# embeddings_queue

created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9641ab87-e3f2-4aac-88b5-d137fd6b7eac
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nyath\u00e4 \u2014as; sarva-gatam \u2014all-pervading; sauk\u00f1my\u00e4t \u2014due to being subtle;\n\u00e4k\u00e4\u00e7am \u2014the sky; na\u2014never; upalipyate \u2014mixes; sarvatra \u2014everywhere;\navasthita\u00f9 \u2014situated; dehe\u2014in the body; tath\u00e4 \u2014so; \u00e4tm\u00e4 \u2014the self; na\u2014never;\nupalipyate \u2014mixes.\nTRANSLATION\nThe sky, due to its subtle nature, does not mix with anything, although it is\nall-pervading. Similarly, the soul situated in Brahman vision does not mix with\nthe body, though situated in that body.\nPURPORT\nThe air enters into water, mud, stool and whatever else is there; still it does\nnot mix with anything. Similarly, the li ving entity, even though situated in\nvarieties of bodies, is aloof from them due to his subtle nature. Therefore it is\nimpossible to see  with the material eyes how the living entity is in contact with\nthis body and how he is out of it after the destruction of the body. No one in\nscience can ascertain this.\nTEXT  34\nYaQaa Pa[k-aXaYaTYaek-\" k*-T\u00f2& l/aek-iMaMa& riv\" )\n+ae}a& +ae}aq TaQaa k*-T\u00f2& Pa[k-aXaYaiTa >aarTa )) 34 ))\nyath\u00e4 prak\u00e4\u00e7ayaty eka\u00f9\nk\u00e5tsna\u00e0 lokam ima\u00e0 ravi\u00f9\nk\u00f1etra\u00e0 k\u00f1etr\u00e9 tath\u00e4 k\u00e5tsna\u00e0\nprak\u00e4\u00e7ayati bh\u00e4rata\nSYNONYMS"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: af2db030-a161-4f43-85b4-cfddaacb0a2c
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yath\u00e4 \u2014as; prak\u00e4\u00e7ayati \u2014illuminates; eka\u00f9 \u2014one; k\u00e5tsnam \u2014the whole;\nlokam \u2014universe; imam \u2014this; ravi\u00f9 \u2014sun; k\u00f1etram \u2014this body; k\u00f1etr\u00e9 \u2014the\nsoul; tath\u00e4 \u2014similarly; k\u00e5tsnam \u2014all; prak\u00e4\u00e7ayati \u2014illuminates; bh\u00e4rata \u2014O son\nof Bharata.\nTRANSLATION\nO son of Bharata, as the sun alone illuminates all this universe, so does the\nliving entity, one within the body, illu minate the entire body by consciousness.\nPURPORT\nThere are various theories regarding consciousness. Here in Bhagavad-g\u00e9t\u00e4\nthe example of the sun and the sunshine is  given. As the sun is situated in one\nplace but is illuminating the whole univer se, so a small particle of spirit soul,\nalthough situated in  the heart of this body, is illuminating the whole body by\nconsciousness. Thus consciousness is th e proof of the presence of the soul, as\nsunshine or light is the proof of the presence of the sun. When the soul is\npresent in the body, there is consciousnes s all over the body, and as soon as the\nsoul has passed from the body there is  no more consciousness. This can be\neasily understood by any intelligent man. Therefore consciousness is not a\nproduct of the combinations of ma tter. It is the symptom of the liv ing entity.\nThe consciousness of the living entity , although qualitatively one with the\nsupreme consciousness, is not supreme, because the consciousness of one\nparticular body does not share that of  another body. But the Supersoul, which\nis situated in all  bodies as the friend of the individual soul, is conscious of all\nbodies. That is the difference between supreme consciousness and individual\nconsciousness.\nTEXT  35\n+ae}a+ae}ajYaaerevMaNTar& jaNac+auza )\n>aUTaPa[k*-iTaMaae+a& c Yae ivduYaaRiNTa Tae ParMa( )) 35 ))"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d9984a2c-6ec6-4fca-ad04-35b8c86674f2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.k\u00f1etra-k\u00f1etraj\u00efayor evam\nantara\u00e0 j\u00ef\u00e4na-cak\u00f1u\u00f1\u00e4\nbh\u00fcta-prak\u00e5ti-mok\u00f1a\u00e0 ca\nye vidur y\u00e4nti te param\nSYNONYMS\nk\u00f1etra \u2014of the body; k\u00f1etra-j\u00efayo\u00f9 \u2014of the proprietor of the body; evam \u2014thus;\nantaram \u2014the difference; j\u00ef\u00e4na-cak\u00f1u\u00f1\u00e4 \u2014by the vision of knowledge;\nbh\u00fcta \u2014of the living entity; prak\u00e5ti \u2014from material nature; mok\u00f1am \u2014the\nliberation; ca\u2014also; ye\u2014those who; vidu\u00f9 \u2014know ; y\u00e4nti \u2014approach; te\u2014they;\nparam \u2014the Supreme.\nTRANSLATION\nThose who see with eyes of knowled ge the difference between the body and\nthe knower of the body, and can also understand the process of liberation from\nbondage in material nature, attain to the supreme goal.\nPURPORT\nThe purport of this Thirteenth Chap ter is that one should know the\ndistinction between the body, the owner of the body, and the Supersoul. One\nshould recognize the process of liberation, as described in verses eight through\ntwelve . Then one can go on to th e supreme destination.\nA faithful person should at first have some good association to hear of God\nand thus gradually become enlightened. If one accepts a spiritual master, one\ncan learn to distinguish between matter and spirit, and that becomes the\nsteppingstone for further spi ritual realization. A spiritual master, by various\ninstructions, teaches his students to get free from the material concept of life.\nFor instance, in Bhagavad-g\u00e9t\u00e4  we find K\u00e5\u00f1\u00eba instructing Arjuna to free him\nfrom materialistic considerations.\nOne can understand that this body is matter; it can be analyzed with its\ntwenty-four elements. The body is the gross manifestation. And the subtle"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: dd3a213f-f57e-4ae9-a204-079db21afa76
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.manifestation is the mind and psychological effects. And the symptoms of life\nare the interaction of these fe atures. But over and above this, there is the soul,\nand there is also the Supersoul. The soul and the Supersoul are two. This\nmaterial world is working by the conjun ction of the soul and the twenty-four\nmaterial elements. One who can see the constitution o f the whole material\nmanifestation as this combination of th e soul and material elements and can\nalso see the situation of the Supreme Soul  becomes eligible for transfer to the\nspiritual world. These things are mean t for contemplation and for realization,\nand one should have a complete understanding of this chapter with the help of\nthe spiritual master.\nThus end the Bhaktivedanta Purports to the Thirteenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of Nature, the Enjoyer and Consciousness.\n- CHAPTER 14 -\nThe Three Modes Of Material Nature\nTEXT  1\n\u00e9[q>aGavaNauvac )\nPar& >aUYa\" Pa[v+YaaiMa jaNaaNaa& jaNaMautaMaMa( )\nYaJjaTva MauNaYa\" SaveR Para& iSai\u00d6iMaTaae GaTaa\" )) 1 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\npara\u00e0 bh\u00fcya\u00f9 pravak\u00f1y\u00e4mi\nj\u00ef\u00e4n\u00e4n\u00e4\u00e0 j\u00ef\u00e4nam uttamam\nyaj j\u00ef\u00e4tv\u00e4 munaya\u00f9 sarve"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5367bcae-1441-4ef7-91bb-6a4da708663a
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.par\u00e4\u00e0 siddhim ito gat\u00e4\u00f9\nSYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said;\nparam \u2014transcendental; bh\u00fcya\u00f9 \u2014again; pravak\u00f1y\u00e4mi \u2014I shall speak;\nj\u00ef\u00e4n\u00e4n\u00e4m \u2014of all knowledge; j\u00ef\u00e4nam \u2014knowledge; uttamam \u2014the supreme;\nyat\u2014which; j\u00ef\u00e4tv\u00e4 \u2014knowing; munaya\u00f9 \u2014the sages; sarve \u2014all;\npar\u00e4m \u2014tran scendental; siddhim \u2014perfection; ita\u00f9\u2014from this world;\ngat\u00e4\u00f9 \u2014attained.\nTRANSLATION\nThe Supreme Personality of Godhead said: Again I shall declare to you this\nsupreme wisdom, the best of all knowle dge, knowing which all the sages have\nattained the supreme perfection.\nPURPORT\nFrom the Seventh Chapter  to the end of the Twelfth Chapter , \u00c7r\u00e9 K\u00e5\u00f1\u00eba in\ndetail reveals the Absolute Truth, th e Supreme Personality of Godhead. Now,\nthe Lord Himself is further enlighte ning Arjuna. If one understands this\nchapter through the process of phi losophical speculation, he will come to an\nunderstanding of devotional service. In the Thirteenth Chapter , it was clearly\nexplained that by humbly developing  knowledge one may possibly be freed\nfrom material entanglement. It has also been explained that it  is due to\nassociation with the modes of nature that  the living entity is entangled in this\nmaterial world. Now, in this chapte r, the Supreme Personality explains what\nthose modes of nature are, how they act, how they bind and how they give\nliberation. The  knowledge explained in this chapter is proclaimed by the\nSupreme Lord to be superior to the kn owledge given so far in other chapters.\nBy understanding this knowledge, variou s great sages attained perfection and\ntransferred to the spiritual world. The Lord  now explains the same knowledge\nin a better way. This knowledge is far, far superior to all other processes of"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ed1466ca-df10-4845-81f8-9de9461642f8
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.knowledge thus far explained, and know ing this many attained perfection.\nThus it is expected that one who un derstands this Fourteenth Chapter wi ll\nattain perfection.\nTEXT  2\nwd& jaNaMauPaai\u00e9[TYa MaMa SaaDaMYaRMaaGaTaa\" )\nSaGaeR_iPa NaaePaJaaYaNTae Pa[l/Yae Na VYaQaiNTa c )) 2 ))\nida\u00e0 j\u00ef\u00e4nam up\u00e4\u00e7ritya\nmama s\u00e4dharmyam \u00e4gat\u00e4\u00f9\nsarge \u2019pi nopaj\u00e4yante\npralaye na vyathanti ca\nSYNONYMS\nidam \u2014this; j\u00ef\u00e4nam \u2014knowledge; up\u00e4\u00e7ritya \u2014taking shelter of; mama \u2014My;\ns\u00e4dharmyam \u2014same nature; \u00e4gat\u00e4\u00f9 \u2014having attained; sarge api \u2014even in the\ncreation; na\u2014never; upaj\u00e4yante \u2014are born; pralaye \u2014in the annihilation;\nna\u2014nor; vyathanti \u2014are disturbed; ca\u2014also.\nTRANSLATION\nBy becoming fixed in this knowledge, one can attain to the transcendental\nnature like My own. Thus established, one is not born at the time of creation or\ndisturbed at the time of dissolution.\nPURPORT\nAfter acquiring perfect transcendental knowledge, one acquires qualitative\nequality with the Supreme Personality of Godhead, becoming free from the\nrepetition of birth and death. One does  not, however, lose his identity as an\nindividual soul. It is underst ood from Vedic literature that the liberated souls\nwho have reached the transcendental pl anets of the spiritual sky always look"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 38fde1d7-415d-4241-88b6-33c4976a739e
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.to the lotus feet of the Supreme Lord, being engaged in His transcendental\nloving service. So, even after liberation, the devote es do not lose their\nindividual identities.\nGenerally, in the material world, whatever knowledge we get is\ncontaminated by the three modes of ma terial nature. Knowledge which is not\ncontaminated by the three modes of nature is called transcendental\nknowledge. As soon as one is situated in that trans cendental knowledge, he is\non the same platform as the Supreme Person. Those who have no knowledge of\nthe spiritual sky hold that after being fr eed from the material activities of the\nmaterial form, this spiritual iden tity becomes formless, without any\nvariegatedness. However, just as there is material variegatedness in this world,\nin the spiritual world there is also va riegatedness. Those in ignorance of this\nthink that spiritual existence is oppose d to material variety. But actually, in\nthe spiritual sky,  one attains a spiritual form. There are spiritual activities, and\nthe spiritual situation is called devotional  life. That atmosphere is said to be\nuncontaminated, and there one is equal in quality with the Supreme Lord. To\nobtain such knowledge, one must develop all the spiritual qualities. One who\nthus develops the spiritual qualities is no t affected either by the creation or by\nthe destruction of the material world.\nTEXT  3\nMaMa YaaeiNaMaRhd(Ba]\u00f8 TaiSMaNGa>a| dDaaMYahMa( )\nSaM>av\" SavR>aUTaaNaa& TaTaae >aviTa >aarTa )) 3 ))\nmama yonir mahad brahma\ntasmin garbha\u00e0 dadh\u00e4my aham\nsambhava\u00f9 sarva-bh\u00fct\u00e4n\u00e4\u00e0\ntato bhavati bh\u00e4rata\nSYNONYMS\nmama \u2014My; yoni\u00f9 \u2014source of birth; mahat \u2014the total material existence;"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 84a54049-8437-4b28-a6be-7840f0ac9912
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.brahma \u2014supreme; tasmin \u2014in that; garbham \u2014pregnancy; dadh\u00e4mi \u2014create;\naham \u2014I; sambhava\u00f9 \u2014the possibility; sarva-bh\u00fct\u00e4n\u00e4m \u2014of all living entities;\ntata\u00f9 \u2014thereafter; bhavati \u2014becomes; bh\u00e4rata \u2014O so n of Bharata.\nTRANSLATION\nThe total material substance, called Brahman, is the source of birth, and it is\nthat Brahman that I impregnate, making possible the births of all living beings,\nO son of Bharata.\nPURPORT\nThis is an explanation of the world: everything that takes place is due to\nthe combination of k\u00f1etra  and k\u00f1etra-j\u00efa,  the body and the spirit soul. This\ncombination of material nature and the living entity is made possible by the\nSupreme God Himself. The mahat-tattva  is the total cause of the total cosmic\nmanifestation; and that total substance of the material cause, in which there\nare three modes of nature, is sometimes called Brahman. The Supreme\nPersonality impregnates that total substance, and thus innum erable universes\nbecome possible. This total material substance, the mahat-tattva,  is described as\nBrahman in the Vedic literature ( Mu\u00eb\u00f2aka Upani\u00f1ad  1.1.19 ): tasm\u00e4d etad\nbrahma n\u00e4ma-r\u00fcpam anna\u00e0 ca j\u00e4yate.  The Supreme Person impregnates that\nBrahman with th e seeds of the living entiti es. The twenty-four elements,\nbeginning from earth, water, fire and air, are all material energy, and they\nconstitute what is called mahad brahma,  or the great Brahman, the material\nnature. As explained in the Seventh Chapter , beyond this there is another,\nsuperior nature\u2014the living entity. Into material nature the superior nature is\nmixed by the will of the Supreme Person ality of Godhead, and thereafter all\nliving entities are born of this material nature.\nThe scorpion lays its eggs in piles of rice, and sometimes it is said that the\nscorpion is born out of rice. But the rice is not the cause of the scorpion.\nActually, the eggs were laid by the mother. Similarly, material nature is not\nthe cause of the birth  of the living entities. The seed is given by the Supreme\nPersonality of Godhead, and they only seem to come out as products of"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 97fe5f75-4aeb-4fd7-afc3-95ac77249f5b
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material nature. Thus every living entity , according to his past activities, has a\ndifferent body, created by this material natu re, so that the entity can enjoy or\nsuffer according to his past deeds. The Lord is the cause of all the\nmanifestations of living entities in this material world.\nTEXT  4\nSavRYaaeiNazu k-aENTaeYa MaUTaRYa\" SaM>aviNTa Yaa\" )\nTaaSaa& b]\u00f8 Mah\u00dbaeiNarh& bqJaPa[d\" iPaTaa )) 4 ))\nsarva-yoni\u00f1u kaunteya\nm\u00fcrtaya\u00f9 sambhavanti y\u00e4\u00f9\nt\u00e4s\u00e4\u00e0 brahma mahad yonir\naha\u00e0 b\u00e9ja-prada\u00f9 pit\u00e4\nSYNONYMS\nsarva-yoni\u00f1u \u2014in all species of life; kaunteya \u2014O son of Kunt\u00e9;\nm\u00fcrtaya\u00f9 \u2014forms; sambhavanti \u2014they appear; y\u00e4\u00f9\u2014which; t\u00e4s\u00e4m \u2014of all of\nthem; brahma \u2014the supreme; mahat yoni\u00f9 \u2014source of birth in the material\nsubstance; aham \u2014I; b\u00e9ja-prada\u00f9 \u2014the seed-giving; pit\u00e4\u2014fat her.\nTRANSLATION\nIt should be understood that all species of life, O son of Kunt\u00e9, are made\npossible by birth in this material nature, and that I am the seed-giving father.\nPURPORT\nIn this verse it is clearly explain ed that the Supreme Personality of\nGodhead, K\u00e5\u00f1\u00eba, is the original father of all living entities. The living entities\nare combinations of the material nature  and the spiritual nature. Such living\nentities are seen not onl y on this planet but on every planet, even on the\nhighest, where Brahm\u00e4 is situated. Ever ywhere there are living entities; within"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: bebff304-7167-4aa1-9af3-1565adbb8db7
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the earth there are living entities, even within water and within fire. All these\nappearances are due to the mother, material nature, and K\u00e5\u00f1\u00eba\u2019s seed-giving\nprocess. The purport is that the material world is impregnated with living\nentities, who come out in various forms at the time of creation according to\ntheir past deeds.\nTEXT  5\nSatv& rJaSTaMa wiTa Gau<aa\" Pa[k*-iTaSaM>ava\" )\niNabDNaiNTa Mahabahae dehe deihNaMaVYaYaMa( )) 5 ))\nsattva\u00e0 rajas tama iti\ngu\u00eb\u00e4\u00f9 prak\u00e5ti-sambhav\u00e4\u00f9\nnibadhnanti mah\u00e4-b\u00e4ho\ndehe dehinam avyayam\nSYNONYMS\nsattvam \u2014the mode of goodness; raja\u00f9 \u2014the mode of passion; tama\u00f9 \u2014the\nmode of ignorance; iti\u2014thus; gu\u00eb\u00e4\u00f9 \u2014the qualities; prak\u00e5ti \u2014material nature;\nsambhav\u00e4\u00f9 \u2014produced of; nibadhnanti \u2014do condition; mah\u00e4-b\u00e4ho \u2014O\nmighty-armed one; dehe\u2014in this body; dehinam \u2014the livi ng entity;\navyayam \u2014eternal.\nTRANSLATION\nMaterial nature consists of three modes\u2014goodness, passion and ignorance.\nWhen the eternal living entity comes in contact with nature, O mighty-armed\nArjuna, he becomes conditioned by these modes.\nPURPORT\nThe living entity, because he is transc endental, has nothing to do with this\nmaterial nature. Still, because he has become conditioned by the material"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f9a1e934-1c48-4bcc-9862-2b04071cf809
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.world, he is acting under the spell of  the three modes of material nature.\nBecause living entities have d ifferent kinds of bodies, in terms of the different\naspects of nature, they are induced to act according to that nature. This is the\ncause of the varieties of happiness and distress.\nTEXT  6\nTa}a Satv& iNaMaRl/TvaTPa[k-aXak-MaNaaMaYaMa( )\nSau%Sa\u00aeeNa bDNaaiTa jaNaSa\u00aeeNa caNaga )) 6 ))\ntatra sattva\u00e0 nirmalatv\u00e4t\nprak\u00e4\u00e7akam an\u00e4mayam\nsukha-sa\u00ecgena badhn\u00e4ti\nj\u00ef\u00e4na-sa\u00ecgena c\u00e4nagha\nSYNONYMS\ntatra \u2014there; sattvam \u2014the mode of goodness; nirmalatv\u00e4t \u2014being purest in\nthe material world; prak\u00e4\u00e7akam \u2014illuminating; an\u00e4mayam \u2014without any sinful\nreaction; sukha \u2014with happiness; sa\u00ecgena \u2014by association;\nbadhn\u00e4ti \u2014conditions; j\u00ef\u00e4na \u2014with knowledge; sa\u00ecgena \u2014by as sociation;\nca\u2014also; anagha \u2014O sinless one.\nTRANSLATION\nO sinless one, the mode of goodness, being purer than the others, is\nilluminating, and it frees one from all sinful reactions. Those situated in that\nmode become conditioned by a sense of happiness and knowledge.\nPURPORT\nThe living entities conditioned by mate rial nature are of various types. One\nis happy, another is very active, and another is helpless. All these types of\npsychological manifestations are causes of the entities\u2019 conditioned status in"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c82d4b26-f48c-46b3-b352-febba8e4faab
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nature. How they are d ifferently conditioned is explained in this section of\nBhagavad-g\u00e9t\u00e4.  The mode of goodness is first considered. The effect of\ndeveloping the mode of goodness in th e material world is that one becomes\nwiser than those otherwise co nditioned. A man in the mod e of goodness is not\nso much affected by material miseries , and he has a sense of advancement in\nmaterial knowledge. The representative type is the br\u00e4hma\u00eba,  who is supposed\nto be situated in the mode of good ness. This sense of happiness is due to\nundersta nding that, in the mode of goodne ss, one is more or less free from\nsinful reactions. Actually, in the Vedic literature it is said that the mode of\ngoodness means greater knowledge and a greater sense of happiness.\nThe difficulty here is that when a livi ng entity is situated in the mode of\ngoodness he becomes conditioned to feel that he is advanced in knowledge and\nis better than others. In this way he becomes conditioned. The best examples\nare the scientist and the philosopher. Each is very proud of his knowledge, and\nbecause they generally improve their li ving conditions, they feel a sort of\nmaterial happiness. This sense of advanced happiness in conditioned life\nmakes them bound by the mode  of goodness of material nature. As such, they\nare attracted toward working in the mode  of goodness, and, as long as they\nhave an attraction for working in that way, they have to take some type of\nbody in the modes of nature. Thus there is no likelihood of liberation, or of\nbeing transferred to the spiritual world. Repeatedly one may become a\nphilosopher, a scientist or a poet, and re peatedly become entangled in the same\ndisadvantages of birth and death. But, due to the illusion of the material\nenergy, one thinks that that sort of life is pleasant.\nTEXT  7\nrJaae raGaaTMak&- ivi\u00d6 Ta*Z<aaSa\u00aeSaMau\u00d9vMa( )\nTai\u00e0bDNaaiTa k-aENTaeYa k-MaRSa\u00aeeNa deihNaMa( )) 7 ))\nrajo r\u00e4g\u00e4tmaka\u00e0 viddhi\nt\u00e5\u00f1\u00eb\u00e4-sa\u00ecga-samudbhavam\ntan nibadhn\u00e4ti kaunteya"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2c013a04-8ca4-4463-b135-577f32b42d15
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.karma-sa\u00ecgena dehinam\nSYNONYMS\nraja\u00f9 \u2014the mode of passion; r\u00e4ga-\u00e4tmakam \u2014born of desire or lust;\nviddhi \u2014know; t\u00e5\u00f1\u00eb\u00e4 \u2014with hankering; sa\u00ecga \u2014association;\nsamudbhavam \u2014produced of; tat\u2014that; nibadhn\u00e4ti \u2014binds; kaunteya \u2014O son\nof Kunt\u00e9; karma-sa\u00ecgena \u2014by association with fruitive activity; dehinam \u2014the\nembodied.\nTRANSLATION\nThe mode of passion is born of unlimited desires and longings, O son of\nKunt\u00e9, and because of this the embodied living entity is bound to material\nfruitive actions.\nPURPORT\nThe mode of passion is characterize d by the attraction between man and\nwoman. Woman has attraction for man,  and man has attraction for woman.\nThis is called the mode of passion. And when the mode of passion is increased,\none develops the hankering for mate rial enjoyment. He wants to enjoy sense\ngratification. For sense gratification, a man in the mode of passion wants some\nhonor in society, or in the nation, and he wants to have a happy family, with\nnice children, wife and house. These are the products of t he mode of passion.\nAs long as one is hankering after these things, he has to work very hard.\nTherefore it is clearly stated here that he becomes associated with the fruits of\nhis activities and thus becomes bound by such activities. In order to please his\nwife, children and society and to keep up his prestige, one has to work.\nTherefore, the whole material world is more or less in the mode of passion.\nModern civilization is considered to be  advanced in the standard of the mode\nof passion. Formerly, the adv anced condition was considered to be in the mode\nof goodness. If there is no liberation fo r those in the mode of goodness, what to\nspeak of those who are entangled in the mode of passion?"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 10ae4b61-c978-47a1-a2b6-1d977f96f18c
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  8\nTaMaSTvjaNaJa& ivi\u00d6 MaaehNa& SavRdeihNaaMa( )\nPa[Maadal/SYaiNad]ai>aSTai\u00e0bDNaaiTa >aarTa )) 8 ))\ntamas tv aj\u00ef\u00e4na-ja\u00e0 viddhi\nmohana\u00e0 sarva-dehin\u00e4m\npram\u00e4d\u00e4lasya-nidr\u00e4bhis\ntan nibadhn\u00e4ti bh\u00e4rata\nSYNONYMS\ntama\u00f9 \u2014the mode of ignorance; tu\u2014but; aj\u00ef\u00e4na-jam \u2014produced of ignorance;\nviddhi \u2014know; mohanam \u2014the delusion; sarva-dehin\u00e4m \u2014of all embodied\nbeings; pram\u00e4da \u2014with madness; \u00e4lasya \u2014indolence; nidr\u00e4bhi\u00f9 \u2014and sleep;\ntat\u2014that; nibadhn\u00e4ti \u2014binds; bh\u00e4rata \u2014O son of Bharat a.\nTRANSLATION\nO son of Bharata, know that the mode of darkness, born of ignorance, is the\ndelusion of all embodied living entities.  The results of this mode are madness,\nindolence and sleep, which bind the conditioned soul.\nPURPORT\nIn this verse the specific application of the word tu is very significant. This\nmeans that the mode of ignorance is a very peculiar qualification of the\nembodied soul. The mode of ignorance is just the opposite of the mode of\ngoodness. In the mode of goodn ess, by development of knowledge, one can\nunderstand what is what, but the mode  of ignorance is just the opposite.\nEveryone under the spell of the mode of ignorance becomes mad, and a\nmadman cannot understand what is wh at. Instead of making advancement,\none becomes degraded. The definition of the mode of ignorance is stated in"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 89f4b155-70d6-49ef-acd7-b899065e3955
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the Vedic literature. Vastu-y\u00e4th\u00e4tmya-j\u00ef\u00e4n\u00e4varaka\u00e0 viparyaya-j\u00ef\u00e4na-janaka\u00e0\ntama\u00f9:  under the spell of ignorance, one ca nnot understand a thing as it is. For\nexample, everyone can see t hat his grandfather has died and therefore he will\nalso die; man is mortal. The children that  he conceives will also die. So death is\nsure. Still, people are madly accumula ting money and working very hard all\nday and night, not caring for the eternal spiri t. This is madness. In their\nmadness, they are very reluctant to make advancement in spiritual\nunderstanding. Such people are very la zy. When they are invited to associate\nfor spiritual understanding, they are not much interested. They are not even\nactive like the man who is controlled by the mode of passion. Thus another\nsymptom of one embedded in the mode of ignorance is that he sleeps more\nthan is required. Six hours of sleep is  sufficient, but a man in the mode of\nignorance sleeps at least ten or twelve  hours a day. Such a man appears to be\nalways dejected and is addicted to intoxicants and sleeping. These are the\nsymptoms of a person conditioned by the mode of ignorance.\nTEXT  9\nSatv& Sau%e Sa\u00c5YaiTa rJa\" k-MaRi<a >aarTa )\njaNaMaav*TYa Tau TaMa\" Pa[Maade Sa\u00c5YaTYauTa )) 9 ))\nsattva\u00e0 sukhe sa\u00efjayati\nraja\u00f9 karma\u00ebi bh\u00e4rata\nj\u00ef\u00e4nam \u00e4v\u00e5tya tu tama\u00f9\npram\u00e4de sa\u00efjayaty uta\nSYNONYMS\nsattvam \u2014the mode of goodness; sukhe \u2014in happiness; sa\u00efjayati \u2014binds;\nraja\u00f9 \u2014the mode of passion; karma\u00ebi \u2014in fruitive activity; bh\u00e4rata \u2014O son of\nBharata; j\u00ef\u00e4nam \u2014knowledge; \u00e4v\u00e5tya \u2014covering; tu\u2014but; tama\u00f9 \u2014the mode of\nignorance; pram\u00e4de \u2014in madness; sa\u00efjayati \u2014bind s; uta\u2014it is said."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 78a19d44-747c-4545-9837-c881a12199c6
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nO son of Bharata, the mode of goodness conditions one to happiness; passion\nconditions one to fruitive action; and ignorance, covering one\u2019s knowledge,\nbinds one to madness.\nPURPORT\nA person in the mode of goodness is satisfied by his work or intellectual\npursuit, just as a philosopher, scient ist or educator may be engaged in a\nparticular field of knowledge and may be satisfied in that way. A man in the\nmode of passion may be engaged in fruitive activity; he owns as much as he can\nand spends for good causes. Sometimes he tries to open hospitals, give to\ncharity institutions, etc. These are sign s of one in the mode of passion. And\nthe mode of ignorance covers knowledge. In the mode of i gnorance, whatever\none does is good neither for him nor for anyone.\nTEXT  10\nrJaSTaMa\u00eaai>a>aUYa Satv& >aviTa >aarTa )\nrJa\" Satv& TaMa\u00eaEv TaMa\" Satv& rJaSTaQaa )) 10 ))\nrajas tama\u00e7 c\u00e4bhibh\u00fcya\nsattva\u00e0 bhavati bh\u00e4rata\nraja\u00f9 sattva\u00e0 tama\u00e7 caiva\ntama\u00f9 sattva\u00e0 rajas tath\u00e4\nSYNONYMS\nraja\u00f9 \u2014the mode of passion; tama\u00f9 \u2014the mode of ignorance; ca\u2014also;\nabhibh\u00fcya \u2014surpassing; sattvam \u2014the mode of goodness; bhavati \u2014becomes\nprominent; bh\u00e4rata \u2014O son of Bharata; raja\u00f9 \u2014the mode of passion;\nsattvam \u2014the mode of goodness; tama\u00f9 \u2014the mode of ignorance; ca\u2014also;"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: dfa462e0-7658-4fa1-8b7a-f79a83522fb3
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.eva\u2014like that; tama\u00f9 \u2014the mode of ignorance; sattvam \u2014the mode of\ngoodness; raja\u00f9 \u2014the mode of passion; tath\u00e4 \u2014thus.\nTRANSLATION\nSometimes the mode of goodness become s prominent, defeating the modes of\npassion and ignorance, O son of Bharata. Sometimes the mode of passion defeats\ngoodness and ignorance, and at other times ignorance defeats goodness and\npassion. In this way there is always competition for supremacy.\nPURPORT\nWhen the mode of passion is prominent, the modes of goodness and\nignorance are defeated. When the mode of goodness is prominent, passion and\nignorance are defeated. And when th e mode of ignorance is prominent,\npassion and goodness are defeated. This compet ition is always going on.\nTherefore, one who is actually intent on advancing in K\u00e5\u00f1\u00eba consciousness has\nto transcend these three modes. The prominence of some certain mode of\nnature is manifested in one\u2019s dealings, in his activities, in eating, etc. All th is\nwill be explained in later chapters. Bu t if one wants, he can develop, by\npractice, the mode of goodness and thus  defeat the modes of ignorance and\npassion. One can similarly develop the mode of passion and defeat goodness\nand ignorance. Or one can deve lop the mode of ignorance and defeat goodness\nand passion. Although there are these three modes of material nature, if one is\ndetermined he can be blessed by the mode of goodness, and by transcending\nthe mode of goodness he can be situated in pure goodness , which is called the\nvasudeva  state, a state in which one can unde rstand the science of God. By the\nmanifestation of particular activities, it can be understood in what mode of\nnature one is situated.\nTEXT  11\nSavR\u00dcarezu dehe_iSMaNPa[k-aXa oPaJaaYaTae )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: cf222670-898f-4a08-a7a4-33869522b6a5
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jaNa& Yada Tada iv\u00dbai\u00dcv*\u00d6& SatviMaTYauTa )) 11 ))\nsarva-dv\u00e4re\u00f1u dehe \u2019smin\nprak\u00e4\u00e7a upaj\u00e4yate\nj\u00ef\u00e4na\u00e0 yad\u00e4 tad\u00e4 vidy\u00e4d\nviv\u00e5ddha\u00e0 sattvam ity uta\nSYNONYMS\nsarva-dv\u00e4re\u00f1u \u2014in all the gates; dehe asmin \u2014in this body; prak\u00e4\u00e7a\u00f9 \u2014the\nquality of illumination; upaj\u00e4yate \u2014develops; j\u00ef\u00e4nam \u2014knowledge;\nyad\u00e4 \u2014when; tad\u00e4\u2014at that time; vidy\u00e4t \u2014know; viv\u00e5ddham \u2014increased;\nsattvam \u2014the mode of goodness; iti uta \u2014thus it is said.\nTRANSLATION\nThe manifestations of the mode of g oodness can be experienced when all the\ngates of the body are illuminated by knowledge.\nPURPORT\nThere are nine gates in the body: tw o eyes, two ears, two nostrils, the\nmouth, the genitals and the anus. When every gate is illuminated by the\nsymptoms of goodness, it should be understood that one has developed the\nmode of goodness. In the mode of goodne ss, one can see things in the right\nposition, one can hear things in the ri ght position, and one can taste things in\nthe right position. One becomes cleansed  inside and outside. In every gate\nthere is development of the sympto ms of happiness, and that is t he position of\ngoodness.\nTEXT  12\nl/ae>a\" Pa[v*itararM>a\" k-MaR<aaMaXaMa\" SPa*ha )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 01595a39-57b2-4f30-bff6-b60b732edea5
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.rJaSYaeTaaiNa JaaYaNTae ivv*\u00d6e >arTazR>a )) 12 ))\nlobha\u00f9 prav\u00e5ttir \u00e4rambha\u00f9\nkarma\u00eb\u00e4m a\u00e7ama\u00f9 sp\u00e5h\u00e4\nrajasy et\u00e4ni j\u00e4yante\nviv\u00e5ddhe bharatar\u00f1abha\nSYNONYMS\nlobha\u00f9 \u2014greed; prav\u00e5tti\u00f9 \u2014activity; \u00e4rambha\u00f9 \u2014endeavor; karma\u00eb\u00e4m \u2014in\nactivities; a\u00e7ama\u00f9 \u2014uncontrollable; sp\u00e5h\u00e4 \u2014desire; rajasi \u2014of the mode of\npassion; et\u00e4ni \u2014all these; j\u00e4yante \u2014develop; viv\u00e5ddhe \u2014when there is an excess;\nbharata-\u00e5\u00f1abha \u2014O chief of the descendants o f Bharata.\nTRANSLATION\nO chief of the Bh\u00e4ratas, when there is an  increase in the mode of passion the\nsymptoms of great attachment, fru itive activity, intense endeavor, and\nuncontrollable desire and hankering develop.\nPURPORT\nO n e  i n  t h e  m o d e  o f  p a s s i o n  i s  n e v e r  satisfied with the position he has\nalready acquired; he hankers to increase his position. If he wants to construct a\nresidential house, he tries his best to ha ve a palatial house, as if he would be\nable to reside in that  house eternally. And he develops a great hankering for\nsense gratification. There is no end to sense gratification. He always wants to\nremain with his family and in his hous e and to continue the process of sense\ngratification. There is no cessation of thi s. All these symptoms should be\nunderstood as characteristic of the mode of passion.\nTEXT  13\nAPa[k-aXaae_Pa[v*ita\u00ea Pa[Maadae Maaeh Wv c )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 776011c8-8aec-4ca9-a69c-ade40fca487d
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TaMaSYaeTaaiNa JaaYaNTae ivv*\u00d6e ku-\u00e5NaNdNa )) 13 ))\naprak\u00e4\u00e7o \u2019prav\u00e5tti\u00e7 ca\npram\u00e4do moha eva ca\ntamasy et\u00e4ni j\u00e4yante\nviv\u00e5ddhe kuru-nandana\nSYNONYMS\naprak\u00e4\u00e7a\u00f9 \u2014darkness; aprav\u00e5tti\u00f9 \u2014inactivity; ca\u2014and; pram\u00e4da\u00f9 \u2014madness;\nmoha\u00f9 \u2014illusion; eva\u2014certainly; ca\u2014also; tamasi \u2014the mode of ignorance;\net\u00e4ni \u2014these; j\u00e4yante \u2014are manifested; viv\u00e5ddhe \u2014when developed;\nkuru-nandana \u2014O son of Kuru.\nTRANSLATION\nWhen there is an increase in the mode of ignorance, O son of Kuru,\ndarkness, inertia, madness and illusion are manifested.\nPURPORT\nWhen there is no illumination, knowledge is absent. One in the mode of\nignorance does not work by a regulative principle; he wants to act whimsically,\nfor no purpose. Even though he has the capacity to work, he makes no\nendeavor. This is called illusion. A lthough consciousness is going on, life is\ninactive. These are the symptoms of one in the mode of ignorance.\nTEXT  14\nYada Satve Pa[v*\u00d6e Tau Pa[l/Ya& YaaiTa deh>a*Ta( )\nTadaetaMaivda& l/aek-aNaMal/aNPa[iTaPa\u00dbTae )) 14 ))\nyad\u00e4 sattve prav\u00e5ddhe tu\npralaya\u00e0 y\u00e4ti deha-bh\u00e5t"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f2147906-5748-4974-815a-132aa14a08df
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tadottama-vid\u00e4\u00e0 lok\u00e4n\namal\u00e4n pratipadyate\nSYNONYMS\nyad\u00e4 \u2014when; sattve \u2014the mode of goodness; prav\u00e5ddhe \u2014developed; tu\u2014but;\npralayam \u2014dissolution; y\u00e4ti\u2014goes; deha-bh\u00e5t \u2014the embodied; tad\u00e4\u2014at that\ntime; uttama-vid\u00e4m \u2014of the great sages; lok\u00e4n \u2014the planets; amal\u00e4n \u2014pure;\npratipadyate \u2014attains.\nTRANSLATION\nWhen one dies in the mode of goodness, he attains to the pure higher planets\nof the great sages.\nPURPORT\nOne in goodness attains higher plan etary systems, like Brahmaloka or\nJanoloka, and there enjoys godly happiness. The word amal\u00e4n  is significant; it\nmeans \u201cfree from the modes of passion and ignorance.\u201d There are impurities in\nthe material world, but the mo de of goodness is the purest form of existence in\nthe material world. There are different kinds of planets for different kinds of\nliving entities. Those who die in the mode of goodness are elevated to the\nplanets where great sages and great devotees live.\nTEXT  15\nrJaiSa Pa[l/Ya& GaTva k-MaRSai\u00aezu JaaYaTae )\nTaQaa Pa[l/INaSTaMaiSa MaU!YaaeiNazu JaaYaTae )) 15 ))\nrajasi pralaya\u00e0 gatv\u00e4\nkarma-sa\u00ecgi\u00f1u j\u00e4yate\ntath\u00e4 pral\u00e9nas tamasi\nm\u00fc\u00f2ha-yoni\u00f1u j\u00e4yate"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 31d00c40-831a-48fc-98d4-3be8cc4bbbe0
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nrajasi \u2014in passion; pralayam \u2014dissolution; gatv\u00e4 \u2014attaining;\nkarma-sa\u00ecgi\u00f1u \u2014in the association of those engaged in fruitive activities;\nj\u00e4yate \u2014takes birth; tath\u00e4 \u2014similarly; pral\u00e9na\u00f9 \u2014being dissolved; tamasi \u2014in\nignorance; m\u00fc\u00f2ha-yoni\u00f1u \u2014in animal species; j\u00e4yate \u2014takes birth.\nTRANSLATION\nWhen one dies in the mode of passi on, he takes birth among those engaged\nin fruitive activities; and when one dies in the mode of ignorance, he takes\nbirth in the animal kingdom.\nPURPORT\nSome people have the impression that  when the soul reaches the platform\nof human life it never goes down again . This is incorrect. According to this\nverse, if one develops the mode of igno rance, after his death he is degraded to\nan animal form of life. Fro m there one has to again elevate himself, by an\nevolutionary process, to come again to the human form of life. Therefore,\nthose who are actually serious about human life should take to the mode of\ngoodness and in good associat ion transcend the modes and be come situated in\nK\u00e5\u00f1\u00eba consciousness. This is the aim of human life. Otherwise, there is no\nguarantee that the human being will again attain to the human status.\nTEXT  16\nk-MaR<a\" Sauk*-TaSYaahu\" Saaitvk&- iNaMaRl&/ f-l/Ma( )\nrJaSaSTau f-l&/ du\"%MajaNa& TaMaSa\" f-l/Ma( )) 16 ))\nkarma\u00eba\u00f9 suk\u00e5tasy\u00e4hu\u00f9\ns\u00e4ttvika\u00e0 nirmala\u00e0 phalam\nrajasas tu phala\u00e0 du\u00f9kham"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6ebbe210-ffe9-4bb8-a2e8-ab1da7c64775
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.aj\u00ef\u00e4na\u00e0 tamasa\u00f9 phalam\nSYNONYMS\nkarma\u00eba\u00f9 \u2014of work; su-k\u00e5tasya \u2014pious; \u00e4hu\u00f9 \u2014is said; s\u00e4ttvikam \u2014in the mode\nof goodness; nirmalam \u2014purified; phalam \u2014the result; rajasa\u00f9 \u2014of the mode of\npassion; tu\u2014but; phalam \u2014the result; du\u00f9kham \u2014misery; aj\u00ef\u00e4nam \u2014nonsense;\ntamasa\u00f9 \u2014of the mode of ignorance; phalam \u2014the result.\nTRANSLATION\nThe result of pious action is pure and is said to be in the mode of goodness.\nBut action done in the mode of passion results in misery, and action performed\nin the mode of ignorance results in foolishness.\nPURPORT\nThe result of pious activities in the mode of goodness is pure. Therefore the\nsages, who are free from all illusion, are situated in happiness. But activities in\nthe mode of passion are simply miserable. Any activity for material happiness\nis bound to be d efeated. If, for example, one wants to have a skyscraper, so\nmuch human misery has to be undergone before a big skyscraper can be built.\nThe financier has to take much troubl e to earn a mass of wealth, and those\nwho are slaving to construct the building ha ve to render physical toil. The\nmiseries are there. Thus Bhagavad-g\u00e9t\u00e4  says that in any activity performed\nunder the spell of the mode of passion, there is definitely great misery. There\nmay be a little so-called mental happiness\u2014\u201cI have this house or this\nmoney\u201d\u2014but this is not actual happiness.\nAs far as the mode of ignorance is concerned, the performer is without\nknowledge, and therefore all his activities result in present misery, and\nafterwards he will go on toward animal life. Animal life is always miserable,\nalthough, under the spell of the illusory energy, m\u00e4y\u00e4,  the animals do not\nunderstand this. Slaughtering poor animals is also due to the mode of\nignorance. The animal killers do not know that in the future the animal will"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8c06cd42-a80c-4735-b237-9179fdf3dc20
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.have a body suitable to kill them. That is the law of nature. In hu man society,\nif one kills a man he has to be hanged. That is the law of the state. Because of\nignorance, people do not perceive that  there is a complete state controlled by\nthe Supreme Lord. Every living creature is a son of the Supreme Lord, and He\ndoes n ot tolerate even an ant\u2019s being killed. One has to pay for it. So\nindulgence in animal killing for the tast e of the tongue is the grossest kind of\nignorance. A human being has no need  to kill animals, because God has\nsupplied so many nice things. If one in dulges in meat-eating anyway, it is to be\nunderstood that he is acting in ignora nce and is making his future very dark.\nOf all kinds of animal killing, the killing  of cows is most vicious because the\ncow gives us all kinds of pleasure by supplying milk. Co w slaughter is an act of\nthe grossest type of ignorance. In the Vedic literature ( \u00c5g Veda  9.4.64 ) the\nwords gobhi\u00f9 pr\u00e9\u00ebita-matsaram  indicate that one who, being fully satisfied by\nmilk, is desirous of killing the cow is in the grossest ignorance. There is also a\nprayer in the Vedic literature that states:\nnamo brahma\u00ebya-dev\u00e4ya\ngo-br\u00e4hma\u00eba-hit\u00e4ya ca\njagad-dhit\u00e4ya k\u00e5\u00f1\u00eb\u00e4ya\ngovind\u00e4ya namo nama\u00f9\n\u201cMy Lord, You are the well-wisher of the cows and the br\u00e4hma\u00ebas,  and You\nare the well-wisher of the entire human society and world.\u201d ( Vi\u00f1\u00ebu Pur\u00e4\u00eba\n1.19.65 ) The purport is that special mentio n is given in that prayer for the\nprotection of the cows and the br\u00e4hma\u00ebas.  Br\u00e4hma\u00ebas  are the symbol of\nspiritual education, and cows are the sy mbol of the most valuable food; these\ntwo living creatures, the br\u00e4hma\u00ebas  and the cows, must be given all\nprotection\u2014that is real advancement of civilization. In modern human\nsociety, spiritual knowledge is neglected, and cow killing is encouraged. It is to\nbe understood, then, that human society is advancing in the wrong direction\nand is clearing the path to its own co ndemnation. A civilization which guides\nthe citizens to become  animals in their next lives is certainly not a human\ncivilization. The present human civilization  is, of course, grossly misled by the\nmodes of passion and ignorance. It is a very dangerous age, and all nations"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6db44530-c819-4b6e-8fb4-d013e1375db8
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.should take care to provide the easiest proc ess, K\u00e5\u00f1\u00eba consciousness, to save\nhumanity from the greatest danger.\nTEXT  17\nSatvaTSa\u00c5aYaTae jaNa& rJaSaae l/ae>a Wv c )\nPa[MaadMaaehaE TaMaSaae >avTaae_jaNaMaev c )) 17 ))\nsattv\u00e4t sa\u00efj\u00e4yate j\u00ef\u00e4na\u00e0\nrajaso lobha eva ca\npram\u00e4da-mohau tamaso\nbhavato \u2019j\u00ef\u00e4nam eva ca\nSYNONYMS\nsattv\u00e4t \u2014from the mode of goodness; sa\u00efj\u00e4yate \u2014develops;\nj\u00ef\u00e4nam \u2014knowledge; rajasa\u00f9 \u2014from the mode of passion; lobha\u00f9 \u2014greed;\neva\u2014certainly; ca\u2014also; pram\u00e4da \u2014madness; mohau \u2014and illusion;\ntamasa\u00f9 \u2014from the mode of ignorance; bhavata\u00f9 \u2014develop;\naj\u00ef\u00e4nam \u2014nonsense; eva\u2014certainly; ca\u2014also.\nTRANSLATION\nFrom the mode of goodness, real kn owledge develops; from the mode of\npassion, greed develops; and from the mo de of ignorance develop foolishness,\nmadness and illusion.\nPURPORT\nSince the present civilization is not ve ry congenial to the living entities,\nK\u00e5\u00f1\u00eba consciousness is recommended. Through K\u00e5\u00f1\u00eba consciousness, society\nwill develop the mode of goodness. When the mode of goodness is developed,\npeople will see things as they are. In the mode of ignorance, people are just like\nanimals and cannot see things clearly. In  the mode of ignorance, for example,"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 74cde74b-c571-440b-ac27-99097e96d6f6
