Bhagwad Gita does not allow vegetables
Original 1st edition 1974 - by A.C. Bhaktivedanta Swami Prabhupāda
- Bhagavad-gītā - As She Is -
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The most confidential knowledge
Verses: 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१॥
śrī bhagavān uvāca
idaṁ tu te guhyatamaṁ
yaj jñātvā mokṣyase 'śubhāt
śrī bhagavān uvāca - the Supreme Personality of Godhead said; idam - this; do - but; te - to you; guhyatamam - the most confidential; pravakṣyāmi - I speak; anasūyave - to those who are not jealous; jñānam - Knowledge; vijñāna - realized knowledge; sahitam - With; yat - which one; jñātvā - if you know; mokṣyase - you will be liberated; aśubhāt - of this painful, material existence.
The Supreme Lord said: My dear Arjuna, because you never envy Me, I will reveal to you the most confidential knowledge. When you realize it, you will be freed from all the sufferings of material existence.
The more a devotee hears about the Supreme Lord, the more enlightened he becomes. This process of hearing is also carried out in the Śrīmad-Bhāgavatam recommended: “The message of the Supreme Personality of Godhead is full of transcendental energies, and these energies can be experienced when devotees speak to one another about the Supreme Personality of Godhead. However, this cannot be experienced by dealing with secular speculators or academically trained scholars, for it is knowledge realized. "
The devotees are continually engaged in the service of the Supreme Lord. The Lord knows the depths and the seriousness of a living being who is active in Kṛṣṇa consciousness and therefore gives him the intelligence to understand the science of Kṛṣṇa in association with devotees. The conversation about Kṛṣṇa is very powerful, and if a fortunate person has such intercourse and tries to understand this knowledge, he will certainly make progress on the path to spiritual realization. In order to encourage Arjuna to advance further in His service, Śrī Kṛṣṇa now describes in the Ninth Chapter subjects that are even more confidential than those already revealed.
The beginning of the Bhagavad-gītā, the first chapter, is more or less an introduction to the rest of the book. The spiritual knowledge described in the second and third chapters is called confidential, and because the subjects discussed in the seventh and eighth chapters deal specifically with the process of devotional service and because they lead to enlightenment in Kṛṣṇa consciousness, they are called even more confidential. The ninth chapter is about unclouded, pure devotion, and therefore it is called “the most intimate knowledge.” Those who are based on the most intimate knowledge of Kṛṣṇa are on the transcendental plane and therefore no longer suffer material torments - although they are still in the material ones World like to live Bhakti-rasāmṛta-sindhu it is said that a person who has a sincere desire to lovingly serve the Supreme Lord must be viewed as liberated, even though he is still in the conditioned state of material existence. Hence, in the tenth chapter of the Bhagavad-gītā experience that anyone who acts in this way is a liberated soul.
The first verse of this chapter is particularly significant. Knowledge (idaṁ jñānam) refers to pure devotional service, which consists of nine different activities: listening, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship, and surrendering. If one observes and practices these nine principles of devotional service, one becomes elevated to spiritual consciousness, Kṛṣṇa consciousness. After that, when the heart is cleansed of the material pollution, one can understand the science of Kṛṣṇa. It is not enough just to understand that a living being is not material. This realization may be the beginning of spiritual realization, but most importantly one should recognize the difference between the activities of the body and the activities of the soul, through which one understands that one is not identical with the material body.
In the Seventh Chapter we have already discussed the immense powers of the Supreme Personality of Godhead, His various energies, the lower and the higher natures, and all of material manifestation; in this chapter and the next, the glories of the Lord are described.
In this verse is the word anasūyave also very significant. Generally speaking, commentators envy Kṛṣṇa, the Supreme Personality of Godhead, even if they are well educated, and even the most eminent scholars comment on them Bhagavad-gītā very unprecise. Because they envy Kṛṣṇa, their comments are worthless. Only comments written by devotees are authorized. Nobody can Bhagavad-gītā explain or impart perfect knowledge of Kṛṣṇa when jealous. Anyone who criticizes the character of Kṛṣṇa without knowing Kṛṣṇa is a fool. Such comments should therefore be avoided at all costs. But for one who understands that Kṛṣṇa, the Supreme Personality of Godhead, is a pure and transcendental personality, this chapter will be of great use.
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्त्तुमव्ययम् ॥२॥
pavitram idam uttamam
susukhaṁ kartum avyayam
rāja-vidyā - the king of education; rāja-guhyam - the king of confidential knowledge; pavitram - the purest; idam - this; uttamam - transcendental; pratyakṣa - experience directly; avagamam - Roger that; dharmyam - the principle of religion; susukham - very happy; kartum - execute; avyayam - everlasting.
This knowledge is the king of education and the most secret of all secrets. It is the purest knowledge, and because it gives direct experience of self when it is realized, it is the perfection of religion. It is immortal and is practiced with joy.
