Újra magyar idézetek jönnek a Gitából:
Bhagavad-Gita: Elsõ fejezet: A hadak szemléje
(46.) Sanjaya szólt: Ekképp szólva a csatatéren, Arjuna félredobta íját
és nyílvesszõit, majd harci szekerére rogyva szívét elborította a
bánat.
(hogy hogy jutott el idáig Arjuna és miért, azt megtudhatjuk az előtte lévő 45 versszakból; szerk.)
bővebben:
http://rejtettkincs.blogspot.hu/2009/08/bhagavad-gita-elso-fejezet-hadak.html
2014. szeptember 17., szerda
2014. szeptember 16., kedd
Lelki üzemanyag 31
Scientific understanding is also similar. In
earlier days when Faraday discovered electricity, many people laughed,
“What is this? It is mere curiosity. What utility can we have from this
electricity?”
I once read an account of Faraday demonstrating an experiment to show the effect of his discovery. He generated electricity with a machine and then he showed small pieces of paper being moved by that electric current. Many were satisfied to see his new discovery, but then a lady remarked, “But after all this, Mr Faraday, what practical benefit shall we derive from this luxury play of yours?”
Faraday replied, “Madam, can you please tell me what is the utility of a newborn babe?” His point was that when a baby is born we have to take care of him, then, when grown, his energy will be put to work usefully. Similarly, some consider that God consciousness is only a luxury, a fashion, or a play—that it has no practical application or direct utility. But when God consciousness becomes intense, those who experience it will see that all other activities, however apparently important, have no value. Why? Because ultimately we want to live. We don’t want to die.
To live is the main and general necessity of us all. None can deny that they want to live, and not only live, but live happily, properly, and consciously. Furthermore, we want to avoid all affliction, misery, and suffering.
When God consciousness arises within someone, he can see clearly, “Why is everyone engaged in a wild goose-chase in this material world? Everyone wants happiness, but all are chasing a phantasmagoria.”
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22scientific+understanding+is+also+similar%22&sq=Search&blc=0&m=0
I once read an account of Faraday demonstrating an experiment to show the effect of his discovery. He generated electricity with a machine and then he showed small pieces of paper being moved by that electric current. Many were satisfied to see his new discovery, but then a lady remarked, “But after all this, Mr Faraday, what practical benefit shall we derive from this luxury play of yours?”
Faraday replied, “Madam, can you please tell me what is the utility of a newborn babe?” His point was that when a baby is born we have to take care of him, then, when grown, his energy will be put to work usefully. Similarly, some consider that God consciousness is only a luxury, a fashion, or a play—that it has no practical application or direct utility. But when God consciousness becomes intense, those who experience it will see that all other activities, however apparently important, have no value. Why? Because ultimately we want to live. We don’t want to die.
To live is the main and general necessity of us all. None can deny that they want to live, and not only live, but live happily, properly, and consciously. Furthermore, we want to avoid all affliction, misery, and suffering.
When God consciousness arises within someone, he can see clearly, “Why is everyone engaged in a wild goose-chase in this material world? Everyone wants happiness, but all are chasing a phantasmagoria.”
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22scientific+understanding+is+also+similar%22&sq=Search&blc=0&m=0
2014. szeptember 15., hétfő
Lelki üzemanyag 30
If one has no eyes but another can see, the
blind man will naturally seek help from the one who has vision. We are
also blind to what is within ourselves, otherwise what is the necessity
of consulting a doctor? The doctor can see what we cannot;
he will diagnose the disease and then we will undergo treatment.
Naturally we will have respect for his diagnosis and will give him
something for his assistance. It is not unreasonable.
The guru is the specialist doctor, and we will understand his qualification when we come to see that what he says is real and not imaginary. Such vision will depend upon the degree of awakenment of the eye. If one who is blind is treated by a capable doctor he will gradually directly perceive, “Yes, I begin to see something. I now have some eye-experience.” From that time on he won’t care for the speculative opinions of the other blind people, but he will have his own direct capacity to see. With the coming of sight he can understand that the application of the medicine has some real effect.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=blind+man+will+naturally+seek+help&sq=Search&blc=0&m=0
The guru is the specialist doctor, and we will understand his qualification when we come to see that what he says is real and not imaginary. Such vision will depend upon the degree of awakenment of the eye. If one who is blind is treated by a capable doctor he will gradually directly perceive, “Yes, I begin to see something. I now have some eye-experience.” From that time on he won’t care for the speculative opinions of the other blind people, but he will have his own direct capacity to see. With the coming of sight he can understand that the application of the medicine has some real effect.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=blind+man+will+naturally+seek+help&sq=Search&blc=0&m=0
2014. szeptember 14., vasárnap
Lelki üzemanyag 29
The subject of the higher things discovered by the mental ‘telescope’ or the soul’s ‘telescope’ has been dealt with in the scriptures. Such subject matter is known by the saints, and we have to take their help in order to have entrance into that land. We are not at present in a position to have experience of the higher plane, but later, by the help of the saints and scriptures, when we ourselves have that type of ‘telescope’ vision we will be able to have such a higher experience.
