{"Sri-Isopanisad-scans-of-original-1969-edition#p0001": "By ‘His “Divine Grace\nA. C. BHAKTIVEDANTA\nSWAMI PRABHUPADA\n\n|\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0002": "eee>\n\n*\n\nOn\n\na\n\neat\n\n\\\n\n,\n\nff\n“His “Divine Grace\nA. C. BHAKTIVEDANTA\nSWAMI PRABHUPADA\n“Founder - Acharya of the\nInternational Society for Krsna Consciousness”\n\nSri lsopanisad is the foremost of the 108 Upanisads.\n\nContained within is the essence of all Vedic knowledge. Presented with the original Sanskrit text, transliterations, English synonyms and purports, by a\nself-realized Teacher (Acharya), this book is recommended for the novices and neophytes as well as the\nmost highly elevated souls. Its’ contents are transcendentally pleasing to the non-deceptive and sincere\naspirants of spiritual advancement in life.\n\n&\n\na\n\nie a\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0003": "t\n\n.\n\n3Lt\n\nim'_j\n\n·,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0004": "enn SYON\n\n| AT SSTITAIs\n\n|\n\nfy\n\nSri Isopanisad\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0005": "q\n\n·����:-·\n\nOTHER BOOKS\nby His Divine Grace A.C. Bhaktivedanta Swami Prabhupada\n\nThe Bhagavad-gitii As 1t Is\nSrimad-Hhiigavatam\nTeachings of Lord Chaitanya\n\nKmw, the Supreme Personality of Godhead\nThe Nectar of Devotion\nEasy .Journey to Other Planets\n\nKrnw Consciousness: The Topmost Yoga System\nHack to Godhead Magazine\n\n(Founder)\n\nKrrrw, the Reservoir of Pleasure\nThe Krsna Consciousness Movement is the Genuine Vedic Way\nThe First Step in God Realization\nThe Lord in the Heart\nPure Devotional Service: The Change in Heart\nThe Process of Creation\nThe Cause of All Causes\n\n'�,\"\"\"\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0006": "I\n\n�\n\n-\n\n�rJqsopaJlisad\nWith Introduction, Translation and Authorized Purport\n\nBy His Divine Grace\n\nA.C. Bhaktivedanta Swami Prabhupada\nFounder-Acharya of\nthe International Society for Krishna Consciousness\n\nCJskgon 'Books\nLos Angeles, New York, London, Bombay\n\n·:t�\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0007": ",.:�\n\n;l\nI\n\nCowright ® 1969 b31 ISKCON Books\n\nAll Rights Resef\"'Jed\n\nI\n\nLibrM71 of Congre,. Ct�talog Ca.rd Number: 78-101868\n\nit\n\nFirst edition published� ISKCON Books in 1969\nFifth Printing 1971\n\nI\n\nI.\n\nISKCON Books\n176-' Wt�teekG A11enue\nLos A ngel68, CGlifornia\n90084 USA\nPrinted in Japan\n\n1. ·\n\n\\\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0008": "r\n\n--·---·---��\n\nI\n\n----TABLE OF CONTENTS...,.--\n\nIntroduction: \"Teachings of the Vedas\"\n\nSri Isopani�ad\n\n1\n11\n\nAppendix 1: About the Aut ho r .\n\n101\n\nAppendix:2·: Sanskrit Diacritical Equivalents\n(as used in this book)\n\n109\n\nGlossary\n\nIll\n\nIndex\n\n123\n\n•\n\n:�\n\nI\nt\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0009": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0010": "----\n\nINTRODUCTION ----�-­\n\n(Teachings of the Vedas)\n\n/Delivered as a lecture by His Divine Grace A.C. Bh a kt ivedii nta\n\nSwami Prabhupiida on October 6, 1969, at Conway Hall, London,\n·\n\nEngland.]\n\nLadit'S and gentlemen, today's subject matter is the teachings\nof the Vedas. What are the Vedas·� The Sanskrit verbal root of\n\nVeda can be interpreted variously, but tht � purpose is finally one.\nV('cla means knowledge. Any knowledge you a c cep t is Veda, for\nthe t e a c h ing s of the Vedas are the original knowledge. ln tlw\nconditioned stale, our knowledge is subjec te d to so many deficiencies.\n\nThe\n\ndifference\n\nbetween\n\na\n\nconditioned soul and a\n\nliberated soul is that the conditioned soul has four kinds of\n(]dccts. The first defect is that he must commit mistakes. For\nexample, in our country, Mahatma Gandhi was considered to !Jc\na very great personality, but he committed many mistakes. E:ven\nat\n\nlhe last stage of his life, his assistant warned, \"Mahiitmu\n\nGandhi, don't go to the New Delhi meeting. I ha v t� some friends,\n\nand I lww I ward there i:-: danger.\" But he did no I he a r . lit' pn·\nsislt'd o11\n\ngoing and wa:-: killt�d. Even great p(�n;onalilit�s likt'\n\nl\\1ahutmu Gandhi, Pn�sident Kennedy-tlu:n: an� so many of\ntlu�m-nwke mistakes. To err is human. This is ont� tkket of llw\n\nconditioned s01d.\nAnother ddeel: to be illusioned. lllusion nwans to acct�pt\n1\n\nsomethin g which is not: maya. Jliiyii means what is not. Every-\n\none is accepting the body as the sdf. lf J ask you what you an\\\n\nyou will say, \"I\n\nam\n\n'\\Tr. John; I am a rich man; 1 am this, I arn\n\nthat.\" All Llwsc are bodily identifications. But you are nol Lhis\n\nbody. This is illusion.\nThe third ddcct is the cheating pro]Jcnsity. Everyone has the\npropensity to cheat others. Although a ]JCrson is fool number\none, he ]JOscs himself as very intelli�enl. Although it is already\npointt�d/ out that lw is in illusion and makes mistakes, he will\nI\n\nj\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0011": "r\nI\n\nI\n\nSri Isopani�ad\n\n2\n\ntheorize: \"I think this is this, this is this.\" But he does not even\nknow his own position. He writes books of philosophy, although\nhe is defective. That is his disease. That is cheating.\nLastly, our senses are imperfect. We are very proud of our\neyes. Often, someone will challenge, \"Can you show me God?\"\nBut do you have the eyes to see God? You will never see if you\nhaven't the eyes. If immediately the room becomes dark, you\ncannot even sec your hands. So what power do you have to see?\nWe cannot, therefore, expect knowledge (Vedas) with these\nimperfect senses. With all these deficiencies, in conditioned life,\nwe\n\ncannot\n\ngive\n\nperfect\n\nknowledge\n\nto anyone. Nor are we\n\nourselves perfect. Therefore we accept the Vedas as they are.\nYou may call the Vedas Hindu, but Hindu is a foreign name.\nWe\n\nare\n\nnot\n\nHindus.\n\nOur\n\nreal\n\nidentification is varrasrama.\n\nVarrasrama denotes the followers of the Vedas, those who accept\n\n\"I\n\nthe human society in eight divisions of varra and iisrama. There\nare four divisions of society and four divisions of spiritual life.\nThis is called varriisrama.\n\nIt is stated in the Bhagavad-gitii,\n\n\"These divisions are there everywhere, because they are created\nby\n\nGod.\" The\n\ndivision's\n\nof\n\nsociety are briihmara,\n\nk�atriya,\n\nvaisya, siidra. Briihmara refers to the very intelligent class of\nmen, those who know what is Brahman. Similarly, the k�atriyas,\nthe administrator group, are the next intelligent class of men.\n\nI\n\nIl\n\nil\n\nThen the vaisyas, the mercantile group. These natural classifica�\ntions are found everywhere. This is the Vedic principle, and we\naccept it. Vedic principles are accepted as axiomatic truth, for\nthere cannot be any mistake. That is acceptance. For instance,\nin India, cow dung is accepted as pure, and yet cow dung is the\nstool of an animal. In one place you 'II find the Vedic inj unction\n\n1'1\n\nthat if you touch stool, you have to take a bath immediately.\n\nII\n\nllut in another place it is said that the stool of a cow is pure.\n\n:i\n\n'\n\nIf you smear cow dung in an impure place that place becomes\npure. With our ordinary sense we can argue, \"This is contradictory.\" Actually, it is contradictory from the ordinary point of\nview, but it is not false. It is fact. In Calcutta, a very prominent\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0012": "Introduction\n\n3\n\nscientist and doctor analyzed cow dung and found that it contains all antiseptic properties.\nIn India if one person tells another, \"You must do this,\"\n\n\\.\n\nthe other party may say, \"What do you mean'? ls this a Vedic\ninj unction that l have to follow you without any argument?\"\nVedic inj unctions cannot be interpreted. But ultimately, if you\ncarefully study why these inj unctions arc there, you will find\nthat they are all correct.\nThe\n\nVedas are not compilations of human knowledge. Vedic\n\nknowledge comes from the Spiritual World, from Lorrl Krwa.\nAnother\n\nname\n\nfor\n\nthe\n\nVedas\n\nis\n\nsruti. Sru ti\n\nrefers to that\n\nknowledge which is acquired by h e a ring. lL is not experimental\n\nknowledge. Sruti is considered to be like a m o ther. We take so\nmuch knowledge from our mother. For example, if you want to\n\nknow who your father is, who can answer you'( Your mother.\n\nIf the mother says, \"Here is your father,\" you have to accept it.\nIt is not possible to experiment to find out whethe r he is your\nfather. Similarly, if you want to know something beyond your\nexperience, beyond your experimental knowledge, beyond the\nactivities of the senses, then you have to accept Vedas. There is\nno question of experimenting. lt has alre a d y been experime nted.\nIt is already settled. The version of the mother, for instance, has\nto be accepted as truth. There is no other way.\n\nThe\n\nVedas are considered to be the mother and Brahma is\n\ncalled the grandfather, the forefather, because he was the first\nto be instructed in the V edic knowledge. ln the beginning the\n,\n. first living creature was Brahma. He received this Vedic know­\n\nledge and i m p arted it to Narada and other disciples and sons,\nand they also distributed it to their disciples. In this way, the\n\nVedic knowledge comes down by diseiplic succession. It is also\n\nconfirmed in the Bhagavad-gitii, th at Vedic knowledge is under­\n\nstood in this way. If you make experimental endeavor, you come\nto the same conclusion, but j ust to save time you should accept.\nIf you want to know who your father is and if you accept your\n\nlother as authority, then whatever she says can be accepted\n\n'-!}\n\nj\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0013": "S ri isopani�ad\n\n4\n\nwithout argument. There are three kinds of evidences: pratyak§a,\nanumiirta and sabda. Pratyak§a means direct. Direct evidence is\nnot so good because our senses are not perfect. We are seeing the\nsun daily, and it appears to us j ust like a small disc, but it is\n\nactually far, far larger than many planets. Of what value is this\nseeing? Therefore we have to read books, then we can understand about the sun. So direct experience is not perfect. Then\nthere is inductive knowledge: \"It may be like this,\" hypothesis.\nFor instance, Darwin's theory says it may be like this, it may be\nlike that, but that is not science. That is a suggestion, and it is\nalso not perfect. But if you receive the knowledge from the\n\nauthoritative sources, that is perfect. If you receive a program\nguide from the radio station authorities, you accept it. You don't\ndeny it; you don't have to make an experiment because it is\nreceived from the authoritative sources.\n\nVedic knowledge is called sabda-pramiirta. Another name is\n\nsruti. Sruti means that this knowledge has to be received simply\n\nby aural reception. The Vedas instruct that in order to understand\n\ntr ans c end e ntal\n\na uth ority\n\n.\n\nknowledge\n\nwe\n\nhave\n\nto\n\nhear from the\n\nTranscendental k no w led ge is knowledge from beyond\n\nthis universe. Within this universe is material knowledge, and beyond this universe is transcendental knowledge. We cannot even\ngo to the end of the universe, so how can we go to the Spiritual\nWorld? Thus to acquire full knowledge is impossible.\nThere is a Spiritual Sky. There is another nature that is beyond\nmanifestation and non-manifestation. But how will you know\n\nthat there is a sky where the planets and inhabitants are eternal?\nAll this knowledge is th ere, but how will you make experiments?\n\nIt is not possible. Therefore you have to take the assistance of the\nVedas. This is called Vedic knowledge. In our Kr��Ja Conscious­\n\n;·\nL\n\n�l\n\nness Movement, we are accepting knowledge from th e highest.\n\nauthority, Kr��Ja. Kr��Ja is accepted as the highest authority by all\nclasses of men. I am speaking first of the two classes of transcendentalists.\n\nOne class of transcendentalist is called imper-\n\nsonal;st, Miiyii-viidi. They are generally known as VedanEsts,\n\n�\n\n�t-�,1,\n\n:{;,__.., •\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0014": "Introduction\n\n5\n\nled by Sankaradirya. And there is another class of transcendentalist, called Vai�!lavas, like Ramanuj acarya, Madhvacarya, Vi�!lu­\n\nsvami\". Both the Sankara-sampradaya and the V ai�!lava-sampra­\n\ndaya have accepted Kr�!la as the Supreme Personality of God­\n\nhead. Sankaracarya is supposed to be an impersonalist who\n\npreached impersonalism, impersonal Brahman, but it is a fact\n\nthat he is a covered personalist. In his commentary on the\n\nBhagavad-gitii he wrote: \"Narayana, the Supreme Personality of\n\nGodhead, is beyond this cosmic manifestation.\" And then again\n\nhe confirms, \"That Supreme Personality of Godhead, Narayana,\n\nis Kr�!la. He has come as the Son of Devaki\" and Vasudeva.\" He\nhas particularly mentioned the names of His father and mother.\n\nSo Kr�!la is accepted as the Supreme Personality of Godhead by\n\nall transcendentalists. There is no doubt about it. Our source of\n\nknowledge\n\nin\n\nKr�!la\n\nConsciousness\n\nis directly\n\nfrom\n\nKn;!la,\n\nBhagavad-gitii. We have published Bhagavad Gita As It is, be­\n\ncause we accept Kr�!la as He is speaking without any inter­\n\npretation. That is Vedic knowledge. Since the Vedic knowledge is\npure, we accept it. Whatever Kr9!1a says, we accept. This is Kr9!1a\n\nConsciousness. That saves much time. If you accept the right\n\nauthority or the source of knowledge, then you save much\n\ntime. For example, there are two systems of knowledge in the\n\nmaterial world, inductive and deductive. From deductive, you\n\naccept that man is mortal. Your father says man is mortal, your\nsister says man is mortal, everyone says man is mortal-but you\n\ndo not experiment. You accept it as fact that man is mortal. If\nyou want to research to find out whether man is mortal, you\nhave to study each and every man, and you may come to think\n\nthat there may be some man who is not dying, but you have\n'\nnot\" seen him yet. So in this way your researching will never be\n\nfinished. This process is called in Sanskrit, iiroha, the ascending\n\nprocess. If you want to attain knowledge by any .personal en­\n\ndeavor, by exercising your imperfect senses, you will never come\nto the right conclusions. That is not possible.\n\nThere is a statement in Brahma-samhita: Just ride on the air-\n\n-�.4'.J\n\n. � ;.\n\n.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0015": "6\n\nSri Isopani�ad\n\nplane· which runs at the speed of mind. Our material airplanes\n\ncan run 2,000 miles per hour, but what is the speed of mind? You\narc sitting at home, you immediately think of India, say 10,000\n\nmiles away, and at once it is in your home. Your mind has gone\n\nthere. The mind-speed is so swift. Therefore it is stated, \"If you\n\ntravel at this speed for millions of years, you 'II find that the Spiri­\n\ntual Sky is unlimited. It is not possible even to approach it.\nTherefore, the Vedic injunction is that one must approach­\n\nthe word \"compulsory\" is used-a bona fide spiritual master, a\n\nguru. And what is the qualification of a spiritual master? He has\n\nrightly heard the Vedic message from the right source. Other­\n\nwise he is not bona fide. He must practically be firmly estab­\n\nlished in Brahman. These are the two qualities. This Kr�!la Consciousness movement is completely authorized from Vcdic prin­\n\nciples. In the Bhagavad-gitii Kr�!!a says, \"The actual aim of Vedic\n\nresearch is to find out Kr�!la.\" In the Brahma-sarhhitii it is also\n\nstated, \"Kr�!J.a, Govinda, has innumerable Forms, but they arc all\n\none.\" They arc not like our forms, which are fallible. His Form\nis infallible. My form has a beginning, but His Form has no be­\n\nginning. It is ananta. And His Form-so many multiforms-has no\n\nend. My form is sitting here and not in my apartment. You are\n\nsitting there and not in your apartment. But Kr�!la can be any­\n\nwhere at one time. He can sit down in Goloka Vrndavana and at\n\nthe same time He is everywhere, aU-pervading. He is Original, the\n\nOldest, but whenever you look at a picture of Kr�!la you'll find\n\na young Boy of 15-20 years old. You will never find an old man.\nYou have seen pictures of Kr�!la as a charioteer from the Bhaga­\n\nvad-gitii. At that time He was not Jess than 100 years old. He had\n\ngreat-grandchildren, but He looked just like a boy. Kr�!la, God,\n\nnever becomes old. That is His Supreme power. And if you want\nto search out Kr�!la by studying the Vedic literature, then you\n\nwill be baffled. 1t may be possible, but it is very difficult. But\n\nyou can very easily learn about Him from His devotee. His devotee can deliver Him to you: \"Here He is, take Him.\" That is the\n\npotency of Kr�!la's devotees.\n\n�\n.\n\n� .., \"\n•.\n\n'�,\n\"\"\"\n\nJ ._�\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0016": "Introduction\n\n7\n\nOriginally there was only one Veda, and there was no necessity of reading it. People were so intelligent and ha<;l such sharp\nmemories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the\n\nwhole purport. But 5,000 years ago Vyasadeva put the Vedas in\nwriting for the people in this age, Kali-yuga. He knew that even­\n\ntually the people would be short-lived, their memories would be\nvery poor and their intelligence would not be very sharp. \"Therefore, let me teach this Vedic k no w ledge in writing.\" He divided\nthe Vedas into four: {�k, Sama, Atharoa, and Yajus. Then he gave\n\nthe charge of these Vedas to his different disciples. He then\n\nthought of the less intelligent class of men, stri, sudra and dvija­\n\nbandhu. He considered the woman class and sudra class (worker\n\nclass) and dvija-bandhu. Dvija-bandhu re fers to t hose who are\nborn in a high family but who arc not properly qualified. A man\nborn in the family of a brahmm;w, who is not qualified as a brah­\n\nmapa, is called dvija-bandhu. For these persons, he compiled\n\nMahiibharata, called the history of India, and the eighteen Pu­\n\nrapas. These arc all Vedic literatures: the Purapas, the Maha­\n\nbharata, the four Vedas, and the Upani§ads. The Upani§ads are\n\npart of the Vedas. Then Vyasadeva summari:t.ed all Vedic know­\n\nledge for scholars and philosophers in what is called the Vedanta­\n\nsutra. This is the last word of the Vedas. Vyasadeva personally\n\nwrote Vedanta-sutra under the instruc t ion s of Narada, his Guru\n\nMaharaj, spiritual master, but still he was not satisfied. That is a\nlong story, described in the Srimad-Bhiigavatam. Vedavyasa was\n\nnot very satisfied even after compiling many Purapas, Upani§ads,\n\nand e v en after Vedanta-sutra.' Then his spir i tual master, Narada,\n\ninstructed him, \"You explain Vedanta.\" Vedanta means Ultimate\n\nKnowledge, and the Ultimate Knowled ge is Kg;p.a. Kr�p.a says\nthat throughout all the\n\nVedas one h as to understand Kr�p.a.\n\nVedanta-ktd veda-vid eva caham. Kr�p.a says, \"I am the Compiler\n\nof Vedanta, and 1 am the Knower of Lhe Vedas.\" Therefore the\nUltimate Obj ec ti v e is Kr�p.a. That is explained in all the Vai�rava\ncommentaries on Vedanta philosophy. We Gaw;liya Vai�p.avas\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0017": "Sri isopani�ad\n\n8\n\nhave our commentary on Vedanta philosophy, called Govinda­\n\nbha§ya by Baladeva Vidyabhu�a!la. Similarly, Ramanuj acarya has\n\na commentary and Madhvacarya has one. The version of San­\n\nkaracarya is not the only commentary. There are many Vedanta\ncommentaries, but becau�� the V aiwavas did not present the\n\nfirst Vedanta commentary, people are under the wrong impres­\n\nVedanta commentary.\nBesides that, Vyasadeva himself wrote the perfect Vedanta commentary, Srimad-Bhagavatam. Srimad-Bhagavatam also be gi ns\nwith the first words of the Vedanta-siitra: janmadyasya yatafl.\nAnd that janmadyasya yata� is fully explained in the SrimadBhagavatam. The Vedanta-siitra simply hints at what is Brahman,\nsion\n\nthat\n\nSarikaracarya's is the only\n\nthe Absolute Truth: \"The Absolute Truth is that from Whom\n\neverything emanates.\" This is a summary, but it is explained in\n\ndetail in Sn-mad-Bhiigavatam. If everything is emanating from the\nAbsolute Truth, then what is the nature of the Absolute Truth? ,\n\nThat is explained in Srimad-Bhagavatam. The Absolute Truth\n\nmust be conscious. Svaraf. He is Self-effulgent. We develop our\n\nconsciousness\n\nand\n\nknowledge\n\nby\n\nreceiving\n\nknowledge from\n\nothers, but for Him it is said that He is S elf e ffulg e nt. The whole\n-\n\nVedanta-siitra, and the\nVedanta-siitra is explained by the writer himself in the SrimadBhagavatam. We finally request those who are actuaJly after\nsummary of Vedic knowledge is the\n\nVedic knowledge to try to understand the explanation of all\n\nVedic knowledge from the Sn-mad-Bhagavatam and the Bhagavad­\n\ngita.\n\n�:-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0018": "AT sanataqia\n‘Sri Tsopanisad\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0019": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0020": "11\n\nINVOCATION\n\n'larl� 'l'lf�q� I\n�;r�q�fl\nom pfin;wm ada� pfin;wm idam\npfin}iit pfir!Lam udacyate\npfi'!Lasya pfir!Lam iidiiya\npfi'!Lam eviiva.Si�yate.\nom-the Complete Whole; pii'!lam-perfectly complete; ada�-that;\npii'!lam-perf!!ctly complete; idam-this phenomenal world; pii'!liit-from\nthe all perfect; pii'!lam-complete unit; udacyate-produced; pii'!lasya-of\nthe Complete Whole; pii'!lam-completely all; iidiiya-having been taken\naway; pii'!lam-the complete balance; eva-even; ava5i�yate-is remaining.\n\nTRANSLATION\nThe Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as\nthis phenomenal world, are perfectly equipped as a complete\n\nwhole. Whatever is produced of the complete whole is also comple te by itself. And because He is the Complete Whole, even\nthough\n\no many complete units emanate from Him, He remains\n\nthe c om ple te balance.\nPURPORT\nThe Complete Whole, or 'the Supreme Absolute Truth, is\ncomplete Personality of Godhead. Impersonal Brahman\n\nthe\n\nforms\n\nan\n\nincomplete\n\nrealization of the Absolute Complete,\n\nand so also docs the e o n e ep t ion of Paramiitman, the Supersoul\n\n.\n\nThe Supr me Personality of Godhead is sac-cid-iinanda-vigraha:\ni m perso n al JJrahman realization is the realization of His sat, or\neternity aspect, and Paramiitman, Supersoul realization, is the\nrealizatio\"n of I lis sat and cit, eternity and knowledge aspects.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0021": "Sri Isopani�ad\n\n12\n\nBut realization of the Personality of Godhead is realization of\n\nsat, cit, and iinanda, or bliss.\n\nall the transcendental features,\nIn the\n\nPersonal\n\nconcept,\n\nthis is realized in complete form\n\n(vigraha). And so the Complete Whole is not formless. If He is\n\nformless, or if He is less than His creation in any other thing,\nHe\n\ncannot\n\nbe\n\ncomplete.\n\nThe\n\nComplete Whole\n\nmust have\n\neverything, both within our experience and beyond our experience. Otherwise He cannot be complete.\nThe Complete Whole Personality of Godhead has immense\npotencies, and all of them are as complete as He is. Therefore\nthis phenomenal or material world is also complete by itself.\nThe twenty-four elements of which this material universe is a\ntemporary manifestation are completely adjusted to produce\ncomplete things\n\nnecessary for the maintenance and subsistence\n\nof this universe. No extraneous effort by any other unit is\nrequired for this maintenance. The universe has its own time,\nfixed by the energy of the Complete Whole, and when that time\nis complete this temporary manifestation will be annihilated by\nthe complete arrangement of the Complete.\nThere\n\nis\n\nnamely\n\nthe\n\nforms\n\nof\n\ncomplete facility for\nliving\n\nbeings,\n\nthe\n\nsmall complete units,\n\nto realize\n\nthe Complete; and all\n\nincompleteness are\n\nexperienced\n\nonly\n\non account\n\nof incomplete knowledge of the Complete. The human form\nof life is a complete manifestation of the consciousness of\nthe\n\nliving\n\nbeing,\n\nwhich\n\nis\n\nobtained\n\nafter\n\nevolving\n\nthrough\n\n8,400,000 species of life in the cycle of birth and death. If\na human being does not realize his completeness within the\nComplete in this life of full consciousness, he loses the chance\nof realizing his completeness, and is put again into the cycle of\nevolution by the law of material Nature.\nBecause we do not know that there is a complete arrangement\nin Nature for our maintenance, we make efforts to utilize the\nresources\n\nof\n\nNature\n\nto\n\ncreate\n\na\n\nso-called\n\nsense enjoyment. This misleading life\n\ncomplete life of\n\nof sense-enjoyment is\n\ncalled illusion, because the living entity cannot enjoy the life\n\n..\n\n��\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0022": "13\n\nMantra One\n\nof the senses without being dovetailed with the Complete Whole.\nFor example, the hand of a body is a complete unit as long as it\ni!! attached to the complete body. When the hand is detached\nfrom the body, it may appear like a hand, but actually it has\nnone of the potency of a hand. Similarly, the living beings are\n[JUrts and parcels of the Complete Whole; and as long as the\n\npurls and\n\nparcels are detached from the\n\nComplete Whole,\n\nLhe illusory representation of completeness is not enough to\n\nbring the desired result.\nThe completeness of human life can only be realized when\nLhe human form of life is engaged in the service of the Complete\nWhole.\n\nAny service\n\nin this world, whether social, political,\n\ncommunal, international, or even inter-planetary, will remain\n\nin c omplete unless and until it is dovetailed with the Complete\nWhole. And, when everything is dovetailed with the Complete\nWhole, the attached parts and parcels also become complete\nin themselves.\n\nMANTRA ONE\n\n·�����;(��I\n��Wf't�llt�:������ �\n\nII\n\niSiiviisyam idarh saroarh\nyat kiiica jagatyiirh jagat\ntena tyaktena bhuiijithii\nmii grdha[l. kasya svid dhanam.\niAa-by the Lord; vasyam-controlled; idam-this; saroam-all: yatwhatever; kim-it (is); ca-and; jagatyam-within the universe;jagat-all that\nis animate or inanimate; tena-by Him; tyaktena-set apart quota;\nbhuiijitha�-must you accept; ma-do not; grdha[l-make into use; kasya\nsvid-whom does it belong; dhanam-things necessary.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0023": "l'-1.':- ;l! \"t.\n\nSri isopani�d\n\n14\n\nTRANSLATION\nEverything animate or inanimate that is within the universe is\ncontrolled and owned by the Lord. One should therefore accept\nonly those things necessary for himself, which are set aside as his\nquota, and one must not accept other things, knowing well to\nWhom they belong.\n\nPURPORT\nThe\n\nVeuic\n\nthrough\n\nthe\n\nknow ledg e is infullible becaww it comes down\npcrfeel\n\nbeginning with\n\nthe\n\ndisciplie succession of spirit u al rnasll'rs\nLord\n\nl lim ,;e l f.