This chapter of the Bhagavad-gītā is called the King of Education because it is the essence of all the teachings and philosophies that have been explained so far. There are seven great philosophers in India: Gautama, Kaṇāda, Kapila, Yājñavalkya, Śāṇḍilya, Vaiśvānara and finally Vyāsadeva, the author of the Vedānta-sūtra. So there is no shortage of philosophy or transcendental knowledge. Now in this verse the Lord says that this ninth chapter is the king of all this knowledge - it is the essence of all knowledge that is obtained through the study of Vedas and various kinds of philosophy could be obtained. This knowledge is called the most confidential because confidential or transcendental knowledge also includes knowledge of the difference between soul and body. The king of all confidential knowledge, however, is devotional service.
Generally people are not educated in this confidential knowledge; they only have knowledge of matter. As for ordinary education, most of the people are into fields of knowledge such as politics, sociology, physics, chemistry, math, astronomy, engineering, etc. There are many branches of knowledge and large universities around the world, but unfortunately there is no university or educational institution where science is taught by the spiritual soul. However, the soul is the most important part of the body because without the presence of the soul the body is worthless. But still people put more emphasis on the physical necessities of life and do not care about the living soul.
The Bhagavad-gītā especially in the second chapter emphasizes the importance of the soul. At the very beginning the Lord says that although the body is perishable, the soul is imperishable. The knowledge that the soul is different from the body and that its essence is immutable, indestructible and eternal forms a confidential part of knowledge. But this alone is not positive information from the soul. Many people believe that the soul is different from the body and that when the body is dead or when one is freed from the body, it remains in a so-called emptiness and becomes impersonal. But this view is simply not correct. How can the soul, which is already so active in the body, be inactive when it is freed from the body? She is always active! If it is eternal, then it is also eternally active! Your activities in the spiritual kingdom form the most intimate part of spiritual knowledge, and therefore it is pointed out here that these activities of the soul are the king of all knowledge, the most intimate part of all knowledge.
As explained in the Vedic scriptures, this knowledge is the purest form of all activity. in the Padma Purāṇa the sinful activities of man are analyzed and declared to be the result of consecutive sins. Those who engage in fruitful activities are entangled in various stages and forms of sinful reactions. For example, when the seed of a tree has been sown, one does not immediately see that a tree is growing; it will take a few days or weeks. At first the seed will grow into a small sprouting plant, then gradually it will take the shape of a tree, it will flower, bear fruit, and when the fruit is ripe it will be enjoyed by the people who sowed the tree's seed. Similarly, when a person commits a sinful act - it takes time for it to bear fruit. The individual may have finished his sinful acts, but he will still enjoy the results or fruits of those sinful acts. There are sins that remain in the form of seeds and there are others that, as explained in the twentieth verse of chapter seven, are already ripe and give us fruits to enjoy as suffering and torment.
A person who is free from all reactions to sinful activities, engages in only pious activities, and is free from the duality of the material world, engages in devotional service to the Supreme Personality of Godhead. In other words, those who serve the Supreme Lord with real devotion are already exempt from all reactions. For people engaged in devotional service to the Supreme Personality of Godhead, all sinful responses gradually disappear - be they matured, stored, or in the form of seeds. The cleansing power of devotional service is very strong, and therefore becomes pavitram uttamam called (the purest). Uttamam means transcendental, tamas means the material world or darkness, and uttamam means what is transcendental to material activities. Devotional activities should never be viewed as material, although at times it may appear that devotees are acting like ordinary people. However, those who have real knowledge and are familiar with devotional service will understand that these activities are not material. They are performed with devotion and are therefore spiritual and not defiled by the material modes of nature.
It is said that the performance of devotional service is so perfect that a result will be seen in a short time. This result can actually be seen, and we have had the practical experience that every person who chants the sacred names of the Lord (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare ) very soon feels transcendental joy and becomes free from all material pollution. This can actually be observed. If you then not only hear about Kṛṣṇa constantly, but also try to spread the message of devotional service, or if you take part in the missionary activities of Kṛṣṇa consciousness, you will notice that you gradually make spiritual progress. This progress in the spiritual life does not depend on a good education or qualification. This method is so pure that if you act on it, you will become pure yourself.
in the Vedānta-sūtra this is described in the following words:
prakāśaś ca karmaṇy abhyāsāt
"Devotional service is so powerful that simply engaging in devotional service activities will enlighten one without a doubt."
Nārada, who was born the son of a servant, was neither educated nor of high origin. But when his mother served great devotees, Nārada - when his mother was absent - had the opportunity to serve these great souls. Narada himself says:
ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
“Once, with the permission of the great sages, I took in the remains of their food, and so all my sins were instantly blotted out. In this way I was purified in heart and developed a desire to become a transcendentalist myself. "(Bhāg. 1.5.25)
Nārada told his disciple Vyāsadeva that in the previous life he had been the servant of some pure devotees who spent four months in the house of one brāhmaṇas where his mother served. He was often with them, and sometimes the wise men left scraps on their plates which he wanted to taste when he was supposed to wash their plates. So he asked the great devotees if he could eat these leftovers and they gave him their permission. He then ate the leftovers and was consequently cleansed of all sinful reactions. As he continued to eat the remains of their food, he gradually became as pure in heart as the wise men and developed the same taste as them. The great devotees had tasted the never-ending devotional service of the Lord, which was listening, chanting, etc., and when he developed the same taste, he too wanted to hear and chant of the glories of the Lord. Thus, through being with the great sages, he developed a great desire for devotional service. Narada quoted from the Vedānta-sūtra:
prakāśaś ca karmaṇy abhyāsāt
"Even if a person is only engaged in the activities of devotional service, everything is revealed to him by itself and he can understand everything."
this will prakāśaḥ (perceived directly) called.
