SB 11.21.16: Difference between revisions
m (1 revision(s)) |
No edit summary |
||
| Line 1: | Line 1: | ||
{{info | {{info | ||
|speaker=Lord | |speaker=Lord Kṛṣṇa the Supreme Personality of Godhead | ||
|listener=Uddhava | |listener=Uddhava | ||
}} | }} | ||
[[Category:Srimad-Bhagavatam - Canto 11 Chapter 21]] | |||
[[Category:Bhagavatam Verses Spoken by Lord Krsna - Vanisource|112116]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 11|Eleventh Canto]] - [[SB 11.21: Lord Krsna's Explanation of the Vedic Path|Chapter 21: Lord Kṛṣṇa's Explanation of the Vedic Path]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 11.21.15]] '''[[SB 11.21.15]] - [[SB 11.21.17]]''' [[File:Go-next.png|link=SB 11.21.17]]</div> | |||
{{RandomImage}} | |||
{{SBnotice}} | |||
==== TEXT 16 ==== | ==== TEXT 16 ==== | ||
<div | <div class="verse"> | ||
kvacid guṇo 'pi doṣaḥ syād | :kvacid guṇo 'pi doṣaḥ syād | ||
doṣo 'pi vidhinā guṇaḥ | :doṣo 'pi vidhinā guṇaḥ | ||
guṇa-doṣārtha-niyamas | :guṇa-doṣārtha-niyamas | ||
tad-bhidām eva bādhate | :tad-bhidām eva bādhate | ||
</div> | </div> | ||
| Line 17: | Line 22: | ||
==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
<div | <div class="synonyms"> | ||
kvacit—sometimes; guṇaḥ—piety; api—even; doṣaḥ—sin; syāt—becomes; doṣaḥ—sin; api—also; vidhinā—on the strength of Vedic injunction; guṇaḥ—piety; guṇa-doṣa—to piety and sin; artha—regarding; niyamaḥ—restrictive regulation; tat—of them; bhidām—the distinction; eva—actually; bādhate—undoes. | kvacit—sometimes; guṇaḥ—piety; api—even; doṣaḥ—sin; syāt—becomes; doṣaḥ—sin; api—also; vidhinā—on the strength of Vedic injunction; guṇaḥ—piety; guṇa-doṣa—to piety and sin; artha—regarding; niyamaḥ—restrictive regulation; tat—of them; bhidām—the distinction; eva—actually; bādhate—undoes. | ||
</div> | </div> | ||
{{SBcollapse}} | |||
==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
<div | <div class="translation"> | ||
Sometimes piety becomes sin, and sometimes what is ordinarily sin becomes piety on the strength of Vedic injunctions. Such special rules in effect eradicate the clear distinction between piety and sin. | Sometimes piety becomes sin, and sometimes what is ordinarily sin becomes piety on the strength of Vedic injunctions. Such special rules in effect eradicate the clear distinction between piety and sin. | ||
</div> | </div> | ||
| Line 31: | Line 36: | ||
==== PURPORT ==== | ==== PURPORT ==== | ||
<div | <div class="purport"> | ||
The Lord clearly explains here that material piety and sin are always relative considerations. For example, if a neighbor's house is on fire and one chops a hole in the roof so that the trapped family may escape, one is considered to be a pious hero because of the dangerous condition. In normal conditions, however, if one chops a hole in his neighbor's roof or breaks the neighbor's windows, he is considered a criminal. Similarly, one who abandons one's wife and children is certainly irresponsible and thoughtless. If one takes sannyāsa, however, and remains fixed on a higher spiritual platform, he is considered to be a most saintly person. Piety and sin therefore depend upon particular circumstances and are at times difficult to distinguish. | The Lord clearly explains here that material piety and sin are always relative considerations. For example, if a neighbor's house is on fire and one chops a hole in the roof so that the trapped family may escape, one is considered to be a pious hero because of the dangerous condition. In normal conditions, however, if one chops a hole in his neighbor's roof or breaks the neighbor's windows, he is considered a criminal. Similarly, one who abandons one's wife and children is certainly irresponsible and thoughtless. If one takes ''sannyāsa'', however, and remains fixed on a higher spiritual platform, he is considered to be a most saintly person. Piety and sin therefore depend upon particular circumstances and are at times difficult to distinguish. | ||
According to Śrīla Madhvācārya, persons above the age of fourteen are considered capable of distinguishing between good and bad and are thus responsible for their pious and sinful activities. Animals, on the other hand, being merged in ignorance, cannot be blamed for their offenses or praised for their so-called good qualities, which all arise ultimately from ignorance. Human beings who act like animals, with the idea that one should not feel any guilt but should do whatever one likes, will certainly take birth as animals absorbed in ignorance. And there are other foolish people who, observing the relativity of material piety and sin, conclude that there is no absolute good. It should be understood, however, that