are meant not simply for solving economic problems on a tottering platform but for solving all the problems of the material life into which we have been placed by the laws of nature.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 2 (1974)]] '''[[ISO 2 (1974)]] - [[ISO 4 (1974)]]''' [[File:Go-next.png|link=ISO 4 (1974)]]</div>
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ISO 18

2021-11-20T17:03:48Z

Saurabh:

ISO 17

2021-11-20T16:56:01Z

Saurabh:

[[Category:Sri Isopanisad (2001)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (2001)]] '''[[Sri Isopanisad (2001)|Śrī Īśopaniṣad (2001)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 16]] '''[[ISO 16]] - [[ISO 18]]''' [[File:Go-next.png|link=ISO 18]]</div>
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==== Mantra Seventeen ====

<div class="verse">
:vāyur anilam amṛtam
:athedaṁ bhasmāntaṁ śarīram
:oṁ krato smara kṛtaṁ smara
:krato smara kṛtaṁ smara
</div>

==== SYNONYMS ====

<div class="synonyms">
''vāyuḥ''—air of life; ''anilam''—total reservoir of air; ''amṛtam''—indestructible; ''atha''—now; ''idam''—this; ''bhasmāntam''—after being turned to ashes; ''śarīram''—body; ''oṁ''—O Lord; ''krato''—O enjoyer of all sacrifices; ''smara''—please remember; ''kṛtam''—all that has been done by me; ''smara''—please remember; ''krato''—O supreme beneficiary; ''smara''—please remember; ''kṛtam''—all that I have done for You; ''smara''—please remember.
</div>

==== TRANSLATION ====

<div class="translation">
Let this temporary body be burnt to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You.
</div>

==== PURPORT ====

<div class="purport">
The temporary material body is certainly a foreign dress. The ''Bhagavad-gītā ([[BG 2.20 (1972)|2.20]])'' clearly says that after the destruction of the material body the living entity is not annihilated, nor does he lose his identity. The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person. No living entity is originally formless, as is wrongly thought by those with a poor fund of knowledge. This ''mantra'' verifies the fact that the living entity exists after the annihilation of the material body.

In the material world, material nature displays wonderful workmanship by creating varieties of bodies for the living beings according to their propensities for sense gratification. The living entity who wants to taste stool is given a material body that is quite suitable for eating stool—that of a hog. Similarly, one who wants to eat the flesh and blood of other animals may be given a tiger's body equipped with suitable teeth and claws. But the human being is not meant for eating flesh, nor does he have any desire to taste stool, even in the most aboriginal state. Human teeth are so made that they can chew and cut fruit and vegetables, although there are two canine teeth so that primitive humans can eat flesh if they so desire.

But in any case, the material bodies of all animals and men are foreign to the living entity. They change according to the living entity's desire for sense gratification. In the cycle of evolution, the living entity changes bodies one after another. When the world was full of water, the living entity took an aquatic form. Then he passed to vegetable life, from vegetable life to worm life, from worm life to bird life, from bird life to animal life, and from animal life to the human form. The highest developed form is this human form when it is possessed of a full sense of spiritual knowledge. The highest development of one's spiritual sense is described in this ''mantra'': One should give up the material body, which will be turned to ashes, and allow the air of life to merge into the eternal reservoir of air. The living being's activities are performed within the body through the movements of different kinds of air, known in summary as ''prāṇa-vāyu''. The yogīs generally study how to control the airs of the body. The soul is supposed to rise from one circle of air to another until it rises to the ''brahma-randhra'', the highest circle. From that point the perfect ''yogī'' can transfer himself to any planet he likes. The process is to give up one material body and then enter into another. But the highest perfection of such changes occurs only when the living entity is able to give up the material body altogether, as suggested in this ''mantra'', and enter into the spiritual atmosphere, where he can develop a completely different type of body—a spiritual body, which never has to meet death or change.

Here in the material world, material nature forces the living entity to change his body due to his different desires for sense gratification. These desires are represented in the various species of life, from germs to the most perfected material bodies, those of Brahmā and the demigods. All of these living entities have bodies composed of matter in different shapes. The intelligent man sees oneness not in the variety of the bodies but in the spiritual identity. The spiritual spark, which is part and parcel of the Supreme Lord, is the same whether he is in a body of a hog or in the body of a demigod. The living entity takes on different bodies according to his pious and vicious activities. The human body is highly developed and has full consciousness. According to the ''Bhagavad-gītā ([[BG 7.19 (1972)|7.19]])'', the most perfect man surrenders unto the Lord after many, many lifetimes of culturing knowledge. The culture of knowledge reaches perfection only when the knower comes to the point of surrendering unto the Supreme Lord, Vāsudeva. Otherwise, even after attaining knowledge of one's spiritual identity, if one does not come to the point of knowing that the living entities are eternal parts and parcels of the whole and can never become the whole, one has to fall down again into the material atmosphere. Indeed, one must fall down even if he has become one with the ''brahmajyoti''.

As we have learned from previous ''mantras'', the ''brahmajyoti'' emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses. The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world. Becoming one with the ''brahmajyoti'' does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage.

In this ''mantra'' the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death. The ''Bhagavad-gītā ([[BG 8.6 (1972)|8.6]])'' confirms this truth:
<div class="verse">
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
</div>
"Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life.

Unlike the simple animals, who have no developed mind, the dying human being can remember the activities of his life like dreams at night; therefore his mind remains surcharged with material desires, and consequently he cannot enter into the spiritual kingdom with a spiritual body. The devotees, however, develop a sense of love for Godhead by practicing devotional service to the Lord. Even if at the time of death a devotee does not remember his service to the Lord, the Lord does not forget him. This prayer is given to remind the Lord of the devotee's sacrifices, but even if there is no such reminder, the Lord does not forget the service rendered by His pure devotee.

The Lord clearly describes His intimate relationship with His devotees in the ''Bhagavad-gītā ([[BG 9.30 (1972)|9.30-34]])'': "Even if one commits the most abominable action, if he is engaged in devotional service he is to be considered saintly because he is properly situated in his determination. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes. O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, ''vaiśyas'' [merchants] as well as ''śūdras'' [workers]—can attain the supreme destination. How much more this is so of the righteous ''brāhmaṇas'', the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me. Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."

Śrīla Bhaktivinoda Ṭhākura explains these verses in this way: "One should regard a devotee of Kṛṣṇa to be on the right path of the saints, even though such a devotee may seem to be ''su-durācāra'', 'a person of loose character.' One should try to understand the real purport of the word ''su-durācāra''. A conditioned soul has to act for double functions—namely for the maintenance of the body and again for self-realization. Social status, mental development, cleanliness, austerity, nourishment and the struggle for existence are all for the maintenance of the body. The self-realization part of one's activities is executed in one's occupation as a devotee of the Lord, and one performs actions in that connection also. One must perform these two different functions along parallel lines, because a conditioned soul cannot give up the maintenance of his body. The proportion of activities for maintenance of the body decreases, however, in proportion to the increase in devotional service. As long as the proportion of devotional service does not come to the right point, there is a chance for an occasional exhibition of worldliness. But it should be noted that such worldliness cannot continue for long because, by the grace of the Lord, such imperfections will come to an end very shortly. Therefore the path of devotional service is the only right path. If one is on the right path, even an occasional occurrence of worldliness does not hamper one in the advancement of self-realization."

The facilities of devotional service are denied the impersonalists because they are attached to the ''brahmajyoti'' feature of the Lord. As suggested in the previous ''mantras'', they cannot penetrate the ''brahma-jyoti'' because they do not believe in the Personality of Godhead. Their business is mostly word jugglery and mental speculation. Consequently the impersonalists pursue a fruitless labor, as confirmed in the Twelfth Chapter of the ''Bhagavad-gītā ([[BG 12.5 (1972)|12.5]])''.

All the facilities suggested in this ''mantra'' can be easily obtained by constant contact with the personal feature of the Absolute Truth. Devotional service to the Lord consists essentially of nine transcendental activities: (1) hearing about the Lord, (2) glorifying the Lord, (3) remembering the Lord, (4) serving the lotus feet of the Lord, (5) worshiping the Lord, (6) offering prayers to the Lord, (7) serving the Lord, (8) enjoying friendly association with the Lord, and (9) surrendering everything unto the Lord. These nine principles of devotional service—taken all together or one by one—help a devotee remain constantly in touch with God. In this way, at the end of life it is easy for the devotee to remember the Lord. By adopting only one of these nine principles, the following renowned devotees of the Lord were able to achieve the highest perfection: (1) By hearing of the Lord, Mahārāja Parīkṣit, the hero of ''Śrīmad-Bhāgavatam'', attained the desired result. (2) Just by glorifying the Lord, Śukadeva Gosvāmī, the speaker of ''Śrīmad-Bhāgavatam'', attained his perfection. (3) By praying to the Lord, Akrūra attained the desired result. (4) By remembering the Lord, Prahlāda Mahārāja attained the desired result. (5) By worshiping the Lord, Pṛthu Mahārāja attained perfection. (6) By serving the lotus feet of the Lord, the goddess of fortune, Lakṣmī, attained perfection. (7) By rendering personal service to the Lord, Hanumān attained the desired result. (8) Through his friendship with the Lord, Arjuna attained the desired result. (9) By surrendering everything he had to the Lord, Mahārāja Bali attained the desired result.

Actually, the explanation of this mantra and of practically all the mantras of the Vedic hymns is summarized in the Vedānta-sūtra and properly explained in ''Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam'' is the mature fruit of the Vedic tree of wisdom. In ''Śrīmad-Bhāgavatam'' this particular mantra is explained in the questions and answers between Mahārāja Parīkṣit and Śukadeva Gosvāmī at the very beginning of their meeting. Hearing and chanting of the science of God is the basic principle of devotional life. The complete ''Bhāgavatam'' was heard by Mahārāja Parīkṣit and chanted by Śukadeva Gosvāmī. Mahārāja Parīkṣit inquired from Śukadeva because Śukadeva was a greater spiritual master than any great yogī or transcendentalist of his time.

Mahārāja Parīkṣit's main question was: "What is the duty of every man, specifically at the time of death?" Śukadeva Gosvāmī answered:
<div class="verse">
:tasmād bhārata sarvātmā
:bhagavān īśvaro hariḥ
:śrotavyaḥ kīrtitavyaś ca
:smartavyaś cecchatābhayam
</div>
"Everyone who desires to be free from all anxieties should always hear about, glorify and remember the Personality of Godhead, who is the supreme director of everything, the extinguisher of all difficulties, and the Supersoul of all living entities" ''([[SB 2.1.5]])''.

So-called human society is generally engaged at night in sleeping and having sex and during the daytime in earning as much money as possible or else in shopping for family maintenance. People have very little time to talk about the Personality of Godhead or to inquire about Him. They have dismissed God's existence in so many ways, primarily by declaring Him to be impersonal, that is, without sense perception. But in the Vedic literature—whether the ''Upaniṣads, Vedānta-sūtra, Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam''—it is declared that the Lord is a sentient being and is supreme over all other living entities. His glorious activities are identical with Himself. One should therefore not indulge in hearing and speaking of the rubbish activities of worldly politicians and so-called big men in society but should mold his life in such a way that he can engage in godly activities without wasting a second. ''Śrī Īśopaniṣad'' directs us toward such godly activities.

Unless one is accustomed to devotional practice, what will he remember at the time of death, when the body is dislocated, and how can he pray to the almighty Lord to remember his sacrifices? Sacrifice means denying the interest of the senses. One has to learn this art by employing the senses in the service of the Lord during one's lifetime. One can utilize the results of such practice at the time of death.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 16]] '''[[ISO 16]] - [[ISO 18]]''' [[File:Go-next.png|link=ISO 18]]</div>
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ISO 16

2021-11-20T16:36:40Z

Saurabh:

ISO 2 (1974)

2021-11-20T14:26:44Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I02]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 1 (1974)]] '''[[ISO 1 (1974)]] - [[ISO 3 (1974)]]''' [[File:Go-next.png|link=ISO 3 (1974)]]</div>
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==== Mantra Two ====

<div class="verse">
:kurvann eveha karmāṇi
:jijīviṣec chataṁ samāḥ
:evaṁ tvayi nānyatheto 'sti
:na karma lipyate nare
</div>

==== SYNONYMS ====

<div class="synonyms">
''kurvan''—doing continuously; ''eva''—thus; ''iha''—during this span of life; ''karmāṇi''—work; ''jijīviṣet''—one should desire to live; ''śatam''—one hundred; ''samāḥ''—years; ''evam''—so living; ''tvayi''—unto you; ''na''—no; ''anyathā''—alternative; ''itaḥ''—from this path; ''asti''—there is; ''na''—not; ''karma''—work; ''lipyate''—can be bound; ''nare''—unto a man.
</div>

==== TRANSLATION ====

<div class="translation">
One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man.
</div>

==== PURPORT ====

<div class="purport">
No one wants to die: everyone wants to live as long as he can drag on. This tendency is visible not only individually but also collectively in the community, society and nation. There is a hard struggle for life by all kinds of living entities, and the ''Vedas'' say that this is quite natural. The living being is eternal by nature, but due to his bondage in material existence he has to change his body over and over. This process is called transmigration of the soul or ''karma-bandhana'', bondage by one's work. The living entity has to work for his livelihood because that is the law of material nature, and if he does not act according to his prescribed duties, he transgresses the law of nature and binds himself more and more to the cycle of birth and death in the many species of life.

Other life forms are also subject to the cycle of birth and death, but when the living entity attains a human life, he gets a chance to get free from the chains of ''karma. Karma, akarma'' and ''vikarma'' are very clearly described in the ''Bhagavad-gītā''. Actions that are performed in terms of one's prescribed duties, as mentioned in the revealed scriptures, are called ''karma''. Actions that free one from the cycle of birth and death are called ''akarma''. And actions that are performed through the misuse of one's freedom and that direct one to the lower life forms are called ''vikarma''. Of these three types of action, that which frees one from the bondage to ''karma'' is preferred by intelligent men. Ordinary men wish to perform good work in order to be recognized and achieve some higher status of life in this world or in heaven, but more advanced men want to be free altogether from the actions and reactions of work. Intelligent men well know that both good and bad work equally bind one to the material miseries. Consequently they seek that work which will free them from the reactions of both good and bad work. Such liberating work is described here in the pages of ''Śrī Īśopaniṣad''.

The instructions of ''Śrī Īśopaniṣad'' are more elaborately explained in the ''Bhagavad-gītā'', sometimes called the ''Gītopaniṣad'', the cream of all the ''Upaniṣads''. In the ''Bhagavad-gītā ([[BG 3.9 (1972)|3.9-16]])'' the Personality of Godhead says that one cannot attain the state of ''naiṣkarmya'', or ''akarma'', without executing the prescribed duties mentioned in the Vedic literature. This literature can regulate the working energy of a human being in such a way that he can gradually realize the authority of the Supreme Being. When he realizes the authority of the Personality of Godhead—Vāsudeva, or Kṛṣṇa—it is to be understood that he has attained the stage of positive knowledge. In this purified stage the modes of nature—namely goodness, passion and ignorance—cannot act, and he is able to work on the basis of ''naiṣkarmya''. Such work does not bind one to the cycle of birth and death.

Factually, no one has to do anything more than render devotional service to the Lord. However, in the lower stages of life one cannot immediately adopt the activities of devotional service, nor can one completely stop fruitive work. A conditioned soul is accustomed to working for sense gratification—for his own selfish interest, immediate or extended. An ordinary man works for his own sense enjoyment, and when this principle of sense enjoyment is extended to include his society, nation or humanity in general, it assumes various attractive names such as altruism, socialism, communism, nationalism and humanitarianism. These "isms" are certainly very attractive forms of ''karma-bandhana'' (karmic bondage), but the Vedic instruction of ''Śrī Īśopaniṣad'' is that if one actually wants to live for any of the above "isms," he should make them God-centered. There is no harm in becoming a family man, or an altruist, a socialist, a communist, a nationalist or a humanitarian, provided that one executes his activities in relation with ''īśāvāsya'', the God-centered conception.

