No Labels (really)

Prabhupāda: Yes, designation means falsely identifying that I am this body. Now the soul is in this body. Next time the soul is in another body. So according to the body we are having designations. As soon as we get American body, I think myself American. Next life, if I get a body of a dog, then I think myself dog, designate. According to the body I create my designations. But one has to become free from all designations. That is called liberated stage. This is own constitutional position. That position is eternal servant of God. That is the real position of every living entity. But because at the present moment the living entity is in contact with matter, so according to the material modes of the body, he's identifying himself with this body. That is called material designation. "I am American." "I am Englishman." "I am Hindu." "I am Muslim." "I am this." "I am that." These are all designations. 

So real perfection of life is without designations. And that is the real constitutional position. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Actual, position of the living entity (indistinct) So that is the perfection of life. And human life is especially meant for, to come to that transcendental position, without any designations. 

Our Kṛṣṇa consciousness movement is for that purpose. One should be always thinking of Kṛṣṇa or God. That position is perfect (indistinct). And if one keeps himself in that designation-less position, always thinking of himself, as part and parcel of God, then next life he goes back home, back to Godhead. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. After quitting this body he does not come back again to take another material body. He takes spiritual body, or develops a spiritual body and goes back to home, back to Godhead, which means eternal, blissful life of knowledge our, this Kṛṣṇa consciousness movement is for that purpose. 

We are trying to bring all men..., of different dimensions, different divisions, to come to this position, always thinking that I am part and parcel of God. My real position is to serve God. Just like this finger is part and parcel of my body. The business of the finger is to serve the body. So long it is in normal condition, the finger is meant for serving the body. When the finger is painful or in abnormal condition it cannot serve the body. Similarly, the living entity, being part and parcel of God, when we cannot serve God that is his abnormal condition. And when he serves God that is his normal condition. That is designation-less position. That is our program.
 
Dr. Weir: That's very interesting. To my mind the nearest approach in the Christian religion is the Unitarian position, which I don't know if you studied.
 
Prabhupāda: Christian religion is practically, from the name it appears-Christian and "Kṛṣṇian". Original word of this "Christ" comes from the Greek word "Christo".
 
Dr. Weir: Anointed.
 
Prabhupāda: Yes. This "Christa" is Kṛṣṇa.
 
Dr. Weir: From the Sanskrit?
 
Prabhupāda: Yes. Kṛṣṭa is the popular word for Kṛṣṇa. And Kṛṣṇa is always anointed with tilaka. We follow this tilaka, Kṛṣṇa, anointed, with this sandal pulp. So, so far I think, there is some very nearest relationship with this Christian and "Kṛṣṇia". Kṛṣṭa means love, love of Godhead or love. We are preaching also the same philosophy. Try to... Not try. The love of Kṛṣṇa is there in everyone's heart, but it is covered. And being covered, it is misplaced. We are loving our society, loving this body, loving our family, loving our kinsmen, or loving internationally human society. But this love is actually perverted reflection of real love of God. Because the love is not placed in the real place. Therefore we are being frustrated in love. Just like in our country Mahatma Gandhi, he loved his country very much. But at the last moment the countrymen shot him down. He was shot down by his own countrymen. The love was paid by (sic:) shooting him and he lost his life. There are many instances.
 
Dr. Weir: Socrates, Christ, plenty.
 
Prabhupāda: Yes. So here the love propensity is being misplaced in this material world. That should be placed in God. Then the love will be perfection. Just like if you pour water on the leaves of the tree or branches of the tree it is simply a waste of time. If you pour water on the root then the effect of pouring water is distributed. Similarly, foodstuff, if you place the foodstuff on your nose, on your eyes or your ears, it is simply wasted. But if you put foodstuff to the mouth in the stomach immediately the energy derived from the foodstuff is distributed throughout the whole body. Similarly, if you love God then your, automatically your love is distributed to everyone, every entity. But if you don't love, if you simply love your country... Just like an Englishman, you love your country; German, he loves his country, but there is fight between the English and the Germans because the love is misplaced. But if the Germans or the Englishmen or the Indians they put their love in God there will be no more fighting. Therefore our philosophy is to educate people how to love God. That is real religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first-class religion which teaches the follower how to love God. And as soon he becomes a lover of God... Just like I am Indian, but I have come to western countries to teach love of God. It is not that I am satisfied only in myself that I love God, that's all right. But due to my love to God I love others also, because I am trying to teach them to love God, the same philosophy. So if people take seriously this movement, how to love God, then human society will be first-rate.