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.they do not see that by killing one anim al they are taking the chance of being\nkilled by the same animal in the next life. Bec ause people have no education in\nactual knowledge, they become irrespon sible. To stop this irresponsibility,\neducation for developing the mode of goodness of the people in general must\nbe there. When they are actually ed ucated in the mode of goodness, they  will\nbecome sober, in full knowledge of thin gs as they are. Then people will be\nhappy and prosperous. Even if the majo rity of the people aren\u2019t happy and\nprosperous, if a certain percentage of the population develops K\u00e5\u00f1\u00eba\nconsciousness and becomes situat ed in the mode of goodness, then there is the\npossibility for peace and prosperity all ov er the world. Otherwise, if the world\nis devoted to the modes of passion an d ignorance, there can be no peace or\nprosperity. In the mode of passion, people become gree dy, and their hankering\nfor sense enjoyment has no limit. One can see that even if one has enough\nmoney and adequate arrangements for sense gratification, there is neither\nhappiness nor peace of mind. That is no t possible, because one is situated in\nthe mo de of passion. If one wants happiness at all, his money will not help him;\nhe has to elevate himself to the mo de of goodness by practicing K\u00e5\u00f1\u00eba\nconsciousness. When one is engaged in the mode of passion, not only is he\nmentally unhappy, but his profession and occupation are also very\ntroublesome. He has to devise so many plans and schemes to acquire enough\nmoney to maintain his status quo. This is all miserable. In the mode of\nignorance, people become mad. Being distressed by their circumstances, they\ntake shelter of intoxication, and thus they sink further into ignorance. Their\nfuture in life is very dark.\nTEXT  18\nO\u00df| GaC^iNTa SatvSQaa MaDYae iTa\u00efiNTa raJaSaa\" )\nJagaNYaGau<av*itaSQaa ADaae GaC^iNTa TaaMaSaa\" )) 18 ))\n\u00fcrdhva\u00e0 gacchanti sattva-sth\u00e4\nmadhye ti\u00f1\u00f6hanti r\u00e4jas\u00e4\u00f9\njaghanya-gu\u00eba-v\u00e5tti-sth\u00e4"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: fc62718b-8573-4273-997f-6bc5cf95b92a
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.adho gacchanti t\u00e4mas\u00e4\u00f9\nSYNONYMS\n\u00fcrdhvam \u2014upwards; gacchanti \u2014go; sattva-sth\u00e4\u00f9 \u2014those situated in the mode of\ngoodness; madhye \u2014in the middle; ti\u00f1\u00f6hanti \u2014dwell; r\u00e4jas\u00e4\u00f9 \u2014those situated in\nthe mode of passion; jaghanya \u2014of abominable; gu\u00eba \u2014quality;\nv\u00e5tti-sth\u00e4\u00f9 \u2014whose occupation; adha\u00f9 \u2014down; gaccha nti\u2014go;\nt\u00e4mas\u00e4\u00f9 \u2014persons in the mode of ignorance.\nTRANSLATION\nThose situated in the mode of goodne ss gradually go upward to the higher\nplanets; those in the mode of passion li ve on the earthly planets; and those in\nthe abominable mode of ignorance go down to the hellish worlds.\nPURPORT\nIn this verse the results of actions in the three modes of nature are more\nexplicitly set forth. There is an uppe r planetary system, consisting of the\nheavenly planets, where everyone is highly elevated. According to the degree\nof development of the mode o f goodness, the living entity can be transferred to\nvarious planets in this system. The highes t planet is Satyaloka, or Brahmaloka,\nwhere the prime person of this universe, Lord Brahm\u00e4, resides. We have seen\nalready that we can hardly calculate the wondrou s condition of life in\nBrahmaloka, but the highest condition of life, the mode of goodness, can bring\nus to this.\nThe mode of passion is mixed. It is in the middle, between the modes of\ngoodness and ignorance. A person is not always pure, but even if he should be\npurely in the mode of passion, he will simp ly remain on this earth as a king or a\nrich man. But because th ere are mixtures, one can also go down. People on this\nearth, in the mode of passion or ig norance, cannot forcibly approach the\nhigher planets by machine. In the mode of passion, there is also the chance of\nbecoming mad in the next life."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5c671a59-4f8c-442e-90ac-89f5429486ee
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The lowest quality, the mode of ignora nce, is described here as abominable.\nThe result of developing ignorance is very, very risky. It is the lowest quality in\nmaterial nature. Beneath the human le vel there are eight million species of\nlife\u2014birds, beasts, reptiles, trees, etc.\u2014and according to the development of\nthe mode of ignorance, people are brought down to these abominable\nconditions. The word t\u00e4mas\u00e4\u00f9  is very significant here. T\u00e4mas\u00e4\u00f9  indicates\nthose who stay continuously in the mode of ignorance witho u t  r i s i n g  t o  a\nhigher mode. Their future is very dark.\nThere is an opportunity for men in the modes of ignorance and passion to\nbe elevated to the mode of goodne ss, and that system is called K\u00e5\u00f1\u00eba\nconsciousness. But one who does not ta ke advantage of this opportunity will\ncertainly continue in the lower modes.\nTEXT  19\nNaaNYa& Gau<ae>Ya\" k-TaaRr& Yada d]\u00edaNauPaXYaiTa )\nGau<ae>Ya\u00ea Par& veita Ma\u00d9av& Saae_iDaGaC^iTa )) 19 ))\nn\u00e4nya\u00e0 gu\u00ebebhya\u00f9 kart\u00e4ra\u00e0\nyad\u00e4 dra\u00f1\u00f6\u00e4nupa\u00e7yati\ngu\u00ebebhya\u00e7 ca para\u00e0 vetti\nmad-bh\u00e4va\u00e0 so \u2019dhigacchati\nSYNONYMS\nna\u2014no; anyam \u2014other; gu\u00ebebhya\u00f9 \u2014than the qualities; kart\u00e4ram \u2014performer;\nyad\u00e4 \u2014when; dra\u00f1\u00f6\u00e4 \u2014a seer; anupa\u00e7yati \u2014sees properly; gu\u00ebebhya\u00f9 \u2014to the\nmodes of nature; ca\u2014and; param \u2014transcendental; vetti\u2014knows;\nmat-bh\u00e4vam \u2014to My spiritual nature; sa\u00f9\u2014he; adhigacchati \u2014is promoted.\nTRANSLATION\nWhen one properly sees that in all activities no other performer is at work\nthan these modes of nature and he knows the Supreme Lord, who is"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 215639cc-46df-41db-a9dd-c9b511fad014
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.transcendental to all these modes, he attains My spiritual nature.\nPURPORT\nOne can transcend all the activities of  the modes of material nature simply\nby understanding them properly by lear ning from the proper souls. The real\nspiritual master is K\u00e5\u00f1\u00eba, and He is  imparting this spiritual knowledge to\nArjuna. Similarly, it is from those who are fully in K\u00e5\u00f1\u00eba consciousness that\none has to learn this science of activi ties in terms of the modes of nature.\nOtherwise, one\u2019s life will be misdirected. By the instruction of a bona fide\nspiritual master, a living entity can know of his spir itual position, his material\nbody, his senses, how he is entrapped, and how he is under the spell of the\nmaterial modes of nature. He is helpless,  being in the grip of these modes, but\nwhen he can see his real position, th en he can attain to the transcende ntal\nplatform, having the scope for spiritual li fe. Actually, the living entity is not\nthe performer of different activities. He is forced to act because he is situated\nin a particular type of body, conducted by some particular mode of material\nnature. Unl ess one has the help of spiritual authority, he cannot understand in\nwhat position he is actually situated . With the association of a bona fide\nspiritual master, he can see his real position, and by such an understanding he\ncan become fixed in full K\u00e5\u00f1\u00eba c onsciousness. A man in K\u00e5\u00f1\u00eba consciousness is\nnot controlled by the spell of the material modes of nature. It has already been\nstated in the Seventh Chapter  that one who has surrendered to K\u00e5\u00f1\u00eba is\nrelieved from the activities of material nature. For one w ho is able to see\nthings as they are, the influence of material nature gradually ceases.\nTEXT  20\nGau<aaNaeTaaNaTaqTYa }aqNdehq dehSaMau\u00d9vaNa( )\nJaNMaMa*TYauJaradu\"%EivRMau\u00a2-ae_Ma*TaMa\u00e9nuTae )) 20 ))\ngu\u00eb\u00e4n et\u00e4n at\u00e9tya tr\u00e9n\ndeh\u00e9 deha-samudbhav\u00e4n"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a452f2f6-81f1-4734-a475-e73a2e77c261
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.janma-m\u00e5tyu-jar\u00e4-du\u00f9khair\nvimukto \u2019m\u00e5tam a\u00e7nute\nSYNONYMS\ngu\u00eb\u00e4n \u2014qualities; et\u00e4n\u2014all these; at\u00e9tya \u2014transcending; tr\u00e9n\u2014three;\ndeh\u00e9\u2014the embodied; deha \u2014the body; samudbhav\u00e4n \u2014produced of; janma \u2014of\nbirth; m\u00e5tyu \u2014death; jar\u00e4\u2014and old age; du\u00f9khai\u00f9 \u2014the distresses;\nvimukta\u00f9 \u2014being freed from; am\u00e5tam \u2014nectar; a\u00e7nute \u2014he enjoys.\nTRANSLATION\nWhen the embodied being is able to transcend these three modes associated\nwith the material body, he can become free from birth, death, old age and their\ndistresses and can enjoy nectar even in this life.\nPURPORT\nHow one can stay in the transcendental position, even in this body, in full\nK\u00e5\u00f1\u00eba consciousness, is explained in this verse. The Sanskrit word deh\u00e9 means\n\u201cembodied.\u201d Although one is within this  material body, by his advancement in\nspiritual knowledge he ca n be free from the influence of the modes of nature.\nHe can enjoy the happiness of spiritual li fe even in this body because, after\nleaving this body, he is certainly going to the spiritual sky. But even in this\nbody he can enjoy spiritual happiness. In oth er words, devotional service in\nK\u00e5\u00f1\u00eba consciousness is the sign of liberation from material entanglement, and\nthis will be explained in the Eighteenth Chapter . When one is freed from the\ninfluence of the modes of material nature, he enters into devotional service.\nTEXT  21\nAJauRNa ovac )\nkE-ilR/\u00aeE\u00f1qNGau<aaNaeTaaNaTaqTaae >aviTa Pa[>aae )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1b3f241d-2bf0-4de3-861d-b78bf8ca997b
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ik-Maacar\" k-Qa& cETaa&\u00f1qNGau<aaNaiTavTaRTae )) 21 ))\narjuna uv\u00e4ca\nkair li\u00ecgais tr\u00e9n gu\u00eb\u00e4n et\u00e4n\nat\u00e9to bhavati prabho\nkim \u00e4c\u00e4ra\u00f9 katha\u00e0 cait\u00e4\u00e0s\ntr\u00e9n gu\u00eb\u00e4n ativartate\nSYNONYMS\narjuna\u00f9 uv\u00e4ca \u2014Arjuna said; kai\u00f9\u2014by which; li\u00ecgai\u00f9 \u2014symptoms; tr\u00e9n\u2014three;\ngu\u00eb\u00e4n \u2014qualities; et\u00e4n\u2014all these; at\u00e9ta\u00f9 \u2014having transcended; bhavati \u2014is;\nprabho \u2014O my Lord; kim\u2014what; \u00e4c\u00e4ra\u00f9 \u2014behavior; katham \u2014how; ca\u2014also;\net\u00e4n\u2014these; tr\u00e9n\u2014three; gu\u00eb\u00e4n \u2014qualities; ativa rtate \u2014transcends.\nTRANSLATION\nArjuna inquired: O my dear Lord, by which symptoms is one known who is\ntranscendental to these three modes? What is his behavior? And how does he\ntranscend the modes of nature?\nPURPORT\nIn this verse, Arjuna\u2019s questions are very appropriate. He wants to know the\nsymptoms of a person who has alread y transcended the material modes. He\nfirst inquires of the symptoms of such a transcendental person. How can one\nunderstand that he has already transcended the influence of the modes of\nmaterial nature? The second question asks how he lives and what his activities\nare. Are they regulated or nonregulated ? Then Arjuna inquires of the means\nby which he can attain the transcendental nature. That is ve ry important.\nUnless one knows the direct means by  which one can be situated always\ntranscendentally, there is no possibility  of showing the symptoms. So all these\nquestions put by Arjuna are very important, and the Lord answers them."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1a3d5983-039c-4888-a4d9-94874e75d61b
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  22\u201325\n\u00e9[q>aGavaNauvac )\nPa[k-aXa& c Pa[v*ita& c MaaehMaev c Paa<@v )\nNa \u00dcei\u00ed SaMPa[v*taaiNa Na iNav*taaiNa k-ax(+aiTa )) 22 ))\nodaSaqNavdaSaqNaae Gau<aEYaaeR Na ivcaLYaTae )\nGau<aa vTaRNTa wTYaev& Yaae_viTa\u00efiTa Nae\u00aeTae )) 23 ))\nSaMadu\"%Sau%\" SvSQa\" SaMal/ae\u00edaXMa k-a\u00c4Na\" )\nTauLYaiPa[YaaiPa[Yaae DaqrSTauLYaiNaNdaTMaSa&STauiTa\" )) 24 ))\nMaaNaaPaMaaNaYaaeSTauLYaSTauLYaae iMa}aairPa+aYaae\" )\nSavaRrM>aPairTYaaGaq Gau<aaTaqTa\" Sa oCYaTae )) 25 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\nprak\u00e4\u00e7a\u00e0 ca prav\u00e5tti\u00e0 ca\nmoham eva ca p\u00e4\u00eb\u00f2ava\nna dve\u00f1\u00f6i samprav\u00e5tt\u00e4ni\nna niv\u00e5tt\u00e4ni k\u00e4\u00eck\u00f1ati\nud\u00e4s\u00e9na-vad \u00e4s\u00e9no\ngu\u00ebair yo na vic\u00e4lyate\ngu\u00eb\u00e4 vartanta ity eva\u00e0\nyo \u2019vati\u00f1\u00f6hati ne\u00ecgate\nsama-du\u00f9kha-sukha\u00f9 sva-stha\u00f9\nsama-lo\u00f1\u00f6\u00e4\u00e7ma-k\u00e4\u00efcana\u00f9\ntulya-priy\u00e4priyo dh\u00e9ras\ntulya-nind\u00e4tma-sa\u00e0stuti\u00f9\nm\u00e4n\u00e4pam\u00e4nayos tulyas\ntulyo mitr\u00e4ri-pak\u00f1ayo\u00f9\nsarv\u00e4rambha-parity\u00e4g\u00e9\ngu\u00eb\u00e4t\u00e9ta\u00f9 sa ucyate"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 352ef69f-80d8-482c-bf70-e798752a6f15
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said;\nprak\u00e4\u00e7am \u2014illumination; ca\u2014and; prav\u00e5ttim \u2014attachment; ca\u2014and;\nmoham \u2014illusion; eva ca \u2014also; p\u00e4\u00eb\u00f2ava \u2014O son of P\u00e4\u00eb\u00f2u; na dve\u00f1\u00f6i \u2014does not\nhate; samprav\u00e5tt\u00e4ni \u2014although developed; na niv\u00e5tt\u00e4ni \u2014nor stoppi ng\ndevelopment; k\u00e4\u00eck\u00f1ati \u2014desires; ud\u00e4s\u00e9na-vat \u2014as if neutral; \u00e4s\u00e9na\u00f9 \u2014situated;\ngu\u00ebai\u00f9 \u2014by the qualities; ya\u00f9\u2014one who; na\u2014never; vic\u00e4lyate \u2014is agitated;\ngu\u00eb\u00e4\u00f9 \u2014the qualities; vartante \u2014are acting; iti evam \u2014knowing thus; ya\u00f9\u2014one\nwho; avati\u00f1\u00f6hati \u2014remains; na\u2014never ; i\u00ecgate \u2014flickers; sama \u2014equal;\ndu\u00f9kha \u2014in distress; sukha\u00f9 \u2014and happiness; sva-stha\u00f9 \u2014being situated in\nhimself; sama \u2014equally; lo\u00f1\u00f6a \u2014a lump of earth; a\u00e7ma \u2014stone; k\u00e4\u00efcana\u00f9 \u2014gold;\ntulya \u2014equally disposed; priya \u2014to the dear; apriya\u00f9 \u2014and the undesirable;\ndh\u00e9ra\u00f9 \u2014ste ady; tulya \u2014equal; nind\u00e4 \u2014in defamation; \u00e4tma-sa\u00e0stuti\u00f9 \u2014and\npraise of himself; m\u00e4na \u2014in honor; apam\u00e4nayo\u00f9 \u2014and dishonor;\ntulya\u00f9 \u2014equal; tulya\u00f9 \u2014equal; mitra \u2014of friends; ari\u2014and enemies;\npak\u00f1ayo\u00f9 \u2014to the parties; sarva \u2014of all; \u00e4rambha \u2014endeavors;\nparity\u00e4g\u00e9 \u2014renounce r; gu\u00eba-at\u00e9ta\u00f9 \u2014transcendental to the material modes of\nnature; sa\u00f9\u2014he; ucyate \u2014is said to be.\nTRANSLATION\nThe Supreme Personality of Godhead said: O son of P\u00e4\u00eb\u00f2u, he who does not\nhate illumination, attachment and delusi on when they are present or long for\nthem when they disappear; who is unwavering and undisturbed through all\nthese reactions of the material qu alities, remaining neutral and transcendental,\nknowing that the modes alone are active; wh o is situated in the self and regards\nalike happiness and distress; who looks upon a lump of earth, a stone and a\npiece of gold with an equal eye; who is equal toward  the desirable and the\nundesirable; who is steady, situated equally well in praise and blame, honor and\ndishonor; who treats alike both friend and enemy; and who has renounced all\nmaterial activities\u2014such a person is said to have transcended the modes of\nnature."}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nArjuna submitted three different questions , and the Lord answers them one\nafter another. In these verses, K\u00e5\u00f1\u00eba first indicates that a person\ntranscendentally situated has no envy  and does not hanker for anything.\nWhen a living entity stays in this materia l world embodied by the material\nbody, it  is t o be underst ood t h at  h e is under the control of one of the three\nmodes of material nature. When he is actually out of the body, then he is out\nof the clutches of the material mo des of nature. But as long as he is not out of\nthe material body, he should be neutral. He should engage himself in the\ndevotional service of the Lord so that his identity with the material body will\nautomatically be forgotten. When one is conscious of the material body, he\nacts only for sense gratification, but when one transfers the consciousness to\nK\u00e5\u00f1\u00eba, sense gratification automatically stops. One does not need this material\nbody, and he does not need to accept th e dictations of the material body. The\nqualities of the material modes i n the body will act, but as spirit soul the self is\naloof from such activities. How does he become aloof? He does not desire to\nenjoy the body, nor does he desire to  get out of it. Thus transcendentally\nsituated, the devotee becomes automatically free. He need not try to become\nfree from the influence of the modes of material nature.\nThe next question concerns the dealings of a transcendentally situated\nperson. The materially situated person is affected by so-called honor and\ndishonor offered to the body, but the tr anscendentally situated person is not\naffected by such false honor and dishonor. He performs his duty in K\u00e5\u00f1\u00eba\nconsciousness and does not mind whethe r a man honors or dishonors him. He\naccepts things that are favorable for his duty in K\u00e5\u00f1\u00eba consciousness, otherwise\nhe has no necessity of anything material, either a stone or g old. He takes\neveryone as his dear friend who helps him in his execution of K\u00e5\u00f1\u00eba\nconsciousness, and he does not hate his so-called enemy. He is equally disposed\nand sees everything on an equal level because he knows perfectly well that he\nhas nothing to d o with material existence. Social and political issues do not\naffect him, because he knows the si tuation of temporary upheavals and\ndisturbances. He does not attempt anything for his own sake. He can attempt"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: bb42ab26-083a-460f-9b6e-09da072c3983
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.anything for K\u00e5\u00f1\u00eba, but for his personal self he  does not attempt anything. By\nsuch behavior one becomes actually transcendentally situated.\nTEXT  26\nMaa& c Yaae_VYai>acare<a >ai\u00a2-YaaeGaeNa SaevTae )\nSa Gau<aaNSaMaTaqTYaETaaNb]\u00f8>aUYaaYa k-LPaTae )) 26 ))\nm\u00e4\u00e0 ca yo \u2019vyabhic\u00e4re\u00eba\nbhakti-yogena sevate\nsa gu\u00eb\u00e4n samat\u00e9tyait\u00e4n\nbrahma-bh\u00fcy\u00e4ya kalpate\nSYNONYMS\nm\u00e4m \u2014unto Me; ca\u2014also; ya\u00f9\u2014a person who; avyabhic\u00e4re\u00eba \u2014without fail;\nbhakti-yogena \u2014by devotional service; sevate \u2014renders service; sa\u00f9\u2014he;\ngu\u00eb\u00e4n \u2014the modes of material nature; samat\u00e9tya \u2014transcending; et\u00e4n\u2014all\nthese; brahma-bh\u00fcy\u00e4ya \u2014elevated to the Brahman plat form; kalpate \u2014becomes.\nTRANSLATION\nOne who engages in full devotional service, unfailing in all circumstances, at\nonce transcends the modes of material nature and thus comes to the level of\nBrahman.\nPURPORT\nThis verse is a reply to Arjuna\u2019s third question : What is the means of\nattaining to the transcendental positi on? As explained before, the material\nworld is acting under the spell of the mo des of material nature. One should not\nbe disturbed by the activitie s of the modes of nature; instead of putting his\nconsciousness into such activities, he may transfer his consciousness to K\u00e5\u00f1\u00eba\nactivities. K\u00e5\u00f1\u00eba activities are known as bhakti-yoga \u2014always acting for K\u00e5\u00f1\u00eba."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f9ef9082-a68f-474c-a01e-97a7b9fdf6e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.This includes not only K\u00e5\u00f1\u00eba, but His different p lenary expansions such as\nR\u00e4ma and N\u00e4r\u00e4ya\u00eba. He has innumerabl e expansions. One who is engaged in\nthe service of any of the forms of K\u00e5 \u00f1\u00eba, or of His plenary expansions, is\nconsidered to be transcendentally situat ed. One should also note that all the\nforms  of K\u00e5\u00f1\u00eba are fully transcendental, blissful, full of knowledge and eternal.\nSuch personalities of Godhead are omnipotent and omniscient, and they\npossess all transcendental qualities. So if one engages himself in the service of\nK\u00e5\u00f1\u00eba or His plenary expans ions with unfailing determination, although these\nmodes of material nature are very difficult to overcome, one can overcome\nthem easily. This has alre ady been explained in the Seventh Chapter . One\nwho surrenders unto K\u00e5\u00f1\u00eba at on ce surmounts the influence o f the modes of\nmaterial nature. To be in K\u00e5\u00f1\u00eba consciousness or in devotional service means\nto acquire equality with K\u00e5\u00f1\u00eba. The Lo rd says that His nature is eternal,\nblissful and full of knowledge, and the livi ng entities are part and parcel of the\nSupreme , as gold particles are part of a gold  mine. Thus the living entity, in his\nspiritual position, is as good as gold, as good as K\u00e5\u00f1\u00eba in quality. The difference\nof individuality continues, otherwise there would be no question of\nbhakti-yoga.  Bhakti-yoga  mea ns that the Lord is there, the devotee is there and\nthe activity of exchange of love betw een the Lord and the devotee is there.\nTherefore the individuality of two persons is present in the Supreme\nPersonality of Godhead and the individual person, otherwise  there would be\nno meaning to bhakti-yoga.  If one is not situated in the same transcendental\nposition with the Lord, one cannot serve the Supreme Lord. To be a personal\nassistant to a king, one must acquire th e qualifications. Thus the qualification\nis to become Brahman, or freed from all ma terial contamination. It is said in\nthe Vedic literature, brahmaiva san brahm\u00e4py eti.  One can attain the Supreme\nBrahman by becoming Brahman. This means that one must qualitatively\nbecome one with Brahman. By attainment of Brahman, one does not lose his\neternal Brahman identity as an individual soul.\nTEXT  27\nb]\u00f8<aae ih Pa[iTa\u00efahMaMa*TaSYaaVYaYaSYa c )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2607f55d-ff56-4573-b091-eda4a36faf54
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Xaa\u00ecTaSYa c DaMaRSYa Sau%SYaEk-aiNTak-SYa c )) 27 ))\nbrahma\u00ebo hi prati\u00f1\u00f6h\u00e4ham\nam\u00e5tasy\u00e4vyayasya ca\n\u00e7\u00e4\u00e7vatasya ca dharmasya\nsukhasyaik\u00e4ntikasya ca\nSYNONYMS\nbrahma\u00eba\u00f9 \u2014of the impersonal brahmajyoti;  hi\u2014certainly; prati\u00f1\u00f6h\u00e4 \u2014the rest;\naham \u2014I am; am\u00e5tasya \u2014of the immortal; avyayasya \u2014of the imperishable;\nca\u2014also; \u00e7\u00e4\u00e7vatasya \u2014of the eternal; ca\u2014and; dharmasya \u2014of the\nconstitutional position; sukhasya \u2014of happiness; aik\u00e4ntikasya \u2014ultimate;\nca\u2014also.\nTRANSLATION\nAnd I am the basis of the impersonal Brahman, which is immortal,\nimperishable and eternal and is the constitutional position of ultimate\nhappiness.\nPURPORT\nThe constitution of Brahman is immort ality, imperishability, eternity, and\nhappiness. Brahman is the beginning of transcendental realization.\nParam\u00e4tm\u00e4, the Supersoul, is the middl e, the second stage in transcendental\nrealization, and the Supreme Personali ty of Godhead is the ultimate realization\nof the Absolute Truth. Therefore, both Param\u00e4tm\u00e4 and the impersonal\nBrahman are within the Supreme Pe rson. It is explained in the Seventh\nChapter  that material nature is the manife station of the inferior energy of the\nSupreme Lord. The Lord impregnates the inferior, material nature with\nfragments of the superior nature, and that is the spiritual touch in the material\nnature. When a living entity conditione d by this material nature begins the\ncultivation of spiritual  knowledge, he elevates himself from the position of"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a30f099e-6e73-4ae8-8c99-626201dff099
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material existence and gradually rises up to the Brahman conception of the\nSupreme. This attainment of the Brahman conception of life is the first stage\nin self-realization. At this stage the Brahman-rea lized person is transcendental\nto the material position, but he is not actually perfect in Brahman realization.\nIf he wants, he can continue to stay in the Brahman position and then\ngradually rise up to Param\u00e4tm\u00e4 realization and then to the realization of the\nSupreme Personality of Godhead. There are many examples of this in Vedic\nliterature. The four Kum\u00e4ras were situ ated first in the impersonal Brahman\nconception of truth, but then they grad ually rose to the platform of devotional\nservice. One who cannot elevate himself beyond the impersonal conception of\nBrahman runs the risk of falling down. In \u00c7r\u00e9mad-Bh\u00e4gavatam  it is stated that\nalthough a person may rise to the stage of impersonal Brahman, without going\nfurther, with no information of the Supreme Perso n, his intelligence is not\nperfectly clear. Therefore, in spite of being raised to the Brahman platform,\nthere is the chance of falling down if one is not engaged in the devotional\nservice of the Lord. In the Vedic  language it is also said, raso vai sa\u00f9, r asa\u00e0 hy\nev\u00e4ya\u00e0 labdhv\u00e4nand\u00e9 bhavati:  \u201cWhen one understands the Personality of\nGodhead, the reservoir of pleasure, K\u00e5\u00f1\u00eba, he actually becomes\ntranscendentally blissful.\u201d ( Taittir\u00e9ya Upani\u00f1ad  2.7.1) The Supreme Lord is full\nin six opulences, and when a devot ee approaches Him there is an exchange of\nthese six opulences. The servant of the king enjoys on an almost equal level\nwith the king. And so eternal happiness,  imperishable happiness, and eternal\nlife accompany devotional service. Therefore, realization of  Brahman, or\neternity, or imperishability, is included in devotional service. This is already\npossessed by a person who is engaged in devotional service.\nThe living entity, although Brahman by  nature, has the desire to lord it\nover the material world, and due to th is he falls down. In his constitutional\nposition, a living entity is above th e three modes of material nature, but\nassociation with material natu re entangles him in the different modes of\nmaterial nature\u2014goodness, passion and ignorance. Due to the association of\nthese three modes, his desire to dominate the material world is there. By\nengagement in devotional service in full K\u00e5\u00f1\u00eba consciousness, he  is\nimmediately situated in the transcendent al position, and his unlawful desire to"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 769897cf-7600-41b9-98d9-0b51dd8c51d6
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.control material nature is removed. Therefore the process of devotional\nservice, beginning with hearing, chanting, remembering\u2014the prescribed nine\nmethods for realizing dev otional service\u2014should be practiced in the\nassociation of devotees. Gradually, by such  association, by the influence of the\nspiritual master, one\u2019s material desire  to dominate is removed, and one\nbecomes firmly situated in the Lord\u2019s transcendental loving service. This\nmethod is prescribed from the twenty-second  to the last verse of this chapter.\nDevotional service to the Lord is very simple: one should always engage in the\nservice of the Lord, should eat the remnan ts of foodstuffs offered to the Deity,\nsmell the flowers offered to the lotus feet of the Lord, see the places where the\nLord had His transcendental pastimes, re ad of the different activities of the\nLord, His reciprocation of love with His devotees, chant always the\ntranscendental vibration Hare K \u00e5\u00f1\u00eba, Hare K\u00e5\u00f1\u00eba, K\u00e5\u00f1\u00eba K\u00e5\u00f1\u00eba, Hare Hare/\nHare R\u00e4ma, Hare R\u00e4ma, R\u00e4ma R\u00e4ma, Hare Hare, and observe the fasting days\ncommemorating the appearances and disappearances of the Lord and His\ndevotees. By following such a proce ss one becomes completely detached fr om\nall material activities. One who can thus situate himself in the brahmajyoti  or\nthe different varieties of the Brahman conception is equal to the Supreme\nPersonality of Godhead in quality.\nThus end the Bhaktivedanta Purports to the Fourteenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of the Three Modes of Material Nature.\n- CHAPTER 15 -\nThe Yoga of the Supreme Person\nTEXT  1"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 3f7bc6d1-c5ee-40bb-849a-9bf71ab3dcc9
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.\u00e9[q>aGavaNauvac )\nO\u00dfRMaUl/MaDa\"Xaa%Ma\u00ecTQa& Pa[ahurVYaYaMa( )\n^Nda&iSa YaSYa Pa<aaRiNa YaSTa& ved Sa vedivTa( )) 1 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\n\u00fcrdhva-m\u00fclam adha\u00f9-\u00e7\u00e4kham\na\u00e7vattha\u00e0 pr\u00e4hur avyayam\nchand\u00e4\u00e0si yasya par\u00eb\u00e4ni\nyas ta\u00e0 veda sa veda-vit\nSYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said;\n\u00fcrdhva-m\u00fclam \u2014with roots above; adha\u00f9 \u2014downwards; \u00e7\u00e4kham \u2014branches;\na\u00e7vattham \u2014a banyan tree; pr\u00e4hu\u00f9 \u2014is said; avyayam \u2014eternal;\nchand\u00e4\u00e0si \u2014the Vedic hymns; yasya \u2014of which; par\u00eb\u00e4ni \u2014the leaves;\nya\u00f9\u2014anyone  who; tam\u2014that; veda\u2014knows; sa\u00f9\u2014he; veda-vit \u2014the knower of\nthe Vedas.\nTRANSLATION\nThe Supreme Personality of Godhead said: It is said that there is an\nimperishable banyan tree that has its roots upward and its branches down and\nwhose leaves are the Vedic hymns. One who knows this tree is the knower of\nthe Vedas.\nPURPORT\nAfter the discussion of the importance of bhakti-yoga,  one may question,\n\u201cWhat about the Vedas ?\u201d It is explained in this chapter that the purpose of\nVedic study is to understand K\u00e5\u00f1\u00eba. Therefore one who is in K\u00e5\u00f1\u00eba\nconsciousness, who is engaged in devotion al service, already knows the Vedas.\nThe entanglement of this material world is compared here to a banyan tree.\nFor one who is engaged in fruitive activities, there is no end to the banyan"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 0f3f2c3e-e271-4b33-9748-2cf9f0affc69
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tree. He wanders from one branch to another, to another, to another. The tree\nof this material world has  no end, and for one who is attached to this tree,\nthere is no possibility of liberation . The Vedic hymns, meant for elevating\noneself, are called the leaves of this tr ee. This tree\u2019s roots grow upward because\nthey begin from where Brahm\u00e4 is located, the t opmost planet of this universe.\nIf one can understand this indestructible  tree of illusion, then one can get out\nof it.\nThis process of extrication should be understood. In the previous chapters it\nhas been explained that there are many processes by which to get out of the\nmaterial entanglement. And, up to the Thirteenth Chapter , we have seen that\ndevotional service to the Supreme Lord is the best way. Now, the basic\nprinciple of devotional service is detachment from material activities and\nattachment to the transcendental servic e of the Lord. The process of breaking\nattachment to the material world is discussed in the begin ning of this chapter.\nThe root of this material existence gr ows upward. This means that it begins\nfrom the total material substance, from the topmost planet of the universe.\nFrom there, the whole universe is expanded, with so many branches,\nrepresenting th e various planetary systems. The fruits represent the results of\nthe living entities\u2019 activities, namely, religion, economic development, sense\ngratification and liberation.\nNow, there is no ready experience in this world of a tree situated with its\nbranches down and its roots upward, but there is such a thing. That tree can be\nfound beside a reservoir of water. We can see that the trees on the bank reflect\nupon the water with  their branches down and r oots up. In other words, the\ntree of this material world is only a refl ection of the real tree of the spiritual\nworld. This reflection of the spiritual worl d is situated on desire, just as a tree\u2019s\nreflection is situated on water.  Desire is the cause of things\u2019 being situated in\nthis reflected material light. One wh o wants to get out of this material\nexistence must know this tree thorough ly through analytical study. Then he\ncan cut off his relationship with it.\nThis tree, being the reflection of the real tree, is an exact replica.\nEverything is there in the spiritual world. The impersonalists take Brahman to\nbe the root of this material tree, an d from the root, according to S\u00e4\u00eckhya"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 68c72d6a-b18d-4bce-ad76-289ac41f10f7
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.philosophy, come prak\u00e5ti, puru\u00f1 a, then the three gu\u00ebas,  then the five gross\nelements ( pa\u00efca-mah\u00e4-bh\u00fcta ), then the ten senses ( da\u00e7endriya ), mind, etc. In\nthis way they divide up the whole mate rial world into twenty-four elements. If\nBrahman is the center of all manifestations, then this material world is a\nmanifestation of the center by 18 0 degrees, and the other 180 degrees\nconstitute the spiritual world. The material world is the perverted reflection,\nso the spiritual world must have the same variegatedness, but in reality. The\nprak\u00e5ti  is the external energy of the Supreme Lord, and the puru\u00f1a  is the\nSupreme Lord Himself, and that is explained in Bhagavad-g\u00e9t\u00e4.  Since this\nmanifestation is material, it is temporar y. A reflection is temporary, for it is\nsometimes seen and sometimes not see n. But the origin from whence the\nreflection is reflected is eternal. The ma terial reflection of the real tree has to\nbe cut off. When it is s aid that a person knows the Vedas,  it is assumed that he\nknows how  to cut off attachment to this material world. I f one knows that\nprocess, he actually knows the Vedas.  One who is attracted by the ritualistic\nformulas of the Vedas  is attracted by the beautiful green leaves of the tree. He\ndoes not exactly know the purpose of the Vedas.  The purpose of the Vedas,  as\ndisclosed by the Personality of Godhead Hi mself, is to cut down this reflected\ntree and attain the real tree of the spiritual world.\nTEXT  2\nADa\u00eaae\u00df| Pa[Sa*TaaSTaSYa Xaa%a Gau<aPa[v*\u00d6a ivzYaPa[val/a\" )\nADa\u00ea MaUl/aNYaNauSaNTaTaaiNa k-MaaRNaubNDaqiNa MaNauZYal/aeke- )) 2 ))\nadha\u00e7 cordhva\u00e0 pras\u00e5t\u00e4s tasya \u00e7\u00e4kh\u00e4\ngu\u00eba-prav\u00e5ddh\u00e4 vi\u00f1aya-prav\u00e4l\u00e4\u00f9\nadha\u00e7 ca m\u00fcl\u00e4ny anusantat\u00e4ni\nkarm\u00e4nubandh\u00e9ni manu\u00f1ya-loke\nSYNONYMS\nadha\u00f9 \u2014downward; ca\u2014and; \u00fcrdhvam \u2014upward; pras\u00e5t\u00e4\u00f9 \u2014extended;"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f1b35ee0-20e2-4404-aace-7f7b58c354ba
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tasya \u2014its; \u00e7\u00e4kh\u00e4\u00f9 \u2014branches; gu\u00eba \u2014by the modes of material nature;\nprav\u00e5ddh\u00e4\u00f9 \u2014developed; vi\u00f1aya \u2014sense objects; prav\u00e4l\u00e4\u00f9 \u2014twigs;\nadha\u00f9 \u2014downward; ca\u2014and; m\u00fcl\u00e4ni \u2014roots; anusantat\u00e4ni \u2014extended;\nkarma \u2014to w ork; anubandh\u00e9ni \u2014bound; manu\u00f1ya-loke \u2014in the world of human\nsociety.\nTRANSLATION\nThe branches of this tree extend do wnward and upward, nourished by the\nthree modes of material nature. The tw igs are the objects of the senses. This\ntree also has roots going down, and thes e are bound to the fruitive actions of\nhuman society.\nPURPORT\nThe description of the banyan tree is  further explained here. Its branches\nspread in all directions. In the lower pa rts, there are variegated manifestations\nof living entities\u2014human beings, animals, horses, cows, dogs, cats, etc. These\nare situated on the lower parts of the branches, wh ereas on the upper parts are\nhigher forms of living entities: the demigods, Gandharvas and many other\nhigher species of life. As a tree is nour ished by water, so this tree is nourished\nby the three modes of material nature. S ometimes we find that a tract of land\nis barren for want of sufficient water, and sometimes a tract is very green;\nsimilarly, where particular modes of material nature are proportionately\ngreater in quantity, the different species of life are manifested ac cordingly.\nThe twigs of the tree are considered to be the sense objects. By\ndevelopment of the different modes of na ture we develop different senses, and\nby the senses we enjoy different variet ies of sense objects. The tips of the\nbranches are the senses\u2014the ears, no se, eyes, etc.\u2014which are attached to the\nenjoyment of different sense objects. Th e twigs are sound, form, touch, and so\non\u2014the sense objects. The subsidiary roots are attachments and aversions,\nwhich are byproducts of different varieties of suffering and s ense enjoyment.\nThe tendencies toward piety and impiety are considered to develop from these\nsecondary roots, which spread in a ll directions. The real root is from"}


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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahmaloka, and the other roots are in the human planetary systems. After\none enjoys the res ults of virtuous activities in  the upper planetary systems, he\ncomes down to this earth and renews his karma,  or fruitive activities for\npromotion. This planet of human beings is considered the field of activities.\nTEXTS  3\u20134\nNa \u00e6PaMaSYaeh TaQaaePal/>YaTae N aaNTaae Na caidNaR c SaMPa[iTa\u00efa )\nA\u00ecTQaMaeNa& Sauiv\u00e6!MaUl/\u201a MaSa\u00aeXa\u00f1e<a d*!eNa i^tva )) 3 ))\nTaTa\" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa\" )\nTaMaev ca\u00db& Pau\u00e5z& Pa[Pa\u00dbe YaTa\" Pa[v*ita\" Pa[Sa*Taa Paura<aq  )) 4 ))\nna r\u00fcpam asyeha tathopalabhyate\nn\u00e4nto na c\u00e4dir na ca samprati\u00f1\u00f6h\u00e4\na\u00e7vattham ena\u00e0 su-vir\u00fc\u00f2ha-m\u00fclam\nasa\u00ecga-\u00e7astre\u00eba d\u00e5\u00f2hena chittv\u00e4\ntata\u00f9 pada\u00e0 tat parim\u00e4rgitavya\u00e0\nyasmin gat\u00e4 na nivartanti bh\u00fcya\u00f9\ntam eva c\u00e4dya\u00e0 puru\u00f1a\u00e0 prapadye\nyata\u00f9 prav\u00e5tti\u00f9 pras\u00e5t\u00e4 pur\u00e4\u00eb\u00e9\nSYNONYMS\nna\u2014not; r\u00fcpam \u2014the form; asya\u2014of this tree; iha\u2014in this world; tath\u00e4 \u2014also;\nupalabhyate \u2014can be perceived; na\u2014never; anta\u00f9 \u2014end; na\u2014never; ca\u2014also;\n\u00e4di\u00f9\u2014beginning; na\u2014never; ca\u2014also; samprati\u00f1\u00f6h\u00e4 \u2014the foundation;\na\u00e7vattham \u2014banyan tree; enam \u2014this; su-vir\u00fc\u00f2ha \u2014str ongly; m\u00fclam \u2014rooted;\nasa\u00ecga-\u00e7astre\u00eba \u2014by the weapon of detachment; d\u00e5\u00f2hena \u2014strong;\nchittv\u00e4 \u2014cutting; tata\u00f9 \u2014thereafter; padam \u2014situation; tat\u2014that;\nparim\u00e4rgitavyam \u2014has to be searched out; yasmin \u2014where; gat\u00e4\u00f9 \u2014going;\nna\u2014never; nivartanti \u2014they come back; bh\u00fcya\u00f9 \u2014again; tam\u2014to Him;\neva\u2014certainly; ca\u2014also; \u00e4dyam \u2014original; puru\u00f1am \u2014the Personality of\nGodhead; prapadye \u2014surrender; yata\u00f9 \u2014from whom; prav\u00e5tti\u00f9 \u2014the beginning;"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 05fe9522-01cf-4af9-beb0-0e42e0297c08
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.pras\u00e5t\u00e4 \u2014extended; pur\u00e4\u00ebi \u2014very old.\nTRANSLATION\nThe real form of this tree cannot be perceived in this world. No one can\nunderstand where it ends, where it begins , or where its foundation is. But with\ndetermination one must cut down this strongly rooted tree with the weapon of\ndetachment. Thereafter, on e must seek that place from which, having gone, one\nnever returns, and there surrender to that Supreme Personality of Godhead\nfrom whom everything began and from whom everything has extended since\ntime immemorial.\nPURPORT\nIt is now clearly stated that the re al form of this banyan tree cannot be\nunderstood in this material world. Sinc e the root is upwards, the extension of\nthe real tree is at the other end. When  entangled with the material expansions\nof the tree, one cannot see how far the tree extends, nor can one see the\nbeginning of this tree. Yet one has to fi nd out the cause. \u201cI am the son of my\nfather, my father is the son of such-and-such a person, etc.\u201d By searching in\nthis way, one comes to Brahm\u00e4, who is generated b y the Garbhodaka\u00e7\u00e4y\u00e9\nVi\u00f1\u00ebu. Finally, in this way, when one reaches the Supreme Personality of\nGodhead, that is the end of research wo rk. One has to search out that origin of\nthis tree, the Supreme Personality of  Godhead, through the association of\npersons who are in knowledge of that Supr eme Personality of Godhead. Then\nby understanding one becomes gradually detached from this false reflection of\nreality, and by knowledge one can cut off the connection and actually become\nsituated in the real tree.\nThe word asa\u00ecga  is very important in this connection because the\nattachment for sense enjoyment and lordin g it over the material nature is very\nstrong. Therefore one must learn detachme nt by discussion of spiritual science\nbased on authoritative scriptures , and one must hear from persons who are\nactually in knowledge. As a result of  such discussion in the association of\ndevotees, one comes to the Supreme Personality of Godhead. Then the first"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1fb65e13-7e13-41a8-bebe-8e2f055d8ea0
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.thing one must do is surrender to  Him. The description of that pl ace whence\nhaving gone one never returns to this false reflected tree is given here. The\nSupreme Personality of Godhead, K\u00e5\u00f1\u00eb a, is the original root from whom\neverything has emanated. To gain favor of that Personality of Godhead, one\nhas only to surrender,  and this is a result of performing devotional service by\nhearing, chanting, etc. He is the cause of the extension of the material world.\nThis has already been explain ed by the Lord Himself. Aha\u00e0 sarvasya\nprabhava\u00f9 : \u201cI am the origin of everything.\u201d Therefo re to get out of the\nentanglement of this strong banyan tree of material life, one must surrender to\nK\u00e5\u00f1\u00eba. As soon as one surrenders unto K\u00e5\u00f1\u00eba, one becomes detached\nautomatically from this material extension.\nTEXT  5\niNaMaaRNaMaaeha iJaTaSa\u00aedaeza ADY aaTMaiNaTYaa iviNav*tak-aMaa\" )\n\u00dcN\u00dcEivRMau\u00a2-a\" Sau%du\"%Sa&jE\u201a GaRC^NTYaMaU!a\" PadMaVYaYa& TaTa( )) 5 ))\nnirm\u00e4na-moh\u00e4 jita-sa\u00ecga-do\u00f1\u00e4\nadhy\u00e4tma-nity\u00e4 viniv\u00e5tta-k\u00e4m\u00e4\u00f9\ndvandvair vimukt\u00e4\u00f9 sukha-du\u00f9kha-sa\u00e0j\u00efair\ngacchanty am\u00fc\u00f2h\u00e4\u00f9 padam avyaya\u00e0 tat\nSYNONYMS\nni\u00f9\u2014without; m\u00e4na \u2014false prestige; moh\u00e4\u00f9 \u2014and illusion; jita\u2014having\nconquered; sa\u00ecga \u2014of association; do\u00f1\u00e4\u00f9 \u2014the faults; adhy\u00e4tma \u2014in spiritual\nknowledge; nity\u00e4\u00f9 \u2014in eternity; viniv\u00e5tta \u2014disassociated; k\u00e4m\u00e4\u00f9 \u2014from lust;\ndvandvai\u00f9 \u2014from the dualities; vimukt\u00e4\u00f9 \u2014liber ated; sukha-du\u00f9kha \u2014happiness\nand distress; sa\u00e0j\u00efai\u00f9 \u2014named; gacchanti \u2014attain; am\u00fc\u00f2h\u00e4\u00f9 \u2014unbewildered;\npadam \u2014situation; avyayam \u2014eternal; tat\u2014that.\nTRANSLATION\nThose who are free from false prestige, illusion and false association, who"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 351e4b6b-d776-4150-b1af-d9376e2cb5e2