In the ''Bhagavad-gītā ([[BG 2.40 (1972)|2.40]])'' Lord Kṛṣṇa states that God-centered activities are so valuable that just a few of them can save a person from the greatest danger. The greatest danger of life is the danger of gliding down again into the evolutionary cycle of birth and death among the 8,400,000 species. If somehow or other a man misses the spiritual opportunity afforded by his human form of life and falls down again into the evolutionary cycle, he must be considered most unfortunate. Due to his defective senses, a foolish man cannot see that this is happening. Consequently ''Śrī Īśopaniṣad'' advises us to exert our energy in the spirit of ''īśāvāsya''. Being so engaged, we may wish to live for many, many years; otherwise a long life in itself has no value. A tree lives for hundreds and hundreds of years, but there is no point in living a long time like trees, or breathing like bellows, or begetting children like hogs and dogs, or eating like camels. A humble God-centered life is more valuable than a colossal hoax of a life dedicated to godless altruism or socialism.

When altruistic activities are executed in the spirit of ''Śrī Īśopaniṣad'', they become a form of ''karma-yoga''. Such activities are recommended in the ''Bhagavad-gītā ([[BG 18.5 (1972)|18.5-9]])'', for they guarantee their executor protection from the danger of sliding down into the evolutionary process of birth and death. Even though such God-centered activities may be half-finished, they are still good for the executor because they will guarantee him a human form in his next birth. In this way one can have another chance to improve his position on the path of liberation.

How one can execute God-centered activities is elaborately explained in the ''Bhakti-rasāmṛta-sindhu'', by Śrīla Rūpa Gosvāmī. We have rendered this book into English as ''The Nectar of Devotion''. We recommend this valuable book to all who are interested in performing their activities in the spirit of ''Śrī Īśopaniṣad''.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO 1 (1974)]] '''[[ISO 1 (1974)]] - [[ISO 3 (1974)]]''' [[File:Go-next.png|link=ISO 3 (1974)]]</div>
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ISO 1 (1974)

2021-11-20T12:54:49Z

Saurabh:

[[Category:Sri Isopanisad (1974)|I01]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (1974)]] '''[[Sri Isopanisad (1974)|Śrī Īśopaniṣad (1974)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO (1974) Invocation|Invocation]] '''[[ISO (1974) Invocation|Invocation]] - [[ISO 2 (1974)]]''' [[File:Go-next.png|link=ISO 2 (1974)]]</div>
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==== Mantra One ====

<div class="verse">
:īśāvāsyam idam sarvaṁ
:yat kiñca jagatyāṁ jagat
:tena tyaktena bhuñjīthā
:mā gṛdhaḥ kasya svid dhanam
</div>

==== SYNONYMS ====

<div class="synonyms">
''īśa''—by the Lord; ''āvāsyam''—controlled; ''idam''—this; ''sarvam''—all; ''yat kiñca''—whatever; ''jagatyām''—within the universe; ''jagat''—all that is animate or inanimate; ''tena''—by Him; ''tyaktena''—set-apart quota; ''bhuñjīthāḥ''—you should accept; ''mā''—do not; ''gṛdhaḥ''—endeavor to gain; ''kasya svit''—of anyone else; ''dhanam''—the wealth.
</div>

==== TRANSLATION ====

<div class="translation">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>

==== PURPORT ====

<div class="purport">
Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called ''apauruṣeya'', which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The ''Vedas'' are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is ''pūrṇam'', all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This ''Īśopaniṣad'' is part of the ''Yajur Veda'', and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the ''Bhagavad-gītā ([[BG 7.4 (1972)|7.4-5]])'', where ''parā'' and ''aparā'' ''prakṛti'' are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (''aparā prakṛti''),whereas the living being, the organic energy, is His superior energy (''parā prakṛti''). Both of these ''prakṛtis'', or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the ''parā'' or the ''aparā'' ''prakṛti''; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of ''Śrī Īśopaniṣad'', we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. ''Śrī Īśopaniṣad'' cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ''ācāryas'' (holy teachers). The human race should take the Vedic wisdom of ''Śrī Īśopaniṣad'' and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of ''Śrī Īśopaniṣad''.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the ''Bhagavad-gītā ([[BG 9.26 (1972)|9.26]])'' the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such ''prasādam'', or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ''([[BG 3.13 (1972)|BG 3.13]])''.

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=ISO (1974) Invocation|Invocation]] '''[[ISO (1974) Invocation|Invocation]] - [[ISO 2 (1974)]]''' [[File:Go-next.png|link=ISO 2 (1974)]]</div>
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ISO 15

2021-11-19T14:40:15Z

Saurabh:

[[Category:Sri Isopanisad (2001)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (2001)]] '''[[Sri Isopanisad (2001)|Śrī Īśopaniṣad (2001)]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=ISO 14]] '''[[ISO 14]] - [[ISO 16]]''' [[File:Go-next.png|link=ISO 16]]</div>
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==== Mantra Fifteen ====

<div class="verse">
:hiraṇmayena pātreṇa
:satyasyāpihitaṁ mukham
:tat tvaṁ pūṣann apāvṛṇu
:satya-dharmāya dṛṣṭaye
</div>

==== SYNONYMS ====

<div class="synonyms">
''hiraṇmayena''—by a golden effulgence; ''pātreṇa''—by a dazzling covering; ''satyasya''—of the Supreme Truth; ''apihitam''—covered; ''mukham''—the face; ''tat''—that covering; ''tvam''—Yourself; ''pūṣan''—O sustainer; ''apāvṛṇu''—kindly remove; ''satya''—pure; ''dharmāya''—unto the devotee; ''dṛṣṭaye''—for exhibiting.
</div>

==== TRANSLATION ====

<div class="translation">
O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
</div>

==== PURPORT ====

<div class="purport">
In the ''Bhagavad-gītā ([[BG 14.27 (1972)|14.27]])'', the Lord explains His personal rays (''brahmajyoti''), the dazzling effulgence of His personal form, in this way:
<div class="verse">
:brahmaṇo hi pratiṣṭhāham
:amṛtasyāvyayasya ca
:śāśvatasya ca dharmasya
:sukhasyaikāntikasya ca
</div>
"I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Brahman, Paramātmā and Bhagavān are three aspects of the same Absolute Truth. Brahman is the aspect most easily perceived by the beginner; Paramātmā, the Supersoul, is realized by those who have further progressed; and Bhagavān realization is the ultimate realization of the Absolute Truth. This is confirmed in the ''Bhagavad-gītā ([[BG 7.7 (1972)|7.7]])'', where Lord Kṛṣṇa says that He is the ultimate concept of the Absolute Truth: ''mattaḥ parataraṁ nānyat''. Therefore Kṛṣṇa is the source of the brahmajyoti as well as the all-pervading Paramātmā. Later in the ''Bhagavad-gītā ([[BG 10.42 (1972)|10.42]])'' Kṛṣṇa further explains:
<div class="verse">
:atha vā bahunaitena
:kiṁ jñātena tavārjuna
:viṣṭabhyāham idaṁ kṛtsnam
:ekāṁśena sthito jagat
</div>
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus by His one plenary expansion, the all-pervading Paramātmā, the Lord maintains the complete material cosmic creation. He also maintains all manifestations in the spiritual world. Therefore in this ''śruti-mantra'' of ''Śrī Īśopaniṣad'', the Lord is addressed as ''pūṣan'', the ultimate maintainer.

The Personality of Godhead, Śrī Kṛṣṇa, is always filled with transcendental bliss (''ānanda-mayo 'bhyāsāt''). When He was present at Vṛndāvana in India five thousand years ago, He always remained in transcendental bliss, even from the beginning of His childhood pastimes. The killings of various demons—such as Agha, Baka, Pūtanā and Pralamba—were but pleasure excursions for Him. In His village of Vṛndāvana He enjoyed Himself with His mother, brother and friends, and when He played the role of a naughty butter thief, all His associates enjoyed celestial bliss by His stealing. The Lord's fame as a butter thief is not reproachable, for by stealing butter the Lord gave pleasure to His pure devotees. Everything the Lord did in Vṛndāvana was for the pleasure of His associates there. The Lord created these pastimes to attract the dry speculators and the acrobats of the so-called ''haṭha-yoga'' system who wish to find the Absolute Truth.

Of the childhood play between the Lord and His playmates, the cowherd boys, Śukadeva Gosvāmī says in ''Śrīmad-Bhāgavatam ([[SB 10.12.7-11|10.12.11]])'':
<div class="verse">
:itthaṁ satāṁ brahma-sukhānubhūtyā
:dāsyaṁ gatānāṁ para-daivatena
:māyāśritānāṁ nara-dārakeṇa
:sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
</div>
"The Personality of Godhead, who is perceived as the impersonal, blissful Brahman by the ''jñānīs'', who is worshiped as the Supreme Lord by devotees in the mood of servitorship, and who is considered an ordinary human being by mundane people, played with the cowherd boys, who had attained their position after accumulating many pious activities."

Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of ''śānta'' (neutrality), ''dāsya'' (servitorship), ''sakhya'' (friendship), ''vātsalya'' (parental affection) and ''mādhurya'' (conjugal love).

Since it is said that Lord Kṛṣṇa never leaves Vṛndāvana-dhāma, one may ask how He manages the affairs of the creation. This is answered in the ''Bhagavad-gītā ([[BG 13.14 (1972)|13.14-18]])'': The Lord pervades the entire material creation by His plenary part known as the Paramātmā, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the Paramātmā. Every living entity is known as ''ātmā'', soul, and the principal ''ātmā'' who controls them all is Paramātmā, the Supersoul.

This system of God realization is a great science. The materialistic ''sāṅkhya-yogīs'' can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the ''puruṣa'', the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the ''brahma-jyotir''. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. ''Śrī Īśopaniṣad'' points toward this direction, praying for the removal of the ''hiraṇmaya-pātra'', the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

The Paramātmā feature of the Personality of Godhead is one of three plenary expansions, or ''viṣṇu-tattvas'', collectively known as the puruṣa-avatāras. One of these ''viṣṇu-tattvas'' who is within the universe is known as Kṣīrodakaśāyī Viṣṇu. He is the Viṣṇu among the three principal deities—Brahmā, Viṣṇu and Śiva—and He is the all-pervading Paramātmā in each and every individual living entity. The second ''viṣṇu-tattva'' within the universe is Garbhodakaśāyī Viṣṇu, the collective Supersoul of all living entities. Beyond these two is Kāraṇodakaśāyī Viṣṇu, who lies in the Causal Ocean. He is the creator of all universes. The ''yoga'' system teaches the serious student to meet the ''viṣṇu-tattvas'' after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal ''brahmajyoti'', which is the glaring effulgence of the transcendental body of Lord Śrī Kṛṣṇa. That the ''brahmajyoti'' is Kṛṣṇa's effulgence is confirmed in the ''Bhagavad-gītā ([[BG 14.27 (1972)|14.27]])'' as well as the ''Brahma-saṁhitā (5.40)'':
<div class="verse">
:yasya prabhā-prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>
"In the millions and millions of universes there are innumerable planets, and each and every one of them is different from the others by its cosmic constitution. All of these planets are situated in a corner of the ''brahmajyoti''. This ''brahmajyoti'' is but the personal rays of the Supreme Personality of Godhead, Govinda, whom I worship." This ''mantra'' from the ''Brahma-saṁhitā'' is spoken from the platform of factual realization of the Absolute Truth, and the ''śruti-mantra'' of ''Śrī Īśopaniṣad'' under discussion confirms this ''mantra'' as a process of realization. The ''Īśopaniṣad mantra'' is a simple prayer to the Lord to remove the ''brahmajyoti'' so that one can see His real face. This ''brahmajyoti'' effulgence is described in detail in several ''mantras'' of the ''Muṇḍaka Upaniṣad (2.2.10-12)'':
<div class="verse">
:hiraṇmaye pare kośe
:virajaṁ brahma niṣkalam
:tac chubhraṁ jyotiṣāṁ jyotis
:tad yad ātma-vido viduḥ

:na tatra sūryo bhāti na candra-tārakaṁ
:nemā vidyuto bhānti kuto 'yam agniḥ
:tam eva bhāntam anu bhāti sarvaṁ
:tasya bhāsā sarvam idaṁ vibhāti

:brahmaivedam amṛtaṁ purastād brahma
:paścād brahma dakṣiṇataś cottareṇa
:adhaś cordhvaṁ ca prasṛtaṁ brahmai-
:vedaṁ viśvam idaṁ variṣṭham
</div>
"In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies."

Perfect knowledge means knowing Kṛṣṇa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as ''Śrīmad-Bhāgavatam'', which perfectly elaborates the science of Kṛṣṇa. In ''Śrīmad-Bhāgavatam'', the author, Śrīla Vyāsadeva, has established that one will describe the Supreme Truth as Brahman, Paramātmā or Bhagavān according to one's realization of Him. Śrīla Vyāsadeva never states that the Supreme Truth is a ''jīva'', an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.

The conclusion is that one who has no knowledge of the potencies of the Supreme Truth will realize the impersonal Brahman. Similarly, when one realizes the material potencies of the Lord but has little or no information of the spiritual potencies, he attains Paramātmā realization. Thus both Brahman and Paramātmā realization of the Absolute Truth are partial realizations. However, when one realizes the Supreme Personality of Godhead, Śrī Kṛṣṇa, in full potency after the removal of the ''hiraṇmaya-pātra'', one realizes ''vāsudevaḥ sarvam iti: ([[BG 7.19 (1972)|7.19]])'' Lord Śrī Kṛṣṇa, who is known as Vāsudeva, is everything—Brahman, Paramātmā and Bhagavān. He is Bhagavān, the root, and Brahman and Paramātmā are His branches.

In the ''Bhagavad-gītā ([[BG 6.46 (1972)|6.46-47]])'' there is a comparative analysis of the three types of transcendentalists—the worshipers of the impersonal Brahman (''jñānīs''), the worshipers of the Paramātmā feature (''yogīs'') and the devotees of Lord Śrī Kṛṣṇa (''bhaktas''). It is stated there that the ''jñānīs'', those who have cultivated Vedic knowledge, are better than ordinary fruitive workers, that the ''yogīs'' are still greater than the ''jñānīs'', and that among all ''yogīs'', those who constantly serve the Lord with all their energies are the topmost. In summary, a philosopher is better than a laboring man, a mystic is superior to a philosopher, and of all the mystic ''yogīs'', he who follows ''bhakti-yoga'', constantly engaging in the service of the Lord, is the highest. ''Śrī Īśopaniṣad'' directs us toward this perfection.
</div>

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2021-11-19T13:14:06Z

Saurabh:

[[Category:Sri Isopanisad (2001)]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (2001)]] '''[[Sri Isopanisad (2001)|Śrī Īśopaniṣad (2001)]]'''</div>
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==== Mantra Fourteen ====

<div class="verse">
:sambhūtiṁ ca vināśaṁ ca
:yas tad vedobhayaṁ saha
:vināśena mṛtyuṁ tīrtvā
:sambhūtyāmṛtam aśnute
</div>

==== SYNONYMS ====

<div class="synonyms">
''sambhūtim''—the eternal Personality of Godhead, His transcendental name, form, pastimes, qualities and paraphernalia, the variegatedness of His abode, etc.; ''ca''—and; ''vināśam''—the temporary material manifestation of demigods, men, animals, etc., with their false names, fame, etc.; ''ca''—also; ''yaḥ''—one who; ''tat''—that; ''veda''—knows; ''ubhayam''—both; ''saha''—along with; ''vināśena''—with everything liable to be vanquished; ''mṛtyum''—death; ''tīrtvā''—surpassing; ''sam-bhūtyā''—in the eternal kingdom of God; ''amṛtam''—deathlessness; ''aśnute''—enjoys.
</div>

==== TRANSLATION ====

<div class="translation">
One should know perfectly the Personality of Godhead Śrī Kṛṣṇa and His transcendental name, form, qualities and pastimes, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal kingdom of God he enjoys his eternal life of bliss and knowledge.
</div>

==== PURPORT ====

<div class="purport">
By its so-called advancement of knowledge, human civilization has created many material things, including spaceships and atomic energy. Yet it has failed to create a situation in which people need not die, take birth again, become old or suffer from disease. Whenever an intelligent man raises the question of these miseries before a so-called scientist, the scientist very cleverly replies that material science is progressing and that ultimately it will be possible to render man deathless, ageless and diseaseless. Such answers prove the scientists' gross ignorance of material nature. In material nature, everyone is under the stringent laws of matter and must pass through six stages of existence: birth, growth, maintenance, production of by-products, deterioration and finally death. No one in contact with material nature can be beyond these six laws of transformation; therefore no one—whether demigod, man, animal or plant—can survive forever in the material world.