(Room Conversation with His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda and Dr. Weir of the Mensa Society — September 5, 1971, London)

Interpretations of Bhagavad-gita (PART FOUR)

(Part Four of an essay by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, Click here for PART ONE)

This param bhāvam or transcendental nature of Śrī Kṛṣṇa, the Absolute Personality of Godhead, is unknowable to the unlucky four classes of men as aforesaid. Some of them who are influenced by asurabhāva or demoniac nature especially consider that Śrī Kṛṣṇa is no better than an ordinary man and the extraordinary qualities that He possessed can be acquired by any ordinary man, or in other words, any one and every one can become a Śrī Kṛṣṇa or more than Him. But the mahātmās who are graced by Śrī Kṛṣṇa know Him otherwise. Such mahātmās know Śrī Kṛṣṇa as the Supreme Personality bhūtamaheśvaram, while the asuras or rakṣasas (like Rāvaṇa and Hiraṇyakaśipu) who defy Śrī Kṛṣṇa as the Supreme Being above everthing and thereby are baffled in their speculative work, frustrated in their hopes, befooled in their search of knowledge thus remain entrapped by the illusory laws of material nature which they are unable to conquer by any amount of speculative method. [margin note: (Nobody is at or above: (aśrama urdhva))] These asuras and mahātmās are definitely distinguished in the Bhagavad-gītā in so many words, as in Chapter 9, Texts 12-14:

moghāśā mogha-karmāṇo
mogha-jñānā vicetasaḥ
rākṣasīm āsurīṁ caiva
prakṛtiṁ mohinīṁ śritāḥ

mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam

satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate

"Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

O son of Prtha, 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.

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion." [Bg. 9.12-14]

The whole purpose of Bhagavad-gītā is to reveal Śrī Kṛṣṇa the Personality of Godhead as He is. The whole theme of Bhagavad-gītā is to preach the surrendering process of all living beings unto the Lotus feet of Śrī Kṛṣṇa, because all living beings are His parts and parcels, and without this surrendering process, nobody can conquer the indefiable laws of Nature. Material existence of all living beings means a perpetual struggle struggle for existence and a continued fight with Prakriti without any success. [margin note (as done by induction)] Advancement of material science has undoubtedly discovered many weapons by the Asuras to fight with the laws of Nature, but without full surrender unto the Lord Kṛṣṇa, nobody can get relief from such perpetual struggle for existence. The fittest person who shall survive this struggle is one who has completely surrendered unto the Will of Śrī Kṛṣṇa the Personality of Godhead. This fact is stated in the Bhagavad-gītā in the following words:

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

"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." [Bg. 7.14]

man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo 'si me

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

"Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." [Bg. 18.65-66]

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

mac-cittā mad-gata-prāṇā
bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ
tuṣyanti ca ramanti ca

teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ 
yena mām upayānti te

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ 
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā

"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.

The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." [Bg. 10.8-11]

There are certain extraordinarily learned prospective mahātmās who try to understand Śrī Kṛṣṇa by the ascending process of acquiring knowledge, but such process is not only defective, but also troublesome. Such learned scholars attain the Lotus feet of Śrī Kṛṣṇa after many, many births and deaths. Such would-be mahātmās are stated in the Bhagavad-gītā as follows:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ

"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." [Bg. 7.19]

avyaktaṁ vyaktim āpannaṁ
manyante mām abuddhayaḥ
paraṁ bhāvam ajānanto
mamāvyayam anuttamam

"Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kṛṣṇa, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme." [Bg. 7.24]

avyakto 'kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama

puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
yasyāntaḥ-sthāni bhūtāni
yena sarvam idaṁ tatam

"That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode.

The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him." [Bg. 8.21-22]

jñāna-yajñena cāpy anye
yajanto mām upāsate
ekatvena pṛthaktvena
bahudhā viśvato-mukham

"Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form." [Bg. 9.15]

kleśo 'dhikataras teṣām
avyaktāsakta-cetasām
avyaktā hi gatir duḥkhaṁ
dehavadbhir avāpyate

ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate

teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotinal service and always meditating upon Me, having fixed their minds upon Me, O son of Prtha—for them I am the swift deliverer from the ocean of birth and death." [Bg. 12.5-7]

Preaching of Bhagavad-gītā is not, therefore, a proposition of mental speculation and putting in different mental interpretations of speculative empiric philosphers. It is one without a second concrete fact for the amelioration of the sufferings of humanity especially and animality generally. It must be presented in the bona fide method of spreading the knowledge, strictly in the line of transcendental chain of disciplic succession. Oṁ Tat Sat.