\n\nThe\n\nVedic\n\nkn owlcd g:l' is\n\nrec1�ived from the trunsccndental sources, und tlw first word was\nspoken by the Loru\narc\n\ncul led\n\nllimself. The w ords spok en by thl' Lord\n\napauru�eya,\n\nnot\n\nd el iv ered\n\nby\n\nany p erson of thl'\n\nmundane world. A liv i n g being of thr mundane world has fou r\ndefects, which are: I. t h at. h1� must commit rnist.ukes, 2. lrl' rnust\nsom etim es be illusior u �d, :1. he must. try to cheat others, and\n\n4. h1� is 1 � ndowcd wi Lh imperfect. senses. Witlr tlrl'sc fom principh·s\nof imp1�rf1�ct.ion one cannot. deliver p1�rfcct infonnution in the\n\nmaller of all-pervading kno�kdg1�. nu� Veda!; an· not known like\nLhul. The Vedic knowledge was originally impurkcl into tlrl' lrl'art\nof llrahma\n\nthe first. created living being , and Brahmii in his\n\nturn disseminated the knowledge lo his sons ancl disciples, who\nhave continued the process down throu gh history.\n\nTlu� Lord being piirrwm, or all-pnfccl., then� is no chancl' of\nHis heing subjected l o the laws of mukrial Nature, while thl'\nliving cntiti1·s ami inanirnat1� ohj 1�ets an· all con l ro lk d by the\nlaws of Nature, and thus, u ltima t el y , by lire p ot e n c y of Lire\nLord. This fsopani�ad is a part of the Yajur\n\nVeda, and as such\n\nit co n t ain s information as lo Ll11� proprietorship of all things\nthat exist. within Lh1� universe.\n·\n\nThis point. is confirmed hy the Hhawwad-gzlii, in the Seventh\nChapter,\n\nwlwr1·\n\nparii\n\nand\n\naparii\n\np ra h r t i\n\narc\n\ndiscussed:\n\nHH\"\n\n��krnerrts of N;�ture-carlh, fire, water, air, sky, rnirrd, irrll'llig:cnc1'\n\n--\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0024": "15\n\nMantra One\n\nund ( �go all bd ong to the inferior or material energy of the Lord,\n-\n\nwhereas the l iv i ng being, the organic energy, is the superior\n\nparii prakrti, of the Lord. Both the prakrtis or\n\nmngy, th e\n\n('IH�rgies ar e emanations from the Lord, and ultimately He is the\nController of everything that exists. There is nothing in the\n\nuniV(�rse which does not belong either to the parii or the aparii\n\nprakrti, and therefore everything is under the proprietary right\nof t he Supreme 11eing.\nThe Supreme Being, the Absolute Personality of Godhead,\nb eing\n\nthe\n\ncomplete\n\nin tel ligence to\n\nPerson, has\n\nadjust everything\n\nthe complete and\nby\n\nHis different\n\nperfect\n\npotencies.\n\nThf� Supreme Being is often compared with fire, and everythingor gani c and inorganic-is compared wi�h the heal and light of the\nfire. The fire distributes energy in the fo rm of heat and light, and\nlikewise the Lord displays His energy in different ways. And He\nremains the\n\nultimate Controller, Sustainer and Dictator over\n\nev erythin g. He is full of all potencies, the Knower of every thing,\nthe\n\nBenefactor of everyone, and is\n\nopulcnces:\n\npower,\n\nfull of all inconceivable\n\nwealth, fame, beauty, know ledge and re­\n\nnunciation.\n\nOne shou l d therefore be intelligent en ou gh to know that except for t he Lord no one is the prop ri et or of anyt hi ng ; one\nsh o uld aee(�pt only the things which are set aside by the Lord\n\nas his quota. The cow, for example, gives milk, b ut she does\n\nnul drink the milk. Her milk is designated as food for the human\nbeing Th(� cow cats grass and straw but does not drink her own\n.\n\nmil k\n\n.\n\nSueh is t�u� arrangement of the Lord, and we should be\n\nsatisfied with t he things that have been v ery ki nd ly set aside for\nus hy llim. W(� shou ld always consider to Whom the things that\nwe possesH a ct ually belong.\nTake, for (�xample, our dwelling house, which is made of earth,\nwood, slon(:, iron, cement, and so many other material things.\n\nIf w e think in terms of\n\nSri lsopani�ad, then we must know\n\nthat we eannol produce any of the above-mentioned building\nmaterials ourselves. We can simply bring them together and trans-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0025": "Sri Isopani�ad\n\n16\n\nform them into different shapes by our labor. A laborer cannot\nclaim to be the proprietor of a thing just because he has worked\n\nhard to manufacture it.\nThere\n\nand\n\nis\n\nalways this\n\nthe capitalists in\n\ngreat quarrel between\n\npresent-day\n\nsociety.\n\nthe laborers\n\nThe quarrel has\n\nnow taken an international shape, and the world is in danger.\n\nMen face each other in enmity just like cats and dogs snarling.\n\nSn lsopani§ad cannot give advice to the cats and dogs, but It\n\ndelivers the message of Godhead to man through the bona fide\n\niiciiryas, or holy teachers. And the human race may take this\n\nVedic wisdom from Sn lsopani§ad: that no one should quarrel\n\nover material possessions. One must be satisfied by whatever\n\nprivileges are given to him by the mercy of the Lord. There can\nbe no peace if the communist or the capitalist or any other\n\nparty claims to be the proprietor of the resources of Nature,\nwhich are entirely the property of the Lord.\n\nThe\n\ncapitalist\n\ncannot\n\ncurb\n\ndown\n\nthe\n\ncommunist\n\nsimply\n\nby political maneuvering, nor can the communist defeat the\n\ncapitalist simply by fighting for the stolen bread. If they do\n\nnot recognize the proprietorship of the Supreme Personality\n\nof Godhead, then all the property which they claim to be\n\nI\n\nI\n\ntheir own\n\nis\n\nstolen,\n\nand\n\ntherefore\n\nthey\n\nshall\n\nbe liable to\n\npunishment by the laws of Nature. The 13omb is in the hands\nof both the communists and the capitalists, and if both do\n\nnot recognize the proprietorship of the Supreme Lord, it is\n\nsure and certain that, ultimately, the Bomb will ruin both\n'\nparties. Therefore, in ord h to save themselves, both must\nfollow the instruction of Sn lsopani§ad, and thus bring peace\n\nto the world.\n\nHuman beings are not meant for quarreling like cats and\n\ndogs. They must be intelligent enough to realize the importance\n\nof human life, and to realize the aim of human life. The Vedic\nliterature is meant for humanity and not for cats and dogs.\n\nCats and dogs can kill other animals for food and for that there\n\nis no question of sin on their part. But if a man kills an animal for\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0026": "17\n\nMantra One\n\nLhc tiatisfaction of his uncontrolled taste buds, he is responsible\nfur breaking the laws of Nature, and therefore he must be\npu nis hed.\nThere is a standard of life for human beings which cannot\napply\n\nto the animals. The tiger does not eat rice, wheat or\n\ncow's milk because it has been given its quota of foodstuff\nin\n\nt he shape of animal food. There are many animals and\n\nbirds who are either vegetarian or non-vegetarian, but none of\nthem transgress the laws of Nature as they have been ordained\nby th e will of the Lord. Amongst the living beings-whether\nanimals or birds or reptiles-there is strict adherence to the\n\nlaws of Nature, and therefore there is no question of sin for\nthem, nor are the Vedic instructions meant for them. Human\n\nlife alone, then, is a life of responsibility.\nIt\n\nis also wrong to consider that simply by becoming a\n\nvegetarian one can save himself from transgressing the laws of\nNature.\n\nVegetables also have life. One life is meant to feed\n\nanother living being, and that is the law of Nature. One should\n\nnot be proud of being a strict vegetarian. The point is to\nreco gnize the Supreme Lord. The animals have no developed\nconsciousness to recognize the\n\nLord, but a human being is\n\nsufficiently intelligent to take lessons from th e Vedic literature,\nand th e r eby know how the laws of Nature\n\nare\n\nd e riv e pro fit out of such knowledge.\n\nman neglects the\n\nIf\n\na\n\nworking, and\n\ninstruction of the Vedic literature, his l.ife is very risky. The\n\nhuman being is therefore required to r ecogni ze the authority\nof the Su preme Lord. He must .be a devotee of the Lord. He\nmusl offer everything to the service of the Lord and partake of\nonly the remnants of foodstuff offered to the Lord. That will\nmake him able to discharge his duty properly. In the Bhagavadgitii the Lord directly states that He accepts the vegetable food­\n\nst uffs from the hands of a pure devotee. Therefore a human\nbeing should not only become a strit:l vegetarian, but he should\nalso be\n\na\n\ndevote e of the Lord, and offer to the Lord all his\n\nfood, and only then partake of the prasiidam, or mercy of God.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0027": "Sri lsopani�ad\n\n18\n\nSuch a devotee can properly dist:hargc the duty of human life.\nThose who do not do so are eating o nly sins, and thus will\n\nbe\n\ns\n\nu bj ect e d to the different ty pes of distress which are the\n\nresult of th e various sins.\nThe root of sin is deliberate disobedience to the laws of\nNature,\n\nt hrough\n\nLord.\n\nDisobedience\n\nnot\n\nrecognizing\n\nto the\n\nlaws\n\nthe\n\nproprietorship\n\nof\n\nth e\n\nof Nature or disobedience\n\nto the order of the Lord will bring ru i n to the human being.\nOn the o ther hand, if one is sober and knows the laws of\nNa tu r e, without being\n\ninfluenced by unnecessary attachment\n\nor abhorrence, he is sure to be recognized again by the Lord, and\nthus become eligible for g oi ng back to Godhead, back to the\neternal H ome\n\n.\n\nMANTRA TWO\n\ntel�( �fUr �A��ij-=-\"' ijlU: I\n� �N ;n;=qq;:t)s�;r �� � ;r� II � II\nkurvann cveha karmari\njijivi§eC chatarh samii[l\nevarh tvayi niinyatheto'sti\nna karma lipyate nare.\nkuroan-doing continuously; eva-thus; iha-during this span of life;\nkannapi-work; i iv et-one should desire to live; satam-one hundred;\nsama -years; evam-so living; tvayi-unto you; na-no; unyatha-alternative;\nita -from this path; as ti-there is; na-not; karma-work; lipyate-can be\nbound; nare-unto a man\n\n[l\n\n[l\n\njj �\n\n.\n\nTRANSLATION\nOne may aspire to live for hundreds of years if he continuously\ngoes on doing work in that way, because that sort of work will\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0028": "19\n\nMantra Two\n\nnot bind him to the law of karma. And there is no alternative to\nthis way for man.\n\nPURPORT\nNo one wants to die, and everyone wants to live for as\nlong as he can drag on. Thil-i temperament is not only visible\nindividually, but also it is visible collectively in the community,\nsociety and nation. There il-i a hard struggle for life in every\nclass of living entities, and the\n\nVeda says that this is quite\n\nnatural for the living being. The living being is eternal by nature,\nbut due to his bondage in the material existence he has to\nchange his body from one to another. This process is called\ntransmigration of the soul. This transmigration is also called\n\nKarma-bandhana,\n\nor\n\nbeing bound\n\nby\n\none's own\n\nwork.\n\nThe\n\nliving entity has to work for his livelihood because that is the\nlaw of material Nature, and if he does not act according lo the\nprescribed duties of his particular life he transgresses the law of\nNature, making himself bound more and more in the cycle of\nbirth and death.\nThe cycle of birth and death is present in life other than\nthe human form. When the living entity gets the char1e1� for\nhuman life, however, it is his chance to gel\nchain\nare\n\nof the law\n\nprinciples\n\nActions\n\nwhich\n\nof karma.\n\nKarma,\n\nfree from the\n\nakarma,\n\nand\n\nHhagavad-gitii.\n\nvikarma\n\nvery\n\nclearly\n\ndescribed\n\nin\n\narc\n\ndone\n\nterms\n\nthe prescribed\n\nin\n\nof\n\nthe�\n\nduties\n\nmentioned in the revealed Scriptures arc calle�d karma. Actions\nwhich make one free from the cyelc of birth and death arc\ncalled akarma. And actions which arc perform1�d by the misuse\nof one's freedom, thereby directing oncse�lf toward the lower\nregions of lifc, are called vi karma.\nOf these three� categories of activities, the one which mak1�s\non1� free from the cycle of further bondage to karma is pwfcrrcd\nby intell igent men. Ordinary m1�n want to perform gc>od work in\norder to be rceogniz1�d and to achieve: some status of life in this\nworld or in heaven, hut more advanced\n\nmen\n\nwant to he free\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0029": "Sri fsopani�ad\n\n20\n\naltogether from the actions and reactions of work. Intelligent\nmen know well that both good and bad works are equally\ncauses of the material miseries of life. They therefore seek to do\nwork which will free them from the reactions of good and bad\nwork. This freedom from good and bad work is ascertained\nherewith in Sri lsopani§ad.\nThe instruction of\n\nSri lsopani§ad\n\nis better\n\nexplained in\n\nthe Bhagavad-gitii, sometimes called the Gitopani§ad, the cream\nof all the\n\nUpani�ads.\n\nIn the Bhagavad-gitii, the Personality of\n\nGodhead says that no one can attain the state of\n\nnai§karma\n\nakarma without begi nning the prescribed duties mentioned\n\nor\n\nin the Vedic literature. The Vedic literature can regulate the\nworking energy of the human being in such a way that one can\ngradually realize the authority of the Supreme Being. When one\nrealizes the authority of the Personality of Godhead, it is to be\nunderstood that he has attained the stage of positive knowledge.\nAt this purified stage of life, where the modes of Naturenamely goodness, passion and ignorance-cannot act, one is\nenabled to work on the basis of nai§harma, or work which does\n\nnot bind one to the cycle of birth and death.\nFactually, no one has to do anything more than to render\ndevotional service\n\nto\n\nthe Lord.\n\nIn the lower stage of life,\n\nhowever, one can not at once adopt the activities of devotional\nservice,\n\nnor\n\ncan\n\none completely\n\nconditioned\n\nsoul\n\nis\n\nstop\n\nreactionary\n\nwork. A\n\naccustomed to working for sense grati­\n\nfication, for his own selfish interest, immediate or extended.\nAn ordinary man wants to work for his own sense enj oyment,\nand when the principle of sense enj oyment is extended from\nthe\n\nindividual\n\nto include the\n\ncollective\n\nsociety,\n\nnation, or\n\nhumanity in general, it assumes various attractive names such\nas altruism, socialism, communism, nationalism, humanitarianism,\netc. These isms are certainly very attractive forms of Karma­\n\nbandhana,\n\nthe\n\nbondage of one's own work, but the Vedic\n\ninstruction of Sri lsopani§ad is as follows: if you actually live for\nany of the above isms, make them God-centered. There is no\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0030": "Mantra Two\n\n21\n\nharm in becoming a family man, an altruist, socialist, communist,\nnationalist, or humanitarian—provided all such activities are\nexecuted in relation with isavasya, the God-centered conception.\n\nGod-centered activities are evaluated in the Bhagavad-gita\nas being so rich that even a little bit of them can save one from\nthe greatest danger. The greatest danger of life is to glide down\n\nagain into the evolutionary cycle of birth and death. If some way\nor other a man misses the spiritual opportunity offered by his\nhuman form of life, and thus glides down again into the\n\nevolutionary cycle, it must be considered the most regrettable\nincidence, although foolish man cannot see this, due to his\ndefective senses. Sri Tsopanisad advises us, therefore, to exert our\n\nenergy in the isdvasya spirit, and in that engagement we may\nwish to live for many, many years. Otherwise, one’s long life is\nno better than that of a tree, which is also a living being, and\n\nwhich lives for hundreds and hundreds of years. There is no\npoint in living a long time like the trees, or breathing like the\nbellows,\n\nor begetting children like the hog and the dog, or\n\neating like the camel. Even a humble life, with God-centered\nactivities, is more valuable than the colossal hoax of so-called\n\naltruism or socialism without any relation to God.\nWhen activities such as altruism are executed in the spirit of\n\nSri Isopanisad, every one of them becomes a form of karma-yoga,\nas is recommended in the Bhagavad-gita. And that guarantees\nthe executor against the dangers of the evolutionary process of\nbirth and death. Such God-centered activities, even though\nhalf-finished, are still good for the executor, because they will\n\nguarantee him the human form of life in his next birth. In this\n\nway he can have another chance to improve his position on the\npath of liberation.\nNEE\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0031": "Sri Isopani�ad\n\n22\n\nMANTRA THREE\n\n31wn ;nq ij' � � �Sstffl: I\n���ilt\"\"'�¥4�.U�n 11 � 11\nasurya nama te loka\nandhena tamasavrta[t\ntams te pretyabhigacchanti\nye ke catma-hano janaft.\nasurya�-meant for the asuras; nama-famous by the name; te-those;\nloka�-planets; andhena-ignorance; tamasa-darkness; avrta�-covered by;\ntan-there; te-they; pretya-after death; abhigacchanti-do enter into;\nye-anyone; ke-everyone; ca�and; atma-hana[l-the killer of the soul;\njana�-persons.\n\nTRANSLATION\nThe killer of the soul, whoever he may be, must enter into the\n\nplanets known as the worlds of the faithless, fuJJ of darkness and\nignorance.\nPURPORT\nA human life is distinguished fro m animal life on account\nof\n\nits\n\nheavy\n\nrcsponsibilitie�;.\n\nThose\n\nwho\n\nare\n\ncognizant\n\nof\n\nthese responsibilities and work in that spirit are called sums,\nthe godly. And those who are either n e glec t ful of the rc�;ponsi·\nbilities or who have\nasuras,\n\nno\n\ninformation about Lhem arc called the\n\nor demons. There arc only these t wo kinds of human\n\nbeings all over the universe. ln the IJ.g\nsuras\n\nVeda it is slated that the\n\nalways aim at the Lolus Feel of the Supreme Lord Vi��m,\n\nand act accordingly. Their ways are as illuminated as the path\nof the Sun.\nIntelligent human beings must always remember that this\nparticular\n\nform of\n\nbody\n\nis obtained\n\nafter an evolution of\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0032": "23\n\nMantra Three\n\nmany\n\nmillions of years of transmigration of the soul. This\n\nmaterial\n\nworld\n\nis\n\nsometimes\n\ncompared with an ocean, and\n\nthi::; human body is compared with a solid boat, designed to\n\ncro::;::; over the ocean. The Vedic Scriptures and the\n\niiciiryas\n\nor ::;aintly teachers, are compared with the expert boatman, and\nthe facilities of a human body are compared with favorable\n\nbreezes, which can help the boat smoothly ply to the desired\ndestination. If, with all these facilities, a person does not fully\n\nutilize his human life for self realization, ::;uch an usura must be\n\ncon::;idercd iitma-hana, a killer of the soul. The k il l er of the soul\nis destined\n\nto enter into the darkest region of ignorance to\n\nsuffer per petually, and here is a warning by Sri Isopani�ad in\nclear ter m:;.\nThere arc swine, dogs, camels, a::;scs, etc.\n\nncccssJttes are\n\nj ust as important as ours.\n\nwhose economic\n\nHut the economic\n\nproblems of these animals are solved under nasty conditions,\nwhile the human being is given all facilities for comfortable\nlife by the l a ws of Nature, because the human form of life is\nmore importan t than animal life. And why is man given a\nbetter life than the swine and other animals'( Why is a h i gh ly\nplaced servant given all the fat·ilities of com for t a b l e life, rath er\n\nthan an ordinary clerk'( The answer is that the highly p laced\nofficer has to discharge duties of a higher na tu re\n\n.\n\nSimilarly,\n\nthe human being has higher duties in life t han the animals who\nare engaged always in the business of\n\nfeeding their hungry\n\nstomachs.\nThe modern\n\nsoul-killing civil i z a t i on has only increased the\n\npr oblems of a h ungry stomach.\n\nanimal,\nwork\n\na\n\nfor\n\nnecessi t y\n\nWe approach some polished\n\nmodern civili zed man, and he oayo that he wants to\n\nthe\n\nsatisfaction\n\nof\n\nfor self realization.\n\nthe\n\nstomach and there is no\n\nBut t�u: la w s of Nature are so\n\ncruel that in spite of his eagerness to work hard for his stomach,\nthere is always the quc::;tion of unemployment, even after denouncing the prospect of self-realization.\nWe are given this human form of life not to work hard like\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0033": "Sri Isopani�ad\n\n24\n\nj\n\nI\n\nthe\n\nass,\n\nthe\n\nswine\n\nand the dog, but to attain the highest\n\nperfection of life. If we do not care for self-realization, it is\nby the law of Nature that we have to work very hard even\nthough we do not want to do so. In this age the human being\nhas been forced to work hard like the ass and the bull, pulling\ncarts. These are some of the examples of the . regions where\nan asura is sent to work, revealed by this verse o f Sri lsopani§ad.\n\nIf a man fails to discharge his duties as a human being, he is\nforced\n\nto\n\ntransmigrate\n\nto\n\nthe\n\nplanets called asurya in the\n\ndegraded species of life, to work hard in ignorance and darkness.\nIn\n\nthe Bhagavad-gitii\n\nit is\n\nalso stated\n\nthat\n\nthe half-self­\n\nrealized men who in their previous lives could not complete\nthe process of approaching Godhead but had sincerely tried\nfor it-in other words, those who failed to attain success in\nrealizing\n\ntheir relation with\n\nGod-are given\n\nthe chance\n\nof\n\nsuci or srimata. .Suci means a\nspiritually a d vanced Briihmarw, and srimata means a Vaisya,\nappearing\n\nin\n\nthe\n\nfamily\n\nof\n\nor member of th e mercantile community. This means that such\nfallen\n\ncandidates\n\nare\n\ngi v e n\n\na\n\nbetter\n\nchance\n\nfor\n\nculturing\n\nself-realization on account of their sincere efforts in past lives.\nIf the fallen candidates\nin\n\nrespectable\n\nnoble\n\nare\n\ngiven the chance of taking birth\n\nfamilies,\n\nwe\n\ncan\n\nh ar d l y\n\nimagine\n\nthe\n\nstate of those who have compl.etely ac hi e ved success in the\nattempt.\n\nSimply to make an attempt for realizing God is to guarantee\nthat the next birth will be in a noble family. But those who do\nnot make any such attempt at all, and who want to be covered\nby illusion, too materialistic and attached to material enjoyment,\n\nmust enter into the darkest region of h e ll, as is confirmed in all\nthe Vedic literature.\nSuch materialistic asuras sometimes make a show of religiousness with the ultimate aim of material prosperity. The Bhagavad­\n\nI\n\nL·L\n\ngitii, however, rebukes them as men called great on the strength\nof false perfection, empowered by the votes of the ignorant and\nby material wealth. Such asuras, devoid of self realization and\n\n_____\n\nI\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0034": "Mantra Four\n\n25\n\nthe conception of isdvasya, the Lord, are sure to enter into the\n\ndarkest regions.\nThe conclusion is that we are not meant only for solving\neconomic problems on a tottering platform, but we are also\n\nmeant for solving the problems of the material life into which\nwe have been placed by the conditions of Nature.\nssa.\n\nMANTRA FOUR\n\nHAA HAA TATA Faz\nAMM AMAL FFang |\nTaras fagaterat arate cafes tt BU\nanejad ekarh manaso javiyo\nnainad deva apnuvan piirvam arsat\ntad dhavato’nyan atyeti tisthat\ntasminn apo matarisva dadhati.\nanejat—fixed up; ekam—one; manasah—more than the mind; javiyah—\nspeedy; na—not; enat—this Supreme Lord; devaéf—the demigods like Indra,\netc.; dpnuvan—can approach; piirvam—the first of all; argat—one who knows\neverything; tat—that; dhavatah—those who are running; anydn—others;\n\natyeti—surpasses; tisthat—although placed; tasmin—in one place; apah—\nwater; mdatarisva—the gods who control air and rains; dadhati—execute.\n\nTRANSLATION\nThe Personality of Godhead, although fixed in His Abode, is\nmore swift than the mind, and can overcome all others running.\nThe powerful demigods cannot approach Him. Although in one\n\n|\n\nplace, He has control over those who supply the air and rain. He\nsurpasses all in excellence.\n\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0035": "Sri Isopani�ad\n\n26\n\nPURPORT\nThe\n\nSupreme\n\nLord,\n\nWho\n\nis\n\nthe\n\nAbsolute Personality of\n\nGodhead, is not knowable even to the greatest philosopher\nthrough mental speculation.\ndevotees\n\nthrough\n\nHis\n\nlie can be known only by His\n\nmercy.\n\nln the\n\nBrahma-sarhhitii\n\nit\n\nis\n\nsaid that the non-devotee philosopher who can travel at the\nspeed of the mind, or at the velocity of the air, and who can\ntravel in space for hundreds of years, will find the Absolute\nstill far, far away from\n\nhim. As described in the Upani�ads,\n\nthe Absolute Personality of Godhead has His transcendental\nAbode, known as Knrw-loka,\n\nwhere He remains, engaged in\n\nHis Pastimes. But by His inconceivable potency He can simultaneously\n\nreach\n\nevery\n\npart\n\nof\n\nthe\n\ncreative\n\nenergy.\n\nIn\n\nthe\n\nVi�ru Puriira this potency is compared with the light and heat\n\nof the fire. The fire can distribute its light and heat from one\nplace,\n\nand\n\nsimilarly\n\nalthough fixed\n\nthe\n\nAbsolute\n\nPersonality of\n\nGodhead,\n\nup in His transcendental Abode, can diffuse\n\nHis different energies everywhere.\nSuch\n\nenergies\n\narc\n\ninnumerable,\n\nbut\n\nprincipally\n\nthey\n\narc\n\nclassified into three: the internal potency, the marginal potency,\nand the external potency.\n\nIn each and every one of them,\n\nthere are hundreds and millions of sub-headings. The dominating\ndemigods who are empowered to have control over the administration of natural phenomena such' as the air, light, rain,\netc.\n\nare\n\nall\n\nclassified\n\nwithin the\n\nmarginal\n\npotency\n\nof the\n\nAbsolute Person. The living beings, including humans, are also\nproducts of the marginal potency of the Lord. The material\nworld is the creation of the external potency of the Lord, and\nthe spiritual sky, where the Kingdom of God is situated, is the\nmanifestation of His internal potency.\nThe different energies of the Supreme Lord are represented\neverywhere by His different potencies. Although there is no\ndifference between Him and His energies, still one should not\nwrongly conclude that the Supreme Lord, being thus distributed\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0036": "Mantra Four\n\n27\n\n)verywhere, has His Personal existence solely in the impersonal\nRrahman.\n\nMen\n\nare\n\naccustomed\n\nto\n\nreach\n\nconclusions only\n\nuccording to their own capacity to understand. But the Supreme\nLord is not subject to our limited capacity to understand Him.\nJt is for this reason that the Upani§ads warn us: no one can ap.\n\nproach the Lord by his own limited potency.\n\nIn the Bhagavad-gitii, the Lord says that no one, not even the\n\ngreat [§iS and suras, can know Him. So what is there to say\nof the asuras, who are not even qualified to understand the ways\nof the Lord? All these words mentioned in Mantra Four of\n\nSri lsopani§ad suggest very clearly that the Absolute Truth\n\nis ultimately the Absolute Person; otherwise there would have\nbeen no\n\nnecessity\n\nof mentioning so many varied things in\n\nsupport of His Personal features.\nIndividual parts and parcels of the potencies of the Lord,\nalthough having all the symptoms of the Lord Himself, have\nlimited spheres\n\nof\n\nactivities,\n\nand therefore\n\nare\n\nall limited.