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand the eternal, who are done with  material lust, who are freed from the\ndualities of happiness and distress, and who, unbewildered, know how to\nsurrender unto the Supreme P erson attain to that eternal kingdom.\nPURPORT\nThe surrendering process is described here very nicely. The first\nqualification is that one should no t be deluded by pride. Because the\nconditioned soul is puffed up, thinking himself the lord of material nature, it is\nvery difficult for him to surrender u nto the Supreme Personality of Godhead.\nOne should know by the cultivation of real knowledge that he is not lord of\nmaterial nature; the Supreme Personalit y of Godhead is the Lord. When one is\nfree from delusion caused by pride, he can begin the process of  surrender. For\none who is always expecting some honor in this material world, it is not\npossible to surrender to the Supreme Person. Pride is due to illusion, for\nalthough one comes here, stays for a brief time and then goes away, he has the\nfoolish notio n that he is the lord of the world. He thus makes all things\ncomplicated, and he is always in tr ouble. The whole world moves under this\nimpression. People are considering the land, this earth, to belong to human\nsociety, and they have divided the land unde r the false impression that they\nare the proprietors. One has to get out of  this false notion that human society\nis the proprietor of this world. When one is freed from such a false notion, he\nbecomes free from all the false associations caused by familial , social and\nnational affections. These faulty associations bind one to this material world.\nAfter this stage, one has to develop spiritual knowledge. One has to cultivate\nknowledge of what is actually his own and what is actually not his own. And\nwhen one  has an understanding of things as they are, he becomes free from all\ndual conceptions such as happiness and distress, pleasure and pain. He\nbecomes full in knowledge; then it is  possible for him to surrender to the\nSupreme Personality of Godhead.\nTEXT  6"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 83b6f631-6c58-48b4-9fed-14c23ea21ac1
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Na Ta\u00d9aSaYaTae SaUYaaeR Na XaXaa\u00aaae Na Paavk-\" )\nYa\u00d3Tva Na iNavTaRNTae Ta\u00d6aMa ParMa& MaMa )) 6 ))\nna tad bh\u00e4sayate s\u00fcryo\nna \u00e7a\u00e7\u00e4\u00ecko na p\u00e4vaka\u00f9\nyad gatv\u00e4 na nivartante\ntad dh\u00e4ma parama\u00e0 mama\nSYNONYMS\nna\u2014not; tat\u2014that; bh\u00e4sayate \u2014illuminates; s\u00fcrya\u00f9 \u2014the sun; na\u2014nor;\n\u00e7a\u00e7\u00e4\u00ecka\u00f9 \u2014the moon; na\u2014nor; p\u00e4vaka\u00f9 \u2014fire, electricity; yat\u2014where;\ngatv\u00e4 \u2014going; na\u2014never; nivartante \u2014they come back; tat dh\u00e4ma \u2014that abode;\nparamam \u2014supreme; mama \u2014My.\nTRANSLATION\nThat supreme abode of Mine is not illumined by the sun or moon, nor by\nfire or electricity. Those who reach it never return to this material world.\nPURPORT\nThe spiritual world, the abode of the Supreme Personality of Godhead,\nK\u00e5\u00f1\u00eba\u2014which is known as K\u00e5\u00f1\u00ebaloka, Goloka V\u00e5nd\u00e4vana\u2014is described here.\nIn the spiritual sky there is no need of sunshine, moonshine, fire or electricity,\nbecause all the planets are self -luminous. We have only one planet in this\nuniverse, the sun, which is self-luminous,  but all the planets in the spiritual sky\nare self-luminous. The shining effulg ence of all those planets (called\nVaiku\u00eb\u00f6has) constitutes the shining sky known as the brahm ajyoti.  Actually,\nthe effulgence is emanating from the pl anet of K\u00e5\u00f1\u00eba, Goloka V\u00e5nd\u00e4vana. Part\nof that shining effulgence is covered by the mahat-tattva,  the material world.\nOther than this, the major portion of that shining sky is full of spiritual\nplanet s, which are called Vaiku\u00eb\u00f6has, chief of which is Goloka V\u00e5nd\u00e4vana.\nAs long as a living entity is in this da rk material world, he is in conditional"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f0ec202e-7337-4547-bd69-64d7cc719664
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.life, but as soon as he reaches the sp iritual sky by cutting through the false,\nperverted tree of this material world, he becomes liberated. Then there is no\nchance of his comi ng back here. In his conditional life, the living entity\nconsiders himself to be the lord of this material world, but in his liberated state\nhe enters into the spiritual kingdom and becomes an associate of the Supreme\nLord. There he enjoys eternal bliss, e ternal life, and full knowledge.\nOne should be captivated by this info rmation. He should desire to transfer\nhimself to that eternal world and extricat e himself from this false reflection of\nreality. For one who is too much attached  to this material world, it is very\ndifficult to cut that attachment, but if he takes to K\u00e5\u00f1\u00eba consciousness there is\na chance of gradually becoming detach ed. One has to associate himself with\ndevotees, those who are in K\u00e5\u00f1\u00eba cons ciousness. One should search out a\nsociety dedicated to K\u00e5\u00f1\u00eba consciousness and lear n how to discharge\ndevotional service. In this way he can cut off his attachment to the material\nworld. One cannot become detached from the attraction of the material world\nsimply by dressing himself in saffron cl oth. He must become attached to the\ndevotio nal service of the Lord. Therefore one should take it very seriously that\ndevotional service as described in the Twelfth Chapter  is the only way to get\nout of this false representation of the real tree. In Chapter Fourteen  the\ncontamination of all kinds of  processes by material nature is described. Only\ndevotional service is described as purely transcendental.\nThe words parama\u00e0 mama  are very important here. Actually every nook\nand corner is the property of the Su preme Lord, but the spiritual world is\nparamam,  full of six opulences. The Ka\u00f6ha Upani\u00f1ad  (2.2.15 ) also confirms that\nin the spiritual world there is no  need of sunshine, moonshine or stars ( na\ntatra s\u00fcryo bh\u00e4ti na candrat\u00e4rakam ), for the whole spiritual sky is illuminated\nby the internal potency of the Supr eme Lord. That supreme abode can be\nachieved only by surrender and by no other means.\nTEXT  7\nMaMaEva&Xaae Jaqvl/aeke- Jaqv>aUTa\" SaNaaTaNa\" )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: b0600d3c-5a92-4e4d-b4d6-881b6adbd254
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.MaNa\"z\u00efaNaqiNd]Yaai<a Pa[k*-iTaSQaaiNa k-zRiTa )) 7 ))\nmamaiv\u00e4\u00e0\u00e7o j\u00e9va-loke\nj\u00e9va-bh\u00fcta\u00f9 san\u00e4tana\u00f9\nmana\u00f9-\u00f1a\u00f1\u00f6h\u00e4n\u00e9ndriy\u00e4\u00ebi\nprak\u00e5ti-sth\u00e4ni kar\u00f1ati\nSYNONYMS\nmama \u2014My; eva\u2014certainly; a\u00e0\u00e7a\u00f9 \u2014fragmental particle; j\u00e9va-loke \u2014in the\nworld of conditional life; j\u00e9va-bh\u00fcta\u00f9 \u2014the conditioned living entity;\nsan\u00e4tana\u00f9 \u2014eternal; mana\u00f9 \u2014with the mind; \u00f1a\u00f1\u00f6h\u00e4ni \u2014the six;\nindriy\u00e4\u00ebi \u2014senses; prak\u00e5ti \u2014in material nature; sth\u00e4ni \u2014situate d; kar\u00f1ati \u2014is\nstruggling hard.\nTRANSLATION\nThe living entities in this conditioned world are My eternal fragmental parts.\nDue to conditioned life, they are struggling very hard with the six senses, which\ninclude the mind.\nPURPORT\nIn this verse the identity of the living being is clearly given. The living\nentity is the fragmental part and parcel of the Supreme Lord\u2014eternally. It is\nnot that he assumes individuality in hi s conditional life and in his liberated\nstate becomes one with the Supreme Lord. He is eternally fragmented. It is\nclearly said, san\u00e4tana\u00f9.  According to the Vedic version, the Supreme Lord\nmanifests and expands Himself in i nnumerable expansions, of which the\nprimary expansions are called vi\u00f1\u00ebu-tattva  and the secondary  expansions are\ncalled the living entities. In other words, the vi\u00f1\u00ebu-tattva  is the personal\nexpansion, and the living entities are the separated expansions. By His\npersonal expansion, He is manifested  in various forms like Lord R\u00e4ma,\nN\u00e5si\u00e0hadeva, Vi\u00f1\u00ebum\u00fcr ti and all the predominatin g Deities in the Vaiku\u00eb\u00f6ha"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 94fc0829-ed4f-44a2-a83e-ed2e1ae39813
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.planets. The separated expansions, the living entities, are eternally servitors.\nThe personal expansions of the Supreme Personality of Godhead, the\nindividual identities of the Godhead, are always prese nt. Similarly, the\nseparated expansions of living entities have their identities. As fragmental\nparts and parcels of the Supreme Lord, the living entities also have fragmental\nportions of His qualities, of which inde pendence is one. Every living entity, as\nan individual soul, has his personal  individuality and a minute form of\nindependence. By misuse of that in dependence one becomes a conditioned\nsoul, and by proper use of independence he is always liberated. In either case,\nhe is qualitatively eternal, as the Supreme Lord is. In his liberated state he is\nfreed from this material condition, and he is under the engagement of\ntranscendental service unto the Lord; in his conditioned life he is dominated\nby the material modes of nature, and he forgets the transc endental loving\nservice of the Lord. As a result, he has to struggle very hard to maintain his\nexistence in the material world.\nThe living entities, not only human be ings and the cats and dogs, but even\nthe greater controllers of the material world\u2014Brahm\u00e4, Lord \u00c7iva and even\nVi\u00f1\u00ebu\u2014are all parts and parcels of the Su preme Lord. They are all eternal, not\ntemporary manifestations. The  word kar\u00f1ati  (\u201cstruggling\u201d or \u201cgrappling hard\u201d)\nis very significant. The conditioned so ul is bound up, as though shackled by\niron chains. He is bound up by the false ego, and the mind is the chief agent\nwhich is driving him in this  material existence. Whe n the mind is in the mode\nof goodness, his activities are good; when the mind is in the mode of passion,\nhis activities are troublesome; and when the mind is in the mode of ignorance,\nhe travels in the lower species of life. It is clear, however, in this v erse, that the\nconditioned soul is covered by the ma terial body, with the mind and the\nsenses, and when he is liberated this  material covering perishes, but his\nspiritual body manifests itself in its individual capacity. The following\ninformation is there in the M\u00e4dhyandin\u00e4yana-\u00e7ruti:  sa v\u00e4 e\u00f1a brahma-ni\u00f1\u00f6ha\nida\u00e0 \u00e7ar\u00e9ra\u00e0 martyam atis\u00e5jya brahm\u00e4b hisampadya brahma\u00eb\u00e4 pa\u00e7yati brahma\u00eb\u00e4\n\u00e7\u00e5\u00eboti brahma\u00ebaiveda\u00e0 sarvam anubhavati.  It is stated here that when a living\nentity gives up this material embodiment and enter s into the spiritual world,\nhe revives his spiritual body, and in hi s spiritual body he can see the Supreme"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Personality of Godhead face to face. He can hear and speak to Him face to\nface, and he can understand the Supreme Personality as He is. From sm\u00e5ti  also\nit is understood, vasanti yatra puru\u00f1\u00e4\u00f9 sarve vaiku\u00eb\u00f6ha-m\u00fcrtaya\u00f9:  in the\nspiritual planets everyone lives in bodies  featured like the Supreme Personality\nof Godhead\u2019s. As far as bodily constructi on is concerned, there is no difference\nbetween the part- and-parcel living entities and the expansions of vi\u00f1\u00ebu-m\u00fcrti.\nIn other words, at liberation the living entity gets a spiritual body by the grace\nof the Supreme Personality of Godhead.\nThe words mamaiv\u00e4\u00e0\u00e7a\u00f9  (\u201cfragmental parts and parcels of the Supreme\nLord\u201d) are also very significant. The fr agmental portion of the Supreme Lord is\nnot like some material broken part. We have already understood in the Second\nChapter  that the spirit cannot be cut into pieces. This fragment is not\nmaterially conceived. It is not like matter, which can be cut into pieces and\njoined together again. That conception is not applicable here, because the\nSanskrit word san\u00e4tana  (\u201ceternal\u201d) is used. The fragmental por tion is eternal.\nIt is also stated in the beginning of th e Second Chapter that in each and every\nindividual body the fragmental portio n of the Supreme Lord is present ( dehino\n\u2019smin yath\u00e4 dehe ). That fragmental portion, when liberated from the bodily\nentang lement, revives its original spiritua l body in the spiritual sky in a\nspiritual planet and enjoys association with the Supreme Lord. It is, however,\nunderstood here that the living entity, being the fragmental part and parcel of\nthe Supreme Lord, is qualit atively one with the Lord , just as the parts and\nparcels of gold are also gold.\nTEXT  8\nXarqr& YadvaPanaeiTa Ya\u00c0aPYauT\u00a7-aMaTaq\u00ecr\" )\nGa*hqTvETaaiNa Sa&YaaiTa vaYauGaRNDaaiNavaXaYaaTa( )) 8 ))\n\u00e7ar\u00e9ra\u00e0 yad av\u00e4pnoti\nyac c\u00e4py utkr\u00e4mat\u00e9\u00e7vara\u00f9\ng\u00e5h\u00e9tvait\u00e4ni sa\u00e0y\u00e4ti\nv\u00e4yur gandh\u00e4n iv\u00e4\u00e7ay\u00e4t"}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\n\u00e7ar\u00e9ram \u2014the body; yat\u2014as; av\u00e4pnoti \u2014gets; yat\u2014as; ca api \u2014also;\nutkr\u00e4mati \u2014gives up; \u00e9\u00e7vara\u00f9 \u2014the lord of the body; g\u00e5h\u00e9tv\u00e4 \u2014taking; et\u00e4ni \u2014all\nthese; sa\u00e0y\u00e4ti \u2014goes away; v\u00e4yu\u00f9 \u2014the air; gandh\u00e4n \u2014smells; iva\u2014like;\n\u00e4\u00e7ay\u00e4t \u2014from their source.\nTRANSLATION\nThe living entity in the material world carries his different conceptions of\nlife from one body to another as the air carries aromas. Thus he takes one kind\nof body and again quits it to take another.\nPURPORT\nHere the living entity is described as \u00e9\u00e7vara,  the controller of his own body.\nIf he likes, he can change his body to a higher grade, and if he likes he can\nmove to a lower class. Minute independence is there. The change his body\nundergoes depends upon him . At the time of death, the consciousness he has\ncreated will carry him on to the next type of body. If he has made his\nconsciousness like that of a cat or dog, he is sure to change to a cat\u2019s or dog\u2019s\nbody. And if he has fixed his consciousness on godly q ualities, he will change\ninto the form of a demigod. And if he is in K\u00e5\u00f1\u00eba consciousness, he will be\ntransferred to K\u00e5\u00f1\u00ebaloka in the spiritual world and will associate with K\u00e5\u00f1\u00eba. It\nis a false claim that after the annihila tion of this body everything is f inished.\nThe individual soul is transmigrating  from one body to another, and his\npresent body and present activities are the background of his next body. One\ngets a different body according to karma,  and he has to quit this body in due\ncourse. It is stated  here that the subtle body, which carries the conception of\nthe next body, develops another body in the next life. This process of\ntransmigrating from one body to another and struggling while in the body is\ncalled kar\u00f1ati,  or struggle for existence."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: b0d99854-ee97-4069-9872-ffe3ab9200de
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  9\n\u00e9[ae}a& c+au\" SPaXaRNa& c rSaNa& ga]a<aMaev c )\nAiDa\u00efaYa MaNa\u00eaaYa& ivzYaaNauPaSaevTae )) 9 ))\n\u00e7rotra\u00e0 cak\u00f1u\u00f9 spar\u00e7ana\u00e0 ca\nrasana\u00e0 ghr\u00e4\u00ebam eva ca\nadhi\u00f1\u00f6h\u00e4ya mana\u00e7 c\u00e4ya\u00e0\nvi\u00f1ay\u00e4n upasevate\nSYNONYMS\n\u00e7rotram \u2014ears; cak\u00f1u\u00f9 \u2014eyes; spar\u00e7anam \u2014touch; ca\u2014also; rasanam \u2014tongue;\nghr\u00e4\u00ebam \u2014smelling power; eva\u2014also; ca\u2014and; adhi\u00f1\u00f6h\u00e4ya \u2014being situated in;\nmana\u00f9 \u2014mind; ca\u2014also; ayam \u2014he; vi\u00f1ay\u00e4n \u2014sense objects;\nupasevate \u2014enjoys.\nTRANSLATION\nThe living entity, thus taking another gross body, obtains a certain type of\near, eye, tongue, nose and sense of touch, which are grouped about the mind.\nHe thus enjoys a particular set of sense objects.\nPURPORT\nIn other words, if the living entity adulterates his consciousness with the\nqualities of cats and dogs, in his next life he gets a cat or dog body and enjoys.\nConsciousness is originally pure, like water. But if we mix water with a certain\ncolor, it change s. Similarly, consciousness is pure , for the spirit soul is pure. But\nconsciousness is changed according to th e association of the material qualities.\nReal consciousness is K\u00e5\u00f1\u00eba consciousne ss. When, therefore, one is situated in\nK\u00e5\u00f1\u00eba consciousness, he is  in his pure life. But if his consciousness is\nadulterated by some type of material me ntality, in the next life he gets a\ncorresponding body. He does not necessa rily get a human body again; he can"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2db52200-7abe-4a6d-9168-73f33d9e918c
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.get the body of a cat, dog, hog, demigod or one of many oth er forms, for there\nare 8,400,000 species.\nTEXT  10\noT\u00a7-aMaNTa& iSQaTa& vaiPa >au\u00c5aNa& va Gau<aaiNvTaMa( )\nivMaU!a NaaNauPaXYaiNTa PaXYaiNTa jaNac+auz\" )) 10 ))\nutkr\u00e4manta\u00e0 sthita\u00e0 v\u00e4pi\nbhu\u00efj\u00e4na\u00e0 v\u00e4 gu\u00eb\u00e4nvitam\nvim\u00fc\u00f2h\u00e4 n\u00e4nupa\u00e7yanti\npa\u00e7yanti j\u00ef\u00e4na-cak\u00f1u\u00f1a\u00f9\nSYNONYMS\nutkr\u00e4mantam \u2014quitting the body; sthitam \u2014situated in the body; v\u00e4\napi\u2014either; bhu\u00efj\u00e4nam \u2014enjoying; v\u00e4\u2014or; gu\u00eba-anvitam \u2014under the spell of\nthe modes of material nature; vim\u00fc\u00f2h\u00e4\u00f9 \u2014foolish persons; na\u2014never;\nanupa\u00e7yanti \u2014can see; pa\u00e7yanti \u2014can see; j\u00ef\u00e4na-cak\u00f1u\u00f1a\u00f9 \u2014those who have the\neyes of knowledge.\nTRANSLATION\nThe foolish cannot understand how a living entity can quit his body, nor can\nthey understand what sort of body he enjoys under the spell of the modes of\nnature. But one whose eyes are trai ned in knowledge can see all this.\nPURPORT\nThe word j\u00ef\u00e4na-cak\u00f1u\u00f1a\u00f9  is very significant. Without knowledge, one\ncannot understand how a living entity leaves his present body, nor what form\no f  b o d y  h e  i s  g o i n g  t o  t a k e  i n  t h e  n e x t  l i f e ,  n o r  e v e n  w h y  h e  i s  l i v i n g  i n  a\nparticular type of body. This requ ires a great amount of knowledge understood\nfrom Bhagavad-g\u00e9t\u00e4  and similar literatures heard from a bona fide spiritual"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ab690307-f610-4da3-9ef0-817f7382b0db
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.master. One who is trained to perceive all these things is fortunate. Every\nliving entity is quitting his body under certain circumstanc es, he is living\nunder certain circumstances, and he is  enjoying under certain circumstances\nunder the spell of material nature. As a result, he is suffering different kinds of\nhappiness and distress, under the illusion of sense enjoyment. Persons who are\neverlastingly fooled by lust and desire  lose all power to understand their\nchange of body and their stay in a particular body. They cannot comprehend\nit. Those who have developed spiritual knowledge, however, can see that the\nspirit is different from the b ody and is changing its body and enjoying in\ndifferent ways. A person in such knowledge can understand how the\nconditioned living entity is suffering in this material existence. Therefore\nthose who are highly developed in K\u00e5\u00f1\u00eba consciousness try their best  to give\nthis knowledge to the people in general,  for their conditional life is very much\ntroublesome. They should come out of it and be K\u00e5\u00f1\u00eba conscious and liberate\nthemselves to transfer to the spiritual world.\nTEXT  11\nYaTaNTaae YaaeiGaNa\u00eaENa& PaXYaNTYaaTMaNYaviSQaTaMa( )\nYaTaNTaae_PYak*-TaaTMaaNaae NaENa& PaXYaNTYaceTaSa\" )) 11 ))\nyatanto yogina\u00e7 caina\u00e0\npa\u00e7yanty \u00e4tmany avasthitam\nyatanto \u2019py ak\u00e5t\u00e4tm\u00e4no\nnaina\u00e0 pa\u00e7yanty acetasa\u00f9\nSYNONYMS\nyatanta\u00f9 \u2014endeavoring; yogina\u00f9 \u2014transcendentalists; ca\u2014also; enam \u2014this;\npa\u00e7yanti \u2014can see; \u00e4tmani \u2014in the self; avasthitam \u2014situated;\nyatanta\u00f9 \u2014endeavoring; api\u2014although; ak\u00e5ta-\u00e4tm\u00e4na\u00f9 \u2014those without\nself-realization; na\u2014do not; enam \u2014this; pa\u00e7yanti \u2014see; acetasa\u00f9 \u2014having\nundeveloped minds."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8004a2a8-057f-4fdf-b06e-77d3c4808f0e
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nThe endeavoring transcendentalists, who are situated in self-realization, can\nsee all this clearly. But those whose minds are not developed and who are not\nsituated in self-realization cannot see what is taking place, though they may try\nto.\nPURPORT\nThere are many transcendentalists on the path of spiritual self-realization,\nbut one who is not situated in self-r ealization cannot see how things are\nchanging in the body of the living entity. The word yogina\u00f9  is significant in\nthis connection. In the pre sent day there are many so-called yog\u00e9s,  and there\nare many so-called associations of yog\u00e9s,  but they are actually blind in the\nmatter of self-realization. They are simply addicted to some sort of gymnastic\nexercise and are satisfied if the body is well bu ilt and healthy. They have no\nother information. They are called yatanto \u2019py ak\u00e5t\u00e4tm\u00e4na\u00f9.  Even though they\nare endeavoring in a so-called yoga system, they are not self-realized. Such\npeople cannot understand the process of the transmigration of the soul. Only\nthose who are actually in the yoga system and have realized the self, the world,\nand the Supreme Lord\u2014in other words, the bhakti-yog\u00e9s,  those engaged in\npure devotional service in K\u00e5\u00f1\u00eba consciousness\u2014can understand how things\nare taking place.\nTEXT  12\nYadaidTYaGaTa& TaeJaae JaGa\u00d9aSaYaTae_i%l/Ma( )\nYa\u00c0Nd]MaiSa Ya\u00c0aGanaE TataeJaae ivi\u00d6 MaaMak-Ma( )) 12 ))\nyad \u00e4ditya-gata\u00e0 tejo\njagad bh\u00e4sayate \u2019khilam\nyac candramasi yac c\u00e4gnau\ntat tejo viddhi m\u00e4makam"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: fea3602c-621a-48f7-9228-b37db199e709
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nyat\u2014that which; \u00e4ditya-gatam \u2014in the sunshine; teja\u00f9 \u2014splendor; jagat \u2014the\nwhole world; bh\u00e4sayate \u2014illuminates; akhilam \u2014entirely; yat\u2014that which;\ncandramasi \u2014in the moon; yat\u2014that which; ca\u2014also; agnau \u2014in fire;\ntat\u2014that; teja\u00f9 \u2014splendor; viddhi \u2014understand; m\u00e4mak am\u2014from Me.\nTRANSLATION\nThe splendor of the sun, which dissipa tes the darkness of this whole world,\ncomes from Me. And the splendor of the moon and the splendor of fire are also\nfrom Me.\nPURPORT\nThe unintelligent cannot understand how things are taking place. But one\ncan begin to be established in knowledge by understanding what the Lord\nexplains here. Everyone sees the sun, moon, fire and electricity. One should\nsimply try to understand that the splendor of the sun, the splendor of the\nmoon, and the splendor of electricity or fire are coming from the Supreme\nPersonality of Godhead. In such a conc eption of life, the beginning of K\u00e5\u00f1\u00eba\nconsciousness, lies a great deal of advancement for the conditio ned soul in this\nmaterial world. The living entities are essentially the parts and parcels of the\nSupreme Lord, and He is giving herewith  the hint how they can come back to\nGodhead, back to home.\nFrom this verse we can understand that the sun is illuminating the whole\nsolar system. There are different univer ses and solar systems, and there are\ndifferent suns, moons and planets also, but in each universe there is only one\nsun. As stated in Bhagavad- g\u00e9t\u00e4 (10.21 ), the moon is one of the stars\n(nak\u00f1atr\u00e4\u00eb\u00e4m aha\u00e0 \u00e7a\u00e7\u00e9 ). Sunlight is due to the spiritual effulgence in the\nspiritual sky of the Supreme Lord. With the rise of the sun, the activities of\nhuman beings are set up. They set fire to prepare their fo odstuff, they set fire\nto start the factories, etc. So many th i n g s  a r e  d o n e  w i t h  t h e  h e l p  o f  f i r e ."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 29c2c952-66f9-4df5-81db-a9c512680374
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Therefore sunrise, fire and moonlight ar e so pleasing to the living entities.\nWithout their help no living entity can live. So if one can understand that the\nlight and splendor of the sun, moon and fire are emanating from the Supreme\nPersonality of Godhead, K\u00e5\u00f1\u00eba, then one\u2019s K\u00e5\u00f1\u00eba consciousness will begin. By\nthe moonshine, all the vegetables are no urished. The moonshine is so pleasing\nthat people can easily u nderstand that they are living by the mercy of the\nSupreme Personality of Godhead, K\u00e5\u00f1\u00eb a. Without His mercy there cannot be\nsun, without His mercy there cannot be moon, and without His mercy there\ncannot be fire, and without the help of sun, moon and fire,  no one can live.\nThese are some thoughts to provoke K\u00e5 \u00f1\u00eba consciousness in the conditioned\nsoul.\nTEXT  13\nGaaMaaivXYa c >aUTaaiNa DaarYaaMYahMaaeJaSaa )\nPauZ<aaiMa caEzDaq\" SavaR\" SaaeMaae >aUTva rSaaTMak-\" )) 13 ))\ng\u00e4m \u00e4vi\u00e7ya ca bh\u00fct\u00e4ni\ndh\u00e4ray\u00e4my aham ojas\u00e4\npu\u00f1\u00eb\u00e4mi cau\u00f1adh\u00e9\u00f9 sarv\u00e4\u00f9\nsomo bh\u00fctv\u00e4 ras\u00e4tmaka\u00f9\nSYNONYMS\ng\u00e4m\u2014the planets; \u00e4vi\u00e7ya \u2014entering; ca\u2014also; bh\u00fct\u00e4ni \u2014the living entities;\ndh\u00e4ray\u00e4mi \u2014sustain; aham \u2014I; ojas\u00e4 \u2014by My energy; pu\u00f1\u00eb\u00e4mi \u2014am nourishing;\nca\u2014and; au\u00f1adh\u00e9\u00f9 \u2014vegetables; sarv\u00e4\u00f9 \u2014all; soma\u00f9 \u2014the moon;\nbh\u00fctv\u00e4 \u2014becoming; rasa-\u00e4tmaka\u00f9 \u2014supplying the juice.\nTRANSLATION\nI enter into each planet, and by My ener gy they stay in orbit. I become the\nmoon and thereby supply the juice of life to all vegetables."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ce822a4b-a9a0-4b7c-8cf2-2438ace85df4
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nIt is understood that all the planets are floating in the air only by the\nenergy of the Lord. The Lord enters in to every atom, every planet, and every\nliving being. That is discussed in the Brahma-sa\u00e0hit\u00e4.  It is said there that one\nplenary portion of the S upreme Personality of Godhead, Param\u00e4tm\u00e4, enters\ninto the planets, the universe, the livi ng entity, and even into the atom. So\ndue to His entrance, everything is appropriately manifested. When the spirit\nsoul is there, a living man can float on the water, but when the living spark is\nout of the body and the body is dead, the body sinks. Of course when it is\ndecomposed it floats just like straw an d other things, but as soon as the man is\ndead, he at once sinks in the water. Similarly, all these planets are f loating in\nspace, and this is due to the entrance  of the supreme energy of the Supreme\nPersonality of Godhead. His energy is  sustaining each planet, just like a\nhandful of dust. If someone holds a handful of dust, there is no possibility of\nthe dust\u2019s fall ing, but if one throws it in th e air it will fall down. Similarly,\nthese planets, which are floating in the air, are actually held in the fist of the\nuniversal form of the Supreme Lord. By  His strength and energy, all moving\nand nonmoving things stay in th eir place. It is said in the Vedic hymns that\nbecause of the Supreme Personality of Godhead the sun is shining and the\nplanets are steadily moving. Were it not for Him, all the planets would scatter,\nlike dust in air, and perish. Similarly, it is due to th e Supreme Personality of\nGodhead that the moon nourishes all ve getables. Due to the moon\u2019s influence,\nthe vegetables become delicious. With out the moonshine, the vegetables can\nneither grow nor taste succulent. Human so ciety is working, living comfortably\nand enjoying food due to the suppl y from the Supreme Lord. Otherwise,\nmankind could not survive. The word ras\u00e4tmaka\u00f9  is very significant.\nEverything becomes palatable by the agency of the Supreme Lord through the\ninfluence of the moon.\nTEXT  14"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ah& vE\u00ecaNarae >aUTva Pa[ai<aNaa& dehMaai\u00e9[Ta\" )\nPa[a<aaPaaNaSaMaaYau\u00a2-\" PacaMYa\u00e0& cTauivRDaMa( )) 14 ))\naha\u00e0 vai\u00e7v\u00e4naro bh\u00fctv\u00e4\npr\u00e4\u00ebin\u00e4\u00e0 deham \u00e4\u00e7rita\u00f9\npr\u00e4\u00eb\u00e4p\u00e4na-sam\u00e4yukta\u00f9\npac\u00e4my anna\u00e0 catur-vidham\nSYNONYMS\naham \u2014I; vai\u00e7v\u00e4nara\u00f9 \u2014My plenary portion as the digesting fire;\nbh\u00fctv\u00e4 \u2014becoming; pr\u00e4\u00ebin\u00e4m \u2014of all living entities; deham \u2014in the bodies;\n\u00e4\u00e7rita\u00f9 \u2014situated; pr\u00e4\u00eba \u2014the outgoing air; ap\u00e4na \u2014the down-going air;\nsam\u00e4yukta\u00f9 \u2014keeping in balance; pac\u00e4mi \u2014I digest; annam \u2014foodstuff;\ncatu\u00f9-vidham \u2014the four kinds.\nTRANSLATION\nI am the fire of digestion in the bodies of all living entities, and I join with\nthe air of life, outgoing and incoming, to digest the four kinds of foodstuff.\nPURPORT\nAccording to \u00c4yur-vedic \u00e7\u00e4stra,  we understand that there is a fire in the\nstomach which digests all food sent there.  When the fire is not blazing there is\nno hunger, and when the fire is in order we become hungry. Sometimes when\nthe fire is not going nicel y, treatment is required. In any case, this fire is\nrepresentative of the Supreme Personality of Godhead. Vedic mantras\n(B\u00e5had-\u00e4ra\u00ebyaka Upani\u00f1ad  5.9.1) also confirm that the Supreme Lord or\nBrahman is situated in the form of  fire within the stomach and is digesting all\nkinds of foodstuff ( ayam agnir vai\u00e7v\u00e4naro yo \u2019yam anta\u00f9 puru\u00f1e yenedam anna\u00e0\npacyate ). Therefore since He is helping the digestion of all kinds of foodstuff,\nthe living entity is not independent in  the eating process. Unless the Supreme\nLord helps him in digesting, there is no possibility of eating. He thus produces"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and digests foodstuff, and by His grace we are enjoying life. In the\nVed\u00e4nta-s\u00fctra  (1.2.27 ) this is also confirmed. \u00c7abd\u00e4dibhyo \u2019nta\u00f9 prati\u00f1\u00f6h\u00e4n\u00e4c ca:\nthe Lord is situated within s ound and within the body, within the air and even\nwithin the stomach as the digestive force. There are four kinds of\nfoodstuff\u2014some are swallowed, some ar e chewed, some are licked up, and some\nare sucked\u2014and He is the digestive force for all of them.\nTEXT  15\nSavRSYa cah& \u00f4id Sai\u00e0iv\u00edae Mata\" SMa*iTajaRNaMaPaaehNa& c )\nvedE\u00ea Sav\u0152rhMaev ve\u00dbae vedaNTak*-\u00dcedivdev cahMa( )) 15 ))\nsarvasya c\u00e4ha\u00e0 h\u00e5di sannivi\u00f1\u00f6o\nmatta\u00f9 sm\u00e5tir j\u00ef\u00e4nam apohana\u00e0 ca\nvedai\u00e7 ca sarvair aham eva vedyo\nved\u00e4nta-k\u00e5d veda-vid eva c\u00e4ham\nSYNONYMS\nsarvasya \u2014of all living beings; ca\u2014and; aham \u2014I; h\u00e5di\u2014in the heart;\nsannivi\u00f1\u00f6a\u00f9 \u2014situated; matta\u00f9 \u2014from Me; sm\u00e5ti\u00f9 \u2014remembrance;\nj\u00ef\u00e4nam \u2014knowledge; apohanam \u2014forgetfulness; ca\u2014and; vedai\u00f9 \u2014by the\nVedas;  ca\u2014also; sarvai\u00f9 \u2014all; aham \u2014I am; eva\u2014certainly; vedya\u00f9 \u2014knowab le;\nved\u00e4nta-k\u00e5t \u2014the compiler of the Ved\u00e4nta;  veda-vit \u2014the knower of the Vedas;\neva\u2014certainly; ca\u2014and; aham \u2014I.\nTRANSLATION\nI am seated in everyone\u2019s heart, and from Me come remembrance, knowledge\nand forgetfulness. By all the Vedas, I am to be known. Indeed, I am the\ncompiler of Ved\u00e4nta, and I am the knower of the Vedas.\nPURPORT"}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The Supreme Lord is situated as Param\u00e4tm\u00e4 in everyone\u2019s heart, and it is\nfrom Him that all activities are initiat ed. The living entity forgets everything\nof his past life, but he has to act a ccording to the direction of the Supreme\nLord, who is witness to all his work. Therefore he begins his work according to\nhis past deeds. Required knowledge is supplied to him, and remembrance is\ngiven to him, and he forgets, also, about his past life. Thus, the Lord is not only\nall-pervading; He is also localized in eve ry individual heart. He awards the\ndifferent fruitive results. He is wo rshipable not only as the impersonal\nBrahman, the Supreme Personality of Godhead, and the localized Param\u00e4tm\u00e4,\nbut as the form of the incarnation of the Vedas  as well. The Vedas  give th e\nright direction to people so that they can properly mold their lives and come\nback to Godhead, back to home. The Vedas  offer knowledge of the Supreme\nPersonality of Godhead, K\u00e5\u00f1\u00eba, and K\u00e5 \u00f1\u00eba in His incarnation as Vy\u00e4sadeva is\nthe compiler of the Ved\u00e4nta- s\u00fctra.  The commentation on the Ved\u00e4nta-s\u00fctra  by\nVy\u00e4sadeva in the \u00c7r\u00e9mad-Bh\u00e4gavatam  gives the real understanding of\nVed\u00e4nta-s\u00fctra.  The Supreme Lord is so full th at for the deliverance of the\nconditioned soul He is the supplier and digester of foodstuff, the  witness of his\nactivity, and the giver of knowledge in the form of Vedas  and as the Supreme\nPersonality of Godhead, \u00c7r\u00e9 K\u00e5\u00f1\u00eba, the teacher of the Bhagavad-g\u00e9t\u00e4.  He is\nworshipable by the conditioned soul. Thus God is all-good; God is all-merciful.\nAnta\u00f9-pravi\u00f1\u00f6a\u00f9 \u00e7\u00e4st\u00e4 jan\u00e4n\u00e4m.  The living entity forgets as soon as he quits\nhis present body, but he begins his work  again, initiated by the Supreme Lord.\nAlthough he forgets, the Lord gives him the intelligence to renew his work\nwhere he ended his last l ife. So not only does a living entity enjoy or suffer in\nthis world according to the dictation fr om the Supreme Lord situated locally in\nthe heart, but he receives the opportunity to understand the Vedas  from Him.\nIf one is serious about understanding the Vedic knowledge, then K\u00e5\u00f1\u00eba gives\nthe required intelligence. Why does He present the Vedic knowledge for\nunderstanding? Because a living entity individually needs to understand\nK\u00e5\u00f1\u00eba. Vedic literature confirms this: yo \u2019sau sarvair vedair g\u00e9yate.  In all Ve dic\nliterature, beginning from the four Vedas, Ved\u00e4nta-s\u00fctra  and the Upani\u00f1ads\nand Pur\u00e4\u00ebas,  the glories of the Supreme Lord  are celebrated. By performance\nof Vedic rituals, discussion of the Vedic  philosophy and worship of the Lord in"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6b444283-8263-4cd8-a7ee-4a6696f95053
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.devotional service, H e is attained. Therefore the purpose of the Vedas  is to\nunderstand K\u00e5\u00f1\u00eba. The Vedas  give us direction by which to understand K\u00e5\u00f1\u00eba\nand the process of realizing Him. The ul timate goal is the Supreme Personality\nof Godhead. Ved\u00e4nta-s\u00fctra  (1.1.4) confirms thi s in the following words: tat tu\nsamanvay\u00e4t.  One can attain perfection in three stages. By understanding\nVedic literature one can understand his relationship with the Supreme\nPersonality of Godhead, by performing the different processes one can\napproach Hi m, and at the end one can att ain the supreme goal, who is no\nother than the Supreme Personality of Godhead. In this verse the purpose of\nthe Vedas,  the understanding of the Vedas,  and the goal of the Vedas  are\nclearly defined.\nTEXT  16\n\u00dcaivMaaE Pau\u00e5zaE l/aeke- +ar\u00eaa+ar Wv c )\n+ar\" SavaRi<a >aUTaaiNa kU-$=SQaae_+ar oCYaTae )) 16 ))\ndv\u00e4v imau puru\u00f1au loke\nk\u00f1ara\u00e7 c\u00e4k\u00f1ara eva ca\nk\u00f1ara\u00f9 sarv\u00e4\u00ebi bh\u00fct\u00e4ni\nk\u00fc\u00f6a-stho \u2019k\u00f1ara ucyate\nSYNONYMS\ndvau \u2014two; imau \u2014these; puru\u00f1au \u2014living entities; loke\u2014in the world;\nk\u00f1ara\u00f9 \u2014fallible; ca\u2014and; ak\u00f1ara\u00f9 \u2014infallible; eva\u2014certainly; ca\u2014and;\nk\u00f1ara\u00f9 \u2014fallible; sarv\u00e4\u00ebi \u2014all; bh\u00fct\u00e4ni \u2014living entities; k\u00fc\u00f6a-stha\u00f9 \u2014in\noneness; ak\u00f1ara\u00f9 \u2014infallible; ucyate \u2014is said.\nTRANSLATION\nThere are two classes of beings, the falli ble and the infallible. In the material\nworld every living entity is fallible, and in the spiritual world every living entity\nis called infallible."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: caffacc5-a546-45ed-920d-68b94e42fd3a
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nAs already explained, the Lord in Hi s incarnation as Vy\u00e4sadeva compiled\nthe Ved\u00e4nta-s\u00fctra.  Here the Lord is giving, in  summary, the contents of the\nVed\u00e4nta-s\u00fctra.  He says that the living entities, who are innumerable, can be\ndivided into two classes\u2014the fa llible and the infallible. The living entities are\neternally separated parts and parcels of the Supreme Personality of Godhead.\nWhen they are in contact with th e material world they are called j\u00e9va-bh\u00fcta,\nand the Sanskrit words given here, k\u00f1ara\u00f9 sarv\u00e4\u00ebi b h\u00fct\u00e4ni,  mean that they are\nfallible. Those who are in oneness with  the Supreme Personality of Godhead,\nhowever, are called infallible. Oneness does not mean that they have no\nindividuality, but that there is no di sunity. They are all agreeable to the\npurpo se of the creation. Of course, in the spiritual world there is no such thing\nas creation, but since the Supreme Person ality of Godhead, as stated in the\nVed\u00e4nta-s\u00fctra,  is the source of all emanations, that conception is explained.\nAccording to the statement of the Su preme Personality of Godhead, Lord\nK\u00e5\u00f1\u00eba, there are two classes of living entities. The Vedas  give evidence of this,\nso there is no doubt about it. The livi ng entities who are struggling in this\nworld with the mind and f ive senses have their material bodies, which are\nchanging. As long as a living entity is conditioned, his body changes due to\ncontact with matter; matter is changing, so the living entity appears to be\nchanging. But in the spiritua l world the body is not m ade of matter; therefore\nthere is no change. In the material world the living entity undergoes six\nchanges\u2014birth, growth, duration, reproduction, then dwindling and\nvanishing. These are the changes of th e material body. But in the spiritual\nworld the body does not change; there is no old age, there is no birth, there is\nno death. There all exists in oneness. K\u00f1ara\u00f9 sarv\u00e4\u00ebi bh\u00fct\u00e4ni:  any living entity\nwho has come in contact with matter, be ginning from the first created being,\nBrahm\u00e4, down to a small ant, is changing its body; therefore they are all\nfallible. In the spiritual world, however, they are always liberated in oneness.\nTEXT  17"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5fd8522b-e0d3-4c3b-9c4b-f57451de439f
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.otaMa\" Pau\u00e5zSTvNYa\" ParMaaTMaeTYauda\u00f4Ta\" )\nYaae l/aek-}aYaMaaivXYa ib>aTYaRVYaYa wR\u00ecr\" )) 17 ))\nuttama\u00f9 puru\u00f1as tv anya\u00f9\nparam\u00e4tmety ud\u00e4h\u00e5ta\u00f9\nyo loka-trayam \u00e4vi\u00e7ya\nbibharty avyaya \u00e9\u00e7vara\u00f9\nSYNONYMS\nuttama\u00f9 \u2014the best; puru\u00f1a\u00f9 \u2014personality; tu\u2014but; anya\u00f9 \u2014another;\nparama \u2014the supreme; \u00e4tm\u00e4 \u2014self; iti\u2014thus; ud\u00e4h\u00e5ta\u00f9 \u2014is said; ya\u00f9\u2014who;\nloka\u2014of the universe; trayam \u2014the three divisions; \u00e4vi\u00e7ya \u2014entering;\nbibharti \u2014is maintaining; avyaya\u00f9 \u2014inexhaustible; \u00e9\u00e7vara\u00f9 \u2014the  Lord.\nTRANSLATION\nBesides these two, there is the greatest  living personality, the Supreme Soul,\nthe imperishable Lord Himself, who has entered the three worlds and is\nmaintaining them.\nPURPORT\nThe idea of this verse is very nicely expressed in the Ka\u00f6ha Upani\u00f1ad\n(2.2.13 ) and \u00c7vet\u00e4\u00e7vatara Upani\u00f1ad  (6.13). It is clearly stated there that above\nthe innumerable living entities, some of whom are conditioned and some of\nwhom are liberated, there is th e Supreme Personality, who is Param\u00e4tm\u00e4. The\nUpani\u00f1adic verse runs as follows: nityo nity\u00e4n\u00e4\u00e0 cetana\u00e7 cetan\u00e4n\u00e4m.  The\npurport is that amongst all the living entities, both conditioned and liberated,\nthere is one supreme living personality, the Supreme Perso nality of Godhead,\nwho maintains them and gives them all the facility of enjoyment according to\ndifferent work. That Supreme Personality of Godhead is situated in everyone\u2019s\nheart as Param\u00e4tm\u00e4. A wise man who can understand Him is eligible to at in\nperfect  peace, not others."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 723d68b3-cbad-43c8-9c8e-285411397f05
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  18\nYaSMaaT+arMaTaqTaae_hMa+aradiPa caetaMa\" )\nATaae_iSMa l/aeke- vede c Pa[iQaTa\" Pau\u00e5zaetaMa\" )) 18 ))\nyasm\u00e4t k\u00f1aram at\u00e9to \u2019ham\nak\u00f1ar\u00e4d api cottama\u00f9\nato \u2019smi loke vede ca\nprathita\u00f9 puru\u00f1ottama\u00f9\nSYNONYMS\nyasm\u00e4t \u2014because; k\u00f1aram \u2014to the fallible; at\u00e9ta\u00f9 \u2014transcendental; aham \u2014I\nam; ak\u00f1ar\u00e4t \u2014beyond the infallible; api\u2014also; ca\u2014and; uttama\u00f9 \u2014the best;\nata\u00f9\u2014therefore; asmi \u2014I am; loke\u2014in the world; vede\u2014in the Vedic\nliterature; ca\u2014and; prathita\u00f9 \u2014celebrated; puru\u00f1a-ut tama\u00f9 \u2014as the Supreme\nPersonality.\nTRANSLATION\nBecause I am transcendental, beyond both the fallible and the infallible, and\nbecause I am the greatest, I am celebrated both in the world and in the Vedas as\nthat Supreme Person.\nPURPORT\nNo one can surpass the Supreme Pers onality of Godhead, K\u00e5\u00f1\u00eba\u2014neither\nthe conditioned soul nor the liberated soul. He is therefore the greatest of\npersonalities. Now it is clear here th at the living entities and the Supreme\nPersonality of Godhead are indivi duals. The difference is that the living\nentities, either in the conditioned state or in the liberated state, cannot\nsurpass in quantity the inconceivable potencies of the Supreme Personality of\nGodhead. It is incorrect to th ink of the Supreme Lord and the  living entities"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 936d178f-dba6-4635-8b72-59db91d7a4c8
