Go to Vaniquotes | Go to Vanipedia | Go to Vanimedia


Vanisource - the complete essence of Vedic knowledge


CC Adi 3.102 (1975): Difference between revisions

(Vanibot #0027: CCMirror - Mirror CC's 1996 edition to form a basis for 1975)
 
(Vanibot #0020: VersionCompareLinker - added a link to the Version Compare feature)
 
Line 2: Line 2:
<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Adi (1975)|Ādi-līlā]] - [[CC Adi 3 (1975)|Chapter 3: The External Reasons for the Appearance of Śrī Caitanya Mahāprabhu]]'''</div>
<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Adi (1975)|Ādi-līlā]] - [[CC Adi 3 (1975)|Chapter 3: The External Reasons for the Appearance of Śrī Caitanya Mahāprabhu]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Adi 3.101 (1975)|Ādi-līlā 3.101]] '''[[CC Adi 3.101 (1975)|Ādi-līlā 3.101]] - [[CC Adi 3.103 (1975)|Ādi-līlā 3.103]]''' [[File:Go-next.png|link=CC Adi 3.103 (1975)|Ādi-līlā 3.103]]</div>
<div style="float:right">[[File:Go-previous.png|link=CC Adi 3.101 (1975)|Ādi-līlā 3.101]] '''[[CC Adi 3.101 (1975)|Ādi-līlā 3.101]] - [[CC Adi 3.103 (1975)|Ādi-līlā 3.103]]''' [[File:Go-next.png|link=CC Adi 3.103 (1975)|Ādi-līlā 3.103]]</div>
{{CompareVersions|CC|Adi 3.102|CC 1975|CC 1996}}
{{RandomImage}}
{{RandomImage}}


''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''


==== TEXT 102 ====
==== TEXT 102 ====
Line 11: Line 10:
<div class="verse">
<div class="verse">
:āniyā kṛṣṇere karoṅ kīrtana sañcāra
:āniyā kṛṣṇere karoṅ kīrtana sañcāra
:tabe se ‘advaita’ nāma saphala āmāra
:tabe se 'advaita' nāma saphala āmāra
</div>
</div>


Line 25: Line 24:


<div class="translation">
<div class="translation">
“My name, ‘Advaita,will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name.
"My name, 'Advaita,' will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name."
</div>
</div>


Line 32: Line 31:


<div class="purport">
<div class="purport">
The nondualist Māyāvādī philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge with Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Māyāvādīs because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one’s separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.
The nondualist Māyāvādī philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge in Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Māyāvādīs because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one's separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.


Śrī Caitanya Mahāprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Śrī Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Śrī Advaita Prabhu can easily follow the philosophy of inconceivable simultaneous dualism and monism.
Śrī Caitanya Mahāprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Śrī Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Śrī Advaita Prabhu can easily follow the philosophy of inconceivable, simultaneous dualism and monism.
</div>
</div>



Latest revision as of 17:11, 26 January 2020



His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada



TEXT 102

āniyā kṛṣṇere karoṅ kīrtana sañcāra
tabe se 'advaita' nāma saphala āmāra


SYNONYMS

āniyā—bringing; kṛṣṇere—Lord Kṛṣṇa; karoṅ—I make; kīrtana—chanting of the holy name; sañcāra—advent; tabe—then; se—this; advaita—nondual; nāma—name; sa-phala—fulfilled; āmāra—My.


TRANSLATION

"My name, 'Advaita,' will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name."


PURPORT

The nondualist Māyāvādī philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge in Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Māyāvādīs because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one's separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.

Śrī Caitanya Mahāprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Śrī Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Śrī Advaita Prabhu can easily follow the philosophy of inconceivable, simultaneous dualism and monism.