\n\nThe parts and parcels are never equal to the whole. Therefore\nthe parts and parcels cannot appreciate the full potency of\nthe Lord. Foolish and ignorant living beings who are parts\nand parcels of the Lord, under the influence of the material\nenergy, try to make a conjecture on the transcendental position\n\nof the Lord. Sri lsopani§ad warns them not to make any mental\n\nspeculation about the identity of the Lord. Try to know the\nTranscendence from the superior source of the Vedas, which is\nalready in knowledge of the Transcendence.\nEvery part of the Complete Whole is endowed with some\nparticular\n\nenergy to act, and forgetfulness by that part of\n\nhis particular activities is called miiyii, illusion. Sri lsopani§ad\n\nhas therefore, from the very beginning, warned us that we should\nbe careful to play the part designated for us by the Lord. This,\nhowever, docs not mean that the individual soul has no initiative\nof his own. Because he is the part and parcel of the Lord he\nmust have the initiative of the Lord as well. Proper use of one's\ninitiative, active nature, with intelligence to understand that\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0037": "Sri Isopani�ad\n\n28\n\neverything is but the potency of the Lord, can lead one to the\nrevival of his original consciousness, which was lost on account\nof association with miiyii, the external energy.\nAll power is obtained from the Lord, and therefore each\nparticular power must be utilized to execute the will of the\nLord, and not otherwise. The Lord can be known by one who\nhas adopted a submissive attitude. Perfect knowledge means\nto know the Lord in all His features, to know about His potencies\nand how such potencies are working by His will. These things\nare exclusively described by the Lord in the Bhagavad-gitii,\nwhich is the essence of all the Upani�ads.\n\n•\n\nMANTRA\n\nFIVE\n\nij�f6 � � ij,��\nij<(�l(@ • � (1�1� �: II � II\n\nij�IJtf«\n\ntad ejati tan naijati\ntad dare tad vantike\ntad antarasya sarvasya\ntad u sarvasyiisya biihyata�.\ntat-this Supreme Lord; ejati-does walk; tat-He; na-not; ejati-does\nwalk; tat-He (is); dilre-far away; tat-He (is); u-also; antike-very near;\ntat-He (is); antar-within; asya-of this; saroasya-all; tat-He (is); u-also;\nsaroasya-all; asya-of this; biihyata�-external to.\n\nTRANSLATION\nThe Supreme Lord walks and does not walk. He is far away,\n\nbut He is very near as well. He is within everything, and again\nHe is outside of everything.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0038": "29\n\nMantra Five\n\nPURPORT\nllcrc is an explanation of the Supreme Lord's transcendental\ntH:livitics by\n\nHis inconceivable potencies. There are two sets\n\nof contradictory words mentioned herein to prove the inconooivublc potency of the Lord. He walks, and He does not walk.\nT'hwi«� lwo phrases are contradictory. If someone can walk then\nII iH i m p roper to say that he cannot walk. These contradictions\nHhow the inconceivable power of God. With our limited fund of\nknowledge we cannot accommodate such things, and therefore\n\nI he\n\nI .on]\n\nis conceived in terms\n\nof\n\nour limited powers of\n\nlltHkrslunding. The impersonalist philosophers of the miiyii-viida\nMl:l1ool ucccpt only the impersonalist part of the Lord's activities,\n\nuud l'«�l'lll.c llis Personal feature. The Bhiigavata school, however,\n\num:q>tH the Lord in both ways, i.e., as Personal and impersonal.\n\n/\\ud\n\nthe Bhiigavatas also accept His inconceivable potencies.\n\nWilhout inconceivable potency there is no meaning to the words\n\n8nJH'OIILt! /,ord.\nWtl should not take it for granted that\n\nbecause we cannot\n\nMilO God hdore our eyes there is therefore no personal existence\n\nof' I he Lord. To refute this sort of argument, Sri lsopani�ad\nWllriiM liS that the Lord is far away from us, but He is very near\n10 liM ulso. The Abode of the Lord is beyond the material sky.\n\nWtl huvo 110 m e a n s to measure even the material sky. If j ust the\nlllllllll'iul sky is so far, far away from us, then what of the\n\nHplrltuul\n\nsl(y,\n\nwhich is beyond the material sky altogether'?\n\n'l'hul lho Mpirilual sky is situated far, far away from the material\n\nWOI'hl iM fiii'IIH�r confirmed in the Bhagavad-gitii. But, in spite of\n\nI h11 LOI'd 1M being so far away, He can at once, within less than a\n\nHtiOOIIIl, doMI:«�nd before us with a speed more powerful than the\n11111111 01' lho uir. lie can walk so quickly that no one .can surpa&_s\nllim, 'l'hiM fuel hm; already been described in the previous ver:e .\nWhcu\n\nUw P« � rsonali ty of Godhead thus comes before us,\nhowovtll'1 wo l l « �g l c e t Him. This negligence on the part of\nthe fooliHh people is condemned by the Lord in the Bhagavad-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0039": "S ri isopani�ad\n\n30\n\ngitii. The Lord says that the foolish deride Him, taking Him\nto be one of the mortal beings. But He is not a mortal being,\nnor does He come before us with a body produced of material\nNature. There are many so-called scholars who say that when the\nLord descends, He does so in a body of matter, j ust like an\n\nordinary living being. Such foolish men place the Lord on a\nlevel equal to that of the ordinary man, not knowing His\ninconceivable power.\nBecause He is full of inconceivable potencies, God can\n\n,I\n\nI\n\nI\n\naccept our service through any sort of medium, and He can\nconvert\n\nHis\n\ndifferent potencies\n\naccording to Mis own will.\n\nThe unbelievers argue that the Lord cannot incarnate Himself,\nor if at all, He descends in a form of material energy. This\nargument is nullified if we accept His inconceivable potencies\nas realities. Even if He appears before us in the form of material energy, it is quite possible for Him to convert the material energy into spiritual energy. The source of the energies\nbeing one and the same, the energies can be utilized suitably\naccording to the will of that energetic Source. For example, the\nLord appears in the F orm of Area, or Deities supposedly made\nof earth or stone. These forms, en grave d from wood or stone or\nany other matter, are not idols, however, as is held by the\niconoclasts.\nIn the present state of our imperfect material existence\nwe cannot see the Supreme Lord on account of our imperfect\nvision.\n\nBut\n\nstill,\n\nthose\n\ndevotees\n\nwho want to see Him by\n\nmeans of material vision are favored by the Lord, Who appears\nin so-called material\n\nform to\n\naccept\n\nthe\n\ndevotees'\n\nservice.\n\nThis does not mean that such devotees, who are in the lowest\nstage of devotional service, are\n\nworshiping\n\nan idol. In fact,\n\nthey are worshiping the Lord, Who has agreed to appear before\nthem\n\nin a\n\nparticular\n\nway which is approachable by them.\n\nThis Area Form is not fashioned in terms of the order or whim\nof the\n\nworshiper.\n\nIt is eternally existent with all Its para­\n\nphernalia. This can be actually felt by a sincere devotee, but\nnot by an atheist.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0040": "31\n\nMantra Five\n\n111 the Bhagavad-gitii the Lord says that He treats His devotee\n11 pwportion to the degree of surrender made by the devotee.\nllo mscrves the right not to expose Himself to anyone and everyOtto, except those who surrender unto Him. Therefore, for the\nMlll't'ondered soul, He is always within reach, whereas for the\ntlOIH!urrendered soul, He is far, far away, and cannot be appt•mwhed.\n'l'herc are two words in the revealed Scriptures which are imporlunl in this connection: sagur-a and n i rgur-a with qualities\nund without qualities. Sagur-a does not mean that the Lord be1\\0ITIOM subject to the laws of material Nature when Be ap-\n\nptlllt'H,\n\nu\n\nl l ho u gh He has qualities and appears in the material\n\nrorm. For Him there is no difference between material and spirit­\n\nHill llllt!rgies, because He is the Source of such energies. He is the\nCoiiii'OIIer of the different energies, and as such He cannot at\nuny litrw be under their influence, as we are. The material.\nmwr·gy works according to His direction, and therefore He can\nIIHtl Llu� material energy for His purpose, but without ever bell� in fl uen c e d by any of the qualities of His energies. Nor for\nlhiM pmpose does He become a formless entity at any time.\nlJIIImulnly He is the eternal Form, the Primeval Lord. And\nlhu lmpmsonal representation, or Brahman effulgence, is the\nlow of llis Personal rays, as the Sun's rays are the glow of the\nHun Kocl.\nWl1011 I he: boy saint Prahlada Maharaj was in the presence\nof hiM uthuisl father, his father asked him, \"Where is your\nOoll't11 Tho child Prahlada replied that God resides everywhere.\nl'htl ful hot· Lhcn angrily asked whether his God was within the\nplllur of Uw palace, and the child said yes. At once the atheist\n����� hi'OIW lhc pillar in front of him into pieces, at which\n11111 Lord uppeured as Nrsimha (the half-man, half-lion lnl'lll'llllllou) f'rorn wilhin the pillar, and killed the atheist king.\n'l'hht lniJUIII! Lhul Lhe Lord is within everything, which is creulod hy IliM different energies. And by His inconceivable power\nllu men uppour al any place in order to favor His sincere\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0041": "32\n\nSti Isopanisad\n\ndevotee. Lord Nrsimha appeared from within the pillar not\n\nat the order of the atheist king, but by the wish of the devotee\nPrahlada. An atheist cannot order the Lord to appear, but\n\nto show mercy to His devotee the Lord can appear anywhere\nand everywhere.\nThe Bhagavad-gita confirms this, in the statement that the\nLord appears to vanquish the unbelievers and to protect the\nbelievers. To vanquish an unbcliever, of course, the Lord has\nsufficient energies and agents who can do the work, but to favor\nthe devotee is a pleasing task for Him, and therefore He descends\nas an incarnation. He does so only to favor His devotees, then,\n\nand not for any other purpose.\nIn the Brahma-samhita it is said that Govinda, the Primeval\n\nLord, enters everything by His plenary portion. He enters the\nuniverse as well as the atom of the universe. He is outside in the\n\nVirdta Form, and Ile is within as Antarydmi. As Antaryami Ile\nis witness of everything that we are doing, and Ile gives us the\nresult of our actions as karma-phala. We ourselves may forget\nwhat we have done in previous lives, but because the Lord is\n\nthe witness of our actions, the result of our actions is always\nthere, and we have to undergo the reactions all the same.\n\nIn fact there is nothing except God within and without.\nEverything is manifested of His different energies, like the heat\n\n|\n|\n\nand light of fire, which means there is a oneness among the\ndiverse energies. In spite of this oneness, however, the Lord\n\nenjoys in His Personal Form all that is enjoyable to the little\nsenses of the little part and parcel living entities.\n2].\ngr\n\n|\n|\n\nMANTRA SIX\n\n|\n\nRY aah qantas |\nHR aed At a aged ti &\n\ni|\n\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0042": "Mantra Six\n\n33\n\nyas tu saroiir-i bhiitiiny\niitmany eviinupasyati\nsaroa-bhiite�u ciit miinarh\ntato na vijugupsate.\nyu{&·-a person; tu-but; sarvii!\"i-all; bhiitiini-living entities; iitmani-in\n\nrelation with the Supreme Lord; eva-only: anupaAyati-observes in a\n�yHtcm a tic way; sarva-bhiite§u-in every living being; ca-and; citmcinam-the\nSu pcrsou l; tatav-thereafter; na-not; vijugupsate-hates anyone.\nTRANSLATION\n\nA person who sees everything in relation to the Supreme Lord,\nund sees all entities as His parts and parcels, and who sees the\nupreme Lord within everything, never hates anything, nor any\n\nboing .\nPURPORT\nllere\n\nis\n\nan\n\nexplanation of the Mahiibhiigavata,\n\nthe great\n\np e nmnal ity who sees everything in relation to the Supreme\n\nPersonality of Godhead. There are three stages of realizing\nlhe presence of the Supreme Lord: The kani�tha adhikari, the\nperson who is in the lowest stage of realization of the Lord,\ngocl:i to one place of worship, such as a temple, church, or\n\nrno�;que, in terms of his particular type of reli gi ou s faith, and\n\nworships\n\nthere in terms of the scriptural inj unctions. Such\n\ndevotees think that the Lord is there at the place of worship\n\nnnd nowhere else. Such devotees cannot recognize who is in\n\nwhat position in the devotional line, or in terms of realization\nof th e Supreme Lord. They follow the routine formulas and\n�;ornetimes quarrel among themselves, estimating one particular\nLypc of wor s h i p better than another. These hani�tha adhikaris,\n\nin tho lowc�;t stage of devotion, are called materialistic devotees,\nor· lhosc jusl trying to transcend the material boundary to reach\nLho spiritual pla n e .\nNext above these kani�tha adhikaris are the madhyam\n'\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0043": "Sri isopani�ad\n\n34\n\nadhikaris,\ndevotional\n\nthe devotees who are in the intermediate stage of\nservice.\n\nThese\n\nmadhyam\n\nadhikaris\n\nobserve\n\nfour\n\nprinciples in relation to the Supreme Lord, which are as follows:\n\nl. They see, first of all, the Supreme Lord;\n2. They see next the devotees of the Lord;\n3. They see also the innocent, who have no knowledge about\n\nGod; and at last,\n\n4. They see the atheists who have no faith in the Lord, and\n\nwho hate those in the devotional line.\nill\nI\n\n!\nIII\n\nThe madhyam adhikari devotee behaves differently toward\n\nthe different above-mentioned four principles. He adores the\nLord, considering Him the object of love, and he makes friend­\n\nship with those who are in the devotional line. He tries to\nawaken the dormant love of Godhead in the hearts of the\ninnocent people, but he does not approach the atheists who\n\n'iIl'l\nI\n\nderide at the very Name of the Lord.\n\nAbove the madhyam adhikari there is the uttama adhikari\ndevotee, who sees everything in relation to the Supreme Lord.\n\nHe does not make any particular discrimination between the\n\natheist and the theist, but sees in every one of them the part and\nparcel of God. He knows that there is no difference between\n\nI\nli\n\nli\n\na vastly learned Briihmara an d a dog in the street, because both\n\nof them are of the Lord, though in different embodiments due\nto the different qualities of material\n\naction. The Briihmara\n\nparticle of the Supreme Lord has not misused the little inde­\n\npendence given him by the Lord, but the dog particle has\n\nmisused his independence, and thus he has been punished by the\nlaw of Nature, being encaged in the ignorant form of a dog.\n\nWithout considering the respective actions of the Briihmara and\n\nII\nI\n\nI\n\nthe dog, the uttama adhikiiri tries to do good to both. Such a\nlearned devotee of the Lord is not misled by the material bodies\nof the Briihmara and the dog, but he is attracted by the spiritual\nspark within the respective entities.\n\nThose who imitate an uttama adhik'iiri in terms of the sense\n\n:I\n\n�\n\nof oneness or fellowship, but who behave in terms of bodily\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0044": "Mantra Six\n\n35\n\nrcdul ionships, are false philanthropists. Therefore the concepl of\n\n1111iversal brotherhood must be learnt from the uttama adhikari\n\nd1:votee of the Lord, and not from a foolish person who has no\n\nIJI'Opcr vision of the individual soul and of the Supcrsoul-the\nplenary expansion of the Supreme Lord, Which dwells everywhere.\n\nIn this mantra of Sri Isopani�ad it is clearly mentioned that\n\none should observe, or see. This means one must follow the\n\n! J rc vio u s iiciirya, the perfected Teacher. Anupasyati is the exact\n\nSunskrit word used in this connection. Anu means by following,\n\n1111d paSyati means to observe. One should not try to see things as\n\nlte do es with the naked eye. The naked eye cannot see anything\n\nproperly, due to its material defectiveness. One cannot see properly\n\nunless one has heard from a superior source. And the highest\n\nsource is the Vedic wisdom spoken by the Lord Himself. This\nlrulh is coming in disciplic succession from the Lord to Brahma,\n\nfrom Brahma to Narada, from Narada to Vyasa, and from Vyasa\n\nLo many of His disciples. Formerly there was no necessity of\n\nrecording the message of the Vedas because people of earlier ages\nwere more intelligent and had sharper memories, and t he y could\n\nfollow instructions simply by hearing once from the mouth of a\n\nbona fide spiritual master.\n\nAL present there are many commentaries on the revealed\n\nScriptures,\n\nbut most of them are not in the line of Srila\n\nVyasadeva, Who originally taught the Vedic wisdom. The final,\n\nmost\n\nperfect and\n\nsublime work\n\nof Srila\n\nVyasadeva\n\nis the\n\nSrimad-Bhiigavatam, Which is the correct commentary on the\nVediinta-siitra.\n\nspoken\n\nSimilarly, there is the Bhagavad-gitii, Which is\n\nby the\n\nLord\n\nHimself and\n\nWhich\n\nwas recorded by\n\nVyasadeva. These are the more important of the many revealed\n\nScriptures, and any commentary which does not conform to the\nprinciples of the Gitii or the Srimad-Bhiigavatam is unauthorized.\n\nThere is complete symmetrical agreement between the Upani�ads,\n\nVedanta, the Vedas, the Bhagavad-gitii and the Srimad-Bhiiga­\n\nvatam.\n\nTherefore, no one should try to reach any conclusion\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0045": "Sri Isopani�ad\n\n36\n\nabout the Vedas without being instructed by members of the\nline of Vyasadeva, or at least those who believe in the Personality\nof Godhead and His diverse energies.\nOnly one who is already in the liberated status, according to\nthe Bhagavad-gitii, can become an uttama adhikari devotee, and\ncan see everyone or every living being as his own brother. This\ncannot be seen by politicians who are always after some material\ngain. Imitation of this liberated status is to serve the outward\nbody (for fame, or some such reward) but is not service to the\nspirit soul. Such imitators have no information of the Spiritual\nWorld. The uttama adhikiiri sees the spirit soul of an entity, and\n\nI\n\nserves him as spirit, which includes matter automatically.\n\nI\n\nI\nII\n\nII\n\n'I\n\n,!\n\nMANTRA\n\nSEVEN\n\n-· l(sities of life. The purpose of the whole Vedic literature is\nI o u waken this God consciousness in the forgetful living being,\n\nunci the same principle is presented in various ways in the world's\nvarious Scriptures for the understanding of fo ol ish mankind.\nThus the ultimate purpose is to bring one back to Godhead.\nUut the veda-viida-rata people, instead of realizing the pu�port\nof the\n\nVedas,\n\nal Lainmcnt\n\nLake it for granted that side issues t>uch as the\n\nof heavenly\n\npleasure\n\nfor\n\nse nse\n\ngratification-the\n\nltrsl for which is the very cause of their material bondage in the\nfirst\n\nplace-�-;\n\nthe\n\nultimate end of the\n\nrni:-;guide others by misinterpreting the\n;;omelimes\n\nthey\n\nVedas.\n\nSuch people\n\nVedic literature, and\n\ncondemn the Puriirws, which are authentic\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0057": "|\n\nMantra Ten\n\n49\n\npowered by illusion? The self-made Gods cannot answer all\nthese questions very clearly, but they are satisfied that they have\nbecome God themselves.\nll\n\nMANTRA TEN\n\nTAG ATTA: HATA\ni\naft gaa aot Fava fevahat I 8° I\nanyad evahur vidyaya\nanyad ahur avidyaya\niti Susruma dhiranari\nye nas tad vicacaksire.\nanyat—different; eva—certainly; Ghuh—said; vidyaya—by culture of knowledge; anyat—different; Ghuh—said; avidyayd—nescience; iti—thus; susruma—\nheard; dhirdndm—from the sober sect; ye—those; nah—to us; tat—that;\n\nvicacaksire—explained.\n\nTRANSLATION\nThe wise have explained to us that one result is derived from\nthe culture of knowledge, and it is said that a different result is\nobtained from the culture of nescience.\n\nPURPORT\nThe culture of knowledge can be practically conducted in\nthe following way, as is advised in the Bhagavad-gita (Thirteenth\nChapter). There it is said that:\n1. One should become a perfect gentleman himself, and\nlearn to give proper respect lo persons other than himself.\n\n2. One should not pose himself as a religionist simply for\nname and fame.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0058": "Sri Isopani�ad\n\n48\n\nVedic explanations for laymen. The veda-viida-ratas make their\nown explanations of the Vedas, neglecting the authority of the\ngreat teachers, called iiciiryas; and they tend to raise . some\nunscrupulous person from\n\namong themselves as the leading\n\nexponent of Vedic knowledge.\n\nThese men are especially condemned by this mantra of Sri\n\nlsopani§ad with the very appropriate Sanskrit word vidyii-rata.\nVidyii means\n\nVeda,\n\nbecause the\n\nVeda is the original in all\n\nknowledge; and rata means engaged. Vidyii-rata means engaged\nin the study of the Vedas. As such, the so-called vidyii-ratas are\ncondemned here because they do not know what the purpose of\nthe\n\nVedas\n\nis,\n\non account of disobeying the iiciiryas.\n\nSuch\n\nveda-viida-ratas are accustomed to finding meaning in every word\nof the Vedas to suit their own purposes. They do not know\nthat the Vedic literature is not a collection of ordinary books\nand cannot be understood except through the chain of disciplic\nsuccessiOn.\nOne must approach a bona fide spiritual master in order to\nunderstand the transcendental message of the Vedas. That is the\ndirection of the Katha Upani§ad. But these veda-viida-rata people\nhave their own iiciirya, who is not in the chain of transcendental\n. disciplic succession. Thus they will progress irito the darkest\n·\n\nI\nI\n\nI\n\np\n\nr;\n\nregion of ignorance by misinterpreting the Vedic literature,\neven more so than those who have no knowledge of the Vedas\nat all.\nThe miiyayii·apahrta-jiiiina class of men are self-made \"Gods.\"\nSuch men think that they are themselves God, and there is no\nnecessity of\n\nworshiping\n\nany other God. They will agree to\n\nworship an ordinary man if he happens to be rich, but will\nnever worship the actual Personality of Godhead. Such foolish\n\nI!\n\nmen\n\nII\n\nmore powerful than God. But they also say t-hat God is all­\n\nd\n\nI\n\nt\n\ncannot recognize\n\ntheir\n\nown\n\nfoolishness,\n\nregarding the\n\nquestion of how God can ever have been entrapped by illusion.\nIf God were ever entrapped by illusion, then illusion would be\npowerful. If God is all-powerful, then how can He be over-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0059": "Sri isopani�ad\n\n50\n\n3. One should not become a source of anxiety to others by\nthe actions of his body, mind or words.\n\n4. One should learn forbearance, even if there is provocation\nfrom others.\n\n5. One should learn to avoid duplicity in his dealings with\nothers.\n\n6. One must have a bona fide spiritual master who can lead\nhim gradually to the stage of spiritual realization, and to such\nan iiciirya\n\nor spiritual master he must submit himself with\n\nservice and relevant questions.\n\n7. One must follow the regulative principles enj oined in the\n\n1'1\n\nII\n\nrevealed\n\nScriptures,\n\nin order to approach\n\nthe\n\nplatform\n\nof\n\nself realization.\n\n8. One must be fixed up in the tenets of the revealed\nScriptures.\n\n9. One should completely refrain from practices which are\n\n:li\n\ndetrimental to the interest of self realization.\n\ni\n\nthe maintenance of the body.\n\nI\nI\n\n·\n\n' '!I\nI\n\n'I\n\nI;\nj,\n\nI.I\n\n\"I\n\n1·,·\n\nIll\n'I\n\n·I:\n.\\\n\n1\\�\n\n10. One should not accept more than what he requires for\n11. One should not falsely identify himself with the material\n\ncovering of the gross body nor consider as his own those who\nare related with his body.\n\n12. One should always remember that\n\nso long as he has a\n\nmaterial body, he must face the miseries of repeated birth,\ndeath, old age, and disease. There is no use in making plans to\nget rid of these miseries of the material body. The best thing\nis to find out the means by which one may regain his spiritual\nidentity.\n\n13. One should not be attached to more than the necessities\nof life required for spiritual advancement.\n\n14. One should not be more attached to wife, children and\nhome than is ordained in the revealed Scriptures.\n\n15. One should not be happy or distressed in regard to the\ndesirables and undesirables created by the mind.\n\n16. One should become an unalloyed devotee of the Per-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0060": "51\n\nMantra Ten\n\nsonality of\n\nGodhead,\n\nS r1 Kr��a, and serve Him with rapt\n\nattention.\n17. One should develop a feeling for residing in a secluded\n(.>lace with a calm and quiet atmosphere favorable for spiritual\n:ulture,\n\nand\n\nthus\n\navoid\n\ncongested\n\nplaces\n\nwhere\n\nthe\n\nnon­\n\ndevotees congregate.\n18. One should become a scientist or philosopher, and make\nresearch\n\ninto spiritual\n\nrecognizing\n\nknowledge-not\n\nthat spiritual\n\nknowledge\n\nmaterial\n\nknowledge­\n\nis permanent,\n\nwhereas\n\nmaterial knowledge ends with the death of the body.\nThese eighteen items form a gradual process for developing\nreal knowledge. Except for these eighteen items, all other items\nwhatever are grouped within the category of nescience.\n\nSrila\n\nHhaktivinode Thakur, a great iiciirya, said that all the forms of\n\nmaterial knowledge are merely external features of the illusory\nenergy, and by culturing them one becomes no better than an\nass.\n\nHere\n\nin\n\nSri lsopani§ad the same principle is repeated.\n\nMaterial advancement of knowledge means actually converting\na\n\nhuman being to the status of an ass.\n\npoliticians,\n\nSome materialistic\n\nunder cover of spiritual garments, do decry the\n\npresent system of civilization as satanic, but unfortunately they\ntlo not care for the culture of real knowledge which is described\nin the\n\nBhagavad-gitii, and therefore they cannot change the\n\nsatanic situation.\nIn the modern setup of things, even a boy thinks himself\nself-sufficient, and pays no respect to elderly men. Thus, due\nto the wrong type of education imparted by our universities,\nboys all over the world have become the cause of headache to\n\nthe elderly people. Therefore Sri lsopani§ad warns very strongly\nthat the culture of nescience is different from that of knowledge.\n\nThe universities are, so to speak, centers of nescience only, and\ntherefore the scientists are busy discovering lethal weapons to\nwipe out the existence of other countries.\nUniversity students today are not given instructions on the\nregulative principles of\n\nbrahmaciirya, the spiritual process of\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0061": "Sri Isopani�ad\n\n52\n\nlife, nor do they have any faith in the respective scriptural\n\ninj unctions. Religious principles are taught for the sake of name\n\nand fame only, and not for the matter of practical action.\nTherefore there is animosity not only in the social and political\nfields, but in the field of religion as well.