The duration of life varies according to species. Lord Brahmā, the chief living being within this material universe, lives for millions and millions of years, while a minute germ lives for some hours only. But no one in the material world can survive eternally. Things are born or created under certain conditions, they stay for some time, and, if they continue to live, they grow, procreate, gradually dwindle and finally vanish. According to these laws, even the Brahmās, of which there are millions in different universes, are all liable to death either today or tomorrow. Therefore the entire material universe is called Martyaloka, the place of death.

Material scientists and politicians are trying to make this place deathless because they have no information of the deathless spiritual nature. This is due to their ignorance of the Vedic literature, which contains full knowledge confirmed by mature transcendental experience. Unfortunately, modern man is averse to receiving knowledge from the ''Vedas, Purāṇas'' and other scriptures.

From the ''Viṣṇu Purāṇa (6.7.61, [[CC Madhya 6.154]])'' we receive the following information:
<div class="translation">
:viṣṇu-śaktiḥ parā proktā
:kṣetra-jñākhyā tathā parā
:avidyā-karma-saṁjñānyā
:tṛtīyā śaktir iṣyate
</div>
Lord Viṣṇu, the Personality of Godhead, possesses different energies, known as ''parā'' (superior) and ''aparā'' (inferior). The living entities belong to the superior energy. The material energy, in which we are presently entangled, is the inferior energy. The material creation is made possible by this energy, which covers the living entities with ignorance (''avidyā'') and induces them to perform fruitive activities. Yet there is another part of the Lord's superior energy that is different from both this material, inferior energy and the living entities. That superior energy constitutes the eternal, deathless abode of the Lord. This is confirmed in the ''Bhagavad-gītā ([[BG 8.20 (1972)|8.20]])'':
<div class="translation">
:paras tasmāt tu bhāvo 'nyo
:'vyakto 'vyaktāt sanātanaḥ
:yaḥ sa sarveṣu bhūteṣu
:naśyatsu na vinaśyati
<div/>
All the material planets—upper, lower and intermediate, including the sun, moon and Venus—are scattered throughout the universe. These planets exist only during the lifetime of Brahmā. Some lower planets, however, are vanquished after the end of one day of Brahmā and are again created during the next day of Brahmā. On the upper planets, time is calculated differently. One of our years is equal to only twenty-four hours, or one day and night, on many of the upper planets. The four ages of earth (Satya, Tretā, Dvāpara and Kali) last only twelve thousand years according to the time scale of the upper planets. Such a length of time multiplied by one thousand constitutes one day of Brahmā, and one night of Brahmā is the same. Such days and nights accumulate into months and years, and Brahmā lives for one hundred such years. At the end of Brahmā's life, the complete universal manifestation is vanquished.

Those living beings who reside on higher planets like the sun and the moon, as well as those on Martyaloka, this earth planet, and also those who live on lower planets—all are merged into the waters of devastation during the night of Brahmā. During this time no living beings or species remain manifest, although spiritually they continue to exist. This unmanifested stage is called ''avyakta''. Again, when the entire universe is vanquished at the end of Brahmā's lifetime, there is another ''avyakta'' state. But beyond these two unmanifested states is another unmanifested state, the spiritual atmosphere, or nature. There are a great number of spiritual planets in this atmosphere, and these planets exist eternally, even when all the planets within this material universe are vanquished at the end of Brahmā's life. There are many material universes, each under the jurisdiction of a Brahmā, and this cosmic manifestation within the jurisdiction of the various Brahmās is but a display of one fourth of the energy of the Lord (''ekapād-vibhūti''). This is the inferior energy. Beyond the jurisdiction of Brahmā is the spiritual nature, which is called ''tripād-vibhūti'', three fourths of the Lord's energy. This is the superior energy, or ''parā-prakṛti''.

The predominating Supreme Person residing within the spiritual nature is Lord Śrī Kṛṣṇa. As confirmed in the ''Bhagavad-gītā ([[BG 8.22 (1972)|8.22]])'', He can be approached only by unalloyed devotional service and not by the processes of ''jñāna'' (philosophy), ''yoga'' (mysticism) or ''karma'' (fruitive work). The ''karmīs'', or fruitive workers, can elevate themselves to the Svargaloka planets, which include the sun and the moon. ''Jñānīs'' and ''yogīs'' can attain still higher planets, such as Maharloka, Tapoloka and Brahmaloka, and when they become still more qualified through devotional service they can enter into the spiritual nature, either the illuminating cosmic atmosphere of the spiritual sky (Brahman) or the Vaikuṇṭha planets, according to their qualification. It is certain, however, that no one can enter into the spiritual Vaikuṇṭha planets without being trained in devotional service.

On the material planets, everyone from Brahmā down to the ant is trying to lord it over material nature, and this is the material disease. As long as this material disease continues, the living entity has to undergo the process of bodily change. Whether he takes the form of a man, demigod or animal, he ultimately has to endure an unmanifested condition during the two devastations—the devastation during the night of Brahmā and the devastation at the end of Brahmā's life. If we want to put an end to this process of repeated birth and death, as well as the concomitant factors of old age and disease, we must try to enter the spiritual planets, where we can live eternally in the association of Lord Kṛṣṇa or His plenary expansions, His Nārāyaṇa forms. Lord Kṛṣṇa or His plenary expansions dominate every one of these innumerable planets, a fact confirmed in the ''śruti mantras'': ''eko vaśī sarva-gaḥ kṛṣṇa īḍyaḥ/ eko 'pi san bahudhā yo 'vabhāti (Gopāla-tāpanī Upaniṣad 1.21)''

No one can dominate Kṛṣṇa. It is the conditioned soul who tries to dominate material nature and is instead subjected to the laws of material nature and the sufferings of repeated birth and death. The Lord comes here to reestablish the principles of religion, and the basic principle is the development of an attitude of surrender to Him. This is the Lord's last instruction in the ''Bhagavad-gītā ([[BG 18.66 (1972)|18.66]]): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.'' "Give up all other processes and just surrender unto Me alone." Unfortunately, foolish men have misinterpreted this prime teaching and misled the masses of people in diverse ways. People have been urged to open hospitals but not to educate themselves to enter into the spiritual kingdom by devotional service. They have been taught to take interest only in temporary relief work, which can never bring real happiness to the living entity. They start varieties of public and semi-governmental institutions to tackle the devastating power of nature, but they don't know how to pacify insurmountable nature. Many men are advertised as great scholars of the ''Bhagavad-gītā'', but they overlook the ''Gītā's'' message, by which material nature can be pacified. Powerful nature can be pacified only by the awakening of God consciousness, as clearly pointed out in the ''Bhagavad-gītā ([[BG 7.14 (1972)|7.14]])''.

In this ''mantra, Śrī Īśopaniṣad'' teaches that one must perfectly know both ''sambhūti'' (the Personality of Godhead) and ''vināśa'' (the temporary material manifestation), side by side. By knowing the material manifestation alone, one cannot be saved, for in the course of nature there is devastation at every moment (''ahany ahani bhūtāni gacchantīha yamā-layam''). Nor can one be saved from these devastations by the opening of hospitals. One can be saved only by complete knowledge of the eternal life of bliss and awareness. The whole Vedic scheme is meant to educate men in this art of attaining eternal life. People are often misguided by temporary attractive things based on sense gratification, but service rendered to the sense objects is both misleading and degrading.

We must therefore save ourselves and our fellow man in the right way. There is no question of liking or disliking the truth. It is there. If we want to be saved from repeated birth and death, we must take to the devotional service of the Lord. There can be no compromise, for this is a matter of necessity.
</div>

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2021-11-19T12:49:45Z

Saurabh:

[[Category:Sri Isopanisad (2001)]]
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==== Mantra Thirteen ====

<div class="verse">
:anyad evāhuḥ sambhavād
:anyad āhur asambhavāt
:iti śuśruma dhīrāṇāṁ
:ye nas tad vicacakṣire
</div>

==== SYNONYMS ====

<div class="synonyms">
''anyat''—different; ''eva''—certainly; ''āhuḥ''—it is said; ''sambhavāt''—by worshiping the Supreme Lord, the cause of all causes; ''anyat''—different; ''āhuḥ''—it is said; ''asambhavāt''—by worshiping what is not the Supreme; ''iti''—thus; ''śuśruma''—I heard it; ''dhīrāṇām''—from the undisturbed authorities; ''ye''—who; ''naḥ''—unto us; ''tat''—about that subject matter; ''vicacakṣire''—perfectly explained.
</div>

==== TRANSLATION ====

<div class="translation">
It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping what is not supreme. All this is heard from the undisturbed authorities, who clearly explained it.
</div>

==== PURPORT ====

<div class="purport">
The system of hearing from undisturbed authorities is approved in this ''mantra''. Unless one hears from a bona fide ''ācārya'', who is never disturbed by the changes of the material world, one cannot have the real key to transcendental knowledge. The bona fide spiritual master, who has also heard the ''śruti-mantras'', or Vedic knowledge, from his undisturbed ''ācārya'', never presents anything that is not mentioned in the Vedic literature. In the ''Bhagavad-gītā ([[BG 9.25 (1972)|9.25]])'' it is clearly said that those who worship the ''pitṛs'', or forefathers, attain the planets of the forefathers, that the gross materialists who make plans to remain here stay in this world, and that the devotees of the Lord who worship none but Lord Kṛṣṇa, the supreme cause of all causes, reach Him in His spiritual sky. Here also in ''Śrī Īśopaniṣad'' it is verified that one achieves different results by different modes of worship. If we worship the Supreme Lord, we will certainly reach Him in His eternal abode, and if we worship demigods like the sun-god or moon-god, we can reach their respective planets without a doubt. And if we wish to remain on this wretched planet with our planning commissions and our stopgap political adjustments, we can certainly do that also.

Nowhere in authentic scriptures is it said that one will ultimately reach the same goal by doing anything or worshiping anyone. Such foolish theories are offered by self-made "spiritual masters" who have no connection with the ''paramparā'', the bona fide system of disciplic succession. The bona fide spiritual master cannot say that all paths lead to the same goal and that anyone can attain this goal by his own mode of worship of the demigods or of the Supreme or whatever. Any common man can very easily understand that a person can reach his destination only when he has purchased a ticket for that destination. A person who has purchased a ticket for Calcutta can reach Calcutta, but not Bombay. But the so-called spiritual masters say that any and all paths will take one to the supreme goal. Such mundane and compromising offers attract many foolish creatures, who become puffed up with their manufactured methods of spiritual realization. The Vedic instructions, however, do not uphold them. Unless one has received knowledge from the bona fide spiritual master who is in the recognized line of disciplic succession, one cannot have the real thing as it is. Kṛṣṇa tells Arjuna in the Bhagavad-gītā ''([[BG 4.2 (1972)|4.2]])'':
<div class="translation">
:evaṁ paramparā-prāptam
:imaṁ rājarṣayo viduḥ
:sa kāleneha mahatā
:yogo naṣṭaḥ parantapa
</div>
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost."

When Lord Śrī Kṛṣṇa was present on this earth, the ''bhakti-yoga'' principles defined in the ''Bhagavad-gītā'' had become distorted; therefore the Lord had to reestablish the disciplic system beginning with Arjuna, who was the most confidential friend and devotee of the Lord. The Lord clearly told Arjuna ''([[BG 4.3 (1972)|4.3]])'' that it was because Arjuna was His devotee and friend that he could understand the principles of the ''Bhagavad-gītā''. In other words, only the Lord's devotee and friend can understand the ''Gītā''. This also means that only one who follows the path of Arjuna can understand the ''Bhagavad-gītā''.

At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the ''Bhagavad-gītā'' in their own way and postulate all sorts of rubbish in the name of the ''Gītā''. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain the ''Bhagavad-gītā''?

Kṛṣṇa clearly says that only those who have lost their sense worship the demigods for paltry rewards ''([[BG 7.20 (1972)|7.20, 23]])''. Ultimately He advises that one give up all other ways and modes of worship and fully surrender unto Him alone ''([[BG 18.66 (1972)|18.66]])''. Only those who are cleansed of all sinful reactions can have such unflinching faith in the Supreme Lord. Others will continue hovering on the material platform with their paltry ways of worship and thus will be misled from the real path under the false impression that all paths lead to the same goal.

In this ''mantra'' of ''Śrī Īśopaniṣad'' the word ''sambhavāt'', "by worship of the supreme cause," is very significant. Lord Kṛṣṇa is the original Personality of Godhead, and everything that exists has emanated from Him. In the ''Bhagavad-gītā ([[BG 10.8 (1972)|10.8]])'' the Lord says,
<div class="translation">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
</div>
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

Here is a correct description of the Supreme Lord, given by the Lord Himself. The words ''sarvasya prabhavaḥ'' indicate that Kṛṣṇa is the creator of everyone, including Brahmā, Viṣṇu and Śiva. And because these three principal deities of the material world are created by the Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In the ''Atharva Veda (Gopāla-tāpanī Upaniṣad'' 1.24) it is similarly said, "He who existed before the creation of Brahmā and who enlightened Brahmā with Vedic knowledge is Lord Śrī Kṛṣṇa." Similarly, the ''Nārāyaṇa Upaniṣad'' (1) states, "Then the Supreme Person, Nārāyaṇa, desired to create all living beings. Thus from Nārāyaṇa, Brahmā was born. Nārāyaṇa created all the Prajāpatis. Nārāyaṇa created Indra. Nārāyaṇa created the eight Vasus. Nārāyaṇa created the eleven Rudras. Nārāyaṇa created the twelve Ādityas." Since Nārāyaṇa is a plenary manifestation of Lord Kṛṣṇa, Nārāyaṇa and Kṛṣṇa are one and the same. The ''Nārāyaṇa Upaniṣad'' (4) also states, "Devakī's son [Kṛṣṇa] is the Supreme Lord." The identity of Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult. The ''Atharva Veda (Mahā Upaniṣad 1)'' also states,"Only Nārāyaṇa existed in the beginning, when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires." Kṛṣṇa Himself states in the ''Mokṣa-dharma'', "I created the Prajāpatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy." It is also stated in the ''Varāha Purāṇa'': "Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient."

Thus all Vedic literature confirms that Nārāyaṇa, or Kṛṣṇa, is the cause of all causes. In the ''Brahma-saṁhitā (5.1)'' also it is said that the Supreme Lord is Śrī Kṛṣṇa, Govinda, the delighter of every living being and the primeval cause of all causes. The really learned persons know this from evidence given by the great sages and the ''Vedas'', and thus they decide to worship Lord Kṛṣṇa as all in all. Such persons are called ''budha'', or really learned, because they worship only Kṛṣṇa.