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.as being on the same level or equal in all respects. There is always the question\nof superiority and inferiority betw een their personalities. The word uttama  is\nvery significant. No one can surpass the Supreme Personality of Godhead.\nThe word loke signifies \u201cin the pauru\u00f1a \u00e4gama  (the sm\u00e5ti  scriptures).\u201d As\nconfirmed in the Nirukti  dictionary, lokyate ved\u00e4rtho \u2019nena:  \u201cThe purpose of\nthe Vedas  is explained by the sm\u00e5ti  scriptures.\u201d\nThe Supreme Lord, in His localized aspe ct of Param\u00e4tm\u00e4, is also described\nin the Vedas  themselves. The following verse appears in the Vedas  (Ch\u00e4ndogya\nUpani\u00f1ad  8.12.3 ): t\u00e4vad e\u00f1a sampras\u00e4do \u2019sm\u00e4c char\u00e9r\u00e4t samutth\u00e4ya para\u00e0\njyoti-r\u00fcpa\u00e0 sampadya svena r\u00fcpe\u00eb\u00e4b hini\u00f1padyate sa uttama\u00f9 puru\u00f1a\u00f9.  \u201cThe\nSupersoul coming out of the body enters the impersonal brahmajyoti;  then in\nHis form He remains in His spiritual identity. That Supreme is called the\nSupreme Personality.\u201d This means that the Supreme Personality is exh ibiting\nand diffusing His spiritual effulgence, which is the ultimate illumination. That\nSupreme Personality also has a localized aspect as Param\u00e4tm\u00e4. By incarnating\nHimself as the son of Satyavat\u00e9 and Pa r\u00e4\u00e7ara, He explains the Vedic knowledge\nas Vy\u00e4sadeva .\nTEXT  19\nYaae MaaMaevMaSaMMaU!ae JaaNaaiTa Pau\u00e5zaetaMaMa( )\nSa SavRiv\u00d9JaiTa Maa& SavR>aaveNa >aarTa )) 19 ))\nyo m\u00e4m evam asamm\u00fc\u00f2ho\nj\u00e4n\u00e4ti puru\u00f1ottamam\nsa sarva-vid bhajati m\u00e4\u00e0\nsarva-bh\u00e4vena bh\u00e4rata\nSYNONYMS\nya\u00f9\u2014anyone who; m\u00e4m \u2014Me; evam \u2014thus; asamm\u00fc\u00f2ha\u00f9 \u2014without a doubt;\nj\u00e4n\u00e4ti \u2014knows; puru\u00f1a-uttamam \u2014the Supreme Personality of Godhead;\nsa\u00f9\u2014he; sarva-vit \u2014the knower of everything; bhajati \u2014renders devotional"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 866d34a1-ff38-4f01-b386-755e323a3d86
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.service; m\u00e4m \u2014unto Me; sarva-bh\u00e4vena \u2014in all respects; bh\u00e4rata\u2014O son of\nBharata.\nTRANSLATION\nWhoever knows Me as the Supreme Personality of Godhead, without\ndoubting, is the knower of everything . He therefore engages himself in full\ndevotional service to Me, O son of Bharata.\nPURPORT\nThere are many philosophical speculations about the constitutional\nposition of the living entities and the Supreme Absolute Truth. Now in this\nverse the Supreme Personality of Godh ead clearly explains that anyone who\nknows Lord K\u00e5\u00f1\u00eba to be the Supreme Pers on is actually the knower of\neverything. The imperfect knower goes on simply speculating about the\nAbsolute Truth, but the perfect knowe r, without wasting his valuable time,\nengages directly in K\u00e5\u00f1\u00eba consciousness,  the devotional service of the Supreme\nLord. Throughout the whole of Bhagavad-g\u00e9t\u00e4,  this fact is being stressed at\nevery step. And still there are so  many stubborn commentators on\nBhagavad-g\u00e9t\u00e4  who consider the Supreme Ab solute Truth and the living\nentities to be one and the same.\nVedic knowledge is called \u00e7ruti,  learning by aural reception. One should\nactually receive the Vedic message fr om authorities like K\u00e5\u00f1\u00eba and His\nrepresentatives. Here K\u00e5\u00f1\u00eba distinguishes everything very nicely, and one\nshould hear from this source. Simply t o hear like the hogs is not sufficient; one\nm u s t  b e  a b l e  t o  u n d e r s t a n d  f r o m  t h e  authorities. It is not that one should\nsimply speculate academically. On e should submissively hear from\nBhagavad-g\u00e9t\u00e4  that these living entities are always subordinate to the S upreme\nPersonality of Godhead. Anyone who is able to understand this, according to\nthe Supreme Personality of Godhead, \u00c7r\u00e9 K\u00e5\u00f1\u00eba, knows the purpose of the\nVedas;  no one else knows the purpose of the Vedas.\nThe word bhajati  is very significant. In many places the word bhajati  is\nexpressed in relationship with the serv ice of the Supreme Lord. If a person is"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.engaged in full K\u00e5\u00f1\u00eba consciousness, in th e devotional service of the Lord, it is\nto be understood that he has understood all the Vedic knowledge. In the\nVai\u00f1\u00ebava parampar\u00e4 it is said that if on e is engaged in the devotional service of\nK\u00e5\u00f1\u00eba, then there is no need for any other spiritual process for understanding\nthe Supreme Absolute Truth. He has already co me to the point, because he is\nengaged in the devotional service of the Lord. He has ended all preliminary\nprocesses of understanding. But if an yone, after speculating for hundreds of\nthousands of lives, does not come to  the point that K\u00e5\u00f1\u00eba is the Supreme\nPersonality of Godhead and that one has to surrender there, all his speculation\nfor so many years and lives is a useless waste of time.\nTEXT  20\nwiTa Gau\u00f9TaMa& Xaa\u00f1iMadMau\u00a2&- MaYaaNaga )\nWTad(bud(\u00dfa bui\u00d6MaaNSYaaTk*-Tak*-TYa\u00ea >aarTa )) 20 ))\niti guhyatama\u00e0 \u00e7\u00e4stram\nidam ukta\u00e0 may\u00e4nagha\netad buddhv\u00e4 buddhim\u00e4n sy\u00e4t\nk\u00e5ta-k\u00e5tya\u00e7 ca bh\u00e4rata\nSYNONYMS\niti\u2014thus; guhya-tamam \u2014the most confidential; \u00e7\u00e4stram \u2014revealed scripture;\nidam \u2014this; uktam \u2014disclosed; may\u00e4 \u2014by Me; anagha \u2014O sinless one;\netat\u2014this; buddhv\u00e4 \u2014understanding; buddhi-m\u00e4n \u2014intelligent; sy\u00e4t\u2014one\nbecomes; k\u00e5ta-k\u00e5tya\u00f9 \u2014the most perfect in his endeavors ; ca\u2014and;\nbh\u00e4rata \u2014O son of Bharata.\nTRANSLATION\nThis is the most confidential part of the Vedic scriptures, O sinless one, and\nit is disclosed now by Me. Whoever unde rstands this will become wise, and his\nendeavors will know perfection."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 89d2e5b0-9e98-470e-bb2d-6d02babdb961
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nThe Lord clearly explains here that th is is the substance of all revealed\nscriptures. And one should understand this as it is given by the Supreme\nPersonality of Godhead. Thus one will become intelligent and perfect in\ntranscendental knowledge. In other wo rds, by understanding this philosophy\nof the Supreme Personality of Godhead and engaging in His transcendental\nservice, everyone can become freed fr om all contaminations of the modes of\nmaterial nature. Devotional service is a process of spiritual understa nding.\nWherever devotional service exists, the material contamination cannot\ncoexist. Devotional service to the Lord  and the Lord Himself are one and the\nsame because they are spiritual; devotional service takes place within the\ninternal energy of the Supr eme Lord. The Lord is said to be the sun, and\nignorance is called darkness. Where the sun is present, there is no question of\ndarkness. Therefore, whenever devotional service is present under the proper\nguidance of a bona fide spiritual master, there is no  question of ignorance.\nEveryone must take to this consciousn ess of K\u00e5\u00f1\u00eba and engage in devotional\nservice to become intelligent and purified. Unless one comes to this position of\nunderstanding K\u00e5\u00f1\u00eba and engages in devo tional service, however intelligent he\nmay be in the estimati on of some common man, he is not perfectly intelligent.\nThe word anagha,  by which Arjuna is addressed, is significant. Anagha,  \u201cO\nsinless one ,\u201d means that unless one is free from  all sinful reactions it is very\ndifficult to understand K\u00e5\u00f1\u00eba. One has to become free from all contamination,\nall sinful activities; then he can understand. But devotional service is so pure\nand potent that once one is engaged in devotional service he automatically\ncomes to the stage of sinlessness .\nWhile one is performing devotional service in the association of pure\ndevotees in full K\u00e5\u00f1\u00eba consciousness, there are certain things which require to\nbe vanquished altogether. The most im portant thing one has to surmount is\nweakness of the heart. The first  falldown is caused by the desire to lord it over\nmaterial nature. Thus one gives up the transcendental loving service of the\nSupreme Lord. The second weakness of th e heart is that as one increases the\npropensity to lord it over material nature, he becomes  attached to matter and"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 15a25bc1-739a-4e42-86ac-941293ef2289
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the possession of matter. The problems of  material existence are due to these\nweaknesses of the heart. In this chapter the first five verses  describe the\nprocess of freeing oneself from these we aknesses of heart, and the rest of the\nchapter, from the sixth verse  through the end, discusses puru\u00f1ottama-yoga.\nThus end the Bhaktivedanta Purports to the Fifteenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of Puru\u00f1ottama-yoga,  the Yoga of the Supreme\nPerson.\n- CHAPTER 16 -\nThe Divine And Demoniac Natures\nTEXTS  1\u20133\n\u00e9[q>aGavaNauvac )\nA>aYa& SatvSa&\u00e9ui\u00d6jaRNaYaaeGaVYaviSQaiTa\" )\ndaNa& dMa\u00ea Yaj\u00ea SvaDYaaYaSTaPa AaJaRvMa( )) 1 ))\nAih&Saa SaTYaMa\u00a7-aeDaSTYaaGa\" XaaiNTarPaE\u00e9uNaMa( )\n dYaa >aUTaeZvl/aelu/PTv& MaadRv& h \u0081qrcaPal/Ma( )) 2 ))\nTaeJa\" +aMaa Da*iTa\" XaaEcMad]aehae Naa iTaMaaiNaTaa )\n>aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa )) 3 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\nabhaya\u00e0 sattva-sa\u00e0\u00e7uddhir\nj\u00ef\u00e4na-yoga-vyavasthiti\u00f9\nd\u00e4na\u00e0 dama\u00e7 ca yaj\u00efa\u00e7 ca"}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sv\u00e4dhy\u00e4yas tapa \u00e4rjavam\nahi\u00e0s\u00e4 satyam akrodhas\nty\u00e4ga\u00f9 \u00e7\u00e4ntir apai\u00e7unam\nday\u00e4 bh\u00fcte\u00f1v aloluptva\u00e0\nm\u00e4rdava\u00e0 hr\u00e9r ac\u00e4palam\nteja\u00f9 k\u00f1am\u00e4 dh\u00e5ti\u00f9 \u00e7aucam\nadroho n\u00e4ti-m\u00e4nit\u00e4\nbhavanti sampada\u00e0 daiv\u00e9m\nabhij\u00e4tasya bh\u00e4rata\nSYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said;\nabhayam \u2014fearlessness; sattva-sa\u00e0\u00e7uddhi\u00f9 \u2014purification of one\u2019s existence;\nj\u00ef\u00e4na \u2014in knowledge; yoga\u2014of linking up; vyavasthiti\u00f9 \u2014the situation;\nd\u00e4nam \u2014charity; dama\u00f9 \u2014controlling the mind; ca\u2014and;\nyaj\u00efa\u00f9\u2014performance of sacrifice; ca\u2014and; sv\u00e4dhy\u00e4ya\u00f9 \u2014study of Vedic\nliterature; tapa\u00f9 \u2014austerity; \u00e4rjavam \u2014simplicity; ahi\u00e0s\u00e4 \u2014nonviolence;\nsatyam \u2014truthfulness; akrodha\u00f9 \u2014freedom from anger; ty\u00e4ga\u00f9 \u2014renunciation;\n\u00e7\u00e4nti\u00f9 \u2014tranquillity; apai\u00e7unam \u2014aversion to fault-find ing; day\u00e4 \u2014mercy;\nbh\u00fcte\u00f1u \u2014towards all living entities; aloluptvam \u2014freedom from greed;\nm\u00e4rdavam \u2014gentleness; hr\u00e9\u00f9\u2014modesty; ac\u00e4palam \u2014determination;\nteja\u00f9 \u2014vigor; k\u00f1am\u00e4 \u2014forgiveness; dh\u00e5ti\u00f9 \u2014fortitude; \u00e7aucam \u2014cleanliness;\nadroha\u00f9 \u2014freedom from envy; na\u2014not; ati-m\u00e4n it\u00e4\u2014expectation of honor;\nbhavanti \u2014are; sampadam \u2014the qualities; daiv\u00e9m \u2014the transcendental nature;\nabhij\u00e4tasya \u2014of one who is born of; bh\u00e4rata \u2014O son of Bharata.\nTRANSLATION\nThe Supreme Personality of Godhead said: Fearlessness; purification of\none\u2019s existence; cultivation of spiritu al knowledge; charity; self-control;\nperformance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence;\ntruthfulness; freedom from anger; renunciation; tranquillity; aversion to"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 17145b1b-e6e7-464f-a1f0-a69580b8f455
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.faultfinding; compassion for all living entities; freedom from covetousness;\ngentleness; modesty; steady determination; vigor; forgiveness; fortitude;\ncleanliness; and freedom from envy and from the passion fo r honor\u2014these\ntranscendental qualities, O son of Bharata, belong to godly men endowed with\ndivine nature.\nPURPORT\nIn the beginning  of the Fifteenth Chapter, the banyan tree of this material\nworld was explained. The extra roots comi ng out of it were compared to the\nactivities of the living entities, some  auspicious, some inauspicious. In the\nNinth Chapter , also, the devas, or godly, and the asuras,  the ungodly, or\ndemons, were explained. Now, according to  Vedic rites, activities in the mode\nof goodness are considered auspicious for progress on the path of liberation,\nand such activities are known as daiv\u00e9 prak\u00e5ti,  trans cendental by nature. Those\nwho are situated in the transcendental  nature make progress on the path of\nliberation. For those who are acting in the modes of passion and ignorance, on\nthe other hand, there is no possibility  of liberation. Either they will hav e to\nremain in this material world as huma n beings, or they will descend among the\nspecies of animals or even lower life forms. In this Sixteenth Chapter  the Lord\nexplains both the transcendental nature  and its attendant qualities and the\ndemoniac nature a nd its qualities. He also explains the advantages and\ndisadvantages of these qualities.\nThe word abhij\u00e4tasya  in reference to one born of transcendental qualities\nor godly tendencies is very significant.  To beget a child in a godly atmosphere\nis known in the Vedic scriptures as Garbh\u00e4dh\u00e4na-sa\u00e0sk\u00e4ra. If the parents\nwant a child in the godly qua lities they should follow the ten principles\nrecommended for the social life of the human being. In Bhagavad-g\u00e9t\u00e4  we have\nstudied also before that sex life for bege tting a good child is K\u00e5\u00f1\u00eba Himself. Sex\nlife is not condemned, provided the process is used  in K\u00e5\u00f1\u00eba consciousness.\nThose who are in K\u00e5\u00f1\u00eba consciousness at  least should not beget children like\ncats and dogs but should beget them so  that they may become K\u00e5\u00f1\u00eba conscious\nafter birth. That should be the advant age of children born of a father and"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 820f563d-deb2-4844-a06f-2f166d16e58d
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.mother absorbed in K\u00e5\u00f1\u00eba consciousness.\nThe social institution known as var\u00eb\u00e4\u00e7rama-dharma \u2014the institution\ndividing society into four divisions of social life and four occupational\ndivisions or castes\u2014is not meant to divide human society according to birth.\nSuch divisions are in terms of educatio nal qualifications. They are to keep the\nsociety in a state of peace and prosperi ty. The qualities mentioned herein are\nexplained as transcendental qualities meant for making a person progress in\nspiritual understanding so that he can get liberated from th e material world.\nIn the var\u00eb\u00e4\u00e7rama  institution the sanny\u00e4s\u00e9,  or the person in the renounced\norder of life, is considered to be the head or the spiritual master of all the social\nstatuses and orders. A br\u00e4hma\u00eba  is considered to be the spiritual master of the\nthree other sec tions of a society, namely, the k\u00f1atriyas,  the vai\u00e7yas  and the\n\u00e7\u00fcdras,  but a sanny\u00e4s\u00e9,  who is on the top of the inst itution, is considered to be\nthe spiritual master of the br\u00e4hma\u00ebas  also. For a sanny\u00e4s\u00e9,  the first\nqualification should be fearlessness. Bec ause a sanny\u00e4s\u00e9  has to be alone without\nany support or guarantee of support, he has simply to depend on the mercy of\nthe Supreme Personality of Godhead.  If one thinks, \u201cAfter I leave my\nconnections, who will protect me?\u201d he  should not accept the renounced order\nof life. One must be fully convinced that K\u00e5\u00f1\u00eba or the Supreme Personality of\nGodhead in His localized aspect as Pa ram\u00e4tm\u00e4 is always within, that He is\nseeing everything and He always knows what one intends to do. One must thus\nh a v e  f i r m  c o n v i c t i o n  t hat K\u00e5\u00f1\u00eba as Param\u00e4tm\u00e4 will take care of a soul\nsurrendered to Him. \u201cI shall never be al one,\u201d one should think. \u201cEven if I live\nin the darkest regions of a forest I shall be accompanied by K\u00e5\u00f1\u00eba, and He will\ngive me all protection.\u201d That conviction is call ed abhayam,  fearlessness. This\nstate of mind is necessary for a person in the renounced order of life.\nThen he has to purify his existence. There are so many rules and\nregulations to be followed in the renounce d order of life. Most important of all,\na sanny\u00e4s\u00e9  is strictly forbidden to have any intimate relationship with a\nwoman. He is even forbidden to talk  with a woman in a secluded place. Lord\nCaitanya was an ideal sanny\u00e4s\u00e9,  and when He was at Pur\u00e9 His feminine\ndevotees could not even come near to offer their respects. They were advised\nto bow down from a distant place. Th is is not a sign of hatred for wom en as a"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5ce89a9d-df76-458a-b194-3334d01fe5b6
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.class, but it is a stricture imposed on the sanny\u00e4s\u00e9  not to have close\nconnections with women. One has to follow the rules and regulations of a\nparticular status of life in order to purify his existence. For a sanny\u00e4s\u00e9,  intimate\nrelations with wome n and possession of wealth for sense gratification are\nstrictly forbidden. The ideal sanny\u00e4s\u00e9  was Lord Caitanya Himself, and we can\nlearn from His life that He was very strict in regards to women. Although He is\nconsidered to be the most liberal incarnatio n of Godhead, accepting the most\nfallen conditioned souls, He strictly fo llowed the rules and regulations of the\nsanny\u00e4sa  order of life in connection with association with woman. One of His\npersonal associates, namely Cho\u00f6a Harid\u00e4sa, was associated with Lo rd\nCaitanya along with His other confiden tial personal associates, but somehow\nor other this Cho\u00f6a Harid\u00e4sa looked  lustily on a young woman, and Lord\nCaitanya was so strict that He at once  rejected him from the society of His\npersonal associates. Lord Cait anya said, \u201cFor a sanny\u00e4s\u00e9  or anyone who is\naspiring to get out of the clutches of material nature and trying to elevate\nhimself to the spiritual nature and go back home, back to Godhead, for him,\nlooking toward material possessions and women for sense gra tification\u2014not\neven enjoying them, but just looking toward them with such a propensity\u2014is\nso condemned that he had better commi t suicide before experiencing such\nillicit desires.\u201d So these are the processes for purification.\nThe next item is j\u00ef\u00e4na-yoga-vyavasthiti:  being engaged in the cultivation of\nknowledge. Sanny\u00e4s\u00e9  life is meant for distributing knowledge to the\nhouseholders and others who have forgotten their real life of spiritual\nadvancement. A sanny\u00e4s\u00e9  is supposed to beg from door to door for his\nlivelihood, but this does not mean that he is a beggar. Humility is also one of\nthe qualifications of a transcendentally situated person, and out of sheer\nhumility the sanny\u00e4s\u00e9  goes from door to door, not exactly for the purpo se of\nbegging, but to see the householders an d awaken them to K\u00e5\u00f1\u00eba consciousness.\nThis is the duty of a sanny\u00e4s\u00e9.  If he is actually advanced and so ordered by his\nspiritual master, he should preach K\u00e5\u00f1\u00eba consciousness with logic and\nunderstanding, and if one is not so advanced he should not accept the\nrenounced order of life. But even if one has accepted the renounced order of\nlife without sufficient knowledge, he sh ould engage himself fully in hearing"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 24f2a04f-4f19-445d-99bd-f1aeb04cbc93
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.from a bona fide spiritual master to cultivate knowled ge. A sanny\u00e4s\u00e9,  or one in\nthe renounced order of life, must be situated in fearlessness, sattva-sa\u00e0\u00e7uddhi\n(purity) and j\u00ef\u00e4na-yoga  (knowledge).\nThe next item is charity. Charity is meant for the householders. The\nhouseholders should earn a livelihood by an honorable means and spend fifty\npercent of their income to propagate K\u00e5\u00f1\u00eba consciousness all over the world.\nThus a householder should give in charity to institutional societies that are\nengaged in that way. Charity should be  given to the right receiver. There are\ndifferent kinds of charity, as will be explained later on\u2014charity in the modes\nof goodness, passion and ignorance. Charity in the mode  of goodness is\nrecommended by the scriptures, but charity in the modes of passion and\nignorance is not recommended, because it is simply a waste of money. Charity\nshould be given only to propagate K\u00e5\u00f1\u00eb a consciousness all over the world. That\nis charity in  the mode of goodness.\nThen as far as dama  (self-control) is concerned, it is not only meant for\nother orders of religious society, but is especially meant for the householder.\nAlthough he has a wife, a householder should not use his senses for sex life\nunnecessarily. There are restrictions for the householders even in sex life,\nwhich should only be engaged in for the propagation of children. If he does not\nrequire children, he should not enjoy se x life with his wife. Modern society\nenjoys sex life with contraceptive methods or m ore abominable methods to\navoid the responsibility of children. This  is not in the transcendental quality,\nbut is demoniac. If anyone, even if he is a householder, wants to make progress\nin spiritual life, he must control his sex life and should not beget a child\nwithout the purpose of serving K\u00e5\u00f1\u00eba. If he is able to beget children who will\nbe in K\u00e5\u00f1\u00eba consciousness, one can prod uce hundreds of children, but without\nthis capacity one should not indulge only for sense pleasure.\nSacrifice is another item to be performed by the householders, because\nsacrifices require a large amount of mo ney. Those in other orders of life,\nnamely brahmacarya, v\u00e4naprastha  and sanny\u00e4sa,  have no money; they live by\nbegging. So performance of different  types of sacrifice is meant for the\nhouseholders. They should perform agni-hotra  sacrifices as enjoined in the\nVedic literature, but such sacrifices at  the present moment are very expensive,"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: e4ee4a24-8321-4e29-bbf7-b8f7466b9c73
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and it is not possible for any householder to perform them. The best sacrifice\nrecommended in this age is called sa\u00eck\u00e9rtana-yaj\u00efa.  This sa\u00eck\u00e9rtana-yaj\u00efa,  the\nchanting of Hare K\u00e5\u00f1\u00eba, Hare K\u00e5\u00f1\u00eba, K\u00e5\u00f1\u00eba K\u00e5\u00f1\u00eba, Hare Hare/ Hare R\u00e4ma,\nHare R\u00e4ma, R\u00e4ma R\u00e4ma, Hare Hare, is the best and most inexpensive\nsacrifice; everyone can a dopt it and derive benefi t. So these three items,\nnamely charity, sense control and performance of sacrifice, are meant for the\nhouseholder.\nThen sv\u00e4dhy\u00e4ya,  Vedic study, is meant for brahmacarya,  or student life.\nBrahmac\u00e4r\u00e9s  should have no connection with wo men; they should live a life of\ncelibacy and engage the mind in the stud y of Vedic literature for cultivation of\nspiritual knowledge. This is called sv\u00e4dhy\u00e4ya.\nTapas, or austerity, is especially me ant for the retired life. One should not\nremain a householder throughout his whol e life; he must always remember that\nthere are four divisions of life\u2014 brahmacarya, g\u00e5hastha, v\u00e4naprastha  and\nsanny\u00e4sa.  So after g\u00e5hastha,  householder life, one should retire. If one lives for\na hundred years, he should spend twenty -five years in student life, twenty-five\nin householder life, twenty-five in retired life and twenty-five in the\nrenounced order of life. These are the regulations  of the Vedic religious\ndiscipline. A man retired from household life must practice austerities of the\nbody, mind and tongue. That is tapasya.  The entire var\u00eb\u00e4\u00e7rama-dharma  society\nis meant for tapasya.  Without tapasya,  or austerity, no human being can get\nliberation. The theory that there is no n eed of austerity in life, that one can go\non speculating and everything will be nice, is recommended neither in the\nVedic literature nor in Bhagavad-g\u00e9t\u00e4.  Such theories are manufactured by\nshow-bottle spiritualists who are trying to gather more followers. If there are\nrestrictions, rules and regulations, people will not become attracted. Therefore\nthose who want followers in the name of  religion, just to have a show only,\ndon\u2019t restrict the lives of their students, n or their own lives. But that method is\nnot approved by the Vedas.\nAs far as the brahminical quality of si mplicity is concerned, not only should\na particular order of life follow this pr inciple, but every member, be he in the\nbrahmac\u00e4r\u00e9 \u00e4\u00e7rama, g\u00e5hastha \u00e4\u00e7rama, v\u00e4naprastha \u00e4\u00e7rama  or sanny\u00e4sa \u00e4\u00e7rama.\nOne should be very sim ple and straightforward."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 96a51773-fadf-4132-ac19-76aef7f8989b
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ahi\u00e0s\u00e4  means not arresting the progressive life of any living entity. One\nshould not think that since the spirit spark is never killed even after the\nkilling of the body there is no harm in  killing animals for sense gratification.\nPeople are now addicted t o eating animals, in spite of having an ample supply\nof grains, fruits and milk. There is no necessity for animal killing. This\ninjunction is for everyone. When there is no alternative, one may kill an\nanimal, but it should be offered in sacrifice. At any rate, when there is an\nample food supply for humanity, persons who are desiring to make\nadvancement in spiritual realization sh ould not commit violence to animals.\nReal ahi\u00e0s\u00e4  means not checking anyone\u2019s progressive life. The animals are also\nmaking progre ss in their evolutionary life by transmigrating from one category\nof animal life to another. If a particul ar animal is killed, then his progress is\nchecked. If an animal is staying in a particular body for so many days or so\nmany years and is untimely kill ed, then he has to come back again in that form\nof life to complete the remaining days  in order to be promoted to another\nspecies of life. So their progress should not be checked simply to satisfy one\u2019s\npalate. This is called ahi\u00e0s\u00e4.\nSatyam.  This word means that one should not distort the truth for some\npersonal interest. In Vedic literature th ere are some difficult passages, but the\nmeaning or the purpose should be learne d from a bona fide spiritual master.\nThat is the process for und erstanding the Vedas.  \u00c7ruti  means that one should\nhear from the authority. One should no t construe some interpretation for his\npersonal interest. There are so many commentaries on Bhagavad-g\u00e9t\u00e4  that\nmisinterpret the original text . The real import of the wo rd should be\npresented, and that should be learned from a bona fide spiritual master.\nAkrodha  means to check anger. Even if th ere is provocation one should be\ntolerant, for once one becomes angry hi s whole body becomes polluted. Anger\nis a product of the mode of passion and lust, so one who is transcendentally\nsituated should check himself from anger. Apai\u00e7unam  means that one should\nnot find fault with others or correct them unnecessarily. Of course to call a\nthief a thief is not faultfinding, but to  call an honest person a thief is very\nmuch offensive for one who is making advancement in sp iritual life. Hr\u00e9 means\nt h a t  o n e  s h o u l d  b e  v e r y  m o d e s t  a n d must not perform some act which is"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9206bcea-2822-4ca9-b4a5-73d1ebb77204
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.abominable. Ac\u00e4palam,  determination, means that one should not be agitated\nor frustrated in some attempt. There ma y be failure in some attempt, but one\nshould not  be sorry for that; he should make progress with patience and\ndetermination.\nThe word tejas u s e d  h e r e  i s  m e a n t  f o r  t h e  k\u00f1atriyas.  The k\u00f1atriyas  should\nalways be very strong to be able to give protection to the weak. They should\nnot pose themselves as nonviolent. If viol ence is required, they must exhibit it.\nBut a person who is abl e to curb down his enemy may under certain conditions\nshow forgiveness. He may excuse minor offenses.\n\u00c7aucam  means cleanliness, not only in mi nd and body but in one\u2019s dealings\nalso. It is especially meant for the me rcantile people, who should not deal in\nthe black market. N\u00e4ti-m\u00e4nit\u00e4,  not expecting honor, applies to the \u00e7\u00fcdras,  the\nworker class, which are considered, according to Vedic injunctions, to be the\nlowest of the four classes. They sh ould not be puffed up with unnecessary\nprestige or honor and should remain in their own status. It is the duty of the\n\u00e7\u00fcdras  to offer respect to the higher class for t he upkeep of the social order.\nAll these twenty-six qualifications mentioned are transcendental qualities.\nThey should be cultivated according to  the different statuses of social and\noccupational order. The purport is that even though material conditions are\nmiserable, if these qualitie s are developed by practice, by all classes of men,\nthen gradually it is possible to rise to  the highest platform of transcendental\nrealization.\nTEXT  4\ndM>aae dPaaeR_i>aMaaNa\u00ea \u00a7-aeDa\" Paa\u00e5ZYaMaev c )\nAjaNa& cai>aJaaTaSYa PaaQaR SaMPadMaaSaurqMa( )) 4 ))\ndambho darpo \u2019bhim\u00e4na\u00e7 ca\nkrodha\u00f9 p\u00e4ru\u00f1yam eva ca\naj\u00ef\u00e4na\u00e0 c\u00e4bhij\u00e4tasya\np\u00e4rtha sampadam \u00e4sur\u00e9m"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a4446de3-5e70-409d-92fd-81dee0d677ce
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\ndambha\u00f9 \u2014pride; darpa\u00f9 \u2014arrogance; abhim\u00e4na\u00f9 \u2014conceit; ca\u2014and;\nkrodha\u00f9 \u2014anger; p\u00e4ru\u00f1yam \u2014harshness; eva\u2014certainly; ca\u2014and;\naj\u00ef\u00e4nam \u2014ignorance; ca\u2014and; abhij\u00e4tasya \u2014of one who is born of; p\u00e4rtha \u2014O\nson of P\u00e5th\u00e4; sampadam \u2014the qualities; \u00e4sur\u00e9m \u2014the demoniac nature.\nTRANSLATION\nPride, arrogance, conceit, anger, harshness and ignorance\u2014these qualities\nbelong to those of demoniac nature, O son of P\u00e5th\u00e4.\nPURPORT\nIn this verse, the royal road to he ll is described. The demoniac want to\nmake a show of religion and advancemen t in spiritual science, although they\ndo not follow the principles. They are always arrogant or proud in possessing\nsome type of education or so much wealth. They desire to be worshiped by\nothers, and demand respectability, al though they do not command respect.\nOver trifles they become very angry and speak harshly, not gently. They do\nn o t  k n o w  w h a t  s h o u l d  b e  d o n e  a n d  what should not be done. They d o\neverything whimsically, according to their own desire, and they do not\nrecognize any authority. These demoniac  qualities are taken on by them from\nthe beginning of their bodies in the wo mbs of their mothers, and as they grow\nthey manifest all these inaus picious qualities.\nTEXT  5\ndEvq SaMPai\u00dcMaae+aaYa iNabNDaaYaaSaurq MaTaa )\nMaa \u00e9uc\" SaMPad& dEvqMai>aJaaTaae_iSa Paa<@v )) 5 ))\ndaiv\u00e9 sampad vimok\u00f1\u00e4ya\nnibandh\u00e4y\u00e4sur\u00e9 mat\u00e4"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 781a47d4-b7ad-41f6-99c8-90b9663477ab
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.m\u00e4 \u00e7uca\u00f9 sampada\u00e0 daiv\u00e9m\nabhij\u00e4to \u2019si p\u00e4\u00eb\u00f2ava\nSYNONYMS\ndaiv\u00e9 \u2014transcendental; sampat \u2014assets; vimok\u00f1\u00e4ya \u2014meant for liberation;\nnibandh\u00e4ya \u2014for bondage; \u00e4sur\u00e9 \u2014demoniac qualities; mat\u00e4 \u2014are considered;\nm\u00e4\u2014do not; \u00e7uca\u00f9 \u2014worry; sampadam \u2014assets; daiv\u00e9m \u2014transcendental;\nabhij\u00e4ta\u00f9 \u2014born of; asi\u2014you are; p\u00e4\u00eb\u00f2ava \u2014O son of P\u00e4\u00eb \u00f2u.\nTRANSLATION\nThe transcendental qualities are cond ucive to liberation, whereas the\ndemoniac qualities make for bondage. Do not worry, O son of P\u00e4\u00eb\u00f2u, for you\nare born with the divine qualities.\nPURPORT\nLord K\u00e5\u00f1\u00eba encouraged Arjuna by te lling him that he was not born with\ndemoniac qualities. His involvement in  the fight was not demoniac, because he\nwas considering the pros and cons. He was considering whether respectable\npersons such as Bh\u00e9\u00f1ma and Dro\u00eba s hould be killed or not, so he was not acting\nunder the influence of anger, false prestige or harshness. Therefore he was not\nof the quality of the demons. For a k\u00f1atriya,  a military man, shooting arrows at\nthe enemy is considered transcendental, and refrai ning from such a duty is\ndemoniac. Therefore there was no caus e for Arjuna to lament. Anyone who\nperforms the regulative principles of the different orders of life is\ntranscendentally situated.\nTEXT  6\n\u00dcaE >aUTaSaGaa\u0152 l/aeke-_iSMaNdEv AaSaur Wv c )\ndEvae ivSTarXa\" Pa[ae\u00a2- AaSaur& PaaQaR Mae \u00e9*<au )) 6 ))"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2019e8e0-833e-4071-b5d9-7fcfb5e40743
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.dvau bh\u00fcta-sargau loke \u2019smin\ndaiva \u00e4sura eva ca\ndaivo vistara\u00e7a\u00f9 prokta\n\u00e4sura\u00e0 p\u00e4rtha me \u00e7\u00e5\u00ebu\nSYNONYMS\ndvau \u2014two; bh\u00fcta-sargau \u2014created living beings; loke\u2014in the world;\nasmin \u2014this; daiva\u00f9 \u2014godly; \u00e4sura\u00f9 \u2014demoniac; eva\u2014certainly; ca\u2014and;\ndaiva\u00f9 \u2014the divine; vistara\u00e7a\u00f9 \u2014at great length; prokta\u00f9 \u2014said; \u00e4suram \u2014the\ndemoniac; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; me\u2014from Me; \u00e7\u00e5\u00ebu\u2014jus t hear.\nTRANSLATION\nO son of P\u00e5th\u00e4, in this world there are two kinds of created beings. One is\ncalled the divine and the other demoniac . I have already explained to you at\nlength the divine qualities. Now hear from Me of the demoniac.\nPURPORT\nL o r d  K \u00e5 \u00f1 \u00eb a ,  h a v i n g  a s s u r e d  A r j u n a  t h a t  h e  w a s  b o r n  w i t h  t h e  d i v i n e\nqualities, is now describing the demon iac way. The conditioned living entities\nare divided into two classes in this world. Those who are born with divine\nqualities follow a regulated life; that is to say they abide by the injunctions in\nscriptures and by the authorities. One should perform duties in the light of\nauthoritative scripture. This mentalit y is called divine. One who does not\nfollow the regulative principles as they are laid down i n the scriptures and who\nacts according to his whims is called de moniac or asuric. There is no other\ncriterion but obedience to the regulati ve principles of scriptures. It is\nmentioned in Vedic literature that bo th the demigods and the demons are\nborn of t he Praj\u00e4pati; the only difference is that one class obeys the Vedic\ninjunctions and the other does not.\nTEXT  7"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 12fb32d8-926d-4a4e-93ae-d88149282937
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Pa[v*ita& c iNav*ita& c JaNaa Na ivduraSaura\" )\nNa XaaEc& NaaiPa cacarae Na SaTYa& Taezu iv\u00dbTae )) 7 ))\nprav\u00e5tti\u00e0 ca niv\u00e5tti\u00e0 ca\njan\u00e4 na vidur \u00e4sur\u00e4\u00f9\nna \u00e7auca\u00e0 n\u00e4pi c\u00e4c\u00e4ro\nna satya\u00e0 te\u00f1u vidyate\nSYNONYMS\nprav\u00e5ttim \u2014acting properly; ca\u2014also; niv\u00e5ttim \u2014not acting improperly;\nca\u2014and; jan\u00e4\u00f9 \u2014persons; na\u2014never; vidu\u00f9 \u2014know; \u00e4sur\u00e4\u00f9 \u2014of demoniac\nquality; na\u2014never; \u00e7aucam \u2014cleanliness; na\u2014nor; api\u2014also; ca\u2014and;\n\u00e4c\u00e4ra\u00f9 \u2014behavior; na\u2014never; satyam \u2014truth; te\u00f1u\u2014in them; vidyate\u2014there\nis.\nTRANSLATION\nThose who are demoniac do not know what is to be done and what is not to\nbe done. Neither cleanliness nor proper behavior nor truth is found in them.\nPURPORT\nIn every civilized human society there is some set of scriptural rules and\nregulations which is followed from the beginning. Especially among the\n\u00c4ryans, those who adopt the Vedic civilization and who are known as the most\nadvanced civilized peoples, those  who do not follow the scriptural injunctions\nare supposed to be demons. Therefore it is  stated here that the demons do not\nknow the scriptural rules, nor do they  have any inclination to follow them.\nMost of them do not know them , and even if some of them know, they have\nnot the tendency to follow them. They ha ve no faith, nor are they willing to\nact in terms of the Vedic injunction s. The demons are not clean, either\nexternally or internally. One should always be careful to keep his body clean"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6467930d-6dd1-4361-8515-a695b5076c1a
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.by bathing, b rushing teeth, shaving, changing clothes, etc. As far as internal\ncleanliness is concerned, one should always remember the holy names of God\nand chant Hare K\u00e5\u00f1\u00eba, Hare K\u00e5\u00f1\u00eba, K\u00e5\u00f1\u00eba K\u00e5\u00f1\u00eba, Hare Hare/ Hare R\u00e4ma,\nHare R\u00e4ma, R\u00e4ma R\u00e4ma, Hare Hare. The demons ne ither like nor follow all\nthese rules for external and internal cleanliness.\nAs for behavior, there are many rules and regulations guiding human\nbehavior, such as the Manu-sa\u00e0hit\u00e4,  which is the law of the human race. Even\nup to today, those who are Hindu follow the Manu-sa\u00e0hit\u00e4.  Laws of\ninheritance and other legalities are derived from this book. Now, in the\nManu-sa\u00e0hit\u00e4  it is clearly stated that a wo man should not be given freedom.\nThat does not mean that women are to be kept as slaves, but they are like\nchildren. Children are not given freedom , but that does not mean that they\nare kept as slaves. The demons have now neglected such injunctions, and they\nthink that women should be given as mu ch freedom as men. However, this has\nnot improved the social condition of the world. Actually, a woman should be\ngiven protection at every stage  of life. She should be given protection by the\nfather in her younger days, by the husb and in her youth, and by the grownup\nsons in her old age. This is proper  social behavior according to the\nManu-sa\u00e0hit\u00e4.  But modern education has artificially devised a p uffed-up\nconcept of womanly life, and therefore marriage is practically now an\nimagination in human society. Nor is the moral condition of woman very good\nnow. The demons, therefore, do not acce pt any instruction which is good for\nsociety, and because they  do not follow the experience of great sages and the\nrules and regulations laid down by the sages, the social condition of the\ndemoniac people is very miserable.\nTEXT  8\nASaTYaMaPa[iTa\u00ef& Tae JaGadahurNaq\u00ecrMa( )\nAParSParSaM>aUTa& ik-MaNYaTk-aMahETauk-Ma( )) 8 ))\nasatyam aprati\u00f1\u00f6ha\u00e0 te\njagad \u00e4hur an\u00e9\u00e7varam"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: fbb1086e-3e8b-4d7b-b3f7-81636fd715b5
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.aparaspara-sambh\u00fcta\u00e0\nkim anyat k\u00e4ma-haitukam\nSYNONYMS\nasatyam \u2014unreal; aprati\u00f1\u00f6ham \u2014without foundation; te\u2014they; jagat \u2014the\ncosmic manifestation; \u00e4hu\u00f9 \u2014say; an\u00e9\u00e7varam \u2014with no controller;\naparaspara \u2014without cause; sambh\u00fctam \u2014arisen; kim anyat \u2014there is no other\ncause; k\u00e4ma-haitukam \u2014it is due to lust only.\nTRANSLATION\nThey say that this world is unreal, with no foundation, no God in control.\nThey say it is produced of sex desire and has no cause other than lust.\nPURPORT\nThe demonic conclude that the world is  phantasmagoria. There is no cause\nand effect, no controller, no purpose: ev erything is unreal. They say that this\ncosmic manifestation arises due to chan ce material actions and reactions. They\ndo not think that the wo rld was created by God for a certain purpose. They\nhave their own theory: that the world has come about in its own way and that\nthere is no reason to believe that there is a God behind it. For them there is no\ndifference between spirit and matter, and they  do not accept the Supreme\nSpirit. Everything is matter only, and the whole cosmos is supposed to be a\nmass of ignorance. According to them , everything is void, and whatever\nmanifestation exists is due to our igno rance in perception. They take it for\ngrant ed that all manifestation of diversity is  a display of ignorance. Just as in a\ndream we may create so many things which actually have no existence, so\nwhen we are awake we shall see that everything is simply a dream. But\nfactually, although the demons say that life is a dream, they are very expert in\nenjoying this dream. And so, instead of acquiring knowledge, they become\nmore and more implicated in their dreaml and. They conclude that as a child is\nsimply the result of sexual intercourse between man and wom an, this world is"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 0cad2db2-813e-43dd-94f7-49bcac55eaf2
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.born without any soul. For them it is only a combination of matter that has\nproduced the living entities, and there is no question of the existence of the\nsoul. As many living creatures come out from perspiration and from a dead\nbody with out any cause, the whole living world has come out of the material\ncombinations of the cosmic manifestation. Therefore material nature is the\ncause of this manifestation, and there is  no other cause. They do not believe in\nthe words of K\u00e5\u00f1\u00eba in Bhagavad-g\u00e9 t\u00e4: may\u00e4dhyak\u00f1e\u00eba prak\u00e5ti\u00f9 s\u00fcyate\nsa-car\u00e4caram.  \u201cUnder My direction the whole material world is moving.\u201d In\nother words, among the demons there is  no perfect knowledge of the creation\nof the world; every one of them has some particular theory of his own.\nAccording to them, one interpretation of the scriptures is as good as another,\nfor they do not believe in a standa rd understanding of the scriptural\ninjunctions.\nTEXT  9\nWTaa& d*i\u00edMav\u00ed>Ya Na\u00edaTMaaNaae_LPabu\u00d6Ya\" )\nPa[>avNTYauGa]k-MaaR<a\" +aYaaYa JaGaTaae_ihTaa\" )) 9 ))\net\u00e4\u00e0 d\u00e5\u00f1\u00f6im ava\u00f1\u00f6abhya\nna\u00f1\u00f6\u00e4tm\u00e4no \u2019lpa-buddhaya\u00f9\nprabhavanty ugra-karm\u00e4\u00eba\u00f9\nk\u00f1ay\u00e4ya jagato \u2019hit\u00e4\u00f9\nSYNONYMS\net\u00e4m \u2014this; d\u00e5\u00f1\u00f6im \u2014vision; ava\u00f1\u00f6abhya \u2014accepting; na\u00f1\u00f6a \u2014having lost;\n\u00e4tm\u00e4na\u00f9 \u2014themselves; alpa-buddhaya\u00f9 \u2014the less intelligent;\nprabhavanti \u2014flourish; ugra-karm\u00e4\u00eba\u00f9 \u2014engaged in painful activities;\nk\u00f1ay\u00e4ya \u2014for destruction; jagata\u00f9 \u2014of the world; ahit\u00e4\u00f9 \u2014unbeneficia l.\nTRANSLATION\nFollowing such conclusions, the demoniac, who are lost to themselves and"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d342f2d3-0a72-4d9d-bee7-9bce049e007a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.who have no intelligence, engage in unbeneficial, horrible works meant to\ndestroy the world.\nPURPORT\nThe demoniac are engaged in activities that will lead the world to\ndestruction. The Lord states here that they are less intelligent. The\nmaterialists, who have no concept of Go d, think that they are advancing. But\naccording to Bhagavad-g\u00e9t\u00e4,  they are unint elligent and devoid of all sense.\nThey try to enjoy this material world to the utmost limit and therefore always\nengage in inventing something for sens e gratification. Such materialistic\ninventions are considered to be advancement of human civilization, bu t the\nresult is that people grow more and more violent and more and more cruel,\ncruel to animals and cruel to other human beings. They have no idea how to\nbehave toward one another. Animal killing is very prominent amongst\ndemoniac people. Such people are considered the enemies of the world because\nultimately they will invent or create something which will bring destruction to\nall. Indirectly, this verse anticipate s the invention of nuclear weapons, of\nwhich the whole world is today very proud. At any momen t war may take\nplace, and these atomic weapons may cr eate havoc. Such things are created\nsolely for the destruction of the world, and this is indicated here. Due to\ngodlessness, such weapons are invented in human society; they are not meant\nfor the peace a nd prosperity of the world.\nTEXT  10\nk-aMaMaai\u00e9[TYa duZPaUr& dM>aMaaNaMadaiNvTaa\" )\nMaaehad(Ga*hqTvaSad(Ga]ahaNPa[vTaRNTae_\u00e9uicv]Taa\" )) 10 ))\nk\u00e4mam \u00e4\u00e7ritya du\u00f1p\u00fcra\u00e0\ndambha-m\u00e4na-mad\u00e4nvit\u00e4\u00f9\nmoh\u00e4d g\u00e5h\u00e9tv\u00e4sad-gr\u00e4h\u00e4n\npravartante \u2019\u00e7uci-vrat\u00e4\u00f9"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: e1bd4dcf-406c-4939-a21c-0d7ef13c43e7