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Interpretations of Bhagavad-gita (PART THREE)

(Prt. 3 of an essay entitled "Interpertations of Bhagavad-gita by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, CLICK HERE FOR PART ONE), you may also Click here for part FOUR)

So, these ordinary men who are influenced by the three modes of Nature can work out a plan of their sensual pleasure, but it is not possible for them to give authentic interpretations of Bhagavad-gītā as it was spoken by the Personality of Godhead to Vivasvān or Arjuna. The whole thing is received in transcendental submissiveness by aural reception, which is not accepted by the mundane wranglers deliberately refusing to approach the bona fide spiritual master who has got the keynote of Bhagavad-gītā. It is therefore stated in the Bhagavad-gītā that one who actually wants to have an access to the essence of Bhagavad-gītā must himself engage in the service of a bona fide spiritual master by full surrender. In that position only, one can make bona fide enquiries regarding the Bhagavad-gītā, and in that posture only, the self-realized spiritual masters impregnate the submissive disciple with the knowledge of Gītā, because they have already seen the Truth of it.

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth." [Bg. 4.34]

Mental speculationists can manufacture wonderful interpretations of Bhagavad-gītā by an intellectual activity, but such interpretation cannot be accepted as bona fide because that is not transcendental to the mundane senses, neither to the material mind in subtle state. As it is stated in the Bhagavad-gītā, such interpretations depending on the mind and senses are sure to be doomed like a boat on the troubled sea. It is said there:

indriyāṇāṁ hi caratāṁ
yan mano 'nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi

tasmād yasya mahā-bāho
nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā

yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ

āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī

vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati

eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle 'pi
brahma-nirvāṇam ṛcchati

"As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

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.

A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated, even at the hour of death, one can enter into the kingdom of God." [Bg.2.67-72]

By these presents it is not however meant that we shall have to accept somebody who is a professional spiritual master or a social spiritual master. The transcendentalist is one who has known Śrī Kṛṣṇa as He is. Śrī Kṛṣṇa is never the person Who can be conceived by mental or physical adjustment. He can only be known by those who have full surrender unto Him. He cannot be understood by sense perception because He is behind a curtain spread by yogamāyā. Unless that curtain is removed by the process of transcendental loving co-operation with Him, one cannot know Śrī Kṛṣṇa as He is.

nāhaṁ prakāśaḥ sarvasya
yoga-māyā-samāvṛtaḥ

manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ

avajānanti māṁ mūḍhā
mānuṣĪṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram

"I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency." [Bg. 7.25]

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." [Bg. 7.3]

"Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be." [Bg. 9.11]

Śrī Vyasadeva experienced Śrī Bhagavān in the following way (Sanskrit quote).

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CLICK HERE FOR PART FOUR

Interpretations of Bhagavad-gita (PART TWO)

(Part Two of "Interpertations of Bhagavad-gita" by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, click here for part one, you may also click here for Part Three)

A transcendental source of knowledge which was coming down in a chain of disciplic succession for millions of years before the battle of Kurukṣetra must have been studied by various scholars of the period, but still, we don't find more than one edition or interpretation of the Bhagavad-gītā as represented by Śrī Arjuna; but during the last two hundred years, we have so many interpretations of Bhagavad-gītā by different speculators. This advancement of speculative activities by different mundaners without any reference to the chain of disciplic succession, are all mala fide interpretations, and spread of such mala fide knowledge on the so-called basis of the Great Book of Knowledge, will do more harm than good to the people.