The conviction that Kṛṣṇa is all in all is established when one hears the transcendental message from the undisturbed ''ācārya'' with faith and love. One who has no faith in or love for Lord Kṛṣṇa cannot be convinced of this simple truth. Those who are faithless are described in the ''Bhagavad-gītā ([[BG 9.11 (1972)|9.11]])'' as ''mūḍhas''—fools or asses. It is said that the ''mūḍhas'' deride the Personality of Godhead because they do not have complete knowledge from the undisturbed ''ācārya''. One who is disturbed by the whirlpool of material energy is not qualified to become an ''ācārya''.

Before hearing the ''Bhagavad-gītā'', Arjuna was disturbed by the material whirlpool, by his affection for his family, society and community. Thus Arjuna wanted to become a philanthropic, nonviolent man of the world. But when he became ''budha'' by hearing the Vedic knowledge of the ''Bhagavad-gītā'' from the Supreme Person, he changed his decision and became a worshiper of Lord Śrī Kṛṣṇa, who had Himself arranged the Battle of Kurukṣetra. Arjuna worshiped the Lord by fighting with his so-called relatives, and in this way he became a pure devotee of the Lord. Such accomplishments are possible only when one worships the real Kṛṣṇa and not some fabricated "Kṛṣṇa" invented by foolish men who are without knowledge of the intricacies of the science of Kṛṣṇa described in the ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''.

According to the ''Vedānta-sūtra'', ''sambhūta'' is the source of birth and sustenance, as well as the reservoir that remains after annihilation (''janmādy asya yataḥ ([[SB 1.1.1]])''. The ''Śrīmad-Bhāgavatam'', the natural commentary on the ''Vedānta-sūtra'' by the same author, maintains that the source of all emanations is not like a dead stone but is ''abhijña'', or fully conscious. The primeval Lord, Śrī Kṛṣṇa, also says in the ''Bhagavad-gītā ([[BG 7.26]])'' that He is fully conscious of past, present and future and that no one, including demigods such as Śiva and Brahmā, knows Him fully. Certainly half-educated "spiritual leaders" who are disturbed by the tides of material existence cannot know Him fully. They try to make some compromise by making the mass of humanity the object of worship, but they do not know that such worship is only a myth because the masses are imperfect. The attempt by these so-called spiritual leaders is something like pouring water on the leaves of a tree instead of the root. The natural process is to pour water on the root, but such disturbed leaders are more attracted to the leaves than the root. Despite their perpetually watering the leaves, however, everything dries up for want of nourishment.

''Śrī Īśopaniṣad'' advises us to pour water on the root, the source of all germination. Worship of the mass of humanity by rendering bodily service, which can never be perfect, is less important than service to the soul. The soul is the root that generates different types of bodies according to the law of ''karma''. To serve human beings by medical aid, social help and educational facilities while at the same time cutting the throats of poor animals in slaughterhouses is no service at all to the soul, the living being.

The living being is perpetually suffering in different types of bodies from the material miseries of birth, old age, disease and death. The human form of life offers one a chance to get out of this entanglement simply by reestablishing the lost relationship between the living entity and the Supreme Lord. The Lord comes personally to teach this philosophy of surrender unto the Supreme, the ''sambhūta''. Real service to humanity is rendered when one teaches surrender to and worship of the Supreme Lord with full love and energy. That is the instruction of ''Śrī Īśopaniṣad'' in this ''mantra''.

The simple way to worship the Supreme Lord in this age of disturbance is to hear and chant about His great activities. The mental speculators, however, think that the activities of the Lord are imaginary; therefore they refrain from hearing of them and invent some word jugglery without any substance to divert the attention of the innocent masses of people. Instead of hearing of the activities of Lord Kṛṣṇa, such pseudo spiritual masters advertise themselves by inducing their followers to sing about ''them''. In modern times the number of such pretenders has increased considerably, and it has become a problem for the pure devotees of the Lord to save the masses of people from the unholy propaganda of these pretenders and pseudo incarnations.

The ''Upaniṣads'' indirectly draw our attention to the primeval Lord, Śrī Kṛṣṇa, but the ''Bhagavad-gītā'', which is the summary of all the ''Upaniṣads'', directly points to Śrī Kṛṣṇa. Therefore one should hear about Kṛṣṇa as He is by hearing from the ''Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam'', and in this way one's mind will gradually be cleansed of all contaminated things. ''Śrīmad-Bhāgavatam ([[SB 1.2.17|1.2.17]])'' says, "By hearing of the activities of the Lord, the devotee draws the attention of the Lord. Thus the Lord, being situated in the heart of every living being, helps the devotee by giving him proper directions." The ''Bhagavad-gītā ([[BG 10.10 (1972)|10.10]])'' confirms this: ''dadāmi buddhi-yogaṁ taṁ yena mām upayānti te''.

The Lord's inner direction cleanses the devotee's heart of all contamination produced by the material modes of passion and ignorance. Nondevotees are under the sway of passion and ignorance. One who is in passion cannot become detached from material hankering, and one who is in ignorance cannot know what he is or what the Lord is. Thus when one is in passion or ignorance, there is no chance for self-realization, however much one may play the part of a religionist. For a devotee, the modes of passion and ignorance are removed by the grace of the Lord. In this way the devotee becomes situated in the quality of goodness, the sign of a perfect ''brāhmaṇa''. Anyone can qualify as a ''brāhmaṇa'' if he follows the path of devotional service under the guidance of a bona fide spiritual master. ''Śrīmad-Bhāgavatam ([[SB 2.4.18|2.4.18]])'' also says:
<div class="translation">
:kirāta-hūṇāndhra-pulinda-pulkaśā
:ābhīra-śumbhā yavanāḥ khasādayaḥ
:ye 'nye ca pāpā yad-apāśrayāśrayāḥ
:śudhyanti tasmai prabhaviṣṇave namaḥ
</div>
Any lowborn person can be purified by the guidance of a pure devotee of the Lord, for the Lord is extraordinarily powerful.

When one attains brahminical qualifications, he becomes happy and enthusiastic to render devotional service to the Lord. Automatically the science of God is unveiled before him. By knowing the science of God, one gradually becomes freed from material attachments, and one's doubtful mind becomes crystal clear by the grace of the Lord. One who attains this stage is a liberated soul and can see the Lord in every step of life. This is the perfection of ''sambhava'', as described in this ''mantra'' of ''Śrī Īśopaniṣad''.
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==== Mantra Twelve ====

<div class="verse">
:andhaṁ tamaḥ praviśanti
:ye 'sambhūtim upāsate
:tato bhūya iva te tamo
:ya u sambhūtyām ratāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''andham''—ignorance; ''tamaḥ''—darkness; ''praviśanti''—enter into; ''ye''—those who; ''asambhūtim''—demigods; ''upāsate''—worship; ''tataḥ''—than that; ''bhūyaḥ''—still more; ''iva''—like that; ''te''—those; ''tamaḥ''—darkness; ''ye''—who; ''u''—also; ''sambhūtyām''—in the Absolute; ''ratāḥ''—engaged.
</div>

==== TRANSLATION ====

<div class="translation">
Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal Absolute.
</div>

==== PURPORT ====

<div class="purport">
The Sanskrit word ''asambhūti'' refers to those who have no independent existence. ''Sambhūti'' is the Absolute Personality of Godhead, who is absolutely independent of everything. In the ''Bhagavad-gītā ([[BG 10.2 (1972)|10.2]])'', the Absolute Personality of Godhead, Śrī Kṛṣṇa, states:
<div class="verse">
:na me viduḥ sura-gaṇā
:prabhavaṁ na maharṣayaḥ
:aham ādir hi devānāṁ
:maharṣīṇāṁ ca sarvaśaḥ
</div>
"Neither the hosts of demigods nor the great sages know My origin or opulences, for in every respect I am the source of the demigods and sages." Thus Kṛṣṇa is the origin of the powers delegated to demigods, great sages and mystics. Although they are endowed with great powers, these powers are limited, and thus it is very difficult for them to know how Kṛṣṇa Himself appears by His own internal potency in the form of a man.

Many philosophers and great ''ṛṣis'', or mystics, try to distinguish the Absolute from the relative by their tiny brain power. This can only help them reach the negative conception of the Absolute without realizing any positive trace of the Absolute. Definition of the Absolute by negation is not complete. Such negative definitions lead one to create a concept of one's own; thus one imagines that the Absolute must be formless and without qualities. Such negative qualities are simply the reversals of relative, material qualities and are therefore also relative. By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to Bhagavān, the Personality of Godhead.

Such mental speculators do not know that the Absolute Personality of Godhead is Kṛṣṇa, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramātmā, the Supersoul, is His all-pervading plenary representation. Nor do they know that Kṛṣṇa has His eternal form with its transcendental qualities of eternal bliss and knowledge. The dependent demigods and great sages imperfectly consider Him to be a powerful demigod, and they consider the Brahman effulgence to be the Absolute Truth. But the devotees of Kṛṣṇa, by dint of their surrendering unto Him and their unalloyed devotion, can know that He is the Absolute Person and that everything emanates from Him. Such devotees continuously render loving service unto Kṛṣṇa, the fountainhead of everything.

In the ''Bhagavad-gītā ([[BG 7.20 (1972)|7.20, 23]])'' it is said that only unintelligent, bewildered persons driven by a strong desire for sense gratification worship the demigods for the temporary relief of temporary problems. Since the living being is materially entangled, he has to be relieved from material bondage entirely to attain permanent relief on the spiritual plane, where eternal bliss, life and knowledge exist. ''Śrī Īśopaniṣad'' therefore instructs that we should not seek temporary relief of our difficulties by worshiping the dependent demigods, who can bestow only temporary benefit. Rather, we must worship the Absolute Personality of Godhead, Kṛṣṇa, who is all-attractive and who can bestow upon us complete freedom from material bondage by taking us back home, back to Godhead.

It is stated in the ''Bhagavad-gītā ([[BG 7.23 (1972)|7.23]])'' that the worshipers of the demigods can go to the planets of the demigods. The moon worshipers can go to the moon, the sun worshipers to the sun, etc. Modern scientists are now venturing to the moon with the help of rockets, but this is not really a new attempt. With their advanced consciousness, human beings are naturally inclined to travel in outer space and to reach other planets, either by spaceships, mystic powers or demigod worship. In the Vedic scriptures it is said that one can reach other planets by any one of these three ways, but the most common way is by worshiping the demigod presiding over a particular planet. In this way one can reach the moon planet, the sun planet and even Brahmaloka, the topmost planet in this universe. However, all planets in the material universe are temporary residences; the only permanent planets are the Vaikuṇṭhalokas. These are found in the spiritual sky, where the Personality of Godhead Himself predominates. As Lord Kṛṣṇa states in the ''Bhagavad-gītā ([[BG 8.16 (1972)|8.16]])'':
<div class="verse">
:ābrahma-bhuvanāl lokāḥ
:punar āvartino 'rjuna
:mām upetya tu kaunteya
:punar janma na vidyate
</div>
"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains My abode, O son of Kuntī, never takes birth again."

''Śrī Īśopaniṣad'' points out that one who worships the demigods and attains to their material planets still remains in the darkest region of the universe. The whole universe is covered by the gigantic material elements; it is just like a coconut covered by a shell and half-filled with water. Since its covering is airtight, the darkness within is dense, and therefore the sun and the moon are required for illumination. Outside the universe is the vast and unlimited ''brahmajyoti'' expansion, which is filled with Vaikuṇṭhalokas. The biggest and highest planet in the ''brahmajyoti'' is Kṛṣṇaloka, or Goloka Vṛndāvana, where the Supreme Personality of Godhead, Śrī Kṛṣṇa Himself, resides. Lord Śrī Kṛṣṇa never leaves Kṛṣṇaloka. Although He dwells there with His eternal associates, He is omnipresent throughout the complete material and spiritual cosmic manifestations. This fact has already been explained in Mantra Four. The Lord is present everywhere, just like the sun, yet He is situated in one place, just as the sun is situated in its own undeviating orbit.

The problems of life cannot be solved simply by going to the moon planet or to some other planet above or below it. Therefore ''Śrī Īśopaniṣad'' advises us not to bother with any destination within this dark material universe, but to try to get out of it and reach the effulgent kingdom of God. There are many pseudo worshipers who become religionists only for the sake of name and fame. Such pseudo religionists do not wish to get out of this universe and reach the spiritual sky. They only want to maintain the status quo in the material world under the garb of worshiping the Lord. The atheists and impersonalists lead such foolish pseudo religionists into the darkest regions by preaching the cult of atheism. The atheist directly denies the existence of the Supreme Personality of Godhead, and the impersonalists support the atheists by stressing the impersonal aspect of the Supreme Lord. Thus far we have not come across any ''mantra'' in ''Śrī Īśopaniṣad'' in which the Supreme Personality of Godhead is denied. It is said that He can run faster than anyone. Those who are running after other planets are certainly persons, and if the Lord can run faster than all of them, how can He be impersonal? The impersonal conception of the Supreme Lord is another form of ignorance, arising from an imperfect conception of the Absolute Truth.

The ignorant pseudo religionists and the manufacturers of so-called incarnations who directly violate the Vedic injunctions are liable to enter into the darkest region of the universe because they mislead those who follow them. These impersonalists generally pose themselves as incarnations of God to foolish persons who have no knowledge of Vedic wisdom. If such foolish men have any knowledge at all, it is more dangerous in their hands than ignorance itself. Such impersonalists do not even worship the demigods according to the scriptural recommendations. In the scriptures there are recommendations for worshiping demigods under certain circumstances, but at the same time these scriptures state that there is normally no need for this. In the ''Bhagavad-gītā ([[BG 7.23 (1972)|7.23]])'' it is clearly stated that the results derived from worshiping the demigods are not permanent. Since the entire material universe is impermanent, whatever is achieved within the darkness of material existence is also impermanent. The question is how to obtain real and permanent life.

The Lord states that as soon as one reaches Him by devotional service—which is the one and only way to approach the Personality of Godhead—one attains complete freedom from the bondage of birth and death. In other words, the path of salvation from the material clutches fully depends on the principles of knowledge and detachment gained from serving the Lord. The pseudo religionists have neither knowledge nor detachment from material affairs, for most of them want to live in the golden shackles of material bondage under the shadow of philanthropic activities disguised as religious principles. By a false display of religious sentiments, they present a show of devotional service while indulging in all sorts of immoral activities. In this way they pass as spiritual masters and devotees of God. Such violators of religious principles have no respect for the authoritative ''ācāryas'', the holy teachers in the strict disciplic succession. They ignore the Vedic injunction ''ācāryopāsana''—"One must worship the ''ācārya''"—and Kṛṣṇa's statement in the ''Bhagavad-gītā ([[BG 4.2 (1972)|4.2]]) evaṁ paramparā-prāptam'', "This supreme science of God is received through the disciplic succession." Instead, to mislead the people in general they themselves become so-called ''ācāryas'', but they do not even follow the principles of the ''ācāryas''.