स्वे स्वेऽधिकारे या निष्ठा स गुणः परिकीर्त्तितः ।
sve sve ’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ
“Adherence to one’s own plane of qualification is laudable.”
अचिन्त्याः खलु ये भावा न तांस्तर्केण योजयेत् ।
achintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet
Don’t let the argumentative spirit overshadow everything. Argument is not all in all. It is not that it must be the resort of every belief. The spiritual realm is achintya, inconceivable; nonetheless, we must try to understand things according to our capacity, faith, and realisation. Above all, we have to accommodate within our mind that sweetness is sweet, and truth is truth, however incomprehensible it may be, but we should not take any standard from here and apply it to that higher realm.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22subject+of+the+higher+things%22&sq=Search&blc=0&m=0
स्वे स्वेऽधिकारे या निष्ठा स गुणः परिकीर्त्तितः ।
sve sve ’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ
“Adherence to one’s own plane of qualification is laudable.”
अचिन्त्याः खलु ये भावा न तांस्तर्केण योजयेत् ।
achintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet
Don’t let the argumentative spirit overshadow everything. Argument is not all in all. It is not that it must be the resort of every belief. The spiritual realm is achintya, inconceivable; nonetheless, we must try to understand things according to our capacity, faith, and realisation. Above all, we have to accommodate within our mind that sweetness is sweet, and truth is truth, however incomprehensible it may be, but we should not take any standard from here and apply it to that higher realm.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22subject+of+the+higher+things%22&sq=Search&blc=0&m=0
2014. szeptember 13., szombat
Lelki üzemanyag 28
If one has no eyes but another can see, the blind man will naturally seek help from the one who has vision. We are also blind to what is within ourselves, otherwise what is the necessity of consulting a doctor? The doctor can see what we cannot; he will diagnose the disease and then we will undergo treatment. Naturally we will have respect for his diagnosis and will give him something for his assistance. It is not unreasonable.
The guru is the specialist doctor, and we will understand his qualification when we come to see that what he says is real and not imaginary. Such vision will depend upon the degree of awakenment of the eye. If one who is blind is treated by a capable doctor he will gradually directly perceive, “Yes, I begin to see something. I now have some eye-experience.” From that time on he won’t care for the speculative opinions of the other blind people, but he will have his own direct capacity to see. With the coming of sight he can understand that the application of the medicine has some real effect.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22If+one+has+no+eyes+but+another+can+see%22&sq=Search&blc=0&m=0
The guru is the specialist doctor, and we will understand his qualification when we come to see that what he says is real and not imaginary. Such vision will depend upon the degree of awakenment of the eye. If one who is blind is treated by a capable doctor he will gradually directly perceive, “Yes, I begin to see something. I now have some eye-experience.” From that time on he won’t care for the speculative opinions of the other blind people, but he will have his own direct capacity to see. With the coming of sight he can understand that the application of the medicine has some real effect.
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Home Comfort - Searching for Our Home)
read more here:
http://gaudiyadarshan.net/index.php?q=%22If+one+has+no+eyes+but+another+can+see%22&sq=Search&blc=0&m=0
2014. szeptember 12., péntek
Lelki üzemanyag 27
The scriptures compare the suffering of the conditioned soul to a man dreaming that a tiger is coming to attack him. Within his dream the sleeping man feels very fearful and suffers great pain. Within his dream he cries out, “Tiger! Tiger! Ah! Save me! Save me!” If any of his friends are awake nearby, what will they do? If they are intelligent they will see that their friend is only dreaming and try to wake him up. They won’t search for a stick to scare away the tiger or anything like that. They will only try to wake him up, “Wake up! Wake up! There is no tiger attacking you. You are simply dreaming in your bed.” When the sleeping person awakens he will see, “Oh. There is no tiger attacking me actually. I was only dreaming.”
