 #div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_7"#TEXT 7#/span##/h4#
#div class="devanagari"#
#dl##dd#कार्पण्यदोषोपहतस्वभावः#/dd#
#dd#पृच्छामि त्वां धर्मसम्मूढचेताः ।#/dd#
#dd#यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे#/dd#
#dd#शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥७॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#kārpaṇya-doṣopahata-svabhāvaḥ#/dd#
#dd#pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ#/dd#
#dd#yac chreyaḥ syān niścitaṁ brūhi tan me#/dd#
#dd#śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i#kārpaṇya#/i#—miserly; #i#doṣa#/i#—weakness; #i#upahata#/i#—being inflicted by; #i#svabhāvaḥ#/i#—characteristics; #i#pṛcchāmi#/i#—I am asking; #i#tvām#/i#—unto You; #i#dharma#/i#—religion; #i#saṁmūḍha#/i#—bewildered; #i#cetāḥ#/i#—in heart; #i#yat#/i#—what; #i#śreyaḥ#/i#—all-good; #i#syāt#/i#—may be; #i#niścitam#/i#—confidently; #i#brūhi#/i#—tell; #i#tat#/i#—that; #i#me#/i#—unto me; #i#śiṣyaḥ#/i#—disciple; #i#te#/i#—Your; #i#aham#/i#—I am; #i#śādhi#/i#—just instruct; #i#mām#/i#—me; #i#tvām#/i#—unto You; #i#prapannam#/i#—surrendered.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.
#$p#Who is the man in material perplexities? It is he who does not understand the problems of life. In the #i#Garga Upaniṣad#/i# the perplexed man is described as follows:
#/p#
#dl##dd#yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ#/dd##/dl#
#p#"He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization." This human form of life is a most valuable asset for the living entity who can ultilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the #i#brāhmaṇa#/i#, or he who is intelligent enough to utilize this body to solve all the problems of life.
#$p#The #i#kṛpaṇas#/i#, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The #i#kṛpaṇa#/i# thinks that he is able to protect his family members from death; or the #i#kṛpaṇa#/i# thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of #i#Bhagavad-gītā#/i#, and Arjuna is the first disciple for understanding the #i#Gītā#/i#. How Arjuna understands the #i#Bhagavad-gītā#/i# is stated in the #i#Gītā#/i# itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to "the unborn within Kṛṣṇa." There is no difference between Kṛṣṇa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand #i#Bhagavad-gītā#/i#.
#/p#
#/div#
#/div# |
#div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_7"#TEXT 7#/span##/h4#
#div class="devanagari"#
#dl##dd#कार्पण्यदोषोपहतस्वभावः#/dd#
#dd#पृच्छामि त्वां धर्मसम्मूढचेताः ।#/dd#
#dd#यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे#/dd#
#dd#शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥७॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#kārpaṇya-doṣopahata-svabhāvaḥ#/dd#
#dd#pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ#/dd#
#dd#yac chreyaḥ syān niścitaṁ brūhi tan me#/dd#
#dd#śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kārpaṇya&tab=syno_o&ds=1"#kārpaṇya#/i# — of miserliness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=doṣa&tab=syno_o&ds=1"#doṣa#/i# — by the weakness; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=upahata&tab=syno_o&ds=1"#upahata#/i# — being afflicted; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sva&tab=syno_o&ds=1"#sva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhāvaḥ&tab=syno_o&ds=1"#bhāvaḥ#/i# — characteristics; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pṛcchāmi&tab=syno_o&ds=1"#pṛcchāmi#/i# — I am asking; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tvām&tab=syno_o&ds=1"#tvām#/i# — unto You; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=dharma&tab=syno_o&ds=1"#dharma#/i# — religion; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sammūḍha&tab=syno_o&ds=1"#sammūḍha#/i# — bewildered; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=cetāḥ&tab=syno_o&ds=1"#cetāḥ#/i# — in heart; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yat&tab=syno_o&ds=1"#yat#/i# — what; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śreyaḥ&tab=syno_o&ds=1"#śreyaḥ#/i# — all-good; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=syāt&tab=syno_o&ds=1"#syāt#/i# — may be; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=niścitam&tab=syno_o&ds=1"#niścitam#/i# — confidently; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brūhi&tab=syno_o&ds=1"#brūhi#/i# — tell; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1"#tat#/i# — that; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=me&tab=syno_o&ds=1"#me#/i# — unto me; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śiṣyaḥ&tab=syno_o&ds=1"#śiṣyaḥ#/i# — disciple; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=te&tab=syno_o&ds=1"#te#/i# — Your; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aham&tab=syno_o&ds=1"#aham#/i# — I am; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śādhi&tab=syno_o&ds=1"#śādhi#/i# — just instruct; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mām&tab=syno_o&ds=1"#mām#/i# — me; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tvām&tab=syno_o&ds=1"#tvām#/i# — unto You; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prapannam&tab=syno_o&ds=1"#prapannam#/i# — surrendered.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life, which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such' that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.
#$p#Who is the man in material perplexities? It is he who does not understand the problems of life. In the #b#Bṛhad-āraṇyaka Upaniṣad#/b# (3.8.10) the perplexed man is described as follows: #i#yo vā etad akṣaraṁ gārgy aviditvāsmāḻ lokāt praiti sa kṛpaṇaḥ#/i#. "He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization." This human form of life is a most valuable asset for the living entity who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the #i#brāhmaṇa#/i#, or he who is intelligent enough to utilize this body to solve all the problems of life. #i#Ya etad akṣaraṁ gārgi viditvāsmāḻ lokāt praiti sa brāhmaṇaḥ#/i#.
#$p#The #i#kṛpaṇas#/i#, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The #i#kṛpaṇa#/i# thinks that he is able to protect his family members from death; or the #i#kṛpaṇa#/i# thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals, who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge the duties. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original spiritual master of the science of #i#Bhagavad-gītā#/i#, and Arjuna is the first disciple for understanding the #i#Gītā#/i#. How Arjuna understands the #i#Bhagavad-gītā#/i# is stated in the #i#Gītā#/i# itself. And yet foolish mundane scholars explain that one need not submit to Kṛṣṇa as a person, but to "the unborn within Kṛṣṇa." There is no difference between Kṛṣṇa's within and without. And one who has no sense of this understanding is the greatest fool in trying to understand #i#Bhagavad-gītā#/i#.
#/p#
#/div#
#/div# |
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