These rogues are the most dangerous elements in human society. Because there is no religious government, they escape punishment by the law of the state. They cannot, however, escape the law of the Supreme, who has clearly declared in the ''Bhagavad-gītā'' that envious demons in the garb of religious propagandists shall be thrown into the darkest regions of hell ''([[BG 16.19 (1972)|16.19-20]])''. ''Śrī Īśopaniṣad'' confirms that these pseudo religionists are heading toward the most obnoxious place in the universe after the completion of their spiritual master business, which they conduct simply for sense gratification.
</div>

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[[Category:Sri Isopanisad (2001)]]
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==== Mantra Eleven ====

<div class="verse">
:vidyāṁ cāvidyāṁ ca yas
:tad vedobhayaṁ saha
:avidyayā mṛtyuṁ tīrtvā
:vidyayāmṛtam aśnute
</div>

==== SYNONYMS ====

<div class="synonyms">
''vidyām''—knowledge in fact; ''ca''—and; ''avidyām''—nescience; ''ca''—and; ''yaḥ''—a person who; ''tat''—that; ''veda''—knows; ''ubhayam''—both; ''saha''—simultaneously; ''avidyayā''—by culture of nescience; ''mṛtyum''—repeated death; ''tīrtvā''—transcending; ''vidyayā''—by culture of knowledge; ''amṛtam''—deathlessness; ''aśnute''—enjoys.
</div>

==== TRANSLATION ====

<div class="translation">
Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.
</div>

==== PURPORT ====

<div class="purport">
Since the creation of the material world, everyone has been trying to attain a permanent life, but the laws of nature are so cruel that no one has been able to avoid the hand of death. No one wants to die, nor does anyone want to become old or diseased. The law of nature, however, does not allow anyone immunity from old age, disease or death. Nor has the advancement of material knowledge solved these problems. Material science can discover the nuclear bomb to accelerate the process of death, but it cannot discover anything that can protect man from the cruel hands of old age, disease and death.

From the ''Purāṇas'' we learn of the activities of Hiraṇyakaśipu, a king who was very much advanced materially. Wanting to conquer cruel death by his material acquisitions and the strength of his nescience, he underwent a type of meditation so severe that the inhabitants of all the planetary systems became disturbed by his mystic powers. He forced the creator of the universe, the demigod Brahmā, to come down to him. He then asked Brahmā for the benediction of becoming ''amara'', by which one does not die. Brahmā said that he could not award the benediction because even he, the material creator who rules all planets, is not ''amara''. As confirmed in the ''Bhagavad-gītā ([[BG 8.17 (1972)|8.17]])'', Brahmā lives a long time, but that does not mean he is immortal.

Hiraṇya means "gold," and kaśipu means "soft bed." This cunning gentleman Hiraṇyakaśipu was interested in these two things—money and women—and he wanted to enjoy them by becoming immortal. He asked from Brahmā many benedictions in hopes of indirectly fulfilling his desire to become immortal. Since Brahmā told him that he could not grant the gift of immortality, Hiraṇyakaśipu requested that he not be killed by any man, animal, god or any other living being within the 8,400,000 species. He also asked that he not die on land, in the air or water, or by any weapon. In this way Hiraṇyakaśipu foolishly thought these guarantees would save him from death. Ultimately, however, although Brahmā granted him all these benedictions, he was killed by the Personality of Godhead in the form of Nṛsiṁha, the Lord's half-lion, half-man incarnation, and no weapon was used to kill him, for he was killed by the Lord's nails. Nor was he killed on the land, in the air or in the water, for he was killed on the lap of that wonderful living being, Nṛsiṁha, who was beyond his conception.

The whole point here is that even Hiraṇyakaśipu, the most powerful of materialists, could not become deathless by his various plans. What, then, can be accomplished by the tiny Hiraṇyakaśipus of today, whose plans are thwarted from moment to moment?

''Śrī Īśopaniṣad'' instructs us not to make one-sided attempts to win the struggle for existence. Everyone is struggling hard for existence, but the laws of material nature are so hard and fast that they do not allow anyone to surpass them. In order to attain a permanent life, one must be prepared to go back to Godhead.

The process by which one goes back to Godhead is a different branch of knowledge, and it has to be learned from revealed Vedic scriptures such as the ''Upaniṣads, Vedānta-sūtra, Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''. To become happy in this life and attain a permanent blissful life after leaving this material body, one must study this sacred literature and obtain transcendental knowledge. The conditioned living being has forgotten his eternal relationship with God and has mistakenly accepted the temporary place of his birth as all in all. The Lord has kindly delivered the above-mentioned scriptures in India and other scriptures in other countries to remind the forgetful human being that his home is not here in this material world. The living being is a spiritual entity, and he can be happy only by returning to his spiritual home.

From His kingdom the Personality of Godhead sends His bona fide servants to propagate this message by which one can return to Godhead, and sometimes the Lord comes Himself to do this work. Since all living beings are His beloved sons, His parts and parcels, God is more sorry than we ourselves to see the sufferings we are constantly undergoing in this material condition. The miseries of this material world serve to indirectly remind us of our incompatibility with dead matter. Intelligent living entities generally take note of these reminders and engage themselves in the culture of ''vidyā'', or transcendental knowledge. Human life is the best opportunity for the culture of spiritual knowledge, and a human being who does not take advantage of this opportunity is called a ''narādhama'', the lowest of human beings.

The path of ''avidyā'', or advancement of material knowledge for sense gratification, is the path of repeated birth and death. As he exists spiritually, the living entity has no birth or death. Birth and death apply to the outward covering of the spirit soul, the body. Death is compared to the taking off and birth to the putting on of outward garments. Foolish human beings who are grossly absorbed in the culture of avidyā, nescience, do not mind this cruel process. Enamored with the beauty of the illusory energy, they undergo the same miseries repeatedly and do not learn any lessons from the laws of nature.

Therefore the culture of ''vidyā'', or transcendental knowledge, is essential for the human being. Sense enjoyment in the diseased material condition must be restricted as far as possible. Unrestricted sense enjoyment in this bodily condition is the path of ignorance and death. The living entities are not without spiritual senses; every living being in his original, spiritual form has all the senses, which are now materially manifested, being covered by the material body and mind. The activities of the material senses are perverted reflections of the activities of the original, spiritual senses. In his diseased condition, the spirit soul engages in material activities under the material covering. Real sense enjoyment is possible only when the disease of materialism is removed. In our pure spiritual form, free from all material contamination, real enjoyment of the senses is possible. A patient must regain his health before he can truly enjoy sense pleasure again. Thus the aim of human life should not be to enjoy perverted sense enjoyment but to cure the material disease. Aggravation of the material disease is no sign of knowledge, but a sign of ''avidyā'', ignorance. For good health, a person should not increase his fever from 105 degrees to 107 degrees but should reduce his temperature to the normal 98.6. That should be the aim of human life. The modern trend of material civilization is to increase the temperature of the feverish material condition, which has reached the point of 107 degrees in the form of atomic energy. Meanwhile, the foolish politicians are crying that at any moment the world may go to hell. That is the result of the advancement of material knowledge and the neglect of the most important part of life, the culture of spiritual knowledge. ''Śrī Īśopaniṣad'' herein warns that we must not follow this dangerous path leading to death. On the contrary, we must develop the culture of spiritual knowledge so that we may become completely free from the cruel hands of death.

This does not mean that all activities for the maintenance of the body should be stopped. There is no question of stopping activities, just as there is no question of wiping out one's temperature altogether when trying to recover from a disease. "To make the best use of a bad bargain" is the appropriate expression. The culture of spiritual knowledge necessitates the help of the body and mind; therefore maintenance of the body and mind is required if we are to reach our goal. The normal temperature should be maintained at 98.6 degrees, and the great sages and saints of India have attempted to do this by a balanced program of spiritual and material knowledge. They never allow the misuse of human intelligence for diseased sense gratification.

Human activities diseased by a tendency toward sense gratification have been regulated in the ''Vedas'' under the principles of salvation. This system employs religion, economic development, sense gratification and salvation, but at the present moment people have no interest in religion or salvation. They have only one aim in life—sense gratification—and in order to achieve this end they make plans for economic development. Misguided men think that religion should be maintained because it contributes to economic development, which is required for sense gratification. Thus in order to guarantee further sense gratification after death, in heaven, there is some system of religious observance. But this is not the purpose of religion. The path of religion is actually meant for self-realization, and economic development is required just to maintain the body in a sound, healthy condition. A man should lead a healthy life with a sound mind just to realize ''vidyā'', true knowledge, which is the aim of human life. This life is not meant for working like an ass or for culturing ''avidyā'' for sense gratification.

The path of ''vidyā'' is most perfectly presented in ''Śrīmad-Bhāgavatam'', which directs a human being to utilize his life to inquire into the Absolute Truth. The Absolute Truth is realized step by step as Brahman, Paramātmā and finally Bhagavān, the Personality of Godhead. The Absolute Truth is realized by the broadminded man who has attained knowledge and detachment by following the eighteen principles of the ''Bhagavad-gītā'' described in the purport to Mantra Ten. The central purpose of these eighteen principles is the attainment of transcendental devotional service to the Personality of Godhead. Therefore all classes of men are encouraged to learn the art of devotional service to the Lord.

The guaranteed path to the aim of ''vidyā'' is described by Śrīla Rūpa Gosvāmī in his ''Bhakti-rasāmṛta-sindhu'', which we have presented in English as ''The Nectar of Devotion''. The culture of ''vidyā'' is summarized in ''Śrīmad-Bhāgavatam ([[SB 1.2.14|1.2.14]])'' in the following words:
<div class="verse">
:tasmād ekena manasā
:bhagavān sātvatāṁ patiḥ
:śrotavyaḥ kīrtitavyaś ca
:dhyeyaḥ pūjyaś ca nityadā
</div>
"Therefore, with one-pointed attention one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees."

Unless religion, economic development and sense gratification aim toward the attainment of devotional service to the Lord, they are all simply different forms of nescience, as ''Śrī Īśopaniṣad'' indicates in the following ''mantras''.
</div>

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2021-11-18T06:08:28Z

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2021-11-17T16:45:32Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I09]]
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==== Mantra Nine ====

<div class="verse">
:andhaṁ tamaḥ praviśanti
:ye 'vidyām upāsate
:tato bhūya iva te tamo
:ya u vidyāyām ratāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''andham''—gross ignorance; ''tamaḥ''—darkness; ''praviśanti''—enter into; ''ye''—those who; ''avidyām''—nescience; ''upāsate''—worship; ''tataḥ''—than that; ''bhūyaḥ''—still more; ''iva''—like; ''te''—they; ''tamaḥ''—darkness; ''ye''—those who; ''u''—also; ''vidyāyām''—in the culture of knowledge; ''ratāḥ''—engaged.
</div>

==== TRANSLATION ====

<div class="translation">
Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.
</div>

==== PURPORT ====

<div class="purport">
This ''mantra'' offers a comparative study of ''vidyā'' and ''avidyā''. ''Avidyā'', or ignorance, is undoubtedly dangerous, but ''vidyā'', or knowledge, is even more dangerous when mistaken or misguided. This ''mantra'' of ''Śrī Īśopaniṣad'' is more applicable today than at any time in the past. Modern civilization has advanced considerably in the field of mass education, but the result is that people are more unhappy than ever before because of the stress placed on material advancement to the exclusion of the most important part of life, the spiritual aspect.

As far as ''vidyā'' is concerned, the first ''mantra'' has explained very clearly that the Supreme Lord is the proprietor of everything and that forgetfulness of this fact is ignorance. The more a man forgets this fact of life, the more he is in darkness. In view of this, a godless civilization directed toward the so-called advancement of education is more dangerous than a civilization in which the masses of people are less "educated."

Of the different classes of men - ''karmīs, jñānīs'' and ''yogīs'' - the ''karmīs'' are those who are engaged in the activities of sense gratification. In the modern civilization, 99.9 percent of the people are engaged in the activities of sense gratification under the flags of industrialism, economic development, altruism, political activism, and so on. All these activities are more or less based on satisfaction of the senses, to the exclusion of the kind of God consciousness described in the first ''mantra''.

In the language of the ''Bhagavad-gītā ([[BG 7.15 (1972)|7.15]])'', people who are engaged in gross sense gratification are ''mūḍhas'' - asses. The ass is a symbol of stupidity. Those who simply engage in the profitless pursuit of sense gratification are worshiping ''avidyā'', according to ''Śrī Īśopaniṣad''. And those who play the role of helping this sort of civilization in the name of educational advancement are actually doing more harm than those who are on the platform of gross sense gratification. The advancement of learning by a godless people is as dangerous as a valuable jewel on the hood of a cobra. A cobra decorated with a valuable jewel is more dangerous than one not decorated. In the ''Hari-bhakti-sudhodaya (3.11.12)'', the advancement of education by a godless people is compared to decorations on a dead body. In India, as in many other countries, some people follow the custom of leading a procession with a decorated dead body for the pleasure of the lamenting relatives. In the same way, modern civilization is a patchwork of activities meant to cover the perpetual miseries of material existence. All such activities are aimed toward sense gratification. But above the senses is the mind, and above the mind is the intelligence, and above the intelligence is the soul. Thus the aim of real education should be self-realization, realization of the spiritual values of the soul. Any education which does not lead to such realization must be considered ''avidyā'', or nescience. And to culture such nescience means to go down to the darkest region of ignorance.

According to the ''Bhagavad-gītā ([[BG 2.42-43 (1972)|2.42]], [[BG 7.15 (1972)|7.15]])'', mistaken mundane educators are known as ''veda-vāda-rata'' and ''māyayāpahṛta-jñāna''. They may also be atheistic demons, the lowest of men. Those who are ''veda-vāda-rata'' pose themselves as very learned in the Vedic literature, but unfortunately they are completely diverted from the purpose of the Vedas. In the ''Bhagavad-gītā ([[BG 15.15 (1972)|15.15]])'' it is said that the purpose of the ''Vedas'' is to know the Personality of Godhead, but these ''veda-vāda-rata'' men are not at all interested in the Personality of Godhead. On the contrary, they are fascinated by such fruitive results as the attainment of heaven.

As stated in Mantra One, we should know that the Personality of Godhead is the proprietor of everything and that we must be satisfied with our allotted portions of the necessities of life. The purpose of all Vedic literature is to awaken this God consciousness in the forgetful living being, and this same purpose is presented in various ways in the different scriptures of the world for the understanding of a foolish mankind. Thus the ultimate purpose of all religions is to bring one back to Godhead.

But the ''veda-vāda-rata'' people, instead of realizing that the purpose of the ''Vedas'' is to revive the forgetful soul's lost relationship with the Personality of Godhead, take it for granted that such side issues as the attainment of heavenly pleasure for sense gratification - the lust for which causes their material bondage in the first place - are the ultimate end of the ''Vedas''. Such people misguide others by misinterpreting the Vedic literature. Sometimes they even condemn the ''Purāṇas'', which are authentic Vedic explanations for laymen. The ''veda-vāda-ratas'' give their own explanations of the ''Vedas'', neglecting the authority of great teachers (''ācāryas''). They also tend to raise some unscrupulous person from among themselves and present him as the leading exponent of Vedic knowledge. Such ''veda-vāda-ratas'' are especially condemned in this ''mantra'' by the very appropriate Sanskrit words ''vidyāyāṁ ratāḥ''. ''Vidyāyām'' refers to the study of the Vedas because the Vedas are the origin of all knowledge (vidyā), and ratāḥ means "those engaged." Vidyāyāṁ ratāḥ thus means "those engaged in the study of the Vedas." The so-called students of the ''Vedas'' are condemned herein because they are ignorant of the actual purpose of the ''Vedas'' on account of their disobeying the ''ācāryas''. Such ''veda-vāda-ratas'' search out meanings in every word of the ''Vedas'' to suit their own purposes. They do not know that the Vedic literature is a collection of extraordinary books that can be understood only through the chain of disciplic succession.

One must approach a bona fide spiritual master in order to understand the transcendental message of the ''Vedas''. That is the direction of the ''Muṇḍaka Upaniṣad (1.2.12)''. These ''veda-vāda-rata'' people, however, have their own ''ācāryas'', who are not in the chain of transcendental succession. Thus they progress into the darkest region of ignorance by misinterpreting the Vedic literature. They fall even further into ignorance than those who have no knowledge of the ''Vedas'' at all.