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Waves of Kāma and Prema)
read more here:
http://gaudiyadarshan.net/index.php?q=%22scriptures+compare+the+suffering%22&sq=Search&blc=0&m=0
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Waves of Kāma and Prema)
read more here:
http://gaudiyadarshan.net/index.php?q=%22scriptures+compare+the+suffering%22&sq=Search&blc=0&m=0
2014. szeptember 11., csütörtök
Lelki üzemanyag 26
Gentlemen,
We love to read a book which we have never read before. We are anxious to gather whatever information is contained in it, and with such acquirement, our curiosity stops. This mode of study prevails amongst a great number of readers, who are great men in their own estimation as well as in the estimation of those who are of their own stamp. In fact, most readers are mere repositories of facts and statements made by other people. But this is not study. The student is to read facts with a view to create and not with the object of fruitless retention. Students, like satellites, should reflect whatever light they receive from authors and not imprison facts and thoughts just as the magistrates imprison convicts in the jail. Thought is progressive. The author’s thought must have progress in the reader in the shape of correction or development. He is the best critic who can show the further development of an old thought, but a mere denouncer is the enemy of progress and consequently of nature. “Begin anew”, says the critic, “because the old masonry does not answer at present. Let the old author be buried because his time is gone.” These are shallow expressions. Progress certainly is the law of nature, and there must be corrections and developments with the progress of time. But progress means going further or rising higher. Now, if we are to follow our foolish critic, we are to go back to our former terminus and make a new race, and when we have run half the race, another critic of his stamp will cry out: “Begin anew, because the wrong road has been taken!” In this way our stupid critics will never allow us to go over the whole road and see what is in the other terminus. Thus the shallow critic and the fruitless reader are the two greatest enemies of progress. We must shun them.
...
(Śrīla Bhakti Vinod Ṭhākur: The Bhagavat Speech - Introduction)
read more here:
http://gaudiyadarshan.net/index.php?q=%22We+love+to+read+a+book%22&sq=Search&blc=0&m=0
We love to read a book which we have never read before. We are anxious to gather whatever information is contained in it, and with such acquirement, our curiosity stops. This mode of study prevails amongst a great number of readers, who are great men in their own estimation as well as in the estimation of those who are of their own stamp. In fact, most readers are mere repositories of facts and statements made by other people. But this is not study. The student is to read facts with a view to create and not with the object of fruitless retention. Students, like satellites, should reflect whatever light they receive from authors and not imprison facts and thoughts just as the magistrates imprison convicts in the jail. Thought is progressive. The author’s thought must have progress in the reader in the shape of correction or development. He is the best critic who can show the further development of an old thought, but a mere denouncer is the enemy of progress and consequently of nature. “Begin anew”, says the critic, “because the old masonry does not answer at present. Let the old author be buried because his time is gone.” These are shallow expressions. Progress certainly is the law of nature, and there must be corrections and developments with the progress of time. But progress means going further or rising higher. Now, if we are to follow our foolish critic, we are to go back to our former terminus and make a new race, and when we have run half the race, another critic of his stamp will cry out: “Begin anew, because the wrong road has been taken!” In this way our stupid critics will never allow us to go over the whole road and see what is in the other terminus. Thus the shallow critic and the fruitless reader are the two greatest enemies of progress. We must shun them.
...
(Śrīla Bhakti Vinod Ṭhākur: The Bhagavat Speech - Introduction)
read more here:
http://gaudiyadarshan.net/index.php?q=%22We+love+to+read+a+book%22&sq=Search&blc=0&m=0
2014. szeptember 10., szerda
Lelki üzemanyag 25
Enquiry is good, but enquire like a proper man, in a proper, scientific way. Search. Search for the particular thing which equates to the search of everything. Come to search that thing which will solve your entire problem. Searching after this, searching after the wants of A, searching after B, searching after C—dismiss all these mad ideas. Search only after the one thing that will satisfy everything. It is possible.
Yasmin jñāte sarvam idaṁ vijñātaṁ bhavati: if we know that one point, everything is known. If we get that thing, everything is achieved. Is it possible? Yes, it is possible! And when we come to such faith, then it is real faith: it is śraddhā.
...
