martes, 10 de noviembre de 2015

Selección de notas de Bhagavad Gita As It Is Original 1972 by Srila Prabhupada



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NaaraayaNam namaskrtya, naram caiva narottamam
deviim saraswatiim vyaasam, tato jayamudiirayet
VEDIC BIBLE (KNOWLEDGE OF ALL ASPECTS OF HINDUISM AND ABSOLUTE TRUTH FROM SINGLE SOURCE)
BRAHMAVAIVARTAPURANA
PRAKRTI KHANDA 
CHAPTER 29
NARRATION OF HELLS
Naaraayana said: 
Yama gave Vishnu mantra to Saavitri as prescribed and that son of sun god narrated to her about the results of inauspicious activities. 1
Yama said: 
Oh chaste lady! You have heard from me the results of pious activities. Now hear from me the results of impious activities. Just as the spirit soul goes to different types of heavens by performing pious activites, so also the soul goes to different types of hells by performing impious activities. The names of different hells have been given in puranas. These hells are large, deep and they give utmost torture and pain to the souls. They are fearsome, horrible and most abusive. There are eighty six hells in the city of samyamani (city of Yama ). Hear their names as have been mentioned in the scriptures. They are; Vahnikunda, Taptakunda, fearsome Kshaarakunda, Vitkunda, Muutrakunda, unbearable Shleshmakunda, Garakunda, Dooshikaakunda, Vasaakunda, Shukrakunda, Asrkkunda, abusive Ashrukunda, Gaatramalakunda, Karnavitkunda, Majjaakunda, Maamsakunda, unsurpassable Nakhakunda, Lomnakunda, Keshakunda, miserable Asthikunda, taamrakunda, Prataptalohakunda giving utmost hardship, Tiikshnakantakakunda, Vishakunda causing obstacles, Dharmakunda, Taptasuraakunda, Prataptatailakunda, unbearable Dantakunda, Krmikunda, Puuyakunda, unending Sarpakunda, Mashakunda, Damshakunda, Bhiimagaralakunda, Vajradamshtravrshcikakunda, Sharakunda, Shuulakunda, Khadgakunda, Golakunda, Nakrakunda, miserable Kaakakunda, Sancaalakunda, Vaajakunda, Bandhakunda, Tapatapaashaanakunda, Tiikshnapaashaanakunda, Laalaakunda, Masiikunda, Cuurnakunda, Cakrakunda, Vajrakunda,Kuuramakunda, Jvaalaakunda, Bhasmakunda, Puutiikunda, Taptasuurya, Asiipatra, Kshuradhaara, Suciimukha, Godhaamukha, Nakramukha, Gajadamsha, Gomukha, Kumbhiipaaka,Kaalasuutra, Avatoda, Aruntuda, Paamshubhoja, Paashaveshta, Shuulaprota, Ulkhaamukha, Andhakuupa, Vedhana, Dandataadana,Jaalabandha, Dehacuurna, Dalana, Shoshannkara, Shuurpa, Jvaalaamukha,Jihvaa, Dhoomaandha and Naagaveshtana. These hells cause utmost pain and torture to sinners they are always well guarded by servants of Yama. These servants of Yama guard them with rods of chastisement, tridents, ropes, spears, maces in hand; they are intoxicated, in the quality of tamas, devoid of compassion, very powerful, without doubts, having copper and yellow colored eyes, endowed with yoga and capable of taking many forms. They can be seen by sinful spirit souls at the time of death. they are not visible to Shaivas, Shaaktas, Sauras and Gaanapatyas, to those who are engaged in performing their own prescribed duties, to those engaged in pious activities and to those who are accomplished in yoga. They are also not seen by those practicing their own dharma; by those who are unattached, independent, strong and doubtless and unseen by vaishnavas even in dreams. Thus I have told you the names of different kundas. Now I shall tell you who goes to which hell. 2-27
Thus ends the twentyninth chapter of Prakrti Khanda in the great epic Brahmavaivartapurana



Hare Krishna! Chapter 10 TEXT 20

I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.

Srila Prabhupada PURPORT

In this verse Arjuna is addressed as Gudakesa, which means one who has conquered the darkness of sleep. For those who are sleeping in the darkness of ignorance, it is not possible to understand how the Supreme Godhead manifests Himself in the material and spiritual worlds. Thus this address by Krsna to Arjuna is significant. Because Arjuna is above such darkness, the Personality of Godhead agrees to describe His various opulences. 
Krsna first informs Arjuna that He is the Self or soul of the entire cosmic manifestation by dint of His primary expansion. Before the material creation, the Supreme Lord, by His plenary expansion, accepts the purusa incarnations, and from Him everything begins. Therefore He is atma, the soul of the mahat-tattva, the universal elements. The total material energy is not the cause of the creation, but actually the Maha-Visnu enters into the mahat-tattva, the total material energy. He is the soul. When Maha-Visnu enters into the manifested universes, He again manifests Himself as the Supersoul in each and every entity. We have experience that the personal body of the living entity exists due to the presence of the spiritual spark. Without the existence of the spiritual spark, the body cannot develop. Similarly, the material manifestation cannot develop unless the Supreme Soul of Krsna enters. 
The Supreme Personality of Godhead is existing as the Supersoul in all manifested universes. A description of the three purusa-avataras is given in Srimad-Bhagavatam. "The Supreme Personality of Godhead manifests three features, as Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu, in this material manifestation." The Supreme Lord Krsna, the cause of all causes, lies down in the cosmic ocean as Maha-Visnu or Karanodakasayi Visnu, and therefore Krsna is the beginning of this universe, the maintainer of the universal manifestation, and the end of all the energy.