The ''māyayāpahṛta-jñāna'' class of men are self-made "Gods." Such men think that they themselves are God and that there is no need of worshiping any other God. They will agree to worship an ordinary man if he happens to be rich, but they will never worship the Personality of Godhead. Such men, unable to recognize their own foolishness, never consider how it is that God can be entrapped by ''māyā'', His own illusory energy. If God were ever entrapped by ''māyā, māyā'' would be more powerful than God. Such men say that God is all-powerful, but they do not consider that if He is all-powerful there is no possibility of His being overpowered by ''māyā''. These self-made "Gods" cannot answer all these questions very clearly; they are simply satisfied to have become "God" themselves.
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2021-11-16T14:08:11Z

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[[Category:Sri Isopanisad (2001)|I08]]
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==== Mantra Eight ====

<div class="verse">
:sa paryagāc chukram akāyam avraṇam
:asnāviram śuddham apāpa-viddham
:kavir manīṣī paribhūḥ svayambhūr
:yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''saḥ''—that person; ''paryagāt''—must know in fact; ''śukram''—the omnipotent; ''akāyam''—unembodied; ''avraṇam''—without reproach; ''asnāviram''—without veins; ''śuddham''—antiseptic; ''apāpa-viddham''—prophylactic; ''kaviḥ''—omniscient; ''manīṣī''—philosopher; ''paribhūḥ''—the greatest of all; ''svayambhūḥ''—self-sufficient; ''yāthātathyataḥ''—just in pursuance of; ''arthān''—desirables; ''vyadadhāt''—awards; ''śāśvatībhyaḥ''—immemorial; ''samābhyaḥ''—time.
</div>

==== TRANSLATION ====

<div class="translation">
Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's desire since time immemorial.
</div>

==== PURPORT ====

<div class="purport">
Here is a description of the transcendental and eternal form of the Absolute Personality of Godhead. The Supreme Lord is not formless. He has His own transcendental form, which is not at all similar to the forms of the mundane world. The forms of the living entities in this world are embodied in material nature, and they work like any material machine. The anatomy of a material body must have a mechanical construction with veins and so forth, but the transcendental body of the Supreme Lord has nothing like veins. It is clearly stated here that He is unembodied, which means that there is no difference between His body and His soul. Nor is He forced to accept a body according to the laws of nature, as we are. In materially conditioned life, the soul is different from the gross embodiment and subtle mind. For the Supreme Lord, however, there is never any such difference between Him and His body and mind. He is the Complete Whole, and His mind, body and He Himself are all one and the same.

In the ''Brahma-saṁhitā'' (5.1) there is a similar description of the Supreme Lord. He is described there as ''sac-cid-ānanda-vigraha'', which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence. The Vedic literature clearly states that the Lord's transcendental body is completely different from ours; thus He is sometimes described as formless. This means that He has no form like ours and that He is devoid of a form we can conceive of. In the ''Brahma-saṁhitā (5.32)'' it is further stated that with each and every part of His body He can do the work of the other senses. This means that the Lord can walk with His hands, accept things with His legs, see with His hands and feet, eat with His eyes, etc. In the ''śruti-mantras'' it is also said that although the Lord has no hands and legs like ours, He has a different type of hands and legs, by which He can accept all that we offer Him and run faster than anyone. These points are confirmed in this eighth ''mantra'' through the use of words like ''śukram'' ("omnipotent").

The Lord's worshipable form (''arcā-vigraha''), which is installed in temples by authorized ''ācāryas'' who have realized the Lord in terms of Mantra Seven, is nondifferent from the original form of the Lord. The Lord's original form is that of Śrī Kṛṣṇa, and Śrī Kṛṣṇa expands Himself into an unlimited number of forms, such as Baladeva, Rāma, Nṛsiṁha and Varāha. All of these forms are one and the same Personality of Godhead. Similarly, the ''arcā-vigraha'' worshiped in temples is also an expanded form of the Lord. By worshiping the ''arcā-vigraha'', one can at once approach the Lord, who accepts the service of a devotee by His omnipotent energy. The ''arcā-vigraha'' of the Lord descends at the request of the ''ācāryas'', the holy teachers, and works exactly in the original way of the Lord by virtue of the Lord's omnipotence. Foolish people who have no knowledge of ''Śrī Īśopaniṣad'' or any of the other ''śruti-mantras'' consider the ''arcā-vigraha'', which is worshiped by pure devotees, to be made of material elements. This form may be seen as material by the imperfect eyes of foolish people or ''kaniṣṭha-adhikārīs'', but such people do not know that the Lord, being omnipotent and omniscient, can transform matter into spirit and spirit into matter, as He desires.

In the ''Bhagavad-gītā ([[BG 9.11 (1972)|9.11-12]])'' the Lord regrets the fallen condition of men with little knowledge who deride Him because He descends like a man into this world. Such poorly informed persons do not know the omnipotence of the Lord. Thus the Lord does not manifest Himself in full to the mental speculators. He can be appreciated only in proportion to one's surrender to Him. The fallen condition of the living entities is due entirely to forgetfulness of their relationship with God.

In this ''mantra'', as well as in many other Vedic ''mantras'', it is clearly stated that the Lord has been supplying goods to the living entities from time immemorial. A living being desires something, and the Lord supplies the object of that desire in proportion to one's qualification. If a man wants to be a high-court judge, he must acquire not only the necessary qualifications but also the consent of the authority who can award the title of high-court judge. The qualifications in themselves are insufficient for one to occupy the post: it must be awarded by some superior authority. Similarly, the Lord awards enjoyment to living entities in proportion to their qualifications, but good qualifications in themselves are not sufficient to enable one to receive awards. The mercy of the Lord is also required.

Ordinarily the living being does not know what to ask from the Lord, nor which post to seek. When the living being comes to know his constitutional position, however, he asks to be accepted into the transcendental association of the Lord in order to render transcendental loving service unto Him. Unfortunately, living beings under the influence of material nature ask for many other things, and they are described in the ''Bhagavad-gītā ([[BG 2.41 (1972)|2.41]])'' as having divided, or splayed, intelligence. Spiritual intelligence is one, but mundane intelligence is diverse. In ''Śrīmad-Bhāgavatam ([[SB 7.5.30|7.5.30-31]])'' it is stated that those who are captivated by the temporary beauties of the external energy forget the real aim of life, which is to go back to Godhead. Forgetting this, one tries to adjust things by various plans and programs, but this is like chewing what has already been chewed. Nonetheless, the Lord is so kind that He allows the forgetful living entity to continue in this way without interference. Thus this ''mantra'' of ''Śrī Īśopaniṣad'' uses the very appropriate word ''yāthātathyataḥ'', indicating that the Lord rewards the living entities just in pursuance of their desires. If a living being wants to go to hell, the Lord allows him to do so without interference, and if he wants to go back home, back to Godhead, the Lord helps him.

God is described here as ''paribhūḥ'', the greatest of all. No one is greater than or equal to Him. Other living beings are described here as beggars who ask goods from the Lord. The Lord supplies the things the living entities desire. If the entities were equal to the Lord in potency—if they were omnipotent and omniscient—there would be no question of their begging from the Lord, even for so-called liberation. Real liberation means going back to Godhead. Liberation as conceived of by an impersonalist is a myth, and begging for sense gratification has to continue eternally unless the beggar comes to his spiritual senses and realizes his constitutional position.

Only the Supreme Lord is self-sufficient. When Lord Kṛṣṇa appeared on earth five thousand years ago, He displayed His full manifestation as the Personality of Godhead through His various activities. In His childhood He killed many powerful demons, such as Aghāsura, Bakāsura and Śakaṭāsura, and there was no question of His having acquired such power through any extraneous endeavor. He lifted Govardhana Hill without ever practicing weight-lifting. He danced with the ''gopīs'' without social restriction and without reproach. Although the ''gopīs'' approached Him with a paramour's feelings of love, the relationship between the ''gopīs'' and Lord Kṛṣṇa was worshiped even by Lord Caitanya, who was a strict ''sannyāsī'' and rigid follower of disciplinary regulations. To confirm that the Lord is always pure and uncontaminated, ''Śrī Īśopaniṣad'' describes Him as ''śuddham'' (antiseptic) and ''apāpa-viddham'' (prophylactic). He is antiseptic in the sense that even an impure thing can become purified just by touching Him. The word "prophylactic" refers to the power of His association. As mentioned in the ''Bhagavad-gītā ([[BG 9.30 (1972)|9.30-31]])'', a devotee may appear to be ''su-durācāra'', not well behaved, in the beginning, but he should be accepted as pure because he is on the right path. This is due to the prophylactic nature of the Lord's association. The Lord is also ''apāpa-viddham'' because sin cannot touch Him. Even if He acts in a way that appears to be sinful, such actions are all-good, for there is no question of His being affected by sin. Because in all circumstances He is ''śuddham'', most purified, He is often compared to the sun. The sun extracts moisture from many untouchable places on the earth, yet it remains pure. In fact, it purifies obnoxious things by virtue of its sterilizing powers. If the sun, which is a material object, is so powerful, then we can hardly begin to imagine the purifying strength of the all-powerful Lord.
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2021-11-15T15:23:46Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I07]]
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==== Mantra Seven ====

<div class="verse">
:yasmin sarvāṇi bhūtāny
:ātmaivābhūd vijānataḥ
:tatra ko mohaḥ kaḥ śoka
:ekatvam anupaśyataḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''yasmin''—in the situation; ''sarvāṇi''—all; ''bhūtāni''—living entities; ''ātmā''—the ''cit-kaṇa'', or spiritual spark; ''eva''—only; ''abhūt''—exist as; ''vijānataḥ''—of one who knows; ''tatra''—therein; ''kaḥ''—what; ''mohaḥ''—illusion; ''kaḥ''—what; ''śokaḥ''—anxiety; ''ekatvam''—oneness in quality; ''anupaśyataḥ''—of one who sees through authority, or one who sees constantly like that.
</div>

==== TRANSLATION ====

<div class="translation">
One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?
</div>

==== PURPORT ====

<div class="purport">
Except for the ''madhyama-adhikārī'' and ''uttama-adhikārī'' discussed above, no one can correctly see the spiritual position of a living being. The living entities are qualitatively one with the Supreme Lord, just as the sparks of a fire are qualitatively one with the fire. Yet sparks are not fire as far as quantity is concerned, for the quantity of heat and light present in the sparks is not equal to that in fire. The ''mahā-bhāgavata'', the great devotee, sees oneness in the sense that he sees everything as the energy of the Supreme Lord. Since there is no difference between the energy and the energetic, there is the sense of oneness. Although from the analytical point of view heat and light are different from fire, there is no meaning to the word "fire" without heat and light. In synthesis, therefore, heat, light and fire are the same.

In this mantra the words ''ekatvam anupaśyataḥ'' indicate that one should see the unity of all living entities from the viewpoint of the revealed scriptures. The individual sparks of the supreme whole (the Lord) possess almost eighty percent of the known qualities of the whole, but they are not quantitatively equal to the Supreme Lord. These qualities are present in minute quantity, for the living entity is but a minute part and parcel of the Supreme Whole. To use another example, the quantity of salt present in a drop is never comparable to the quantity of salt present in the complete ocean, but the salt present in the drop is qualitatively equal in chemical composition to all the salt present in the ocean. If the individual living being were equal to the Supreme Lord both qualitatively and quantitatively, there would be no question of his being under the influence of the material energy. In the previous ''mantras'' it has already been discussed that no living being—not even the powerful demigods—can surpass the Supreme Being in any respect. Therefore ''ekatvam'' does not mean that a living being is equal in all respects to the Supreme Lord. It does, however, indicate that in a broader sense there is one interest, just as in a family the interest of all members is one, or in a nation the national interest is one, although there are many different individual citizens. Since the living entities are all members of the same supreme family, their interest and that of the Supreme Being are not different. Every living being is the son of the Supreme Being. As stated in the ''Bhagavad-gītā ([[BG 7.5 (1972)|7.5]])'', all living creatures throughout the universe—including birds, reptiles, ants, aquatics, trees and so on—are emanations of the marginal potency of the Supreme Lord. Therefore all of them belong to the family of the Supreme Being. There is no clash of interest.

The spiritual entities are meant for enjoyment, as stated in the ''Vedānta-sūtra (1.1.12): ānanda-mayo 'bhyāsāt.'' By nature and constitution, every living being—including the Supreme Lord and each of His parts and parcels—is meant for eternal enjoyment. The living beings who are encaged in the material tabernacle are constantly seeking enjoyment, but they are seeking it on the wrong platform. Apart from the material platform is the spiritual platform, where the Supreme Being enjoys Himself with His innumerable associates. On that platform there is no trace of material qualities, and therefore that platform is called ''nirguṇa''. On the ''nirguṇa'' platform there is never a clash over the object of enjoyment. Here in the material world there is always a clash between different individual beings because here the proper center of enjoyment is missed. The real center of enjoyment is the Supreme Lord, who is the center of the sublime and spiritual ''rāsa'' dance. We are all meant to join Him and enjoy life with one transcendental interest and without any clash. That is the highest platform of spiritual interest, and as soon as one realizes this perfect form of oneness, there can be no question of illusion (''moha'') or lamentation (''śoka'').

A godless civilization arises from illusion, and the result of such a civilization is lamentation. A godless civilization, such as that sponsored by the modern politicians, is always full of anxieties because it may be crushed at any moment. That is the law of nature. As stated in the ''Bhagavad-gītā ([[BG 7.14 (1972)|7.14]])'', no one but those who surrender at the lotus feet of the Supreme Lord can surpass the stringent laws of nature. Thus if we wish to get rid of all sorts of illusion and anxiety and create unity out of all diverse interests, we must bring God into all our activities.

The results of our activities must be used to serve the interest of the Lord, and not for any other purpose. Only by serving the Lord's interest can we perceive the ''ātma-bhūta'' interest mentioned herein. The ''ātma-bhūta'' interest mentioned in this ''mantra'' and the ''brahma-bhūta ([[SB 4.30.20]])'' interest mentioned in the ''Bhagavad-gītā ([[BG 18.54|18.54]])'' are one and the same. The supreme ''ātmā'', or ''soul'', is the Lord Himself, and the minute ''ātmā'' is the living entity. The supreme ''ātmā'', or Paramātmā, alone maintains all the individual minute beings, for the Supreme Lord wants to derive pleasure out of their affection. The father extends himself through his children and maintains them in order to derive pleasure. If the children obey the father's will, family affairs will run smoothly, with one interest and a pleasing atmosphere. The same situation is transcendentally arranged in the absolute family of the Parabrahman, the Supreme Spirit.

