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विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

भावार्थ : वे ज्ञानीजन विद्या और विनययुक्त ब्राह्मण में तथा गौ, हाथी, कुत्ते और चाण्डाल में भी समदर्शी (इसका विस्तार गीता अध्याय 6 श्लोक 32 की टिप्पणी में देखना चाहिए।) ही होते हैं॥18॥

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste] .

PURPORT

A Krsna conscious person does not make any distinction between species or castes. The brahmana and the outcaste may be different from the social point of view, or a dog, a cow, or an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramatma, is present in everyone's heart. Such an understanding of the Supreme is real knowledge. As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramatma regardless of the circumstances of the living entities. The Lord as Paramatma is present both in the outcaste and in the brahmana, although the body of a brahmana and that of an outcaste are not the same. The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality. The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body, whereas the Paramatma is present in each and every body. A Krsna conscious person has full knowledge of this, and therefore he is truly learned and has equal vision. The similar characteristics of the soul and Supersoul are that they are both conscious, eternal and blissful. But the difference is that the individual soul is conscious within the limited jurisdiction of the body, whereas the Supersoul is conscious of all bodies. The Supersoul is present in all bodies without distinction.

 

तद्‍बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

भावार्थ : जिनका मन तद्रूप हो रहा है, जिनकी बुद्धि तद्रूप हो रही है और सच्चिदानन्दघन परमात्मा में ही जिनकी निरंतर एकीभाव से स्थिति है, ऐसे तत्परायण पुरुष ज्ञान द्वारा पापरहित होकर अपुनरावृत्ति को अर्थात परमगति को प्राप्त होते हैं॥17॥

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

PURPORT

The Supreme Transcendental Truth is Lord Krsna. The whole Bhagavad-gita centers around the declaration of Krsna as the Supreme Personality of Godhead. That is the version of all Vedic literature. Paratattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattah parataram nanyat kincit asti dhananjaya. Impersonal Brahman is also supported by Krsna: brahmano pratisthaham. Therefore in all ways Krsna is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Krsna, or, in other words, one who is fully in Krsna consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Krsna conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Krsna, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

 

तद्‍बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

भावार्थ : जिनका मन तद्रूप हो रहा है, जिनकी बुद्धि तद्रूप हो रही है और सच्चिदानन्दघन परमात्मा में ही जिनकी निरंतर एकीभाव से स्थिति है, ऐसे तत्परायण पुरुष ज्ञान द्वारा पापरहित होकर अपुनरावृत्ति को अर्थात परमगति को प्राप्त होते हैं॥17॥

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

PURPORT

The Supreme Transcendental Truth is Lord Krsna. The whole Bhagavad-gita centers around the declaration of Krsna as the Supreme Personality of Godhead. That is the version of all Vedic literature. Paratattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattah parataram nanyat kincit asti dhananjaya. Impersonal Brahman is also supported by Krsna: brahmano pratisthaham. Therefore in all ways Krsna is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Krsna, or, in other words, one who is fully in Krsna consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Krsna conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Krsna, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

 

तद्‍बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

भावार्थ : जिनका मन तद्रूप हो रहा है, जिनकी बुद्धि तद्रूप हो रही है और सच्चिदानन्दघन परमात्मा में ही जिनकी निरंतर एकीभाव से स्थिति है, ऐसे तत्परायण पुरुष ज्ञान द्वारा पापरहित होकर अपुनरावृत्ति को अर्थात परमगति को प्राप्त होते हैं॥17॥

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

PURPORT

The Supreme Transcendental Truth is Lord Krsna. The whole Bhagavad-gita centers around the declaration of Krsna as the Supreme Personality of Godhead. That is the version of all Vedic literature. Paratattva means the Supreme Reality, who is understood by the knowers of the Supreme as Brahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that. The Lord says, mattah parataram nanyat kincit asti dhananjaya. Impersonal Brahman is also supported by Krsna: brahmano pratisthaham. Therefore in all ways Krsna is the Supreme Reality. One whose mind, intelligence, faith and refuge are always in Krsna, or, in other words, one who is fully in Krsna consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge in everything concerning transcendence. A Krsna conscious person can thoroughly understand that there is duality (simultaneous identity and individuality) in Krsna, and, equipped with such transcendental knowledge, one can make steady progress on the path of liberation.

 

The Body of the Lord is Transcendental Substance
7.110
isvarera shri-vigraha sac-cid-anandakara
se-vigrahe kaha sattva-gunera vikara
shri-vigraha ye na mane, sei ta’ pasandi
adrsya asprsya, sei haya yama-dandi
The Lord’s transcendental form is eternal, full of bliss and knowledge. Those who don’t properly regard the Deity of the Lord are atheists. The Lord never reveals Himself to such persons, but remains invisible. After death such men are punished by Yamaraja. (Cc. Madhya 6.166,167)
The Name and Form of the Lord
7.111
‘nama’, ‘vigraha’, ‘svarupa’ tina eka-rupa
tine ‘bheda’ nahi, tina ‘cid-ananda-rupa’
deha-dehira, nama-namira krsne nahi ‘bheda’
jivera dharma nama-deha-svarupe ‘vibheda’
ataeva krsnera ‘nama’, ‘deha’, ‘vilasa’
prakrtendriya-grahya nahe, haya sva-prakasa
The Lord’s holy name, form, and personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Krishna’s body and Himself, nor between His name and Himself. For conditioned souls everything is different. One’s name is different from one’s body, from one’s original form, and so on. The holy name of Krishna, as well as His body and His pastimes cannot be understood by the blunt material senses; they are self-manifest. (Cc. Madhya 17.131,132,134)

