SB 7.15.58 - Revision history

Elad: Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

2024-02-18T22:57:42Z

Vanibot #0054 edit - transform synonyms into clickable links, which search similar occurrences

← Older revision		Revision as of 22:57, 18 February 2024
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	<div class="synonyms">		<div class="synonyms">
	''ābādhitaḥ''~~—rejected~~; ''api''~~—although~~; ''hi''~~—certainly~~; ''ābhāsaḥ''—a reflection; ''yathā''~~—as~~; ''vastutayā''—a form of reality; ''smṛtaḥ''~~—accepted~~; ''durghaṭatvāt''~~—because~~ of being very difficult to prove the reality; ''aindriyakam''~~—knowledge~~ derived from the senses; ''tadvat''~~—similarly~~; ''artha''~~—reality~~; ''vikalpitam''~~—speculated~~ or doubtful.		''[//vanipedia.org/wiki/Special:VaniSearch?s=ābādhitaḥ&tab=syno_o&ds=1 ābādhitaḥ]'' — rejected; ''[//vanipedia.org/wiki/Special:VaniSearch?s=api&tab=syno_o&ds=1 api]'' — although; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hi&tab=syno_o&ds=1 hi]'' — certainly; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ābhāsaḥ&tab=syno_o&ds=1 ābhāsaḥ]'' — a reflection; ''[//vanipedia.org/wiki/Special:VaniSearch?s=yathā&tab=syno_o&ds=1 yathā]'' — as; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vastutayā&tab=syno_o&ds=1 vastutayā]'' — a form of reality; ''[//vanipedia.org/wiki/Special:VaniSearch?s=smṛtaḥ&tab=syno_o&ds=1 smṛtaḥ]'' — accepted; ''[//vanipedia.org/wiki/Special:VaniSearch?s=durghaṭatvāt&tab=syno_o&ds=1 durghaṭatvāt]'' — because of being very difficult to prove the reality; ''[//vanipedia.org/wiki/Special:VaniSearch?s=aindriyakam&tab=syno_o&ds=1 aindriyakam]'' — knowledge derived from the senses; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tadvat&tab=syno_o&ds=1 tadvat]'' — similarly; ''[//vanipedia.org/wiki/Special:VaniSearch?s=artha&tab=syno_o&ds=1 artha]'' — reality; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vikalpitam&tab=syno_o&ds=1 vikalpitam]'' — speculated or doubtful.
	</div>		</div>

Soham at 15:58, 2 July 2021

2021-07-02T15:58:21Z

← Older revision		Revision as of 15:58, 2 July 2021
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	~~{{SB_Header\|{{PAGENAME}}}}~~
	{{info		{{info
	\|speaker=~~Narada~~ Muni		\|speaker=Nārada Muni
	\|listener=King ~~Yudhisthira~~		\|listener=King Yudhiṣṭhira
	}}		}}
			[[Category:Srimad-Bhagavatam - Canto 07 Chapter 15]]
			[[Category:Bhagavatam Verses Spoken by Narada Muni - Vanisource\|071558]]
			<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 7\|Seventh Canto]] - [[SB 7.15: Instructions for Civilized Human Beings\|Chapter 15: Instructions for Civilized Human Beings]]'''</div>
			<div style="float:right">[[File:Go-previous.png\|link=SB 7.15.57]] '''[[SB 7.15.57]] - [[SB 7.15.59]]''' [[File:Go-next.png\|link=SB 7.15.59]]</div>
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	==== TEXT 58 ====		==== TEXT 58 ====

	<div id="~~text~~">		<div class="verse">
	ābādhito 'pi hy ābhāso~~<br>~~		:ābādhito 'pi hy ābhāso
	yathā vastutayā smṛtaḥ~~<br>~~		:yathā vastutayā smṛtaḥ
	durghaṭatvād aindriyakaṁ~~<br>~~		:durghaṭatvād aindriyakaṁ
	tadvad artha-vikalpitam~~<br>~~		:tadvad artha-vikalpitam
	</div>		</div>

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	==== SYNONYMS ====		==== SYNONYMS ====

	<div id="synonyms">		<div class="synonyms">
	~~ābādhitaḥ—rejected~~; ~~api—although~~; ~~hi—certainly~~; ~~ābhāsaḥ—a~~ reflection; ~~yathā—as~~; ~~vastutayā—a~~ form of reality; ~~smṛtaḥ—accepted~~; ~~durghaṭatvāt—because~~ of being very difficult to prove the reality; ~~aindriyakam—knowledge~~ derived from the senses; ~~tadvat—similarly~~; ~~artha—reality~~; ~~vikalpitam—speculated~~ or doubtful.		''ābādhitaḥ''—rejected; ''api''—although; ''hi''—certainly; ''ābhāsaḥ''—a reflection; ''yathā''—as; ''vastutayā''—a form of reality; ''smṛtaḥ''—accepted; ''durghaṭatvāt''—because of being very difficult to prove the reality; ''aindriyakam''—knowledge derived from the senses; ''tadvat''—similarly; ''artha''—reality; ''vikalpitam''—speculated or doubtful.
	</div>		</div>