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Inner Fulfilment - Searching the Solution)
read more here:
http://gaudiyadarshan.net/index.php?q=%22enquiry+is+good%2C+but%22&sq=Search&blc=0&m=0
Yasmin jñāte sarvam idaṁ vijñātaṁ bhavati: if we know that one point, everything is known. If we get that thing, everything is achieved. Is it possible? Yes, it is possible! And when we come to such faith, then it is real faith: it is śraddhā.
...
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: Inner Fulfilment - Searching the Solution)
read more here:
http://gaudiyadarshan.net/index.php?q=%22enquiry+is+good%2C+but%22&sq=Search&blc=0&m=0
2014. szeptember 9., kedd
Lelki üzemanyag 24
Revitalising association
Question: Sometimes we get discouraged for one reason or another in our spiritual life. How can we best keep our enthusiasm strong?
Śrīla Govinda Mahārāj: We must always follow the directions of Śrīman Mahāprabhu. Then we will be enriched with humility, tolerance, and giving honour to others, and more and more our searching spirit will increase. It is necessary to develop within ourselves the qualities and qualifications for association with sādhus. Without humility we will not receive anything from others, without tolerance we will not be benefitted by others, and without giving honour to others we will always be disturbed. If we will try to cultivate these three qualities within ourselves, then quickly proper results will come to us.
Whatever spiritual wealth you have, that is your property. And whatever spiritual wealth I have, that is my property. If I want to increase my spiritual property then I will have to look to you and find what more you have than I. In this way the tendency to associate with and learn from others will grow within us through the quality of humility. This is the best process to get association.
If we can sincerely practise in this way we will get proper association with the Lord’s servants. By the grace of Sādhu, Guru, and Vaiṣṇava our enthusiasm in spiritual life will increase more and more. They are always giving us hope; they are never making us hopeless. Any situation may come before us, or we may commit any offence, but they are always giving us some hope and some service to the Lord. Our enthusiasm will grow through their association. Association is the best thing for conditioned souls to get more enthusiasm in their practising life.
We should not be frustrated. The ego is very bad. Ego destroys so many things. But our ego will go down if we cultivate and increase within ourselves the qualities of humility, tolerance, and giving honour to others. I am seeing that ego destroys our enthusiasm. What can I do? I can only give advice. If anyone will follow it they must be benefitted. Ego is very dangerous for everyone, and to leave ego is very difficult.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Recognising Devotion)
read more here:
http://gaudiyadarshan.net/index.php?q=%22Revitalising+association%22&sq=Search&blc=0&m=0
Question: Sometimes we get discouraged for one reason or another in our spiritual life. How can we best keep our enthusiasm strong?
Śrīla Govinda Mahārāj: We must always follow the directions of Śrīman Mahāprabhu. Then we will be enriched with humility, tolerance, and giving honour to others, and more and more our searching spirit will increase. It is necessary to develop within ourselves the qualities and qualifications for association with sādhus. Without humility we will not receive anything from others, without tolerance we will not be benefitted by others, and without giving honour to others we will always be disturbed. If we will try to cultivate these three qualities within ourselves, then quickly proper results will come to us.
Whatever spiritual wealth you have, that is your property. And whatever spiritual wealth I have, that is my property. If I want to increase my spiritual property then I will have to look to you and find what more you have than I. In this way the tendency to associate with and learn from others will grow within us through the quality of humility. This is the best process to get association.
If we can sincerely practise in this way we will get proper association with the Lord’s servants. By the grace of Sādhu, Guru, and Vaiṣṇava our enthusiasm in spiritual life will increase more and more. They are always giving us hope; they are never making us hopeless. Any situation may come before us, or we may commit any offence, but they are always giving us some hope and some service to the Lord. Our enthusiasm will grow through their association. Association is the best thing for conditioned souls to get more enthusiasm in their practising life.