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nk\u00e4mam \u2014lust; \u00e4\u00e7ritya \u2014taking shelter of; du\u00f1p\u00fcram \u2014insatiable; dambha \u2014of\npride; m\u00e4na \u2014and false prestige; mada-anvit\u00e4\u00f9 \u2014absorbed in the conceit;\nmoh\u00e4t \u2014by illusion; g\u00e5h\u00e9tv\u00e4 \u2014taking; asat\u2014nonpermanent; gr\u00e4h\u00e4n \u2014things;\npravartante \u2014they flourish; a\u00e7uci \u2014to the unclean ; vrat\u00e4\u00f9 \u2014avowed.\nTRANSLATION\nTaking shelter of insatiable lust and absorbed in the conceit of pride and\nfalse prestige, the demoniac, thus illusioned, are always sworn to unclean work,\nattracted by the impermanent.\nPURPORT\nThe demoniac mentality is described here. The demons have no satiation\nfor their lust. They will go on increasing  and increasing their insatiable desires\nfor material enjoyment. Although they are always full of anxieties on account\nof accepting nonpermanen t things, they still continue to engage in such\nactivities out of illusion. They have no knowledge and cannot tell that they are\nheading the wrong way. Accepting no npermanent things, such demoniac\npeople create their own God, create their own hymns and cha nt accordingly.\nT h e  r e s u l t  i s  t h a t  t h e y  b e c o m e  m o r e  and more attracted to two things\u2014sex\nenjoyment and accumulation of material wealth. The word a\u00e7uci-vrat\u00e4\u00f9,\n\u201cunclean vows,\u201d is very significant in  this connection. Such demoniac people\nare only attracted b y wine, women, gambling and meat-eating; those are their\na\u00e7uci,  unclean habits. Induced by pride and false prestige, they create some\nprinciples of religion which are no t approved by the Vedic injunctions.\nAlthough such demoniac people are most abominable in the world, by artificial\nmeans the world creates a false honor for them. Although they are gliding\ntoward hell, they consider themselves very much advanced.\nTEXTS  11\u201312"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ec17b6d5-9f87-4c0e-a2ee-1a8760a966d8
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.icNTaaMaPairMaeYaa& c Pa[l/YaaNTaaMauPaai\u00e9[Taa\" )\nk-aMaaePa>aaeGaParMaa WTaavidiTa iNai\u00eaTaa\" )) 11 ))\nAaXaaPaaXaXaTaEbR\u00d6a\" k-aMa\u00a7-aeDaParaYa<aa\" )\nwRhNTae k-aMa>aaeGaaQaRMaNYaaYaeNaaQaRSa\u00c4YaaNa( )) 12 ))\ncint\u00e4m aparimey\u00e4\u00e0 ca\npralay\u00e4nt\u00e4m up\u00e4\u00e7rit\u00e4\u00f9\nk\u00e4mopabhoga-param\u00e4\net\u00e4vad iti ni\u00e7cit\u00e4\u00f9\n\u00e4\u00e7\u00e4-p\u00e4\u00e7a-\u00e7atair baddh\u00e4\u00f9\nk\u00e4ma-krodha-par\u00e4ya\u00eb\u00e4\u00f9\n\u00e9hante k\u00e4ma-bhog\u00e4rtham\nany\u00e4yen\u00e4rtha-sa\u00efcay\u00e4n\nSYNONYMS\ncint\u00e4m \u2014fears and anxieties; aparimey\u00e4m \u2014immeasurable; ca\u2014and;\npralaya-ant\u00e4m \u2014unto the point of death; up\u00e4\u00e7rit\u00e4\u00f9 \u2014having taken shelter of;\nk\u00e4ma-upabhoga \u2014sense gratification; param\u00e4\u00f9 \u2014the highest goal of life;\net\u00e4vat \u2014thus; iti\u2014in this way; ni\u00e7cit\u00e4\u00f9 \u2014having ascert ained;\n\u00e4\u00e7\u00e4-p\u00e4\u00e7a \u2014entanglements in a network of hope; \u00e7atai\u00f9 \u2014by hundreds;\nbaddh\u00e4\u00f9 \u2014being bound; k\u00e4ma \u2014of lust; krodha \u2014and anger;\npar\u00e4ya\u00eb\u00e4\u00f9 \u2014always situated in the mentality; \u00e9hante \u2014they desire; k\u00e4ma \u2014lust;\nbhoga \u2014sense enjoyment; artham \u2014for the purpose of; any\u00e4ye na\u2014illegally;\nartha \u2014of wealth; sa\u00efcay\u00e4n \u2014accumulation.\nTRANSLATION\nThey believe that to gratify the sens es is the prime necessity of human\ncivilization. Thus until the end of life their anxiety is immeasurable. Bound by\na network of hundreds of thousands of desires and absorbed in lust and anger,\nthey secure money by ille gal means for sense gratification."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1ee7630e-06f3-4aa6-951f-d5be9bfaab76
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nThe demoniac accept that the enjoymen t of the senses is the ultimate goal\nof life, and this concept they maintain until death. They do not believe in life\nafter death, and they do not believe that  one takes on different types of bodies\naccording to one\u2019s karma,  or activities in this world. Their plans for life are\nnever finished, and they go on preparing plan after plan, all of which are never\nfinished. We have personal experience of  a person of such demoniac mentality\nwho, even at the point of death, was r equesting the physician to prolong his\nlife for four years more because his pl ans were not yet complete. Such foolish\npeople do not know that a physician cannot prolong life even for a moment.\nWhen the notice is there, there is no consideration of the man\u2019 s desire. The\nlaws of nature do not allow a second beyond what one is destined to enjoy.\nThe demoniac person, who has no f aith in God or the Supersoul within\nhimself, performs all kinds of sinful activities simply for sense gratification. He\ndoes not know that there is a witness si tting within his heart. The Supersoul is\nobserving the activiti es of the individual soul. As it is stated in the Upani\u00f1ads,\nthere are two birds sitting in one tree; one is acting and enjoying or suffering\nthe fruits of the branches, and the other is witnessing. But one who is\ndemoniac has no knowledge of Vedic scriptu re, nor has he any faith; therefore\nhe feels free to do anything for sense enjoyment, regardless of the\nconsequences.\nTEXTS  13\u201315\nwdMa\u00db MaYaa l/BDaiMaMa& Pa[aPSYae MaNaaerQaMa( )\nwdMaSTaqdMaiPa Mae >aivZYaiTa PauNaDaRNaMa( )) 13 ))\nASaaE MaYaa hTa\" Xa}auhRiNaZYae caParaNaiPa )\nwR\u00ecrae_hMah& >aaeGaq iSa\u00d6ae_h& bl/vaNSau%q )) 14 ))\nAa!yae_i>aJaNavaNaiSMa k-ae_NYaae_iSTa Sad*Xaae MaYaa )"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ya+Yae daSYaaiMa MaaeidZYa wTYajaNaivMaaeihTaa\" )) 15 ))\nidam adya may\u00e4 labdham\nima\u00e0 pr\u00e4psye manoratham\nidam ast\u00e9dam api me\nbhavi\u00f1yati punar dhanam\nasau may\u00e4 hata\u00f9 \u00e7atrur\nhani\u00f1ye c\u00e4par\u00e4n api\n\u00e9\u00e7varo \u2019ham aha\u00e0 bhog\u00e9\nsiddho \u2019ha\u00e0 balav\u00e4n sukh\u00e9\n\u00e4\u00f2hyo \u2019bhijanav\u00e4n asmi\nko \u2019nyo \u2019sti sad\u00e5\u00e7o may\u00e4\nyak\u00f1ye d\u00e4sy\u00e4mi modi\u00f1ya\nity aj\u00ef\u00e4na-vimohit\u00e4\u00f9\nSYNONYMS\nidam \u2014this; adya \u2014today; may\u00e4 \u2014by me; labdham \u2014gained; imam \u2014this;\npr\u00e4psye \u2014I shall gain; mana\u00f9-ratham \u2014according to my desires; idam \u2014this;\nasti\u2014there is; idam \u2014this; api\u2014also; me\u2014mine; bhavi\u00f1yati \u2014it will increase in\nthe future; puna\u00f9 \u2014again; dhanam \u2014wealth; asau \u2014th at; may\u00e4 \u2014by me;\nhata\u00f9 \u2014has been killed; \u00e7atru\u00f9 \u2014enemy; hani\u00f1ye \u2014I shall kill; ca\u2014also;\napar\u00e4n \u2014others; api\u2014certainly; \u00e9\u00e7vara\u00f9 \u2014the lord; aham \u2014I am; aham \u2014I am;\nbhog\u00e9 \u2014the enjoyer; siddha\u00f9 \u2014perfect; aham \u2014I am; bala-v\u00e4n \u2014powerful;\nsukh\u00e9 \u2014happy; \u00e4\u00f2hya\u00f9 \u2014wealthy; abhijan a-v\u00e4n \u2014surrounded by aristocratic\nrelatives; asmi \u2014I am; ka\u00f9\u2014who; anya\u00f9 \u2014other; asti\u2014there is; sad\u00e5\u00e7a\u00f9 \u2014like;\nmay\u00e4 \u2014me; yak\u00f1ye \u2014I shall sacrifice; d\u00e4sy\u00e4mi \u2014I shall give charity; modi\u00f1ye \u2014I\nshall rejoice; iti\u2014thus; aj\u00ef\u00e4na \u2014by ignorance; vimohit\u00e4\u00f9 \u2014deluded.\nTRANSLATION\nThe demoniac person thinks: \u201cSo much wealth do I have today, and I will\ngain more according to my schemes. So much is mine now, and it will increase"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c1605082-7ee9-4317-b78b-33bdc4c5526a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.in the future, more and more. He is my  enemy, and I have killed him, and my\nother enemies will also be kill ed. I am the lord of everything. I am the enjoyer. I\nam perfect, powerful and happy. I am the richest man, surrounded by\naristocratic relatives. There is none so powerful and happy as I am. I shall\nperform sacrifices, I shall give some charity, and thus I shall rejoice.\u201d In this\nway, such persons are deluded by ignorance.\nTEXT  16\nANaek-ictaiv>a]aNTaa MaaehJaal/SaMaav*Taa\" )\nPa[Sa\u00a2-a\" k-aMa>aaeGaezu PaTaiNTa Narke-_\u00e9ucaE )) 16 ))\naneka-citta-vibhr\u00e4nt\u00e4\nmoha-j\u00e4la-sam\u00e4v\u00e5t\u00e4\u00f9\nprasakt\u00e4\u00f9 k\u00e4ma-bhoge\u00f1u\npatanti narake \u2019\u00e7ucau\nSYNONYMS\naneka \u2014numerous; citta\u2014by anxieties; vibhr\u00e4nt\u00e4\u00f9 \u2014perplexed; moha \u2014of\nillusions; j\u00e4la\u2014by a network; sam\u00e4v\u00e5t\u00e4\u00f9 \u2014surrounded; prasakt\u00e4\u00f9 \u2014attached;\nk\u00e4ma-bhoge\u00f1u \u2014to sense gratification; patanti \u2014they glide down; narake \u2014into\nhell; a\u00e7ucau \u2014unclean.\nTRANSLATION\nThus perplexed by various anxieties and bound by a network of illusions,\nthey become too strongly attached to sense enjoyment and fall down into hell.\nPURPORT\nThe demoniac man knows no limit to hi s desire to acquire money. That is\nunlimited. He thinks only of how much assessment he has just now and\nschemes to engage that stock of wealth  further and further. For that reason, he"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 60f58844-3334-42ef-a208-7426820de376
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.does not hesitate to act in any sin ful way and so deals in the black market for\nillegal gratification. He is enamored by  the possessions he has already, such as\nland, family, house and bank balance, an d he is always planning to improve\nthem. He believes in his own strength, and he does not know that whatever he\nis gaining is due to his past good deeds. He is given an opportunity to\naccumulate such things, but he has no conception of past causes. He simply\nthinks that all his mass of wealth is due to his own endeavor. A demoniac\nperson believ es in the strength of his pers onal work, not in the law of karma.\nAccording to the law of karma,  a man takes his birth in a high family, or\nbecomes rich, or very well educated, or very beautiful because of good work in\nthe past. The demoniac think that all  these things are accidental and due to\nthe strength of one\u2019s personal abilit y. They do not sense any arrangement\nbehind all the varieties of people, beauty and education. Anyone who comes\ninto competition with such a demoniac man is his enemy. There are m any\ndemoniac people, and each is enemy to the others. This enmity becomes more\nand more deep\u2014between persons, th en between families, then between\nsocieties, and at last between nations. Therefore there is constant strife, war\nand enmity all over the world.\nEach demoniac person thinks that he ca n live at the sacrifice of all others.\nGenerally, a demoniac person thinks of  himself as the Supreme God, and a\ndemoniac preacher tells his followers: \u201cWhy are you seeking God elsewhere?\nYou are all yourselves God! Wha tever you like, you can do. Don\u2019t believe in\nGod. Throw away God. God is dead.\u201d These are the demoniac\u2019s preachings.\nAlthough the demoniac person sees ot hers equally rich and influential, or\neven more so, he thinks that no one is richer than he and that no one is more\ninfluential than he. As far as promot ion to the higher planetary system is\nconcerned, he does not believ e in performing yaj\u00efas,  or sacrifices. Demons\nthink that they will manufacture their own process of yaj\u00efa  and prepare some\nmachine by which they will be able to reach any higher planet. The best\nexample of such a demoniac man was R\u00e4va\u00eba. He offered a progr am to the\npeople by which he would prepare a stair case so that anyone could reach the\nheavenly planets without performing sacr ifices, such as are prescribed in the\nVedas.  Similarly, in the present age such demoniac men are striving to reach"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 20282d99-ca5d-4667-819a-5a408b8d9c98
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the higher plan etary systems by mechanical arrangements. These are examples\nof bewilderment. The result is that, without their knowledge, they are gliding\ntoward hell. Here the Sanskrit word moha-j\u00e4la  is very significant. J\u00e4la means\n\u201cnet\u201d; like fish caught in a net, they  have no way to come out.\nTEXT  17\nAaTMaSaM>aaivTaa\" STaBDaa DaNaMaaNaMadaiNvTaa\" )\nYaJaNTae NaaMaYajESTae dM>aeNaaiviDaPaUvRk-Ma( )) 17 ))\n\u00e4tma-sambh\u00e4vit\u00e4\u00f9 stabdh\u00e4\ndhana-m\u00e4na-mad\u00e4nvit\u00e4\u00f9\nyajante n\u00e4ma-yaj\u00efais te\ndambhen\u00e4vidhi-p\u00fcrvakam\nSYNONYMS\n\u00e4tma-sambh\u00e4vit\u00e4\u00f9 \u2014self-complacent; stabdh\u00e4\u00f9 \u2014impudent; dhana-m\u00e4na \u2014of\nwealth and false prestige; mada \u2014in the delusion; anvit\u00e4\u00f9 \u2014absorbed;\nyajante \u2014they perform sacrifice; n\u00e4ma \u2014in name only; yaj\u00efai\u00f9 \u2014with\nsacrifices; te\u2014they; dambhena \u2014out of pride; avidhi-p\u00fcrvaka m\u2014without\nfollowing any rules and regulations.\nTRANSLATION\nSelf-complacent and always impudent, deluded by wealth and false prestige,\nthey sometimes proudly perform sacrifices  in name only, without following any\nrules or regulations.\nPURPORT\nThinking themselves all in all, not cari ng for any authority or scripture, the\ndemoniac sometimes perform so-called religious or sacrificial rites. And since\nthey do not believe in authority, they ar e very impudent. This is due to illusion"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9bfa1142-59c4-479b-870b-54c20f171d59
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.caused by accumu lating some wealth and false prestige. Sometimes such\ndemons take up the role of preacher, mislead the people, and become known as\nreligious reformers or as incarnations of  God. They make a show of performing\nsacrifices, or they worship the demigods, or ma nufacture their own God.\nCommon men advertise them as God an d worship them, and by the foolish\nthey are considered advanced in the prin ciples of religion, or in the principles\nof spiritual knowledge. They take the dress of the renounced order of life and\nengage in all nonsense in that dress. Actu ally there are so many restrictions for\none who has renounced this world. The demons, however, do not care for such\nrestrictions. They think that whatever path one can create is one\u2019s own path;\nthere is no such thin g as a standard path one has to follow. The word\navidhi-p\u00fcrvakam,  meaning a disregard for the rules and regulations, is\nespecially stressed here. These things are always due to ignorance and illusion.\nTEXT  18\nAh\u00aaar& bl&/ dPa| k-aMa& \u00a7-aeDa& c Sa&i\u00e9[Taa\" )\nMaaMaaTMaPardehezu Pa[i\u00dczNTaae_>YaSaUYak-a\" )) 18 ))\naha\u00eck\u00e4ra\u00e0 bala\u00e0 darpa\u00e0\nk\u00e4ma\u00e0 krodha\u00e0 ca sa\u00e0\u00e7rit\u00e4\u00f9\nm\u00e4m \u00e4tma-para-dehe\u00f1u\npradvi\u00f1anto \u2019bhyas\u00fcyak\u00e4\u00f9\nSYNONYMS\naha\u00eck\u00e4ram \u2014false ego; balam \u2014strength; darpam \u2014pride; k\u00e4mam \u2014lust;\nkrodham \u2014anger; ca\u2014also; sa\u00e0\u00e7rit\u00e4\u00f9 \u2014having taken shelter of; m\u00e4m \u2014Me;\n\u00e4tma \u2014in their own; para\u2014and in other; dehe\u00f1u \u2014bodies;\npradvi\u00f1anta\u00f9 \u2014blaspheming; abhyas\u00fcyak\u00e4\u00f9 \u2014envious.\nTRANSLATION\nBewildered by false ego, strength, pride, lust and anger, the demons become"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 52578352-a560-430d-b2f0-6d877f7a6421
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.envious of the Supreme Personality of Godhead, who is situated in their own\nbodies and in the bodies of others, and blaspheme against the real religion.\nPURPORT\nA demoniac person, being always against  God\u2019s supremacy, does not like to\nbelieve in the scriptures. He is envious of both the scriptures and the existence\nof the Supreme Personality of Godhead. This is caused by his so-called prestige\nand his accumulation  of wealth and strength. He does not know that the\npresent life is a preparation for the next life. Not knowing this, he is actually\nenvious of his own self, as well as of others. He commits violence on other\nbodies and on his own. He does not care for the  supreme control of the\nPersonality of Godhead, because he ha s no knowledge. Being envious of the\nscriptures and the Supreme Personality of Godhead, he puts forward false\narguments against the existence of God an d denies the scriptural authority. He\nthinks  himself independent and powerful in every action. He thinks that since\nno one can equal him in strength, power or wealth, he can act in any way and\nno one can stop him. If he has an enemy who might check the advancement of\nhis sensual activities, he makes  plans to cut him down by his own power.\nTEXT  19\nTaaNah& i\u00dczTa\" \u00a7U-raNSa&Saarezu NaraDaMaaNa( )\ni+aPaaMYaJa\u00f3Ma\u00e9u>aaNaaSaurqZvev YaaeiNazu )) 19 ))\nt\u00e4n aha\u00e0 dvi\u00f1ata\u00f9 kr\u00fcr\u00e4n\nsa\u00e0s\u00e4re\u00f1u nar\u00e4dham\u00e4n\nk\u00f1ip\u00e4my ajasram a\u00e7ubh\u00e4n\n\u00e4sur\u00e9\u00f1v eva yoni\u00f1u\nSYNONYMS\nt\u00e4n\u2014those; aham \u2014I; dvi\u00f1ata\u00f9 \u2014envious; kr\u00fcr\u00e4n \u2014mischievous;\nsa\u00e0s\u00e4re\u00f1u \u2014into the ocean of material existence; nara-adham\u00e4n \u2014the lowest"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d1e12450-7c00-43c0-b291-9a19748f12a7
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.of mankind; k\u00f1ip\u00e4mi \u2014I put; ajasram \u2014forever; a\u00e7ubh\u00e4n \u2014inauspicious;\n\u00e4sur\u00e9\u00f1u \u2014demoniac; eva\u2014certainly; yoni\u00f1u \u2014into the wombs.\nTRANSLATION\nThose who are envious and mischievous, who are the lowest among men, I\nperpetually cast into the ocean of material existence, into various demoniac\nspecies of life.\nPURPORT\nIn this verse it is clearly indicated that the placing of a particular individual\nsoul in a particular body is the prer ogative of the supreme will. The demoniac\nperson may not agree to accept the suprem acy of the Lord, and it is a fact that\nhe may act acco rding to his own whims, but hi s next birth will depend upon\nthe decision of the Supreme Personality of Godhead and not on himself. In the\n\u00c7r\u00e9mad-Bh\u00e4gavatam,  Third Canto , it is stated that an individual soul, after his\ndeath, is put into the womb of a mothe r where he gets a particular type of body\nunder the supervision of superior power. Therefore in the material existence\nwe find so many species of life\u2014anima ls, insects, men, and so on. All are\narranged by the superior power. They are not accidental. As for  the demoniac,\nit is clearly said here that they are perpetually put into the wombs of demons,\nand thus they continue to be envious,  the lowest of mankind. Such demoniac\nspecies of men are held to be always fu ll of lust, always violent and hateful and\nalwa ys unclean. The many kinds of hunters in the jungle are considered to\nbelong to the demoniac species of life.\nTEXT  20\nAaSaurq& YaaeiNaMaaPa\u00e0a MaU!a JaNMaiNaJaNMaiNa )\nMaaMaPa[aPYaEv k-aENTaeYa TaTaae  YaaNTYaDaMaa& GaiTaMa( )) 20 ))\n\u00e4sur\u00e9\u00e0 yonim \u00e4pann\u00e4\nm\u00fc\u00f2h\u00e4 janmani janmani"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5d52d7d7-1e40-414e-9e2d-2b3d6a410bbc
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.m\u00e4m apr\u00e4pyaiva kaunteya\ntato y\u00e4nty adham\u00e4\u00e0 gatim\nSYNONYMS\n\u00e4sur\u00e9m \u2014demoniac; yonim \u2014species; \u00e4pann\u00e4\u00f9 \u2014gaining; m\u00fc\u00f2h\u00e4\u00f9 \u2014the foolish;\njanmani janmani \u2014in birth after birth; m\u00e4m \u2014Me; apr\u00e4pya \u2014without\nachieving; eva\u2014certainly; kaunteya \u2014O son of Kunt\u00e9; tata\u00f9 \u2014thereafter;\ny\u00e4nti \u2014go; adham\u00e4m \u2014condemned; gatim \u2014destination.\nTRANSLATION\nAttaining repeated birth amongst the species of demoniac life, O son of\nKunt\u00e9, such persons can never approach Me. Gradually they sink down to the\nmost abominable type of existence.\nPURPORT\nIt is known that God is all-merciful, but here we find that God is never\nmerciful to the demoniac. It is clearl y stated that the demoniac people, life\nafter life, are put into the wombs of similar demons, and, not achieving the\nmercy of the Supreme Lord, t hey go down and down, so that at last they\nachieve bodies like those of cats, dogs and hogs. It is clearly stated that such\ndemons have practically no chance of receiving the mercy of God at any stage\nof later life. In the Vedas  also it is stated that such  persons gradually sink to\nbecome dogs and hogs. It may be then  argued in this connection that God\nshould not be advertised as all-merciful if He is not merciful to such demons.\nIn answer to this question, in the Ved\u00e4nta-s\u00fctra  we find that the Supreme Lord\nhas no hatred for anyone. The placing of the asuras,  the demons, in the lowest\nstatus of life is simply another feature of His mercy. Sometimes the asuras  are\nkilled by the Supreme Lord, but this killi ng is also good for them, for in Vedic\nliterature we f ind that anyone who is killed by the Supreme Lord becomes\nliberated. There are instances in history of many asuras \u2014R\u00e4va\u00eba, Ka\u00e0sa,\nHira\u00ebyaka\u00e7ipu\u2014to whom the Lord appeared in various incarnations just to"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 12a99b33-8853-46cd-8cab-b8a4a3767d11
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.kill them. Therefore God\u2019s mercy is shown to the asura s if they are fortunate\nenough to be killed by Him.\nTEXT  21\ni}aivDa& Nark-SYaed& \u00dcar& NaaXaNaMaaTMaNa\" )\nk-aMa\" \u00a7-aeDaSTaQaa l/ae>aSTaSMaadeTaT}aYa& TYaJaeTa( )) 21 ))\ntri-vidha\u00e0 narakasyeda\u00e0\ndv\u00e4ra\u00e0 n\u00e4\u00e7anam \u00e4tmana\u00f9\nk\u00e4ma\u00f9 krodhas tath\u00e4 lobhas\ntasm\u00e4d etat traya\u00e0 tyajet\nSYNONYMS\ntri-vidham \u2014of three kinds; narakasya \u2014of hell; idam \u2014this; dv\u00e4ram \u2014gate;\nn\u00e4\u00e7anam \u2014destructive; \u00e4tmana\u00f9 \u2014of the self; k\u00e4ma\u00f9 \u2014lust; krodha\u00f9 \u2014anger;\ntath\u00e4 \u2014as well as; lobha\u00f9 \u2014greed; tasm\u00e4t \u2014therefore; etat\u2014these;\ntrayam \u2014three; tyajet \u2014one must give up.\nTRANSLATION\nThere are three gates leading to this  hell\u2014lust, anger and greed. Every sane\nman should give these up, for they le ad to the degradation of the soul.\nPURPORT\nThe beginning of demoniac life is desc ribed herein. One tries to satisfy his\nlust, and when he cannot, anger and gr eed arise. A sane man who does not\nwant to glide down to the species of de moniac life must try to give up these\nthree enemies, which can kill  the self to such an extent that there will be no\npossibility of liberation from this material entanglement.\nTEXT  22"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ca97b228-b519-404e-95f4-8d6dabd279c0
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.WTaEivRMau\u00a2-\" k-aENTaeYa TaMaae\u00dcarEi\u00f1i>aNaRr\" )\nAacrTYaaTMaNa\" \u00e9[eYaSTaTaae YaaiTa Para& GaiTaMa( )) 22 ))\netair vimukta\u00f9 kaunteya\ntamo-dv\u00e4rais tribhir nara\u00f9\n\u00e4caraty \u00e4tmana\u00f9 \u00e7reyas\ntato y\u00e4ti par\u00e4\u00e0 gatim\nSYNONYMS\netai\u00f9 \u2014from these; vimukta\u00f9 \u2014being liberated; kaunteya \u2014O son of Kunt\u00e9;\ntama\u00f9-dv\u00e4rai\u00f9 \u2014from the gates of ignorance; tribhi\u00f9 \u2014of three kinds; nara\u00f9 \u2014a\nperson; \u00e4carati \u2014performs; \u00e4tmana\u00f9 \u2014for the self; \u00e7reya\u00f9 \u2014benediction;\ntata\u00f9 \u2014thereafter; y\u00e4ti\u2014he goes; par\u00e4m \u2014to the  supreme; gatim \u2014destination.\nTRANSLATION\nThe man who has escaped these three gate s of hell, O son of Kunt\u00e9, performs\nacts conducive to self-realization an d thus gradually attains the supreme\ndestination.\nPURPORT\nOne should be very careful of these th ree enemies to human life: lust, anger\nand greed. The more a person is freed from lust, anger and greed, the more his\nexistence becomes pure. Then he can fo llow the rules and regulations enjoined\nin the Vedic literatur e. By following the regulative principles of human life,\none gradually raises himself to the platform  of spiritual realization. If one is so\nfortunate, by such practice, to rise to the platform of K\u00e5\u00f1\u00eba consciousness,\nthen success is guaranteed for him. In  the Vedic literature, the ways of action\nand reaction are prescribed to enable on e to come to the stage of purification.\nThe whole method is based on giving up  lust, greed and anger. By cultivating\nknowledge of this process, one can be elevated to the hig hest position of"}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.self-realization; this self-realization is perfected in devotional service. In that\ndevotional service, the liberation of  the conditioned soul is guaranteed.\nTherefore, according to the Vedic system , there are instituted the four orders\nof life and the four statuses of life, called the caste system and the spiritual\norder system. There are different rules and regulations for different castes or\ndivisions of society, and if a person is able to follow them, he will be\nautomatically raised to the highest platform of spiritual realization. Then he\ncan have liberation without a doubt.\nTEXT  23\nYa\" Xaa\u00f1iviDaMauTSa*JYa vTaRTae k-aMak-arTa\" )\nNa Sa iSai\u00d6MavaPanaeiTa Na Sau%& Na Para& GaiTaMa( )) 23 ))\nya\u00f9 \u00e7\u00e4stra-vidhim uts\u00e5jya\nvartate k\u00e4ma-k\u00e4rata\u00f9\nna sa siddhim av\u00e4pnoti\nna sukha\u00e0 na par\u00e4\u00e0 gatim\nSYNONYMS\nya\u00f9\u2014anyone who; \u00e7\u00e4stra-vidhim \u2014the regulations of the scriptures;\nuts\u00e5jya \u2014giving up; vartate \u2014remains; k\u00e4ma-k\u00e4rata\u00f9 \u2014acting whimsically in\nlust; na\u2014never; sa\u00f9\u2014he; siddhim \u2014perfection; av\u00e4pnoti \u2014achieves;\nna\u2014never; sukham \u2014happiness; na\u2014never; par\u00e4m \u2014the supreme;\ngatim \u2014perfectional stage.\nTRANSLATION\nHe who discards scriptural injunctions and acts according to his own whims\nattains neither perfection, nor happiness, nor the supreme destination.\nPURPORT"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ad04de1a-cd55-42ca-8c88-43f9e61dafe7
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.As described before, the \u00e7\u00e4stra-vidhi,  or the direction of the \u00e7\u00e4stra,  is given\nto the different castes and orders of human society. Everyone is expected to\nfollow these rules and regulations. If one does not follow them and acts\nwhimsically according to h is lust, greed and desire, then he never will be\nperfect in his life. In other words, a man may theoretically know all these\nthings, but if he does not apply them in his own life, then he is to be known as\nthe lowest of mankind. In the human form of life, a living entity is expected to\nbe sane and to follow the regulations give n for elevating his life to the highest\nplatform, but if he does not follow them, then he degrades himself. But even if\nhe follows the rules and regulati ons and moral principles and u ltimately does\nnot come to the stage of understand ing the Supreme Lord, then all his\nknowledge becomes spoiled. And even if he accepts the existence of God, if he\ndoes not engage himself in the service of the Lord his attempts are spoiled.\nTherefore one sh ould gradually raise himself to the platform of K\u00e5\u00f1\u00eba\nconsciousness and devotional service; it  is then and there that he can attain\nthe highest perfectional stage, not otherwise.\nThe word k\u00e4ma-k\u00e4rata\u00f9  is very significant. A person who knowingly\nviolates the rules acts in lust. He knows th at this is forbidden, but still he acts.\nThis is called acting whimsically. He know s that this should be done, but still\nhe does not do it; theref ore he is called whimsical. Such persons are destined to\nbe condemned by the Supreme Lord. Su ch persons cannot have the perfection\nwhich is meant for the human life. The human life is especially meant for\npurifying one\u2019s existence, and one who does not fol low the rules and\nregulations cannot purify himself, nor can he attain the real stage of\nhappiness.\nTEXT  24\nTaSMaaC^a\u00f1& Pa[Maa<a& Tae k-aYaaRk-aYaRVYaviSQaTaaE )\njaTva Xaa\u00f1ivDaaNaae\u00a2&- k-MaR k-TauRiMahahRiSa )) 24 ))\ntasm\u00e4c ch\u00e4stra\u00e0 pram\u00e4\u00eba\u00e0 te"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f3927673-5e97-4da7-8096-42a7cc8e7a1a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.k\u00e4ry\u00e4k\u00e4rya-vyavasthitau\nj\u00ef\u00e4tv\u00e4 \u00e7\u00e4stra-vidh\u00e4nokta\u00e0\nkarma kartum ih\u00e4rhasi\nSYNONYMS\ntasm\u00e4t \u2014therefore; \u00e7\u00e4stram \u2014the scriptures; pram\u00e4\u00ebam \u2014evidence; te\u2014your;\nk\u00e4rya \u2014duty; ak\u00e4rya \u2014and forbidden activities; vyavasthitau \u2014in determining;\nj\u00ef\u00e4tv\u00e4 \u2014knowing; \u00e7\u00e4stra \u2014of scripture; vidh\u00e4na \u2014the regulations; uktam \u2014as\ndeclared; karma \u2014work; kartum \u2014do; iha\u2014in t his world; arhasi \u2014you should.\nTRANSLATION\nOne should therefore understand what is duty and what is not duty by the\nregulations of the scriptures. Knowing such rules and regulations, one should\nact so that he may gradually be elevated.\nPURPORT\nAs stated in the Fifteenth Chapter , all the rules and regulations of the\nVedas  are meant for knowing K\u00e5\u00f1\u00eba. If  one understands K\u00e5\u00f1\u00eba from the\nBhagavad-g\u00e9t\u00e4  and becomes situated in K\u00e5\u00f1\u00eba consciousness, engaging himself\nin devotional service, he has reached the highest perfection of knowledge\noffered by the Vedic literature. Lord Caitanya Mah\u00e4prabhu made this process\nvery easy: He asked people simply to chant Hare K\u00e5\u00f1\u00eba, Hare K\u00e5\u00f1\u00eba, K\u00e5\u00f1\u00eba\nK\u00e5\u00f1\u00eba, Hare Hare/ Hare R\u00e4ma, Hare R\u00e4ma, R\u00e4ma R\u00e4ma, Hare Hare and to\nengage in the devotional service of the Lord and eat the remnants of foodstuff\noffered to the Deity. One who is dire ctly engaged in all these devotional\nactivities is to be understood as havi ng studied all Vedic literature. He has\ncome to the conclusion perfe ctly. Of course, for the ordinary persons who are\nnot in K\u00e5\u00f1\u00eba consciousness or who are not engaged in devotional service, what\nis to be done and what is not to be do ne must be decided by the injunctions of\nthe Vedas.  One should act accordingly, without ar gument. That is called\nfollowing the principles of \u00e7\u00e4stra,  or scripture. \u00c7\u00e4stra  is without the four"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 3a39bc3d-2d24-4300-b4dc-666e020ff78d
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.principal defects that are visible in th e conditioned soul: imperfect senses, the\npropensity for cheating, certainty of committing mistakes, and certainty o f\nbeing illusioned. These four principal defe cts in conditioned life disqualify one\nfrom putting forth rules and regulations. Therefore, the rules and regulations\nas described in the \u00e7\u00e4stra \u2014being above these defects\u2014are accepted without\nalteration by all g reat saints, \u00e4c\u00e4ryas  and great souls.\nIn India there are many parties of spiritual understanding, generally\nclassified as two: the impersonalist and the personalist. Both of them, however,\nlead their lives according to the principles of the Vedas.  Without following the\nprinciples of the script ures, one cannot elevate himself to the perfectional\nstage. One who actually, therefore,  understands the purport of the \u00e7\u00e4stras  is\nconsidered fortunate.\nIn human society, aversion to the pr inciples of understanding the Supreme\nPersonality of Godhead is the cause of  all falldowns. That is the greatest\noffense of human life. Therefore, m\u00e4y\u00e4,  the material energy of the Supreme\nPersonality of Godhead, is alway s giving us trouble in the shape of the\nthreefold miseries. This material energy  is constituted of the three modes of\nmaterial nature. One has to raise hims elf at least to the mode of goodness\nbefore the path to understanding the Supreme Lord can be opened . Without\nraising oneself to the standard of the mode of goodness, one remains in\nignorance and passion, which are the ca use of demoniac life. Those in the\nmodes of passion and ignorance deride th e scriptures, deride the holy man, and\nderide the proper und erstanding of the Supreme Personality of Godhead. They\ndisobey the instructions of the spiritual master, and they do not care for the\nregulations of the scriptures. In spit e of hearing the glories of devotional\nservice, they are not attracted. Thus they ma nufacture their own way of\nelevation. These are some of the defect s of human society which lead to the\ndemoniac status of life. If, however, one is able to be guided by a proper and\nbona fide spiritual master, who can lead  one to the path of elevation, to the\nhigher stage, then one\u2019s life becomes successful.\nThus end the Bhaktivedanta Purports to the Sixteenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of the Divine and Demoniac Natures."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 177c378a-f453-43b5-9b2e-8098e705e4a1
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.- CHAPTER 17 -\nThe Divisions of Faith\nTEXT  1\nAJauRNa ovac )\nYae Xaa\u00f1iviDaMauTSa*JYa YaJaNTae \u00e9[\u00d6YaaiNvTaa\" )\nTaeza& iNa\u00efa Tau k-a k*-Z<a SatvMaahae rJaSTaMa\" )) 1 ))\narjuna uv\u00e4ca\nye \u00e7\u00e4stra-vidhim uts\u00e5jya\nyajante \u00e7raddhay\u00e4nvit\u00e4\u00f9\nte\u00f1\u00e4\u00e0 ni\u00f1\u00f6h\u00e4 tu k\u00e4 k\u00e5\u00f1\u00eba\nsattvam \u00e4ho rajas tama\u00f9\nSYNONYMS\narjuna\u00f9 uv\u00e4ca \u2014Arjuna said; ye\u2014those who; \u00e7\u00e4stra-vidhim \u2014the regulations of\nscripture; uts\u00e5jya \u2014giving up; yajante \u2014worship; \u00e7raddhay\u00e4 \u2014full faith;\nanvit\u00e4\u00f9 \u2014possessed of; te\u00f1\u00e4m \u2014of them; ni\u00f1\u00f6h\u00e4 \u2014the faith; tu\u2014but; k\u00e4\u2014what;\nk\u00e5\u00f1\u00eba \u2014O K\u00e5\u00f1\u00eba; sattvam \u2014in goodness; \u00e4ho\u2014or else; raja\u00f9 \u2014in passion;\ntama\u00f9 \u2014in ignorance.\nTRANSLATION\nArjuna inquired: O K\u00e5\u00f1\u00eba, what is the situation of those who do not follow\nthe principles of scripture but worship according to their own imagination? Are"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c4851075-e1da-4367-b406-d3e61bb34c28
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.they in goodness, in passion or in ignorance?\nPURPORT\nIn the Fourth Chapter, thirty-ninth verse , it is said that a person faithful to\na particular type of worship gradually becomes elevated to the stage of\nknowledge and attains the highest perfec tional stage of peace and prosperity.\nIn the Sixteenth Chapter , it is concluded that one who does not follow the\nprinciples laid down in the scriptures is called an asura,  demon, and one who\nfollows the scriptural injunctions faithfully is called a deva,  or demigod. Now,\nif one, with faith, follows some rules which are  not mentioned in the scriptural\ninjunctions, what is his position? This doubt of Arjuna\u2019s is to be cleared by\nK\u00e5\u00f1\u00eba. Are those who create some sort of God by selecting a human being and\nplacing their faith in him worshiping  in goodness, passion or ignoran ce? Do\nsuch persons attain the perfectional stag e of life? Is it possible for them to be\nsituated in real knowledge and elevate themselves to the highest perfectional\nstage? Do those who do not follow the rules and regulations of the scriptures\nbut who hav e faith in something and worship gods and demigods and men\nattain success in their effort? Arjuna is putting these questions to K\u00e5\u00f1\u00eba.\nTEXT  2\n\u00e9[q>aGavaNauvac )\ni}aivDaa >aviTa \u00e9[\u00d6a deihNaa& Saa Sv>aavJaa )\nSaaitvk-I raJaSaq cEv TaaMaSaq ceiTa Taa& \u00e9*<au )) 2 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\ntri-vidh\u00e4 bhavati \u00e7raddh\u00e4\ndehin\u00e4\u00e0 s\u00e4 svabh\u00e4va-j\u00e4\ns\u00e4ttvik\u00e9 r\u00e4jas\u00e9 caiva\nt\u00e4mas\u00e9 ceti t\u00e4\u00e0 \u00e7\u00e5\u00ebu"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c26b7828-413a-4982-aa8f-2cb46fdc6d86
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said; tri-vidh\u00e4 \u2014of\nthree kinds; bhavati \u2014becomes; \u00e7raddh\u00e4 \u2014the faith; dehin\u00e4m \u2014of the\nembodied; s\u00e4\u2014that; sva-bh\u00e4va-j\u00e4 \u2014according to his mode of material nature;\ns\u00e4ttvik\u00e9 \u2014in the mode of goodness; r\u00e4jas\u00e9 \u2014in t he mode of passion; ca\u2014also;\neva\u2014certainly; t\u00e4mas\u00e9 \u2014in the mode of ignorance; ca\u2014and; iti\u2014thus;\nt\u00e4m\u2014that; \u00e7\u00e5\u00ebu\u2014hear from Me.\nTRANSLATION\nThe Supreme Personality of Godhead sa id: According to the modes of nature\nacquired by the embodied soul, one\u2019s fa ith can be of three kinds\u2014in goodness,\nin passion or in ignorance. Now hear about this.\nPURPORT\nThose who know the rules and regula tions of the scriptures but out of\nlaziness or indolence give up followi ng these rules and regulations are\ngoverned by the modes of material nature. According to their previous\nactivities in the mode of goodness, passion or ignorance, they acquire a nature\nwhich is of a specific quality. The association of the living entity with the\ndifferent modes of nature has been goin g on perpetually; since the living entity\nis in contact with material nature, he acquires different typ es of mentality\naccording to his association with the ma terial modes. But this nature can be\nchanged if one associates with a bona fide spiritual master and abides by his\nrules and the scriptures. Gradually, one can change his position from\nignorance to go odness, or from passion to goodness. The conclusion is that\nblind faith in a particular mode of nature cannot help a person become\nelevated to the perfectional stage. One has to consider things carefully, with\nintelligence, in the association of a bona fid e spiritual master. Thus one can\nchange his position to a higher mode of nature."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 20e48f53-7364-44c1-b58d-39cdb398dcbb
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  3\nSatvaNau\u00e6Paa SavRSYa \u00e9[\u00d6a >aviTa >aarTa )\n\u00e9[\u00d6aMaYaae_Ya& Pau\u00e5zae Yaae YaC^\\\u00d6\" Sa Wv Sa\" )) 3 ))\nsattv\u00e4nur\u00fcp\u00e4 sarvasya\n\u00e7raddh\u00e4 bhavati bh\u00e4rata\n\u00e7raddh\u00e4-mayo \u2019ya\u00e0 puru\u00f1o\nyo yac-chraddha\u00f9 sa eva sa\u00f9\nSYNONYMS\nsattva-anur\u00fcp\u00e4 \u2014according to the existence; sarvasya \u2014of everyone;\n\u00e7raddh\u00e4 \u2014faith; bhavati \u2014becomes; bh\u00e4rata \u2014O son of Bharata;\n\u00e7raddh\u00e4 \u2014faith; maya\u00f9 \u2014full of; ayam \u2014this; puru\u00f1a\u00f9 \u2014living entity;\nya\u00f9\u2014who; yat\u2014having which; \u00e7raddha\u00f9 \u2014faith; sa\u00f9\u2014thus; eva\u2014certainly;\nsa\u00f9\u2014he.\nTRANSLATION\nO son of Bharata, according to one\u2019s existence under the various modes of\nnature, one evolves a particular kind of fa ith. The living being is said to be of a\nparticular faith according to the modes he has acquired.\nPURPORT\nEveryone has a particular type of fait h, regardless of what he is. But his\nfaith is considered good, passionate or ig norant according to the nature he has\nacquired. Thus, according to his particul ar type of faith, one associates with\ncertain persons. Now t he real fact is that every living being, as is stated in the\nFifteenth Chapter , is originally a fragmental part and parcel of the Supreme\nLord. Therefore one is originally transcendental to all the modes of material\nnature. But when one forgets his relatio nship with the Supreme Personality of\nGodhead and comes into contact with the material nature in conditional life,"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8f6cd5d7-ea27-4e9d-9aae-658498432c4c
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.he generates his own position by asso ciation with the different varieties of\nmaterial nature. The resultant ar tificial faith and existence ar e only material.\nAlthough one may be conducted by some  impression, or some conception of\nlife, originally he is nirgu\u00eba,  or transcendental. Therefore one has to become\ncleansed of the material contamination that he has acquired, in order to regain\nhis rela tionship with the Supreme Lord. That  is the only path back without\nfear: K\u00e5\u00f1\u00eba consciousness. If one is situated in K\u00e5\u00f1\u00eba consciousness, then that\npath is guaranteed for his elevation to the perfectional stage. If one does not\ntake to this path of self-rea lization, then he is surely to be conducted by the\ninfluence of the modes of nature.\nThe word \u00e7raddh\u00e4,  or \u201cfaith,\u201d is very significant in this verse. \u00c7raddh\u00e4,  or\nfaith, originally comes out of the mode  of goodness. One\u2019s faith may be in a\ndemigod or some created God or some me ntal concoction. One\u2019s strong faith is\nsupposed to be productive  of works of material goodness. But in material\nconditional life, no works are completely  purified. They are mixed. They are\nnot in pure goodness. Pure goodness is  transcendental; in purified goodness\none can understand the real nature of the Supreme Perso nality of Godhead.\nAs long as one\u2019s faith is not complete ly in purified goodness, the faith is\nsubject to contamination by any of the modes of material nature. The\ncontaminated modes of material natu re expand to the heart. Therefore\naccording to the positi on of the heart in contact with a particular mode of\nmaterial nature, one\u2019s faith is established.  It should be understood that if one\u2019s\nheart is in the mode of goodness his faith is also in the mode of goodness. If his\nheart is in the mode of passion, his faith is also in the mode of passion. And if\nhis heart is in the mode of darkne ss, illusion, his faith is also thus\ncontaminated. Thus we find different ty pes of faith in this world, and there\nare different types of religions due to different types of fait h. The real\nprinciple of religious faith is situated  i n  t h e  m o d e  o f  p u r e  g o o d n e s s ,  b u t\nbecause the heart is tainted we find diffe rent types of religious principles. Thus\naccording to different types of faith, there are different kinds of worship.\nTEXT  4"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 18e39e5a-f29a-4ffd-9bfe-e182519a88b1