\nNationalism in different parts of the world has also developed\non account of this nescient education of the people. They have\n\nno information that this tiny earth is j ust a lump of matter\nfloating in immeasurable material space along with many other\nlumps. In comparison to the vastness of space, these material\nlumps are like dust particles in the air. llecause God has kindly\nmade these lumps of matter complete in themselves, they are\nperfectly equipped with all necessary arrangements for floating\n-on in space. Our sputnik drivers are very proud of their achievements, but they do not look to the Supreme Driver of these\ngreater, more gigantic sputniks called planets.\nThere are innumerable suns occupying space, with innumerable\narrangements of planetary systems. We small creatures, as the\ninfinitesimal parts and parcels of the Supreme Lord, are trying\nto\n\n:!\n\n'I\n\nII\n\nII\n\ndominate\n\nthese unlimited planets by repeated birth and\n\ndeath, but are generally frustrated by old age and disease. This\nspan of human life is scheduled for about 100 years, although it\nis gradually decreasing to the limit of 20 or 30 years of life.\nThanks to the culture of nescient education, befooled men have\ncreated their own nationalisms within these planets in order to\n\ngrasp at sense enj oyment for these few 20 or 30 years. Such\n\nfoolish\n\npeople are drawing up various plans to make some\n\ndemarked\n\nportion\n\nultimately\n\nridiculous.\n\nof earth as perfect as possible, which is\nAnd for this purpose each and every\n\nnation has become a source of anxiety for the others. More than\n\n50% of their energy is spoiled in defense measures, with no\ncaring for the real culture of knowledge, and they are falsely\nproud of becoming advanced in both material and spiritual\nknowledge.\n\nSri Tsopani§ad warns of this faulty mode of education, and\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0062": "Mantra Ten\n\nI he\n\n53\n\nHhagavad-gitii gives instructions as to the development of\n\nreal knowledge. In this mantra there is a hint that the instruct ion\n\nof vidyii,\n\nknowledge,\n\nmust be gained from the dhira.\n\nDhira means undisturbed, not disturbed by material illusion.\nNo one can be undisturbed unless and until he has perfect\n:;piritual realization. When one is perfectly spiritually realized\n\nhe has no more hankering for anything acquired, nor does he\nlament for anything lost. Such a dhira has realized that the\nrnuterial body\n\nand mind which he has acquired by chance\n\nmaterial association\n\nare\n\nforeign\n\nelements,\n\nand therefore he\n\n:;imply makes the best use of a bad bargain.\nThe\n\nmaterial\n\nbody\n\nand\n\nmind\n\nare\n\nbad\n\nbargains\n\nfor\n\nthe\n\n:;piritual living entity. The living entity has different functions\n\ni11 Lhe living world, but this material world is dead. As long as\nI he living spiritual sparks manipulate the dead lumps of matter,\n\nLhe dead world appears to be a living wOrld. llut actually it is\n\nLhe living souls, the parts and parcels of the S upre me Living\n\nBeing, which move the world. The dhiras are those who have\n\ncome to know all these facts by hearing of the m from superior\nauthorities,\n\nand who have\n\nrealized\n\nthem\n\nby\n\nfollowing the\n\nregulative principles.\n\nTo follow the regulative principles, one must go under the\n\nshelter\n\nof a bona\n\nfide spiritual master. The tra nsce n de ntal\n\nmessage comes down from the spiritual master to the disciple\n\nwith the regulative principles, and not in the ha:.r.ardous way of\n\nnescient education. One can become a dhira onl.y by such sub­\n\nmissive hearing from the Personality of Godhead. The perfect\n\ndisciple must be like A rj una, and the spiritual master must be as\ngood as the Lord Himself. These are the processes of learning\n\nvidyii, knowledge, from the dhira, the undisturbed.\n\nAdhira, one who has not undergone the training of a dhira,\ncannot be an instructive leader. Modern politicians who pose\n\nthemselves as dhiras are themselves adhiras. One cannot expect\n\nperfect knowledge from them. They are busy with their own\nremuneration in dollars and pounds. How can they lead the\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0063": "Sri isopani�ad\n\n54\n\nmass of people to the right path of self realization? One must\nhear submissively from the dhira in order to get actual education\nin life.\n\nMANTRA ELEVEN\n\nmrt � ��\n3fmtllf �� �'\\'�\n\nw� ij�'\n&-imlln:an«..l 11 �·� If\n\nvidyiirh ciividyiirh ca yas\ntad vedobhayam saha\navidyayii mrtyurh tirtvii\nvidyayiimrtam asnute.\n\n. ,1\n111\n\n�1·11\n\nvidyiim-knowledge in fact; ca-and; avidyiim-nescience; ca-and; ya[t-a\nperson; tad-that; veda-knows: ubhayam-both; saha-simultaneously;\navidyayii-by culture of nescience; mrtyum-repeated death; tirtviitranscending; vidyayii-by culture of knowledge; amrtam-deathlessness;\nasnute-enjoys.\n\n'I\n\n,,\n\n\\'1\n\nTRANSLATION\nOnly one who can learn the process of nescience and that of\n\ntranscendental knowledge side by side can transcend the influence\nof repeated birth and death, and enjoy the full blessings of immortality.\nPURPORT\nSince the start of the material world everyone is trying for\na permanent life, but the law of Nature is so cruel that no one\n\nil\n�\nI\n\nI\n\nhas avoided the hand of death. No one wants to die. That is a\npractical fact. Nor does anyone want to become old or diseased.\nBut the law of Nature does not allow anyone immunity from\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0064": "55\n\nMantra Eleven\n\ndeath, old age or disease. The advancement of material knowledge has not solved these problems of life. Material science can\ndiscover the nuclear bomb to accelerate the process of death,\nbut it cannot discover anything which can protect man from the\ncruel hands of death,disease and old age.\nFrom the Puriir-as we learn of the activities of Hira:p.yakasipu:\nThis king was materially very much advanced, and by his\nmaterial acquisitions, by the strength of his nescience, he wanted\nto\n\nconquer\n\ndeath.\n\nHe underwent a\n\ntype of meditation so\n\nsevere that . all the planetary systems became disturbed by his\nmystic\n\npowers.\n\nHe\n\nforced\n\nthe creator of the universe, the\n\ndemigod named Brahmii, to come down to him, and then he\nasked him for the benediction of becoming an amara, one who\ndoes not die. Brahma refused to award this, however, because\neven he, the material creator, who has command over all the\nplanets, is not himself an amara. He has a long duration of life,\nas is confirmed in the Bhagavad-gitii, but that does not mean\nthat he doesn't have to die.\n\nIlirar-ya\n\nmeans\n\ngold, and\n\nkasipu\n\nmeans\n\nsoft\n\nbed.\n\nThis\n\ngentleman was interested in these two things,money and women,\nand he wanted to enj oy this sort of life by becoming artificially\nimmortal. He asked Brahma many things indirectly in hopes of\nfulfilling his desire to become an amara. He asked benediction\nthat he might not be killed by any man, animal, god, or any\nliving being within the categories of the 8,400,000 species. He\nalso asked that he might not die on the lan d in the air, in the\n,\n\nwater or by any weapon whatsoever. So on and on, Hira:p.yakasipu thought foolishly that this would guarantee him against\ndeath. But in the end, although Brahmii granted him all these\nbenedictions, he was killed by the Personality of Godhead in the\nForm of a half-man, half-lion. And no weapon was used to kill\nhim except the nails of the Lord. He was killed on the lap of the\nwonderful Living Being Who was beyond his conception.\nThe whole point here is that even Hira:p.yakasipu, the most\npowerful of materialists, could not become deathless by his\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0065": "l.i\nSri Isopani�ad\n\n56\n\n,, !\n\nvarious plans. What, then, will be accomplished by the tiny\n\ni'\nI'!\n\nfrom moment to moment?\n\nI\n\nto ·win the struggle for existence. Everyone is struggling hard\n\nf\nII\n11\n[I\n[I\nr/\n\nfor existence, but the law of material Nature is so hard and fast\n\nHiratlyakasipus of today, who make plans which are throttled\n\nSri lsopani�ad instructs us not to make one-sided attempts\n\nI\n\n,I\n\n,, I\nI\nI\n\n,I\n\nthat it does not allow any to surpass it. In order to have permanent life one must be prepared to go back to Godhead.\nThis process of going back to Godhead is a different branch\nof knowledge, and it has to be learnt from the revealed Vedic\nScriptures,\n\nsuch\n\nas\n\nthe\n\nUpani§ads,\n\nVedanta,\n\nBhagavad-gitii,\n\nSrimad-Bhiigavatam, etc. Therefore, to become happy in this\nlife and to get a permanent blissful life after leaving this material\nbody,\n\none\n\nmust\n\ntake\n\nto this\n\ntranscendental knowledge.\n\nThe\n\nsacred\n\nliterature and\n\nconditioned\n\nobtain\n\nliving being has\n\n!I\n\nforgotten his eternal relation with God, and he has mistakenly\n\nI�!\n\nkindly delivered the above-mentioned Scriptures in India and\n\nI\n\nj\n\n�r\n\naccepted the temporary place of birth as ali-in-all. The Lord has\nother\n\nScriptures\n\nin other countries\n\nto remind the forgetful\n\nhuman being that his home is not here in this material world.\nThe living being is a spiritual e n tity , and he can only be happy\n\nI,\n\nby returning to his spiritual home, with the Godhead.\n\nIi !\n\nbona fide servants to propagate this mission of going hack to\n\n1 ,)\n\nThe Personality of Godhead, from Hi s Kingdom, sends His\nGodhead, and sometimes He comes Himself to do this work.\nAll living beings are His beloved sons, His parts and parcels, and\n\nI\n\n,\n\nsufferings which we are constantly undergoing in the material\n\n'i\n\nreminders of our incompatibility\n\n,\n\ntherefore God is more sorry than\n\nwe\n\nourselves are for the\n\ncondition. The miseries of the material world are also indirect\n\nwith dead matter, and in­\n\ntelligent living entities generally take note of these reminders,\n\nand side by side engage themselves in the culture of vidyii, or\n\ntranscendental knowledge. Human life is the best opportunity\n\nI\n��\n\nfor the culture of spiritual knowledge, and the human being who\ndoes not take advantage of this opportunity in human life is\n\n,\\\n\n�L\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0066": "57\n\nMantra Eleven\n\nt:allcd a nariidhama, the lowest of human beings.\nThe path of avidyii, or material advancement of knowledge\n\nfor sense gratification, means repetition of death and repetition\nof birth also. The living entity, as he is spiritually, has no birth\nor death. Birth and death are concerned with the outward\n\ncovering of the spirit soul, the body. This is compared with the\npuLLing on and taking off of outward garments. Foolish human\nlu:ings\n\nwho\n\nare\n\ngrossly\n\nabsorbed\n\nthe culture of avidyii,\n\nin\n\nru:science, do not mind this cruel process, but, being enamored\n\nof the beauty of the illusory energy, they do the same things\nover repeatedly,\n\nwithout learning\n\nany\n\nlesson from the law\n\nof Nature.\nThe culture of vidyii or transcendental knowledge is essential\nfor\n\nthe\n\nhuman being.\n\nUnrestricted\n\nsense enj oyment in the\n\ndiseased, material condition of the senses must be restricted as\nfar\n\nas\n\npossible.\n\nUnrestricted sense enj oyment in this bodily\n\ncondition is the path of ignorance and death. The living entities\nare not without spiritual senses. Every living being in his original\nK p iritual\n\nform\n\nhas\n\nall\n\nthe\n\nsenses\n\nwhich\n\nare\n\nnow\n\nmaterial,\n\nl'overed by the body and the mind. Activities of the material\nKt:nses are perverted reflections of spiritual pastimes. The engagetnent of the spirit soul under the material c o v e r i ng is the diseased\n\nl'ondition of the soul. And real sense enj oyment is possible when\n\nI he disease is removed. In our pure spiritual form, freed from\nall material contamination, pure enj oyment of\npossible.\n\nThe\n\naim\n\nof\n\nhuman life should,\n\nthe senses is\n\ntherefore, not be\n\npt :rv erted sense enj oyment, but should be to cure the material\ndisease. Aggravating the material dise a se is no sign of knowledge.\n\nII is the sign of culturing avidyii, ignorance.\nThe degree of a fever must not be increased from 105 to\n\nI 07\n\nfor\n\ngood health.\n\nThe degree is\n\nIo\n\nbe reduced to the\n\n11ormal state of 98.6. That should be the aim of human life.\n\nThe modern\n\ntrend of material\n\ncivilization is to increase the\n\ndt:gree of the fe v er ish material condition, which has therefore\nrt:ached the point of 107 in the form of atomic energy, with the\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0067": "58\n\nSri Isopanisad\n\nfoolish politicians crying that at any moment the world may go\nto hell. That is the result of the advancement of material\nknowledge, and of the neglect of the most important part\nof life, the culture of spiritual knowledge. Here is a warning in\n\nSri Isopanisad that we must not follow such a dangerous path\nleading to death. On the contrary, we must side by side develop\nthe culture of spiritual knowledge so that we may become\ncompletely free from the cruel hands of death.\nThis does not mean that all civic activities for the maintenance of the body should be stopped. There is no question of\nstopping activities, as there is no question of wiping out one’s\n\ntemperature altogether when trying to recover from a disease.\nWe have already tried to explain the matter by the expression\n“to make the best use of a bad bargain.” The culture of\nspiritual knowledge has to be done with the help of this body\nand mind, and therefore maintenance of the body and mind is\nrequired if we are to reach our goal. The normal temperature\nshould be maintained at 98.6 degrees, but it should not be\nfoolishly increased to the degree of 107. The great sages and\nsaints of India wanted to maintain the normal temperature by a\nbalanced program of material and spiritual knowledge. They\nnever allowed the misuse of human intelligence for diseased\nsense gratification.\nHuman activities diseased by a ltempcrament of sense gratification have been regulated in the Vedas under the principles\n\n|\n\nof Salvation. This system is found in four divisions: religion,\neconomic development, sense gratification and salvation. At the\n\n|\n|\n\npresent moment the people have no interest either in religion\nor salvation. They have only one aim in life, sense gratification,\nand in order to fulfill this end they have different plans for\neconomic development.\n\nMisguided man thinks that religion should be maintained for\nits contribution to economic development, and that economic\n\ndevelopment is required for sense gratification. And in order to\nguarantee further sense gratification after death, in heaven, there\n\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0068": "|\n\nMantra Eleven\n\n59\n\nix some system of religious observances. But this is not the\npurpose of the principles of salvation. The path of religion is\nactually for self realization. Economic development is required\njust’ lo maintain the body in a sound, healthy condition.\nA man should live in a healthy condition of life with a sound\nmind just to realize vidya, truc knowledge, which is the aim of\n\nhuman life. This life is not meant for working like an ass or for\nthe culture of avidyd or for sense gratification.\nThe path of vidya is most perfectly presented in the SrimadBhagavatam. The Bhagavatam dirccts a human being to utilize\nhis life in the matter of enquiring about the Absolute Truth.\nThe Absolute Truth is realized step by step as Brahman,\nParamatman, and, at last, Bhagavan, the Personality of Godhead.\n\nThis Absolute Truth is realized by the broad-minded man who\nhas attained knowledge and detachment, having followed the\n\n18 principles of the Bhagavad-gita described above. ‘The central\npoint in these 18 principles is the attainment of Lranscendental\ndevotional service to the Personality of Godhead. Therefore it is\nrecommended for all classes of men to learn the art of devoional service to the Lord.\nReligiousness, economic development and sense gratification\n\nwithout the aim of attaining devotional service to the Lord are\nall different forms of nescicnce, as will be shown hereafter in\n\nSri Isopanisad. Thus, to culture vidyd, especially in this age,\none must always hear and chant and worship with concentrated\nattention, targetted on the Personality of Godhead, Who is the\n\nLord of the transcendentalists.\nrrr\n\n||\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0069": "Sri Isopani�ad\n\n60\n\nMANTRA\n\nTWELVE\n\naR �:\n�� �S�4(Rtf!q(eij I\n� � � ij ijlU q � ���n II �� II\nandharit tama{l pravisanti\nye 'sambhiitim upiisate\ntato bhiiya iva te tamo\nya u sambhiityiirit ratii{l.\nandham-ignorance; tama�-darkness; pravisanti-do enter into; yethose; asambhiitim-demigods; upiisate-do worship; tata�-more than that;\nbhiiya�-again; iva-like that; te-who; tama�-darkness; ye-those; u-also;\nsambhiityiim-in the Absolute; ratii�-engaged.\n\nTRANSLATION\n\nThose who are engaged in the worship of demigods enter into\nthe darkest region of ignorance, and still more so do the wor­\n\nshipers of the Absolute.\n\nPURPORT\nThe\n\nSanskrit\n\nword\n\nasambhiiti means\n\nthose who have no\n\nindependent existence. Sambhiiti is the Absolute Personality of\nGodhead, Who is absolutely independent of everything. In the\nBhagavad-gitii, the Absolute Personality of Godhead, Sri Kr�!J.a,\n\npositively describes Himself in the following words: \"l am the\n\nSupreme Cause of the powers delegated to the demigods, the\n\ngreat sages and the mystics. And because these are endowed with\nlimited powers, it is very difficult for them to know how I\n\nappear Myself1 by My own internal potency, in the form of\na man.\"\nAll philosophers and great r�is, or mystics, try to distinguish\nthe\n\nAbsolute\n\nfrom\n\nthe\n\nrelative\n\nby their tiny brain power.\n\nHowever, this can only help them to reach the point of negating\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0070": "61\n\nMantra Twelve\n\nrelativity, without realizing any positive trace of the Absolute.\nDefinition\n\nof\n\nthe\n\nAbsolute\n\nnegation is not a complete\n\nby\n\nconcept. Such negative definitions lead one to create a concept\nof his own, and one then imagines that the Absolute must be\nformless and without qualities. But these negations are simply\n\nllu: opposite numbers of the relative forms and qualities, and\narc themselves therefore relative.\nAbsolute\n\none\n\ncan\n\nat the\n\nBy such a concept of the\n\nutmost\n\nreach to\n\nthe\n\nimpersonal\n\ndfulgence of God, known as Brahman; but one cannot make\nfurther progress to the stage of Bhagaviin, the Personality of\nCod head.\nspeculators do not know\n\nSuch mental\nAbsolute\n\nPersonality\n\nltmhrn.an i's the\n\noJ\n\nGodhead,\n\nthat Kr��1a is the\n\nand that\n\nthe impersonal\n\nglar.ing; effulgence of His transcendental body,\n\nwhw•lle ParamiitTnian;,. the Supersoul, is\n\nHis all-pervading repre­\n\nHCIIta·tion. Tney d'o not know that Kr��a has His eternal Form,\n.\n\nwith transcendental qualities of eternal bliss and knowledge..\nThe dependent demigods and great sages imperfectly realize\n\nI lim as one of the powerful demigods, but they consider that the\nH m h m an effulgence is the ultimate Absolute Truth. Kr��a '&\ndevotees, however-who by dint of their unalloyed devotion\nsurrender unto Him-can know that He is the Absolute Person,\nund that everything emanates from Him only. Such devotees\ncontinuously render loving service unto Kr��a, the Fountainhead\nof everything.\nIn the Bhagavad-gitii it is also said\npnsuns,\n\ndriven\n\nby\n\na\n\nstrong\n\ndesire\n\nthat only bewildered\n\nfor\n\nsense gratification,\n\nworship the demigods for the satisfaction of temporary problems.\n\nA temporary relief from a certain difficulty by the grace of\nHorne demigod is the demand of less intelligent persons. The\nliving being is in the material entanglement, and he has to be\nrelieved from material bondage entirely to obtain permanent\nn:licf\n\non\n\nthe\n\nspiritual plane,\n\nwhere eternal\n\nbliss,\n\nlife\n\nand\n\nkr�owlcdge exisl.\nIn the: Uhagavad-gitii it is said that the worshipers of the\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0071": "Sri isopani§iad\n\n62\n\ndemigods can go to the planets of the respective demigods. The\nMoon worshipers can go to the Moon, the Sun worshipers can\n\ngo to the planet of the Sun, and so on. Modern scientists are\n\nnow trying lo go lo the Moon with the help of rockets, which\n\nis not really a new attempt. The human being with his advanced\n\nconsciousness is naturally inclined lo travel in outer space and to\n\nreach other planets, either by sputniks, by m yslie powers, or\nby\n\nworshiping\n\nthe\n\nparticular\n\npredominating\n\ndeity\n\non\n\nthat\n\nplanet. In the Vedic scriptures it is said that one can reach other\n\nplanets in any of the ways mentioned above, most generally by\n\nworshiping the demigod presiding over the particular planet. l�ut\nthese planets are temporary residential places; the only permanent planets arc the Vaikur-tha-lokas, found in the spiritual\n\nsky,\n\nwhere\n\nthe\n\nPersonality\n\nof\n\nGodhead\n\nBhagavad-gitii confirms this as follows:\n\npredominates.\n\nThe\n\nEven though one may rise to the highest planet, Rrahma­\n\nloka, one has to come back again. But if someone attains\nto Me (in the spiritual\nbirth again.\n\nworld), he doesn't have to lake\n\nSri lsopani§ad suggests that one remains in the darkest region\n\nby hovering over the material planets, whatever his means may\nhe.\n\nThe whole universe is covered\n\nhy\n\nthe gigantic material\n\ndements, j ust like a coconut hall half-filled with water. As it is\n\nairtight and fully covered, the darkness within is dense, and\n\ntherefore planets like the Sun\nilluminate\n\nthe\n\ninside\n\nof\n\nthe\n\nand the\n\nuniverse.\n\nMoon are required to\n\nOutside the universe\n\nthere is a vast expansion of unli m i ted Brahma-jyoti space, full\nof Vaikur-tha-lokas.\n\nThe biggest and the highest planet in the Brahma-jyoti is the\n\nKnr-a-loka,\n\nI\n\nor\n\nGoloka Vrndavana,\n\nwhere\n\nthe\n\nPersonality\n\nof\n\nGodhead, Sri Kr�!J.a, resides. Lord Sri Kr�pa never quits this\n\nKr§r-a-loka where Tie dwells with His eternal associates, and yet\n\nHe is omnipresent throughout the complete material and spiritual\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0072": "Mantra Twelve\n\n63\n\neosrnic situation. This fact has already been explained in Mantra\n\nl •'ou r of Sri lsopani�ad. The Lord is present everywhere, as the\n\nSun is. A man can move through space with the highest possible\n\n�111:1:d, and still he will find that the Sun is there, although the\nS11 11 is situated in its own undeviating orbit.\nThe problem of life cannot be solved by going to the Moon.\n'l'lu:n: are many pseudo-worshipers who become religionists for\n\nllu: sake of name and fame only. Such pseudo-religionists do\n11ol wish to get out of this universe and reach the spiritual sky.\n\nThey\n\nwant only to maintain the status quo in the material\n\nworld, under the garb of worshiping the Lord. And the atheists\n1111d the impersonalists lead such foolish pseudo-religionists into\nllu: d a rk est regions by preaching the cult of atheism. The atheist\nclin:ctly denies the existence of the Supreme Personality of God­\n\nIH:ud, and the impersonalist supports the atheist by preaching\nllu: impersonal existence of the Supreme Lord. As far as we\nlauve gone through\n\n1111y\n\nSri lsopani�ad, we have not come across\n\nmantra where the Personality of Godhead is denied. It is\n\nMnid t h at He can run faster than anyone. Those who are running\nufler the planets are certainly persons, and if the Lord can\n\n1\"1111 faster than all of them, why should He be considered impc:rsonal? The impersonal conception of the Supreme Lord is\n\n1111uther face of ignorance, due to an impe r fect vision of the\n/\\hsolute Truth.\n\n!\\ nd so the ignorant pseudo-religionists, the manufacturers\nof so-called incarnations-directly\n\nv\n\ni o la t i n g the Vedic inj unc-\n\n1 ions-are li a ble to enter into the darkest region of the universe,\n\n011 account of their business of misl ea ding those who follow\nlhem. These impcrsonalists generally pose themselves as incarllulions of God to the foolish, who have no knowledge of the\n\nV e dic wisdom. And if such foolish men have any knowledge at\nuti, it is more dangerous in their hands than ignorance itself.\n\nSuch\n\nimpcrsonalists do not even worship the demigods as is\n\nrt:<:ommcndcd in the scriptures.\n\nI 11 the scriptures there is a recommendation for worshiping\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0073": "Sri Isopani$ad\n\n64\n\nthe demigods under different circumstances, but at the same\ntime it is said that there is no real need for this. In the Bhagavad­\n\ngitii it is clearly stated that the results of worshiping the demigods\n\nare not permanent. The whole material world is not permanent,\nand therefore anything achieved here within the darkness of\nmaterial existence is also impermanent. The problem, then, is\nhow to obtain real and permanent life.\nThe Lord states that\n\nas soon as one reaches Him by devo­\n\ntional service-which is the one and only way to approach the\nPersonality of Godhead-there is complete freedom from the\nbondage of birth and death. In other words, the path of salvation,\nor getting out of the material clutches, fully depends on the\nprinciples of\n\nknowledge\n\nand\n\ndetachment.\n\nAnd\n\nthe pseudo­\n\nreligionists have neither knowledge nor detachment from material\naffairs. Most of them want to continue in the golden shackles of\nmaterial bondage, under the shadow of altruistic and philan·\nthropic activities, and in the name of religious principles. By\nfalse religious sentiments they present a make-show of devotional\nservice, indulging in all sorts of immoral principles, and still\npass as spiritual masters and devotees of God. Such violators of\n\nreligious principles have no respect for the authoritative iiciiryas,\n\nthe holy teachers in the strict disciplic succession; and to mislead\n\nthe people in general they themselves become so-called iiciiryas,\nwithout even following the pri nciples of the iiciiryas.\nThese\n\nrogues\n\nin\n\nhuman\n\nsociety\n\nare\n\nthe\n\nmost\n\ndangerous\n\nelements and, for want of reli gio u s government, they pass on\nwithout being punished by the law of the state. They cannot,\nhowever, avoid the law of the Supreme, Who has clearly declared\nin the Bhagavad-gitii that these envious demons, in the garb of\n\nreligious propagandists, shall be thrown down into the darkest\nregion of hell. It is confirmed in Sri lsopani�ad that the pseudo·\n\nreligionists are heading toward the most obnoxious place in the\nuniverse after finishing with the spiri tual mastership business,\nwhich is simply for the matter of sense gratification.\n\n:,\n\nu\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0074": "Mantra Thirteen\n\n65\n\nMANTRA THIRTEEN\n\"'\n\ni:51�G;CIIl!