Post by Ldd on Jan 10, 2020 7:19:25 GMT -6
Assorted Bhagavata verses
In Book eleven discourse twenty-one, Krishna-ji emphasizes the main ideas throughout his teachings. I think he is reminding people that not only smaranam and devotion, but behavior, goals, qualification, detachment are important as we attempt to go on this path. All Gaudiya teachiings are based on the Bhagawat. One does not need to read other books to be a successful devotee. Other books can serve to enhance, once we perfect the basics. The translation is Gita Press – the universally accepted. Try not to pick the words, take the broad meaning.
14. “The purity of a mantra is brought about learning it properly from a qualified man. The purity of an act lies in dedicating it to me.”
15. “In some cases a virtue turns out to be a fault, and vice versa in the light of scriptural ordinance. Scriptural ordinance cuts at the root in distinction of that which is good and evil.”
16.“In the case of those already fallen (in morals and social standing) the perpetration of an act considered sinful for others is not further degrading.
Similarly sexual intercourse with one’s wedded wife during the days permitted by sastra when already afreed upon is a virtue not a sin. Although it is a sin in the case of a recluse. For a person already lying on the ground has no chance of further falling.”
17. “A man is freed from attachment from each of those objects from which he desists. The righteous course (detachment) is salutary for men and dispels their grief, infatuation and fear.”
18.From quarrel proceeds anger which is difficult to restrain, infatuation follows anger, and by infatuation is obscured man’s all pervading judgement distinguishing right from wrong.”
20. “Deprived of judgement O good one, a living man is as good as a non-entity. The very purpose of such an almost unconscious and dead man is consequently defeated.”
21.“Due to excessive attachment and longing for the pleasures of the senses he who knows neither himself nor the supreme lives in vain though conscious, just like a tree, and breathes like the bellows (he is as good as dead for all practical purpose)”
22.“Such a promise of reward, in the shape of heaven etc contained in the Vedas – like one aspiring for heaven should perform sacrifice like Ashwamedha does not point the way to blessedness, but is put forward to create in the mind of men (outwardly inclined) a taste for ritual acts as introductory to an exposition of final beatitude, even as administering a dose of bitter poison made by parents to a stubborn child to take the dose. A sweet promise is made by parents upon the child to take the dose.”
23. “Indeed mortals have their minds attached to objects of desire, like wealth etc; to their life, including vitality and virility; as well as to their own people (progeny, wife etc), even though these cause ultimately misery and bondage for the self.”
24. “How could the all knowing Veda direct such men (blind to their real interest) yet devout (convinced about Veda infallibility) and wandering as a result of sacrifice, in the path of enjoyment ( eg. attaining the super species – like gods and heavenly beings), then after this entering (resulting from cruelty to animals in the course of those sacrifices) to the inanimate forms of life like the plant kingdom.”
Krishna-ji says that the reaction for hurting animals in Vedic sacrifice is one descends to plant life. This is his answer to the “Beef in the Veda” movement.
In Book eleven discourse twenty-one, Krishna-ji emphasizes the main ideas throughout his teachings. I think he is reminding people that not only smaranam and devotion, but behavior, goals, qualification, detachment are important as we attempt to go on this path. All Gaudiya teachiings are based on the Bhagawat. One does not need to read other books to be a successful devotee. Other books can serve to enhance, once we perfect the basics. The translation is Gita Press – the universally accepted. Try not to pick the words, take the broad meaning.
14. “The purity of a mantra is brought about learning it properly from a qualified man. The purity of an act lies in dedicating it to me.”
15. “In some cases a virtue turns out to be a fault, and vice versa in the light of scriptural ordinance. Scriptural ordinance cuts at the root in distinction of that which is good and evil.”
16.“In the case of those already fallen (in morals and social standing) the perpetration of an act considered sinful for others is not further degrading.
Similarly sexual intercourse with one’s wedded wife during the days permitted by sastra when already afreed upon is a virtue not a sin. Although it is a sin in the case of a recluse. For a person already lying on the ground has no chance of further falling.”
17. “A man is freed from attachment from each of those objects from which he desists. The righteous course (detachment) is salutary for men and dispels their grief, infatuation and fear.”
18.From quarrel proceeds anger which is difficult to restrain, infatuation follows anger, and by infatuation is obscured man’s all pervading judgement distinguishing right from wrong.”
20. “Deprived of judgement O good one, a living man is as good as a non-entity. The very purpose of such an almost unconscious and dead man is consequently defeated.”
21.“Due to excessive attachment and longing for the pleasures of the senses he who knows neither himself nor the supreme lives in vain though conscious, just like a tree, and breathes like the bellows (he is as good as dead for all practical purpose)”
22.“Such a promise of reward, in the shape of heaven etc contained in the Vedas – like one aspiring for heaven should perform sacrifice like Ashwamedha does not point the way to blessedness, but is put forward to create in the mind of men (outwardly inclined) a taste for ritual acts as introductory to an exposition of final beatitude, even as administering a dose of bitter poison made by parents to a stubborn child to take the dose. A sweet promise is made by parents upon the child to take the dose.”
23. “Indeed mortals have their minds attached to objects of desire, like wealth etc; to their life, including vitality and virility; as well as to their own people (progeny, wife etc), even though these cause ultimately misery and bondage for the self.”
24. “How could the all knowing Veda direct such men (blind to their real interest) yet devout (convinced about Veda infallibility) and wandering as a result of sacrifice, in the path of enjoyment ( eg. attaining the super species – like gods and heavenly beings), then after this entering (resulting from cruelty to animals in the course of those sacrifices) to the inanimate forms of life like the plant kingdom.”
Krishna-ji says that the reaction for hurting animals in Vedic sacrifice is one descends to plant life. This is his answer to the “Beef in the Veda” movement.