We find also in the last chapter of the Bhagavad-gītā, that the Personality of Godhead has persistently advised that the essence of Bhagavad-gītā must not be disclosed to a person at any time who has not undergone any disciplinary method of austerity and penances, who is not a devotee of Śrī Kṛṣṇa, who is unwilling to accept the teachings of Bhagavad-gītā and, lastly, one who actually envies Śrī Kṛṣṇa, the Personality of Godhead. The śloka which instructs the above procedure runs as follows:

idaṁ te nātapaskāya
nābhaktāya kadācana
na cāśuśrūṣave vācyam
na ca māṁ yo 'bhyasūyati

"This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me." [Bg. 18.67]

So, according to Bhagavad-gītā, the following four classes of readers are incompetent to understand the principle of Bhagavad-gītā, and therefore they are not able to make any bona fide interpretations whatsoever. They are:

1. Ordinary men who have no training in austerity or penance.

2. Those who are not devotees of Godhead but are either mundane workers, mundane philosophers or mundane mystics.

3. Those who do not come in the line of disciplic succession like Vivasvān, Manu, Ikṣvāku, Arjuna, etc.

4. Those who disbelieve Śrī Kṛṣṇa as the Absolute Personality of Godhead.

And, these unlucky four classes of men are described in the Bhagavad-gītā as (a) Narādhamāḥ the lowest class of men, (b) mūḍhāḥ non-intelligent men of society, (c) māyayāpahṛta-jñānā persons who have sufficient mundane education, but they are robbed of essential knowledge by the illusory energy or māyā, and (d) the asuras who disbelieve in the very existence of Godhead. The śloka which describes the above fact runs as follows:

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, who are 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]

These four mala fide classes of men have done tremendous harm to the society by making mala fide interpretations of the Bhagavad-gītā according to their limited sensual perceptions, and the result is that the whole atmosphere has been surcharged with mala fide poisons, which are eating the vital necessities of life. We can very well imagine how this process can do harm if we compare it partially with adulterated foodstuff or adulterated medicines. Foodstuff and medicines are concerned with the material body only, but the knowledge which is administered in the Bhagavad-gītā is concerned with spirit soul. In the very beginning of Bhagavad-gītā, the identity of the material body and the spirit soul has been elaborately explained, and the specific instruction of Bhagavad-gītā has always been stressed for the benefit of the spirit soul. The subject matter of the material body and mind has not been neglected in Bhagavad-gītā, but on the contrary, it has been nicely coordinated with the necessities of the spirit soul; but more importance and attention has been drawn on the subject matter of the spirit soul. Therefore, if we protest so much against spread of adulterated foodstuff and medicines which are concerned with the temporary material body only, we have to protest more vigorously against the spread of adulterated interpretations of Bhagavad-gītā because that concerns to the eternal vital power of the spirit soul.

avināśi tu tad viddhi
yena sarvam idaṁ tatam

"That which pervades the entire body you should know to be indestructible." [Bg. 2.17]

For ordinary class of men, the Bhagavad-gītā has enjoined "śāstra-vidhi", i. e. such men have been advised to follow the instructions as have been enjoined in the authentic scriptures. Because the outlaws who are reluctant to follow the instructions of the scriptures cannot ever be successful in all their attempts, and as such they cannot have any peace and prosperity or be elevated to the spiritual or transcendental plane. It is stated in the Bhagavad-gītā as follows:

yaḥ śāstra-vidhim utsṛjya
vartate kāma-kārataḥ
na sa siddhim avāpnoti
na sukhaṁ na parāṁ gatim

"He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination." [Bg. 16.23]

Such ordinary men, when they manufacture spiritual procedure of austerity or penances for any such pseudo-spiritualistic method, do so according to the mundane quality they might have acquired in the course of their mundane activities. The mundane qualities being divided into three categories, such pseudo-spiritualistic methods are also divided into three categories, namely sattvic (mode of goodness), rajasic (mode of passion) and tamasic mode of ignorance). This is described as follows in the Bhagavad-gītā, namely, (Ch. 17.1-10):

arjuna uvāca
ye śāstra-vidhim utsṛjya
yajante śraddhayānvitāḥ
teṣāṁ niṣṭhā tu kā kṛṣṇa
sattvam āho rajas tamaḥ

śrī-bhagavān uvāca
tri-vidhā bhavati śraddhā
dehināṁ sā svabhāva-jā
sāttvikī rājasī caiva
tāmasī ceti tāṁ śṛṇu

sattvānurūpā sarvasya
śraddhā bhavati bhārata
śraddhā-mayo 'yaṁ puruṣo
yo yac-chraddhaḥ sa eva saḥ

yajante sāttvikā devān
yakṣa-rakṣāṁsi rājasāḥ
pretān bhūta-gaṇāṁś cānye
yajante tāmasā janāḥ

aśāstra-vihitaṁ ghoraṁ
tapyante ye tapo janāḥ
dambhāhaṅkāra-saṁyuktāḥ
kāma-rāga-balānvitāḥ

karṣayantaḥ śarīra-sthaṁ
bhūta-grāmam acetasaḥ
māṁ caivāntaḥ śarīra-sthaṁ
tān viddhy āsura-niścayān