Narada was the son of a servant. He had no opportunity to go to school, just stood by his mother to help. Fortunately, his mother served these devotees, and so Nārada was given the opportunity to serve them and, simply by living with them, achieved the ultimate goal of religion - devotional service. in the Śrīmad-Bhāgavatam it is said that religious people generally do not know that the highest perfection of religion is to attain the level of devotional service. In general, Vedic knowledge is necessary in order to understand the path of self-realization. Yet Narada, although not brought up according to Vedic principles, received the highest result one can get from studying the Vedas can win. Serving pure devotees is so effective that one can attain perfection even if one does not regularly practice religious practices. The Vedic scriptures also explain:
ācāryavān puruṣo veda
“Anyone who is great in the community ācāryas is located, even if he is not educated and the Vedas has not studied, to become familiar with all the knowledge necessary for self-actualization. "
The process of devotional service is practiced with joy. Why? Because he's out śravaṇaṁ kīrtanaṁ viṣṇoḥ (Hearing and chanting of Viṣṇu) - so one only needs to hear the chanting of the glories of the Lord or attend philosophical lectures on transcendental knowledge that are authorized by ācāryas be held - even if you just sit there and listen, you can learn. Furthermore, you can eat the leftovers of the food (very tasty preparations) that were offered to the Lord. Devotional service can be performed even in the poorest of circumstances. Devotional service is joyful under any condition. The lord says patraṁ puṣpaṁ phalam. He is ready to receive any offering from a devotee, no matter what it is. Even a leaf, a flower, a little fruit, or a little water - which is available in any part of the world - can be sacrificed by anyone, regardless of social status, and will be accepted by the Lord if sacrificed with love. There are many examples of this in history. Great sages like Sanatkumāra became great devotees simply because they did tulasī- tasted leaves that were sacrificed to the lotus feet of the Lord. So the process of surrender is very beautiful and can be practiced with joy. God only accepts the love with which things are offered to Him.
It is said here that devotional service is eternal. The claim of the Māyāvādī philosophers that it is only carried out temporarily is wrong. Such impersonalists sometimes perform devotional service until they are liberated, but when they are liberated they “become one with God.” Such temporary devotional service cannot be accepted as pure devotional service. Real devotional service becomes itself continued after liberation, when the devotee goes to one of the spiritual planets in the Kingdom of God, he is serving the Supreme Lord there too, he is not trying to become one with the Most High.
As will be seen, true devotional service does not begin until after liberation. In the Bhagavad-gītā becomes the expression brahma-bhūta second hand. After one is liberated, that is, after one is anchored in Brahman, real devotional service begins. By serving with devotion, one can understand the Supreme Lord. No one can understand the Supreme Personality of Godhead independently, through karma yoga, jñāna-yoga, aṣṭāṅga-yoga or any other yoga. Without getting to the level of devotional service, one cannot understand what the Personal God is. in the Śrīmad-Bhāgavatam It also affirms that the science of Kṛṣṇa, that is, the science of God, can only be understood if one is purified through the process of devotional service - especially by one from self-realized souls Śrīmad-Bhāgavatam or the Bhagavad-gītā hears. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. “When the heart is freed from all nonsensical things, one can understand what God is.” Hence, the process of devotional service or Kṛṣṇa consciousness is the king of all education and the king of all confidential knowledge Religion and can be practiced without difficulty and with joy, so this method should be adopted.
अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप।
अप्राप्य मां निवर्त्तन्ते मृत्युसंसारवर्त्मनि ॥३॥
aprāpya māṁ nivartante
aśraddadhānāḥ - those who disbelieve; puruṣāḥ - such people; dharmasya - of this process of religion; asya - from that; parantapa - O destroyer of the enemy; aprāpya - without reaching; mām - me; nivartante - come back; mṛtyu - Death; saṁsāra - material existence; vartmani - on the path of.
But who is on the path of devoted service without trust cannot reach me, O conqueror of enemies, but must return to birth and death in the material world.
People without trust cannot practice the process of devotional service; that is the meaning of this verse. Trust is created through being with devotees. Unhappy people, even after hearing all the evidence in the Vedic scriptures from great people, still have no faith in God. They are hesitant in nature and cannot be firmly anchored in the devotional service of the Lord. Hence, trust is the most important factor for advancement in Kṛṣṇa consciousness. in the Caitanya-caritāmṛta it is said that one should be fully convinced that simply by serving the Supreme Lord Lord Kṛṣṇa one can attain supreme perfection. That's called real trust. in the Śrīmad-Bhāgavatam is it [called:
“When you water the root of a tree, all the branches, twigs and leaves are satisfied, and when the stomach is supplied with food, all the senses of the body are satisfied. Similarly, when engaged in the transcendental service of the Lord, all demigods and all living beings are satisfied. "
If you have the Bhagavad-gītā read, one should immediately come to the conclusion of the Bhagavad-gītā come: one should give up all other occupations and accept the service of the Supreme Lord, Kṛṣṇa, the Personal God. Trust means to be convinced of this philosophy of life, and Kṛṣṇa consciousness means to develop that trust.