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaJaNTae Saaitvk-a devaNYa+ar+aa&iSa raJaSaa\" )\nPa[eTaaN>aUTaGa<aa&\u00eaaNYae YaJaNTae TaaMaSaa JaNaa\" )) 4 ))\nyajante s\u00e4ttvik\u00e4 dev\u00e4n\nyak\u00f1a-rak\u00f1\u00e4\u00e0si r\u00e4jas\u00e4\u00f9\npret\u00e4n bh\u00fcta-ga\u00eb\u00e4\u00e0\u00e7 c\u00e4nye\nyajante t\u00e4mas\u00e4 jan\u00e4\u00f9\nSYNONYMS\nyajante \u2014worship; s\u00e4ttvik\u00e4\u00f9 \u2014those who are in the mode of goodness;\ndev\u00e4n \u2014demigods; yak\u00f1a-rak\u00f1\u00e4\u00e0si \u2014demons; r\u00e4jas\u00e4\u00f9 \u2014those who are in the\nmode of passion; pret\u00e4n \u2014spirits of the dead; bh\u00fcta-ga\u00eb\u00e4n \u2014ghosts; ca\u2014and;\nanye \u2014others; yajante \u2014worship; t\u00e4mas\u00e4\u00f9 \u2014in the mode  of ignorance;\njan\u00e4\u00f9 \u2014people.\nTRANSLATION\nMen in the mode of goodness worship the demigods; those in the mode of\npassion worship the demons; and those in the mode of ignorance worship ghosts\nand spirits.\nPURPORT\nIn this verse the Supreme Personality of Godhead describes different kinds\nof worshipers according to their extern al activities. According to scriptural\ninjunction, only the Supreme Personality of Godhead is worshipable, but those\nwho are not very conversa nt with, or faithful to, the scriptural injunctions\nworship different objects, according to th eir specific situations in the modes of\nmaterial nature. Those who are situated in goodness generally worship the\ndemigods. The demigods include Brahm\u00e4, \u00c7iva and others such as Indra,\nCandra and the sun-god. There are various demigods. Those in goodness\nworship a particular demigod for a particular purpose. Similarly, those who are\nin the mode of passion worship the de mons. We recall that during the Second"}


created_at: 2025-01-11 17:04:13
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.World Wa r a man in Calcutta worshiped Hitl er because thanks to that war he\nhad amassed a large amount of wealth  by dealing in the black market.\nSimilarly, those in the modes of passi on and ignorance generally select a\npowerful man to be God. They think that anyone  can be worshiped as God\nand that the same results will be obtained.\nNow, it is clearly described here that  those who are in the mode of passion\nworship and create such gods, and those who are in the mode of ignorance, in\ndarkness, worship dead spirits. Sometime s people worship at the tomb of some\ndead man. Sexual service i s  a l s o  c o n s i d e r e d  t o  b e  i n  t h e  m o d e  o f  d a r k n e s s .\nSimilarly, in remote villages in India there are worshipers of ghosts. We have\nseen that in India the lower-class people  sometimes go to the forest, and if they\nhave knowledge that a ghost lives in a tree, t hey worship that tree and offer\nsacrifices. These different kinds of worship are not actually God worship. God\nworship is for persons who are transcendentally situated in pure goodness. In\nthe \u00c7r\u00e9mad-Bh\u00e4gavatam  (4.3.23 ) it is said, sattva\u00e0 vi\u00e7uddha\u00e0\nvasude va-\u00e7abditam:  \u201cWhen a man is situated in pure goodness, he worships\nV\u00e4sudeva.\u201d The purport is that those who are completely purified of the\nmaterial modes of nature and who are transcendentally situated can worship\nthe Supreme Personality of Godhead.\nThe impersonalists are supposed to be si tuated in the mode of goodness, and\nthey worship five kinds of demigods. They worship the impersonal Vi\u00f1\u00ebu form\nin the material world, which is known as philosophized Vi\u00f1\u00ebu. Vi\u00f1\u00ebu is the\nexpansion of the Supreme Pers onality of Godhead, but the impersonalists,\nbecause they do not ultimately believe in the Supreme Personality of Godhead,\nimagine that the Vi\u00f1\u00ebu form is just an other aspect of the impersonal Brahman;\nsimilarly, they imagine that Lord Brahm\u00e4 is the imperson al form in the\nmaterial mode of passion. Thus they sometimes describe five kinds of gods that\nare worshipable, but because they thin k that the actual truth is impersonal\nBrahman, they dispose of all worshipa ble objects at the ultimate end. In\nconclusion, t he different qualities of the material modes of nature can be\npurified through association with persons who are of transcendental nature.\nTEXTS  5\u20136"}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 38b6166f-92ca-4be2-a9fe-c4612d33f394
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.AXaa\u00f1ivihTa& gaaer& TaPYaNTae Yae TaPaae JaNaa\" )\ndM>aah\u00aaarSa&Yau\u00a2-a\" k-aMaraGabl/aiNvTaa\" )) 5 ))\nk-zRYaNTa\" XarqrSQa& >aUTaGa]aMaMaceTaSa\" )\nMaa& cEvaNTa\" XarqrSQa& TaaiNv\u00d6yaSauriNa\u00eaYaaNa( )) 6 ))\na\u00e7\u00e4stra-vihita\u00e0 ghora\u00e0\ntapyante ye tapo jan\u00e4\u00f9\ndambh\u00e4ha\u00eck\u00e4ra-sa\u00e0yukt\u00e4\u00f9\nk\u00e4ma-r\u00e4ga-bal\u00e4nvit\u00e4\u00f9\nkar\u00f1ayanta\u00f9 \u00e7ar\u00e9ra-stha\u00e0\nbh\u00fcta-gr\u00e4mam acetasa\u00f9\nm\u00e4\u00e0 caiv\u00e4nta\u00f9 \u00e7ar\u00e9ra-stha\u00e0\nt\u00e4n viddhy \u00e4sura-ni\u00e7cay\u00e4n\nSYNONYMS\na\u00e7\u00e4stra \u2014not in the scriptures; vihitam \u2014directed; ghoram \u2014harmful to others;\ntapyante \u2014undergo; ye\u2014those who; tapa\u00f9 \u2014austerities; jan\u00e4\u00f9 \u2014persons;\ndambha \u2014with pride; aha\u00eck\u00e4ra \u2014and egoism; sa\u00e0yukt\u00e4\u00f9 \u2014engaged; k\u00e4ma \u2014of\nlust; r\u00e4ga\u2014and attachment; bala\u2014by the force; anvit\u00e4\u00f9 \u2014impelled;\nkar\u00f1ayanta\u00f9 \u2014tormenting; \u00e7ar\u00e9ra-stham \u2014situated within the body;\nbh\u00fcta-gr\u00e4mam \u2014the combination of material elements; acetasa\u00f9 \u2014having a\nmisled mentality; m\u00e4m \u2014Me; ca\u2014also; eva\u2014certainly; anta\u00f9 \u2014within;\n\u00e7ar\u00e9ra-stham \u2014situated in the body; t\u00e4n\u2014them;  viddhi \u2014understand;\n\u00e4sura-ni\u00e7cay\u00e4n \u2014demons.\nTRANSLATION\nThose who undergo severe austerities an d penances not recommended in the\nscriptures, performing them out of pride and egoism, who are impelled by lust\nand attachment, who are foolish and who torture the material elements of the\nbody as well as the Supersou l dwelling within, are to be known as demons."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a7f7a429-6a4c-4820-826f-a198f7aed4b7
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nThere are persons who manufacture mo des of austerity and penance which\nare not mentioned in the scriptural injunctions. For instance, fasting for some\nulterior purpose, such as to promote a purely political end, is not mentioned in\nthe scriptural direction s. The scriptures recommend fasting for spiritual\nadvancement, not for some political end or social purpose. Persons who take to\nsuch austerities are, according to Bhagavad-g\u00e9t\u00e4,  certainly demoniac. Their acts\nare against the scriptural injunctions and are  not beneficial for the people in\ngeneral. Actually, they act out of prid e, false ego, lust and attachment for\nmaterial enjoyment. By such activities, not only is the combination of material\nelements of which the body is constructed disturbed, but also the  Supreme\nPersonality of Godhead Himself living within the body. Such unauthorized\nfasting or austerities for some politica l end are certainly very disturbing to\nothers. They are not mentioned in th e Vedic literature. A demoniac person\nmay think that he can  force his enemy or other parties to comply with his\ndesire by this method, but sometimes one dies by such fasting. These acts are\nnot approved by the Supreme Personality of Godhead, and He says that those\nwho engage in them are demons. Such demonstrations  are insults to the\nSupreme Personality of Godhead because they are enacted in disobedience to\nthe Vedic scriptural injunctions. The word acetasa\u00f9  is significant in this\nconnection. Persons of normal mental  condition must obey the scriptural\ninjunctions. T hose who are not in such a po sition neglect and disobey the\nscriptures and manufacture their own way of austerities and penances. One\nshould always remember the ultimate end of the demoniac people, as described\nin the previous chapter . The Lord forces them  to take birth in the wombs of\ndemoniac persons. Consequently they will live by demoniac principles life\nafter life without knowing their relati onship with the Supreme Personality of\nGodhead. If, however, such persons are fortunate enough to be guided by a\nspiritual master who can direct them to the path of Vedic wisdom, they can get\nout of this entanglement and ultimately achieve the supreme goal."}


created_at: 2025-01-11 17:04:13
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: fd327ba4-0764-4a09-88d0-2925b5d7ca35
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXT  7\nAaharSTviPa SavRSYa i}aivDaae >aviTa iPa[Ya\" )\nYajSTaPaSTaQaa daNa& Taeza& >aediMaMa& \u00e9*<au )) 7 ))\n\u00e4h\u00e4ras tv api sarvasya\ntri-vidho bhavati priya\u00f9\nyaj\u00efas tapas tath\u00e4 d\u00e4na\u00e0\nte\u00f1\u00e4\u00e0 bhedam ima\u00e0 \u00e7\u00e5\u00ebu\nSYNONYMS\n\u00e4h\u00e4ra\u00f9 \u2014eating; tu\u2014certainly; api\u2014also; sarvasya \u2014of everyone;\ntri-vidha\u00f9 \u2014of three kinds; bhavati \u2014there is; priya\u00f9 \u2014dear; yaj\u00efa\u00f9 \u2014sacrifice;\ntapa\u00f9 \u2014austerity; tath\u00e4 \u2014also; d\u00e4nam \u2014charity; te\u00f1\u00e4m \u2014of them; bhedam \u2014the\ndifferences; imam \u2014this; \u00e7\u00e5\u00ebu\u2014hear.\nTRANSLATION\nEven the food each person prefers is of three kinds, according to the three\nmodes of material nature. The same is tr ue of sacrifices, austerities and charity.\nNow hear of the distinctions between them.\nPURPORT\nIn terms of different situations in the modes of material nature, there are\ndifferences in the manner of eating and performing sacrifices, austerities and\ncharities. They are not all conducte d on the same level. Those who can\nunderstand analytically what k ind of performances are in what modes of\nmaterial nature are actually wise; thos e who consider all kinds of sacrifice or\nfood or charity to be the same cannot di scriminate, and they are foolish. There\nare missionary workers who advocate that one can do wha tever he likes and\nattain perfection. But these foolish gu ides are not acting according to the\ndirection of the scripture. They are manufacturing ways and misleading the"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c5e29ec8-64a0-43fc-a3c5-e772ce70c19a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.people in general.\nTEXT  8\nAaYau\"Satvbl/araeGYaSau%Pa[qiTaivvDaRNaa\" )\nrSYaa\" i\u00f2GDaa\" iSQara \u00f4\u00dba Aahara\" Saaitvk-iPa[Yaa\" )) 8 ))\n\u00e4yu\u00f9-sattva-bal\u00e4rogya-\nsukha-pr\u00e9ti-vivardhan\u00e4\u00f9\nrasy\u00e4\u00f9 snigdh\u00e4\u00f9 sthir\u00e4 h\u00e5dy\u00e4\n\u00e4h\u00e4r\u00e4\u00f9 s\u00e4ttvika-priy\u00e4\u00f9\nSYNONYMS\n\u00e4yu\u00f9 \u2014duration of life; sattva \u2014existence; bala\u2014strength; \u00e4rogya \u2014health;\nsukha \u2014happiness; pr\u00e9ti\u2014and satisfaction; vivardhan\u00e4\u00f9 \u2014increasing;\nrasy\u00e4\u00f9 \u2014juicy; snigdh\u00e4\u00f9 \u2014fatty; sthir\u00e4\u00f9 \u2014enduring; h\u00e5dy\u00e4\u00f9 \u2014pleasing to the\nheart; \u00e4h\u00e4r\u00e4\u00f9 \u2014food; s\u00e4ttvika \u2014to one in goodness; priy\u00e4\u00f9 \u2014palatable.\nTRANSLATION\nFoods dear to those in the mode of g oodness increase the duration of life,\npurify one\u2019s existence and give strength, health, happiness and satisfaction.\nSuch foods are juicy, fatty, wholesome, and pleasing to the heart.\nTEXT  9\nk-\u00c8\u00e3l/v<aaTYauZ<aTaq+<a\u00e6+aivdaihNa\" )\nAahara raJaSaSYae\u00eda du\"%Xaaek-aMaYaPa[da\" )) 9 ))\nka\u00f6v-amla-lava\u00eb\u00e4ty-u\u00f1\u00eba-\nt\u00e9k\u00f1\u00eba-r\u00fck\u00f1a-vid\u00e4hina\u00f9\n\u00e4h\u00e4r\u00e4 r\u00e4jasasye\u00f1\u00f6\u00e4"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1f07cccc-ad43-4513-8b51-19963c8a5f61
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.du\u00f9kha-\u00e7ok\u00e4maya-prad\u00e4\u00f9\nSYNONYMS\nka\u00f6u\u2014bitter; amla \u2014sour; lava\u00eba \u2014salty; ati-u\u00f1\u00eba \u2014very hot; t\u00e9k\u00f1\u00eba \u2014pungent;\nr\u00fck\u00f1a \u2014dry; vid\u00e4hina\u00f9 \u2014burning; \u00e4h\u00e4r\u00e4\u00f9 \u2014food; r\u00e4jasasya \u2014to one in the mode\nof passion; i\u00f1\u00f6\u00e4\u00f9 \u2014palatable; du\u00f9kha \u2014distress; \u00e7oka\u2014misery; \u00e4maya \u2014disease;\nprad\u00e4\u00f9 \u2014causing.\nTRANSLATION\nFoods that are too bitter, too sour, salty, hot, pungent, dry and burning are\ndear to those in the mode of passion. Such foods cause distress, misery and\ndisease.\nTEXT  10\nYaaTaYaaMa& GaTarSa& PaUiTa PaYauRizTa& c YaTa( )\noiC^\u00edMaiPa caMaeDYa& >aaeJaNa& TaaMaSaiPa[YaMa( )) 10 ))\ny\u00e4ta-y\u00e4ma\u00e0 gata-rasa\u00e0\np\u00fcti paryu\u00f1ita\u00e0 ca yat\nucchi\u00f1\u00f6am api c\u00e4medhya\u00e0\nbhojana\u00e0 t\u00e4masa-priyam\nSYNONYMS\ny\u00e4ta-y\u00e4mam \u2014food cooked three hours before being eaten;\ngata-rasam \u2014tasteless; p\u00fcti\u2014bad-smelling; paryu\u00f1itam \u2014decomposed; ca\u2014also;\nyat\u2014that which; ucchi\u00f1\u00f6am \u2014remnants of food eaten by others; api\u2014also;\nca\u2014and; amedhyam \u2014untouchable; bhojanam \u2014eating; t\u00e4masa \u2014to o ne in the\nmode of darkness; priyam \u2014dear.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 507fb76b-db27-4327-a3e7-9eb64e932dff
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Food prepared more than three hours before being eaten, food that is\ntasteless, decomposed and putrid, and food consisting of remnants and\nuntouchable things is dear to those in the mode of darkness.\nPURPORT\nThe purpose of food is to increase the duration of life, purify the mind and\naid bodily strength. This is its only purpose. In the past, great authorities\nselected those foods that best aid health  and increase life\u2019s duration, such as\nmilk products, sugar,  rice, wheat, fruits and vegetables. These foods are very\ndear to those in the mode of goodness.  Some other foods, such as baked corn\nand molasses, while not very palatable in themselves, can be made pleasant\nwhen mixed with milk or other foods. They are t hen in the mode of goodness.\nAll these foods are pure by nature. They  are quite distinct from untouchable\nthings like meat and liquor. Fa tty foods, as mentioned in the eighth verse , have\nno connection with animal fat obtain ed by slaughter. Animal fat is av ailable in\nthe form of milk, which is the most wonderful of all foods. Milk, butter, cheese\nand similar products give animal fat in a form which rules out any need for the\nkilling of innocent creatures. It is only through brute mentality that this\nkilling goes on. The civilized method of obtaining needed fat is by milk.\nSlaughter is the way of subhumans. Pr otein is amply available through split\npeas, d\u00e4l, whole wheat, etc.\nFoods in the mode of passion, which are bitter, too salty, or too hot or\noverly mixed with red pepper, cause misery by reducing the mucus in the\nstomach, leading to disease. Foods in the mode of ignorance or darkness are\nessentially those that are not fres h. Any food cooked more than three hours\nbefore it is eaten (except pras\u00e4dam,  food offered to the Lord) is considered to\nbe in the mode of darkness. Because th ey are decomposing, such foods give a\nbad odor, which often attracts people in this mode but repu lses those in the\nmode of goodness.\nRemnants of food may be eaten only wh en they are part of a meal that was\nfirst offered to the Supreme Lord or first eaten by saintly persons, especially\nthe spiritual master. Otherwise the remnan ts of food are considered to be in"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 61cbbec8-bf9d-4a05-80b0-b6cd82b276ba
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.the mode of darkness, and they increase infection or disease. Such foodstuffs,\nalthough very palatable to persons in the mode of darkness, are neither liked\nnor even touched by those in the mode of goodness. The best food is the\nremnants of what is offered to the Supreme Personalit y of Godhead. In\nBhagavad-g\u00e9t\u00e4  the Supreme Lord says that He accepts preparations of\nvegetables, flour and milk when offered with devotion. Patra\u00e0 pu\u00f1pa\u00e0 phala\u00e0\ntoyam.  Of course, devotion and love are the chief things which the Supreme\nPersonality of Godhe ad accepts. But it is also mentioned that the pras\u00e4dam\nshould be prepared in a particular way. Any food prepared by the injunctions\nof the scripture and offered to the Supreme Personality of Godhead can be\ntaken even if prepared long, long ago, because suc h food is transcendental.\nTherefore to make food antiseptic, eatable and palatable for all persons, one\nshould offer food to the Supreme Personality of Godhead.\nTEXT  11\nAf-l/ak-ax(i+ai>aYaRjae iviDad*\u00edae Ya wJYaTae )\nYa\u00edVYaMaeveiTa MaNa\" SaMaaDaaYa Sa Saaitvk-\" )) 11 ))\naphal\u00e4k\u00e4\u00eck\u00f1ibhir yaj\u00efo\nvidhi-di\u00f1\u00f6o ya ijyate\nya\u00f1\u00f6avyam eveti mana\u00f9\nsam\u00e4dh\u00e4ya sa s\u00e4ttvika\u00f9\nSYNONYMS\naphala-\u00e4k\u00e4\u00eck\u00f1ibhi\u00f9 \u2014by those devoid of desire for result; yaj\u00efa\u00f9 \u2014sacrifice;\nvidhi-di\u00f1\u00f6a\u00f9 \u2014according to the direction of scripture; ya\u00f9\u2014which; ijyate \u2014is\nperformed; ya\u00f1\u00f6avyam \u2014must be performed; eva\u2014certainly; iti\u2014thus;\nmana\u00f9 \u2014mind; sam\u00e4dh\u00e4ya \u2014fixing; sa\u00f9\u2014it; s\u00e4ttvika\u00f9 \u2014in the mode of\ngoodness.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 900f3a91-d21a-4d67-b9c0-0c64f847d343
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Of sacrifices, the sacrifice performed a ccording to the directions of scripture,\nas a matter of duty, by those who desire no reward, is of the nature of goodness.\nPURPORT\nThe general tendency is to offer sacrifice with some purpose in mind, but\nhere it is stated that sacrifice should  be performed without any such desire. It\nshould be done as a matter of duty. Take, for example, the performance of\nrituals in temples or in ch urches. Generally they are performed with the\npurpose of material benefit, but that is not in the mode of goodness. One\nshould go to a temple or church as a matter of duty, offer respect to the\nSupreme Personality of Godhead and offer flowers and eatables.  Everyone\nthinks that there is no use in going to the temple just to worship God. But\nworship for economic benefit is not recommended in the scriptural\ninjunctions. One should go simply to offer respect to the Deity. That will place\none in the mode of good ness. It is the duty of every civilized man to obey the\ninjunctions of the scriptures and offe r respect to the Supreme Personality of\nGodhead.\nTEXT  12\nAi>aSaNDaaYa Tau f-l&/ dM>aaQaRMaiPa cEv YaTa( )\nwJYaTae >arTa\u00e9[e\u00ef Ta& Yaj& ivi\u00d6 raJaSaMa( )) 12 ))\nabhisandh\u00e4ya tu phala\u00e0\ndambh\u00e4rtham api caiva yat\nijyate bharata-\u00e7re\u00f1\u00f6ha\nta\u00e0 yaj\u00efa\u00e0 viddhi r\u00e4jasam\nSYNONYMS\nabhisandh\u00e4ya \u2014desiring; tu\u2014but; phalam \u2014the result; dambha \u2014pride;\nartham \u2014for the sake of; api\u2014also; ca\u2014and; eva\u2014certainly; yat\u2014that which;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 808aa4fe-ac8b-4bb7-81cb-05705c3718c0
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ijyate \u2014is performed; bharata-\u00e7re\u00f1\u00f6ha \u2014O chief of the Bh\u00e4ratas; tam\u2014that;\nyaj\u00efam \u2014sacrifice; viddhi \u2014know; r\u00e4jasam \u2014in the m ode of passion.\nTRANSLATION\nBut the sacrifice performed for some material benefit, or for the sake of\npride, O chief of the Bh\u00e4ratas, you should  know to be in the mode of passion.\nPURPORT\nSometimes sacrifices and rituals are performed for elevation to the\nheavenly kingdom or for some material be nefits in this world. Such sacrifices\nor ritualistic performances are considered to be in the mode of passion.\nTEXT  13\niviDahqNaMaSa*\u00eda\u00e0& MaN}ahqNaMadi+a<aMa( )\n\u00e9[\u00d6aivrihTa& Yaj& TaaMaSa& Pairc+aTae )) 13 ))\nvidhi-h\u00e9nam as\u00e5\u00f1\u00f6\u00e4nna\u00e0\nmantra-h\u00e9nam adak\u00f1i\u00ebam\n\u00e7raddh\u00e4-virahita\u00e0 yaj\u00efa\u00e0\nt\u00e4masa\u00e0 paricak\u00f1ate\nSYNONYMS\nvidhi-h\u00e9nam \u2014without scriptural direction; as\u00e5\u00f1\u00f6a-annam \u2014without\ndistribution of pras\u00e4dam;  mantra-h\u00e9nam \u2014with no chanting of the Vedic\nhymns; adak\u00f1i\u00ebam \u2014with no remunerations to the priests; \u00e7raddh\u00e4 \u2014faith;\nvirahitam \u2014without; yaj\u00efam \u2014sacrifice; t\u00e4masam \u2014in the mo de of ignorance;\nparicak\u00f1ate \u2014is to be considered.\nTRANSLATION\nAny sacrifice performed without regard for the directions of scripture,"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1aaeda20-0281-4880-8b07-98400e5a2a8a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.without distribution of pras\u00e4dam [spiritual food], without chanting of Vedic\nhymns and remunerations to the priests, and without faith is considered to be in\nthe mode of ignorance.\nPURPORT\nFaith in the mode of darkness or ignorance is actually faithlessness.\nSometimes people worship some demigod just to make money and then spend\nthe money for recreation, ignoring the sc riptural injunctions. Such ceremonial\nshows of religiosity are not accept ed as genuine. They are all in the mode of\ndarkness; they produce a demoniac mentality and do not benefit human\nsociety.\nTEXT  14\ndevi\u00dcJaGau\u00e5Pa[ajPaUJaNa& XaaEcMaaJaRvMa( )\nb]\u00f8cYaRMaih&Saa c Xaarqr& TaPa oCYaTae )) 14 ))\ndeva-dvija-guru-pr\u00e4j\u00efa-\np\u00fcjana\u00e0 \u00e7aucam \u00e4rjavam\nbrahmacaryam ahi\u00e0s\u00e4 ca\n\u00e7\u00e4r\u00e9ra\u00e0 tapa ucyate\nSYNONYMS\ndeva\u2014of the Supreme Lord; dvija \u2014the br\u00e4hma\u00ebas;  guru \u2014the spiritual master;\npr\u00e4j\u00efa \u2014and worshipable personalities; p\u00fcjanam \u2014worship;\n\u00e7aucam \u2014cleanliness; \u00e4rjavam \u2014simplicity; brahmacaryam \u2014celibacy;\nahi\u00e0s\u00e4 \u2014nonviolence; ca\u2014also; \u00e7\u00e4r\u00e9ram \u2014pertaining to the body;\ntapa\u00f9\u2014austerity; ucyate \u2014is said to be.\nTRANSLATION\nAusterity of the body consists in worship of the Supreme Lord, the"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 878b8054-b141-4447-bbdc-9bfda2bc4c51
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.br\u00e4hma\u00ebas, the spiritual master, and superiors like the father and mother, and\nin cleanliness, simplicity, celibacy and nonviolence.\nPURPORT\nThe Supreme Godhead here explains th e different kinds of austerity and\npenance. First He explains the austerities and penances practiced by the body.\nOne should offer, or learn to offer, respect to God or to the demigods, the\nperfect, qualified br\u00e4hma\u00ebas  and the spiritual master and superiors like father,\nmother or any person who is conversant with Vedic knowledge. These should\nbe given proper respect. One should pr actice cleansing oneself externally and\ninternally, and he should learn to become simple in b ehavior. He should not do\nanything which is not sanctioned by the scriptural injunctions. He should not\nindulge in sex outside of married life, for sex is sanctioned in the scripture only\nin marriage, not otherwise. This is called celibacy. These are penan ces and\nausterities as far as the body is concerned.\nTEXT  15\nANau\u00dceGak-r& vaKYa& SaTYa& iPa[YaihTa& c YaTa( )\nSvaDYaaYaa>YaSaNa& cEv vax(MaYa& TaPa oCYaTae )) 15 ))\nanudvega-kara\u00e0 v\u00e4kya\u00e0\nsatya\u00e0 priya-hita\u00e0 ca yat\nsv\u00e4dhy\u00e4y\u00e4bhyasana\u00e0 caiva\nv\u00e4\u00ec-maya\u00e0 tapa ucyate\nSYNONYMS\nanudvega-karam \u2014not agitating; v\u00e4kyam \u2014words; satyam \u2014truthful;\npriya \u2014dear; hitam \u2014beneficial; ca\u2014also; yat\u2014which; sv\u00e4dhy\u00e4ya \u2014of Vedic\nstudy; abhyasanam \u2014practice; ca\u2014also; eva\u2014certainly; v\u00e4k-mayam \u2014of the\nvoice; tapa\u00f9 \u2014austerity; ucyate \u2014is said to be."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 7a6eb4ca-eaf0-41b0-8f14-e98c7af5d661
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nAusterity of speech consists in speaking words that are truthful, pleasing,\nbeneficial, and not agitating to others, and also in regularly reciting Vedic\nliterature.\nPURPORT\nOne should not speak in such a way as  to agitate the minds of others. Of\ncourse, when a teacher speaks, he can sp eak the truth for the instruction of his\nstudents, but such a teacher should not speak to those who are not his students\nif he will agitate the ir minds. This is penance as far as talking is concerned.\nBesides that, one should not talk nonsense . The process of speaking in spiritual\ncircles is to say something upheld by the scriptures. One should at once quote\nfrom scriptural authority to back up w hat he is saying. At the same time, such\ntalk should be very pleasurable to the ear. By such discussions, one may derive\nthe highest benefit and elevate human so ciety. There is a limitless stock of\nVedic literature, and one should study this. This is calle d penance of speech.\nTEXT  16\nMaNa\"Pa[Saad\" SaaEMYaTv& MaaENaMaaTMaiviNaGa]h\" )\n>aavSa&\u00e9ui\u00d6irTYaeTataPaae MaaNaSaMauCYaTae )) 16 ))\nmana\u00f9-pras\u00e4da\u00f9 saumyatva\u00e0\nmaunam \u00e4tma-vinigraha\u00f9\nbh\u00e4va-sa\u00e0\u00e7uddhir ity etat\ntapo m\u00e4nasam ucyate\nSYNONYMS\nmana\u00f9-pras\u00e4da\u00f9 \u2014satisfaction of the mind; saumyatvam \u2014being without\nduplicity towards others; maunam \u2014gravity; \u00e4tma \u2014of the self;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9eda3f0b-9d64-4e02-8517-ce1f2ac59a20
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vinigraha\u00f9 \u2014control; bh\u00e4va \u2014of one\u2019s nature; sa\u00e0\u00e7uddhi\u00f9 \u2014purification;\niti\u2014thus; etat\u2014this; tapa\u00f9 \u2014austerity; m\u00e4nasam \u2014of the mind; ucyate\u2014is said\nto be.\nTRANSLATION\nAnd satisfaction, simplicity, gravity, self-control and purification of one\u2019s\nexistence are the austerities of the mind.\nPURPORT\nTo make the mind austere is to detach it from sense gratification. It should\nbe so trained that it can be always th inking of doing good for others. The best\ntraining for the mind is gravity in thou ght. One should not deviate from K\u00e5\u00f1\u00eba\nconsciousness and mu st always avoid sense gratific ation. To purify one\u2019s nature\nis to become K\u00e5\u00f1\u00eba conscious. Satisfacti on of the mind can be obtained only by\ntaking the mind away from thoughts of  sense enjoyment. The more we think\nof sense enjoyment, the more the mind become s dissatisfied. In the present age\nwe unnecessarily engage the mind in so many different ways for sense\ngratification, and so there is no possibi lity of the mind\u2019s becoming satisfied.\nThe best course is to divert the mi nd to the Vedic literature, which is full of\nsatisfying stories, as in the Pur\u00e4\u00ebas  and the Mah\u00e4bh\u00e4rata.  One can take\nadvantage of this knowledge and thus become purified. The mind should be\ndevoid of duplicity, and one should thin k of the welfare of all. Silence means\nthat one is always think ing of self-realization. The person in K\u00e5\u00f1\u00eba\nconsciousness observes perfect silence in this sense. Control of the mind\nmeans detaching the mind from sense enjoyment. One should be\nstraightforward in his dealings and thereby purify his existence. All these\nqualities together constitute austerity in mental activities.\nTEXT  17\n\u00e9[\u00d6Yaa ParYaa Ta\u00e1& TaPaSTaiT}aivDa& NarE\" )"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c804ac63-0632-4eb8-ac02-5e9769caf93d
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Af-l/ak-ax(i+ai>aYauR\u00a2E-\" Saaitvk&- Pairc+aTae )) 17 ))\n\u00e7raddhay\u00e4 paray\u00e4 tapta\u00e0\ntapas tat tri-vidha\u00e0 narai\u00f9\naphal\u00e4k\u00e4\u00eck\u00f1ibhir yuktai\u00f9\ns\u00e4ttvika\u00e0 paricak\u00f1ate\nSYNONYMS\n\u00e7raddhay\u00e4 \u2014with faith; paray\u00e4 \u2014transcendental; taptam \u2014executed;\ntapa\u00f9 \u2014austerity; tat\u2014that; tri-vidham \u2014of three kinds; narai\u00f9 \u2014by men;\naphala-\u00e4k\u00e4\u00eck\u00f1ibhi\u00f9 \u2014who are without desires for fruits; yuktai\u00f9 \u2014engaged;\ns\u00e4ttvikam \u2014in the mode of goodness; paricak\u00f1ate \u2014is cal led.\nTRANSLATION\nThis threefold austerity, performed with transcendental faith by men not\nexpecting material benefits but engaged only for the sake of the Supreme, is\ncalled austerity in goodness.\nTEXT  18\nSaTk-arMaaNaPaUJaaQa| TaPaae dM>aeNa cEv YaTa( )\ni\u00a7-YaTae Taidh Pa[ae\u00a2&- raJaSa& cl/MaDa]uvMa( )) 18 ))\nsatk\u00e4ra-m\u00e4na-p\u00fcj\u00e4rtha\u00e0\ntapo dambhena caiva yat\nkriyate tad iha prokta\u00e0\nr\u00e4jasa\u00e0 calam adhruvam\nSYNONYMS\nsat-k\u00e4ra \u2014respect; m\u00e4na \u2014honor; p\u00fcj\u00e4\u2014and worship; artham \u2014for the sake of;\ntapa\u00f9 \u2014austerity; dambhena \u2014with pride; ca\u2014also; eva\u2014certainly;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: de44d629-0981-4fd3-9b5f-b3094a1ad65a
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yat\u2014which; kriyate \u2014is performed; tat\u2014that; iha\u2014in this world; proktam \u2014is\nsaid; r\u00e4jasam \u2014in the mode of passion; calam \u2014flick ering;\nadhruvam \u2014temporary.\nTRANSLATION\nPenance performed out of pride and for the sake of gaining respect, honor\nand worship is said to be in the mode of passion. It is neither stable nor\npermanent.\nPURPORT\nSometimes penance and austerity are executed to attract people and receive\nhonor, respect and worship from othe rs. Persons in the mode of passion\narrange to be worshiped by subordinates and let them wash their feet and offer\nriches. Such arrangements artif icially made by the performance of penances\nare considered to be in the mode of passion. The results are temporary; they\ncan be continued for some time, but they are not permanent.\nTEXT  19\nMaU!Ga]ahe<aaTMaNaae YaTPaq@Yaa i\u00a7-YaTae TaPa\" )\nParSYaaeTSaadNaaQa| va TataaMaSaMauda\u00f4TaMa( )) 19 ))\nm\u00fc\u00f2ha-gr\u00e4he\u00eb\u00e4tmano yat\np\u00e9\u00f2ay\u00e4 kriyate tapa\u00f9\nparasyots\u00e4dan\u00e4rtha\u00e0 v\u00e4\ntat t\u00e4masam ud\u00e4h\u00e5tam\nSYNONYMS\nm\u00fc\u00f2ha \u2014foolish; gr\u00e4he\u00eba \u2014with endeavor; \u00e4tmana\u00f9 \u2014of one\u2019s own self;\nyat\u2014which; p\u00e9\u00f2ay\u00e4 \u2014by torture; kriyate \u2014is performed; tapa\u00f9 \u2014penance;\nparasya \u2014to others; uts\u00e4dana-artham \u2014for the sake of causing annihilation;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8896a5b7-8e18-4a25-87ee-43eaf53778ea
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.v\u00e4\u2014or; tat\u2014that; t\u00e4masam \u2014in the mode of darkness; ud\u00e4h\u00e5tam \u2014is said to be.\nTRANSLATION\nPenance performed out of foolishness, with self-torture or to destroy or\ninjure others, is said to be in the mode of ignorance.\nPURPORT\nThere are instances of foolish pe nance undertaken by demons like\nHira\u00ebyaka\u00e7ipu, who performed austere penances to become immortal and kill\nthe demigods. He prayed to Brahm\u00e4 for such things, but ultimately he was\nkilled by the Supreme Personality of Godhead . To undergo penances for\nsomething which is impossible is certainly in the mode of ignorance.\nTEXT  20\ndaTaVYaiMaiTa Ya\u00d5aNa& dqYaTae_NauPak-air<ae )\ndeXae k-ale/ c Paa}ae c Ta\u00d5aNa& Saaitvk&- SMa*TaMa( )) 20 ))\nd\u00e4tavyam iti yad d\u00e4na\u00e0\nd\u00e9yate \u2019nupak\u00e4ri\u00ebe\nde\u00e7e k\u00e4le ca p\u00e4tre ca\ntad d\u00e4na\u00e0 s\u00e4ttvika\u00e0 sm\u00e5tam\nSYNONYMS\nd\u00e4tavyam \u2014worth giving; iti\u2014thus; yat\u2014that which; d\u00e4nam \u2014charity;\nd\u00e9yate \u2014is given; anupak\u00e4ri\u00ebe \u2014irrespective of return; de\u00e7e\u2014in a proper place;\nk\u00e4le\u2014at a proper time; ca\u2014also; p\u00e4tre \u2014to a suitable person; ca\u2014and;\ntat\u2014that; d\u00e4nam \u2014charity; s\u00e4ttvikam \u2014in the mode of goodness; sm\u00e5tam \u2014is\nconsidered.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 444db4eb-96eb-4c28-8b8b-5bb851ab2406
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Charity given out of duty, without expectation of return, at the proper time\nand place, and to a worthy person is considered to be in the mode of goodness.\nPURPORT\nIn the Vedic literature, charity give n to a person engaged in spiritual\nactivities is recommended. There is no recommendation for giving charity\nindiscriminately. Spiritual perfection is always a consideration. Therefore\ncharity is recommended to be given at a place of pilgrimage and at lunar or\nsolar eclipses or at the end of the month or to a qualified br\u00e4hma\u00eba  or a\nVai\u00f1\u00ebava (devotee) or in temples. Such  charities should be given without any\nconsideration of return. Charity to the poor is sometimes given out of\ncompassion, but if a poor man is not wo rth giving charity to, then there is no\nspiritual advancement. In other words, indiscriminate charity is not\nrecommended in the Vedic literature.\nTEXT  21\nYatau Pa[TYauPak-araQa| f-l/Maui\u00d5XYa va PauNa\" )\ndqYaTae c Pairi\u00a9-\u00ed& Ta\u00d5aNa& raJaSa& SMa*TaMa( )) 21 ))\nyat tu pratyupak\u00e4r\u00e4rtha\u00e0\nphalam uddi\u00e7ya v\u00e4 puna\u00f9\nd\u00e9yate ca parikli\u00f1\u00f6a\u00e0\ntad d\u00e4na\u00e0 r\u00e4jasa\u00e0 sm\u00e5tam\nSYNONYMS\nyat\u2014that which; tu\u2014but; prati-upak\u00e4ra-artham \u2014for the sake of getting some\nreturn; phalam \u2014a result; uddi\u00e7ya \u2014desiring; v\u00e4\u2014or; puna\u00f9 \u2014again; d\u00e9yate \u2014is\ngiven; ca\u2014also; parikli\u00f1\u00f6am \u2014grudgingly; tat\u2014that; d\u00e4nam \u2014charity;\nr\u00e4jasam \u2014in the mode of passion; sm\u00e5tam \u2014is un derstood to be."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: e24be96e-eba4-48e4-ac53-ebb38b5455a9
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nBut charity performed with the expectation of some return, or with a desire\nfor fruitive results, or in a grudging mood, is said to be charity in the mode of\npassion.\nPURPORT\nCharity is sometimes performed for elevation to the heavenly kingdom and\nsometimes with great trouble and with repentance afterwards: \u201cWhy have I\nspent so much in this way?\u201d Charit y is also sometimes given under some\nobligation, at the request of a superio r. These kinds of charity are said to be\ngiven in the mode of passion.\nThere are many charitable foundations which offer their gifts to\ninstitutions where sense gratificatio n goes on. Such charities are not\nrecommended in the Vedic scripture. On ly charity in the mode of goodness is\nrecommended.\nTEXT  22\nAdeXak-ale/ Ya\u00d5aNaMaPaa}ae>Ya\u00ea dqYaTae )\nASaTk*-TaMavjaTa& TataaMaSaMauda\u00f4TaMa( )) 22 ))\nade\u00e7a-k\u00e4le yad d\u00e4nam\nap\u00e4trebhya\u00e7 ca d\u00e9yate\nasat-k\u00e5tam avaj\u00ef\u00e4ta\u00e0\ntat t\u00e4masam ud\u00e4h\u00e5tam\nSYNONYMS\nade\u00e7a \u2014at an unpurified place; k\u00e4le\u2014and unpurified time; yat\u2014that which;\nd\u00e4nam \u2014charity; up\u00e4trebhya\u00f9 \u2014to unworthy persons; ca\u2014also; d\u00e9yate \u2014is\ngiven; asat-k\u00e5tam \u2014without respect; avaj\u00ef\u00e4tam \u2014without proper attention;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 74923f45-e8e6-497d-b0a4-31eac1c5a413
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.tat\u2014that; t\u00e4masam \u2014in the mode of darkness; ud\u00e4h\u00e5tam \u2014is said to be.\nTRANSLATION\nAnd charity performed at an impure place, at an improper time, to unworthy\npersons, or without proper attention and respect is said to be in the mode of\nignorance.\nPURPORT\nContributions for indulgence in intoxication and gambling are not\nencouraged here. That sort of contribution is in the mode of ignorance. Such\ncharity is not beneficial; rather, sinful persons are encouraged. Similarly, if a\nperson gives charity to a suita ble person but without respect and without\nattention, that sort of charity is also said to be in the mode of darkness.\nTEXT  23\np TaTSaidiTa iNadeRXaae b]\u00f8<ai\u00f1ivDa\" SMa*Ta\" )\nb]a\u00f8<aaSTaeNa veda\u00ea Yaja\u00ea ivihTaa\" Paura )) 23 ))\no\u00e0 tat sad iti nirde\u00e7o\nbrahma\u00ebas tri-vidha\u00f9 sm\u00e5ta\u00f9\nbr\u00e4hma\u00eb\u00e4s tena ved\u00e4\u00e7 ca\nyaj\u00ef\u00e4\u00e7 ca vihit\u00e4\u00f9 pur\u00e4\nSYNONYMS\no\u00e0\u2014indication of the Supreme; tat\u2014that; sat\u2014eternal; iti\u2014thus;\nnirde\u00e7a\u00f9 \u2014indication; brahma\u00eba\u00f9 \u2014of the Supreme; tri-vidha\u00f9 \u2014threefold;\nsm\u00e5ta\u00f9 \u2014is considered; br\u00e4hma\u00eb\u00e4\u00f9 \u2014the br\u00e4hma\u00ebas;  tena\u2014with that;\nved\u00e4\u00f9 \u2014the Vedic literature; ca\u2014also; yaj\u00ef\u00e4\u00f9 \u2014sacrifice; ca\u2014als o;\nvihit\u00e4\u00f9 \u2014used; pur\u00e4 \u2014formerly."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 43f8e2b8-ab16-4dc8-b59e-47b172858e01
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nFrom the beginning of creation, the three words o\u00e0 tat sat were used to\nindicate the Supreme Absolute Truth. These three symbolic representations\nwere used by br\u00e4hma\u00ebas while chantin g the hymns of the Vedas and during\nsacrifices for the satisfaction of the  Supreme.\nPURPORT\nIt has been explained that penance, sa crifice, charity and foods are divided\ninto three categories: the modes of goodness, passion and ignorance. But\nwhether first class, second class or third class, they are all conditioned,\ncontaminated by the material m odes of nature. When they are aimed at the\nSupreme\u2014 o\u00e0 tat sat,  the Supreme Personality of Godhead, the eternal\u2014they\nbecome means for spiritual elevation. In the scriptural injunctions such an\nobjective is indicated. These three words, o\u00e0 tat sat,  particula rly indicate the\nAbsolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the\nword o\u00e0 is always found.\nOne who acts without following the re gulations of the scriptures will not\nattain the Absolute Truth. He will ge t some temporary result, but not the\nultimate end of life. The conclusion is that the performance of charity,\nsacrifice and penance must be done in the mode of goodness. Performed in the\nmode of passion or ignorance, they are certainly inferior in quality. The three\nwords o\u00e0 tat sat  are uttered in conjunction with the holy name of the Supreme\nLord, e.g., o\u00e0 tad vi\u00f1\u00ebo\u00f9.  Whenever a Vedic hymn or the h o l y  n a m e  o f  t h e\nSupreme Lord is uttered, o\u00e0 is added. This is the indication of Vedic\nliterature. These three words are taken from Vedic hymns. O\u00e0 ity etad\nbrahma\u00ebo nedi\u00f1\u00f6ha\u00e0 n\u00e4ma  (\u00c5g Veda ) indicates the first goal. Then tat tvam asi\n(Ch\u00e4ndogya Upani\u00f1ad  6.8.7) indicates the second goal. And sad eva saumya\n(Ch\u00e4ndogya Upani\u00f1ad  6.2.1) indicates the third goal. Combined they become\no\u00e0 tat sat.  Formerly when Brahm\u00e4, the first created living entity, performed\nsacrifices, he indicated by these three words the Sup reme Personality of\nGodhead. Therefore the same principle has always been followed by disciplic"}


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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.succession. So this hymn has great significance. Bhagavad-g\u00e9t\u00e4  recommends,\ntherefore, that any work done should be done for o\u00e0 tat sat,  or for the\nSupreme Perso nality of Godhead. When one performs penance, charity and\nsacrifice with these three words, he is acting in K\u00e5\u00f1\u00eba consciousness. K\u00e5\u00f1\u00eba\nconsciousness is a scientific executio n of transcendental activities which\nenables one to return home, back to Godhead. T h ere is no loss of energy in\nacting in such a transcendental way.\nTEXT  24\nTaSMaad( p wTYauda\u00f4TYa YajdaNaTaPa\"i\u00a7-Yaa\" )\nPa[vTaRNTae ivDaaNaae\u00a2-a\" SaTaTa& b]\u00f8vaidNaaMa( )) 24 ))\ntasm\u00e4d o\u00e0 ity ud\u00e4h\u00e5tya\nyaj\u00efa-d\u00e4na-tapa\u00f9-kriy\u00e4\u00f9\npravartante vidh\u00e4nokt\u00e4\u00f9\nsatata\u00e0 brahma-v\u00e4din\u00e4m\nSYNONYMS\ntasm\u00e4t \u2014therefore; o\u00e0\u2014beginning with o\u00e0; iti\u2014thus; ud\u00e4h\u00e5tya \u2014indicating;\nyaj\u00efa \u2014of sacrifice; d\u00e4na \u2014charity; tapa\u00f9 \u2014and penance;\nkriy\u00e4\u00f9 \u2014performances; pravartante \u2014begin; vidh\u00e4na-ukt\u00e4\u00f9 \u2014according to\nscriptural regulation; satatam \u2014always; brahma-v\u00e4din\u00e4m \u2014of the\ntranscendentalists.\nTRANSLATION\nTherefore, transcendentalists undertakin g performances of sacrifice, charity\nand penance in accordance with scriptural regulations begin always with o\u00e0, to\nattain the Supreme.\nPURPORT"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a76b0315-eaf5-4621-85d3-390d43c50d69
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.O\u00e0 tad vi\u00f1\u00ebo\u00f9 parama\u00e0 padam  (\u00c5g Veda  1.22.20 ). The lotus feet of Vi\u00f1\u00ebu\nare the supreme devotional platform. The performance of everything on behalf\nof the Supreme Personality of Godhead assures the perfection of all activity.\nTEXT  25\nTaidTYaNai>aSaNDaaYa f-l&/ YajTaPa\"i\u00a7-Yaa\" )\ndaNai\u00a7-Yaa\u00ea ivivDaa\" i\u00a7-YaNTae Maae+ak-ax(i+ai>a\" )) 25 ))\ntad ity anabhisandh\u00e4ya\nphala\u00e0 yaj\u00efa-tapa\u00f9-kriy\u00e4\u00f9\nd\u00e4na-kriy\u00e4\u00e7 ca vividh\u00e4\u00f9\nkriyante mok\u00f1a-k\u00e4\u00eck\u00f1ibhi\u00f9\nSYNONYMS\ntat\u2014that; iti\u2014thus; anabhisandh\u00e4ya \u2014without desiring; phalam \u2014the fruitive\nresult; yaj\u00efa \u2014of sacrifice; tapa\u00f9 \u2014and penance; kriy\u00e4\u00f9 \u2014activities; d\u00e4na \u2014of\ncharity; kriy\u00e4\u00f9 \u2014activities; ca\u2014also; vividh\u00e4\u00f9 \u2014various; kriyante \u2014are done;\nmok\u00f1a-k\u00e4\u00eck\u00f1ibhi\u00f9 \u2014by those who actua lly desire liberation.\nTRANSLATION\nWithout desiring fruitive results, one should perform various kinds of\nsacrifice, penance and charity with the word tat. The purpose of such\ntranscendental activities is to get free from material entanglement.\nPURPORT\nTo be elevated to the spiritual position, one should not act for any material\ngain. Acts should be performed for the ultimate gain of being transferred to\nthe spiritual kingdom, back to home, back to Godhead."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: aadddc76-91ec-449d-8b73-24898599c173
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TEXTS  26\u201327\nSa\u00d9ave SaaDau>aave c SaidTYaeTaTPa[YauJYaTae )\nPa[XaSTae k-MaRi<a TaQaa SaC^Bd\" PaaQaR YauJYaTae )) 26 ))\nYaje TaPaiSa daNae c iSQaiTa\" SaidiTa caeCYaTae )\nk-MaR cEv TadQasYa& SaidTYaevai>aDaqYaTae )) 27 ))\nsad-bh\u00e4ve s\u00e4dhu-bh\u00e4ve ca\nsad ity etat prayujyate\npra\u00e7aste karma\u00ebi tath\u00e4\nsac-chabda\u00f9 p\u00e4rtha yujyate\nyaj\u00efe tapasi d\u00e4ne ca\nsthiti\u00f9 sad iti cocyate\nkarma caiva tad-arth\u00e9ya\u00e0\nsad ity ev\u00e4bhidh\u00e9yate\nSYNONYMS\nsat-bh\u00e4ve \u2014in the sense of the nature of the Supreme; s\u00e4dhu-bh\u00e4ve \u2014in the\nsense of the nature of the devotee; ca\u2014also; sat\u2014the word sat; iti\u2014thus;\netat\u2014this; prayujyate \u2014is used; pra\u00e7aste \u2014in bona fide; karma\u00ebi \u2014activities;\ntath\u00e4 \u2014also; sat-\u00e7abda\u00f9 \u2014the sound sat; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; yujyate \u2014is\nused; yaj\u00efe \u2014in sacrifice; tapasi \u2014in penance; d\u00e4ne \u2014in charity; ca\u2014also;\nsthiti\u00f9 \u2014the situation; sat\u2014the Supreme; iti\u2014thus; ca\u2014and; ucyate \u2014is\npronounced; karma \u2014work; ca\u2014also; eva\u2014certainly; tat\u2014for that;\narth\u00e9yam \u2014meant; sat\u2014the Supreme; iti\u2014thus; eva\u2014certainly; abhidh\u00e9yate \u2014is\nindicated.\nTRANSLATION\nThe Absolute Truth is the objective of devotional sacrifice, and it is\nindicated by the word sat. The performer of such sacrifice is also called sat, as\nare all works of sacrifice, penance and charity which, true to the absolute"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1bb5bb4a-9a6a-404a-bdc5-ea80a930b396