āhāras tv api sarvasya
tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ
teṣāṁ bhedam imaṁ śṛṇu

āyuḥ-sattva-balārogya-
sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā
āhārāḥ sāttvika-priyāḥ

kaṭv-amla-lavanāṭy-uṣṇa
tīkṣṇa-rūkṣa-vidāhinaḥ
āhārā rājasasyeṣṭā
duḥkha-śokāmaya-pradāḥ

yāta-yāmaṁ gata-rasaṁ
pūti paryuṣitaṁ ca yat
ucchiṣṭam api cāmedhyaṁ
bhojanaṁ tāmasa-priyam

"Arjuna inquired: O Krsna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?

The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one's faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this.

O son of Bhārata, according to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.

Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness." [Bg. 17.1-10]
(TO BE CONTINUED . . .)
 click here for part one 
click here for part three

Interpretations of Bhagavad-gita (PART ONE)

An Essay By His Divine Grace A.C. Bhaktivedanta Swami (circa 1948)

It has become a luxurious fashion of the day, along with the progress of material civilization, that everyone can make his interpretation of the great Indian philosophy called the Bhagavad-gītā. This concise form of Vedic knowledge, known as the Gītopaniṣad, is acknowledged by all sections of transcendental scholars, in India especially, as the cream of all Upaniṣads and that of Vedānta-sūtras also. Scholars and ācāryas like Śrīpāda Śaṅkarācārya and some of his followers also could not leave out this very important book of knowledge, although such scholars of the Māyāvāda school did not acknowledge the bona fides of the Purāṇas. But the interpretation of Śrī Śaṅkarācārya differs from the interpretations of the Vaiṣṇava ācāryas headed by Śrī Ramanujācārya and Madhvācārya. There are innumerable interpretations of the Bhagavad-gītā in the market, and it is certainly a puzzling business to select which of the various interpretations shall be accepted as bona fide and which of them shall be rejected as mala fide.

In order to make a distinction between these two classes of bona fide and mala fide interpretations, we have to make an impartial study of the book, and such unbiased study only will make us able to discern the bona fide from the mala fide.

In this connection, we may first of all try to find out the origin of the Bhagavad-gītā. It is wrong to understand that The Bhagavad-gītā was first spoken in the battlefield of Kurukṣetra as it is a part of the great history of India, namely, the Mahābhārata. We can understand from the talks of Śrī Kṛṣṇa and Arjuna, as it is stated in the Bhagavad-gītā, that long, long before the battle of Kurukṣetra, this philosophy was once spoken by Śrī Kṛṣṇa to Vivasvān (the Sun), and from Vivasvān the knowledge was transferred to Manu, and from Manu it was transferred to King Ikṣvāku. And, in that way of disciplic succession, the knowledge has come down to generations after generations, but in course of time, such disciplic succession broke, and therefore, Śrī Kṛṣṇa again repeated the same yoga or transcendental knowledge to Arjuna. In the beginning of the 4th Chapter of Bhagavad-gītā, this fact is stated as follows:

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha mahatā
yogo naṣṭaḥ parantapa

sa evāyaṁ mayā te 'dya
yogaḥ proktaḥ purātanaḥ
bhakto 'si me sakhā ceti
rahasyaṁ hy etad uttamam

"The Personality of Godhead, Lord Śrī Kṛṣṇa, said: I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku. 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. That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science." [Bg. 4.1-3]

Ṛṣis and kings or the kings who were as good as the ṛṣis is the meaning of the word rājarṣaya, and, as such, every one, whether he was a householder or mendicant, knew Bhagavad-gītā before the battle of Kurukṣetra, or before the period of Mahābhārata, which is calculated to be at least five thousand years before, and as such, how it is hinted that the same knowledge was lost. That transcendental knowledge was lost because there must have been some mala fide interpretations of the knowledge, and such knowledge would do more harm than good to the people. It had to be repeated again by Śrī Kṛṣṇa before a bona fide king, and for this, Arjuna was selected at a critical moment because Śrī Kṛṣṇa acknowledged him to be not only a confidential friend, but also a bona fide devotee at the same time. We have to mark the words especially bhakto 'si etc.