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	==== TRANSLATION ====		==== TRANSLATION ====

	<div id="translation">		<div class="translation">
	Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.		Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.
	</div>		</div>
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	==== PURPORT ====		==== PURPORT ====

	<div id="purport">		<div class="purport">
	The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false. The impersonalist philosophy, vivarta-vāda, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false. The Vaiṣṇavas say, however, that although the idea that the rope is a snake is false, the snake is not false; one has experience of a snake in reality, and therefore he knows that although the representation of the rope as a snake is false or illusory, there is a snake in reality. Similarly, this world, which is full of varieties, is not false; it is a reflection of the reality in the Vaikuṇṭha world, the spiritual world.		The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false. The impersonalist philosophy, ''vivarta-vāda'', generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false. The Vaiṣṇavas say, however, that although the idea that the rope is a snake is false, the snake is not false; one has experience of a snake in reality, and therefore he knows that although the representation of the rope as a snake is false or illusory, there is a snake in reality. Similarly, this world, which is full of varieties, is not false; it is a reflection of the reality in the Vaikuṇṭha world, the spiritual world.

	The reflection of the sun from a mirror is nothing but light within darkness. Thus although it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Māyāvādī philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all without a background of sunlight. Thus the jugglery of words used by the Māyāvādī philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Kṛṣṇa. Therefore a Vaiṣṇava insists on the platform of somehow or other accepting Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ([[SB 7.1.32]])).		The reflection of the sun from a mirror is nothing but light within darkness. Thus although it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Māyāvādī philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all without a background of sunlight. Thus the jugglery of words used by the Māyāvādī philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Kṛṣṇa. Therefore a Vaiṣṇava insists on the platform of somehow or other accepting Kṛṣṇa (''tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet'' ([[SB 7.1.32]])).

	When we raise our unmixed faith to the lotus feet of Kṛṣṇa, everything is revealed. Kṛṣṇa also says in Bhagavad-gītā ([[BG 7.1]]):		When we raise our unmixed faith to the lotus feet of Kṛṣṇa, everything is revealed. Kṛṣṇa also says in [[Bhagavad-gita As It Is (1972)\|''Bhagavad-gītā'']] ([[BG 7.1 (1972)\|BG 7.1]]):

	:mayy āsakta-manāḥ pārtha		:''mayy āsakta-manāḥ pārtha''
	:yogaṁ yuñjan mad-āśrayaḥ		:''yogaṁ yuñjan mad-āśrayaḥ''
	:asaṁśayaṁ samagraṁ māṁ		:''asaṁśayaṁ samagraṁ māṁ''
	:yathā jñāsyasi tac chṛṇu		:''yathā jñāsyasi tac chṛṇu''

	"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by raising one's staunch faith in Kṛṣṇa and His instructions, one can understand reality without a doubt (asaṁśayaṁ samagraṁ mām). One can understand how Kṛṣṇa's material and spiritual energies are working and how He is present everywhere although everything is not Him. This philosophy of acintya-bhedābheda, inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaiṣṇavas. Everything is an emanation from Kṛṣṇa, but it is not that everything must therefore be worshiped. Speculative knowledge cannot give us reality as it is, but will continue to be nefariously imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless directed by the Supreme Personality of Godhead. This is explained in Bhagavad-gītā ([[BG 9.10]]) by the Lord Himself:		"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by raising one's staunch faith in Kṛṣṇa and His instructions, one can understand reality without a doubt (''asaṁśayaṁ samagraṁ mām''). One can understand how Kṛṣṇa's material and spiritual energies are working and how He is present everywhere although everything is not Him. This philosophy of ''acintya-bhedābheda'', inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaiṣṇavas. Everything is an emanation from Kṛṣṇa, but it is not that everything must therefore be worshiped. Speculative knowledge cannot give us reality as it is, but will continue to be nefariously imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless directed by the Supreme Personality of Godhead. This is explained in [[Bhagavad-gita As It Is (1972)\|''Bhagavad-gītā'']] ([[BG 9.10 (1972)\|BG 9.10]]) by the Lord Himself:

	:mayādhyakṣeṇa prakṛtiḥ		:''mayādhyakṣeṇa prakṛtiḥ''
	:sūyate sacarācaram		:''sūyate sacarācaram''
	:hetunānena kaunteya		:''hetunānena kaunteya''
	:jagad viparivartate		:''jagad viparivartate''