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.nature, are performed to pl ease the Supreme Person, O son of P\u00e5th\u00e4.\nPURPORT\nThe words pra\u00e7aste karma\u00ebi,  or \u201cprescribed duties,\u201d indicate that there are\nmany activities prescribed in the Vedic literature which are purificatory\nprocesses, beginning from the time of co nception up to the end of one\u2019s life.\nSuch purificatory processes are adopted for the ultimate liberation of the\nliving entity. In all such activities  it is recommended that one vibrate o\u00e0 tat\nsat. The words sad-bh\u00e4ve  and s\u00e4dhu-bh\u00e4ve  indicate the transcendental\nsituation. Acting in K\u00e5\u00f1\u00eba consciousness is called sattva,  and one who is fully\nconscious of the activities of K\u00e5\u00f1\u00eba consciousness is called a s\u00e4dhu.  In the\n\u00c7r\u00e9mad-Bh\u00e4gavatam  (3.25.25 ) it is said that the transcendental subject matter\nbecomes clear in the association of the devotees. The words used are sat\u00e4\u00e0\nprasa\u00ec g\u00e4t. Without good association, on e cannot achieve transcendental\nknowledge. When initiating a person or offering the sacred thread, one\nvibrates the words o\u00e0 tat sat.  Similarly, in all kinds of performance of yaj\u00efa\nthe object is the Supreme, o\u00e0 tat sat.  The word tad-arth\u00e9yam  further means\noffering service to anything which represents the Supreme, including such\nservice as cooking and helping in the Lo rd\u2019s temple, or any other kind of work\nfor broadcasting the glories of the Lord. These supreme words o\u00e0 tat sat are\nthus used in many ways to perfect all activities and make everything complete.\nTEXT  28\nA\u00e9[\u00d6Yaa huTa& dta& TaPaSTa\u00e1& k*-Ta& c YaTa( )\nASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh )) 28 ))\na\u00e7raddhay\u00e4 huta\u00e0 datta\u00e0\ntapas tapta\u00e0 k\u00e5ta\u00e0 ca yat\nasad ity ucyate p\u00e4rtha\nna ca tat pretya no iha"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: c7e28496-fca8-4c3e-b744-35bdd21e85b5
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\na\u00e7raddhay\u00e4 \u2014without faith; hutam \u2014offered in sacrifice; dattam \u2014given;\ntapa\u00f9 \u2014penance; taptam \u2014executed; k\u00e5tam \u2014performed; ca\u2014also; yat\u2014that\nwhich; asat\u2014false; iti\u2014thus; ucyate \u2014is said to be; p\u00e4rtha \u2014O son of P\u00e5th\u00e4;\nna\u2014never; ca\u2014also; tat\u2014that; pretya \u2014after death ; na u\u2014nor; iha\u2014in this\nlife.\nTRANSLATION\nAnything done as sacrifice, charity or penance without faith in the Supreme,\nO son of P\u00e5th\u00e4, is impermanent. It is ca lled asat and is useless both in this life\nand the next.\nPURPORT\nAnything done without the transc endental objective\u2014whether it be\nsacrifice, charity or penance\u2014is useless. Therefore in this verse it is declared\nthat such activities are abominable. Everything should be done for the\nSupreme in K\u00e5\u00f1\u00eba consciousness. Without  such faith, and without the proper\nguidance, there can never be any fruit. In  all the Vedic scriptures, faith in the\nSupreme is advised. In the pursuit of a ll Vedic instructions, the ultimate goal is\nthe understanding of K\u00e5\u00f1\u00eba. No one can obtain success w ithout following this\nprinciple. Therefore, the best course i s  t o  w o r k  f r o m  t h e  v e r y  b e g i n n i n g  i n\nK\u00e5\u00f1\u00eba consciousness under the guidance of  a bona fide spiritual master. That is\nthe way to make everything successful.\nIn the conditional state, people are attracted to worshiping demigods,\nghosts, or Yak\u00f1as like Kuvera. The mode of goodness is better than the modes\nof passion and ignorance, but one who ta kes directly to K\u00e5\u00f1\u00eba consciousness is\ntranscendental to all three m odes of material nature. Although there is a\nprocess of gradual elevation, if one, by  the association of pure devotees, takes\ndirectly to K\u00e5\u00f1\u00eba consciousness, that is  the best way. And that is recommended\nin this chapter. To achieve success in this way, on e must first find the proper"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.spiritual master and receive training under his direction. Then one can\nachieve faith in the Supreme. When that faith matures, in course of time, it is\ncalled love of God. This love is the ultimate goal of the living entities. One\nshould therefore take to K\u00e5\u00f1\u00eba consciou sness directly. That is the message of\nthis Seventeenth Chapter.\nThus end the Bhaktivedanta Purports to the Seventeenth Chapter of the \u00c7r\u00e9mad\nBhagavad-g\u00e9t\u00e4  in the matter of the Divisions of Faith.\n- CHAPTER 18 -\nConclusion\u2014The Perfection of Renunciation\nTEXT  1\nAJauRNa ovac )\nSaNNYaaSaSYa Mahabahae TatviMaC^aiMa veidTauMa( )\nTYaaGaSYa c \u00f4zqke-Xa Pa*Qa\u00a1e-iXaiNazUdNa )) 1 ))\narjuna uv\u00e4ca\nsanny\u00e4sasya mah\u00e4-b\u00e4ho\ntattvam icch\u00e4mi veditum\nty\u00e4gasya ca h\u00e5\u00f1\u00e9ke\u00e7a\np\u00e5thak ke\u00e7\u00e9-ni\u00f1\u00fcdana\nSYNONYMS\narjuna\u00f9 uv\u00e4ca \u2014Arjuna said; sanny\u00e4sasya \u2014of renunciation; mah\u00e4-b\u00e4ho \u2014O\nmighty-armed one; tattvam \u2014the truth; icch\u00e4mi \u2014I wish; veditum \u2014to"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 43ac6457-89f2-4859-b7b0-934ea3bad5bb
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.understand; ty\u00e4gasya \u2014of renunciation; ca\u2014also; h\u00e5\u00f1\u00e9ke\u00e7a \u2014O master of the\nsenses; p\u00e5thak \u2014differently; ke\u00e7\u00e9-ni\u00f1\u00fcdana \u2014O killer o f the Ke\u00e7\u00e9 demon.\nTRANSLATION\nArjuna said: O mighty-armed one, I wish to understand the purpose of\nrenunciation [ty\u00e4ga] and of the renounce d order of life [sanny\u00e4sa], O killer of\nthe Ke\u00e7\u00e9 demon, master of the senses.\nPURPORT\nActually the Bhagavad-g\u00e9t\u00e4  is finished in seventeen chapters. The\nEighteenth Chapter is a supplementary summarization of the topics discussed\nbefore. In every chapter of Bhagavad-g\u00e9t\u00e4,  Lord K\u00e5\u00f1\u00eba stresses that devotional\nservice unto the Supreme Personalit y of Godhead is the ultimate goal of life.\nThis same point is summarized in the Eighteenth Chapter as the most\nconfidential path of knowledge. In th e first six chapters, stress was given to\ndevotional service: yogin\u00e4m api sarve\u00f1\u00e4\u00e0 . .. \u201cOf all yog\u00e9s  or tran scendentalists,\none who always thinks of Me within hims elf is best.\u201d In the next six chapters,\npure devotional service and its nature an d activity were discussed. In the third\nsix chapters, knowledge, renunciation, the activities of material nature and\ntranscendental nature, and devotional service were described. It was\nconcluded that all acts should be perf ormed in conjunction with the Supreme\nLord, represented by the words o\u00e0 tat sat,  which indicate Vi\u00f1\u00ebu, the Supreme\nPerson. The third part of Bhagavad-g\u00e9 t\u00e4 has shown that devotional service, and\nnothing else, is the ultimate purpose of life. This has been established by citing\npast \u00e4c\u00e4ryas  and the Brahma-s\u00fctra,  the Ved\u00e4nta-s\u00fctra.  Certain impersonalists\nconsider themselves to have a monopoly on the knowledg e of Ved\u00e4nta-s\u00fctra,\nbut actually the Ved\u00e4nta-s\u00fctra  is meant for understanding devotional service,\nfor the Lord Himself is the composer of the Ved\u00e4nta-s\u00fctra  and He is its\nknower. That is described in the Fifteenth Chapter . In every scripture, every\nVeda,  devotional service is the objective. That is explained in Bhagavad-g\u00e9t\u00e4.\nAs in the Second Chapter  a synopsis of the whole subject matter was\ndescribed, in the Eighteenth Chapter also the summary of all instruction is"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.given. The purpose of life is indicate d to be renunciation and attainment of\nthe transcendental position above t he three material modes of nature. Arjuna\nwants to clarify the two distinct subject matters of Bhagavad-g\u00e9t\u00e4,  namely\nrenunciation ( ty\u00e4ga ) and the renounced order of life ( sanny\u00e4sa ) .  T h u s  h e  i s\nasking the meaning of these two words.\nTwo words used in this verse to address the Supreme Lord\u2014H\u00e5\u00f1\u00e9ke\u00e7a and\nKe\u00e7\u00e9-ni\u00f1\u00fcdana\u2014are significant. H\u00e5\u00f1\u00e9ke\u00e7a is K\u00e5\u00f1\u00eba, the master of all senses, who\ncan always help us attain mental serenity. Arjuna requests Him to summarize\neverything in such a way that he can remain equipoised. Yet he has some\ndoubts, and doubts are always compared to demons. He therefore addresses\nK\u00e5\u00f1\u00eba as Ke\u00e7\u00e9-ni\u00f1\u00fcdana. Ke\u00e7\u00e9 was a most formidable demon who was killed by\nthe Lord; now Arjuna is expecting K\u00e5\u00f1\u00eba to kill the demon of doubt .\nTEXT  2\n\u00e9[q>aGavaNauvac )\nk-aMYaaNaa& k-MaR<aa& NYaaSa& SaNNYaaSa& k-vYaae ivdu\" )\nSavRk-MaRf-l/TYaaGa& Pa[ahuSTYaaGa& ivc+a<aa\" )) 2 ))\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca\nk\u00e4my\u00e4n\u00e4\u00e0 karma\u00eb\u00e4\u00e0 ny\u00e4sa\u00e0\nsanny\u00e4sa\u00e0 kavayo vidu\u00f9\nsarva-karma-phala-ty\u00e4ga\u00e0\npr\u00e4hus ty\u00e4ga\u00e0 vicak\u00f1a\u00eb\u00e4\u00f9\nSYNONYMS\n\u00e7r\u00e9-bhagav\u00e4n uv\u00e4ca \u2014the Supreme Personality of Godhead said;\nk\u00e4my\u00e4n\u00e4m \u2014with desire; karma\u00eb\u00e4m \u2014of activities; ny\u00e4sam \u2014renunciation;\nsanny\u00e4sam \u2014the renounced order of life; kavaya\u00f9 \u2014the learned; vidu\u00f9 \u2014know;\nsarva \u2014of all; karma \u2014activities; phala \u2014of results; ty\u00e4gam \u2014renunciation;\npr\u00e4hu\u00f9 \u2014call; ty\u00e4gam \u2014renunciation; vicak\u00f1a\u00eb\u00e4\u00f9 \u2014the experienced."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 0d7dd605-adc6-496e-9bd6-8804f882fc67
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nThe Supreme Personality of Godhead said: The giving up of activities that\nare based on material desire is what great learned men call the renounced order\nof life [sanny\u00e4sa]. And giving up the results of all activities is what the wise call\nrenunciation [ty \u00e4ga].\nPURPORT\nThe performance of activities for results has to be given up. This is the\ninstruction of Bhagavad-g\u00e9t\u00e4.  But activities leading to advanced spiritual\nknowledge are not to be given up. This wi ll be made clear in the next verses. In\nthe Vedic literature there  are many prescriptions of methods for performing\nsacrifice for some particular purpose. Th ere are certain sacrifices to perform to\nattain a good son or to attain elevation to the higher planets, but sacrifices\nprompted by desires should be stopped. Howeve r, sacrifice for the purification\nof one\u2019s heart or for advancement in th e spiritual science should not be given\nup.\nTEXT  3\nTYaaJYa& daezvidTYaeke- k-MaR Pa[ahuMaRNaqiz<a\" )\nYajdaNaTaPa\"k-MaR Na TYaaJYaiMaiTa caPare )) 3 ))\nty\u00e4jya\u00e0 do\u00f1a-vad ity eke\nkarma pr\u00e4hur man\u00e9\u00f1i\u00eba\u00f9\nyaj\u00efa-d\u00e4na-tapa\u00f9-karma\nna ty\u00e4jyam iti c\u00e4pare\nSYNONYMS\nty\u00e4jyam \u2014must be given up; do\u00f1a-vat \u2014as an evil; iti\u2014thus; eke\u2014one group;\nkarma \u2014work; pr\u00e4hu\u00f9 \u2014they say; man\u00e9\u00f1i\u00eba\u00f9 \u2014great thinkers; yaj\u00efa \u2014of"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 41c72533-692f-4d71-8dc5-a4d90fafce49
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sacrifice; d\u00e4na \u2014charity; tapa\u00f9 \u2014and penance; karma \u2014works; na\u2014never;\nty\u00e4jyam \u2014are to be given up; iti\u2014thus; ca\u2014and; apare \u2014others.\nTRANSLATION\nSome learned men declare that all kinds of fruitive activities should be given\nup as faulty, yet other sages maintain that acts of sacrifice, charity and penance\nshould never be abandoned.\nPURPORT\nThere are many activities in the Vedic literature which are subjects of\ncontention. For instance, it is said that  an animal can be killed in a sacrifice,\nyet some maintain that animal killing  is completely abominable. Although\nanimal killing in a sacrifice  is recommended in the Vedic literature, the animal\nis not considered to be killed. The sacrif ice is to give a new life to the animal.\nSometimes the animal is given a new an imal life after being killed in the\nsacrifice, and sometimes the animal is promoted  immediately to the human\nform of life. But there are different op inions among the sages. Some say that\nanimal killing should always be avoided, and others say that for a specific\nsacrifice it is good. All these different  opinions on sacrificial activity a re now\nbeing clarified by the Lord Himself.\nTEXT  4\niNa\u00eaYa& \u00e9*<au Mae Ta}a TYaaGae >arTaSataMa )\nTYaaGaae ih Pau\u00e5zVYaaga] i}aivDa\" SaMPa[k-IiTaRTa\" )) 4 ))\nni\u00e7caya\u00e0 \u00e7\u00e5\u00ebu me tatra\nty\u00e4ge bharata-sattama\nty\u00e4go hi puru\u00f1a-vy\u00e4ghra\ntri-vidha\u00f9 samprak\u00e9rtita\u00f9"}


created_at: 2025-01-11 17:05:54
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encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nni\u00e7cayam \u2014certainty; \u00e7\u00e5\u00ebu\u2014hear; me\u2014from Me; tatra \u2014therein; ty\u00e4ge \u2014in the\nmatter of renunciation; bharata-sat-tama \u2014O best of the Bh\u00e4ratas;\nty\u00e4ga\u00f9 \u2014renunciation; hi\u2014certainly; puru\u00f1a-vy\u00e4ghra \u2014O tiger among human\nbeings; tri-vidha\u00f9 \u2014of three kinds; samprak\u00e9rtita\u00f9 \u2014is declared.\nTRANSLATION\nO best of the Bh\u00e4ratas, now hear My judgment about renunciation. O tiger\namong men, renunciation is declared in the scriptures to be of three kinds.\nPURPORT\nAlthough there are differences of opinion about renunciation, here the\nSupreme Personality of Godhead, \u00c7r\u00e9 K\u00e5 \u00f1\u00eba, gives His judgment, which should\nbe taken as final. After all, the Vedas  are different laws given by the Lord.\nHere the Lord is personally pre sent, and His word should be taken as final.\nThe Lord says that the process of renu nciation should be considered in terms\nof the modes of material nature in which they are performed.\nTEXT  5\nYajdaNaTaPa\"k-MaR Na TYaaJYa& k-aYaRMaev TaTa( )\nYajae daNa& TaPa\u00eaEv PaavNaaiNa MaNaqiz<aaMa( )) 5 ))\nyaj\u00efa-d\u00e4na-tapa\u00f9-karma\nna ty\u00e4jya\u00e0 k\u00e4ryam eva tat\nyaj\u00efo d\u00e4na\u00e0 tapa\u00e7 caiva\np\u00e4van\u00e4ni man\u00e9\u00f1i\u00eb\u00e4m\nSYNONYMS\nyaj\u00efa \u2014of sacrifice; d\u00e4na \u2014charity; tapa\u00f9 \u2014and penance; karma \u2014activity;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 783a432a-b460-4f80-81a2-d51d8d0095ed
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na\u2014never; ty\u00e4jyam \u2014to be given up; k\u00e4ryam \u2014must be done; eva\u2014certainly;\ntat\u2014that; yaj\u00efa\u00f9 \u2014sacrifice; d\u00e4nam \u2014charity; tapa\u00f9 \u2014penance; ca\u2014also;\neva\u2014certainly; p\u00e4van\u00e4ni \u2014purifying; man\u00e9\u00f1i\u00eb\u00e4m \u2014even for the great souls.\nTRANSLATION\nActs of sacrifice, charity and penance are not to be given up; they must be\nperformed. Indeed, sacrifice, charity an d penance purify even the great souls.\nPURPORT\nThe yog\u00e9s  should perform acts for the adva ncement of human society. There\nare many purificatory processes for advancing a human being to spiritual life.\nThe marriage ceremony, for example, is  considered to be one of these\nsacrifices. It is called viv\u00e4ha-ya j\u00efa. Should a sanny\u00e4s\u00e9,  who is in the renounced\norder of life and who has given up his family relations, encourage the marriage\nceremony? The Lord says here that an y sacrifice which is meant for human\nwelfare should never be given up. Viv\u00e4ha-yaj\u00efa,  the mar riage ceremony, is\nmeant to regulate the human mind so that  it may become peaceful for spiritual\nadvancement. For most men, this viv\u00e4ha-yaj\u00efa  should be encouraged even by\npersons in the renounced order of life. Sanny\u00e4s\u00e9s  should never associate with\nwomen, but that does not mean that one who is in the lower stages of life, a\nyoung man, should not accept a wife in the marriage ceremony. All prescribed\nsacrifices are meant for achieving the Supreme Lord. Therefore, in the lower\nstages, they should not be given  up. Similarly, charity is for the purification of\nthe heart. If charity is given to suitab le persons, as described previously, it\nleads one to advanced spiritual life.\nTEXT  6\nWTaaNYaiPa Tau k-MaaRi<a Sa\u00ae& TYa\u00a4-a f-l/aiNa c )\nk-TaRVYaaNaqiTa Mae PaaQaR iNai\u00eaTa& MaTaMautaMaMa( )) 6 ))\net\u00e4ny api tu karm\u00e4\u00ebi"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 668d0906-fb1c-46c2-afd3-1dedd9d445c3
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.sa\u00ecga\u00e0 tyaktv\u00e4 phal\u00e4ni ca\nkartavy\u00e4n\u00e9ti me p\u00e4rtha\nni\u00e7cita\u00e0 matam uttamam\nSYNONYMS\net\u00e4ni \u2014all these; api\u2014certainly; tu\u2014but; karm\u00e4\u00ebi \u2014activities;\nsa\u00ecgam \u2014association; tyaktv\u00e4 \u2014renouncing; phal\u00e4ni \u2014results; ca\u2014also;\nkartavy\u00e4ni \u2014should be done as duty; iti\u2014thus; me\u2014My; p\u00e4rtha \u2014O son of\nP\u00e5th\u00e4; ni\u00e7citam \u2014definite; matam \u2014opinion; uttamam \u2014the best.\nTRANSLATION\nAll these activities should be performed without attachment or any\nexpectation of result. They should be performed as a matter of duty, O son of\nP\u00e5th\u00e4. That is My final opinion.\nPURPORT\nAlthough all sacrifices are purifying,  one should not expect any result by\nsuch performances. In other words, all sacrifices which are meant for material\nadvancement in life should be given up, but sacrifices that purify one\u2019s\nexistence and elevate one to the spiritual plane should not be stopped.\nEverything that leads to K\u00e5\u00f1\u00eba consci ousness must be encouraged. In the\n\u00c7r\u00e9mad-Bh\u00e4gavatam  also it is said that any ac tivity which leads to devotional\nservice to the Lord should be a ccepted. That is the highest cri terion of\nreligion. A devotee of the Lord should accept any kind of work, sacrifice or\ncharity which will help him in the discharge of devotional service to the Lord.\nTEXT  7\niNaYaTaSYa Tau SaNNYaaSa\" k-MaR<aae NaaePaPa\u00dbTae )\nMaaehataSYa PairTYaaGaSTaaMaSa\" Pairk-IiTaRTa\" )) 7 ))"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 90d516af-9449-49cd-b7b8-9a53f233d9cf
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.niyatasya tu sanny\u00e4sa\u00f9\nkarma\u00ebo nopapadyate\nmoh\u00e4t tasya parity\u00e4gas\nt\u00e4masa\u00f9 parik\u00e9rtita\u00f9\nSYNONYMS\nniyatasya \u2014prescribed; tu\u2014but; sanny\u00e4sa\u00f9 \u2014renunciation; karma\u00eba\u00f9 \u2014of\nactivities; na\u2014never; upapadyate \u2014is deserved; moh\u00e4t \u2014by illusion; tasya \u2014of\nthem; parity\u00e4ga\u00f9 \u2014renunciation; t\u00e4masa\u00f9 \u2014in the mode of ignorance;\nparik\u00e9rtita\u00f9 \u2014is declared.\nTRANSLATION\nPrescribed duties should never be renounced. If one gives up his prescribed\nduties because of illusion, such renunciation is said to be in the mode of\nignorance.\nPURPORT\nWork for material satisfaction must be given up, but activities which\npromote one to spiritual activity, li ke cooking for the Supreme Lord and\noffering the food to the Lord and th en accepting the food, are recommended.\nIt is said that a person in the renou nced order of life should not cook for\nhimself. Cooking for oneself is prohibit ed, but cooking for the Supreme Lord is\nnot prohibited. Similarly, a sanny\u00e4s\u00e9  may perform a marriage ceremony to help\nhis disciple in the advancement of K\u00e5\u00f1\u00eba consciousness. If one renounces such\nactivities, it is to be understood that he is acting in the mode of darkness.\nTEXT  8\ndu\"%iMaTYaev YaTk-MaR k-aYa\u00a9e-Xa>aYaatYaJaeTa( )\nSa k*-Tva raJaSa& TYaaGa& NaEv TYaaGaf-l&/ l/>aeTa( )) 8 ))"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9f4f54c2-90da-48ec-a805-9634ba442044
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.du\u00f9kham ity eva yat karma\nk\u00e4ya-kle\u00e7a-bhay\u00e4t tyajet\nsa k\u00e5tv\u00e4 r\u00e4jasa\u00e0 ty\u00e4ga\u00e0\nnaiva ty\u00e4ga-phala\u00e0 labhet\nSYNONYMS\ndu\u00f9kham \u2014unhappy; iti\u2014thus; eva\u2014certainly; yat\u2014which; karma \u2014work;\nk\u00e4ya \u2014for the body; kle\u00e7a \u2014trouble; bhay\u00e4t \u2014out of fear; tyajet \u2014gives up;\nsa\u00f9\u2014he; k\u00e5tv\u00e4 \u2014after doing; r\u00e4jasam \u2014in the mode of passion;\nty\u00e4gam \u2014renunciation; na\u2014not; eva\u2014certainly; ty\u00e4ga \u2014of renuncia tion;\nphalam \u2014the results; labhet \u2014gains.\nTRANSLATION\nAnyone who gives up prescribed duties as troublesome or out of fear of\nbodily discomfort is said to have renounced in the mode of passion. Such action\nnever leads to the elevation of renunciation.\nPURPORT\nOne who is in K\u00e5\u00f1\u00eba consciousness shou ld not give up earning money out of\nfear that he is performing fruitive acti vities. If by working one can engage his\nmoney in K\u00e5\u00f1\u00eba consciousness, or if by  rising early in the morning one can\nadvance his transcendental  K\u00e5\u00f1\u00eba consciousness, one should not desist out of\nfear or because such activities are considered troublesome. Such renunciation\nis in the mode of passion. The result of passionate work is always miserable. If a\nperson renounces work in that spirit, he nev er gets the result of renunciation.\nTEXT  9\nk-aYaRiMaTYaev YaTk-MaR iNaYaTa& i\u00a7-YaTae_JauRNa )\nSa\u00ae& TYa\u00a4-a f-l&/ cEv Sa TYaaGa\" Saaitvk-ae MaTa\" )) 9 ))"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8f96d735-d43e-4569-912e-a6b7c0bd18a4
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.k\u00e4ryam ity eva yat karma\nniyata\u00e0 kriyate \u2019rjuna\nsa\u00ecga\u00e0 tyaktv\u00e4 phala\u00e0 caiva\nsa ty\u00e4ga\u00f9 s\u00e4ttviko mata\u00f9\nSYNONYMS\nk\u00e4ryam \u2014it must be done; iti\u2014thus; eva\u2014indeed; yat\u2014which; karma \u2014work;\nniyatam \u2014prescribed; kriyate \u2014is performed; arjuna \u2014O Arjuna;\nsa\u00ecgam \u2014association; tyaktv\u00e4 \u2014giving up; phalam \u2014the result; ca\u2014also;\neva\u2014certainly; sa\u00f9\u2014that; ty\u00e4ga\u00f9 \u2014renunciation; s\u00e4ttvika\u00f9 \u2014in th e mode of\ngoodness; mata\u00f9 \u2014in My opinion.\nTRANSLATION\nO Arjuna, when one performs his pres cribed duty only because it ought to\nbe done, and renounces all material association and all attachment to the fruit,\nhis renunciation is said to be in the mode of goodness.\nPURPORT\nPrescribed duties must be performed with this mentality. One should act\nwithout attachment for the result; he sh ould be disassociated from the modes\nof work. A man working in K\u00e5\u00f1\u00eba consciousness in a factory does not associate\nhimself with the work of the factory, nor with the workers of the factory. He\nsimply works for K\u00e5\u00f1\u00eba. And when he gives up the result for K\u00e5\u00f1\u00eba, he is acting\ntranscendentally.\nTEXT  10\nNa \u00dce\u00edyku-Xal&/ k-MaR ku-Xale/ NaaNauz\u00c2Tae )\nTYaaGaq SatvSaMaaiv\u00edae MaeDaavq i^\u00e0Sa&XaYa\" )) 10 ))\nna dve\u00f1\u00f6y aku\u00e7ala\u00e0 karma"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9df78029-e973-4969-ada6-ab12bd570478
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ku\u00e7ale n\u00e4nu\u00f1ajjate\nty\u00e4g\u00e9 sattva-sam\u00e4vi\u00f1\u00f6o\nmedh\u00e4v\u00e9 chinna-sa\u00e0\u00e7aya\u00f9\nSYNONYMS\nna\u2014never; dve\u00f1\u00f6i \u2014hates; aku\u00e7alam \u2014inauspicious; karma \u2014work; ku\u00e7ale \u2014in\nthe auspicious; na\u2014nor; anu\u00f1ajjate \u2014becomes attached; ty\u00e4g\u00e9 \u2014the renouncer;\nsattva \u2014in goodness; sam\u00e4vi\u00f1\u00f6a\u00f9 \u2014absorbed; medh\u00e4v\u00e9 \u2014intelligent;\nchinna \u2014having cut off; sa\u00e0\u00e7aya\u00f9 \u2014all doubts.\nTRANSLATION\nThe intelligent renouncer situated in th e mode of goodness, neither hateful\nof inauspicious work nor attached to auspicious work, has no doubts about\nwork.\nPURPORT\nA person in K\u00e5\u00f1\u00eba consciousness or in  the mode of goodness does not hate\nanyone or anything which troubles his bo dy. He does work in the proper place\nand at the proper time without fearing the troublesome effects of his duty.\nSuch a person situated in tran scendence should be understood to be most\nintelligent and beyond all doubts in his activities.\nTEXT  11\nNa ih deh>a*Taa XaKYa& TYa\u00a2u-& k-MaaR<YaXaezTa\" )\nYaSTau k-MaRf-l/TYaaGaq Sa TYaaGaqTYai>aDaqYaTae )) 11 ))\nna hi deha-bh\u00e5t\u00e4 \u00e7akya\u00e0\ntyaktu\u00e0 karm\u00e4\u00eby a\u00e7e\u00f1ata\u00f9\nyas tu karma-phala-ty\u00e4g\u00e9\nsa ty\u00e4g\u00e9ty abhidh\u00e9yate"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2d7f8864-0962-4c56-99cf-ee571b531773
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nna\u2014never; hi\u2014certainly; deha-bh\u00e5t\u00e4 \u2014by the embodied; \u00e7akyam \u2014is possible;\ntyaktum \u2014to be renounced; karm\u00e4\u00ebi \u2014activities; a\u00e7e\u00f1ata\u00f9 \u2014altogether;\nya\u00f9\u2014anyone who; tu\u2014but; karma \u2014of work; phala \u2014of the result; ty\u00e4g\u00e9 \u2014the\nrenouncer; sa\u00f9\u2014he; ty\u00e4g\u00e9 \u2014the renouncer; iti\u2014thus ; abhidh\u00e9yate \u2014is said.\nTRANSLATION\nIt is indeed impossible for an embodied being to give up all activities. But he\nwho renounces the fruits of action is called one who has truly renounced.\nPURPORT\nIt is said in Bhagavad-g\u00e9t\u00e4  t h a t  o n e  c a n  n e v e r  g i v e  u p  w o r k  a t  a n y  t i m e .\nTherefore he who works for K\u00e5\u00f1\u00eba and does  not enjoy the fruitive results, who\noffers everything to K\u00e5\u00f1\u00eba, is actua lly a renouncer. There are many members\nof the International Society for Krishna Consciousness who work very hard in\ntheir office or in the factory or some other place, and whatever they earn they\ngive to the Society. Such highly elevated souls are actually sanny\u00e4s\u00e9s  and are\nsituated in the renounced order of life. It is cl early outlined here how to\nrenounce the fruits of work and for what purpose fruits should be renounced.\nTEXT  12\nAiNa\u00ediMa\u00ed& iMa\u00e9[& c i}aivDa& k-MaR<a\" f-l/Ma( )\n>avTYaTYaaiGaNaa& Pa[eTYa Na Tau SaNNYaaiSaNaa& KvicTa( )) 12 ))\nani\u00f1\u00f6am i\u00f1\u00f6a\u00e0 mi\u00e7ra\u00e0 ca\ntri-vidha\u00e0 karma\u00eba\u00f9 phalam\nbhavaty aty\u00e4gin\u00e4\u00e0 pretya\nna tu sanny\u00e4sin\u00e4\u00e0 kvacit"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 72da9238-0d70-46e0-90f2-9496dfabbc3a
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nani\u00f1\u00f6am \u2014leading to hell; i\u00f1\u00f6am \u2014leading to heaven; mi\u00e7ram \u2014mixed; ca\u2014and;\ntri-vidham \u2014of three kinds; karma\u00eba\u00f9 \u2014of work; phalam \u2014the result;\nbhavati \u2014comes; aty\u00e4gin\u00e4m \u2014for those who are not renounced; pretya \u2014after\ndeath; na\u2014not; tu\u2014but; sanny\u00e4sin\u00e4m \u2014for the renoun ced order; kvacit \u2014at\nany time.\nTRANSLATION\nFor one who is not renounced, the threefold fruits of action\u2014desirable,\nundesirable and mixed\u2014accrue after death. But those who are in the renounced\norder of life have no such result to suffer or enjoy.\nPURPORT\nA person in K\u00e5\u00f1\u00eba consciousness acti ng in knowledge of his relationship\nwith K\u00e5\u00f1\u00eba is always liberated. Therefore he does not have to enjoy or suffer\nthe results of his acts after death.\nTEXT  13\nPa\u00c4ETaaiNa Mahabahae k-ar<aaiNa iNabaeDa Mae )\nSaa&:Yae k*-TaaNTae Pa[ae\u00a2-aiNa iSa\u00d6Yae SavRk-MaR<aaMa( )) 13 ))\npa\u00efcait\u00e4ni mah\u00e4-b\u00e4ho\nk\u00e4ra\u00eb\u00e4ni nibodha me\ns\u00e4\u00eckhye k\u00e5t\u00e4nte prokt\u00e4ni\nsiddhaye sarva-karma\u00eb\u00e4m\nSYNONYMS\npa\u00efca \u2014five; et\u00e4ni \u2014these; mah\u00e4-b\u00e4ho \u2014O mighty-armed one;\nk\u00e4ra\u00eb\u00e4ni \u2014causes; nibodha \u2014just understand; me\u2014from Me; s\u00e4\u00eckhye \u2014in the"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 0742d272-729b-4b7b-a30e-ca68f142b535
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Ved\u00e4nta;  k\u00e5ta-ante \u2014in the conclusion; prokt\u00e4ni \u2014said; siddhaye \u2014for the\nperfection; sarva \u2014of all; karma\u00eb\u00e4m \u2014activities.\nTRANSLATION\nO mighty-armed Arjuna, according to the Ved\u00e4nta there are five causes for\nthe accomplishment of all action. Now learn of these from Me.\nPURPORT\nA question may be raised that since any activity performed must have some\nreaction, how is it that the person in  K\u00e5\u00f1\u00eba consciousness does not suffer or\nenjoy the reactions of work? The Lord is citing Ved\u00e4nta  philosophy to show\nhow this is possible. He says  that there are five causes for all activities, and for\nsuccess in all activity one should consider these five causes. S\u00e4\u00eckhya  means the\nstalk of knowledge, and Ved\u00e4nta  is the final stalk of knowledge accepted by all\nleading \u00e4c\u00e4ryas.  Even \u00c7a\u00eckara accepts Ved\u00e4nta-s\u00fctra  as such. Therefore such\nauthority should be consulted.\nThe ultimate control is invested in the Supersoul. As it is stated in the\nBhagavad-g\u00e9t\u00e4,  sarvasya c\u00e4ha\u00e0 h\u00e5di sannivi\u00f1\u00f6a\u00f9 . He is engaging everyone in\ncertain activities by reminding him of his past actions. And K\u00e5\u00f1\u00eba conscious\nacts done under His direction from within yield no reaction, either in this life\nor in the life after death.\nTEXT  14\nAiDa\u00efaNa& TaQaa k-TaaR k-r<a& c Pa*QaiGvDaMa( )\nivivDaa\u00ea Pa*QaKce\u00eda dEv& cEva}a Pa\u00c4MaMa( )) 14 ))\nadhi\u00f1\u00f6h\u00e4na\u00e0 tath\u00e4 kart\u00e4\nkara\u00eba\u00e0 ca p\u00e5thag-vidham\nvividh\u00e4\u00e7 ca p\u00e5thak ce\u00f1\u00f6\u00e4\ndaiva\u00e0 caiv\u00e4tra pa\u00efcamam"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
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encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nadhi\u00f1\u00f6h\u00e4nam \u2014the place; tath\u00e4 \u2014also; kart\u00e4 \u2014the worker;\nkara\u00ebam \u2014instruments; ca\u2014and; p\u00e5thak-vidham \u2014of different kinds;\nvividh\u00e4\u00f9 \u2014various; ca\u2014and; p\u00e5thak \u2014separate; ce\u00f1\u00f6\u00e4\u00f9 \u2014the endeavors;\ndaivam \u2014the Supreme; ca\u2014also; eva\u2014certainly; atra\u2014here; pa\u00efcamam \u2014the\nfifth.\nTRANSLATION\nThe place of action [the body], the performer, the various senses, the many\ndifferent kinds of endeavor, and ultimately the Supersoul\u2014these are the five\nfactors of action.\nPURPORT\nThe word adhi\u00f1\u00f6h\u00e4nam  refers to the body. The soul within the body is acting\nto bring about the results of acti vity and is therefore known as kart\u00e4,  \u201cthe\ndoer.\u201d That the soul is the knower  and the doer is stated in the \u00e7ruti.  E\u00f1a hi\ndra\u00f1\u00f6\u00e4 sra\u00f1\u00f6\u00e4  (Pra\u00e7na Up ani\u00f1ad  4.9). It is also confirmed in the Ved\u00e4nta-s\u00fctra\nby the verses j\u00efo \u2019ta eva  (2.3.18 ) and kart\u00e4 \u00e7\u00e4str\u00e4rthavattv\u00e4t  (2.3.33 ). The\ninstruments of action are the senses, and by the senses the soul acts in various\nways. For each and every action there is a different endeavor. But all one\u2019s\nactivities depend on the will of the Supersoul, who is seated within the heart\nas a friend. The Supreme Lord is the supercause. Under these circumstances,\nhe who is acting in K\u00e5\u00f1\u00eba consci ousness under the direction of the Supersoul\nsituated within the heart is naturally not bound by any activity. Those in\ncomplete K\u00e5\u00f1\u00eba consciousness are not ultimately responsible for their actions.\nEverything is dependent on the supr eme will, the Supersoul, the Supreme\nPersonality of Godhe ad.\nTEXT  15"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 034d3160-1e8a-4180-9010-95eb06420fa8
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Xarqrvax(MaNaaei>aYaRTk-MaR Pa[ar>aTae Nar\" )\nNYaaYYa& va ivParqTa& va Pa\u00c4ETae TaSYa heTav\" )) 15 ))\n\u00e7ar\u00e9ra-v\u00e4\u00ec-manobhir yat\nkarma pr\u00e4rabhate nara\u00f9\nny\u00e4yya\u00e0 v\u00e4 vipar\u00e9ta\u00e0 v\u00e4\npa\u00efcaite tasya hetava\u00f9\nSYNONYMS\n\u00e7ar\u00e9ra \u2014by the body; v\u00e4k\u2014speech; manobhi\u00f9 \u2014and mind; yat\u2014which;\nkarma \u2014work; pr\u00e4rabhate \u2014begins; nara\u00f9 \u2014a person; ny\u00e4yyam \u2014right; v\u00e4\u2014or;\nvipar\u00e9tam \u2014the opposite; v\u00e4\u2014or; pa\u00efca \u2014five; ete\u2014all these; tasya \u2014its;\nhetava\u00f9 \u2014causes.\nTRANSLATION\nWhatever right or wrong action a man performs by body, mind or speech is\ncaused by these five factors.\nPURPORT\nThe words \u201cright\u201d and \u201cwrong\u201d are very significant in this verse. Right work\nis work done in terms of the prescribed  directions in the scriptures, and wrong\nwork is work done against the principl es of the scriptural injunctions. But\nwhatever is done requir es these five factors for its complete performance.\nTEXT  16\nTa}aEv& SaiTa k-TaaRrMaaTMaaNa& ke-vl&/ Tau Ya\" )\nPaXYaTYak*-Tabui\u00d6Tva\u00e0 Sa PaXYaiTa duMaRiTa\" )) 16 ))\ntatraiva\u00e0 sati kart\u00e4ram\n\u00e4tm\u00e4na\u00e0 kevala\u00e0 tu ya\u00f9"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: cdb4a6f4-69f5-4680-a7db-3991e8cee017
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.pa\u00e7yaty ak\u00e5ta-buddhitv\u00e4n\nna sa pa\u00e7yati durmati\u00f9\nSYNONYMS\ntatra \u2014there; evam \u2014thus; sati\u2014being; kart\u00e4ram \u2014the worker;\n\u00e4tm\u00e4nam \u2014himself; kevalam \u2014only; tu\u2014but; ya\u00f9\u2014anyone who; pa\u00e7yati \u2014sees;\nak\u00e5ta-buddhitv\u00e4t \u2014due to unintelligence; na\u2014never; sa\u00f9\u2014he; pa\u00e7yati \u2014sees;\ndurmati\u00f9 \u2014foolish.\nTRANSLATION\nTherefore one who thinks himself the only doer, not considering the five\nfactors, is certainly not very intelligent and cannot see things as they are.\nPURPORT\nA foolish person cannot understand that  the Supersoul is sitting as a friend\nwithin and conducting his actions. Alth ough the material causes are the place,\nthe worker, the endeavor and the senses , the final cause is the Supreme, the\nPersonality of Godhead.  Therefore, one should see not only the four material\ncauses but the supreme efficient cause as well. One who does not see the\nSupreme thinks himself to be the doer.\nTEXT  17\nYaSYa Naah&k*/=Taae >aavae bui\u00d6YaRSYa Na il/PYaTae )\nhTvaiPa Sa wMaam\u00e7aek-a\u00e0 hiNTa Na iNabDYaTae )) 17 ))\nyasya n\u00e4ha\u00eck\u00e5to bh\u00e4vo\nbuddhir yasya na lipyate\nhatv\u00e4pi sa im\u00e4\u00fb lok\u00e4n\nna hanti na nibadhyate"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 201266f9-dd3b-440a-bfab-5adf187058a6
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nyasya \u2014one whose; na\u2014never; aha\u00eck\u00e5ta\u00f9 \u2014of false ego; bh\u00e4va\u00f9 \u2014nature;\nbuddhi\u00f9 \u2014intelligence; yasya \u2014one whose; na\u2014never; lipyate \u2014is attached;\nhatv\u00e4 \u2014killing; api\u2014even; sa\u00f9\u2014he; im\u00e4n \u2014this; lok\u00e4n \u2014world; na\u2014never;\nhanti \u2014kills; na\u2014never; nibadhyate \u2014becomes entangled.\nTRANSLATION\nOne who is not motivated by false ego, whose intelligence is not entangled,\nthough he kills men in this world, does not kill. Nor is he bound by his actions.\nPURPORT\nIn this verse the Lord informs Arjuna that the desire not to fight arises\nfrom false ego. Arjuna thought himself to  be the doer of action, but he did not\nconsider the supreme sanction within and without. If one does not know that a\nsupersanction is there, why should he act? But one who knows the instruments\nof work, himself as the worker, and the Supreme Lord as the supreme\nsanctioner is perfect in doing everything . Such a person is never in illusion.\nPersonal activity and responsibility arise from false eg o and godlessness, or a\nlack of K\u00e5\u00f1\u00eba consciousness. Anyone who is acting in K\u00e5\u00f1\u00eba consciousness\nunder the direction of the Supersoul or  the Supreme Personality of Godhead,\neven though killing, does not kill. Nor is  he ever affected by the reaction of\nsuch  killing. When a soldier kills under the command of a superior officer, he\nis not subject to be judged. But if a so ldier kills on his own personal account,\nthen he is certainly judged by a court of law.\nTEXT  18\njaNa& jeYa& PairjaTaa i}aivDaa k-MaRcaedNaa )\nk-r<a& k-MaR k-TaeRiTa i}aivDa\" k-MaRSa\u00b0h\" )) 18 ))"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 42a53b12-3f80-4a6e-899c-bdc8c51998f9
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.j\u00ef\u00e4na\u00e0 j\u00efeya\u00e0 parij\u00ef\u00e4t\u00e4\ntri-vidh\u00e4 karma-codan\u00e4\nkara\u00eba\u00e0 karma karteti\ntri-vidha\u00f9 karma-sa\u00ecgraha\u00f9\nSYNONYMS\nj\u00ef\u00e4nam \u2014knowledge; j\u00efeyam \u2014the objective of knowledge; parij\u00ef\u00e4t\u00e4 \u2014the\nknower; tri-vidh\u00e4 \u2014of three kinds; karma \u2014of work; codan\u00e4 \u2014the impetus;\nkara\u00ebam \u2014the senses; karma \u2014the work; kart\u00e4 \u2014the doer; iti\u2014thus;\ntri-vidha\u00f9 \u2014of three kinds; karma \u2014of work; sa\u00ecgraha\u00f9 \u2014the ac cumulation.\nTRANSLATION\nKnowledge, the object of knowledge,  and the knower are the three factors\nthat motivate action; the senses, the work and the doer are the three\nconstituents of action.\nPURPORT\nThere are three kinds of impetus for daily work: knowledge, the object of\nknowledge, and the knower. The instruments of work, the work itself and the\nworker are called the constituents of work. Any work done by any human\nbeing has these elements. Before on e acts, there is some impetus, which is\ncalled inspiration. Any solution arrived at  before work is actualized is a subtle\nform of work. Then work takes the form of action. First one has to undergo the\npsychological processes of thinking, feeling and willin g, and that is called\nimpetus. The inspiration to work is the same if it comes from the scripture or\nfrom the instruction of the spiritual ma ster. When the inspiration is there and\nthe worker is there, then actual acti vity takes place by the help of the se nses,\nincluding the mind, which is the center of all the senses. The sum total of all\nthe constituents of an activity are called the accumulation of work.\nTEXT  19"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: eadfc934-1a90-43b5-a68f-2234fd163925
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.jaNa& k-MaR c k-TaaR c i}aDaEv Gau<a>aedTa\" )\nPa[aeCYaTae Gau<aSa&:YaaNae YaQaavC^*<au TaaNYaiPa )) 19 ))\nj\u00ef\u00e4na\u00e0 karma ca kart\u00e4 ca\ntridhaiva gu\u00eba-bhedata\u00f9\nprocyate gu\u00eba-sa\u00eckhy\u00e4ne\nyath\u00e4vac ch\u00e5\u00ebu t\u00e4ny api\nSYNONYMS\nj\u00ef\u00e4nam \u2014knowledge; karma \u2014work; ca\u2014also; kart\u00e4 \u2014worker; ca\u2014also;\ntridh\u00e4 \u2014of three kinds; eva\u2014certainly; gu\u00eba-bhedata\u00f9 \u2014in terms of different\nmodes of material nature; procyate \u2014are said; gu\u00eba-sa\u00eckhy\u00e4ne \u2014in terms of\ndifferent modes; yath\u00e4-vat \u2014as they are; \u00e7\u00e5\u00ebu\u2014hea r; t\u00e4ni\u2014all of them;\napi\u2014also.\nTRANSLATION\nAccording to the three different modes of material nature, there are three\nkinds of knowledge, action and performer of action. Now hear of them from\nMe.\nPURPORT\nIn the Fourteenth Chapter the three divisions of the modes of material\nnature were elaborately described. In that chapter it was said that the mode of\ngoodness  is illuminating, the mode of passion  materialistic, and the mode of\nignorance  conducive to lazin ess and indolence. All the modes of material\nnature are binding; they are not source s of liberation. Even in the mode of\ngoodness one is conditioned. In the Seventeenth Chapter , the different types\nof worship by different types of men in different modes of  material nature\nwere described. In this verse, the Lord says that He wishes to speak about the\ndifferent types of knowledge, workers and work itself according to the three"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f5a1fb29-9cfb-4f1a-85c4-a0c1e68c1258
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.material modes.\nTEXT  20\nSavR>aUTaezu YaeNaEk&- >aavMaVYaYaMaq+aTae )\nAiv>a\u00a2&- iv>a\u00a2e-zu TaJjaNa& ivi\u00d6 Saaitvk-Ma( )) 20 ))\nsarva-bh\u00fcte\u00f1u yenaika\u00e0\nbh\u00e4vam avyayam \u00e9k\u00f1ate\navibhakta\u00e0 vibhakte\u00f1u\ntaj j\u00ef\u00e4na\u00e0 viddhi s\u00e4ttvikam\nSYNONYMS\nsarva-bh\u00fcte\u00f1u \u2014in all living entities; yena \u2014by which; ekam \u2014one;\nbh\u00e4vam \u2014situation; avyayam \u2014imperishable; \u00e9k\u00f1ate \u2014one sees;\navibhaktam \u2014undivided; vibhakte\u00f1u \u2014in the numberless divided; tat\u2014that;\nj\u00ef\u00e4nam \u2014knowledge; viddhi \u2014know; s\u00e4ttvikam \u2014in the mode of goodness.\nTRANSLATION\nThat knowledge by which one undivided spiritual nature is seen in all living\nentities, though they are divided into innumerable forms, you should\nunderstand to be in the mode of goodness.\nPURPORT\nA person who sees one spirit soul in every living being, whether a demigod,\nhuman being, animal, bird, beast, aquatic or plant, possesses knowledge in the\nmode of goodness. In all living entities, one spirit soul is there, although they\nhave different bodi es in terms of their previous work. As described in the\nSeventh Chapter , the manifestation of the living  force in every body is due to\nthe superior nature of the Supreme Lord. Thus to see that one superior nature,\nthat living force, in every body is to see  in the mode of goodness. That living"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8d6f50dc-7a1c-43b6-80ec-7301bd68b678
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.energy is imperishable, although the bodies are perishable. Differences are\nperceived in terms of the body; because there are many forms of material\nexistence in conditional life, the living force appears to be divided . Such\nimpersonal knowledge is an aspect of self-realization.\nTEXT  21\nPa*Qa\u00a4e-Na Tau YaJjaNa& NaaNaa>aavaNPa*QaiGvDaaNa( )\nveita SaveRzu >aUTaezu TaJjaNa& ivi\u00d6 raJaSaMa( )) 21 ))\np\u00e5thaktvena tu yaj j\u00ef\u00e4na\u00e0\nn\u00e4n\u00e4-bh\u00e4v\u00e4n p\u00e5thag-vidh\u00e4n\nvetti sarve\u00f1u bh\u00fcte\u00f1u\ntaj j\u00ef\u00e4na\u00e0 viddhi r\u00e4jasam\nSYNONYMS\np\u00e5thaktvena \u2014because of division; tu\u2014but; yat\u2014which; j\u00ef\u00e4nam \u2014knowledge;\nn\u00e4n\u00e4-bh\u00e4v\u00e4n \u2014multifarious situations; p\u00e5thak-vidh\u00e4n \u2014different; vetti\u2014knows;\nsarve\u00f1u \u2014in all; bh\u00fcte\u00f1u \u2014living entities; tat\u2014that; j\u00ef\u00e4nam \u2014knowledge;\nviddhi \u2014must be known; r\u00e4jasam \u2014in terms of passion.\nTRANSLATION\nThat knowledge by which one sees that in every different body there is a\ndifferent type of living entity you shou ld understand to be in the mode of\npassion.\nPURPORT\nThe concept that the material body is the living entity and that with the\ndestruction of the body the consciousne ss is also destroyed is called knowledge\nin the mode of passion. According to th at knowledge, bodies differ from one\nanother because of the dev elopment of different types of consciousness,"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 2cbf9831-0118-4bf9-be9e-9849fe613c49