bhakto 'si me sakhā ceti
rahasyaṁ hy etad uttamam

"Because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science." [Bg. 4.3]

Śrī Kṛṣṇa had many friends and relatives at that time who might have been great scholars also, but He selected Arjuna as the bona fide person to grasp the knowledge of Bhagavad-gītā only because Arjuna was a great devotee of the Lord. It may be concluded therefore that the principle of Bhagavad-gītā can be understood only by personalities like Arjuna, who was a completely surrendered soul to Śrī Kṛṣṇa, and this knowledge (yoga) can be explained only by personalities like Śrī Kṛṣṇa (i. e. His bona fide devotees) or for the matter of that by the Personality of Godhead only.

Under such circumstances, the bona fide interpretations can be given only by those who follow the footprints of Arjuna, or, in other words, one who happens to come in the line of disciplic succession from Śrī Arjuna as it was formerly delivered from Vivasvān to Manu (and Ikṣvāku). That is the first condition of understanding Bhagavad-gītā. And, violations of this condition means breaking of the link of disciplic succession and thereby losing the real purpose of the great philosophy. Beside, Bhagavad-gītā is not a new thesis of speculative philosophy, but it is as old as the Sun is. Nobody can say what is the age of the Sun, neither can anybody calculate the age of Manu. According to authentic śāstras, the age of a Manu is 72 x 4,200,000 years. It is also understood that at the present moment, the Manu who has been referred to in the Bhagavad-gītā has been passing his age on the point of the 28th period, out of the above mentioned 72 periods of 4,200,000 years each, and because Manu was told by Vivasvān, it may be safely calculated that Bhagavad-gītā was spoken once before the battle of Kurukṣetra at least 197,600,000 one hundred ninety-seven million sixty hundreds of thousand years before.
(TO BE CONTINUED . . . , click here for Part Two)

Man is the Architect of His Own Fortune

 By: His  Divine Grace A.C. Bhaktivedanta Swami Shrila Prabhupada 

[This has been proofread against the original handwritten manuscript with corrections made for Folio.—Ed]

Man is the architect of his own fortune.

Man is the architect of his own fortune. That is an old well known English maxim and the good fortune that the man has evolved out for him at the present moment can be amply verified as soon as we receive our morning newspapers. The sample good news that we are receiving now in every morning are as follows:

(1) Bihar Government Deny starvation death. (A.B.P. 23.45)

(2) Rice selling at 55 and salt at 80/- per (?).

(3) People living on cotton & Potato leaves.

(4) 600 Viet Minh Troops Taken Prisoner.

(5) 500 mounds of food burnt in granary.

(6) Famine conditions in such and such places.

(7) Progressive decontrol urged in Conferences.

(8) Recovery of Abducted women.

(9) (?) on woes of Refugees.

(10) High Government official Arrested.

(11) Government Crisis in Britain.

(12) Troops Patrolling Streets of Cooch Behar

(13) Mob attacks ____'s House and injures son.

(14) Congress Office Raided

(15) Rationing Official Assaulted

(16) Present Administration (?) and compared with past

(17) 30,000 Nepalese migrate to India.

(18) Persian students defy Government Ban.

(19) Mile long procession in Sympathy with Killed oil workers.

(20) Red offensive Imminent.

(21) Principal Garg Killed by examinees

(22) Daring Robbery at Lloyds Bank.

(23) Rs. 12 lakhs taken away.

(24) Baroda Ex-Rulers Submission to President.

Thoughtful men must now seriously think how we are marching towards the progressive way of human civilization. The influence of modern civilizing process, by the highests(?) of planning commissions, is gradually leading us to a destination summarised as follows:

(1) Destruction of Faith, Truthfulness, cleanliness, Forgiveness, Mercy, Longevity, Strength and Memory.

(2) Accumulation of vast wealth is the standard of recognition for one's parentage, behavior and good qualities.

(3) Black-market in every business deal.

(4) Sexuality in conjugal love.

(5) Only a piece of thread on the body marks the sign of Brahmanism.

(6) Only a red garment as the sign of a sannyṛsî.

(7) No justice in the law Court without money.