Kṛṣṇa consciousness is absolutely good because it involves complete obedience to the Absolute Truth, the Supreme Personality of Godhead, whose goodness is eternal and absolute. Those who are inclined to study material piety and sin ultimately experience frustration due to the relativity and variability of the subject matter. One should therefore come to the transcendental platform of Kṛṣṇa consciousness, which is valid and perfect in all circumstances. | According to Śrīla Madhvācārya, persons above the age of fourteen are considered capable of distinguishing between good and bad and are thus responsible for their pious and sinful activities. Animals, on the other hand, being merged in ignorance, cannot be blamed for their offenses or praised for their so-called good qualities, which all arise ultimately from ignorance. Human beings who act like animals, with the idea that one should not feel any guilt but should do whatever one likes, will certainly take birth as animals absorbed in ignorance. And there are other foolish people who, observing the relativity of material piety and sin, conclude that there is no absolute good. It should be understood, however, that Kṛṣṇa consciousness is absolutely good because it involves complete obedience to the Absolute Truth, the Supreme Personality of Godhead, whose goodness is eternal and absolute. Those who are inclined to study material piety and sin ultimately experience frustration due to the relativity and variability of the subject matter. One should therefore come to the transcendental platform of Kṛṣṇa consciousness, which is valid and perfect in all circumstances. | ||
</div> | </div> | ||
__NOTOC__ | </div> | ||
</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 11.21.15]] '''[[SB 11.21.15]] - [[SB 11.21.17]]''' [[File:Go-next.png|link=SB 11.21.17]]</div> | |||
__NOTOC__ | |||
__NOEDITSECTION__ | |||
Revision as of 18:28, 2 July 2021
A.C. Bhaktivedanta Swami Prabhupada
Please note: The synonyms, translation and purport of this verse were composed by disciples of Śrīla Prabhupāda
TEXT 16
- kvacid guṇo 'pi doṣaḥ syād
- doṣo 'pi vidhinā guṇaḥ
- guṇa-doṣārtha-niyamas
- tad-bhidām eva bādhate
SYNONYMS
kvacit—sometimes; guṇaḥ—piety; api—even; doṣaḥ—sin; syāt—becomes; doṣaḥ—sin; api—also; vidhinā—on the strength of Vedic injunction; guṇaḥ—piety; guṇa-doṣa—to piety and sin; artha—regarding; niyamaḥ—restrictive regulation; tat—of them; bhidām—the distinction; eva—actually; bādhate—undoes.
Translation and purport composed by disciples of Śrīla Prabhupāda
TRANSLATION
Sometimes piety becomes sin, and sometimes what is ordinarily sin becomes piety on the strength of Vedic injunctions. Such special rules in effect eradicate the clear distinction between piety and sin.
PURPORT
The Lord clearly explains here that material piety and sin are always relative considerations. For example, if a neighbor's house is on fire and one chops a hole in the roof so that the trapped family may escape, one is considered to be a pious hero because of the dangerous condition. In normal conditions, however, if one chops a hole in his neighbor's roof or breaks the neighbor's windows, he is considered a criminal. Similarly, one who abandons one's wife and children is certainly irresponsible and thoughtless. If one takes sannyāsa, however, and remains fixed on a higher spiritual platform, he is considered to be a most saintly person. Piety and sin therefore depend upon particular circumstances and are at times difficult to distinguish.
According to Śrīla Madhvācārya, persons above the age of fourteen are considered capable of distinguishing between good and bad and are thus responsible for their pious and sinful activities. Animals, on the other hand, being merged in ignorance, cannot be blamed for their offenses or praised for their so-called good qualities, which all arise ultimately from ignorance. Human beings who act like animals, with the idea that one should not feel any guilt but should do whatever one likes, will certainly take birth as animals absorbed in ignorance. And there are other foolish people who, observing the relativity of material piety and sin, conclude that there is no absolute good. It should be understood, however, that Kṛṣṇa consciousness is absolutely good because it involves complete obedience to the Absolute Truth, the Supreme Personality of Godhead, whose goodness is eternal and absolute. Those who are inclined to study material piety and sin ultimately experience frustration due to the relativity and variability of the subject matter. One should therefore come to the transcendental platform of Kṛṣṇa consciousness, which is valid and perfect in all circumstances.