We should not be frustrated. The ego is very bad. Ego destroys so many things. But our ego will go down if we cultivate and increase within ourselves the qualities of humility, tolerance, and giving honour to others. I am seeing that ego destroys our enthusiasm. What can I do? I can only give advice. If anyone will follow it they must be benefitted. Ego is very dangerous for everyone, and to leave ego is very difficult.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Recognising Devotion)
read more here:
http://gaudiyadarshan.net/index.php?q=%22Revitalising+association%22&sq=Search&blc=0&m=0
2014. szeptember 8., hétfő
Lelki üzemanyag 23
Heart-melting association
A proper Guru or Vaiṣṇava has no self-interest or self-satisfying tendency. Such a real devotee has no interest in being served. Rather he is always engaged in Kṛṣṇa’s service. If we follow the service-order and guidance of a proper Vaiṣṇava to engage in service of Kṛṣṇa or His devotees, then our action will enter the category of devotion through that proper Vaiṣṇava’s qualification. Devotion begins by offering ourselves to Kṛṣṇa by taking a vow that we will not do anything that is not in service to Kṛṣṇa. But Kṛṣṇa is transcendental, and we cannot offer anything to Him directly. We do not have that capacity or qualification. We must offer our service to Kṛṣṇa through Guru–Vaiṣṇava—through the devotees who have the capacity to directly serve Kṛṣṇa. When you serve Kṛṣṇa under their guidance all responsibility for Kṛṣṇa’s service goes to them, and all the proper results of service come to you. Kṛṣṇa knows you are serving Guru–Vaiṣṇava for His satisfaction, not for their personal interest, so Kṛṣṇa must be satisfied with you.
Sometimes we may be going on in our practising life but feel that we are not progressing. We may be engaged in service and chanting the Lord’s Holy Name but feel that our faith is not becoming stronger, joy is not coming into our heart, and our mind is not becoming fulfilled by our devotional mood. At that time we must try to get the association of a good Vaiṣṇava. We must search for a real practitioner who is practising Kṛṣṇa consciousness twenty-four hours a day and get his association.
dadāti pratigṛhṇāti guhyam ākhyāti pṛchchhati
bhuṅkte bhojayate chaiva ṣaḍ-vidhaṁ prīti-lakṣaṇam
(Śrī Upadeśāmṛta: 4)
Sādhu-saṅga means associating with the sādhu like he is our own relative, associating with him in an affectionate, regardful way. This means giving him gifts (materials for service), feeding him, asking him questions, taking his advice, and so on. Through this type of affectionate association with the sādhu we will be able to understand and feel why we are not inspired in our practising life. If there is any offensive mood within us, the good association of the sādhu will wash it away. The association of a great sādhu can melt our hard heart and inspire us with a mood of real dedication. When we see the sādhu engaged in the Lord’s service twenty-four hours a day, our hearts will become joyful. We will feel much inspiration to follow him and connect with the devotional plane ourselves.
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
(Śrī Bhakti-rasāmṛta-sindhu: Pūrva-vibhāga, 2.234)
Devotion is so sweet, and gradually in the finest, most affectionate, and lovely way it will reveal itself in our heart by the grace of the Lord’s devotee. Through the service and grace of the Lord’s devotees we will see the Lord’s divine play expressed everywhere. Through our tendency to serve, and our service to Guru–Vaiṣṇava, we will be cleanly and clearly qualified. Nowhere will we not see the sweet, affectionate, and lovely movements of the Lord’s transcendental service world.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Serving Under Proper Guidance)
read more here:
http://gaudiyadarshan.net/index.php?q=%22Heart-melting+association%22&sq=Search&blc=0&m=0
A proper Guru or Vaiṣṇava has no self-interest or self-satisfying tendency. Such a real devotee has no interest in being served. Rather he is always engaged in Kṛṣṇa’s service. If we follow the service-order and guidance of a proper Vaiṣṇava to engage in service of Kṛṣṇa or His devotees, then our action will enter the category of devotion through that proper Vaiṣṇava’s qualification. Devotion begins by offering ourselves to Kṛṣṇa by taking a vow that we will not do anything that is not in service to Kṛṣṇa. But Kṛṣṇa is transcendental, and we cannot offer anything to Him directly. We do not have that capacity or qualification. We must offer our service to Kṛṣṇa through Guru–Vaiṣṇava—through the devotees who have the capacity to directly serve Kṛṣṇa. When you serve Kṛṣṇa under their guidance all responsibility for Kṛṣṇa’s service goes to them, and all the proper results of service come to you. Kṛṣṇa knows you are serving Guru–Vaiṣṇava for His satisfaction, not for their personal interest, so Kṛṣṇa must be satisfied with you.