There are three types of Kṛṣṇa conscious people. The third group includes those who have no trust. As long as they are officially engaged in devotional service and have a hidden goal, they cannot attain the most perfected level, but will very likely leave after some time. They may be kept busy, but because they lack complete conviction and trust, it is very difficult for them to continue practicing Kṛṣṇa consciousness. In carrying out our missionary work, we have had the practical experience that some people turn to Kṛṣṇa consciousness with a hidden motive and give up the process of devotional service as soon as they feel a little better economically - they then go back to their old ones Ways. Only through trust can one make progress in Kṛṣṇa consciousness.
As for the development of trust, a devotee who is well versed in the scriptures of devotional service can be said to be a first-rate person in Kṛṣṇa consciousness and to have reached the level of firm trust. The second group includes those who are not very advanced in understanding the scriptures of devotional service, but who have faith in Kṛṣṇabhakti (Service to Kṛṣṇa) is the best way and who have therefore accepted it in good faith. Hence, they are on a higher level than the third-rate devotees, who have neither perfect knowledge of the scriptures nor steadfast trust and, through simplicity and being with devotees, seek to follow the advanced devotees. The third class person in Kṛṣṇa consciousness can easily fall back into material consciousness, but if one belongs to the second or first group one does not fall back any more. Those who belong to the first group will undoubtedly make progress and in the end achieve the goal. Though the third-class Kṛṣṇa conscious person trusts the belief that devotional service is very good for Kṛṣṇa, he still does not know about Kṛṣṇa from scriptures like that Śrīmad-Bhāgavatam and the Bhagavad-gītā. Sometimes the third-rate devotees tend to karma yoga and jñāna-yoga, and at times they are confused, yet as well as the infection of karma yoga or jñāna-yoga has vanished, they become second-class or even first-class devotees.
Faith in Kṛṣṇa is divided into three levels and im Śrīmad-Bhāgavatam described. First-rate, second-rate, and third-rate attachment are also used in the Śrīmad-Bhāgavatam, in the Eleventh Canto, explained. For those who do not have faith - even after hearing about Ka and the excellence of devotional service - who think it is all just praise, this path becomes very difficult, even if they are supposedly engaged in devotional service. There is little hope for them of reaching perfection. Hence, trust is very important in performing devotional service.
मया ततमिदं सर्वं जगदव्यक्तमूर्त्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥४॥
mayā tatam idaṁ sarvaṁ
na cāhaṁ teṣv avasthitaḥ
Maya - from me; tatam - common; idam - all these manifestations; sarvam - all; hunt - cosmic manifestation; avyakta-mūrtinā - unmanifest form; mat-sthāni - in me; sarva-bhūtāni - all creatures; n / A - Not; approx - also; aham - I; teṣu - in them; avasthitaḥ - located.
From Me, in My unmanifested form, the entire universe is pervaded. All beings are in me, but I am not in them.
One cannot perceive the Supreme Personality of Godhead with the gross material senses. It is said that Lord Kṛṣṇa's name, fame, games, etc. cannot be understood with material senses. It is only evident to those engaged in pure devotional service under the right guidance. In the Brahma-saṁhitā (Bs. 5.38) it is said that one can always see the Supreme Personality of Godhead, Govinda, in and outside of oneself if one has developed a transcendental, loving attitude towards Him. Hence, He is not visible to most people. Here it is said that although He is pervasive and present everywhere, He cannot be seen with the material senses. But even though we cannot see Him, everything rests in Him. As we have already explained in the Seventh Chapter, the entire cosmic manifestation is nothing but a combination of His two energies: the higher, spiritual energy and the lower, material energy. As the sun's rays are spread throughout the universe, so the energy of the Lord is spread throughout creation, and everything rests in that energy.
However, it should not be concluded that He has lost His personal existence because He is widespread. To refute this argument, the Lord says, "I am everywhere and everything is in Me, yet I am far from everything." For example, a king leads a government that is nothing but the manifestation of his energy; the different departments of government are nothing but the different energies of the King, and each department rests on His power. Still, one cannot expect the King to be personally present in every department. Similarly, all the manifestations we see and everything we see are based on what exists in both the material and the spiritual world, on the energy of the Supreme Personality of Godhead. Creation takes place through the diffusion of His various energies, and as in that Bhagavad-gītā is explained, He is present everywhere through His personal representation or the diffusion of His various energies.
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥५॥
na ca mat-sthāni bhūtāni
paśya me yogam aiśvaram
bhūta-bhṛn na ca bhūta-stho
n / A - No way; approx - also; mat-sthāni - located in Me; bhūtāni - all of creation; paśya - just look; me - mine; yogam aiśvaram - unimaginable mystical power; bhūta-bhṛt - sustainer of all living beings; n / A - No way; approx - also; bhūta-sthaḥ - in the cosmic manifestation; mummy - mine; ātmā - Self; bhūta-bhāvanaḥ - is the source of all manifestations.
And yet everything that has been created does not rest in me. Only see my mystical riches! Although I am the sustainer of all living beings and although I am omnipresent, my self is still the origin of creation.