(8) Impartinance as the sign of education.

(9) Poverty means dishonesty.

(10) Pride means honesty.

(11) Acceptance by contract means marriage.

(12) Keeping long hairs means beauty.

(13) Exaggeration means truthfulness.

(14) Filling the stomach means self-realization.

(15) Providing the wife & children means ability.

(16) Religiosity means to acquire some extraordinary name & fame.

When we have produced such a glorious sample of human civilization, certainly democracy will mean nothing but accumulating a large number of votes by hook or crook and then capture the political power. As a result of such unruly(unholy?) election heads of political power, will be by nature merciless, greedy and bestowed with the qualities of the plunderers. The unfortunate voters who have not much discriminating power as victimized by the chain of modern civilizing process become subjected to the plundering process of the political heads in the matter of their hearth and home.

These unfortunate people being too much harrassed by governmental taxes and famine, are forced to accept cotton and potato or other leaves as foodstuff. They become forced to accept meat and flesh instead of grains and vegetables and they are obliged to assimilate hydrogenated injurious oil in place milk and ghee. By such eating process they are attacked with cholera, typhoid, dysentry and tuberculosis to meet an end of miserable life.

They are subjected to the pangs of winter and summer, rains and sun besides hunger, thirst, disappointment, frustration. Thus they have to make a sad end of life by over anxiety due to all round scarcity.

That is the sum and substance of the advancement of material civilization. Undoubtedly we have produced by dint of advancement of having the motors, the radios, the cinemas, the railways, the airways, the (? ), the medicines, the toilets, the big buildings, the big mills, agricultural implements, big offices, (?), hodgepodge philosophers, industrialists, poets, scientists, politicians, iron men, statesmen and what not but the net result is no food, no clothing, no shelter, no peace.

Will any thinking and sober man with any sense of human reasoning call this status of human life as civilized? We think not. This unrestricted material progress of civilization must be checked if humanity has to exist at all and the big brains who pose to lead the people in general must now try to understand and recognise that matter is not all in all but it is subordinate to the spirit.

The matter is produced of inferior nature while the spirit is born of a superior nature. The living being whatever it may be is the particle of that spirit qualitatively one & equal with the Supreme Spirit. The living entities are parts & parcels of the Supreme Spirit. The ideology of material civilization must be changed into the ideology of spiritual civilization. Material civilization is based on the ideology of unsatiable desire for sense gratification which leads to anger when such sense gratification remains unsatisfied and from anger it turns to bewilderment which again turns into loss of memory. This loss of memory is complete destruction of spiritual consciousness which is the highest type of ignorance.

Leaders of material ideology came and gone after having enjoyed this material earth for a limited period. The material bodies of such leaders of ideology under various big big names are now turned into worms, stools or ashes and such materialistic leaders who fought so much on their different ideologies did not know what should be permanent basis of civilization. Most of them have gone to the lowest status of the kingdom of hell due to their unholy action of public nuisance. Such leader falsely thinks that this material world is now enjoyed by him and afterwards it shall be enjoyed by his generations without knowing what he is and what are his (?). Such false sense of proprietorship arises out of (?) ignorance by loss of memory of spiritual consciousness.

By falsely accepting this material body as the real self the foolish people engage themselves in the gross materialistic activities resulting in the conditions mentioned above but later on he goes away under the laws of higher authority leaving both the material world and material body behind them. They leave behind only a historical narration of their transient life without any (?) tangible benefit for the human being. The mother earth when the leaders and kings wanted to exploit laughs at these leaders and kings when she sees that the leaders and kings cannot go away but the earth remains where she is.

Dr. S.P. Mookerjee rightly observed in his address at Sri Aurobindo Memorial Convention (dated 24.4.51) as follows: "These spiritual efforts of the great master often defy common understanding. Yet the call of the times was never so imperious at it is now. What India is suffering from today is not so much poverty of the means of material existence. She is suffering much more from the bankruptcy of her spiritual resources. Her spirit has stooped low and is even now stooping low—not to conquer but to encompass a moral tragedy too terrible to contemplate.

"The Government moves in the same vicious circle. Moral standards are at discount. High purpose is resumed exclusively as an adornment of pontifical pronouncement from high offices. The same(?) is virtually littered with the debris of the spiritual achievements of a people that was once great."



Essays and Articles
EA 9: Man is the Architect of His Own Fortune