Sometimes we may be going on in our practising life but feel that we are not progressing. We may be engaged in service and chanting the Lord’s Holy Name but feel that our faith is not becoming stronger, joy is not coming into our heart, and our mind is not becoming fulfilled by our devotional mood. At that time we must try to get the association of a good Vaiṣṇava. We must search for a real practitioner who is practising Kṛṣṇa consciousness twenty-four hours a day and get his association.
dadāti pratigṛhṇāti guhyam ākhyāti pṛchchhati
bhuṅkte bhojayate chaiva ṣaḍ-vidhaṁ prīti-lakṣaṇam
(Śrī Upadeśāmṛta: 4)
Sādhu-saṅga means associating with the sādhu like he is our own relative, associating with him in an affectionate, regardful way. This means giving him gifts (materials for service), feeding him, asking him questions, taking his advice, and so on. Through this type of affectionate association with the sādhu we will be able to understand and feel why we are not inspired in our practising life. If there is any offensive mood within us, the good association of the sādhu will wash it away. The association of a great sādhu can melt our hard heart and inspire us with a mood of real dedication. When we see the sādhu engaged in the Lord’s service twenty-four hours a day, our hearts will become joyful. We will feel much inspiration to follow him and connect with the devotional plane ourselves.
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
(Śrī Bhakti-rasāmṛta-sindhu: Pūrva-vibhāga, 2.234)
Devotion is so sweet, and gradually in the finest, most affectionate, and lovely way it will reveal itself in our heart by the grace of the Lord’s devotee. Through the service and grace of the Lord’s devotees we will see the Lord’s divine play expressed everywhere. Through our tendency to serve, and our service to Guru–Vaiṣṇava, we will be cleanly and clearly qualified. Nowhere will we not see the sweet, affectionate, and lovely movements of the Lord’s transcendental service world.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Serving Under Proper Guidance)
read more here:
http://gaudiyadarshan.net/index.php?q=%22Heart-melting+association%22&sq=Search&blc=0&m=0
2014. szeptember 6., szombat
Lelki üzemanyag 22
Hope for the hopeless
There is another expression of the devotees’ mood:
parama-kāruṇiko na bhavat-paraḥ
parama-śochyatamo na cha mat-paraḥ
iti vichintya hare mayi pāmare
yad uchitaṁ yadu-nātha tad āchara
(Padyāvalī: Bhaktānām-māhātmyam, 66)
“O Kṛṣṇa, I do not know my position, but You know who I am. I am feeling I am in an insignificant, unqualified, ignorant, lamentable, and sad position. I have no quality or qualification, and I feel I cannot actually do anything. Your position is Supreme. You are the supremely merciful rescuer of the fallen souls. You have promised that You will give special attention to the ignorant fallen souls who are in need, and rescue those who take shelter at Your lotus feet. I do not know if I can take full shelter of You or not, but I am offering myself to You with my all and everything. You can see me present before You, so please give me Your merciful glance.
“You are the supreme rescuer of the fallen souls, Patita Pāvan, and I am a super-conditioned soul (patita), so please do the needful. I will not tell You what to do. You can see everything perfectly. I only pray that You do what is necessary for me. I do not see any soul who is more fallen than myself; You bestow Your mercy upon the most fallen souls first, so I am very hopeful You will do the needful and rescue me.”
There are so many songs and expressions of prayer to the Lord which explain our position and the Lord’s position. We can see that everywhere the jīva-souls are in both a hopeless position and a hopeful position. Alone they must be hopeless, but in connection with the Lord they must be hopeful. So lastly, through the Lord’s grace, the jīva-souls can always be hopeful, and that is the mood of a devotee.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Transcendental Vibration Form of the Lord)
read more here:
http://gaudiyadarshan.net/index.php?q=%22hope+for+the+hopeless%22&blc=0&m=0&rn=1&p=5201#p5201
There is another expression of the devotees’ mood:
parama-kāruṇiko na bhavat-paraḥ
parama-śochyatamo na cha mat-paraḥ
iti vichintya hare mayi pāmare
yad uchitaṁ yadu-nātha tad āchara
(Padyāvalī: Bhaktānām-māhātmyam, 66)
“O Kṛṣṇa, I do not know my position, but You know who I am. I am feeling I am in an insignificant, unqualified, ignorant, lamentable, and sad position. I have no quality or qualification, and I feel I cannot actually do anything. Your position is Supreme. You are the supremely merciful rescuer of the fallen souls. You have promised that You will give special attention to the ignorant fallen souls who are in need, and rescue those who take shelter at Your lotus feet. I do not know if I can take full shelter of You or not, but I am offering myself to You with my all and everything. You can see me present before You, so please give me Your merciful glance.