The Lord says that everything rests in Him, but this statement should not be misunderstood. The Lord need not worry personally about the maintenance and supply of the material world. Sometimes we see a picture of Atlas carrying the globe on his shoulders and who seems to have grown very tired from carrying the great earth planet. However, such an idea cannot be applied to the Supreme Lord who sustains the entire universe. Kṛṣṇa says that although everything rests in Him, He is still far from everything. The planetary systems float in space, which is the energy of the Lord, but the Lord is different from space. He is in a different place. This is why the Lord says: "Although living beings rest in My unimaginable energy, I am nevertheless, as the Supreme Personality of Godhead, far removed from them."
In the Vedic dictionary it says: “The Supreme Lord is absorbed in unimaginably beautiful games in which He unfolds His transcendental energies. His person is filled with various powerful energies and his resolve is a fact. This is how one should understand the Personality of Godhead. "When we set out to do something, we often face many obstacles that make it impossible for us to act according to our plans. But when Kṛṣṇa wants to do something, everything happens - simply by His will - so perfect that one cannot explain how it came about. The Lord explains this fact as follows: "Although I receive and provide for the entire material manifestation, I am still far from it." Only through his highest will everything is created, everything is supplied, everything is preserved and everything is destroyed. Since He is the Absolute Spiritual Being, there is no difference between His Spirit and Himself as there is between our Self and our present material spirit. The Lord is present in all that is at the same time, and so the common man cannot understand how He can be a person. Though He is different from material manifestation, everything is still in Him. This is referred to here as the yogam aiśvaram declared as the mystical power of the Supreme Personality of Godhead.
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान्।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥
vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni
yathā - as much as; ākāśa-sthitaḥ - located in the room; nityam - always; vāyuḥ - wind; sarvatra-gaḥ - that blows everywhere; mahān - large; tathā - in a similar way; sarvāṇi - all; bhūtāni - created beings; mat-sthāni - located in Me; iti - so; upadhāraya - try to understand.
Know how the mighty wind, which blows everywhere, always stays in the etheric space, so all beings rest in me.
It is incomprehensible to the ordinary person how the vast material creation can rest in Kṛṣṇa. But the Lord gives an example here that can help us to understand: The universe is the greatest manifestation that we can imagine, and the cosmic manifestation rests in this universe. The universe allows both the atoms and the largest planets such as the sun and moon to move. Although the sky (the wind or the air) takes up space, it is still within the universe - and not beyond it.
Similarly, all of the wonderful cosmic manifestations exist by the Supreme Will of God, and everything is subordinate to that Supreme Will. Not even a blade of grass can move without the will of the Supreme Lord. And so everything happens through his will - through his will everything is created, everything is preserved and everything is destroyed. It resembles the universe that is not influenced by the activities of the atmosphere. In the Upaniṣads is said:
"The wind blows for fear of the Supreme Lord."
And also in the Garga Upaniṣad is it [called:
"On the highest command and under the supervision of the Supreme Personality of Godhead, the moon, the sun and the great planets move."
In the Brahma-saṁhitā this fact is also explained. There is also a description of the sun there, and it is said there that it is regarded as one of the eyes of the Lord and has immeasurable energies to give off heat and light. Nevertheless, at the command and by the highest will of Govinda, it moves in its prescribed path. So in the Vedic scriptures we find evidence that the material manifestation that seems so wonderful and great to us is wholly under the control of the Supreme Personality of Godhead. This will be explained in more detail in the final verses of this chapter.
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥७॥
prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni
kalpādau visṛjāmy aham
sarva-bhūtāni - all created beings; kaunteya - O son of Kuntī; practical - Nature; yānti - come in; māmikām - in myself; kalpa-kṣaye - at the end of the age; punaḥ - again; tāni - all those; kalpa-ādau - at the beginning of the age; visṛjāmi - I create; aham - i.
O son of Kuntī, at the end of the age all material creation comes into Me, and at the beginning of the next age I recreate it through My power.
The creation, maintenance and annihilation of the material cosmic manifestation is entirely dependent on the supreme will of the Personality of Godhead. "At the end of the age" means at the time of Brahmā's death. Brahmā lives for a hundred years, and one of his days is approximately 4,300,000,000 earth years. His night is just as long. One of his months consists of thirty such days and nights and his year from twelve such months.After one hundred such years, when Brahmā dies, the destruction of the material manifestation takes place: that is, the energy that has been manifested by the Supreme Lord is drawn back into Him when it is necessary again to manifest the cosmic world, this is done through His will. "Although I am one, I shall become many", is the Vedic aphorism. The Supreme Lord expands into material energy, and so the entire cosmic manifestation is recreated.
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥८॥
prakṛtiṁ svām avaṣṭabhya
visṛjāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛtsnam
avaśaṁ prakṛter vaśāt
practical - material nature; svām - from My Personal Self; avaṣṭabhya - enter into; visṛjāmi - create; punaḥ punaḥ - again and again; bhūta-grāmam - all these cosmic manifestations; imam - this; kṛtsnam - entire; avaśam - by itself; prakṛteḥ - through the power of nature; vaśāt - under obligation.