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Hare Krishna! Chapter 10 TEXT 18

Tell me again in detail, O Janardana [Krsna], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words. 

Srila Prabhupada PURPORT

A similar statement was made to Suta Gosvami by the rsis of Naimisaranya, headed by Saunaka. That statement is:

vayam tu na vitrpyama uttama-sloka-vikrame 
yac chrnvatam rasa-jnanam svadu svadu pade pade

"One can never be satiated even though one continuously hears the transcendental pastimes of Krsna, who is glorified by Vedic hymns. Those who have entered into a transcendental relationship with Krsna relish in every step descriptions of the pastimes of the Lord." Thus Arjuna is interested to hear about Krsna, specifically how He remains as the all-pervading Supreme Lord. 
Now as far as amrtam, nectar, is concerned, any narration or statement concerning Krsna is just like nectar. And this nectar can be perceived by practical experience. Modern stories, fiction and histories are different from the transcendental pastimes of the Lord in that one will tire of hearing mundane stories, but one never tires of hearing about Krsna. It is for this reason only that the history of the whole universe is replete with references to the pastimes of the incarnations of Godhead. For instance, the Puranas are histories of bygone ages that relate the pastimes of the various incarnations of the Lord. In this way the reading matter remains forever fresh, despite repeated readings.

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Hare Krishna! Chapter 10 TEXT 16

Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.

Srila Prabhupada PURPORT

In this verse it appears that Arjuna is already satisfied with his understanding of the Supreme Lord Krsna. By Krsna's grace, Arjuna has personal experience, intelligence and knowledge and whatever else a person may have through all these agencies, and he has understood Krsna as the Supreme Personality of Godhead. For him there is no doubt, yet he is asking Krsna to explain His all-pervading nature so that in the future people will understand, especially the impersonalists, how He exists in His all-pervading aspect through His different energies. One should know that this is being asked by Arjuna on behalf of the common people.

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Hare Krishna! Chapter 10 TEXT 14

O Krsna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.

Srila Prabhupada PURPORT

Arjuna herein confirms that persons of faithless and demonic nature cannot understand Krsna. He is not even known by the demigods, so what to speak of the so-called scholars of this modern world? By the grace of the Supreme Lord, Arjuna has understood that the Supreme Truth is Krsna and that He is the perfect one. One should therefore follow the path of Arjuna. He received the authority of Bhagavad-gita. As described in the Fourth Chapter, the parampara system of disciplic succession for the understanding of Bhagavad-gita was lost, and therefore Krsna reestablished that disciplic succession with Arjuna because He considered Arjuna His intimate friend and a great devotee. Therefore, as stated in our Introduction to Gitopanisad, Bhagavad-gita should be understood in the parampara system. When the parampara system was lost, Arjuna was again selected to rejuvenate it. The acceptance of Arjuna of all that Krsna says should be emulated; then we can understand the essence of Bhagavad-gita, and then only can we understand that Krsna is the Supreme Personality of Godhead.

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Hare Krishna! Chapter 10 TEXT 04-05

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.

Srila Prabhupada PURPORT

The different qualities of living entities, be they good or bad, are all created by Krsna, and they are described here. 
Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete. 
Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Ksama, forgiveness, should be practiced, and one should excuse the minor offenses of others. Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth. 
Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called samah, or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Krsna consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Krsna consciousness. Anything favorable for the development of Krsna consciousness should be accepted, and anything unfavorable should be rejected.
Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gita. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Krsna consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Krsna and be situated always in Krsna consciousness. In that way we will be free from all fear. In the Srimad-Bhagavatam it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Krsna consciousness. Bhayam, fearlessness, is only possible for one in Krsna consciousness. 
Ahimsa, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahimsa means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence. 
Samata, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Krsna consciousness should be accepted; that which is unfavorable should be rejected. That is called samata, equanimity. A person in Krsna consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Krsna consciousness. 
Tusti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Krsna consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gita as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge. 
As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Krsna consciousness. That is not only a good cause, but it is the best cause. Because Krsna is good, His cause is also good. Thus charity should be given to a person who is engaged in Krsna consciousness. According to Vedic literature, it is enjoined that charity should be given to the brahmanas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brahmanas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brahmana. Thus charity is offered to the brahmanas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyasi. The sannyasis beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life--awakening their Krsna consciousness--it is the business of the sannyasis to go as beggars to the householders and encourage them to be Krsna conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause. 
Yasah, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Krsna consciousness and it is known, then he is truly famous. One who does not have such fame is infamous. 
All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Krsna consciousness, Krsna creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord. 
Of whatever we find, good or bad, the origin is Krsna. Nothing can manifest in this material world which is not in Krsna. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Krsna.

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