\n�ftr ��\n\n���\n� it �fq;:r:q{ij� II t� II\nanyad eviihu[l sambhaviid\nanyad iihur asambhaviit\niti susruma dhiriir-iirh\nye nas tad vicacak§ire.\n\nanyat-different; eva-certainly; iihu�-it is said; sambhaviit-by worshiping the Supreme Lord, the Cause of all causes; anyat-different;\nill&uft-it is said; asambhaviit-by worshiping what is not the Supreme;\niti-thus; susroma-1 heard it; dhiriiniim-from the undisturbed authorities;\nye-those; naft-unto us; tat-abo\"ut that subject matter; vicacak§ireperfectly explained.\n\nTRANSLATION\nJt is said that one result is obtained by worshiping the Supreme\nCause of all causes, and that another is obtained by worshiping\nwhat is not supreme. All this was heard from the undisturbed\nauthorities who clearly explained it.\nPURPORT\nIn this mantra of Sri lsopani§ad the system o f hearing from\nI he\n\nfrom\n\nundisturbed\n\nauthorities\n\nis\n\nconfirmed.\n\nUnless\n\none\n\nhears\n\nthe bona fide iiciirya, who is never disturbed by the\n\nchanges of the material world, one eannol have the real key to\nLranscendental knowledge. The bona fide spiritual maste,r, who\n\nhas also heard Lhc Sruti mantras, or Vedic knowledge, from his\nundisturbed\n\niiciirya,\n\nnever manufactures or presents anything\n\nwhich is not mentioned in the Vedic literature. In the Bhagavad­\n\ngitii it is clearly said that the worshipers of the Pitrs, or forefuLhers, reach the forefathers, the gross materialists who make\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0075": "Sri Isopani�ad\n\n66\n\nplans to remain here in this world remain here, and the devotees\n\nof the Lord, who worship none but Lord Kr�!J.a, the Supreme\nCause of all causes, reach Him in His Abode in the spiritual sky.\nHere also in\n\nSri lsopani�ad, it is said that different results\n\nare achieved by different modes of worship. If we worship the\nSupreme Lord, certainly we will reach the Supreme Lord in His\n\neternal Abode, and if we worship demigods like the Sun and\n\nI.\n\nMoon, we can reach these respective planets without any doubt.\n\nAnd if we want to remain here on this wretched planet with our\n\nplanning commissions and our stop-gap political adjustments,\n\nwe can certainly do that also.\nNowhere\n\nI\n\nli\n\n'I\n1:II\nI\n\nII\n\nI\n\nin\n\nauthentic\n\nscriptures is\n\nit said that whatever\n\ntheories\n\noffered\n\nyou do and whatever you worship you will ultimately reach the\nsame\n\ngoal.\n\nmasters\n\nSuch\n\nwho\n\nhave\n\nfoolish\nno\n\nconnection\n\nare\n\nwith\n\nthe\n\nby\n\nself-made\n\nparamparii,\n\nthe\n\nbona fide system of disciplic succession. The bona fide spiritual\n\nmaster cannot say that for everyone who has his own mode of\nworship-be it worship of the demigods or of the Supreme­\n\nit leads to the same goal. For a common man it is very easy\n\nto understand that a person starting by train from Bombay\ncan reach the destination for which he has purchased his ticket,\n\nand nowhere else. A person who has purchased a ticket for\nCalcutta can reach Calcutta. But contemporary so-called masters\n\npreach that, whatever spiritual ticket you may purchase, it will\n\ntake you to the Supreme Goal. Such mundane and compromising\n\noffers attract many foolish creature�:> to become puffed up with\n\n1:\n,,\n\ntheir manufactured methods of spiritual realization, but the\n\nVedic instruction doesn't uphold them. Unless one has received\n\nknowledge from the bona fide spiritual master-one who is in\nthe recognized line of disciplic succession-one cannqt have the\n\nreal thing as it is. The Bhagavad-gitii says:\nThus,\n\n0\n\nchastiser of\n\nthe\n\nfoe, the\n\nyoga\n\nprinciples\n\n[of\n\nthe Gitii] were known to the great kings. But, the paramparii\nsystem being broken, these principles appear now to be lost.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0076": "67\n\nMantra Thirteen\n\nWhen Lord Sri Kr�!la was present in this world, the bhakti.roga\n\nprinciples\n\ndistorted,\n\ndefined\n\nin\n\nthe\n\nBhagavad-gitii\n\nhad\n\nbecome\n\nand so the Lord had to re-establish the disciplic\n\nHyslcm, beginning with Arjuna, who was the mo�t confidenlial\n\nfriend and devotee of the Lord. The Lord clearly said lo Arjuna\n\nlhal it was because he was His devotee and friend that the\n\nprinciples of the Gitii were understandable to him. In other\nwords, no one can understand the Gitii who is not a devotee and\nfriend of the Lord. This means that only one who follows the\n\npath of Arjuna can understand the Gitii.\n\nAL the present moment there are many interpreters of this\n\nHublime dialogue who have nothing to do with Arjuna or Lord\nKr�!la. They interpret the verses of the Bhagavad-gitii in their\n\nown ways, and postulate all sorts of rubbish in the name of the\n\nGitii. Such interpreters believe neither in Sri Kr�!la nor in His\n\ndernal Abode.\n\nSo, then, what can they explain about the\n\nllhagavad-gitii?\nThe Gitii clearly says that only those who have lost their senses\n\nworship the demigods. Kr�!la ultimately advises that one should\n\ngive up all other ways and modes of worship, and fully �urrendcr\nunto Him only. Those persons who are cleansed of all sinful\nreactions can have such unflinching faith in Lhc Supreme Lord.\n\nOlhers will continue hovering over the material. �;phere with their\npaltry ways of worship, and thus will be misled from the real\npalh, under the false impression th a t aU\n\nsame goal.\n\npa l h s lead to the\n\nIn Lhis mantra the Sanskrit word sambhaviit, worship of Lhe\n\nSupre me Cause, is very significant. Lord Kr�ra is the Original\nPersonality of Godhead, and everything that exists has emanated\n\nfrom Him. ln the Gitii the Lord e x plains I hmself. He says there\n\nI hat He is the Creator of everyone, including Brahma, Vi�!lu and\n\nS i v a. And because the-se three principal deities of the material\nw orld are created by the Lord, He is the Creator of all that\n\nexists in the ma t erial and spiritual worlds.\n\nIn the Atharoa Veda it is similarly said that One Who existed\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0077": "l\n\nI\n\nSri Isopani�ad\n\n68\n\nI\n\nI\n\nI\nij\n\nI\n\nII\n\n'IiiII\nII\n\nbefore the creation of Brahma. and One Who enlightened Drahma\n\nwith Vedic knowledge, is Lord Sri Kr�!la. \"The Supreme Person\n\ndesired to create the living entities, and thus Niiraya!la created\nall the beings. From Naraya!la, Brahma was born. Naraya!la\ncreated all the\n\nNaraya!la created Indra. Naraya!la\n\nNiiriiya!la created the twelve Adityas.\" This Niiriiya!la being the\n\nplenary manifestation of Lord Kr?!la, Niiriiyapa and Kr?!la are\n\none and the same.\n\nThere are later readings also which say that the same Supreme\n\nLord is the Son of Devaki. His childhood with Devaki and\nVasudeva\n\nII\n\nPrajiipati.'f.\n\ncreated the eight V asus. Naraya!la created the eleven Rudras.\n\nand\n\nHis\n\nidentity with\n\nNiiriiya�a\n\nhave\n\nalso\n\nbeen\n\nconfirmed by Sripad Sankariiciirya, even though Sa�kara does\nnot belong to the Vai?!lava, or personalist, cult. There are still\n\nother readings, also in the Atharva Veda, such as this: \"Only\nNiiriiyapa existed in the beginning, and there was no existence of\n\n!\n\n1:1\n\nBrahmii or Siva, nor of Agni, the fire, nor of water. There were\n\nno stars, there was no Sun, no Moon. l-Ie does n·ot remain alone.\nHe creates as He desires.\"\n\nIn the Mok§a-dharma it is said: \"I created the Prajiipatis and\n\nthe Rudras. They have not complete knowledge of l\\Ie because\nthey are also covered by My illusory energy.\"\n\nIn the Variiha Puriira it is said: \"Niiriiya�a is the Supreme\n\nPersonality of Godhead, and from Ilim the four-headed Brahmii\n\nbecame\n\nmanifested,\n\nas\n\nalso\n\ndid\n\nRudra, who later\n\nbecame\n\nomniscient.\"\n\nThus all Vedic literature will confirm this view that Niiriiya�a\n\nI'\n\nII\n\nI\nI\n\nor Krsna is the Cause of all causes. In the Brahma-samhitii also\nit is ��i d that the Supreme Lord is Sri Kr?�a. He is \"Govinda,\"\n\nthe Delighter of every living being, and He is the Primeval\n\nCause of all causes. The really learned person will know all this\n\nby the evidence of great sages and the Vedas, and will thus decide\nto worship Lord Kr?!la as ali-in-all.\nPersons are\n\ncalled\n\nbuddha, or really learned, who fasten\n\nthemselves only to the worship of Sri Kr?!la. This conviction can\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0078": "69\n\nMantra Thirteen\n\nhe established when one hears the ttanscendental message from\n\nllu� undisturbed iiciirya, with faith and love. One who has no\nfaith in, or love for, Lord Kr�!la cannot be convinced of this\nsimple\n\ntruth.\n\nSuch\n\nfaithless\n\npersons\n\nare\n\ndescribed\n\nin\n\nthe\n\nHlwgavad-gitii ai miit}has, foolish as the ass. It is said that the\n\nlluit}has deride the Personality of Godhead because they don't\n\nhave complete knowledge from the undisturbed iiciirya. One\nwho is disturbed by the whirlpool movements of the material\nl ll e rgy is not qualified to become an iiciirya.\n'\n\nlkforc hearing the Gitii, Arj una was disturbed by this whirl­\n\npool--the reaction of family, society and community affectionand thus he wanted to become a philanthropist and a nonviolent\n\nman of the world. But when he became buddha, by hearing the\nV 1�d ic knowledge of the Rhagavad-gitii from the Supreme Person,\n\nlu� changed his decision and became a worshiper of Lord Sri\nKr;;pa, Who had Himself designed the 13attle of Kuruk�etra.\nt\\rj una\n\nworshiped\n\nthe\n\nLord\n\nby\n\nfighting\n\nwith\n\nhis so-called\n\nrdativcs, and thus became a pure devotee of the Lord. Such\nachievements are possible only by worshiping the real Kr�!la and\nnot by worshiping some fabricated \"Kr�!la\" inaugurated\n\nby\n\nfoolish men who arc without knowledge of the intricacies of the\nscience\n\nof Kr?!la described in the\n\nllhiigavalam.\n\nGitii and\n\nin the Srimad­\n\nAccording to the Vediinta-siitra, the Sambhiita is the source\nof hirth and sustenance, and the reservoir after annihilation.\n\nThe Srimad-Bhiigavatam,\n\nthe\n\nnatural\n\nVediinta-siitras by the same author,\n\nc\n\ncommentary\n\nupon the\n\nomment s that the source\n\nof all emanations is not a dead stone, but is abhijiia�, or fully\n\nS ri Kn;!la says in the\nGila that He is fully conscious of the past, the present and the\n\nconscious. Therefore, the Primeval Lord\n\nfuture; and no one, including dem igod s such as S iva and Brahma,\nknows Him\n\nfully.\n\nThose who are disturbed by the tides of\n\n1naterial e x is tence cannot know Him fully. Such half-educated\nspiritu al masters try to make some compromise, and make the\nmass\n\nof human beings the obj ect of worship. They do not know\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0079": "Sri Isopani�ad\n\n70\n\nthat such worship of the masses is not possible, nor are the\nmasses perfect. This. is something like pouring water on the\nleaves of the tree, instead of watering the root. The natural\nprocess of worship is to pour water on the root of the tree from\nwhich the leaves grow. 11ut today's disturbed leaders become\nmore attracted by the leaves than the root, and therefore, in\nspite of perpetually watering the leaves, all is drying up for\nwant of nourishment.\n\nSri lsopani§ad\n\nadvises us to pour water on the root, the\n\nSource of all germination. Worshiping the mass population by\nrendering bodily service which can never be perfect is less\nimportant than service to the soul. The soul is the root generating\ndifferent types of bodies in terms of the law of\n\nkarma, or\n\nmaterial reaction. To serve only the human being by medical aids,\nsocial\n\namenities and educational facilitie�>,\n\nwhile cutting the\n\nthroats of poor animals in slaughterhouses, does not add up to\nany valid service to the living beings.\nThe living being is perpetually suffcr.ing from the material\ndisease of birth, death, old age and di�:�eusc, in different types of\nbody. The human form of life is u chunce to get out of this\nentanglement of material existence. This can !Jc done simply by\nre-establishing the lost relationship of the living entity with the·\nSupreme Lord. And the Lord comes perf:lonally to teach us this\nphilosophy of surrender unto the Supreme, the\nReal\n\nservice\n\nto\n\nhumankind\n\nis\n\nSambhiitam.\n\nto tcuch �:�urrender unto the\n\nSupreme Lord, and to worship Ilim only, with full love and\n\nenergy. That is the instruction of Sri .T.4upani§ad in this mantra.\nThe simple way to worship the Supreme Lord in this age of\ndisturbance is to hear and chant abe,)Ut II is great activities. The\nmental speculators, however, think of the activities of the Lord\nas imaginary, and therefore they refrain from any such hearing\nprocess,\n\nand\n\ninvent\n\nsome\n\nj ugglcry\n\nof\n\nwords,\n\nwithout\n\n<\\BY\n\nsubstance, to divert the attention of the� poor innocent mass of\npeople. Instead of hearing the activities of Lord Kr�p.a, they\nprefer to advertise themselves by inducing their followers to sing\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0080": "Mantra Thirteen\n\n71\n\nabout the pseudo-spiritual master. In modern times, the number\nof such pretenders has increased in considerable numbers, and it\nhas become a problem for the pure devotees of the Lord to\nsave the mass of people from the unholy propaganda of these\npretenders and imitation incarnations of God.\nThe Upani§ads indirectly draw our attention to the Primeval\n\nLord S ri Kr�!J.a, and the Bhagavad-gitii, which is the summary of\nall\n\nUpani§ads,\n\ndirectly\n\npoints\n\nout\n\nS ri Kr�!J.a. One should,\n\ntherefore, hear about Kr�!la as He is in the Gitii or in the\n\nSrimad-Bhiigavatam, and that will gradually help him in cleansing\nhis mind of all contaminated things. The Bhiigavatam says:\n\n\"By hearing the activities of the Lord, one draws the attention\nof the Lord towards the devotee. And the Lord, being situated\nin the heart of every living being, helps the devotee by giving him\n\nproper direction.\" The Bhagavad-gitii also confirms this.\n\nThis inner direction by the Lord cleanses the heart of the\ndevotee of all dirty things which are produced by the material\nmodes of passion and ignorance. The non-devotees are under the\ndirection\nbecome\n\nof passion and ignorance. By passion one cannot\ndetached\n\nfrom\n\nmaterial\n\naffinity,\n\nand\n\nby ignorance\n\none cannot know what he actually is, and what the Lord is.\nThus, in the state of passion, there is no chance for self realization however much one may play the false part of a religionist.\nFor a devotee, by the grace of the L ord , the modes of passion\nand ignorance arc removed, and he at once b ec omes situated in\n\nthe quality of goodness, the sign of a perfect Briihmarw. This\n\nstage of brahminical qualification can be earned by anyone and\neveryone, provided he follows the pa t h of devotional service\n\nunder the guidance of a bona fide spi ritual master. The Bhiiga­\n\nvatam says that any lowborn living entity can be made purified\nunder the guidance of a pure d e v o t e e of the Lorcl, because the\nLord is so extraordinarily powerful.\nThe first sign of Lrahminical qualification is that the candidate\nbecomes\n\nhappy, and becomes enthusiastic in the matter of\n\ndevotional service to the Lord. This unveils before him, auto-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0081": "Sri isopanil;iad\n\n72\n\nmatically, all about the science of God. And, thus knowing the\nscience of God, he gradually becomes loosened from his material\nattachments, and his doubtful mind becomes crystal clear, by\nthe grace of the Lord. In this stage only can one become a\nliberated soul and see the Lord in every step of l.ife. That is the\nperfection of\n\nlsopani§ad.\n\nsambhaviit,\n\nas described in\n\nMANTRA\n\nLhis mantra of\n\nSri\n\nFOURTEEN\n\n� � �� � tm({ ���-- ij{ I\nM-=tt�-=t �� � ����(l¥4�� II �'d II\nsambhulirh ca viniisarh ca\nyas tad vedobhayarh sal1a\nviniisena mrtyurit tirtvii\nsambhutyijmrtam asnute.\nsambhiitim-the eternal Personality of Godhead, His transcendental\nName, Form, Pastimes, Qualities, Paraphernalia , and the variegatedness of\nHis abode, etc; ca-and; viniisam and the temporary material manifestation\nof demigods, man, animals, et c , along with their false name, fame, etc.;\n-\n\n.\n\nca-also; ya�-as they are; tad-that; veda-knows; ubhayam-both; saha­\n\nalong with; vinasena-everything liable to bo v anq u i s h ed; mrtyum-death;\ntirtvii-surpassing; sambhiitya-in the eternal K ingd o m of God; amrtamdeathlessness; asnute-enjoys.\n\nTRANSLATION\nOne should know perfectly well aboul t he Personality of Godhead and His transcendental Name, u�o� well us the temporary materiul creation with its temporary demigods, men and animals.\nWhen one knows these, he surpasses dealh, and Lhe ephemeral\ncosmic manifestation with it, and in th<� e t e rn al Kingdom of God\nhe enj oys his eternal life of bliss an d knowledge.\n\nl·j\n\ni\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0082": "Mantra Fourteen\n\n73\n\nPURPORT\n\nHuman civilization, by its so-called advancement of knowledge, has created many material things, including space capsules\n\nand atomic energy. But it has failed to create a situation in\nwhich man need not die, take his birth again, become old, or\nsuffer from diseases. Whenever these questions are raised\n\nby an intelligent man before a so-called scientist, the scientist\nvery cleverly replies that material science is progressing, and\nthat it will ultimately be possible to render man deathless and\nageless. Such answers by material scientists prove their gross\nignorance of material Nature. In material Nature everything is\n\n|\n\n|\n\n|\n\nunder the stringent laws of matter, and must pass through six\nstages of existence: birth, growth, duration of life, transformation, deterioration, and death at last. Nothing that is in\n\ncontact with material Nature can be beyond the above-mentioned\nsix laws of existence, and therefore no one, whether demigod,\nman, animal, or tree, can survive forever here in the material\nworld.\n\nThe duration of life may vary in different species. Lord\nBrahma, the chief living being within this material world,\n\nmay continue his life for millions and millions of years, while\nthe minute germs may live just for some hours; that does not\n\nmatter. No one in this material world can survive eternally.\nThings here are born or created under certain conditions,\n\nthey stay for some time, and, if they have life then they\ngrow, create generations, then dwindle gradually, and at last\n\nare annihilated. By that law even the Brahmis (there are millions\nof Brahmas in different universes—each one bigger than the\nlast) are all liable to death, either today or tomorrow. Therefore,\nthe whole material world is called Martya-loka, the place of\n\ndeath.\n\nThe material scientists and politicians are trying Lo make this\nplace deathless because they have no information of the\ndeathless spiritual nature, due to their ignorance of the Vedic\n\n:\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0083": "Sri l8opani�ad\n\n74\n\nliterature. The Vedic literature is full of knowledge matured by\nexperience. But modern man is averse to receive knowledge from\nthe Ve das , Puriirws, and other scriptures.\nIn the Vi�r-u Purar-a we have information. that Lord Vi��u,\nthe Personality of Godhead, possesses different energies, known\nas para, superior, and apara, or avidya-inferior. The material\nenergy in which we are at present involved is called the avidy ii,\ninferior, energy; and the material creation is made possible by\nsuch energy. But there is another, superior energy called the\nwhere everything is different from this material\n\nparii-sakti,\n\ninferior Nature. That nature is the eternal or deathless creation\nof the Lord.\nAll\n\nthe\n\nmaterial\n\nincluding the Sun,\n\nplanets-upper,\n\nlower\n\nand\n\nintermediate,\n\nMoon and Venus-are scattered over the\n\nuniverse.\n\nThese\n\nBrahma.\n\nSome lower planets, however, are vanquished after\n\nplanets\n\nexist\n\nonly\n\nduring\n\nthe\n\nlifetime of\n\nthe end of one day of 13rahma, and they are again recreated\nduring the next daytime of Brahma. Time calculation on the\nupper planets is different from L h a t of ours. One of our years\nis equal to twenty-four hours, or one day and night, on many\nof the upper planets.\n\nThe four ages of Earth (Satya,\n\nTrela,\n\nDviipara, Kali) make a duration of lwcnly-two thow;and years\n\nand five months in terms of the Lime of these upper planets.\nSuch a length of time multiplied by one Lhow;and is one day of\nllrahma, and one night of Brahmii is the same. With such days\nand nights accumulating into m o n t h s and years, 13rahma's life\nis estimated at one hundred years. And at the end of his life,\nLhe complete universal manifestation becomes vanquished.\nThe living beings residing in the Sun and Moon, as well as\nthose in the Martya-loka system-which includes this Earth and\n\nI\n\nI\n\n·I\n\n'\n\n.t�·\n\nmany planets below the Earth\n\n-\n\nwater during the nighttime of\nliving\n\nbeings\n\nare all merged into devastating\nBrahmii. During this time no\n\nor species of life remain manifested, although\n\nspiritually they continue to exist. This non-manifested stage is\ncalled avyakta. And again, when the enlirc universe is vanquished\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0084": "Mantra Fourteen\n\n75\n\nat the end of Brahma's lifetime, there is an avyakta state. But\nbeyond\n\nthese\n\ntwo\n\nnon-manifested\n\nstates\n\nthere\n\nis\n\nanother,\n\nspiritual atmosphere or nature, where there is a great number of\nspiritual planets, existing eternally even when all the planets\nwithin this material universe are vanquished.\nThe\n\ncosmic\n\nmanifestation\n\nwithin the jurisdiction of\n\nthe\n\nvarious Brahmas is a display of one-fourth the energy of the\nLord, and this energy is called inferior. The spiritual nature\nbeyond the jurisdiction of Brahma is called tri-pada-vibhiiti,\nthree-fourths the energy of the Lord, and is the superior energy,\n\nor parii-prakrti.\n\nThe predominating Supreme Person in the spiritual nature is\nLord\n\nSri Kr�tJ.a. He can be approached only by unqualified\n\ndevotional service,\n\nand\n\nnot by\n\nanything\n\nelse,\n\nsuch\n\nas\n\nthe\n\nprocesses of jiiiina (philosophy) and yoga (mysticism), much less\nthat of karma (fruitive work). The karmis, or fruitive workers,\n\ncan elevate themselves to the Svarga-loka planets, including the\nSun and the Moon.\nplanets,\n\n]iiiinins and yogis can reach still higher\n\nsuch as the Brahmii-loka; and, becoming still more\n\nqualified by devotional service, they are allowed to enter into\nthe spiritual nature, either in the illuminating cosmic atmosphere\nof the spiritual sky (the Brahman), or on the pl an e ts, according\nto qualification. It is certain, however, that no one can enter into\nthe spiritual planets called Vaikurthas without being trained\nin devotional service.\nOn the material planets, everyone from 13rahmii down to the\nant is trying to lord it over material Nature, an d this is called the\nmaterial disease. As long as this material disease continues, the\nliving entity has to undergo the process of changing bodies,\nwhether in the form of a demigod, a\n\nman,\n\nor an animal; and\n\nultimately he has to endure the unmanifested condition during\nthe two kinds of devastations: the night of Brahma, and at the\nend of Brahma's life. If we want to cease the process of repeated\nbirth and death, and the concomitant factors of old age and\ndisease, then we must try to enter into the spiritual planets,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0085": "Sri Isopani�ad\n\n76\n\nand Lord Kr�l)a by His plenary expansions is the dominating\nFigure on each and every one of them.\n\nNo one can predominate over Kr�J)a. And anyone trying to\n\npredominate over material Nature is called a conditioned soul,\n\nbeing subject to the laws of material Nature, suffering the pangs\n\nof repeated birth and death. The Lord comes here to re-establish\nthe principles of religion, and the basic principle is to develop\n\nthe attitude of surrender toward Him. The Lord teaches this in\n\nthe last portion of the Bhagavad-gitii, but foolish men have\n\ntactfully misinterpreted this prime teaching, and have misled\n\nthe people in diverse ways. They have been urged to open\n\nhospitals, but are not interested in educating themselves to\nenter into the spiritual kingdom by devotional service. They have\n\nbeen taught to take interest only in temporary relief work, which\n\ncan never bring about real happiness for the living entity. They\n\nstart varieties of public and semi-governmental institutions for\ntackling the devastating power of Nature. But they don't know\n\nhow to pacify insurmountable Nature.\n\nMany men are advertised as great scholars of the Bhag avad-gitii,\nbut they overlook the factual m e t h o d presente d there to pacify\n\nmaterial Nature. Powerful Nature can only be pacified by the\nawakening of God consciousness, as is clearly mentioned in the\n\nGitii.\n\nSri Isopani�ad, however, teaches in this mantra that one must\n\nknow both the sambhuti and the viniisa perfectly, side by side.\n\nBy knowing the viniisa alone - the temporary material manifestation-you cannot save anything: In the course of Nature, there is\n\ndevastation at every moment. No one can be saved from these\n\ndevastations by any efforts of h o s pi t al - o pening. They can be\n\nsaved only by complete knowledge of the eternal life of bliss\nand awareness. The whole Vedic scheme is meant to educate\n\nmen in this art of achieving eternal life. People are often mis­\n\nguided by other, temporarily attractive things based on sense\n\ngratification, but that sort of service w hi ch thus misleads them\nis most degraded.\n\nI\n\n('\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0086": "Mantra Fifteen\n\n77\n\nYou must save your fellow man in the right sense. There is no\nquestion of liking or disliking the truth. It is there. If you want\nlo be saved from repeated birth and death you must Lake to the\ndevotional service of the Lord. There can be no compromise in\n\nthe matter of necessity.\neg\n\nMANTRA FIFTEEN\naN\n\n.\n\nfeora nan arentited gaz |\nca TUATTY ATTA Tey 24 II\nAq\nhiranmayena patrena\nsatyasyapthitam mukham\ntat tvam piisann apavrnu\n\nsatya-dharmaya drstaye.\nhiranmayena—by effulgence of light; patrepa—by dazzling covering;\nsatyasya—of the Supreme Truth; apihitam—covered; mukham—the face;\n\ntat—that covering; tvuam—your Self; piisan—O the Sustainer; apdvrnu—\nkindly remove; satya—pure; dharmaya—unto the devotee; drstaye—for\nexhibiting.\n\nTRANSLATION\nO my Lord, Sustainer of all that lives, Your real face is covered\nby Your dazzling effulgence. Kindly remove that covering and\nexhibit Yourself to Your pure devotee.\nPURPORT\nIn the Bhagavad-gita, the Lord explains about His Personal\nrays, called Brahma-jyoti—the dazzling cffulgence of His Personal\norm —as follows:\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0087": "Sri Isopani�ad\n\n78\n\n1\n\nam\n\nthe basis\n\nimmortal\n\nand\n\nof\n\nthe\n\nimpersonal Brahman,\n\nimperishable,\n\neternal,\n\nthe\n\nposition of ultimate happiness. (Gitii, 14/27)\n\nwhich is\n\nconstitutional\n\nBrahman, Paramiitman and Bhagaviin arc three angles of vision\nof the same Absolute Truth.