“You are the supreme rescuer of the fallen souls, Patita Pāvan, and I am a super-conditioned soul (patita), so please do the needful. I will not tell You what to do. You can see everything perfectly. I only pray that You do what is necessary for me. I do not see any soul who is more fallen than myself; You bestow Your mercy upon the most fallen souls first, so I am very hopeful You will do the needful and rescue me.”
There are so many songs and expressions of prayer to the Lord which explain our position and the Lord’s position. We can see that everywhere the jīva-souls are in both a hopeless position and a hopeful position. Alone they must be hopeless, but in connection with the Lord they must be hopeful. So lastly, through the Lord’s grace, the jīva-souls can always be hopeful, and that is the mood of a devotee.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Transcendental Vibration Form of the Lord)
read more here:
http://gaudiyadarshan.net/index.php?q=%22hope+for+the+hopeless%22&blc=0&m=0&rn=1&p=5201#p5201
2014. szeptember 5., péntek
Lelki üzemanyag 21
Revelation of the Infinite
Our Guru Mahārāj, Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj, once visited a group called the Arya Samaj in West India. A man from this group challenged him, “You say that Kṛṣṇa is infinite, but you also say you can understand Kṛṣṇa and you have knowledge of Kṛṣṇa. You are finite. So how can Kṛṣṇa be infinite? If the finite can know the infinite, then how can it be infinite?” Śrīla Guru Mahārāj quickly responded, “You are right. It is not possible for the finite to know the infinite by its own power. But if Kṛṣṇa cannot make Himself known to the finite, then He is not infinite. The Infinite must also be able to reveal Himself to the finite, otherwise He is not infinite.” That man could not argue with this and was very happily defeated by Śrīla Guru Mahārāj. There is no question whether Kṛṣṇa can reveal Himself to us.
The Lord is not powerless. He has the capacity to reveal Himself, and He is merciful. By His mercy Kṛṣṇa descends to this world to fulfil our prayers in so many different forms. Sometimes He Himself comes with His full transcendental paraphernalia, sometimes He sends His Avatārs, and sometimes He sends divinely empowered souls. In all these forms He descends to this world to bestow His affection and divine connection upon the fortunate jīva-souls.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Āmnāya)
read more here:
gaudiyadarshan.net/index.php?q=%22Revelation+of+the+Infinite%22&sq=Search&one_col=1&blc=0&m=0
Our Guru Mahārāj, Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj, once visited a group called the Arya Samaj in West India. A man from this group challenged him, “You say that Kṛṣṇa is infinite, but you also say you can understand Kṛṣṇa and you have knowledge of Kṛṣṇa. You are finite. So how can Kṛṣṇa be infinite? If the finite can know the infinite, then how can it be infinite?” Śrīla Guru Mahārāj quickly responded, “You are right. It is not possible for the finite to know the infinite by its own power. But if Kṛṣṇa cannot make Himself known to the finite, then He is not infinite. The Infinite must also be able to reveal Himself to the finite, otherwise He is not infinite.” That man could not argue with this and was very happily defeated by Śrīla Guru Mahārāj. There is no question whether Kṛṣṇa can reveal Himself to us.
The Lord is not powerless. He has the capacity to reveal Himself, and He is merciful. By His mercy Kṛṣṇa descends to this world to fulfil our prayers in so many different forms. Sometimes He Himself comes with His full transcendental paraphernalia, sometimes He sends His Avatārs, and sometimes He sends divinely empowered souls. In all these forms He descends to this world to bestow His affection and divine connection upon the fortunate jīva-souls.
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - Āmnāya)
read more here:
gaudiyadarshan.net/index.php?q=%22Revelation+of+the+Infinite%22&sq=Search&one_col=1&blc=0&m=0
2014. szeptember 4., csütörtök
Lelki üzemanyag 20
The standard of humility
Of course, anyone may deceive the ordinary public with superficial humility. But a show of humility is not real humility. It must come from the heart, and it must have a real purpose. Everything—humility, tolerance, and pridelessness—must be considered by the judgement of a standard, normal person, not by the ignorant who are like elephants, tigers, and jackals. Should they be allowed to judge what is humility, what is audacity and impertinence? Of course not. Should a devotee think, “The Deity and the Temple is about to be molested, but I shall stand by and do nothing. I should be humble and tolerant. A dog is entering the Temple; I should show him respect?” No. This is not real humility.