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्‌ ॥

भावार्थ : परन्तु जिनका वह अज्ञान परमात्मा के तत्व ज्ञान द्वारा नष्ट कर दिया गया है, उनका वह ज्ञान सूर्य के सदृश उस सच्चिदानन्दघन परमात्मा को प्रकाशित कर देता है॥16॥

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

PURPORT

Those who have forgotten Krsna must certainly be bewildered, but those who are in Krsna consciousness are not bewildered at all. It is stated in the Bhagavad-gita, "sarvam jnana-plavena," "jnanagnih sarva-karmani" and "na hi jnanena sadrsam." Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Krsna, as is said in the Seventh Chapter, 19th verse: bahunam janmanam ante jnanavan mam prapadyate. After passing through many, many births, when one perfect in knowledge surrenders unto Krsna, or when one attains Krsna consciousness, then everything is revealed to him, as the sun reveals everything in the daytime. The living entity is bewildered in so many ways. For instance, when he thinks himself God, unceremoniously, he actually falls into the last snare of nescience. If a living entity is God, then how can he become bewildered by nescience? Does God become bewildered by nescience? If so, then nescience, or Satan, is greater than God. Real knowledge can be obtained from a person who is in perfect Krsna consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Krsna consciousness is. The spiritual master can drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Krsna conscious spiritual master. One can know God and one's relationship with God only when one actually meets a representative of God. A representative of God never claims that he is God, although he is paid all the respect ordinarily paid to God because he has knowledge of God. One has to learn the distinction between God and the living entity. Lord Sri Krsna therefore stated in the Second Chapter (2.12) that every living being is individual and that the Lord also is individual. They were all individuals in the past, they are individuals at present, and they will continue to be individuals in the future, even after liberation. At night we see everything as one in the darkness, but in day when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge.

 

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥

भावार्थ : सर्वव्यापी परमेश्वर भी न किसी के पाप कर्म को और न किसी के शुभकर्म को ही ग्रहण करता है, किन्तु अज्ञान द्वारा ज्ञान ढँका हुआ है, उसी से सब अज्ञानी मनुष्य मोहित हो रहे हैं॥15॥

Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

PURPORT

The Sanskrit word vibhuh means the Supreme Lord who is full of unlimited knowledge, riches, strength, fame, beauty and renunciation. He is always satisfied in Himself, undisturbed by sinful or pious activities. He does not create a particular situation for any living entity, but the living entity, bewildered by ignorance, desires to be put into certain conditions of life, and thereby his chain of action and reaction begins. A living entity is, by superior nature, full of knowledge. Nevertheless, he is prone to be influenced by ignorance due to his limited power. The Lord is omnipotent, but the living entity is not. The Lord is vibhu, or omniscient, but the living entity is anu, or atomic. Because he is a living soul, he has the capacity to desire by his free will. Such desire is fulfilled only by the omnipotent Lord. And so, when the living entity is bewildered in his desires, the Lord allows him to fulfill those desires, but the Lord is never responsible for the actions and reactions of the particular situation which may be desired. Being in a bewildered condition, therefore, the embodied soul identifies himself with the circumstantial material body and becomes subjected to the temporary misery and happiness of life. The Lord is the constant companion of the living entity as Paramatma, or the Supersoul, and therefore He can understand the desires of the individual soul, as one can smell the flavor of a flower by being near it. Desire is a subtle form of conditioning of the living entity. The Lord fulfills his desire as he deserves: Man proposes and God disposes. The individual is not, therefore, omnipotent in fulfilling his desires. The Lord, however, can fulfill all desires, and the Lord, being neutral to everyone, does not interfere with the desires of the minute independant living entities. However, when one desires Krsna, the Lord takes special care and encourages one to desire in such a way that one can attain to Him and be eternally happy. The Vedic hymn therefore declares:

esa u hy eva sadhu karma karayati tam yamebhyo lokebhya unninisate
esa u evasadhu karma karayati yamadho ninisate.

ajno jantur aniso 'yam atmanah sukha-duhkhayoh
isvara-prerito gacchet svargam vasvabhram eva ca.

"The Lord engages the living entity in pious activities so he may be elevated. The Lord engages him in impious activities so he may go to hell. The living entity is completely dependant in his distress and happiness. By the will of the Supreme he can go to heaven or hell, as a cloud is driven by the air."

Therefore the embodied soul, by his immemorial desire to avoid Krsna consciousness, causes his own bewilderment. Consequently, although he is constitutionally eternal, blissful and cognizant, due to the littleness of his existence he forgets his constitutional position of service to the Lord and is thus entrapped by nescience. And, under the spell of ignorance, the living entity claims that the Lord is responsible for his conditional existence. The Vedanta-sutras also confirm this:

vaisamya-nairghrnye na sapeksatvat tatha hi darsayati.

"The Lord neither hates nor likes anyone, though He appears to."