\n\nBrahman i s the phase of the\n\nAbsolute Truth most perceptible to the beginner. Paramiitman is\n\nthe phase of the Absolute Truth for those who have progressed.\n\nAnd Bhagaviin is the ultimate realization of the Absolute Truth.\n\nThis is confirmed in the Gitii, where the Lord says that He is\nthe ultimate concept of the Absolute Truth. He is the source of\n\nBrahma-jyoti, as well as of the all-pervading Paramiitman feature.\n\nAs He says that He is the ultimate reservoir of the Brahma­\n\njyuli, or impersonal conception of the Absolute Truth, so also\nHe says in the Gitii that there is no need of explaining His\n\nunlimited potency: it can be summarized in short that, by His\none plenary portion-the all-pervading Paramiitman-He main·\n\ntains the complete mat erial cosmic c reation. And in the Spiritual\n\nWorld also He main tains all manifestations. Therefore, in the\n\nSruti mantra\n\no f .Sri\n\nIsopani§ad,\n\nlie\n\nis\n\nad d ressed as Pii§an,\n\nthe ultimate Maintainer.\n\nThe Personality of Godhead, Sri Kr�pa, is always full with\n\nI\nI\n\nI\n\nI\nI\n\ntranscendental bliss. When He was present at Vrndavana in India\n\n5,000 years ago, He always remained in transcendental bliss,\n\neven from the beginning of His childhood pastimes. The killing\n\nof varieties of demons, such as Aghu, Buka, Putana and Pralamba\n\nwere also pleasure excursions for Him. W hen He was within His\n\nvillage He was enjoying with His mother, sisters and friends as the\n\nButter Thief, and ever y one of His associates was\nenjoying celestial bliss by His stealing. The Lord is known as the\n\nnaughty\n\nButter Thief, but the term is never u�:;cd in a derogatory sense.\n\nThe term Butter Thief, in the c ase of the Lord, is used with the\n\nunderstanding of the pleasure of Hi�:; pure devotees. Everything\nthat was done Ly the Lord at Vrn da vana was for the pleasure of\nHis associates there. Such manifestations were created by Him\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0088": "Mantra Fifteen\n\n79\n\nLo attract the dry speculators in the transcendental line, as well as .\n\nLhe acrobats of the so-called hafha-yoga system, trying to find\nthe Absolute Truth.\n\nOf the childhood play of the Lord with His playmates, the\ncowherd boys,\n\nSukadeva\n\nGosvami in the Srimad-Bhiigavatam\n\nsaid:\nThe\n\nPersonality of\n\nGodhead,\n\nWho\n\nis perceived as the\n\nimpersonal Brahman of bliss, Who is worshiped as the\n\nSupreme Lord by the devotees, and Who is considered\nan ordinary human being by the mundane, played with\nthe cowherd boys who had achieved that position after\na huge accumulation of pious deeds.\nThus\n\nthe\n\nactivities\n\nLord\n\nalong\n\nrdaLionships\n\nis\n\nwith\n\nof santa,\n\never\nHis\n\nengaged\nspiritual\n\nin\n\ntranscendental\n\nassociates\n\ncalmness, diisya,\n\nin\n\nthe\n\nloving\nvarious\n\nservitorship, siikhya,\n\nfriendship, viitsiilya, paternal affection, and miidhurya, conj ugal\n\nlove.\n\nIt is said that the Lord never goes out of the Vrndiivana­\n\ndhiima, and so it may be asked how He manages the affairs\n\nof His different creations. This is answered in the Gitii: He\n\npervades all the material creation by His plenary part, known as\n1 he\n\nPuru�a incarnation.\n\nThe\n\nLord\n\nhas nothing to do with\n\nmaterial creation, maintenance and destruction, but He causes it\nLo\n\nbe\n\ndone by His plenary expansion, this Paramiitman or\n\nSupersoul feature. Every living entity is known as iitman, soul.\n\nThe principal iftman, Who controls them all, is ParamiitmanSupersoul.\nThe\n\nwhole\n\nsystem\n\nof God realization is a great science.\n\nThe ma� erialists can only analyze and meditate on the twentyfour factors of the material creation. They have very little\n\ninformation of the Puru�a, the Lord. The impersonal transcen­\n\ndentalists are simply bewildered by the glaring effulgence of the\n\nllrahma-jyoti. If one wants to see the Absolute Truth in full, one\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0089": "Sri Isopani§iad\n\n80\n\nhas to penetrate beyond the twenty-four material elements and\nSri lsopani�ad\n\nthe glaring effulgence\n\nas well.\n\ndirection, praying\n\nremoval of the\n\nfor\n\nhints at this\n\nhira!'-maya-piitra,\n\nthe\n\ndazzling covering. UpJess this covering is removed, and unless\none can perceive the Supreme Personality of Godhead as He is,\n\nfactual realization of the Absolute Truth can never be achieved.\nThe Paramiitman feature of the Personality of Godhead is\n\none of three\n\nplenary\n\nexpansions,\n\ncollectively\n\ncalled\n\nVi�!'-u­\n\ntattva. The Vi�!'-u-tattva within the universe (one of the three\nprincipal deities-Brahma,\nK�irodaka-siiyi Vi�!'-u.\n\nVi§i�u and Siva) is known as the\n\nHe is the all-pervading Paramiitman in\n\neach and every individual living entity. And the Ga'rbhodaka-siiyi\nv�!'-U is the collective Supersoul of all living entities. Beyond\n\nthese two there is the Kiira!'-odaka-siiyi Vi�!'-u lying in the Causal\n\nOcean. He is the Creator of all the universes. The yoga system\n\nteaches the serious student to meet such Vi�!'-u-tattvas after\novercoming the twenty-four material elements of cosmic crea­\n\ntion. The culture of empiric philosophy helps one to realize the\n\nimpersonal Brahma-jyoti, which is the glaring effulgence of the\n\ntranscendental body of Lord Sri Krwa. This is confirmed in the\nBhagavad-gitii as well as in the Brahrna-samhitii (5/40):\nIn the millions and millions of universes, there are innu­\n\nmerable planets, each and every one of them different from\n\nthe\n\nothers\n\nby\n\ncosmic\n\nconstitution,\n\nand\n\nall\n\nof\n\nthem\n\nsituated in a corner of the Brahma-jyoti. This Brahrna­\n\nif\njl\n,,\n\njyoti is the Personal ray of the Supreme Personality of\nGodhead, Whom I do worship.\n\nThis mantra of the Brahma-samhitii is the position of factual\n\nrealization of the Absolute Truth, and the Sruti mantra of\n\nSri lsopani�ad under discussion is a confirmation of this mantra\nas a process of realization. It is a simple prayer to the Lord to\n\nremove the Brahrna-jyoti, so that one can see the real face\nof God.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0090": "Mantra Fifteen\n\n81\n\nPerfect knowledge means to know the root of Brahman.\nThe root of Brahman is Lord Sri Kr�!la, and in scriptures such\nas\n\nthe Srimad-Bhiigavatam the science of Kr�!la is perfectly\n\nelaborated. In the Bhiigavatam,\n\nthe author, Srila Vyasadeva,\n\nhas established by realization that the Supreme Truth is described\n(:ither as Brahman, Paramiitman or Bhagaviin. But he has never\n\nsaid that the Supreme Truth is anywhere described as jiva, the\nordinary living entity. Therefore the living entity is not the all­\n\npowerful Supreme Truth. Otherwise, there would be no need of\n\nprayer by the entity for the Lord to remove the dazzling cover\n\nin order to see His real face.\n\nThe conclusion is, therefore, that in the absence of potent\n\nmanifestations of the Supreme Truth, the impersonal Brahman\nis realized. Similarly, when there is realization of the material\npotencies of the Lord, with little or no information of the\n\nspiritual potency, it is called Paramiitman realization. Therefore,\nlwlh Brahman\n\nand Paramiitman realization of the Absolute\n\nTruth are partial realizations. But when one realizes the Supreme\n\nPersonality of Godhead, Sri Kr�!la, in full potency after the\n\nremoval of the hirar;tmaya-piitra, as is prayed for in this mantra,\n\nthen he realizes that Viisudeva[t sarvam iti: Lord Sri Kr�!la,\n\nknown as Vasudeva, is everything-Brahman, Paramiitman and\n\n/Jhagaviin. He is Bhagaviin, the root, and Brahman and Param­\n\niitman are His branches.\n\nIn the Bhagavad-gitii there is a comparative analysis of the\nLhree grades of transcendentalists, known as jiiiinins, the wor­\n\nshipers of the impersonal Brahman, the yogis, or worshipers of\n\nthe Paramiitman feature, and bhaktas, or devotees of Lord Sri\n\nKr�!la. It is stated in the Gitii that amongs t all types of transcen­\n\ndentalists, one who is a jiiiini, who has cultured the Vedic\n\nknowledge, is supreme. Yet the yogis are still more than the\n\nji'iiinins. The yogis are far superior to fruitive workers as well.\nAnd amongst all kinds of yogis, \"the one who constantly serves\nLhe Lord with all his energy is topmost.\"\n\nThe s�mmary is that a philosopher is better tha:n a laboring\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0091": "82\n\nSri Isopanigad\n\ni\n\nman, and a mystic is far superior to a philosopher. And of all\n\nthe mystic yogis, one who is following bhakti-yoga, who is\nconstantly engaged in the service of the Lord, is the highest.\n\nSri Isopanisad directs us toward this perfection of life.\n2.\n\nrr\n\n— cg\n\nMANTRA SIXTEEN\ns.\n\nMaat aa at oT\nyg Taity aqE |\n\na aq FT SF HITT\naq F Trarl Asarzat Fors ASTHMA LE UN\npusann ekarse yama siirya prajapatya\n\nvytha rasmin samitha tejah\nyalte ripam kalydnaltamam latte pasyami\n\nyo’sdvasau purugah so’hamasmi.\npiusan—the Maintainer; ekarge—the primeval Philosopher; yama—the\nregulating principal; siirya—the destination of the Siris (great devotees);\nprajapatya—the well-wisher of the Prajdpatis (progenitors of Mankind);\nvyitha—kindly arrange; ragsmin—the rays; samf@ha—wind up; tejah—effulgence;\nyat—that; te—your; répam—form; kalydpa-tamam —auspicious; tat—that; te—\nyour; pasyami—I may see; yah—one who is; asau—the sun; asau—that;\n\npurusah—Personality of Godhead; sah—He; aham—myself; asmi—I am.\n\nTRANSLATION\nO my Lord, O primeval Philosopher, Maintainer of the universe, O regulating Principle, Destination of the pure devotees,\nWell-wisher of the progenitors of mankind, please remove the\neffulgence of Your transcendental rays, so that I can see Your\n\nForm of Bliss. You are the eternal Supreme Personality of Godhead, like unto the Sun, as am I.\n\n\\ h Ne\n\n¥\n\nch\n\n-C\nEE\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0092": "83\n\nMantra Sixteen\n\nPURPORT\nThe Sun and the Sun's rays are one and the same qualitatively. Similarly, the Lord and the living entities arc one and the\nsame ih quality.\n\nThe Sun is one, but the molecules of the\n\nSun's rays arc innumerable. The Sun's rays constitute part of the\nSun; the Sun and the rays conjointly arc the complete Sun.\nWithin the Sun planet there is the Sun god, and similarly within\n\nthe supreme spiritual planet, Goloka Vrndavan, from which the\neffulgent Brahma-jyoti is emanating, there is the eternal Lord,\nas is stated in the Brahma-samhitii:\n\nThe transcendental Abode of Lord Kr9p.a is the land of\ntouchstones, of which the houses are built, shaded by\ndesire trees. The Lord is engaged there in herding the\n\nsurabhi cows, and is always served\n\nand surrounded by\n\nthousands of Goddesses of Fortune, who wait upon Him\nwith all respect.\nThe description of this transcendental Abode of Lord Kr9p.a\nis in the\n\nBrahma-samhitii,\n\nand the\n\nBrahma-jyoti is described\n\nthere as the supreme rays from that planet, just as the Sun's\nrays\n\ncome\n\nfrom\n\nthe\n\nSun\n\nglobe.\n\nUnless\n\none\n\nsurpasses the\n\nBrahma-jyoti glare, one cannot have any information of the land\nof the Lord. The impersonalist philosopher, being blinded by\nthe dazzling Brahma-jyoti, cannot realize the fact ual Abode of\nthe Lord, nor His transcendental form. Affected by such a poor\nfund of knowledge, the thinkers cannot\n\nundcn,;tand the all­\n\ntranscendental f�rm of Lord Kr9p.a. Sri lsop ani§ad,\ntherefore, offers t h is prayer to the Lord to remove the effulgent\nblissful\n\nrays of the Brahma-jyoti, _,.'lo that t he pure devotee can see His\nall-bli&sful transcendental form.\n\nBy1 realization of the impersonal Brahma-jyoti, one experiences\n\nthe auspicious aspect of the S u pr eme; by experience of the\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0093": "r\n\nSri isopani§iad\n\n84\n\nParamiitman,\n\nexperiences\n\na\n\nof\n\nall-pervading feature\n\nor\n\nstill\n\nmore\n\nauspicious\n\nthe\n\nSupreme,\n\nenlightenment,\n\none\n\nand\n\nby\n\nmeeting the Personality of Godhead face to face, the devotee\n\nexperiences the most auspicious feature of the Supreme_ Being\naddressed as the Philosopher, the Maintainer, the Well-wisher, and\nso forth, the Supreme Truth cannot be considered impersonaL\n\nThat is the indication of Sri lsopani§ad. The word Maintainer is\n\nespecially significant: The Lord maintains I-lls devotees specifi­\n\ncally, although He is the Maintainer of one and all beings. By\nsurpassing the impersonal Brahma-jyoti, when the devotee sees\n\nthe personal aspect\n\nof\n\nthe\n\nLord\n\nand\n\nHis\n\nmost\n\nauspicious\n\neternal form, then the devotee realizes the Absolute Truth in\nfull.\n\nSrila\n\n]Iva\n\nGosvami says\n\nin his Bhiigavata-sandarbha as\n\nfollows:\nThe complete conception of t h e Absolute Truth is realized\nin the Personality of Godhead, because He is Almighty,\n\nwith full potency in transcendence. In t h e /Jrahma-jyoti\n\nthe full potency of the Ab::;olul•� Truth is not realized, and\ntherefore Brahman\nthe\n\nPersonality\n\nr\n\neali za t ion is only p ar tial realization of\n\nof Godhead. 0\n\nlearned\n\nsages, the first\n\nletter of the word Bhagavan is twice significant: first in the\nsense of \"one who fully mainluins,\" und �:�econd in the sense\n\nof \"guardian.\" The second leltcr-ga-mean::; guide, leader\nor creator. The letter va\n\n( or ba) means that every being\n\nlives in Him, and He also lives in every being. ln other\n\nwords, the transcendental sound JJhagaviin represents the\ninfinite knowledge,\nand\n\ninfluence,\n\nbrieties.\n\npotency, energy, opulence, strength\nany L in g •� of material ine­\n\nall without\n\nThe Lord fully maintains His unalloy e d devotees, and He\n\nguides such devotees progressively on the path of devotional\n\nperfection. As Leader of His dev o t ee::;, He ultimately awards\n\nthe desired result of devotional service by giving Himself to\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0094": "Mantra Sixteen\n\n85\n\nHis devotees. The devotees of the Lord see the Lord eye to eye\nby the causeless mercy of the Lord, and thus the Lord helps His\ndevotees to reach the supermost spiritual planet, Goloka Vrndavan. As Creator, He can create all the necessary qualifications\nin His devotee so that the devotee can ultimately reach Him.\nThe Lord is the Cause of all causes, and there is no cause of Him,\nfor He is the Original Cause. As such He enj oys His own Self by\nmanifesting His own internal potency.\nThe external potency is manifested not exactly by Himself,\nfor He expands Himself as the Puru§as, and it is in these forms\nthat He maintains the features of the material manifestation.\nBy such expansions does He create, maintain and annihilate the\ncosmic manifestation.\nThe living entities are also differentiated expansions of His\nSelf, and because some of the living entities desire to be lord,\nimitating the Supreme Lord, He allows them to enter into the\ncosmic creation, with the option of fully utilizing their propensity for lording it over. On account of the presence of His parts\nand parcels, the living entiti�s, the whole phenomenal world is\nstirred into action and reaction. The living entities are given\nfull facility to lord it over material Nature, but the ultimate\ncontroller is the Lord Himself in His plenary feature of Paramiitman, the Supersoul, which is one of the Puru§aS.\nTherefore, there is a gulf of difference between the living\nentity known as iitman, and the con t rolli n g Lord, known as\nParamiitman-thc soul and the Supersoul. Paramiitman is the\ncontroller, and iitman is controlled; therefore t h ey cannot be on\nthe same level.\n\nThe Paramiitman\n\nfully\n\ncooperates with the\n\niitman, and thus He is known as the constant companion of the\nliving being.\n\n,\n\n1\n\nThis all-pervading feature of the Lord, Which exists in all\ncircumstances of waking and sleeping, and also in potential\nstates, and from Which the jiva-iakti (living force) is generatedas both the conditioned and the liberated souls-is known as\n\n'\nj\n\nBrahman.\n\n. �\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0095": "86\n\nSri Isopanisad\n\nThus the Lord is the Origin of both Paramatman and Brahman,\n\nand therefore He is the Origin of all living entities, and all else\n\nthat exists. One who knows this engages himself at once in the\ndevotional service of the Lord. Such a pure and fully cognizant\ndevotee of the Lord is fully attached to Him in heart and soul,\nand whenever such a devotee assembles with similar devotees,\n\nthey have no other engagement but to glorify the Lord in terms\nof His transcendental activities. Those who are not as perfect as\nthe pure devotees, those who have realized only the Brahman\nfeature or the Paramdtman feature of the Lord, cannot appreciate\n\nthe activities of such perfect devotees. But the Lord always helps\nsuch pure devotees by supplying necessary knowledge within\ntheir hearts, and by His special favor He dissipates all the darkness of ignorance. This the philosophers and yogis cannot\nimagine, because they more or less depend on their own strength.\nAs is stated in the Katha Upanisad, the Lord can be known only\nto those whom He favors, and not to anyone else. And such\nspecial favors are bestowed upon [lis pure devotees only.\nSri Kopanisad here indicates such favor of the Lord, beyond the\npurview of the Brahma-jyoli.\n\n:\n4\n\nea\nrr\n\nMANTRA SEVENTEEN\n\nTrent weet TT |\n\n% maT AT FT AT AM WT Ft A Ul 29 Ul\nvayur anilam amrtam\nathedam bhasmdantari sariram\nom krato smara krtar smara\nkrato smara krtam smara.\nvayuh—air of life; anilam—total reservoir of air; amrtam—indestructible;\natha—now; idam—this; bhasmantam—after being turned into ashes; Sariram—\n\nbody; om—O Lord;\n\nkrato—the Enjoyer of all sacrifices; smara—please\n\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0096": "87\n\nMantra Seventeen\n\nremember; krtam-all that has been done by me; smara-please remember;\nkrato-the Supreme Beneficiary; smara-please remember; krtam-all that I\nhave done for You; smara-please remember.\n\nTRANSLATION\nLet this temporary body be burnt into ashes, and let the air of\nlife be merged with the totality of air. Now, 0 my Lord, please\nremember all my sacrifices, and because You are the ultimate\nBeneficiary, please remember all that I have done for You.\nPURPORT\nThis temporary material body is certainly a foreign dress.\n\nIn the Bhagavad-gitii it is clearly said that after the destruction of the material body, the living entity is not annihilated,\nnor does he lose his identity. The identity of the living entity is\nnever,\n\ntherefore,\n\nimpersonal or without\n\nform; but on\n\nthe\n\ncontrary, it is the material dress which is formless, and which\ntakes a shape according to the form of the indestructible person.\nNo living entity is originally formless, as is wrongly supposed by\npersons with\n\na\n\npoor fund of knowledge. Here also in Mantra\n\nSeventeen of Sri lsopani§ad, the principle is s u pported that the\n\nliving entity exists after the annihilation of the material body.\nIn the material world there is wonderful workmanship by\nmaterial Nature in the matter of crea t ing different varieties\nof bodies for the living beings, in terms of their propensities\nfor sense gratification. The one who wanted to taste stool is\ngiven a material body which is quite suitable for eating stool\n-that of a hog. Similarly, the tiger has\n\ns\n\nu c h a body that it\n\ncan live by enjoying the blood of other a nimals, and by eating\ntheir flesh.\nThe human being is not meant for eating stool or flesh,\nbecause the shape of the J:eeth is different. Nor does he have any\ndesire to taste stool, even in the most aboriginal state of life.\nHuman teeth arc so made that\" they can chew and cut fruit and\nvegetables, with two canine teeth so that one can eat flesh also.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0097": "88\n\nSri Isopanisad\n\nThe material bodies of all animals and men are forcign to the\n\nliving entity, and change according to the desire of the being for\nsense gratification. In this cycle of evolution one changes bodies\n\nj\n\none after another: from aquatic life—when the world was full of\nwater—to vegetable life, from vegetable life to worm life, from\nworm life to bird life, from bird life to animal life, and from\n\nanimal life to the human form.\nThe highest development of life is this human form when it is\npossessed of a full sense of spiritual knowledge, and the highest\n\n7\n\ndevelopment of spiritual sense is described in this mantra of the\n\n|\n\nVeda: one should give up this material body to be turned into\nashes, and allow the living air to merge into the eternal reservoir\n\nof air. The living being’s activities are performed within the body\n\n|\n\nby movements of different kinds of air, and this is called, in\n\nsum, the prana-vayu. The yogis generally study to control the\nairs of the body, and the soul is supposed to rise up from one\ncircle of air to another till it rises onto the brahma-randhra, or\n\nhighest circle of air. Then the perfect yogi can transfer himself\nto any planct he likes. The process is lo give’ up one material\nbody and then enter into another body, and the highest: per-\n\nfection of such a bodily change is possible when the living entity\nis able to give up this material body allogether, as is suggested\nin this mantra. He may then enter into the spiritual atmosphere,\n\nwhere he develops a completely different: quality of body—a — —\nspiritual body—which never has to mect death or change.\nHere in the material world one has to change his body,\n\nforced by material Nature on account of his different desires\nfor sense gratification. These desires are represented in the\n\n{\n\nvarious species of life, from the germs to the most perfect\nmaterial bodies, those of Brahma and the demigods. All of these\nhave bodies of matter in different: shapes, and the intelligent\nperson sees oneness not in the varicly of bodies, but in the\n\n]\n\nspiritual identity.\nThe spiritual spark which is the part and parcel of the\nSupreme Lord is the same either in the body of a hog or in the\n\n—\n|\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0098": "89\n\nMantra Seventeen\n\nbody of a demigod. There are different bodies according to the\npious and vicious activities of the living entity. The human body\nis highly developed, with full consciousness of the constitution\nof the body; and the most perfect man, according to the Vedic\nscriptures, surrenders unto the Lord after many, many births of\nculturing knowledge. The culture of knowledge reaches perfection only when the knower comes to the point of surrendering\nunto the Supreme Lord, called Vasudeva. But even after attaining\nknowledge in the matter of one's spiritual identity, unless he\ncomes to the point of knowing that the living entities are eternal\nparts and parcels of the Whole, and that they can never become\nthe Whole, one has to fall down again into the material atmosphere, even after having become one with the Brahma-jyoti.\nThe Brahma-jyoti emanating from the transcendental body\nof the Lord is full of spiritual sparks.\n\nThe spiritual sparks\n\nbeing individual identities with the full sense of existence, sometimes desire to become the enj oyers of the senses, and thus they\nare given places in the material world to become false lords,\nunder the dictation of the senses. This sense of over-lordship is\nthe material disease of the living being, and under the spell of\nsuch sense enj oyment he transmigrates through the different\nshapes of body manifested in the material world. The sense of\nbecoming one with the Brahma-jyoti is not, therefore, mature\nknowledge. The sense of surrendering unto the L o rd completely,\nand developing the\n\nsense of spiritual service is the highest\n\nperfcctional stage.\nIn this mantra the living entity prays to enter into the spiritual\nKingdom of God after relinquishing the material body and the\nmaterial air. The devotee prays to the Lord to remember his\nactivities and the sacrifices he has performed, now before his\nmaterial body is turned into ashes. This prayer is made at the\ntime of death, with full consciousness of his past deeds and of\nthe ultimate goal. One who is completely under the rules of\nmaterial law remembers the heinous activities performed during\nthe existence of his material body, and therefore he gets another\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0099": "Sri Isopani{)ad\n\n90\n\nmaterial body after death. The Bhagavad-gitii confirms this truth.\n\nIt states that at the time of death, the mind carries with it the\n\npropensities of the dying animal, :ii-.d the next life is obtained\nin terms of that mental state.\n\nUnlike the simple animals, who have no developed mind, the\n\nhuman being can remember the activities of his passing life like\n\ndreams at night, and therefore his mind remains surcharged with\n\nmaterial desires, and he cannot en\"ter into the spiritual kingdom\nwith a spiritual body. The devotees, however, by practice of\n\nd�votional service to the Lord, develop a sense of love for God­\n\nhead. And even if at the time of death a devotee does not\n\nremember his godly service, the Lord does not forget him. This\nprayer is to remind the Lord about the devotee's sacrifices, but\neven if there is no reminder, the Lord does not forget the devotional service of the pure devotee.\n\nThe Lord clearly describes His intimate relationship with His\n\ndevotees in the Gitii. Srila Bhaktivinode Thakur explains the\n\nGitii's verses in this c onnecti o n :\n\nOne should accept a d evot ee who is on the right path of\n\nthe\n\nsaints,\n\neven\n\nthough\n\nsuc h\n\na dev otee may seem of\n\nloose character. One should try to understand the real\nimport\n\nof the words\n\n\"loose character.\" A conditioned\n\nsoul has to act in double functions, namely one for the\n\nmaintenance of the body, and again for self realization.\n\nSocial status, mental developmcn l, cleanliness, austerity,\n\nnourishment and the struggle for existence, are all for the\n\nmaintenance of the body. And the self realization part of\n\nhis activities is executed in his oc c u pa t ion as a devotee of\nthe Lord, and he performs action in that connection also.\n\nThese two different functions go along parallel lines because\n\na conditioned soul cannot give up the maintenance of the\nbody. The proportion of activities for maintenance· of the\n\nbody decreases, however, in proportion to the increase in\ndevotional service. And as long as the proportion of devo-\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0100": "Mantra Seventeen\n\n91\n\ntiona! service does not come to the right point, there is a\nchance for an occasional exhibition of worldliness. But it\nshould be noted that such worldliness cannot continue for\nany length of time because, by the grace of the Lord, such\nimperfections will come to an end very shortly. Therefore,\nthe path of devotional service is the only right path. Being\non the right path, even an occasional occurrence of worldliness does not hamper one in the advancement of self\nrealization.