The Parabrahman is as much a person as the individual entities. Neither the Lord nor the living entities are impersonal. Such transcendental personalities are full of transcendental bliss, knowledge and life eternal. That is the real position of spiritual existence, and as soon as one is fully cognizant of this transcendental position, he at once surrenders unto the lotus feet of the Supreme Being, Śrī Kṛṣṇa. But such a ''mahātmā'', or great soul, is very rarely seen because such transcendental realization is achieved only after many, many births. Once it is attained, however, there is no longer any illusion or lamentation or the miseries of material existence or birth and death, which are all experienced in our present life. That is the information we get from this mantra of ''Śrī Īśopaniṣad''.
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2021-11-15T14:55:16Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I06]]
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==== Mantra Six ====

<div class="verse">
:yas tu sarvāṇi bhūtāny
:ātmany evānupaśyati
:sarva-bhūteṣu cātmānaṁ
:tato na vijugupsate
</div>

==== SYNONYMS ====

<div class="synonyms">
''yaḥ''—he who; ''tu''—but; ''sarvāṇi''—all; ''bhūtāni''—living entities; ''ātmani''—in relation to the Supreme Lord; ''eva''—only; ''anupaśyati''—observes in a systematic way; ''sarva-bhūteṣu''—in every living being; ''ca''—and; ''ātmānam''—the Supersoul; ''tataḥ''—thereafter; ''na''—not; ''vijugupsate''—hates anyone.
</div>

==== TRANSLATION ====

<div class="translation">
He who sees systematically everything in relation to the Supreme Lord, who sees all living entities as His parts and parcels, and who sees the Supreme Lord within everything never hates anything or any being.
</div>

==== PURPORT ====

<div class="purport">
This is a description of the ''mahā-bhāgavata'', the great personality who sees everything in relation to the Supreme Personality of Godhead. The Supreme Lord's presence is realized in three stages. The ''kaniṣṭha-adhikārī'' is in the lowest stage of realization. He goes to a place of worship, such as a temple, church or mosque, according to his religious faith, and worships there according to scriptural injunctions. Devotees in this stage consider the Lord to be present at the place of worship and nowhere else. They cannot ascertain who is in what position in devotional service, nor can they tell who has realized the Supreme Lord. Such devotees follow the routine formulas and sometimes quarrel among themselves, considering one type of devotion better than another. These ''kaniṣṭha-adhikārīs'' are actually materialistic devotees who are simply trying to transcend the material boundary to reach the spiritual plane.

Those who have attained the second stage of realization are called ''madhyama-adhikārīs''. These devotees observe the distinctions between four categories of being: (1) the Supreme Lord; (2) the devotees of the Lord; (3) the innocent, who have no knowledge of the Lord; and (4) the atheists, who have no faith in the Lord and hate those in devotional service. The ''madhyama-adhikārī'' behaves differently toward these four classes of person. He adores the Lord, considering Him the object of love; he makes friends with those who are in devotional service; he tries to awaken the dormant love of God in the hearts of the innocent; and he avoids the atheists, who deride the very name of the Lord.

Above the ''madhyama-adhikārī'' is the ''uttama-adhikārī'', who sees everything in relation to the Supreme Lord. Such a devotee does not discriminate between an atheist and a theist but sees everyone as part and parcel of God. He knows that there is no essential difference between a vastly learned ''brāhmaṇa'' and a dog in the street, because both of them are part and parcel of the Lord, although they are encaged in different bodies on account of the different qualities of their activities in their previous lives. He sees that the ''brāhmaṇa'' particle of the Supreme Lord has not misused his little independence given him by the Lord and that the dog particle has misused his independence and is therefore being punished by the laws of nature by being encaged in the form of a dog. Not considering the respective actions of the ''brāhmaṇa'' and the dog, the ''uttama-adhikārī'' tries to do good to both. Such a learned devotee is not misled by material bodies but is attracted by the spiritual spark within them.

Those who imitate an ''uttama-adhikārī'' by flaunting a sense of oneness or fellowship but who behave on the bodily platform are actually false philanthropists. The conception of universal brotherhood must be learned from an ''uttama-adhikārī'' and not from a foolish person who does not properly understand the individual soul or the Supreme Lord's Supersoul expansion, who dwells everywhere.

It is clearly mentioned in this sixth ''mantra'' that one should "observe," or systematically see. This means that one must follow the previous ''ācāryas'', the perfected teachers. ''Anupaśyati'' is the exact Sanskrit word used in this connection. ''Anu'' means "to follow," and ''paśyati'' means "to observe." Thus the word ''anupaśyati'' means that one should not see things as he does with the naked eye but should follow the previous ''ācāryas''. Due to material defects, the naked eye cannot see anything properly. One cannot see properly unless one has heard from a superior source, and the highest source is the Vedic wisdom, which is spoken by the Lord Himself. Vedic truths are coming in disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa, and from Vyāsa to many of his disciples. Formerly there was no need to record the messages of the ''Vedas'', because people in earlier ages were more intelligent and had sharper memories. They could follow the instructions simply by hearing once from the mouth of a bona fide spiritual master.

At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally compiled the Vedic wisdom. The final, most perfect and sublime work by Śrīla Vyāsadeva is ''Śrīmad-Bhāgavatam'', which is the natural commentary on the ''Vedānta-sūtra''. There is also the ''Bhagavad-gītā'', which was spoken by the Lord Himself and recorded by Vyāsadeva. These are the most important revealed scriptures, and any commentary that contradicts the principles of the ''Bhagavad-gītā'' or ''Śrīmad-Bhāgavatam'' is unauthorized. There is complete agreement among the ''Upaniṣads, Vedānta-sūtra, Vedas, Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam'', and no one should try to reach any conclusion about the Vedas without receiving instructions from members of Vyāsadeva's disciplic succession, who believe in the Personality of Godhead and His diverse energies as they are explained in ''Śrī Īśopaniṣad''.

According to the ''Bhagavad-gītā ([[BG 18.54 (1972)|18.54]])'', only one who is already on the liberated platform (''brahma-bhūta ([[SB 4.30.20]])'' can become an ''uttama-adhikārī'' devotee and see every living being as his own brother. This vision cannot be had by politicians, who are always after some material gain. One who imitates the symptoms of an ''uttama-adhikārī'' may serve another's outward body for the purpose of fame or material reward, but he does not serve the spirit soul. Such an imitator can have no information of the spiritual world. The ''uttama-adhikārī'' sees the spirit soul within the material body and serves him as spirit. Thus the material aspect is automatically served.
</div>

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2021-11-15T13:58:08Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I05]]
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==== Mantra Five ====

<div class="verse">
:tad ejati tan naijati
:tad dūre tad v antike
:tad antar asya sarvasya
:tad u sarvasyāsya bāhyataḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''tat''—this Supreme Lord; ''ejati''—walks; ''tat''—He; ''na''—not; ''ejati''—walks; ''tat''—He; ''dūre''—far away; ''tat''—He; ''u''—also; ''antike''—very near; ''tat''—He; ''antaḥ''—within; ''asya''—of this; ''sarvasya''—of all; ''tat''—He; ''u''—also; ''sarvasya''—of all; ''asya''—of this; ''bāhyataḥ''—external to.
</div>

==== TRANSLATION ====

<div class="translation">
The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.
</div>

==== PURPORT ====

<div class="purport">
Here is a description of some of the Supreme Lord's transcendental activities, executed by His inconceivable potencies. The contradictions given here prove the inconceivable potencies of the Lord. "He walks, and He does not walk." Ordinarily, if someone can walk, it is illogical to say he cannot walk. But in reference to God, such a contradiction simply serves to indicate His inconceivable power. With our limited fund of knowledge we cannot accommodate such contradictions, and therefore we conceive of the Lord in terms of our limited powers of understanding. For example, the impersonalist philosophers of the Māyāvāda school accept only the Lord's impersonal activities and reject His personal feature. But the members of the Bhāgavata school, adopting the perfect conception of the Lord, accept His inconceivable potencies and thus understand that He is both personal and impersonal. The ''bhāgavatas'' know that without inconceivable potencies there can be no meaning to the words "Supreme Lord."

We should not take it for granted that because we cannot see God with our eyes the Lord has no personal existence. ''Śrī Īśopaniṣad'' refutes this argument by declaring that the Lord is far away but very near also. The abode of the Lord is beyond the material sky, and we have no means to measure even this material sky. If the material sky extends so far, then what to speak of the spiritual sky, which is altogether beyond it? That the spiritual sky is situated far, far away from the material universe is confirmed in the ''Bhagavad-gītā ([[BG 15.6 (1972)|15.6]])''. But despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him. This has already been described in the previous ''verse''.

Yet when the Personality of Godhead comes before us, we neglect Him. Such foolish negligence is condemned by the Lord in the ''Bhagavad-gītā ([[BG 9.11 (1972)|9.11]])'', where He says that the foolish deride Him, considering Him a mortal being. He is not a mortal being, nor does He come before us with a body produced of material nature. There are many so-called scholars who contend that the Lord descends in a body made of matter, just like an ordinary living being. Not knowing His inconceivable power, such foolish men place the Lord on an equal level with ordinary men.

Because He is full of inconceivable potencies, God can accept our service through any sort of medium, and He can convert His different potencies according to His own will. Nonbelievers argue either that the Lord cannot incarnate Himself at all, or that if He does He descends in a form of material energy. These arguments are nullified if we accept the existence of the Lord's inconceivable potencies. Then we will understand that even if the Lord appears before us in the form of material energy, it is quite possible for Him to convert this energy into spiritual energy. Since the source of the energies is one and the same, the energies can be utilized according to the will of their source. For example, the Lord can appear in the form of the ''arcā-vigraha'', a Deity supposedly made of earth, stone or wood. Deity forms, although engraved from wood, stone or other matter, are not idols, as the iconoclasts contend.

In our present state of imperfect material existence, we cannot see the Supreme Lord due to imperfect vision. Yet those devotees who want to see Him by means of material vision are favored by the Lord, who appears in a so-called material form to accept His devotees' service. One should not think that such devotees, who are in the lowest stage of devotional service, are worshiping an idol. They are factually worshiping the Lord, who has agreed to appear before them in an approachable way. Nor is the ''arcā'' form fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia. This can be actually felt by a sincere devotee, but not by an atheist.

In the ''Bhagavad-gītā ([[BG 4.11 (1972)|4.11]])'' the Lord says that how He treats His devotee depends on the devotee's degree of surrender. The Lord reserves the right not to reveal Himself to anyone and everyone but to show Himself only to those souls who surrender unto Him. Thus for the surrendered soul He is always within reach, whereas for the unsurrendered soul He is far, far away and cannot be approached.

In this connection, two words the revealed scriptures often apply to the Lord—''saguṇa'' ("with qualities") and ''nirguṇa'' ("without qualities")—are very important. The word ''saguṇa'' does not imply that when the Lord appears with perceivable qualities He must take on a material form and be subject to the laws of material nature. For Him there is no difference between the material and spiritual energies, because He is the source of all energies. As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is ''nirguṇa'', "without qualities.") Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord. His impersonal aspect, or Brahman effulgence, is but the glow of His personal rays, just as the sun's rays are the glow of the sun-god.

When the child saint Prahlāda Mahārāja was in the presence of his atheist father, his father asked him, "Where is your God?" When Prahlāda replied that God resides everywhere, the father angrily asked whether his God was within one of the pillars of the palace, and the child said yes. At once the atheist king shattered the pillar in front of him to pieces, and the Lord instantly appeared as Nṛsiṁha, the half-man, half-lion incarnation, and killed the atheist king. Thus the Lord is within everything, and He creates everything by His different energies. Through His inconceivable powers He can appear at any place in order to favor His sincere devotee. Lord Nṛsiṁha appeared from within the pillar not by the order of the atheist king but by the wish of His devotee Prahlāda. An atheist cannot order the Lord to appear, but the Lord will appear anywhere and everywhere to show mercy to His devotee. The ''Bhagavad-gītā ([[BG 4.8 (1972)|4.8]])'' similarly states that the Lord appears in order to vanquish nonbelievers and protect believers. Of course, the Lord has sufficient energies and agents who can vanquish atheists, but it pleases Him to personally favor a devotee. Therefore He descends as an incarnation. Actually, He descends only to favor His devotees and not for any other purpose.

In the ''Brahma-saṁhitā (5.35)'' it is said that Govinda, the primeval Lord, enters everything by His plenary portion. He enters the universe as well as all the atoms of the universe. He is outside in His ''virāṭ'' form, and He is within everything as ''antaryāmī''. As ''antaryāmī'' He witnesses everything that is going on, and He awards us the results of our actions as ''karma-phala''. We ourselves may forget what we have done in previous lives, but because the Lord witnesses our actions, the results of our actions are always there, and we have to undergo the reactions nonetheless.

The fact is that there is nothing but God within and without. Everything is a manifestation of His different energies, like the heat and light emanating from a fire, and in this way there is a oneness among His diverse energies. Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities.
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2021-11-14T17:03:14Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I04]]
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==== Mantra Four ====

<div class="verse">
:anejad ekaṁ manaso javīyo
:nainad devā āpnuvan pūrvam arṣat
:tad dhāvato 'nyān atyeti tiṣṭhat
:tasminn apo mātariśvā dadhāti
</div>

==== SYNONYMS ====

<div class="synonyms">
''anejat''—fixed; ''ekam''—one; ''manasaḥ''—than the mind; ''javīyaḥ''—more swift; ''na''—not; ''enat''—this Supreme Lord; ''devāḥ''—the demigods like Indra, etc.; ''āpnuvan''—can approach; ''pūrvam''—in front; ''arṣat''—moving quickly; ''tat''—He; ''dhāvataḥ''—those who are running; ''anyān''—others; ''atyeti''—surpasses; ''tiṣṭhat''—remaining in one place; ''tasmin''—in Him; ''apaḥ''—rain; ''mātariśvā—''the gods who control the wind and rain; ''dadhāti''—supply.
</div>

==== TRANSLATION ====

<div class="translation">
Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence.
</div>

==== PURPORT ====

<div class="purport">
Through mental speculation, even the greatest philosopher cannot know the Supreme Lord, who is the Absolute Personality of Godhead. He can be known only by His devotees through His mercy. In the ''Brahma-saṁhitā (5.34)'' it is stated that even if a nondevotee philosopher travels through space at the speed of the wind or the mind for hundreds of millions of years, he will still find that the Absolute Truth is far, far away from him. The ''Brahma-saṁhitā (5.37)'' further describes that the Absolute Personality of Godhead has His transcendental abode, known as Goloka, where He remains and engages

in His pastimes, yet by His inconceivable potencies He can simultaneously reach every part of His creative energy. In the ''Viṣṇu Purāṇa'' His potencies are compared to the heat and light that emanate from a fire. Although situated in one place, a fire can distribute its light and heat for some distance; similarly, the Absolute Personality of Godhead, although fixed in His transcendental abode, can diffuse His different energies everywhere.

Although His energies are innumerable, they can be divided into three principal categories: the internal potency, the marginal potency and the external potency. There are hundreds and millions of subheadings to each of these categories. The dominating demigods who are empowered to control and administer such natural phenomena as air, light and rain are all classified within the marginal potency of the Absolute Person. Lesser living beings, including humans, also belong to the Lord's marginal potency. The material world is the creation of the Lord's external potency. And the spiritual sky, where the kingdom of God is situated, is the manifestation of His internal potency.

Thus the different energies of the Lord are present everywhere. Although the Lord and His energies are nondifferent, one should not mistake these energies for the Supreme Truth. Nor should one wrongly consider that the Supreme Lord is distributed everywhere impersonally or that He loses His personal existence. Men are accustomed to reaching conclusions according to their capacity for understanding, but the Supreme Lord is not subject to our limited capacity for understanding. It is for this reason that the ''Upaniṣads'' warn us that no one can approach the Lord by his own limited potency.

In the ''Bhagavad-gītā ([[BG 10.2 (1972)|10.2]]'') the Lord says that not even the great ''ṛṣis'' and ''suras'' can know Him. And what to speak of the ''asuras'', for whom there is no question of understanding the ways of the Lord? This fourth ''mantra'' of ''Śrī Īśopaniṣad'' very clearly suggests that the Absolute Truth is ultimately the Absolute Person; otherwise there would have been no need to mention so many details in support of His personal features.

Although the individual parts and parcels of the Lord's potencies have all the symptoms of the Lord Himself, they have limited spheres of activity and are therefore all limited. The parts and parcels are never equal to the whole; therefore they cannot appreciate the Lord's full potency. Under the influence of material nature, foolish and ignorant living beings who are but parts and parcels of the Lord try to conjecture about the Lord's transcendental position. ''Śrī Īśopaniṣad'' warns of the futility of trying to establish the identity of the Lord through mental speculation. One should try to learn of the Transcendence from the Lord Himself, the supreme source of the ''Vedas'', for the Lord alone has full knowledge of the Transcendence.