	"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." In this regard, Śrīla Madhvācārya gives this note: durghaṭatvād arthatvena parameśvareṇaiva kalpitam. The background of everything is the Supreme Personality of Godhead, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[BG 7.19]]). This can be understood by a mahātmā who is perfect in knowledge. Such a mahātmā is rarely seen.		"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." In this regard, Śrīla Madhvācārya gives this note: ''durghaṭatvād arthatvena parameśvareṇaiva kalpitam''. The background of everything is the Supreme Personality of Godhead, Vāsudeva. ''Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ'' ([[BG 7.19 (1972)\|BG 7.19]]). This can be understood by a ''mahātmā'' who is perfect in knowledge. Such a ''mahātmā'' is rarely seen.
	</div>		</div>
	__NOTOC__~~{{SB_Footer\|{{PAGENAME}}}}~~

			<div style="float:right; clear:both;">[[File:Go-previous.png\|link=SB 7.15.57]] '''[[SB 7.15.57]] - [[SB 7.15.59]]''' [[File:Go-next.png\|link=SB 7.15.59]]</div>
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Acyuta: 1 revision(s)

2008-03-17T12:55:35Z

1 revision(s)

New page

{{SB_Header|{{PAGENAME}}}}
{{info
|speaker=Narada Muni
|listener=King Yudhisthira
}}

==== TEXT 58 ====

<div id="text">
ābādhito 'pi hy ābhāso<br>
yathā vastutayā smṛtaḥ<br>
durghaṭatvād aindriyakaṁ<br>
tadvad artha-vikalpitam<br>
</div>

==== SYNONYMS ====

<div id="synonyms">
ābādhitaḥ—rejected; api—although; hi—certainly; ābhāsaḥ—a reflection; yathā—as; vastutayā—a form of reality; smṛtaḥ—accepted; durghaṭatvāt—because of being very difficult to prove the reality; aindriyakam—knowledge derived from the senses; tadvat—similarly; artha—reality; vikalpitam—speculated or doubtful.
</div>

==== TRANSLATION ====

<div id="translation">
Although one may consider the reflection of the sun from a mirror to be false, it has its factual existence. Accordingly, to prove by speculative knowledge that there is no reality would be extremely difficult.
</div>

==== PURPORT ====

<div id="purport">
The impersonalists try to prove that the varieties in the vision of the empiric philosopher are false. The impersonalist philosophy, vivarta-vāda, generally cites the acceptance of a rope to be a snake as an example of this fact. According to this example, the varieties within our vision are false, just as a rope seen to be a snake is false. The Vaiṣṇavas say, however, that although the idea that the rope is a snake is false, the snake is not false; one has experience of a snake in reality, and therefore he knows that although the representation of the rope as a snake is false or illusory, there is a snake in reality. Similarly, this world, which is full of varieties, is not false; it is a reflection of the reality in the Vaikuṇṭha world, the spiritual world.

The reflection of the sun from a mirror is nothing but light within darkness. Thus although it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Māyāvādī philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all without a background of sunlight. Thus the jugglery of words used by the Māyāvādī philosopher to prove that this material world is false may amaze inexperienced children, but a man with full knowledge knows perfectly well that there cannot be any existence without Kṛṣṇa. Therefore a Vaiṣṇava insists on the platform of somehow or other accepting Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ([[SB 7.1.32]])).

When we raise our unmixed faith to the lotus feet of Kṛṣṇa, everything is revealed. Kṛṣṇa also says in Bhagavad-gītā ([[BG 7.1]]):

:mayy āsakta-manāḥ pārtha
:yogaṁ yuñjan mad-āśrayaḥ
:asaṁśayaṁ samagraṁ māṁ
:yathā jñāsyasi tac chṛṇu

"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by raising one's staunch faith in Kṛṣṇa and His instructions, one can understand reality without a doubt (asaṁśayaṁ samagraṁ mām). One can understand how Kṛṣṇa's material and spiritual energies are working and how He is present everywhere although everything is not Him. This philosophy of acintya-bhedābheda, inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaiṣṇavas. Everything is an emanation from Kṛṣṇa, but it is not that everything must therefore be worshiped. Speculative knowledge cannot give us reality as it is, but will continue to be nefariously imperfect. So-called scientists try to prove that there is no God and that everything is happening because of the laws of nature, but this is imperfect knowledge because nothing can work unless directed by the Supreme Personality of Godhead. This is explained in Bhagavad-gītā ([[BG 9.10]]) by the Lord Himself:

:mayādhyakṣeṇa prakṛtiḥ
:sūyate sacarācaram
:hetunānena kaunteya
:jagad viparivartate

"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." In this regard, Śrīla Madhvācārya gives this note: durghaṭatvād arthatvena parameśvareṇaiva kalpitam. The background of everything is the Supreme Personality of Godhead, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[BG 7.19]]). This can be understood by a mahātmā who is perfect in knowledge. Such a mahātmā is rarely seen.
</div>
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