The entire cosmic manifestation is subordinate to Me. It is manifested again and again through My will, and through My will it is ultimately dissolved.
Matter is a manifestation of the lower energy of the Supreme Personality of Godhead. This has already been explained several times. In creation, material energy is called mahat-tattva released into which the Lord enters as the first Puruṣa incarnation, Mahā-Viṣṇu. He lies in the ocean of causes, exhales innumerable universes and enters every universe as Garbhodakaśāyī Viṣṇu. This is how every universe is created. He then manifests as Kṣīrodakaśāyī Viṣṇu and goes into everything that exists - even the tiny atoms.
As for living beings, they are created in material nature and occupy different positions as a result of their past deeds. In this way the activities of the material world begin. The activities of the various life forms begin with the first moment of creation. The theory that life forms evolved gradually is wrong. The various forms of life are created simultaneously with the universe. Humans, mammals, birds, insects, etc. - all kinds of life - are created at the same time; for only the desires that the living beings had at the last destruction are manifested again. It is clearly stated here that living beings have nothing to do with this process. Only the state of being they were in in their last life in the past creation is manifested again, and all of this is done by the will of the Lord alone. This is the unimaginable power of the Supreme Personality of Godhead. And although He created the various forms of life, He basically has nothing to do with them. Creation takes place to accommodate the inclinations of various living beings, and so the Lord does not become involved in this process.
न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥९॥
na ca māṁ tāni karmāṇi
asaktaṁ teṣu karmasu
n / A - No way; approx - also; mām - me; tāni - all these; karmāṇi - Activities; nibadhnanti - tie; dhanañjaya - O winners of wealth; udāsīnavat - as neutral; āsīnam - located; asaktam - without attraction; teṣu - in them; karmasu - in activities.
Oh Dhanañjaya, all these activities cannot bind Me. I am always unaffected - as if I were not involved.
One should not think in this context that the Supreme Personality of Godhead is inactive. He is always active in His spiritual world. In the Brahma-saṁhitā is said:
"He is continually absorbed in His eternal blissful spiritual games, but He has nothing to do with the activities of the material world."
Material activities are carried out by His various energies. The Lord, however, is always neutral to the material activities of the created world. This neutrality is explained here. Although He is in control of every tiny particle of matter, He is still neutral. One can cite the example of a chief judge who is sitting in his judge's seat and on whose orders many things happen: one person is hanged, another is thrown in prison, and yet another is awarded a huge sum of money - but still the judge is neutral. It has nothing to do with profit and loss. Similarly, although the Lord has His hand in every area of activity, the Lord is also neutral. in the Vedānta-sūtra it is said that He is not subject to the dualities of the material world. He is transcendental to these dualities. Nor is He affected by the creation and annihilation of the material world. Living beings take various forms in the multiple modes of life according to their inclinations, but the Lord is unaffected.
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनानेन कौन्तेय जगद्विपरिवर्त्तते ॥१०॥
Maya - from me; adhyakṣeṇa - by supervisory authority; prakṛtiḥ - material nature; sūyate - visible; sa - With; carācaram - mobile and immobile; hetunā - For this reason; anena - this; kaunteya - O son of Kuntī; hunt - the cosmic manifestation; viparivartate - affects.
O son of Kuntī, material nature works under My guidance and produces all moving and non-moving beings. According to their law, the cosmic manifestation is created over and over and over and over again.
Here it is stated unequivocally that the Supreme Lord remains the highest ruler, although He is remote from all activities of the material world. The Supreme Lord is the supreme will and the background of material manifestation; but the administration is subordinate to material nature. Kṛṣṇa explains in the Bhagavad-gītā also that He is the Father of all beings in the various forms and kinds of life. The Father puts the seed in the mother's womb to beget a child, and similarly, by His mere gaze, the Lord begets living beings in the womb of material nature, from which they, according to their ultimate desires and activities, beget in various ways Forms and types emerge. Although all living beings are born under the gaze of the Most High, they nevertheless take on different bodies according to their past deeds and desires. So the Lord is not directly related to the material world.He only looks beyond material nature; material nature is activated in this way, and so everything is created instantaneously. Since the Supreme Lord looks over material nature, there is undoubtedly activity from His side too, but He has nothing to do directly with the manifestation of the material world. This is done in the smṛti The following example is given: "If a person has a flower in front of him, he can perceive its scent with his sense of smell, but the scent and the flower are still different from each other." A similar relationship also exists between the material world and the Supreme Personality of Godhead In reality, He has nothing to do with the material world, although He creates it by His gaze and will.
In summary, without the oversight of the Supreme Personality of Godhead, material nature is incapable of being active in any way. But still the Supreme Personality is unaffected by any material activity.
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥११॥
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
avajānanti - to mock; mām - me; mūḍhāḥ - stupid people; mānuṣīm - in a human form; tanum - Body; āśritam - accept; param - transcendental; bhāvam - Nature; ajānantaḥ - not knowing; mummy - mine; bhūta - all that is; maheśvaram - highest owner.
Stupid people mock Me when I appear in human form. They do not know My transcendental being and My highest dominion over everything that exists.
