CC Adi 7.140 (1975) - Revision history

Vanibot: Vanibot #0020: VersionCompareLinker - added a link to the Version Compare feature

2020-01-26T19:18:11Z

Vanibot #0020: VersionCompareLinker - added a link to the Version Compare feature

← Older revision		Revision as of 19:18, 26 January 2020
Line 2:		Line 2:
	<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)\|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Adi (1975)\|Ādi-līlā]] - [[CC Adi 7 (1975)\|Chapter 7: Lord Caitanya in Five Features]]'''</div>		<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)\|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Adi (1975)\|Ādi-līlā]] - [[CC Adi 7 (1975)\|Chapter 7: Lord Caitanya in Five Features]]'''</div>
	<div style="float:right">[[File:Go-previous.png\|link=CC Adi 7.139 (1975)\|Ādi-līlā 7.139]] '''[[CC Adi 7.139 (1975)\|Ādi-līlā 7.139]] - [[CC Adi 7.141 (1975)\|Ādi-līlā 7.141]]''' [[File:Go-next.png\|link=CC Adi 7.141 (1975)\|Ādi-līlā 7.141]]</div>		<div style="float:right">[[File:Go-previous.png\|link=CC Adi 7.139 (1975)\|Ādi-līlā 7.139]] '''[[CC Adi 7.139 (1975)\|Ādi-līlā 7.139]] - [[CC Adi 7.141 (1975)\|Ādi-līlā 7.141]]''' [[File:Go-next.png\|link=CC Adi 7.141 (1975)\|Ādi-līlā 7.141]]</div>
			{{CompareVersions\|CC\|Adi 7.140\|CC 1975\|CC 1996}}
	{{RandomImage}}		{{RandomImage}}


	~~''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''~~

	==== TEXT 140 ====		==== TEXT 140 ====

	<div class="verse">		<div class="verse">
	:tāṅre ~~‘nirviśeṣa’~~ kahi, cic-chakti nā māni		:tāṅre 'nirviśeṣa' kahi, cic-chakti nā māni
	:ardha-svarūpa nā mānile pūrṇatā haya hāni		:ardha-svarūpa nā mānile pūrṇatā haya hāni
	</div>		</div>
Line 25:		Line 24:

	<div class="translation">		<div class="translation">
	~~“When~~ we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole.		"When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole.
	</div>		</div>

Line 33:		Line 32:
	<div class="purport">		<div class="purport">
	In the Upaniṣads it is said:		In the Upaniṣads it is said:
			:oṁ pūrṇam adaḥ pūrṇam idaṁ
			:pūrṇāt pūrṇam udacyate
			:pūrṇasya pūrṇam ādāya
			:pūrṇam evāvaśiṣyate

	~~:oṁ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate~~		This verse, which is mentioned in the Īśopaniṣad, Bṛhad-āraṇyaka Upaniṣad and many other Upaniṣads, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation. Brahman means the greatest, but the Supreme Personality of Godhead is greater than the greatest, just as the sun globe is greater than the sunshine, which is all-pervading in the universe. Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word Brahman is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.
	~~:pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate~~
	~~:([[ISO Invocation\|Īśo Invocation]])~~

	This verse, which is mentioned in the Īśopaniṣad, Bṛhad-āraṇyaka Upaniṣad and many other Upaniṣads, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation. Brahman means the greatest, but the Supreme Personality of Godhead is greater than the greatest, just as the sun globe is greater than the sunshine, which is all-pervading in the universe. Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word “Brahman” is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.

	In the Bhagavad-gītā the Lord is also addressed as Parabrahman. Māyāvādīs and others sometimes misunderstand Brahman because every living entity is also Brahman. Therefore Kṛṣṇa is referred to as Parabrahman (the Supreme Brahman). In the Vedic literature, whenever the words ~~“Brahman”~~ or ~~“Parabrahman”~~ are used, they are to be understood to refer to the Supreme Personality of Godhead, Kṛṣṇa. This is their real meaning. Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then ~~one’s~~ knowledge is perfect. The Bhagavad-gītā ([[BG 7.19 (1972)\|BG 7.19]]) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. ~~One’s~~ search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.		In the Bhagavad-gītā the Lord is also addressed as Parabrahman. Māyāvādīs and others sometimes misunderstand Brahman because every living entity is also Brahman. Therefore Kṛṣṇa is referred to as Parabrahman (the Supreme Brahman). In the Vedic literature, whenever the words Brahman or Parabrahman are used, they are to be understood to refer to the Supreme Personality of Godhead, Kṛṣṇa. This is their real meaning. Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one's knowledge is perfect. The Bhagavad-gītā ([[BG 7.19 (1972)\|BG 7.19]]) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One's search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.

	Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute ~~Truth—namely~~ impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of ~~Godhead—one’s~~ knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says, jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real identity ~~of the Absolute Truth~~ must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka ~~Up.~~ 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate ~~([[CC Madhya 13.65 (1975)\|CC Madhya 13.65 (1975), purport]])~~ that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.		Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth-namely, impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead-his knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says: jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real absolute identity must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka Upaniṣad 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.
	</div>		</div>

Vanibot: Vanibot #0027: CCMirror - Mirror CC's 1996 edition to form a basis for 1975

2019-03-10T23:07:49Z

Vanibot #0027: CCMirror - Mirror CC's 1996 edition to form a basis for 1975

New page

[[Category:Sri Caitanya-caritamrta (1975) - Adi-lila Chapter 07|C140]]
<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Adi (1975)|Ādi-līlā]] - [[CC Adi 7 (1975)|Chapter 7: Lord Caitanya in Five Features]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Adi 7.139 (1975)|Ādi-līlā 7.139]] '''[[CC Adi 7.139 (1975)|Ādi-līlā 7.139]] - [[CC Adi 7.141 (1975)|Ādi-līlā 7.141]]''' [[File:Go-next.png|link=CC Adi 7.141 (1975)|Ādi-līlā 7.141]]</div>
{{RandomImage}}

''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''

==== TEXT 140 ====

<div class="verse">
:tāṅre ‘nirviśeṣa’ kahi, cic-chakti nā māni
:ardha-svarūpa nā mānile pūrṇatā haya hāni
</div>

==== SYNONYMS ====

<div class="synonyms">
tāṅre—unto Him; nirviśeṣa—impersonal; kahi—we say; cit-śakti—spiritual energy; nā—do not; māni—accept; ardha—half; svarūpa—form; nā—not; mānile—accepting; pūrṇatā—fullness; haya—becomes; hāni—defective.
</div>

==== TRANSLATION ====

<div class="translation">
“When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole.
</div>

==== PURPORT ====

<div class="purport">
In the Upaniṣads it is said:

:oṁ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate
:pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate
:([[ISO Invocation|Īśo Invocation]])

This verse, which is mentioned in the Īśopaniṣad, Bṛhad-āraṇyaka Upaniṣad and many other Upaniṣads, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation. Brahman means the greatest, but the Supreme Personality of Godhead is greater than the greatest, just as the sun globe is greater than the sunshine, which is all-pervading in the universe. Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word “Brahman” is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.

In the Bhagavad-gītā the Lord is also addressed as Parabrahman. Māyāvādīs and others sometimes misunderstand Brahman because every living entity is also Brahman. Therefore Kṛṣṇa is referred to as Parabrahman (the Supreme Brahman). In the Vedic literature, whenever the words “Brahman” or “Parabrahman” are used, they are to be understood to refer to the Supreme Personality of Godhead, Kṛṣṇa. This is their real meaning. Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the Īśopaniṣad, to find the Supreme Person, and then one’s knowledge is perfect. The Bhagavad-gītā ([[BG 7.19 (1972)|BG 7.19]]) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One’s search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.

Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth—namely impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead—one’s knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says, jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real identity of the Absolute Truth must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka Up. 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate ([[CC Madhya 13.65 (1975)|CC Madhya 13.65 (1975), purport]]) that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Adi 7.139 (1975)|Ādi-līlā 7.139]] '''[[CC Adi 7.139 (1975)|Ādi-līlā 7.139]] - [[CC Adi 7.141 (1975)|Ādi-līlā 7.141]]''' [[File:Go-next.png|link=CC Adi 7.141 (1975)|Ādi-līlā 7.141]]</div>
__NOTOC__
__NOEDITSECTION__