SB 7.13.9: Difference between revisions
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[[Category:Srimad-Bhagavatam - Canto 07 Chapter 13|s09 ]] | |||
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vanisource|071309]] | |||
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 7|Seventh Canto]] - [[SB 7.13: The Behavior of a Perfect Person|Chapter 13: The Behavior of a Perfect Person]]'''</div> | |||
<div style="float:right">[[File:Go-previous.png|link=SB 7.13.8]] '''[[SB 7.13.8]] - [[SB 7.13.10]]''' [[File:Go-next.png|link=SB 7.13.10]]</div> | |||
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==== TEXT 9 ==== | ==== TEXT 9 ==== | ||
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na yater āśramaḥ prāyo | :na yater āśramaḥ prāyo | ||
dharma-hetur mahātmanaḥ | :dharma-hetur mahātmanaḥ | ||
śāntasya sama-cittasya | :śāntasya sama-cittasya | ||
bibhṛyād uta vā tyajet | :bibhṛyād uta vā tyajet | ||
</div> | </div> | ||
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==== SYNONYMS ==== | ==== SYNONYMS ==== | ||
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''na''—not; ''yateḥ''—of the sannyāsī; ''āśramaḥ''—the symbolic dress (with daṇḍa and kamaṇḍalu); ''prāyaḥ''—almost always; ''dharma-hetuḥ''—the cause of advancement in spiritual life; ''mahā-ātmanaḥ''—who is factually exalted and advanced; ''śāntasya''—who is peaceful; ''sama-cittasya''—who has attained the stage of being equipoised; ''bibhṛyāt''—one may accept (such symbolic signs); ''uta''—indeed; ''vā''—or; ''tyajet''—one may give up. | |||
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==== TRANSLATION ==== | ==== TRANSLATION ==== | ||
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A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them. | A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them. | ||
</div> | </div> | ||
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==== PURPORT ==== | ==== PURPORT ==== | ||
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There are four stages of the renounced order of | There are four stages of the renounced order of life—''kuṭīcaka, bahūdaka, parivrājakācārya'' and ''paramahaṁsa''. Herein, ''Śrīmad-Bhāgavatam'' considers the ''paramahaṁsas'' among the ''sannyāsīs''. The Māyāvādī impersonalist ''sannyāsīs'' cannot attain the ''paramahaṁsa'' stage. This is because of their impersonal conception of the Absolute Truth. ''Brahmeti paramātmeti bhagavān iti śabdyate'' ([[SB 1.2.11]]). The Absolute Truth is perceived in three stages, of which ''bhagavān'', or realization of the Supreme Personality of Godhead, is meant for the ''paramahaṁsas''. Indeed, ''Śrīmad-Bhāgavatam'' itself is meant for the ''paramahaṁsas'' (''paramo nirmatsarāṇāṁ satām'' ([[SB 1.1.2]])). Unless one is in the ''paramahaṁsa'' stage, he is not eligible to understand the ''Śrīmad-Bhāgavatam''. For ''paramahaṁsas'', or ''sannyāsīs'' in the Vaiṣṇava order, preaching is the first duty. To preach, such ''sannyāsīs'' may accept the symbols of ''sannyāsa'', such as the ''daṇḍa'' and ''kamaṇḍalu'', or sometimes they may not. Generally, the Vaiṣṇava ''sannyāsīs'', being ''paramahaṁsas'', are automatically called ''bābājīs'', and they do not carry a ''kamaṇḍalu'' or ''daṇḍa''. Such a ''sannyāsī'' is free to accept or reject the marks of ''sannyāsa''. His only thought is "Where is there an opportunity to spread Kṛṣṇa consciousness?" Sometimes the Kṛṣṇa consciousness movement sends its representative ''sannyāsīs'' to foreign countries where the ''daṇḍa'' and ''kamaṇḍalu'' are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Kṛṣṇa consciousness. We may do this in the dress of ''sannyāsīs'' or in the regular dress of gentlemen. Our only concern is to spread interest in Kṛṣṇa consciousness. | ||
</div> | </div> | ||
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 7.13.8]] '''[[SB 7.13.8]] - [[SB 7.13.10]]''' [[File:Go-next.png|link=SB 7.13.10]]</div> | |||
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Revision as of 17:24, 6 June 2021
A.C. Bhaktivedanta Swami Prabhupada
TEXT 9
- na yater āśramaḥ prāyo
- dharma-hetur mahātmanaḥ
- śāntasya sama-cittasya
- bibhṛyād uta vā tyajet
SYNONYMS
na—not; yateḥ—of the sannyāsī; āśramaḥ—the symbolic dress (with daṇḍa and kamaṇḍalu); prāyaḥ—almost always; dharma-hetuḥ—the cause of advancement in spiritual life; mahā-ātmanaḥ—who is factually exalted and advanced; śāntasya—who is peaceful; sama-cittasya—who has attained the stage of being equipoised; bibhṛyāt—one may accept (such symbolic signs); uta—indeed; vā—or; tyajet—one may give up.
TRANSLATION
A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.
PURPORT
There are four stages of the renounced order of life—kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. Herein, Śrīmad-Bhāgavatam considers the paramahaṁsas among the sannyāsīs. The Māyāvādī impersonalist sannyāsīs cannot attain the paramahaṁsa stage. This is because of their impersonal conception of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is perceived in three stages, of which bhagavān, or realization of the Supreme Personality of Godhead, is meant for the paramahaṁsas. Indeed, Śrīmad-Bhāgavatam itself is meant for the paramahaṁsas (paramo nirmatsarāṇāṁ satām (SB 1.1.2)). Unless one is in the paramahaṁsa stage, he is not eligible to understand the Śrīmad-Bhāgavatam. For paramahaṁsas, or sannyāsīs in the Vaiṣṇava order, preaching is the first duty. To preach, such sannyāsīs may accept the symbols of sannyāsa, such as the daṇḍa and kamaṇḍalu, or sometimes they may not. Generally, the Vaiṣṇava sannyāsīs, being paramahaṁsas, are automatically called bābājīs, and they do not carry a kamaṇḍalu or daṇḍa. Such a sannyāsī is free to accept or reject the marks of sannyāsa. His only thought is "Where is there an opportunity to spread Kṛṣṇa consciousness?" Sometimes the Kṛṣṇa consciousness movement sends its representative sannyāsīs to foreign countries where the daṇḍa and kamaṇḍalu are not very much appreciated. We send our preachers in ordinary dress to introduce our books and philosophy. Our only concern is to attract people to Kṛṣṇa consciousness. We may do this in the dress of sannyāsīs or in the regular dress of gentlemen. Our only concern is to spread interest in Kṛṣṇa consciousness.