It is clear from the explanations of the preceding verses in this chapter that the Supreme Personality of Godhead is not an ordinary man, although He appears like a human being. The personal God who directs the creation, maintenance and annihilation of the entire cosmic manifestation cannot be an ordinary person. However, there are many stupid people who consider Kṛṣṇa nothing more than a powerful person. In reality, however, He is the original Supreme Personality as well as that Brahma-saṁhitā it is confirmed: īśvaraḥ paramaḥ kṛṣṇaḥ - Kṛṣṇa is the Supreme Lord.
There are many īśvaras (Controlling), and one seems bigger than the other. In ordinary administrative matters in the material world, for example, an officer or director is controlled by a secretary, the latter by a minister, and the latter by a president. Each of them is a controller, but one is controlled by the other. In the Brahma-saṁhitā it is said that Kṛṣṇa is the supreme controller. There are undoubtedly many controllers in both the material and the spiritual world, but Kṛṣṇa is the supreme controller (īśvaraḥ paramaḥ kṛṣṇaḥ), and His body is sac-cid-ānanda (not material, but eternal, full of knowledge and full of bliss).
Material bodies cannot act in such marvelous ways as described in the preceding verses. However, the body of Kṛṣṇa is eternal, blissful and full of knowledge. But although He is not an ordinary person, the deluded people mock Him and regard Him as one of theirs. His body will be here mānuṣīm called because He acts just like an ordinary person, a friend of Arjuna - a politician involved in the battle of Kurukṣetra. He acts like an ordinary human being in so many ways, but in reality is His body sac-cid-ānanda-vigraha - eternal bliss and absolute knowledge. This is also confirmed in the Vedic scriptures:
"I offer my obeisances to the Supreme Personality of Godhead, Kṛṣṇa, who is the eternally blissful figure full of knowledge."
Another description in the Vedas reads:
tam ekaṁ govindam
"You are Govinda, the joy of the senses and the cows."
"And your form is transcendental, full of knowledge, bliss and eternity."
Despite the transcendental properties of Lord K desa's body, His perfect bliss and knowledge, there are very many so-called scholars and commentators who mock Kottena for considering Him to be an ordinary person. The scholar may have been born an extraordinary person because of past good deeds, but such an idea of Kṛṣṇa shows little knowledge. Therefore, it becomes such a scholar mūdha (Donkey) because only stupid people consider K haltena to be an ordinary human being. They do not know about the intimate activities of the Lord and His various energies, nor do they know that Kṛṣṇa's body is the symbol of perfect knowledge and perfect bliss, and that He is the owner of all that exists and can give liberation to everyone. Not knowing that Kṛṣṇa has so many transcendental qualities in it, they mock Him.
Nor do they know that the appearance of the Supreme Personality of Godhead in the material world is a manifestation of His inner energy. He is the Lord of material energy, and as has been explained on various occasions (mama māyā duratyayā), He assures that material energy, although very powerful, is under His control and that anyone who surrenders to Him can escape the influence of material energy. If a devoted soul to Kṛṣṇa can escape the influence of material energy, how can the Lord who directs the creation, maintenance and annihilation of all cosmic manifestation have a material body like us? This idea of Kṛṣṇa is just stupid. Deluded people cannot imagine that the Personality of Godhead, Kṛṣṇa, who appears like an ordinary person, can control the atoms and the gigantic manifestation of the universal form. Since the greatest and the smallest are beyond their imagination, they cannot understand that a form like that of a human being can control the infinite and the minute at the same time. Although He controls the unlimited and the limited, in reality He is far from cosmic manifestation. In connection with his yogam aiśvaramIt is clearly stated, of His inconceivable transcendental energy, that He can control the limited and the unlimited at the same time and yet remain unaffected by them. In contrast to the deluded people who cannot imagine how Krsna, who appears like a human being, can control the unlimited and the limited, the pure devotees accept this fact; for they know that Kṛṣṇa is the Supreme Personality of Godhead. Therefore they give themselves completely to Him and occupy themselves in Kṛṣṇa consciousness, in the devotional service of the Lord.
There are many differences of opinion between the impersonalists and the personalists as to the appearance of the Lord as a human being. However, if we use the Bhagavad-gītā and the Śrīmad-Bhāgavatam By consulting the authoritative texts that convey the science of Kṛṣṇa, we can understand that Kṛṣṇa is the Supreme Personality of Godhead. Although He appeared like an ordinary human being on earth, He is by no means an ordinary human. in the Śrīmad-BhāgavatamIn the first chapter of the First Canto, in response to the wise men’s questions about the activities of Kṛṣṇa, it is said that His appearance as a human being confuses stupid people. No one could do the wonderful works that Kṛṣṇa did when He was present on earth. When Kṛṣṇa appeared before His father and mother, Vasudeva and Devakī, He showed Himself to them with four arms; but at the request of His parents, He eventually turned into an ordinary child in appearance. His appearance as an ordinary human being is one of the aspects of His transcendental body. In the eleventh chapter of the Bhagavad-gītā it says: tenaiva rūpeṇa etc. Arjuna asked Kṛṣṇa to show himself to him again in His four-handed form, and so Kṛṣṇa, at Arjuna's request, returned to His original form. All of these various aspects of the Supreme Lord certainly cannot be compared with those of an ordinary person.
