CC Madhya 6.135 (1975): Difference between revisions

Latest revision as of 18:32, 27 January 2020

Śrī Caitanya-caritāmṛta (1975) - Madhya-līlā - Chapter 6: The Liberation of Sārvabhauma Bhaṭṭācārya

Madhya-līlā 6.134 - Madhya-līlā 6.136

Compare Versions: CC 1975 with CC 1996

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

TEXT 135

mukhyārtha chāḍiyā kara gauṇārtha kalpanā

'abhidhā'-vṛtti chāḍi' kara śabdera lakṣaṇā

SYNONYMS

mukhya-artha—direct meaning; chāḍiyā—giving up; kara—you do; gauṇa-artha—indirect meaning; kalpanā—imagining; abhidhā-vṛtti—the meaning that is understood immediately; chāḍi'-giving up; kara—you do; śabdera—of the words; lakṣaṇā—interpretation.

TRANSLATION

"For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.

PURPORT

Madhya-līlā 6.134 - Madhya-līlā 6.136

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 <div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Madhya (1975)|Madhya-līlā]] - [[CC Madhya 6 (1975)|Chapter 6: The Liberation of Sārvabhauma Bhaṭṭācārya]]'''</div>
 <div style="float:right">[[File:Go-previous.png|link=CC Madhya 6.134 (1975)|Madhya-līlā 6.134]] '''[[CC Madhya 6.134 (1975)|Madhya-līlā 6.134]] - [[CC Madhya 6.136 (1975)|Madhya-līlā 6.136]]''' [[File:Go-next.png|link=CC Madhya 6.136 (1975)|Madhya-līlā 6.136]]</div>
+{{CompareVersions|CC|Madhya 6.135|CC 1975|CC 1996}}
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-''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''
 ==== TEXT 135 ====
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-:pramāṇera madhye śruti pramāṇa—pradhāna
+:mukhyārtha chāḍiyā kara gauṇārtha kalpanā
-:śruti ye mukhyārtha kahe, sei se pramāṇa
+:'abhidhā'-vṛtti chāḍi' kara śabdera lakṣaṇā
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@@ Line 18: / Line 17: @@
 <div class="synonyms">
-pramāṇera—of the evidences; madhye—in the midst; śruti—the Vedic version; pramāṇa—evidence; pradhāna—chief; śruti—the Vedic version; ye—whatever; mukhya-artha—chief meaning; kahe—says; sei se—that indeed; pramāṇa—evidence.
+mukhya-artha—direct meaning; chāḍiyā—giving up; kara—you do; gauṇa-artha—indirect meaning; kalpanā—imagining; abhidhā-vṛtti—the meaning that is understood immediately; chāḍi'-giving up; kara—you do; śabdera—of the words; lakṣaṇā—interpretation.
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@@ Line 25: / Line 24: @@
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-“Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence.”
+"For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.
 </div>
@@ Line 32: / Line 31: @@
 <div class="purport">
-Works that should be consulted are Śrīla Jīva Gosvāmī’s Tattva-sandarbha (10-11), Śrīla Baladeva Vidyābhūṣaṇa’s commentary on that, and the following verses of the Brahma-sūtra: śāstra-yonitvāt (Vs. 1.1.3), tarkāpratiṣṭhānāt (Vs. 2.1.11) and śrutes tu śabda-mūlatvāt (Vs. 2.1.27), as commented upon by Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Nimbārkācārya and Śrīla Baladeva Vidyābhūṣaṇa. In his book Sarva-saṁvādinī, Śrīla Jīva Gosvāmī has noted that although there are ten kinds of evidence—direct perception, the Vedic version, historical reference, hypothesis and so on—and although they are all generally accepted as evidence, the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways. That is, he is subject to committing mistakes, to becoming illusioned, to cheating and to having imperfect senses. Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect. Therefore the conclusion is that only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence.
-In the Bhagavad-gītā, at the very beginning it is stated:
-:dhṛtarāṣṭra uvāca
-:dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ
-:māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya
-([[BG 1.1 (1972)|BG 1.1]])
-The statements of the Bhagavad-gītā are themselves proof that there is a place of religious pilgrimage named Kurukṣetra where the Pāṇḍavas and Kurus met to fight. After meeting there, what did they do? This was Dhṛtarāṣṭra’s inquiry to Sañjaya. Although these statements are very clear, atheists try to interpret different meanings of the words dharma-kṣetra and kuru-kṣetra. Therefore Śrīla Jīva Gosvāmī has warned us not to depend on any kind of interpretation. It is better to take the verses as they are, without interpretation.
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