We must have a normal conception of reality. We must not allow these anomalies to continue in the name of offering respects to others. We must not think that we may allow anyone to harm the devotees or molest the Temple, that we shall allow the dog to enter the Temple, and by doing this we are humble and tolerant, we are showing all respects to others. We are not interested only in the physical meaning of the scriptures, but the real meaning.
That I am humble means that I am the slave of the slave of a Vaisnava. With that consciousness we must proceed. ...
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: The Golden Volcano of Divine Love - Humbler Than a Blade of Grass)
read more here:
gaudiyadarshan.net/index.php?q="the+standard+of+humility"&blc=0&one_col=1&m=0&c=54&rn=1&sq=Search
Of course, anyone may deceive the ordinary public with superficial humility. But a show of humility is not real humility. It must come from the heart, and it must have a real purpose. Everything—humility, tolerance, and pridelessness—must be considered by the judgement of a standard, normal person, not by the ignorant who are like elephants, tigers, and jackals. Should they be allowed to judge what is humility, what is audacity and impertinence? Of course not. Should a devotee think, “The Deity and the Temple is about to be molested, but I shall stand by and do nothing. I should be humble and tolerant. A dog is entering the Temple; I should show him respect?” No. This is not real humility.
We must have a normal conception of reality. We must not allow these anomalies to continue in the name of offering respects to others. We must not think that we may allow anyone to harm the devotees or molest the Temple, that we shall allow the dog to enter the Temple, and by doing this we are humble and tolerant, we are showing all respects to others. We are not interested only in the physical meaning of the scriptures, but the real meaning.
That I am humble means that I am the slave of the slave of a Vaisnava. With that consciousness we must proceed. ...
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj: The Golden Volcano of Divine Love - Humbler Than a Blade of Grass)
read more here:
gaudiyadarshan.net/index.php?q="the+standard+of+humility"&blc=0&one_col=1&m=0&c=54&rn=1&sq=Search
2014. szeptember 3., szerda
Lelki üzemanyag 19
The life of liberated souls
In the material world everything is a passing show. There is no eternity or purity within the material environment. The happiness conditioned souls feel in the material environment is not real happiness. Conditioned souls do not actually know what happiness is. What they consider to be happiness is actually only temporary relief from their material difficulties. Between the births and deaths of the conditioned souls so many varieties of suffering come to them. Sometimes conditioned souls become frustrated and want to become liberated from the material atmosphere. Thus they desire to merge into Brahma the way a raindrop merges into the ocean.
muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ
(Śrīmad Bhāgavatam: 2.10.6)
But real liberation means leaving material life and living a spiritual service life. What does a liberated soul actually do?...
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Transcendental Service World)
read more here:
http://gaudiyadarshan.net/index.php?q=%22the+life+of+liberated+souls%22&blc=0&m=0&c=153&rn=1&sq=Search
In the material world everything is a passing show. There is no eternity or purity within the material environment. The happiness conditioned souls feel in the material environment is not real happiness. Conditioned souls do not actually know what happiness is. What they consider to be happiness is actually only temporary relief from their material difficulties. Between the births and deaths of the conditioned souls so many varieties of suffering come to them. Sometimes conditioned souls become frustrated and want to become liberated from the material atmosphere. Thus they desire to merge into Brahma the way a raindrop merges into the ocean.
muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ
(Śrīmad Bhāgavatam: 2.10.6)
But real liberation means leaving material life and living a spiritual service life. What does a liberated soul actually do?...
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Transcendental Service World)
read more here:
http://gaudiyadarshan.net/index.php?q=%22the+life+of+liberated+souls%22&blc=0&m=0&c=153&rn=1&sq=Search
2014. szeptember 2., kedd
Lelki üzemanyag 18
Elfogytak a magyar idézeteim, úgyhogy angolok jönnek.
The jīva-souls feel whatever they do. Whenever the jīva-souls feel the presence of beauty they naturally want to dedicate themselves to that, to serve and worship the source of that beauty...
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Evolution of Consciousness)
read more here:
http://gaudiyadarshan.net/index.php?q=soul&blc=0&m=0&rn=3&p=4175#p4175
The jīva-souls feel whatever they do. Whenever the jīva-souls feel the presence of beauty they naturally want to dedicate themselves to that, to serve and worship the source of that beauty...
(Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj: Revealed Truth - The Evolution of Consciousness)
read more here:
http://gaudiyadarshan.net/index.php?q=soul&blc=0&m=0&rn=3&p=4175#p4175
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