Some of those who mock Kṛṣṇa, being infected by the Māyāvādī philosophy, quote the following verse from the Śrīmad-Bhāgavatamto prove that Kṛṣṇa is just an ordinary person:
ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā
"The Most High is present in every living being." (Bhāg. 3.29.21)
However, it is more advisable to read this verse from Vaiṣṇava-ācāryas how to understand Jīva Gosvāmī as the interpretations of unauthorized commentators who mock Kṛṣṇa to accept as truth. Jīva Gosvāmī says in his commentary on this verse that Kṛṣṇa, in His full expansion as Paramātmā, resides in the moving and non-moving beings as an Oversoul. Any new devotee who focuses solely on the arca-mūrti directs (on the transcendental image of the Supreme Lord in the temple) and does not respect other living beings, worships the form of the Lord in the temple in vain. There are three types of devotees, and of them the novice is at the lowest level. The new devotee pays more attention to the image of the Lord in the temple than to the other devotees; therefore Jīva urges Gosvāmī to change this attitude. A devotee should realize that Kṛṣṇa is present in everyone's heart as Paramātmā; therefore every body is the embodiment or the temple of the Supreme Lord, and one should therefore respect every body in which the Paramātmā resides in a manner similar to that of the temple of the Lord. So everyone should be given proper respect and nobody should be neglected.
There are many impersonalists out there who ridicule temple worship. They say, if God is everywhere, why limit oneself to temple worship? But if God is everywhere, isn't He also in the temple or in the image? Although the personality and impersonality followers are constantly fighting each other for this reason, a Kṛṣṇa conscious devotee knows that Kṛṣṇa, although He is the Supreme Personality, is all-pervasive, which is also the case Brahma-saṁhitā is confirmed. Although He dwells and always remains in His personal realm Goloka Vṛndāvana, He is nevertheless present throughout all parts of material and spiritual creation through the various manifestations of His energies and through His full expansions.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीञ्चैव प्रकृतिं मोहिनीं श्रिताः ॥१२॥
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ
moghāśāḥ - disappointed hope; mogha-karmāṇaḥ - failed in fruitful activities; mogha-jñānāḥ - failed in knowledge; vicetasaḥ - confused; rākṣasīm - demonic; āsurīm - atheist; approx - and; eva - certainly; practical - Nature; mohinīm - confusing; śritāḥ - Take refuge in.
People confused in this way are attracted to demonic and atheistic beliefs. In this deluded state, their hopes for liberation, their fruitful activities, and the knowledge they have acquired are dashed.
There are many devotees who consider themselves Kṛṣṇa conscious and believe that they are serving with devotion while in their hearts they do not accept the Supreme Personality of Godhead, Kṛṣṇa, as the Absolute Truth. You will never taste the fruit of devotional service - the return to God. Similarly, those who engage in fruitful and pious activities and ultimately hope to be freed from material entanglement will never succeed as they mock the Supreme Personality of Godhead, Kṛṣṇa. In other words, people who mock Kṛṣṇa must be viewed as demonic or atheistic. As in the Seventh Chapter of the Bhagavad-gītā is explained, such demonic villains never surrender to Kṛṣṇa. Rather, their mental speculations, with the help of which they want to attain the Absolute Truth, lead them to the wrong conclusion that the common living being and Kṛṣṇa are one and the same thing. In this false conviction, they believe that the body of the human being is currently only covered by material nature and that there is no longer any difference between God and man once he is freed from the material body: this attempt to become one with Kṛṣṇa will fail in any case because it is a delusion. Such an atheistic and demonic development of spiritual knowledge is worthless. This is what this verse indicates. The attempt of such people, with the help of Vedic scriptures like that Vedānta-sūtra and the Upaniṣads Acquiring knowledge is therefore doomed to failure.
So it is a great offense to consider Kṛṣṇa, the Supreme Personality of Godhead, to be an ordinary person. Anyone who makes this mistake is certainly deluded because he cannot understand the eternal form of Kṛṣṇa. in the Bṛhad-vaiṣṇava mantra it is said unequivocally that one who considers the body of Kṛṣṇa material to be disregarded from all rituals and activities of the śruti should be excluded. And if you happen to see the face of such a person, you should immediately take a bath in the hallway to get rid of this infection.
People mock Kṛṣṇa for being jealous of the Supreme Personality of Godhead, and it will undoubtedly be their destiny to be born again and again into the atheistic and demonic ways of life. Their real knowledge will ceaselessly remain obscured by delusion, and so they will gradually move back into the darkest regions of creation.
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥१३॥
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
jñātvā bhūtādim avyayam
mahātmānaḥ - the great souls; do - but; mām - to me; pārtha - O son of Pṛthā; daivīm - divine; practical - Nature; āśritāḥ - took refuge in; bhajanti - serve; ananya-manasaḥ - without deviation of mind; jñātvā - knowing; bhūta - creation; ādim - originally; avyayam - inexhaustible.
O son of Pṛthā, the great souls who are not deluded are under the protection of the divine nature. They are fully engaged in devotional service, knowing that I am the Supreme Personality of Godhead, who is original and inexhaustible.
In this verse there is a mahātmā described. It's the first hallmark of one mahātmā
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