\nAnd, in the Gitii Itself, Kr�pa says:\nOne who is engaged in devotional service, despite the\nmost abominable action, is to be considered saintly because\nhe\n\nis\n\nrightly\n\nsituated.\n\nVery\n\nshortly does he become\n\nrighteous, and attain to lasting peace. 0 son of Kunfi, it is\nMy promise that My devotee will never perish. 0 son of\nPrtha, anyone who will take shelter in Me, whether a woman\nor a merchant or born in a low family, can yet approach the\nSupreme Destination.\n\nHow much greater then are the\n\nBriihmar.as, the righteous, the devotees and saintly kings!\nIn this miserable world, these are fixed in devotional service\nto the Lord. Engage in My service, and surrender unto Me.\nCompletely absorbed in Me, surely will you come to Me.\n\n(Gitii, IX/30-34)\nSuch facilities of devotional service are denied the impersonalists because they are attached to the Brahma-jyoti feature\nof the Lord. They can neither penetrate the Brahma-jyoti, as\nis suggested in the previous mantras, nor do they believe in the\nPersonality of Godhead. Their business is mostly concerned with\n\nsemantics, the j ugglery of words of mental creation. As such\nthe impersonalists pursue fruitless labor, as is confirmed in' the\n\nBhagavad-gitii in the Twelfth Chapter.\n\nAll the facilities suggested in this mantra of Sri Isopani�ad\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0101": "Sri Isopani�ad\n\n92\n\ncan easily be obtained by constant contact with the Personal\nfeature of the Absolute Truth. Devotional service to the Lord\nconsists essentially of nine transcendental activities on the part\nof the devotee:\n\nl. hearing about the Lord,\n2. glorifying the Lord,\n3. remembering the Lord,\n4. serving the Lotus Feet of the Lord,\n5. worshiping the Lord,\n6. offering prayers to the Lord,\n7. serving the Lord,\n8. friendly association with the Lord,\n9. surrendering everything unto the Lord.\nThese\n\nnine\n\nprinciples of devotional service,\n\neither\n\nin sum\n\ntotal or one by one, can help the devotee to be constantly in\ntouch with God, and therefore at the end of life it is easy for\nthe devotee to remember the Lord. By adopting only one of\n\nthese nine principles it was possible for the following renowned\n\ndevo'tees of the Lord to achieve the high es t perfection:\n\nl. By hearing only, M ahiiriij Parik�it, the hero of SrimadBhiigavatam, achieved the desired result.\n2. Just by glorifying the Lord, S u kadeva Gosvam'i, the\nspeaker of Srimad-Bhiigavatam, achieved his perfection.\n\ni\nI\nI\n\nI\n\nI\n\n3. By praying, Akriira achieved the desired result.\n4. By r:emembering, Prahl ada Mahiiriij achieved the desired\n\nresult.\n\n,\n\n5. By worshiping, Prthu Maharaj achi eved perfection.\n6. �y serving the Lotus Feet of the Lord, the Goddess of\n\nFortune, Lak�m'i, achieved perfection.\n\n7. By personal service to the Lord, Hanuman achieved the\ndesired result.\n\n8. By friendship, Arjuna achieve d the result.\n9. By\n\nsurrendering\n\neverything\n\nachieved the .desired result.\n\nthat he had, Maharaj Bali\n\nActually, the explanation of this\n\nmantra and of practically\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0102": "Mantra Seventeen\n\n93\n\nall the mantras of the Vedic hymns is summarized in the\n\nVediinta-siitras; and then again they are properly explained in\n\nthe Srimad-Bhiigavatam. Srimad-Bhiigavatam is the mature fruit\n\nof the Vedic tree of wisdom. In the Srimad-Bhiigavatam this\n\nparticular mantra is explained in the questions and answers of\n\nMaharaj Parik�it and Gosvami Sukadeva at the very beginning\n\nof their meeting. As hearing and chanting of the science of God\nis\n\nthe\n\nbasic\n\nBhiigavatam\n\nis\n\nprinciple of devotional life, so the complete\nheard\n\nby\n\nMaharaj\n\nParik�it and chanted by\n\nGosvami Sukadeva. Maharaj Panl<�it enquired from Sukadeva\n\nbecause Sukadeva was a greater spiritual master than any great\n\nyogi or transcendentalist of his time.\n\nMaharaj Parik�it's question was, \"What is the duty of every\n\nman, specifically at the time of death?\"\n\nThe answer by Gosvami Sukadeva was that everyone who is\n\ndesirous of being free from all anxieties should always hear about\n\nand glorify the Personality of Godhead, Who is the Supreme\n\nDirector of everything, the Extinguisher of all difficulties, and\n\nthe Supersoul of all living entities.\n\nSo-called human society is generally engaged at night in the\n\nmatter of sleeping or sex indulgence. And· during the daytime\nmen are engaged in earning money as much as possible, or else\nin shopping for the family maintenance.\n\nPeople have very\n\nlittle time to talk about the Personality of Godhead or to make\n\nany enquiries about Him. They have dismissed the case of God's\n\nexistence in so many ways, especially by declaring Him to be\n\nimpersonal-that is, without any sense perception. But in the\nVedic literature, whether the Upani§ads or the Vediinta-siitras or\n\nthe Bhagavad-gitii or the Srimad-Bhiigavatam, in every scripture\nit is declared that the Lord is the sentient Being, supreme over\n\nall other living entities. And His glorious activities are identical\nwith Himself. One should therefore not indulge in hearing and\n\nspeaking of the rubbish activities of worldly politicians and the\n\nso-called big men of society, but should so mold his life that not\na second is wasted without engagement in godly activities.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0103": "Sri Isopani.j!ad\n\n94\n\nSri lsopani§ad directs us towards such activities.\nUnless one is accustomed to this devotional practice, what\nwill\n\nhe remember at the time of death when the body is\n\ndislocated, and how can he pray to the Almighty Lord to remember his sacrifices? Sacrifice means sacrificing the interest\nof the senses. One has to learn this art by employing the senses\nin the service of the Lord during one's lifetime, so that one can\nutilize the result at the time of death.\n\nMANTRA EIGHTEEN\n\n� iR � uif 3f�li fcr�fir � CJ�tfit firm. I\nmAen:sann'A� l{� � \"fqi3� � 11� �II\n...\n\nagne naya supathiiriiye asmiin\nvisviini deva vayuniini vidviin\nyuyodhy asmaj juhurarwm eno\nbhiiyi§{hiirh te nama-uhtini vidhema.\nagne-0 my Lord, powerful like the fire; naya-kindly lead me; supathiiin the right path; raye-0 the Omnip otent; asman-all of us; vi.Svanieverything including; deva-0 my Lor d ; vayunani-all actions; vidvan-the\nknower; yuyo dhi-get me freed from; aamat-ourselves; juhurli!Jam - all\nhindrances on the path; enas-all vices; bh ayi�Jham- being fallen on the\nground; te-unto you; namafl -of obeisances; uktim-words; vidhemado I act.\n\nTRANSLATION\n0 my Lord, powerful as the fire, Omnipotent One, now I do\n\noffer You all obeisances, falling at Your Feet on the ground. 0\n\nmy Lord, please lead me on the right path to reach You, and, as\n\nYou know all of what I have done in the past, please make me\n\nfree from the reactions to my past sins, so that there will be no\nhindrance to my progress.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0104": "Mantra Eighteen\n\n95\n\nPURPORT\nThis\n\nsurrendering\n\nprocess\n\nand\n\npraying\n\nfor\n\nthe causeless\n\nmercy of the Lord leads the devotee progressively on the path of\ncomplete self realization. The Lord is addressed as the fire\nbecause He can burn anything into ashes-including the sins\nof the surrendered soul. As described in the previous mantras,\nthe real or ultimate aspect of the Absolute is His feature as the\nPersonality of Godhead. His impersonal feature of the Brahma­\n\njyoti is a dazzling covering over the face of the Lord. Fruitive\nactivities, or the. karma-kiir-{la path of self realization, is the\nlowest stage in this endeavor. As soon as such activities become\neven\n\nslightly\n\ndeviated from the regulative principles of the\n\nVedas, such activities are transformed into vikarma, or acts\nagainst the interest of the actor. Such vikarma is enacted by the\nillusioned living entities simply for sense gratification, and thus\nsuch activities become hindrances on the path of self realization.\nSelf realization is possible for the human form of life, but\nnot for other forms. There are 8,400,000 species or forms\nof life-of which the human form, with the qualifications of\nBrahminical culture, presents the only chance to obtain knowledge of the Transcendence. Brahminical culture means truthfulness,\n\ncontrolling\n\nthe\n\nsenses,\n\nforbearance,\n\nsimplicity,\n\nfull\n\nknowledge, full faith in God-and not to become simply proud\nof one's high parentage. To be the son of a Briihma'!la is a\nchance to become a Briihma'!la, j ust as being the son of a big man\nis a chance to become a big man. But such a birthright is not\neverything, because one\n\nstill has to attain the Brahminical\n\nqualifications for himself. As soon as one becomes proud of his\nbirth as the son of a Briihma'!la and neglects to acquire the\nqualifications of a real Briihmar.a, he at once becomes degraded\nand drawn from the path of self realization, and his life-mission\nas a human being is defeated.\nIn the Bhagavad-gitii it is assured us by the Lord that the\n\nyoga-bhra§fas, or souls fallen from the path of self realization,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0105": "96\n\nSri 18opani�ad\n\nare given a chance for rectification by taking birth either in the\nfamilies of good Briihmar-as or in the families of rich merchants.\n\nThese are the higher chances for self realization: to become a\nrich man's son, or to become the son of a good Briihmm;w. And\nif these chances are misused by the illusioned human being, the\nresult is that such a man loses the good chance of human life\noffered by the Almighty Lord.\nThe regulative principles are such that one who follows them\nis promoted from the plane of fruitive activities to the plane of\ntranscendental knowledge, and from transcendental knowledge\nhe becomes perfect, after many, many births, when he surrenders\nunto the Lord. This is the general procedure. But one who\nsurrenders at the very beginning, as is mentioned in this mantra,\nat once surpasses all the stages of progression by simple adoption\nof the devotional attitude. As is stated in the Gitii, the Lord at\nonce takes charge of such a surrendered soul and makes him\nfree from all the rea c t ion s to his sinful acts. In the karma-kar-fla\n\nactivities there are many sinful actions, and in jiiiina-kar-fla, the\npath of philosophical development, the number of such actions\nis less. But in devotional service to the Lord, the path of bhakti,\n\nthere is practically no chance of sinful reactions. One who is a\ndevotee of the Lord attains all the good qualifications of the\nLord Himself, not to mention becoming a Briihmar-a. A devotee\n\nautomatically attains the qualifications o f an expert Briihmar-a\nauthorized to perform sacri fi ces , even th ough such a devotee\nmay not have taken his birth in the family of a Briihmar-a. Such\nis the omnipotence of the Lord that lle can make a man born\nin the family of a Briihmar-a as degrndcd as a lowborn dog-eater,\nand He can also make a lowborn dog·catcr more than a.qualified\n\nBriihmar-a, simply on. the strength of devotional service.\n\nI\n\n'I\n\nThe omnipotent Lord, being situntcd within the heart of\neveryone, can give directions to His sincere devotee as to the\nright path. Such directions are especi aJ l y offered to the devotee,\neven if he desires something else. For others God gives sanction\nto the doer only at the risk of the doer, but in the case of a\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0106": "1\\\n\nMantra Eighteen\n\n97\n\ndevotee the Lord directs him in such a way that he never acts\n\nwrongly. In the Srimad-Bhiigavatam it is said that the Lord is so\nkind upon His devotee that even though he sometimes falls into\nthe entanglement of vikarma-acts against the directions of the\nVedas-the Lord at once rectifies the mistakes of the devotee\nfrom within his heart, because such devotees are very dear to\nthe Lord.\n\nHere in this mantra the devotee prays to the Lord to rectify\n\nhim from within his heart. To err is human: A conditioned soul\nis very often apt to commit mistakes, and the only remedial\nmeasure for such unknown sins is to give oneself up to the Lotus\nFeet of the Lord, so that He may guide the devotee. The Lord\ntakes this charge for the fully surrendered souls, and thus all\nproblems are solved simply by surrendering oneself unto the Lord\nand acting in terms of the Lord's directions. Such directions are\ngiven to the sincere devotee in two ways. One is by means of the\nsaints, scriptures, and spiritual master; and the other is by the\nLord Himself, residing within the heart of everyone. Thus the\ndevotee is protected in all respects.\nThe\n\nVedic knowledge is transcendental and it cannot be\n\nunderstood simply by mundane educational procedures. One\ncan understand the Vedic mantras only by the grace of the Lord\n\nand the spiritual master. If one takes shelter of a bona fide\nspiritual master, it is to be understood that he has obtained the\ngrace of the Lord. The Lord appears as the spiritual master for\nthe devotee. And so the spiritual master, the Vedic injunctions,\nand the Lord Himself from within all guide the devotee in full\nstrength, and there is no chance of such a devotee falling again\ninto the mire of material illusion. The devotee, thus protected all\naround, is sure to reach the ultimate destination of perfection.\nThe whole process is hinted at in this mantra of Sri ISopani§ad,\nand the Srimad-Bhiigavatam still further explains this.\n\nHearing and chanting of the glories of the Lord are themselves\nacts of piety. The Lord wants everyone to do this, because He is\nthe Well-wisher of all living entities. And by practicing this\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0107": "98\n\nSri Isopani�d\n\nhearing and chanting of the glories of the Lord, one becomes\ncleansed of all undesirable things within himself. His devotion\nbecomes fixed upon the Lord. At this stage the devotee acquires\nthe Brahminical qualifications, and the resultant reactions of\nlower qualities become completely vanished. He becomes fully\nenlightened by such devotional service and thus knows the path\nof the Lord and how to attain Him. All doubts become diminished, and he becomes a pure devotee.\n\nThus end the Bhaktivediinta Purports to Sri lsopani§ad, the\nknowledge that brings one nearer to the Supreme Personality of\nGodhead, Krfpa.\n\n1[\n\nI\nI·\nI'\n\nI\n\n:I\n\n'I\n\nJl\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0108": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0109": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0110": "101\n\nAPPENDIX 1\n----ABOUT THE AUTHOR\nHis\n\nDivine\n\nGrace\n\nA.C.\n\nBhaktivedanta\n\n----\n\nSwami\n\nPrabhupada\n\nwas born Abhay Charan De on September 1, 1896 in Calcutta.\n\nIn\n\n1920 he finished his schooling, majoring in philosophy,\n\nEnglish and\n\neconomics at the University of Calcutta. Soon\n\nafterward, Abhay Charan De took up the duties of manager of a\nlarge chemical concern. Then in 1922, he met His Divine Grace\nSri Srimad Bhakti Siddhanta Sarasvati Gosvami Maharaj, the\n\nfounder of 64 Gau�iya Vai�!lava Maths in India, Berlin and\nLondon.\n\nHis\n\nDivine Grace recently recalled the key to his\n\napproaching his spiritual master:\n\n\"\n\nW hen I first started going to\n\nsee my Guru Maharaj, he said of me, 'This boy hears very nicely.\n\nHe does not go away. So I shall make him a disciple.' That was\n\nmy qualification, or whatever you may call it. I would simply\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0111": "102\n\nSri Isopani�ad\n\nask when Guru Maharaj would speak, then I'd sit down and go on\n\nhearing. I would understand, or not understand; others would\ndisperse, I'd not disperse. So he remarked, 'This boy is interested\n\nto hear'. Because I was serious in hearing, therefore I am now\n\nserious about kirtanam,\n\nwhich means speaking or preaching.\n\nIf one has heard nicely, then he will speak nicely.\"\n\nAt Allahabad in 1933, Abhay Charan De was formally ini­\n\ntiated, and in 1936, just days before Bhakti Siddhanta Sarasvati's\n\ndeparture from this mortal world, he was specifically ordered to\n\nspread Kr�1.1a Consciousness in the English language to the West.\n\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada has\n\ntold us that at first he did not take the mission given to\n\nhim by his spiritual master with the utmost seriousness. But\nthen he was reading a Bhagavad-gitii commentary by Srila Bhakti­\n\nvinode Thakur, who was the father of Bhakti Siddhanta Sarasvati\n\nand the pioneer of the Kr��a Consc i ousnes s movement in the\nmodern age. Snla Bhaktivinode has written that just as one\n\ncannot separate the body fro m the soul while in this conditioned\n\nstate, so the disciple cannot separate the s piri t ua l master's order\n\nfrom his very life. Snla Prabhupada took th es e words seriously,\nand gradually his whole life became dedicated to carrying out the\norders of his Guru Mahariij. In 1959 he took sannyiisa, the re­\n\nnounced order of spiritual life, and in .L 965, at the advanced\n\nage of 70, His Divine Grace A.C. D h akti ve d anta Swami Prabhu­\n\npada arrived in New York City to fulfiJl his master's sacred\n\nmiSSIOn.\n\nOne must try to understand\n\nthat Srila Prabhupada is neither\n\nan Indian author nor Indian culturisl n o r Hindu sectarian. The\n\nfirst teaching of the Bhagavad-gita is that no one is Indian, no\n\none is American-our real self is beyond this temporary bodily\n\ndesignation; our permanent identity, e ternal, blissful and full of\n\nknowledge, is with the Supreme P<�rsonality of Godhead as His\n\neternal servant; and .our position is to be situated beyond the\n\nmaterial universes in the spiritual planets, within the spiritual\nsky. This is the platform of Kr��1a Consciousness.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0112": "103\n\nAppendix l\n\nTo think, \"1\n\nam American,\" \"I am Russian,\" etc.\n\nis our\n\ndisease, and is due to forgetfulness of our eternal nature as\n\nspirit soul. Unfortunately, under the spell of illusion, every\n\nembodied creature is satisfied with his present material body.\nEven\n\nthe\n\nworm in the stool is thinking, \"1 am all right.\"\n\nDespite so many disadvantages and miseries, all living entities\n\nare engaged in satisfying their senses and arc thinking it is all\n\nright.\n\nTherefore\n\nwhen\n\nthe bona\n\nfide\n\nguru comes\n\nwith the\n\ntranscendental message, calling the souls back to home, back to\nGodhead, they do not want to come out of material encagement.\nOften, people prefer to be encouraged in illusion and therefore\n\npay fees to learn that they are God or equal to God in all\n\nrespects and thus \"free\" to go on \"enjoying\" material life of\nsense gratification. So we sec\n\n_yoga\n\nand meditation teachers\n\nadvertising that they will improve one's material facilities. They\n\noverlook the fact that elimination of sense gratification is the\nfirst step in the standard yoga or transcendental system. His Di­\n\nvine Grace Srila Prabhupada does not encourage unrestricted sense\n\ngratification, or the belief that one is God, or that God is\n\nimpersonal or void. He is passing on, as it is, the information\nfrom Vedic' literature, that the Supn�me Personality of Godhead\n\nis a Person and that devotional service unto IIim is the perfection\n\nBhagavad-gitii is\nrecognized as the Supreme Lord, and Sri lsopani�ad confirms the\nof all purificatory processes. Lord\n\nKr�pa in\n\nPersonality of Godhead as the anti-mat(:rial Supn:rm: Controller\n\nand the only Enjoyer. His Divine Grace A. C. Bhaktivedanta Swami\nPrabhupiida is teaching surrender to Kr�tw, the Supreme Lord.\n\nSrila Prabhupiida is the living exampl(• of the saintly person\n\npointed to in all Vedic literature who is personally free from all\n\nmaterial contamination and active in spiritual understanding. He\nis the Kr�pa conscious personality who is so dear to Kn>pa, who\nunderstands that the highest welfare is not to po�w oneself as the\nfriend of humanity, but to teaeh that Cod or Krwa is the dear­\n\nmost Friend Who alone is capable of alleviating the misery of\neach and every living entity. His Divine Grace is teaching what\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0113": "S ri Isopani�ad\n\n104\n\nis really common sense to our intelligence, but we arc so bewil­\n\ndered by the glitter of the material nature that we are distracted\n\nfrom his message. He is simply canvassing for God on the order\n\nof his spiritual master. Once S rila Prabhupada was asked, \"Are\n\nyou an incarnation of God?\" \"No,\" he answered, \"l am servant\nof God.\" Then he paused and went on, \"Not exactly servant.\nTo be servant of God is not an ordinary thing.\" The servants or\n\ndevotees of Kr�!la are so great that they are beyond the desire to\nmerge with God. Sometimes, in their intimate association and\n\nexchange with God, they even become \"greater\" than Him, as\nwhen He allows some devotee to become His mother or lover.\nPrabhupada's mission is not less than to distribute this topmost\nlove of God to all persons. It is stated in the Vedic literature that\na small man wants to make only himself happy, a somewhat\nbigger man wants to make his family or his country happy,\nbut the great man wants to make al l p ers ons happy .\n\n·\n\nHis Divine Grace produces his books by speaking them on\na dictaphone. He is presen t l y working on five books at once.\nThese books are a matter of reu liur tion\n\n.\n\nAs he has said, \"When\n\nyou become self-realized you automatically wri t e volumes of\nbooks.\" And one of the qualificulions of a d evo t e e is that he is\npoetic.\n\nS rila Prabhupada is ulwuys ·i m m ersed in Kr�!la by\n\nspeaking,\n\ndictating,\n\nsinging aboul\n\nKr�!J.U 's Glories, preaching\n\nformally at meetings or p l an n in g Lhc expansion of the Krwa\n\nConsciousness movement. In the 13/wgmmd-gitii, Seventh Chapter,\n\nit is stated that out of thousands of 111011 few seck perfection, and\nout of the thousands who att a i n IJCll'ft:cLion hardly one knows\nKrwa. Lord Kr�!la also declares in lhc: Eighteenth Chapter that\nthe dearmost devotee of all is ht: who spreads the teaching of\nlove of Krsna:\n\"Never will there be 0110 tkarcr to Me.\"\n.\n.\n\n.\n\n..\n\nHis Divine Grace's spiritual master, HlwkLi Siddhanta Sarasvati,\n\nmrdanga (u drum used on Sankirtan)\nand, beside it, a printing pre ss. lit: said that the mrdanga\n\nonce drew a picture of a\n\ncan be heard for several blocks, but\n\nLhat the press can be\nheard around the world. He the r efore called the printing press\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0114": "Appendix 1\n\n105\n\n\"the big mrdanga.\" For the purpose of world-wide service to\n\nhumanity, ISKCON Press has been established, for the exclusive\nprinting of Srila Prabhupada's books.\n\nIn 1968, Macmillan published The Bhagavad Gitii As It Is\n\ntranslated with commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The Gitii is the gist of the entire\nVedic literature. 1 ust this one book can free anyone from the\nclutches of material nature and fix one in eternal loving service\nunto Sri Kf�l).a, the Personality of Godhead. As originally written\nby Srila Prabhupada, the manuscript of The Bhagavad Gitii As It\n\nIs is many times larger than the Macmillan version. Publication of\n\nthis original expanded version is being undertaken by ISKCON.\nAnother important published literature by Snla Prabhupiida is his\nTeachings of Lord Chaitanya. This book outlines the precepts of\nCaitanya Mahaprabhu, the Golden Avatar Who appeared in India\n\n500 years ago and propagated the Hare Kr�r;ta .mantra as the means\n\nof God realization for the present age. A book called The Nectar\n\nof Devotion, an authorized summary study of SriRiipa Gosvami's\n\nBhak ti-rasiimrta-sindhu, has just been published. Srila Prabhupada\n\nis presently .writing a several volume work called K[§[W, which\n\ncontains all of the Pastimes of the Supreme Lord when present\non this planet 5000 years ago. Translations are also underway of\nthe Vediit;l.la-siitras, Caitanya-caritiimrta and his 12 volumes of\n\nSrimad-Bhiigavatam. The literatures compiled by His Divine Grace\nA.C. Bhaktivedanta Swami Prabhupada are authorized by the dis­\n\nciplic succession, which is descending from Kr�l).a Himself. Srila\nPrabhupada's whole life mission is to faithfully pass on the origi­\n\nnal understanding of Kr�l).a Consciousness without distortion. Ac­\n\ncording to the Vedic literature this descending process is the only\n\nway to realization of the Absolute Truth, since the Absolute Truth\n\nis beyond t he reach of our mundane speculation.\n\nThe author is not a retired personality, despite his prodigious\n\nliterary output. He personally and very intimately guides his\n\ndisciples\n\nthrough\n\nthe most practical problems of daily life.\n\nSpiritual life is practical and, due to the predominent material\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0115": "106\n\nSri Isopanisad\n\natmosphere of Kali-yuga, often problematic. As spiritual master,\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhup4da is the\nlast recourse and the ultimate standard of Krsna Consciousness,\n\nand he writes some twenty-five letters a day to leaders and\nstudents of his various worldwide centers. He himself resides in\nno one place but travels from center to center and regularly\nlectures. The spiritual master is responsible for his devotees; when\nhe accepts a sincere soul as his disciple, he promises to take him\nback home, back to Godhead. No one should think, “Oh, every-\n\none is taking a spiritual master; let me take one.” The spiritual\nmaster as a style or as a pet is useless. Rather, his order is to be\ntaken as one’s life and soul. By taking shelter at the feet of the\nbona fide guru and serving him twenty-four hours a day, the\nfallen soul can be lifted to the spiritual sky. It is said that if the\nspiritual master is pleased, then one can make great advances in\nspiritual life. And one pure convinced devotee can make many\npure devotees by his example and teachings. Those serious\nstudents with an understanding of the absolute value of the\nspiritual platform of life therefore honor the spiritual master with\nthe honor due to God because the guru is the transparent via\nmedium or representative of God and is distributing unalloyed\nlove of God. The intelligent reader is invited to take to this\nphilosophy with the utmost seriousness.\nee\n\n:\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0116": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0117": "-�=��-�-=-=-�_.,..._.\n.\n- .