Every part and parcel of the Complete Whole is endowed with some particular energy to act according to the Lord's will. When the part-and-parcel living entity forgets his particular activities under the Lord's will, he is considered to be in ''māyā'', illusion. Thus from the very beginning ''Śrī Īśopaniṣad'' warns us to be very careful to play the part designated for us by the Lord. This does not mean that the individual soul has no initiative of his own. Because he is part and parcel of the Lord, he must partake of the initiative of the Lord as well. When a person properly utilizes his initiative, or active nature, with intelligence, understanding that everything is the Lord's potency, he can revive his original consciousness, which was lost due to association with ''māyā'', the external energy.

All power is obtained from the Lord; therefore each particular power must be utilized to execute the will of the Lord and not otherwise. The Lord can be known by one who has adopted such a submissive service attitude. Perfect knowledge means knowing the Lord in all His features, knowing His potencies and knowing how these potencies work by His will. These matters are described by the Lord in the ''Bhagavad-gītā'', the essence of all the ''Upaniṣads''.
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2021-11-14T16:49:35Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I03]]
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==== Mantra Three ====

<div class="verse">
:asuryā nāma te lokā
:andhena tamasāvṛtāḥ
:tāṁs te pretyābhigacchanti
:ye ke cātma-hano janāḥ
</div>

==== SYNONYMS ====

<div class="synonyms">
''asuryāḥ''—meant for the asuras; ''nāma''—famous by the name; ''te''—those; ''lokāḥ''—planets; ''andhena''—by ignorance; ''tamasā''—by darkness; ''āvṛtāḥ''—covered; ''tān''—those planets; ''te''—they; ''pretya''—after death; ''abhigacchanti''—enter into; ''ye''—anyone; ''ke''—everyone; ''ca''—and; ''ātma-hanaḥ''—the killers of the soul; ''janāḥ''—persons.
</div>

==== TRANSLATION ====

<div class="translation">
The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.
</div>

==== PURPORT ====

<div class="purport">
Human life is distinguished from animal life due to its heavy responsibilities. Those who are cognizant of these responsibilities and who work in that spirit are called ''suras'' (godly persons), and those who are neglectful of these responsibilities or who have no information of them are called ''asuras'' (demons). Throughout the universe there are only these two types of human being. In the ''Ṛg Veda'' it is stated that the ''suras'' always aim at the lotus feet of the Supreme Lord Viṣṇu and act accordingly. Their ways are as illuminated as the path of the sun.

Intelligent human beings must always remember that the soul obtains a human form after an evolution of many millions of years in the cycle of transmigration. The material world is sometimes compared to an ocean, and the human body is compared to a solid boat designed especially to cross this ocean. The Vedic scriptures and the ''ācāryas'', or saintly teachers, are compared to expert boatmen, and the facilities of the human body are compared to favorable breezes that help the boat ply smoothly to its desired destination. If, with all these facilities, a human being does not fully utilize his life for self-realization, he must be considered ''ātma-hā'', a killer of the soul. ''Śrī Īśopaniṣad'' warns in clear terms that the killer of the soul is destined to enter into the darkest region of ignorance to suffer perpetually.

There are swine, dogs, camels, asses, etc., whose economic necessities are just as important to them as ours are to us, but the economic problems of these animals are solved only under nasty and unpleasant conditions. The human being is given all facilities for a comfortable life by the laws of nature because the human form of life is more important and valuable than animal life. Why is man given a better life than that of the swine and other animals? Why is a highly placed government servant given better facilities than those of an ordinary clerk? The answer is that a highly placed officer has to discharge duties of a higher nature. Similarly, the duties human beings have to perform are higher than those of animals, who are always engaged in simply feeding their hungry stomachs. Yet the modern soul-killing civilization has only increased the problems of the hungry stomach. When we approach a polished animal in the form of a modern civilized man and ask him to take interest in self-realization, he will say that he simply wants to work to satisfy his stomach and that there is no need of self-realization for a hungry man. The laws of nature are so cruel, however, that despite his denunciation of the need for self-realization and his eagerness to work hard to fill his stomach, he is always threatened by unemployment.

We are given this human form of life not to work hard like asses, swine and dogs but to attain the highest perfection of life. If we do not care for self-realization, the laws of nature force us to work very hard, even though we may not want to do so. Human beings in this age have been forced to work hard like the asses and bullocks that pull carts. Some of the regions where the ''asuras'' are sent to work are revealed in this verse of ''Śrī Īśopaniṣad''. If a man fails to discharge his duties as a human being, he is forced to transmigrate to the ''asurya'' planets and take birth in degraded species of life to work hard in ignorance and darkness.

In the ''Bhagavad-gītā ([[BG 6.41 (1972)|6.41-43]])'' it is stated that a man who enters upon the path of self-realization but does not complete the process, despite having sincerely tried to realize his relationship with God, is given a chance to appear in a family of ''śuci'' or ''śrīmat''. The word ''śuci'' indicates a spiritually advanced ''brāhmaṇa'', and ''śrīmat'' indicates a ''vaiśya'', a member of the mercantile community. So the person who fails to achieve self-realization is given a better chance in his next life due to his sincere efforts in this life. If even a fallen candidate is given a chance to take birth in a respectable and noble family, one can hardly imagine the status of one who has achieved success. By simply attempting to realize God, one is guaranteed birth in a wealthy or aristocratic family. But those who do not even make an attempt, who want to be covered by illusion, who are too materialistic and too attached to material enjoyment, must enter into the darkest regions of hell, as confirmed throughout the Vedic literature. Such materialistic asuras sometimes make a show of religion, but their ultimate aim is material prosperity. The ''Bhagavad-gītā ([[BG 16.17 (1972)|16.17-18]])'' rebukes such men by calling them ''ātma-sambhāvita'', meaning that they are considered great only on the strength of deception and are empowered by the votes of the ignorant and by their own material wealth. Such ''asuras'', devoid of self-realization and knowledge of ''īśāvāsya'', the Lord's universal proprietorship, are certain to enter into the darkest regions.

The conclusion is that as human beings we are meant not simply for solving economic problems on a tottering platform but for solving all the problems of the material life into which we have been placed by the laws of nature.
</div>

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ISO 2

2021-11-14T16:37:50Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I02]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (2001)]] '''[[Sri Isopanisad (2001)|Śrī Īśopaniṣad (2001)]]'''</div>
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==== Mantra Two ====

<div class="verse">
:kurvann eveha karmāṇi
:jijīviṣec chataṁ samāḥ
:evaṁ tvayi nānyatheto 'sti
:na karma lipyate nare''
</div>

==== SYNONYMS ====

<div class="synonyms">
''kurvan''—doing continuously; ''eva''—thus; ''iha''—during this span of life; ''karmāṇi''—work; ''jijīviṣet''—one should desire to live; ''śatam''—one hundred; ''samā''ḥ—years; ''evam''—so living; ''tvayi''—unto you; ''na''—no; ''anyathā''—alternative; ''itaḥ''—from this path; ''asti''—there is; ''na''—not; ''karma''—work; ''lipyate''—can be bound; ''nare''—unto a man.
</div>

==== TRANSLATION ====

<div class="translation">
One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of karma. There is no alternative to this way for man.
</div>

==== PURPORT ====

<div class="purport">
No one wants to die: everyone wants to live as long as he can drag on. This tendency is visible not only individually but also collectively in the community, society and nation. There is a hard struggle for life by all kinds of living entities, and the ''Vedas'' say that this is quite natural. The living being is eternal by nature, but due to his bondage in material existence he has to change his body over and over. This process is called transmigration of the soul or ''karma-bandhana'', bondage by one's work. The living entity has to work for his livelihood because that is the law of material nature, and if he does not act according to his prescribed duties, he transgresses the law of nature and binds himself more and more to the cycle of birth and death in the many species of life.

Other life forms are also subject to the cycle of birth and death, but when the living entity attains a human life, he gets a chance to get free from the chains of ''karma. Karma, akarma'' and ''vikarma'' are very clearly described in the ''Bhagavad-gītā''. Actions that are performed in terms of one's prescribed duties, as mentioned in the revealed scriptures, are called ''karma''. Actions that free one from the cycle of birth and death are called ''akarma''. And actions that are performed through the misuse of one's freedom and that direct one to the lower life forms are called ''vikarma''. Of these three types of action, that which frees one from the bondage to ''karma'' is preferred by intelligent men. Ordinary men wish to perform good work in order to be recognized and achieve some higher status of life in this world or in heaven, but more advanced men want to be free altogether from the actions and reactions of work. Intelligent men well know that both good and bad work equally bind one to the material miseries. Consequently they seek that work which will free them from the reactions of both good and bad work. Such liberating work is described here in the pages of ''Śrī Īśopaniṣad''.

The instructions of ''Śrī Īśopaniṣad'' are more elaborately explained in the ''Bhagavad-gītā'', sometimes called the ''Gītopaniṣad'', the cream of all the ''Upaniṣads''. In the ''Bhagavad-gītā ([[BG 3.9 (1972)|3.9-16]])'' the Personality of Godhead says that one cannot attain the state of ''naiṣkarmya'', or ''akarma'', without executing the prescribed duties mentioned in the Vedic literature. This literature can regulate the working energy of a human being in such a way that he can gradually realize the authority of the Supreme Being. When he realizes the authority of the Personality of Godhead—Vāsudeva, or Kṛṣṇa—it is to be understood that he has attained the stage of positive knowledge. In this purified stage the modes of nature—namely goodness, passion and ignorance—cannot act, and he is able to work on the basis of ''naiṣkarmya''. Such work does not bind one to the cycle of birth and death.

Factually, no one has to do anything more than render devotional service to the Lord. However, in the lower stages of life one cannot immediately adopt the activities of devotional service, nor can one completely stop fruitive work. A conditioned soul is accustomed to working for sense gratification—for his own selfish interest, immediate or extended. An ordinary man works for his own sense enjoyment, and when this principle of sense enjoyment is extended to include his society, nation or humanity in general, it assumes various attractive names such as altruism, socialism, communism, nationalism and humanitarianism. These "isms" are certainly very attractive forms of ''karma-bandhana'' (karmic bondage), but the Vedic instruction of ''Śrī Īśopaniṣad'' is that if one actually wants to live for any of the above "isms," he should make them God-centered. There is no harm in becoming a family man, or an altruist, a socialist, a communist, a nationalist or a humanitarian, provided that one executes his activities in relation with ''īśāvāsya'', the God-centered conception.

In the ''Bhagavad-gītā ([[BG 2.40 (1972)|2.40]])'' Lord Kṛṣṇa states that God-centered activities are so valuable that just a few of them can save a person from the greatest danger. The greatest danger of life is the danger of gliding down again into the evolutionary cycle of birth and death among the 8,400,000 species. If somehow or other a man misses the spiritual opportunity afforded by his human form of life and falls down again into the evolutionary cycle, he must be considered most unfortunate. Due to his defective senses, a foolish man cannot see that this is happening. Consequently ''Śrī Īśopaniṣad'' advises us to exert our energy in the spirit of ''īśāvāsya''. Being so engaged, we may wish to live for many, many years; otherwise a long life in itself has no value. A tree lives for hundreds and hundreds of years, but there is no point in living a long time like trees, or breathing like bellows, or begetting children like hogs and dogs, or eating like camels. A humble God-centered life is more valuable than a colossal hoax of a life dedicated to godless altruism or socialism.

When altruistic activities are executed in the spirit of ''Śrī Īśopaniṣad'', they become a form of ''karma-yoga''. Such activities are recommended in the ''Bhagavad-gītā ([[BG 18.5 (1972)|18.5-9]])'', for they guarantee their executor protection from the danger of sliding down into the evolutionary process of birth and death. Even though such God-centered activities may be half-finished, they are still good for the executor because they will guarantee him a human form in his next birth. In this way one can have another chance to improve his position on the path of liberation.

How one can execute God-centered activities is elaborately explained in the ''Bhakti-rasāmṛta-sindhu'', by Śrīla Rūpa Gosvāmī. We have rendered this book into English as ''The Nectar of Devotion''. We recommend this valuable book to all who are interested in performing their activities in the spirit of ''Śrī Īśopaniṣad''.
</div>

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ISO 1

2021-11-14T16:25:40Z

Saurabh:

[[Category:Sri Isopanisad (2001)|I01]]
<div style="float:left">[[File:Go-previous.png|link=Sri Isopanisad (2001)]] '''[[Sri Isopanisad (2001)|Śrī Īśopaniṣad (2001)]]'''</div>
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==== Mantra One ====

<div class="verse">
:īśāvāsyam idam sarvaṁ
:yat kiñca jagatyāṁ jagat
:tena tyaktena bhuñjīthā
:mā gṛdhaḥ kasya svid dhanam
</div>

==== SYNONYMS ====

<div class="synonyms">
''īśa''—by the Lord; ''āvāsyam''—controlled; ''idam''—this; ''sarvam''—all; ''yat kiñca''—whatever; ''jagatyām''—within the universe; ''jagat''—all that is animate or inanimate; ''tena''—by Him; ''tyaktena'' —set-apart quota; ''bhuñjīthāḥ''—you should accept; ''mā''—do not; ''gṛdhaḥ''—endeavor to gain; ''kasya svit''—of anyone else; ''dhanam''—the wealth.
</div>

==== TRANSLATION ====

<div class="translation">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>

==== PURPORT ====

<div class="purport">
Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called ''apauruṣeya'', which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The ''Vedas'' are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is ''pūrṇam'', all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This ''Īśopaniṣad'' is part of the ''Yajur Veda'', and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the ''Bhagavad-gītā ([[BG 7.4 (1972)|7.4-5]])'', where ''parā'' and ''aparā'' ''prakṛti'' are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (''aparā prakṛti''),whereas the living being, the organic energy, is His superior energy (''parā prakṛti''). Both of these ''prakṛtis'', or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the ''parā'' or the ''aparā prakṛti''; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of ''Śrī Īśopaniṣad'', we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. ''Śrī Īśopaniṣad'' cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ''ācāryas'' (holy teachers). The human race should take the Vedic wisdom of ''Śrī Īśopaniṣad'' and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of ''Śrī Īśopaniṣad''.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the ''Bhagavad-gītā ([[BG 9.26 (1972)|9.26]])'' the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such ''prasādam'', or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ''([[BG 3.13 (1972)|BG 3.13]])''.

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.
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2021-10-22T07:42:26Z

Saurabh:

[[Category:Sri Caitanya-caritamrta - Adi-lila Chapter 05|C075]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Adi|Ādi-līlā]] - [[CC Adi 5|Chapter 5: The Glories Of Lord Nityānanda Balarāma]]'''</div>
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==== TEXT 75 ====

<div class="verse">
:yāṅhāke ta’ kalā kahi, tiṅho mahā-viṣṇu
:mahā-puruṣāvatārī teṅho sarva-jiṣṇu
</div>

==== SYNONYMS ====

<div class="synonyms">
''yāṅhāke''—unto whom; ''ta’''—certainly; ''kalā kahi''—I say kalā; ''tiṅho''—He; ''mahā-viṣṇu''—Lord Mahā-Viṣṇu; ''mahā-puruṣāvatārī''—Mahā-Viṣṇu, the source of other ''puruṣa'' incarnations; ''teṅho''—He; ''sarva—jiṣṇu''—all-pervading.
</div>

==== TRANSLATION ====

<div class="translation">
I say that this kalā is Mahā-Viṣṇu. He is the Mahā-puruṣa, who is the source of the other puruṣas and who is all-pervading.
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