\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0118": "APPENDIX 2\nSANSKRIT DIACRITICAL EQUIVALENTS\n\n(as used in this book)\n\nVowels\n\nHa Mla Fi Fi Ju Ra Wr Wi\naN\ngr\n\nTe\n\n»\n\nWai Bo Alaa\n\nm (anusvara) —h (visarga)\nConsonants\n\nGutturals:\n\nHka\n\nkha\n\nVWea\n\nGUecha\n\nSha\n\nPalatals:\n\nWJ ca\n\ncha\n\nAja\n\nBA jha\n\nDia\n\nCerebrals:\n\nc ta\n\nAtha\n\nSda\n\nGdha\n\nOfna\n\nDentals:\n\nd ta\n\nQ tha\n\n@ da\n\nQYdha\n\nena\n\nLabials:\n\nQpa\n\npha\n\nAba\n\nAbha\n\nq ma\n\nSemivowels:\n\nYya\n\nTra\n\nla\n\nq va\n\nSibilants:\n\nJT fa\n\nQ sa\n\nG sa\n\nAspirate:\n\na ha\n\ns =’ (avagraha) - the apostrophe\n\nThe vowels above should be pronounced as follows:\na — like thea in organ or the u in but.\na — like thea in far but held twice as long as a.\ni — like the iin pin.\n1 — like the vin pique but held twice as long as i.\nu — like the u in push\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0119": "I\n\nSri Isopani�d\n\n110\n\nii - like the ii in rule but held twice as long as u.\nr - like the ri in Rita (but more like French ru ) .\n\nf - same as p but held twice as long.\nlr -like lree (lruu).\n\ne - like the e in they.\nai - like the ai in aisle.\no -like the o in go.\nau- like the ow in how.\n(anusvara)-a resonant nasal like the n in the French word bon.\nm\n( visarga )-a final h-sound: a\\1 is pronounced like aha; i\\llike ihi.\n\\1\nThe consonants are pronounced as follows:\n\nk\ng\n\nn\nch\njh\n\nt\n\n-as in kite\n\nkh\n\n- as in sing\n\nc\n\n- as in give\n\ngh\n\n- as in staunch-heart\n\nj\n\n- as in tub\n\nfh\n\n- as in hedgehog\n\nii\n\nas in Eckhart\n- as in dig-hard\n- as in chair\n- as in joy\n- as in canyon\n- as in ligh t -heart\n-\n\n!1\n\n- as rna (p repare to say\n\nt\n\n- as in tub but with tongue against teeth.\n\n·\n\n�ha - as in red-hot\n\ntht: r and s a y n a).\n�\n-as in dove\nCerebrals are pronounced with tongue to roof of mout h , but the\nfollowing dentals are pronounced with tongue against teeth:\nth\n\nd\n\ndh\nn\n\nII\n\n��\n\n- as in light-heart but tongue against Leeth.\n- as in dove but tongue against teeth.\n\n- as in red-hot but wi th tongue against teeth_\n\n- as in nut but with tongue in between teeth.\n\np\n\n- as in p ine\n\nb\n\n- as in bird\n\nm\n\n-as in mother\n\nr\n\n-as m run\n\ny\nI\n\n- as in up-hill (not f)\n-us in rub-hard\n-us i n yes\n-as in light\n\nv\n\n- as in vine\n\ns\n\n- as in sun\n\nph\nbh\n\ns (palatal) as in the s in the Gei:man word sprechen.\nh\nas in home\n� (cerebral) - as the sh in shine\nThere is no strong accentuatio n of syllables in Sanskrit, only\n-\n\nI\n\nI\n\na flowing of short and long (twice as long as the short) syllables.\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0120": "----\n\nGLOSSARY ----\n\nAcarya-One who teaches by example. The bona fide spiritual\nmaster.\nAkarma or Nai� karma - Actions which free one from the cycle\n\nof birth and death.\nAntaryami- The\n\nLord in\n\nHis plenary expansion within the\n\nheart,the Witness of all we do.\nAnupaiyati-To see or observe. It is used for one who observes\n\nthe Supreme Lord within everything. This means one\nmust follow the previous acarya, the perfected teacher,\nnot to see as one does with the materially defective\nnaked eye but by hearing from a Superior Source.\nApiipaviddham-Description of Supreme Lord-sin cannot touch\nHim.\nApara-Inferior energy of the Supreme Lord. Also called avidya.\nAparii Prakrti-Inferior or material energy of the Lord; the\nelements of Nature are earth, fire, water, air, ether,\nmind,intelligence,and false ego.\nApau ru � e ya- Not\n\ndelivered by any person of\n\nthe mundane\n\nworld-words spoken by the Supreme Lord.\nArea-The Appearance of the Supreme Lord in a Deity Form\nengraved from wood,stone,or other matter.\nAsambhiiti- Those who have no independent existence.\n\nA sura- Those ignorant or neglectful\n\nof\n\nKr�.pa conscious re­\n\nsponsibilities.\n\nA tma-bhiita-or Brahma-bhiita- Joyful transcendental realization\nthat one's self is not the body but spirit soul; after\natma-bhiita or Brahma-bhiita, the next step is realizing\none's\n\nloving\n\nservice\n\nrelationship\n\nunto\n\nthe\n\nSupreme\n\nAtman or Supreme Brahman, the Personality of Godhead.\nAtma-hana- The killer of the soul, who, for failing to use the\n\nhuman form of life for self-realization, must enter into\nthe planets of darkness and ignorance.\nAvid ya - Ignorance, nescience.\n\nA\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0121": "Sri ISopani�ad\n\n112\n\nAvyakta-The non-manifested stage when all living beings are\nmerged into devastating water, during the night time of\n\nBrahma.\n\nDuring\n\nthis\n\ntime\n\nno\n\nliving\n\nbeings\n\nremain\n\nmanifested, although spiritually they continue to exist\nin a dormant state.\nBhagaviin-The Possessor of all opulences or all fortune, the\nSupreme Personality of Godhead.\n\nBrahmii-The first living entity; as empowered by the Supreme\nLord, Brahma creates the material worlds and is their\nchief administrator.\nBrahma-bhiita-See Atma-bhiita.\nBrahman-Impersonal, unmanifest realization of the Absolute\nTruth. Realization of the Brahman aspect of the Abso·\nlute\n\nTruth is not complete unless one progresses to\n\nunderstand\n\nParamiitmii\n\nof Brahman\n\nand Bhagaviin.\n\nUnderstanding\n\nis\n\ncompared to understanding only the\neffulgent aspect of the Sun. One who knows not only\n\nthe sunshine but al so the sun glob e knows more and is\ncompared to the yogi. One who acluully goes to the sun\n\nIt\n,\nI\nI\n\nplanet and meets the su n god knowl:l all about the sun, sun\n\nglobe, and sunsh i n e - and he is c o m pa red to a devotee of\nthe Personality of Godhead.\nBrahmacarya-Student life\n\naccording t o V cdic system-charac­\n\nterized by celibacy. The s t udent il:l always engaged in\n\nc\n\nstudy and devotional ser vi e under Lhe bona fide spiritual\nmaster.\nBrahma-randhra-Highest circle of ai\nhead. The perfect\n\nr located on top of the\n\nyogi can t r an fe\ns\n\nr\n\nhis soul through\n\nthis circle and leave the mntcl'iul bo dy to take a spiritual\n\nbody which never has to meet dea t h or change.\nBrahma-jyoti-Effulgence\n\na in g\n\neman t\n\nfrom\n\nthe Body of the\n\nSupreme Personality of Godhead. Perfection of realization of the Absolute Truth nc�ccssitates going beyond\n\nthe glaring effulgence to\n\nperceive the Supreme Person­\n\nality of Godhead as He is and to render Him eternal\nloving service.\n\n:,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0122": "Brahma-sarhhitii- lmportant\n\nGlossary\n\n113\n\nVedic\n\nscripture written by Lord\n\nBrahma, the first living entity, in which are disclosed\n\nActivities of Goloka, Kmta 's Abode.\n\nBriihmana- The learned, spiritual class, responsible for guiding\n\nall\n\nother\n\nclasses\n\nfor\n\nspiritual upliftment.\n\nBriihmana\n\nstatus is determined by quality, not birth.\n\nBhakti-Devotional service to the Supreme Lord. It is stated in\nBhagavad-gitii that one surpasses all the stages of transcen·\n\ndental progressions by simple adoption of the devotional\n\nattitude; and without the injection of bhakti, there is\n\nBuddha\n\nno success in any transcendental process.\n-\n\nReally learned. Arjuna became buddha by hearing the\n\nVedic\n\nknowledge\n\nof\n\nBhagavad-gitii\n\nand becoming\n\na\n\nworshiper of the Supreme Lord, Sri Kn;rta. Also, Lord\n\nBuddha, listed in the Snmad-Bhiigavatam as an incarna­\n\ntion of the Personality of Godhead, appearing in the\nbeginning of Kali y uga and preaching the doctrine of non-_\n\nviolence to all living entities.\n\nComplete Whole-Refers to the Personality of Godhead.\n\nController-God\n\nis the Controller. The individual entities are\n\ncontrolling their own bodies only, but God is controlling\n\nall bodies including planetary systems, stars, moons, the\n\ncosmic manifestation, time, space and the activities of\n\nthe material and spiritual energies.\n\nGarbhodaka-siiyi Vi � r w - A n expansion from the Prime Pum�a\nAvatar, Maha Vi�rtu. (See Karanodaka-siiyi Vi�r-u.) Gar­\n\nbhodaka-siiyi Vi�r-u enters into each universe and lies\ndown on the Garbha Ocean; from His navel a lotus\nstem sprouts and on this lotus Brahma, the lord of the\n\nmaterial universe, is born.\n\nG opis- Cowhe r d girl friends of Kr�rta in V rndavana. The purest\ndevotees\n\nof Lord Kr�rta,\n\nw\n\nho are unapproachable in\n\nterms of their highest standard of pure devotion for\nthe Personality of Godhead.\nHill-Hill in Vrndavana where\n\nGovardhana\n\nLord Kr�ra had\n\n.-\"!\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0123": "Sril8op�d\n\n114\n\ntranscendental Pastimes with cows and cowherdsboys.\n\nThe nature of Govardhana is that it is non-different from\nKr�!la Himself. The Absolute Truth is non-different from\n\nHis Name, Fame, Land, devotees, Entourage.\n\nGovinda-A Name for Kr�!J.a, the Cowherd Boy, the Pleaser of\nthe senses.\n\nHira!lmaya Piitra-The dazzling covering preventing the impersonalists from seeing the Personality of Godhead.\n\nHiraflyakasipu-The most powerful materialist of his time. He\n\ntried to be immortal for the sake of material enjoyment\n\nbut was killed by the Claws of Lord Nrsimha, the avatiira\nof Godhead in the Form of half-lion, half-man.\n\nIconoclasts-Those who refuse to accept that God can appear in\nthe Form of Deities supposedly made of earth or stone.\n\nThey do not accept as reality the inconceivable potencies\n\nof God, by which He, as the one Source of all energies,\n\ncan convert material energy into spiritual energy according to His own will.\n\nISiiviisya-God-centered.\n\nIsopani�ad instructs there is no harm\n\nin any activity such as family life or politics, provided\n\nthe center of the activity is God.\n\n]ii.iinins-Persons engaged in mental speculation as a means to\nrealizing the Absolute Truth, such as philosophers and\nmetaphysical poets. By the jniina process one can reach\n\nto the realization of the Absolute Truth as Brahman.\nKan�fha Adhikiiri-A person in the lowest stage of realization of\nGod, who worships in the temple or church according to\nroutine formulas but who does not realize the respective\nadvancement of different devotees or the Spiritual Nature\n\nof the Supreme Lord.\n\nKaranodaka·siiyi Vi§flU or Mahii- Vinm- The gigantic expansion\n\nof the Lord Who lies down in the Causal Ocean in a sec­\n\ntion of the Spiritual Sky. Innumerable universes are\ngenerated from the pores of His body when He breathes,\n\nand they exist only during the period of His outgoing\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0124": "Glossary\nGlossary\n\nll5\n\nbreath. All this is related in Srimad-Bhiigavatam.\n\nKarma-Actions done in terms of prescribed duties mentioned\nin scriptures. By the law of karma every action in the\n\nmaterial world has a reaction, pious or impious. In\n\nBhagavad-gitii, the Supreme Personality of Godhead, Sri\n\nKr�pa, promises release from all material reaction to\n\nwhomever surrenders unto Him.\n\nKarma-bandhana- The bondage to one's material work, by which\n\nthe eternal living being is forced to transmigrate within\n\nthe material world.\nKarma-yoga-Offering the fruit of one's work to Kr�pa.\n\nKarmis- Those engaged in activities of sense gratification and the\n\nresultant reactions. The karmi desires to work hard and\n\nenjoy the fruits of his labor without surrendering his all to\n\nGod as the Owner and Controller of everything that be.\n.\nK§irodaka�siiyi Vi§!lU- The expansion of the Lord Who is residing\non an island of white sand in an ocean of milk within the\n\nmaterial universe, on a planet called Svetadvipa. He is also\n\nthe Maintainer of the Universe and is in charge of the\nmodes of goodness.\n\nMiidhurya- The spiritual relationship of conjugal love with the\n\nSupreme Personality of Godhead, as enjoyed by the cow­\n\nherd girls of V rndavana. The sex attraction as known in\n\nthe material world is a perverted reflection of the original\nspiritual relationship of Miidhurya existing eternally in\n\nthe Spiritual World between the Lord and His conjugal\nAssociates.\n\nMadhyam Adhikiiri-Devotees in the intermediate stage of devo­\n\ntional service, who save their love for the Supreme Lord,\n\nmake loving friendships with devotees, teach the innocent\n\nand avoid the outright atheists.\n\nMahiibhiigavata-Great personality who sees everything in relation to the Supreme Personality of Godhead.\n\nMartya Loka- The place of death. Refers to the whole material\n\nworld.\n\n....-;\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0125": "Sri Isopani�ad\n\nll6\n\nMaterial Nature-Stringent laws operating on all living beings\nhorn into the material world, by which they evolve\nthrough\n\nthe species\n\nof\n\nlife,\n\nsuffering\n\nof repeated births and deaths.\n\nin the cycles\n\nVedic scriptures state\n\nthat the only hope of permanently quitting the material\nworld is to surrender to Kr�!J.a, the Absolute Truth.\n\nMiiyayii apahrta-jiiiina-Class of men who think that they themselves are God, and that there is no necessity of worshiping any other God. They are unable, however, to\nanswer how they have come under the control of the illusory energy, subject to the conditions of birth, death,\ndisease and old age and restricted by the modes of goodness, passion and ignorance. God Himself, even when He\nvisits this planet, is never subjected to its material laws,\n\nnor is He forced to take a body by His past actions, as\n\nare the ordinary living entities or the miiyayii apahrta­\n\njiiii na\n\n.\n\nMu�hiis-Asses. The word is used in the Bhagavad-gitii to describe those e n gaged in the pu rsuit of sen se gratification.\nNiirada-The great sage who travels through the universe playing\nhis v�nii and distributing the Ifare ICnrw chant. He is\ncalled the original spiritual. muster; many great devotees\nare his disciples, such as Vynsadeva and PrahHid.\nNariidhama-The lowest of human b e ings\n\n.\n\nRefers to those who\n\ndo not use the human form of life for going back to\nGodhead.\nNiiriiya!la-Plenary manifestation o'f Lord Kr�!J.a, thus Naraya!la\n\nand Kr�!la are one and the same. Naraya!J.a existed before\ncreation, and He created the cosmic manifestation by His\nself-desire.\n\nNirgu!la-Without attributes, without m a l e r ial qualifications. Is\nalso used to mean that the Supreme Person's qualities\nare beyond estimation.\nParamiitman (the Supersoul)-Expansion of the Supreme Lord\nby which He is appearing loc a l l y in the heart of all living\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0126": "Glossary\n\n117\n\nentities, giving them memory and forgetfulness. The individual souls are iitman. The principal iitman, who controls\nthem all, is Supersoul, Paramiitman.\nParam Brahman-The Supreme Spirit. Param Brahman is as much\na Person as the individual iiving entities. As each individual is constitutionally a minute spirit soul, so He is the\nSupreme\n\nSoul,\n\nfull\n\nin Sac-cid-iinarida-vigraha.\n\nMinute\n\nBrahman spirit souls exist for the Pleasure of Param\nBrahman.\nParamparii-Line of disciplic succession. Only from a bona fide\nspiritual master in the authorized, unbroken chain of\ndisciplic succession, coming down from Kr�l)a, can the\n'\nVedic knowledge by realized.\nParii Prakrti-The superior spiritual energy of the Lord-the living\nbeings belong to the Parii Prakrti, but are under the proprietary right of the Supreme Being; due to contact with\nmaterial nature, the living entities' higher nature is suspended, under the influence of the material modes of\ngoodness, passion and ignorance.\n\nParii S ah ti-Superior energy different from this material inferior\nNature. Superior energy is eternal and deathless-this is\nthe original nature of all the living entities. Also Parii\n\nPrakrti.\nParibhii-Description of Godhead. The greatest of all; no one is\ngreater than He.\nPrahliid Mahiiriij- The boy devotee who was saved from his demoniac father Hiral)yakasipu by Lord Nrsimha, half-lion,\nhalf-man incarnation of Kr�l)a.\n\nPriir-a\n\nViiyu\n\n-\n\nM ovem ents of different kinds of air within the\n\nbody. The yogis study t.o con t ro l Lhese airs and move the\nsoul, which is supposed to rise from one circle of air to\nanother.\n\n·\n\nPrasiidam-Mercy of God. Food offered to the Lord and distributed by the devotee as Divine remnants. In the Bhagavad­\n\ngitii the Lord says that He accepts fruits, vegetables,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0127": "r\n\n_\\.\n\nSrii8op�d\n\n118\n\nand grains from the hands of the pure devotee.\n\nPurazws-Supplimentary Vedic literature. There are eighteen Pura­\n\n!las, intended for the gradual upliftment of the condi­\n\ntioned soul to spiritual life. Six Pura!las are meant for the\n\nunderstanding of those in the modes of ignorance, six for\n\nthe understanding of those in passion, and six for those in\n\nthe mode of\n\ngoodness-culminating\n\nin\n\n\"the\n\nspotless\n\nPu ra!la, \" Srimad-Bhiigavatam, which is the ripened fruit\nof all Vedic literature.\n\nPii:'!lam-All-perfect, the Supreme Lord. There is no chance of\nHis being subject to the laws of material Nature.\n\nPuru�a-Enjoyer, Male. Used for the Supreme Lord. Lord Kr�pa\nin His original Form never leaves Vrndavana in the Spiri­\n\ntual Sky; all the affairs of His different creations are\ncarried out by His plenary expansion or Puru�a incarnation. The ordinary conditioned living entity tries to imi­\n\ntate the Puru�a as the enjoyer of the material world, but\nhis real eternal position is as eternal servant of the Su­\n\npreme Lord.\n\nRiisa Dance- The sublime and spiritual Pastime of the Supreme\nLord \"'ith the gopis., conducted on the exchange of conjugal love without any of the inebrieties of lust as found\n\nin the material world. Rasa dance has to be understood\n\nfrom the lips of a pure devotee of Kr�pa.\n\nRsis-Philosophers, mystics. Used generally for those thinkers\nwho try to reach the Absolute by their tiny brain power.\nThey can reach only negative definitions of the Absolute.\n\nThe Absolute Truth, Personality of Godhead, is revealed\n\nonly to the devotee engaged in transcendental devotional\n\nservice.\n\nRudra-Lord Siva, controller of the material modes of ignorance;\nat the time Gf dissolution of the material worlds, Siva is\nin charge of destruction.\n\nSagu!la-With qualities. The worship of the Supreme Lord with\nattributes, as in worship of the Deity in the temple, does\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0128": "119\n\nnot mean that the Lord comes under the laws of material\n\nnature, although He has qualities and appears in the ma­\n\nterial form (wood, stone, etc.). For Him there is no dif­\n\nference between material and spiritual energies, as He is\nthe Source and Controller of both.\n\nSiikhya-Relationship of friendship with the Supreme Lord.\nArjuna had this relationship.\nSambhiUi-The Absolute Personality of Godhead Who is absolutely independent.\n\nSambhavat-Worship of the Supreme Cause.\n\nSannyiisa-Renounced order of life. Sannyiisa does not mean to\ngo off to the jungle and renounce all activity, but to surr­\n\nender everything to Kr�pa. Even a householder or mar­\n\nried man living in the world can do this, under the instructions of a bona fide spiritual master.\n\nSac c id iinanda v igrah a-Eternal,\n-\n\n-\n\n-\n\nknowing\n\nand blissful-in\n\nfull\n\nform. Both the Supreme Personality of Godhead and the\nliving entities share this nature; but His nature is infinite,\n\nand His parts and parcels are infinitesimal.\n\nSankara-Impersonalist iiciirya who taught supremacy of Brahmajyoti, the effulgence emanating from the Body of the Su­\n\npreme Lord. Although he does not belong to the per­\n\nsonalist cult, Sankara has admitted that Narliyapa and\nKr�pa are one and that Narayapa is the Supreme Per­\n\nsonality\n\nmodes.\n\nof Godhead, transcendental\n\nto\n\nthe material\n\nSanta- The spiritual relationship of calmness or the neutral\nrelationship between the Supreme Lord and His loving\n\nassociates, as had by the four Kumara sages who were\nalways in meditation on the greatness of God.\n\nSense enjoyment-Illusory life of trying to enjoy with the body,\nwithout surrendering to the Complete Whole.\n\nSn1a Bhaktivinode Thiikur-Great Acarya in disciplic succession\nfrom Lord Caitanya, pioneer of Kr9pa Consciousness in\n\nthe modern age. Father of Bhakti Siddhlinta Sarasvati,\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0129": "Sri i8opanif&d\n\n120\n\nthe spiritual master of A.C. Bhaktivedanta Swami\n\nSrimatam-A Vaisya, member of mercantile community.\n\nSuci -A spiritually advanced Briihmar-a.\n\nSuddham- Most purified. Descriptive Name of Supreme Lord.\nSukad eva Gosviimi-The great spiritual master who related the\nSrimad-Bhiigavatam for the first time to Maharaj Parik�it.\nHe is the son of Vyasadeva.\n\nSura-Godly. One who knows and carries out the responsibility\nof God-consciousness.\n\nTri-piida-vibhiiti- The Spiritual Nature beyond the jurisdiction of\nBrahma-the superior energy of the Lord. Also called Para\n\nPrakrti.\nVaikur-1 ha lo ka s -Spiritual planets situated in the spiritual sky;\n-\n\nplanetary Abodes of the Supreme Personality of Godhead.\n\nThe only\n\nplaces of\n\npermanence,\n\nwithout any\n\nanxieties.\nViitsalya-Relationship of p atern al affection with the Supreme\nLord, as had by Nanda and Yasodii, who enjoyed the\nChildhood Pastimes of Knpa as His father and mother\nin Vrndavana.\nVedabiidaratii-Those who study the J!edllS for attaining results\nsuch as heaven. Also called\n\nVidyiirata\n\nthey are con­\n\ndemned by lsopani�ad for studying the Vedas in an\nunauthorized way, without knowing the goal of the\n\nV e dic\n\nVedas, the Personality of Godhead.\n\nkno w l e dg e - Transcendental\n\nknowledge\n\nspoken\n\nby the\n\nSupreme Lord and com piled in scripture; perfect knowledge coming down throu gh\n\nunbroken\n\ndisciplic suc­\n\ncessiOn.\n\nVi dyii- Knowledge.\nVikarma-Actions done in m isuse of one s freedom, or pro'\n\nhibitive acts, which direct oneself to the lower regions\nof life.\nViniisa-Temporary material manifestation.\n\nVi riiJ a Form-The Universal Form of God. This Form is mainly\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0130": "for the neophyte who cannot understand Krsna as the\nSupreme Spiritual Entity. The Virdta Form is composed\nof the entire material ingredients of the Universe, seen as\n\nthe body of the Lord—but it is not His eternal Form.\nVisnu-tattva—A plenary portion of the Supreme Lord, Sri Krsna.\n\nThese expansions are the same in potency, but Krsna is\nthe original Personality of Godhead. For example, many\ncandles may be lit from one candle and the candles are\n;\n\nequal in illumination to the original, but they are still\n\nnot the original. The Original Personality of Godhead,\nthe Source of all Visnu-tattvas is Sri Krsna.\nVrndavana—Place in India where Lord Krsna displayed His\nj\n\neternal, transcendental Pastimes 5,000 years ago. Vrndavana is also the name of Krsna’s Abode in the topmost\nspiritual planet, Goloka. The pure devotee is able to see\n\nthe Vrndavana within this material world as non-different from Vrndavana in the spiritual sky. His Land,\nVrndavana, is non-different from Himself.\n\nVyasadeva—The literary incarnation of Krsna who compiled\nall the Vedic literatures.\nYogis—Those who practice the yoga process (linking with the Supreme). The purpose of the Hatha- and Astanga-yoga\nsystems, i.e., sitting postures, breath coritrol, meditation,\n\nis to control the senses and see the Form of the Personality of Godhead within the heart.\nYoga-bhrastas—Souls fallen from the path of self realization.\nnn\n\n)\n\na\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0131": "", "Sri-Isopanisad-scans-of-original-1969-edition#p0132": "INDEX\nrelation with devotees, 34\n\nAbode, Transcendental, 26\n\nsupported by impersonalists, 63\n\nbeyond material sky, 29, 62\n\nmethod of approach, 66\n\nAtma-hana\n\n(killer of the soul)\n\ndestination of, 22-23\n\nqualifications for entrance, 75\n\ndescribed, 83\n\nAuthority\n\nas Supreme Personality of God­\n\nAvidya, see Ignorance\n\nthree features of, ll-12, 59, 60-\n\nBhagavad-gita\n\nacceptance of, 2-6\n\nAbsolute Truth\n\nhead, 11, 27\n61, 77-86\n\ncompared with expert boatman,\n23\n\nshould be followed, 35\nLord\n\ndescends\n\nby request\n\n48,\n\nsubmission\n\nof,\n\n50\n\nhearing from, 65\nAharma,\n\non half-self-realized men, 24\n\non consideration of the Lord's\n\nform as material, 29-30, 42\n\non treatment of different devo­\n\n64\n\nto,\n\non Karma, 19-20\non asuras, 24\n\n41-42\nfalse,\n\non aim of Vedic literature, 6\non Prakrti, 14-15\n\nAcarya (perfected teacher)\n\n19-20\n\ntees by the Lord, 31\non\n\npurpose\n\npearance, 32\n\nof the Lord's ap­\n\nAnimal life\n\non marginal potency, 38\n\n22-24\n\non splayed intelligence, 43\n\ndistinguished from human, 17,\n\nApara Prahrti\ninferior energy of Godhead, 1415, 74\nArca-vigraha\nworshipable form of Lord, 30-\n\non Brahma-bhilta interest, 39\n\non\n\nproph y lacti c\n\nnature of the\n\nLord, 44\n\non purpose of the\n\nVedas, 47\n\non culture of knowledge, 49-51\n\ndescribes Krwa, 67, 69\n\n31, 41-42\n\non demigod worship, 61-63, 67\n\nsubmissive hearing, 53\n\ncommentary on by Snl.a Bhakti­\n\nArjuna\n\noriginal recipient of Gita, 67\n\nbecame pure devotee, 69\n\nperfection through friendship, 92\n\nAsuras (Demons)\ndefined, 22\n\ndestination of, 24-25\n\nAtheists\n\nunable to understand Lord's appearance, 32\n\non demons, 64\n\nvinodc Thakur, 90-91\n\nBhagavad Gita As It ls, The, 5\n\nBhagavan\n\nultimate realization of Absolute\n\nTruth, 78\nmcamng of given by\n\n]Iva Gosvami, 84\nBhagavata School\n\naccepts Lord both as impersonal\n\n� .• _r•\n\n", "Sri-Isopanisad-scans-of-original-1969-edition#p0133": "124\n\nComplete Whole,_ u:13\n\nand personal, 29\n\nCow\n\nBhaktivinode Thakur\n\non material knowledge, 51\ncomment.ary\n\non\n\nBhagavad-gitii,\n\n90-91\n\nBody\nhuman, 22-23\n\ndifferent from soul, 40-41\n\nfalse identification with, 50\n\nreceived according to desire, 88\nmaintenance of, 90-91\nof Loi-d, 30, 40-41\nBrahma\n\noriginal recipient of Vedic know­\n\nas example of arrangements prc.vided by Lord, 15\nsurabhi, 83\nDeity, see Arca-vigraha\nDemigods\nunable to approach Personality\nof Godhead, 25, 37\nas marginal potency, 26.\nworship of, 60-61, 66-67\nunable to know K?�pa, 69\n\nDevotees\n\nledge, 3, 19\n\npotency of, 6\n\nin disciplic succession, 38\n\noffer foodstuffs to Lord, 17-18\n\ngrants boon to Hirapyakasipu, 55\n\ntreatment of by Lord, 31-32\n\nday and life of calculated, 74\n\n3 classes of, 33-36\n\nBrahma-jyoti (Effulgence of the Absolute), 77-86\nBrahman (Impersonal)\nas Sat aspect of Absolute, ll\nas personal ray of the Lord, 31\ndescribed in Gita, 77-78\nas realization of Absolute, 77·\n81, 84\n\nBrahma-sarhhitii\non speed of mind, 5\non forms of Kr�pa, 6\n\non the Lord entering everything\nby plenary portion, 32\non transcendental body of the\nLord, 41\n\non identity of Kr�pa, 68\non Brahma-jyoti, 80.\non Transcendental Abode, 83\nCaitanya Mahaprabhu\nworship of Kr�pa and gopis by,\n44\n\nCivilization\nsoul-killing, 23\n& education, 45-46\n\nknow l