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.otherwise there is no separate soul which manifests consciousness. The body is\nitself the soul, and there is no separa te soul beyond the body. According to\nsuch knowledge, consciousness is temporary. Or else th ere are no individual\nsouls, but there is an all-pervading soul, which is full of knowledge, and this\nbody is a manifestation of temporary ig norance. Or beyond this body there is\nno special individual or supreme soul . All such conceptions are considered\nproducts of the mode of passion.\nTEXT  22\nYatau k*-T\u00f2vdek-iSMaNk-aYaeR Sa\u00a2-MahETauk-Ma( )\nATatvaQaRvdLPa& c TataaMaSaMauda\u00f4TaMa( )) 22 ))\nyat tu k\u00e5tsna-vad ekasmin\nk\u00e4rye saktam ahaitukam\natattv\u00e4rtha-vad alpa\u00e0 ca\ntat t\u00e4masam ud\u00e4h\u00e5tam\nSYNONYMS\nyat\u2014that which; tu\u2014but; k\u00e5tsna-vat \u2014as all in all; ekasmin \u2014in one;\nk\u00e4rye \u2014work; saktam \u2014attached; ahaitukam \u2014without cause;\natattva-artha-vat \u2014without knowledge of reality; alpam \u2014very meager;\nca\u2014and; tat\u2014that; t\u00e4masam \u2014in the mode of darkness; ud\u00e4h\u00e5tam \u2014is said t o\nbe.\nTRANSLATION\nAnd that knowledge by which one is atta ched to one kind of work as the all\nin all, without knowledge of the truth, an d which is very meager, is said to be in\nthe mode of darkness.\nPURPORT"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f413320b-deff-447b-a885-04c1967e58e2
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.The \u201cknowledge\u201d of the common man is always in the mode of darkness or\nignorance because every living entity in conditional life is born into the mode\nof ignorance. One who does not develop knowledge through the authorities or\nscriptural injunctions has kn owledge that is limited to the body. He is not\nconcerned about acting in terms of the directions of scripture. For him God is\nmoney, and knowledge means the satisfaction of bodily demands. Such\nknowledge has no connection with the Absolute Truth. It is mor e or less like\nthe knowledge of the ordinary animals: the knowledge of eating, sleeping,\ndefending and mating. Such knowledge is described here as the product of the\nmode of darkness. In other words, kno wledge concerning the spirit soul beyond\nthis body is  called knowledge in the mode of goodness, knowledge producing\nmany theories and doctrines by dint of  mundane logic and mental speculation\nis the product of the mode of passi on, and knowledge concerned only with\nkeeping the body comfortable is said to be i n the mode of ignorance.\nTEXT  23\niNaYaTa& Sa\u00aerihTaMaraGa\u00dcezTa\" k*-TaMa( )\nAf-l/Pa[ePSauNaa k-MaR YataTSaaitvk-MauCYaTae )) 23 ))\nniyata\u00e0 sa\u00ecga-rahitam\nar\u00e4ga-dve\u00f1ata\u00f9 k\u00e5tam\naphala-prepsun\u00e4 karma\nyat tat s\u00e4ttvikam ucyate\nSYNONYMS\nniyatam \u2014regulated; sa\u00ecga-rahitam \u2014without attachment;\nar\u00e4ga-dve\u00f1ata\u00f9 \u2014without love or hatred; k\u00e5tam \u2014done; aphala-prepsun\u00e4 \u2014by\none without desire for fruitive result; karma \u2014action; yat\u2014which; tat\u2014that;\ns\u00e4ttvikam \u2014in the mode of goodness; ucyate \u2014is called."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a953d27a-5ad7-401b-9938-ebed7f4fbdd7
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nThat action which is regulated and which is performed without attachment,\nwithout love or hatred, and without desire for fruitive results is said to be in the\nmode of goodness.\nPURPORT\nRegulated occupational duties, as prescribed in the scriptures in terms of\nthe different orders and divisions of society, performed without attachment or\nproprietary rights and therefore withou t any love or hatred, and performed in\nK\u00e5\u00f1\u00eba consciousness for the satisfaction of the Supreme, without\nself-satisfaction or self-gratification, are called actions in the mode of\ngoodness.\nTEXT  24\nYatau k-aMaePSauNaa k-MaR Saah\u00aaare<a va PauNa\" )\ni\u00a7-YaTae bhul/aYaaSa& Tad]aJaSaMauda\u00f4TaMa( )) 24 ))\nyat tu k\u00e4mepsun\u00e4 karma\ns\u00e4ha\u00eck\u00e4re\u00eba v\u00e4 puna\u00f9\nkriyate bahul\u00e4y\u00e4sa\u00e0\ntad r\u00e4jasam ud\u00e4h\u00e5tam\nSYNONYMS\nyat\u2014that which; tu\u2014but; k\u00e4ma-\u00e9psun\u00e4 \u2014by one with desires for fruitive\nresults; karma \u2014work; sa-aha\u00eck\u00e4re\u00eba \u2014with ego; v\u00e4\u2014or; puna\u00f9 \u2014again;\nkriyate \u2014is performed; bahula-\u00e4y\u00e4sam \u2014with great labor; tat\u2014that;\nr\u00e4jasam \u2014in the mode of passion; ud\u00e4h\u00e5tam \u2014is said to be."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 941d31d2-191f-4e58-8656-d6d64bb8a10c
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nBut action performed with great effort by one seeking to gratify his desires,\nand enacted from a sense of false ego, is called action in the mode of passion.\nTEXT  25\nANaubNDa& +aYa& ih&SaaMaNaPae+Ya c PaaE\u00e5zMa( )\nMaaehadar>YaTae k-MaR YatataaMaSaMauCYaTae )) 25 ))\nanubandha\u00e0 k\u00f1aya\u00e0 hi\u00e0s\u00e4m\nanapek\u00f1ya ca pauru\u00f1am\nmoh\u00e4d \u00e4rabhyate karma\nyat tat t\u00e4masam ucyate\nSYNONYMS\nanubandham \u2014of future bondage; k\u00f1ayam \u2014destruction; hi\u00e0s\u00e4m \u2014and distress\nto others; anapek\u00f1ya \u2014without considering the consequences; ca\u2014also;\npauru\u00f1am \u2014self-sanctioned; moh\u00e4t \u2014by illusion; \u00e4rabhyate \u2014is begun;\nkarma \u2014work; yat\u2014which; tat\u2014that; t\u00e4masam \u2014in the mode of ignorance;\nucyate \u2014is said to be.\nTRANSLATION\nThat action performed in illusion, in disregard of scriptural injunctions, and\nwithout concern for future bondage or for violence or distress caused to others\nis said to be in the mode of ignorance.\nPURPORT\nOne has to give account of one\u2019s actions to the state or to the agents of the\nSupreme Lord called the Yamad\u00fctas. Irre sponsible work is destructive because"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 50a294d7-c6e4-4da1-b8c4-bd27126a547b
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.it destroys the regulative principles of scriptural injunction. It is often based\non violence and is distressing to other living entities. Such irresponsible work\nis carried out in the light of one\u2019s pers onal experience. This is called illusion.\nAnd all such illusory work is a product of the mode of ignorance.\nTEXT  26\nMau\u00a2-Sa\u00aeae_Nah&vadq Da*TYauTSaahSaMaiNvTa\" )\niSa\u00d6yiSa\u00d6yaeiNaRivRk-ar\" k-TaaR Saaitvk- oCYaTae )) 26 ))\nmukta-sa\u00ecgo \u2019naha\u00e0-v\u00e4d\u00e9\ndh\u00e5ty-uts\u00e4ha-samanvita\u00f9\nsiddhy-asiddhyor nirvik\u00e4ra\u00f9\nkart\u00e4 s\u00e4ttvika ucyate\nSYNONYMS\nmukta-sa\u00ecga\u00f9 \u2014liberated from all material association; anaham-v\u00e4d\u00e9 \u2014without\nfalse ego; dh\u00e5ti \u2014with determination; uts\u00e4ha \u2014and great enthusiasm;\nsamanvita\u00f9 \u2014qualified; siddhi \u2014in perfection; asiddhyo\u00f9 \u2014and failure;\nnirvik\u00e4ra\u00f9 \u2014without change; kart\u00e4 \u2014worker; s\u00e4ttvika \u00f9\u2014in the mode of\ngoodness; ucyate \u2014is said to be.\nTRANSLATION\nOne who performs his duty without association with the modes of material\nnature, without false ego, with great determination and enthusiasm, and\nwithout wavering in success or failure is said to be a worker in the mode of\ngoodness.\nPURPORT\nA person in K\u00e5\u00f1\u00eba consciousness is a lways transcendental to the material\nmodes of nature. He has no expectations for the result of the work entrusted to"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 7f2fd1ff-5c56-473d-bcc0-ad714c45ca14
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.him, because he is above false ego and prid e. Still, he is always enthusiastic till\nthe completion of s uch work. He does not worry about the distress undertaken;\nhe is always enthusiastic. He does not care for success or failure; he is equal in\nboth distress and happiness. Such a worker is situated in the mode of goodness.\nTEXT  27\nraGaq k-MaRf-l/Pa[ePSaulu/RBDaae ih&SaaTMak-ae_\u00e9uic\" )\nhzRXaaek-aiNvTa\" k-TaaR raJaSa\" Pairk-IiTaRTa\" )) 27 ))\nr\u00e4g\u00e9 karma-phala-prepsur\nlubdho hi\u00e0s\u00e4tmako \u2019\u00e7uci\u00f9\nhar\u00f1a-\u00e7ok\u00e4nvita\u00f9 kart\u00e4\nr\u00e4jasa\u00f9 parik\u00e9rtita\u00f9\nSYNONYMS\nr\u00e4g\u00e9\u2014very much attached; karma-phala \u2014the fruit of the work;\nprepsu\u00f9 \u2014desiring; lubdha\u00f9 \u2014greedy; hi\u00e0s\u00e4-\u00e4tmaka\u00f9 \u2014always envious;\na\u00e7uci\u00f9 \u2014unclean; har\u00f1a-\u00e7oka-anvita\u00f9 \u2014subject to joy and sorrow; kart\u00e4 \u2014such a\nworker; r\u00e4jasa\u00f9 \u2014in the mode of passion; parik\u00e9rtita\u00f9 \u2014is d eclared.\nTRANSLATION\nThe worker who is attached to work and the fruits of work, desiring to enjoy\nthose fruits, and who is greedy, always envious, impure, and moved by joy and\nsorrow, is said to be in the mode of passion.\nPURPORT\nA person is too much attached to a ce rtain kind of work or to the result\nbecause he has too much attachment fo r materialism or hearth and home, wife\nand children. Such a person has no desi re for higher elevation in life. He is\nsimply concerned with making this world as materially comfortable as possible."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 064aef52-6e01-4578-98b6-99f6d3659ecb
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.He is generally very greedy, and he thinks that anything attained by him is\npermanent and never to be lost. Such a person is envious of others and\nprepared to do anything wrong for sense gratification. Ther efore such a person\nis unclean, and he does not care whethe r his earning is pure or impure. He is\nvery happy if his work is successful an d very much distressed when his work is\nnot successful. Such is the worker in the mode of passion.\nTEXT  28\nAYau\u00a2-\" Pa[ak*-Ta\" STaBDa\" Xa#=ae NaEZk*-iTak-ae_l/Sa\" )\nivzadq dqgaRSaU}aq c k-TaaR TaaMaSa oCYaTae )) 28 ))\nayukta\u00f9 pr\u00e4k\u00e5ta\u00f9 stabdha\u00f9\n\u00e7a\u00f6ho nai\u00f1k\u00e5tiko \u2019lasa\u00f9\nvi\u00f1\u00e4d\u00e9 d\u00e9rgha-s\u00fctr\u00e9 ca\nkart\u00e4 t\u00e4masa ucyate\nSYNONYMS\nayukta\u00f9 \u2014not referring to the scriptural injunctions; pr\u00e4k\u00e5ta\u00f9 \u2014materialistic;\nstabdha\u00f9 \u2014obstinate; \u00e7a\u00f6ha\u00f9 \u2014deceitful; nai\u00f1k\u00e5tika\u00f9 \u2014expert in insulting\nothers; alasa\u00f9 \u2014lazy; vi\u00f1\u00e4d\u00e9 \u2014morose; d\u00e9rgha-s\u00fctr\u00e9 \u2014procrastinating; ca\u2014also;\nkart\u00e4 \u2014worker; t\u00e4masa\u00f9 \u2014in the mode of ignorance; ucyate \u2014is said to be.\nTRANSLATION\nThe worker who is always engaged in work against the injunctions of the\nscripture, who is materialistic, obstinate, cheating and expert in insulting\nothers, and who is lazy, always morose and procrastinating is said to be a worker\nin the mode of ignorance.\nPURPORT\nIn the scriptural injunctions we find wh at sort of work should be performed"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 5c371b55-4913-4f50-82a5-7328c1e8685c
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.and what sort of work should not be performed. Those who do not care for\nthose injunctions engage in work no t to be done, and such persons are\ngenerally materialistic. They work ac cording to the modes of nature, not\naccording to the injunctions of the script ure. Such workers are not very gentle,\nand generally they are always cunning an d expert in insulting others. They are\nvery lazy; even though they have some duty, they do not do i t properly, and\nthey put it aside to be done later on. Therefore they appear to be morose. They\nprocrastinate; anything which can be done in an hour they drag on for years.\nSuch workers are situated in the mode of ignorance.\nTEXT  29\nbu\u00d6e>aeRd& Da*Tae\u00eaEv Gau<aTai\u00f1ivDa& \u00e9*<au )\nPa[aeCYaMaaNaMaXaeze<a Pa*Qa\u00a4e-Na DaNa\u00c5Ya )) 29 ))\nbuddher bheda\u00e0 dh\u00e5te\u00e7 caiva\ngu\u00ebatas tri-vidha\u00e0 \u00e7\u00e5\u00ebu\nprocyam\u00e4nam a\u00e7e\u00f1e\u00eba\np\u00e5thaktvena dhana\u00efjaya\nSYNONYMS\nbuddhe\u00f9 \u2014of intelligence; bhedam \u2014the differences; dh\u00e5te\u00f9 \u2014of steadiness;\nca\u2014also; eva\u2014certainly; gu\u00ebata\u00f9 \u2014by the modes of material nature;\ntri-vidham \u2014of three kinds; \u00e7\u00e5\u00ebu\u2014just hear; procyam\u00e4nam \u2014as described by\nMe; a\u00e7e\u00f1e\u00eba \u2014in detail; p\u00e5thaktvena \u2014differently; dhana\u00efjaya \u2014O winner of\nwealth.\nTRANSLATION\nO winner of wealth, now please listen as I tell you in detail of the different\nkinds of understanding and determina tion, according to the three modes of\nmaterial nature."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: e9529e25-fad9-4b95-bb56-a63af3983cf0
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nNow after explaining knowledge, the object of knowledge, and the knower,\nin three different divisions according to the modes of material nature, the\nLord is explaining the intelligence and determination of the worker in the\nsame way.\nTEXT  30\nPa[v*ita& c iNav*ita& c k-aYaaRk-aYaeR >aYaa>aYae )\nbNDa& Maae+a& c Yaa veita bui\u00d6\" Saa PaaQaR Saaitvk-I )) 30 ))\nprav\u00e5tti\u00e0 ca niv\u00e5tti\u00e0 ca\nk\u00e4ry\u00e4k\u00e4rye bhay\u00e4bhaye\nbandha\u00e0 mok\u00f1a\u00e0 ca y\u00e4 vetti\nbuddhi\u00f9 s\u00e4 p\u00e4rtha s\u00e4ttvik\u00e9\nSYNONYMS\nprav\u00e5ttim \u2014doing; ca\u2014also; niv\u00e5ttim \u2014not doing; ca\u2014and; k\u00e4rya \u2014what ought\nto be done; ak\u00e4rye \u2014and what ought not to be done; bhaya \u2014fear; abhaye \u2014and\nfearlessness; bandham \u2014bondage; mok\u00f1am \u2014liberation; ca\u2014and; y\u00e4\u2014that\nwhich; vetti\u2014knows; buddhi\u00f9 \u2014understanding; s\u00e4\u2014that; p\u00e4rtha \u2014O son of\nP\u00e5th\u00e4; s\u00e4ttvik\u00e9 \u2014in the mode of goodness.\nTRANSLATION\nO son of P\u00e5th\u00e4, that understanding by which one knows what ought to be\ndone and what ought not to be done, what is to be feared and what is not to be\nfeared, what is binding and what is liberating, is in the mode of goodness.\nPURPORT"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 33d6ade2-0e89-4e57-96eb-c5b89bac7bcb
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Performing actions in terms of the di rections of the scriptures is called\nprav\u00e5tti,  or executing actions that deserve to be performed. And actions which\nare not so directed are not to be pe rformed. One who does not know the\nscriptural directions becomes en tangled in the actions and reactions of work.\nUnderstanding which discriminates by in telligence is situated in the mode of\ngoodness.\nTEXT  31\nYaYaa DaMaRMaDaMa| c k-aYa| cak-aYaRMaev c )\nAYaQaavTPa[JaaNaaiTa bui\u00d6\" Saa PaaQaR raJaSaq )) 31 ))\nyay\u00e4 dharmam adharma\u00e0 ca\nk\u00e4rya\u00e0 c\u00e4k\u00e4ryam eva ca\nayath\u00e4vat praj\u00e4n\u00e4ti\nbuddhi\u00f9 s\u00e4 p\u00e4rtha r\u00e4jas\u00e9\nSYNONYMS\nyay\u00e4 \u2014by which; dharmam \u2014the principles of religion; adharmam \u2014irreligion;\nca\u2014and; k\u00e4ryam \u2014what ought to be done; ca\u2014also; ak\u00e4ryam \u2014what ought\nnot to be done; eva\u2014certainly; ca\u2014also; ayath\u00e4-vat \u2014imperfectly;\npraj\u00e4n\u00e4ti \u2014knows; buddhi\u00f9 \u2014intelligence; s\u00e4\u2014that; p\u00e4rtha \u2014O son of P\u00e5th\u00e4;\nr\u00e4jas\u00e9 \u2014in the mode of passion.\nTRANSLATION\nO son of P\u00e5th\u00e4, that understanding which cannot distinguish between\nreligion and irreligion, between action that should be done and action that\nshould not be done, is in the mode of passion.\nTEXT  32"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 72303938-01a5-49cd-abfd-5c253a907e9e
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ADaMa| DaMaRiMaiTa Yaa MaNYaTae TaMaSaav*Taa )\nSavaRQaaRiNvParqTaa&\u00ea bui\u00d6\" S aa PaaQaR TaaMaSaq )) 32 ))\nadharma\u00e0 dharmam iti y\u00e4\nmanyate tamas\u00e4v\u00e5t\u00e4\nsarv\u00e4rth\u00e4n vipar\u00e9t\u00e4\u00e0\u00e7 ca\nbuddhi\u00f9 s\u00e4 p\u00e4rtha t\u00e4mas\u00e9\nSYNONYMS\nadharmam \u2014irreligion; dharmam \u2014religion; iti\u2014thus; y\u00e4\u2014which;\nmanyate \u2014thinks; tamas\u00e4 \u2014by illusion; \u00e4v\u00e5t\u00e4 \u2014covered; sarva-arth\u00e4n \u2014all\nthings; vipar\u00e9t\u00e4n \u2014in the wrong direction; ca\u2014also; buddhi\u00f9 \u2014intelligence;\ns\u00e4\u2014that; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; t\u00e4mas\u00e9 \u2014in the mode of ig norance.\nTRANSLATION\nThat understanding which considers irreligion to be religion and religion to\nbe irreligion, under the spell of illusion  and darkness, and strives always in the\nwrong direction, O P\u00e4rtha, is in the mode of ignorance.\nPURPORT\nIntelligence in the mode of ignorance is always working the opposite of the\nway it should. It accepts religions whic h are not actually religions and rejects\nactual religion. Men in ignorance understand a great soul to be a common man\nand accept a common ma n as a great soul. They thin k truth to be untruth and\naccept untruth as truth. In all activi ties they simply take the wrong path;\ntherefore their intelligence is in the mode of ignorance.\nTEXT  33\nDa*TYaa YaYaa DaarYaTae MaNa\"Pa[a<aeiNd]Yai\u00a7-Yaa\" )"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 51142d97-38ed-4245-8729-9246e64cb8ef
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.YaaeGaeNaaVYai>acair<Yaa Da*iTa\" Saa PaaQaR Saaitvk-I )) 33 ))\ndh\u00e5ty\u00e4 yay\u00e4 dh\u00e4rayate\nmana\u00f9-pr\u00e4\u00ebendriya-kriy\u00e4\u00f9\nyogen\u00e4vyabhic\u00e4ri\u00eby\u00e4\ndh\u00e5ti\u00f9 s\u00e4 p\u00e4rtha s\u00e4ttvik\u00e9\nSYNONYMS\ndh\u00e5ty\u00e4 \u2014determination; yay\u00e4 \u2014by which; dh\u00e4rayate \u2014one sustains; mana\u00f9 \u2014of\nthe mind; pr\u00e4\u00eba \u2014life; indriya \u2014and senses; kriy\u00e4\u00f9 \u2014the activities; yogena \u2014by\nyoga practice; avyabhic\u00e4ri\u00eby\u00e4 \u2014without any break; dh\u00e5ti\u00f9 \u2014determination;\ns\u00e4\u2014that; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; s\u00e4ttvik\u00e9 \u2014in the mode of goodness.\nTRANSLATION\nO son of P\u00e5th\u00e4, that determination which is unbreakable, which is sustained\nwith steadfastness by yoga practice, and which thus controls the activities of the\nmind, life and senses is determ ination in the mode of goodness.\nPURPORT\nYoga  is a means to understand the Supr eme Soul. One who is steadily fixed\nin the Supreme Soul with determinatio n, concentrating one\u2019s mind, life and\nsensory activities on the Supreme, engages in K\u00e5\u00f1\u00eba consciousness. That sort\nof determination is in the mod e of goodness. The word avyabhic\u00e4ri\u00eby\u00e4  is very\nsignificant, for it indicates that  persons who are engaged in K\u00e5\u00f1\u00eba\nconsciousness are never deviated by any other activity.\nTEXT  34\nYaYaa Tau DaMaRk-aMaaQaaRNDa*TYaa DaarYaTae_JauRNa )\nPa[Sa\u00aeeNa f-l/ak-a\u00bfq Da*iTa\" Saa PaaQaR raJaSaq )) 34 ))"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ea1ed822-cdf3-49d3-8f49-c9214e906ed8
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yay\u00e4 tu dharma-k\u00e4m\u00e4rth\u00e4n\ndh\u00e5ty\u00e4 dh\u00e4rayate \u2019rjuna\nprasa\u00ecgena phal\u00e4k\u00e4\u00eck\u00f1\u00e9\ndh\u00e5ti\u00f9 s\u00e4 p\u00e4rtha r\u00e4jas\u00e9\nSYNONYMS\nyay\u00e4 \u2014by which; tu\u2014but; dharma \u2014religiosity; k\u00e4ma \u2014sense gratification;\narth\u00e4n \u2014and economic development; dh\u00e5ty\u00e4 \u2014by determination;\ndh\u00e4rayate \u2014one sustains; arjuna \u2014O Arjuna; prasa\u00ecgena \u2014because of\nattachment; phala-\u00e4k\u00e4\u00eck\u00f1\u00e9 \u2014desiring fruitive results; dh\u00e5ti\u00f9 \u2014determ ination;\ns\u00e4\u2014that; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; r\u00e4jas\u00e9 \u2014in the mode of passion.\nTRANSLATION\nBut that determination by which one holds fast to fruitive results in religion,\neconomic development and sense gratification is of the nature of passion, O\nArjuna.\nPURPORT\nAny person who is always desirous of fruitive results in religious or\neconomic activities, whose only desire is sense gratification, and whose mind,\nlife and senses are thus engaged is in the mode of passion.\nTEXT  35\nYaYaa SvPan& >aYa& Xaaek&- ivzad& MadMaev c )\nNa ivMau\u00c4iTa duMaeRDaa Da*iTa\" Saa PaaQaR TaaMaSaq )) 35 ))\nyay\u00e4 svapna\u00e0 bhaya\u00e0 \u00e7oka\u00e0\nvi\u00f1\u00e4da\u00e0 madam eva ca\nna vimu\u00efcati durmedh\u00e4\ndh\u00e5ti\u00f9 s\u00e4 p\u00e4rtha t\u00e4mas\u00e9"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 4b48f032-9915-4607-a071-a3aa286d8715
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nyay\u00e4 \u2014by which; svapnam \u2014dreaming; bhayam \u2014fearfulness;\n\u00e7okam \u2014lamentation; vi\u00f1\u00e4dam \u2014moroseness; madam \u2014illusion; eva\u2014certainly;\nca\u2014also; na\u2014never; vimu\u00efcati \u2014one gives up; durmedh\u00e4 \u2014unintelligent;\ndh\u00e5ti\u00f9 \u2014determination; s\u00e4\u2014that; p\u00e4rtha \u2014O son of P\u00e5th\u00e4; t\u00e4mas\u00e9 \u2014in th e\nmode of ignorance.\nTRANSLATION\nAnd that determination which cannot go beyond dreaming, fearfulness,\nlamentation, moroseness and illusion\u2014such unintelligent determination, O son\nof P\u00e5th\u00e4, is in the mode of darkness.\nPURPORT\nIt should not be concluded that a pers on in the mode of goodness does not\ndream. Here \u201cdream\u201d means too much sleep . Dreaming is always present; either\nin the mode of goodness, passion or  ignorance, dreaming is a natural\noccurrence. But those who cannot avo id oversleeping, who cannot avoid the\npride of enjoying material objects, who are always dreaming of lording it over\nthe material world, and whose life, mi nd and senses are thus engaged, are\nconsidered to have determination in the mode of ignorance.\nTEXT  36\nSau%& iTvdaNaq& i}aivDa& \u00e9*<au Mae >arTazR>a )\nA>YaaSaad]MaTae Ya}a du\"%aNTa& c iNaGaC^iTa )) 36 ))\nsukha\u00e0 tv id\u00e4n\u00e9\u00e0 tri-vidha\u00e0\n\u00e7\u00e5\u00ebu me bharatar\u00f1abha\nabhy\u00e4s\u00e4d ramate yatra\ndu\u00f9kh\u00e4nta\u00e0 ca nigacchati"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1d02f06d-b4dc-4de2-a5b9-4b8907b63e11
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nsukham \u2014happiness; tu\u2014but; id\u00e4n\u00e9m \u2014now; tri-vidham \u2014of three kinds;\n\u00e7\u00e5\u00ebu\u2014hear; me\u2014from Me; bharata-\u00e5\u00f1abha \u2014O best amongst the Bh\u00e4ratas;\nabhy\u00e4s\u00e4t \u2014by practice; ramate \u2014one enjoys; yatra \u2014where; du\u00f9kha \u2014of\ndistress; antam \u2014the end; ca\u2014also; nigacchati \u2014gains.\nTRANSLATION\nO best of the Bh\u00e4ratas, now please hear from Me about the three kinds of\nhappiness by which the conditioned soul enjoys, and by which he sometimes\ncomes to the end of all distress.\nPURPORT\nA conditioned soul tries to enjoy material happiness again and again. Thus\nhe chews the chewed. But sometimes, in  the course of such enjoyment, he\nbecomes relieved from material entanglement by association with a great soul.\nIn other words, a conditioned s o u l  i s  a l w a y s  e n g a g e d  i n  s o m e  t y p e  o f  s e n s e\ngratification, but when he understands by  good association that it is only a\nrepetition of the same thing, and he is awakened to his real K\u00e5\u00f1\u00eba\nconsciousness, he is sometimes relieved from such repetitive so-call ed\nhappiness.\nTEXT  37\nYatadGa]e ivziMav Pair<aaMae_Ma*TaaePaMaMa( )\nTaTSau%& Saaitvk&- Pa[ae\u00a2-MaaTMabui\u00d6Pa[SaadJaMa( )) 37 ))\nyat tad agre vi\u00f1am iva\npari\u00eb\u00e4me \u2019m\u00e5topamam\ntat sukha\u00e0 s\u00e4ttvika\u00e0 proktam\n\u00e4tma-buddhi-pras\u00e4da-jam"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a8e19b70-5301-49cf-bfb1-13ec54f21e58
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.SYNONYMS\nyat\u2014which; tat\u2014that; agre\u2014in the beginning; vi\u00f1am iva \u2014like poison;\npari\u00eb\u00e4me \u2014at the end; am\u00e5ta \u2014nectar; upamam \u2014compared to; tat\u2014that;\nsukham \u2014happiness; s\u00e4ttvikam \u2014in the mode of goodness; proktam \u2014is said;\n\u00e4tma \u2014in the self; buddhi \u2014of intelligence; pras\u00e4da-jam \u2014born of the\nsatisfaction.\nTRANSLATION\nThat which in the beginning may be just like poison but at the end is just\nlike nectar and which awakens one to self-realization is said to be happiness in\nthe mode of goodness.\nPURPORT\nIn the pursuit of self-realization, one has to follow many rules and\nregulations to control the mind and the senses and to concentrate the mind on\nthe self. All these procedures are very di fficult, bitter like poison, but if one is\nsuccessful in following the regulations and comes to the transcendental\nposition, he begins to drink real nectar, and he enjoys life.\nTEXT  38\nivzYaeiNd]YaSa&YaaeGaa\u00dbtadGa]e_Ma*TaaePaMaMa( )\nPair<aaMae ivziMav TaTSau%& raJaSa& SMa*TaMa( )) 38 ))\nvi\u00f1ayendriya-sa\u00e0yog\u00e4d\nyat tad agre \u2019m\u00e5topamam\npari\u00eb\u00e4me vi\u00f1am iva\ntat sukha\u00e0 r\u00e4jasa\u00e0 sm\u00e5tam\nSYNONYMS"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 1868897b-a24c-415d-af36-df7bcbad3f72
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.vi\u00f1aya \u2014of the objects of the senses; indriya \u2014and the senses; sa\u00e0yog\u00e4t \u2014from\nthe combination; yat\u2014which; tat\u2014that; agre\u2014in the beginning;\nam\u00e5ta-upamam \u2014just like nectar; pari\u00eb\u00e4me \u2014at the end; vi\u00f1am iva \u2014like\npoison; tat\u2014that; sukham \u2014happiness; r\u00e4jasam \u2014in the mo de of passion;\nsm\u00e5tam \u2014is considered.\nTRANSLATION\nThat happiness which is derived from contact of the senses with their objects\nand which appears like nectar at first but poison at the end is said to be of the\nnature of passion.\nPURPORT\nA young man and a young woman meet , and the senses drive the young\nman to see her, to touch her and to have sexual intercourse. In the beginning\nthis may be very pleasing to the senses , but at the end, or after some time, it\nbecomes just like poison. They are separated or there is divorce, there is\nlamentation, there is sorrow, etc. Su ch happiness is always in the mode of\npassion. Happiness derived from a combin ation of the senses and the sense\nobjects is always a cause of distress and should be avoided by all means.\nTEXT  39\nYadGa]e caNaubNDae c Sau%& MaaehNaMaaTMaNa\" )\niNad]al/SYaPa[MaadaeTQa& TataaMaSaMauda\u00f4TaMa( )) 39 ))\nyad agre c\u00e4nubandhe ca\nsukha\u00e0 mohanam \u00e4tmana\u00f9\nnidr\u00e4lasya-pram\u00e4dottha\u00e0\ntat t\u00e4masam ud\u00e4h\u00e5tam\nSYNONYMS"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: d3710120-fbf0-4ceb-a327-46a82f671e78
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.yat\u2014that which; agre\u2014in the beginning; ca\u2014also; anubandhe \u2014at the end;\nca\u2014also; sukham \u2014happiness; mohanam \u2014illusory; \u00e4tmana\u00f9 \u2014of the self;\nnidr\u00e4 \u2014sleep; \u00e4lasya \u2014laziness; pram\u00e4da \u2014and illusion; uttham \u2014produced of;\ntat\u2014that; t\u00e4masam \u2014in the mode of ignorance; ud\u00e4h \u00e5tam \u2014is said to be.\nTRANSLATION\nAnd that happiness which is blind to self-realization, which is delusion from\nbeginning to end and which arises from sleep, laziness and illusion is said to be\nof the nature of ignorance.\nPURPORT\nOne who takes pleasure in laziness and in sleep is certainly in the mode of\ndarkness, ignorance, and one who has no idea how to act and how not to act is\nalso in the mode of ignorance. For the person in the mode of ignorance,\neverything is illusion. There is no happiness either in the beginning or at the\nend. For the person in the mode of passion there might be some kind of\nephemeral happiness in the beginning and at the end distress, but for the\nperson in the mode of ignorance there is only distress both i n the beginning\nand at the end.\nTEXT  40\nNa TadiSTa Pa*iQaVYaa& va idiv devezu va PauNa\" )\nSatv& Pa[k*-iTaJaEMauR\u00a2&- Yadei>a\" SYaaiT}ai>aGauR<aE\" )) 40 ))\nna tad asti p\u00e5thivy\u00e4\u00e0 v\u00e4\ndivi deve\u00f1u v\u00e4 puna\u00f9\nsattva\u00e0 prak\u00e5ti-jair mukta\u00e0\nyad ebhi\u00f9 sy\u00e4t tribhir gu\u00ebai\u00f9\nSYNONYMS"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: ba7b82c9-374e-42d5-8b3c-3f23ac277f98
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.na\u2014not; tat\u2014that; asti\u2014there is; p\u00e5thivy\u00e4m \u2014on the earth; v\u00e4\u2014or; divi\u2014in\nthe higher planetary system; deve\u00f1u \u2014amongst the demigods; v\u00e4\u2014or;\npuna\u00f9 \u2014again; sattvam \u2014existence; prak\u00e5ti-jai\u00f9 \u2014born of material nature;\nmuktam \u2014liberated; yat\u2014that; ebhi\u00f9 \u2014from the influe nce of these; sy\u00e4t\u2014is;\ntribhi\u00f9 \u2014three; gu\u00ebai\u00f9 \u2014modes of material nature.\nTRANSLATION\nThere is no being existing, either here  or among the demigods in the higher\nplanetary systems, which is freed from these three modes born of material\nnature.\nPURPORT\nThe Lord here summarizes the total influence of the three modes of\nmaterial nature all over the universe.\nTEXT  41\nb]a\u00f8<a+ai}aYaivXaa& \u00e9Ud]a<aa& c ParNTaPa )\nk-MaaRi<a Pa[iv>a\u00a2-aiNa Sv>aavPa[>avEGauR<aE\" )) 41 ))\nbr\u00e4hma\u00eba-k\u00f1atriya-vi\u00e7\u00e4\u00e0\n\u00e7\u00fcdr\u00e4\u00eb\u00e4\u00e0 ca parantapa\nkarm\u00e4\u00ebi pravibhakt\u00e4ni\nsvabh\u00e4va-prabhavair gu\u00ebai\u00f9\nSYNONYMS\nbr\u00e4hma\u00eba \u2014of the br\u00e4hma\u00ebas;  k\u00f1atriya \u2014the k\u00f1atriyas;  vi\u00e7\u00e4m \u2014and the\nvai\u00e7yas;  \u00e7\u00fcdr\u00e4\u00eb\u00e4m \u2014of the \u00e7\u00fcdras;  ca\u2014and; parantapa \u2014O subduer of the\nenemies; karm\u00e4\u00ebi \u2014the activities; pravibhakt\u00e4ni \u2014are divided; svabh\u00e4va \u2014their\nown nature; prabhavai\u00f9 \u2014born of; gu\u00ebai\u00f9 \u2014by the mo des of material nature."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: f3be5b8d-3895-4687-a034-6983e69baf47
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.TRANSLATION\nBr\u00e4hma\u00ebas, k\u00f1atriyas, vai\u00e7yas and \u00e7\u00fcdras are distinguished by the qualities\nborn of their own natures in accordance with the material modes, O chastiser of\nthe enemy.\nTEXT  42\nXaMaae dMaSTaPa\" XaaEc& +aaiNTaraJaRvMaev c )\njaNa& ivjaNaMaaiSTaKYa& b]\u00f8k-MaR Sv>aavJaMa( )) 42 ))\n\u00e7amo damas tapa\u00f9 \u00e7auca\u00e0\nk\u00f1\u00e4ntir \u00e4rjavam eva ca\nj\u00ef\u00e4na\u00e0 vij\u00ef\u00e4nam \u00e4stikya\u00e0\nbrahma-karma svabh\u00e4va-jam\nSYNONYMS\n\u00e7ama\u00f9 \u2014peacefulness; dama\u00f9 \u2014self-control; tapa\u00f9 \u2014austerity; \u00e7aucam \u2014purity;\nk\u00f1\u00e4nti\u00f9 \u2014tolerance; \u00e4rjavam \u2014honesty; eva\u2014certainly; ca\u2014and;\nj\u00ef\u00e4nam \u2014knowledge; vij\u00ef\u00e4nam \u2014wisdom; \u00e4stikyam \u2014religiousness; brahma \u2014of\na br\u00e4hma\u00eba;  karma \u2014duty; svabh\u00e4va-jam \u2014born of his own nat ure.\nTRANSLATION\nPeacefulness, self-control, austerity, purity, tolerance, honesty, knowledge,\nwisdom and religiousness\u2014these are the natural qualities by which the\nbr\u00e4hma\u00ebas work.\nTEXT  43\nXaaEYa| TaeJaae Da*iTadaR+Ya& Yau\u00d6e caPYaPal/aYaNaMa( )"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 6d757a48-5fec-441d-a6f9-a1d0eb2bafbe
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.daNaMaq\u00ecr>aav\u00ea +aa}a& k-MaR Sv>aavJaMa( )) 43 ))\n\u00e7aurya\u00e0 tejo dh\u00e5tir d\u00e4k\u00f1ya\u00e0\nyuddhe c\u00e4py apal\u00e4yanam\nd\u00e4nam \u00e9\u00e7vara-bh\u00e4va\u00e7 ca\nk\u00f1\u00e4tra\u00e0 karma svabh\u00e4va-jam\nSYNONYMS\n\u00e7auryam \u2014heroism; teja\u00f9 \u2014power; dh\u00e5ti\u00f9 \u2014determination;\nd\u00e4k\u00f1yam \u2014resourcefulness; yuddhe \u2014in battle; ca\u2014and; api\u2014also;\napal\u00e4yanam \u2014not fleeing; d\u00e4nam \u2014generosity; \u00e9\u00e7vara \u2014of leadership;\nbh\u00e4va\u00f9 \u2014the nature; ca\u2014and; k\u00f1\u00e4tram \u2014of a k\u00f1atriya;  karma \u2014duty;\nsvabh\u00e4va-jam \u2014born  of his own nature.\nTRANSLATION\nHeroism, power, determination, re sourcefulness, courage in battle,\ngenerosity and leadership are the natural qualities of work for the k\u00f1atriyas.\nTEXT  44\nk*-izGaaer+Yavai<aJYa& vEXYak-MaR Sv>aavJaMa( )\nPaircYaaRTMak&- k-MaR \u00e9Ud]SYaaiPa Sv>aavJaMa( )) 44 ))\nk\u00e5\u00f1i-go-rak\u00f1ya-v\u00e4\u00ebijya\u00e0\nvai\u00e7ya-karma svabh\u00e4va-jam\nparicary\u00e4tmaka\u00e0 karma\n\u00e7\u00fcdrasy\u00e4pi svabh\u00e4va-jam\nSYNONYMS\nk\u00e5\u00f1i\u2014plowing; go\u2014of cows; rak\u00f1ya \u2014protection; v\u00e4\u00ebijyam \u2014trade; vai\u00e7ya \u2014of a\nvai\u00e7ya;  karma \u2014duty; svabh\u00e4va-jam \u2014born of his own nature;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 71230e1d-e9a0-4af9-9e4a-024506a1a889
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.paricary\u00e4 \u2014service; \u00e4tmakam \u2014consisting of; karma \u2014duty; \u00e7\u00fcdrasya \u2014of the\n\u00e7\u00fcdra;  api\u2014also; svabh\u00e4va-jam \u2014born of his own nature.\nTRANSLATION\nFarming, cow protection and business are the natural work for the vai\u00e7yas,\nand for the \u00e7\u00fcdras there is labor and service to others.\nTEXT  45\nSve Sve k-MaR<Yai>arTa\" Sa&iSai\u00d6& l/>aTae Nar\" )\nSvk-MaRiNarTa\" iSai\u00d6& YaQaa ivNdiTa TaC^*<au )) 45 ))\nsve sve karma\u00eby abhirata\u00f9\nsa\u00e0siddhi\u00e0 labhate nara\u00f9\nsva-karma-nirata\u00f9 siddhi\u00e0\nyath\u00e4 vindati tac ch\u00e5\u00ebu\nSYNONYMS\nsve sve \u2014each his own; karma\u00ebi \u2014work; abhirata\u00f9 \u2014following;\nsa\u00e0siddhim \u2014perfection; labhate \u2014achieves; nara\u00f9 \u2014a man; sva-karma \u2014in his\nown duty; nirata\u00f9 \u2014engaged; siddhim \u2014perfection; yath\u00e4 \u2014as; vindati \u2014attains;\ntat\u2014that; \u00e7\u00e5\u00ebu\u2014listen.\nTRANSLATION\nBy following his qualities of work, every man can become perfect. Now\nplease hear from Me how this can be done.\nTEXT  46\nYaTa\" Pa[v*ita>aURTaaNaa& YaeNa SavRiMad& TaTaMa( )"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: e7bed0a9-da70-459d-9a4c-210d3de62da3
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Svk-MaR<aa TaMa>YaCYaR iSai\u00d6& ivNdiTa MaaNav\" )) 46 ))\nyata\u00f9 prav\u00e5ttir bh\u00fct\u00e4n\u00e4\u00e0\nyena sarvam ida\u00e0 tatam\nsva-karma\u00eb\u00e4 tam abhyarcya\nsiddhi\u00e0 vindati m\u00e4nava\u00f9\nSYNONYMS\nyata\u00f9 \u2014from whom; prav\u00e5tti\u00f9 \u2014the emanation; bh\u00fct\u00e4n\u00e4m \u2014of all living\nentities; yena \u2014by whom; sarvam \u2014all; idam \u2014this; tatam \u2014is pervaded;\nsva-karma\u00eb\u00e4 \u2014by his own duties; tam\u2014Him; abhyarcya \u2014by worshiping;\nsiddhim \u2014perfection; vindati \u2014achieves; m\u00e4nava\u00f9 \u2014a man.\nTRANSLATION\nBy worship of the Lord, who is the source of all beings and who is\nall-pervading, a man can attain perfection through performing his own work.\nPURPORT\nAs stated in the Fifteenth Chapter, a ll living beings are fragmental parts\nand parcels of the Supreme Lord. Thus the Supreme Lord is the beginning of\nall living entities. This is confirmed in the Ved\u00e4nta-s\u00fctra \u2014janm\u00e4dy asya yata\u00f9\n[SB 1.1.1]. The Supreme Lor d is therefore the beginning of life of every living\nentity. And as stated in the Seventh Chapter of Bhagavad-g\u00e9t\u00e4,  the Supreme\nLord, by His two energies, His extern al energy and internal energy, is\nall-pervading. Therefore one should worship the Supreme L ord with His\nenergies. Generally the Vai\u00f1\u00ebava devot ees worship the Supreme Lord with His\ninternal energy. His external energy is  a perverted reflection of the internal\nenergy. The external energy is a back ground, but the Supreme Lord by the\nexpansion of Hi s plenary portion as Param\u00e4tm\u00e4 is situated everywhere. He is\nthe Supersoul of all demigods, all human beings, all animals, everywhere. One\nshould therefore know that as part and parcel of the Supreme Lord one has his"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: fc7b2efe-ea73-42f4-91c0-47c904f500ce
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.duty to render service unto the Supreme . Everyone should be engaged in\ndevotional service to the Lord in  full K\u00e5\u00f1\u00eba consciousness. That is\nrecommended in this verse.\nEveryone should think that he is enga ged in a particular type of occupation\nby H\u00e5\u00f1\u00e9ke\u00e7a, the master of the senses. And by the result of the work in which\none is engaged, the Supreme Personality of Godhead, \u00c7r\u00e9 K\u00e5\u00f1\u00eba, should be\nworshiped. If one thinks alwa ys in this way, in full K\u00e5\u00f1\u00eba consciousness, then,\nby the grace of the Lord, he becomes fu lly aware of everything. That is the\nperfection of life. The Lord says in Bhagavad-g\u00e9t\u00e4  (12.7), te\u00f1\u00e4m aha\u00e0\nsamuddhart\u00e4.  The Supreme Lord Himself takes charge of deliv ering such a\ndevotee. That is the highest perfection of life. In whatever occupation one may\nbe engaged, if he serves the Supr eme Lord he will achieve the highest\nperfection.\nTEXT  47\n\u00e9[eYaaNSvDaMaaeR ivGau<a\" ParDaMaaRTSvNaui\u00efTaaTa( )\nSv>aaviNaYaTa& k-MaR ku-vR\u00e0aP anaeiTa ik-iLbzMa( )) 47 ))\n\u00e7rey\u00e4n sva-dharmo vigu\u00eba\u00f9\npara-dharm\u00e4t sv-anu\u00f1\u00f6hit\u00e4t\nsvabh\u00e4va-niyata\u00e0 karma\nkurvan n\u00e4pnoti kilbi\u00f1am\nSYNONYMS\n\u00e7rey\u00e4n \u2014better; sva-dharma\u00f9 \u2014one\u2019s own occupation; vigu\u00eba\u00f9 \u2014imperfectly\nperformed; para-dharm\u00e4t \u2014than another\u2019s occupation;\nsu-anu\u00f1\u00f6hit\u00e4t \u2014perfectly done; svabh\u00e4va-niyatam \u2014prescribed according to\none\u2019s nature; karma \u2014work; kurvan \u2014performing; na\u2014never;\n\u00e4pnoti \u2014ach ieves; kilbi\u00f1am \u2014sinful reactions.\nTRANSLATION"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a6029dbd-5cbd-42aa-b38f-c72aed01e98b
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.It is better to engage in one\u2019s own o ccupation, even though one may perform\nit imperfectly, than to accept another\u2019s occupation and perform it perfectly.\nDuties prescribed according to one\u2019s nature are never affected by sinful\nreactions.\nPURPORT\nOne\u2019s occupational duty is prescribed in Bhagavad-g\u00e9t\u00e4.  As already discussed\nin previous verses, the duties of a br\u00e4hma\u00eba, k\u00f1atriya, vai\u00e7ya  and \u00e7\u00fcdra  are\nprescribed according to their particular modes of nature. One should not\nimitate another\u2019s duty. A man  who is by nature attracted to the kind of work\ndone by \u00e7\u00fcdras  should not artificially claim to be a br\u00e4hma\u00eba,  although he may\nhave been born into a br\u00e4hma\u00eba  family. In this way one should work according\nto his own nature; no work is abominable, if perform ed in the service of the\nSupreme Lord. The occupational duty of a br\u00e4hma\u00eba  is certainly in the mode\nof goodness, but if a person is not by nature in the mode of goodness, he should\nnot imitate the occupational duty of a br\u00e4hma\u00eba.  For a k\u00f1atriya,  or\nadminis trator, there are so many abominable things; a k\u00f1atriya  has to be\nviolent to kill his enemies, and sometimes a k\u00f1atriya  has to tell lies for the sake\nof diplomacy. Such violence and duplic ity accompany political affairs, but a\nk\u00f1atriya  is not supposed to g ive up his occupational duty and try to perform the\nduties of a br\u00e4hma\u00eba.\nOne should act to satisfy the Suprem e Lord. For example, Arjuna was a\nk\u00f1atriya.  He was hesitating to fight the other party. But if such fighting is\nperformed for the sake of K\u00e5\u00f1\u00eba, the Supreme Personality of Godhead, there\nneed be no fear of degradation. I n the business field also, sometimes a\nmerchant has to tell so many lies to make a profit. If he does not do so, there\ncan be no profit. Sometimes a merchant says, \u201cOh, my dear customer, for you I\nam making no profit,\u201d but one should know that without prof it the merchant\ncannot exist. Therefore it should be ta ken as a simple lie if a merchant says\nthat he is not making a profit. But the merchant should not think that because\nhe is engaged in an occupation in whic h the telling of lies is compulsory, he\nshoul d give up his profession and pursue the profession of a br\u00e4hma\u00eba.  That is"}


created_at: 2025-01-11 17:05:54
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.not recommended. Whether one is a k\u00f1atriya,  a vai\u00e7ya,  or a \u00e7\u00fcdra  doesn\u2019t\nmatter, if he serves, by his work, the Supreme Personality of Godhead. Even\nbr\u00e4hma\u00ebas,  who perform different types of sacrifice, sometimes must kill\nanimals because sometimes animals ar e sacrificed in such ceremonies.\nSimilarly, if a k\u00f1atriya  engaged in his own occupation kills an enemy, there is\nno sin incurred. In the Third Chap ter these matters have been clear ly and\nelaborately explained; every man should work for the purpose of Yaj\u00efa, or for\nVi\u00f1\u00ebu, the Supreme Personality of Godhea d. Anything done for personal sense\ngratification is a cause of bondage. The conclusion is that everyone should be\nengaged accordin g to the particular mode of nature he has acquired, and he\nshould decide to work only to serve the supreme cause of the Supreme Lord.\nTEXT  48\nSahJa& k-MaR k-aENTaeYa SadaezMaiPa Na TYaJaeTa( )\nSavaRrM>aa ih daeze<a DaUMaeNaaiGanirvav*Taa\" )) 48 ))\nsaha-ja\u00e0 karma kaunteya\nsa-do\u00f1am api na tyajet\nsarv\u00e4rambh\u00e4 hi do\u00f1e\u00eba\ndh\u00fcmen\u00e4gnir iv\u00e4v\u00e5t\u00e4\u00f9\nSYNONYMS\nsaha-jam \u2014born simultaneously; karma \u2014work; kaunteya \u2014O son of Kunt\u00e9;\nsa-do\u00f1am \u2014with fault; api\u2014although; na\u2014never; tyajet \u2014one should give up;\nsarva-\u00e4rambh\u00e4\u00f9 \u2014all ventures; hi\u2014certainly; do\u00f1e\u00eba \u2014with fault;\ndh\u00fcmena \u2014with smoke; agni\u00f9 \u2014fire; iva\u2014as; \u00e4v\u00e5t\u00e4\u00f9 \u2014covered.\nTRANSLATION\nEvery endeavor is covered by some fault , just as fire is covered by smoke.\nTherefore one should not give up the work born of his nature, O son of Kunt\u00e9,\neven if such work is full of fault."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 8f972dc5-be82-4db7-8e14-ce1772d62c92
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.PURPORT\nIn conditioned life, all work is co ntaminated by the material modes of\nnature. Even if one is a br\u00e4hma\u00eba,  he has to perform sacrifices in which animal\nkilling is necessary. Similarly, a k\u00f1atriya,  however pious he may be, has to fight\nenemies. He cannot avo id it. Similarly, a merchant, however pious he may be,\nmust sometimes hide his profit to stay in business, or he may sometimes have to\ndo business on the black market. These things are necessary; one cannot avoid\nthem. Similarly, even though a man is a \u00e7\u00fcdra serving a bad master, he has to\ncarry out the order of the master, even though it should not be done. Despite\nthese flaws, one should continue to carry  out his prescribed duties, for they are\nborn out of his own nature.\nA very nice example is given herein. Although fire is pure, still there is\nsmoke. Yet smoke does not make the fire  impure. Even though there is smoke\nin the fire, fire is still considered to be  the purest of all elements. If one prefers\nto give up the work  of a k\u00f1atriya  and take up the occupation of a br\u00e4hma\u00eba,  he\nis not assured that in the occupation of a br\u00e4hma\u00eba  there are no unpleasant\nduties. One may then conclude that in the material world no one can be\ncompletely free from the contamination of materia l nature. This example of\nfire and smoke is very appropriate in th is connection. When in wintertime one\ntakes a stone from the fire, sometimes sm oke disturbs the eyes and other parts\nof the body, but still one must make  use of the fire despite disturbing\nconditions. Similarly, one should not give up his natural occupation because\nthere are some disturbing elements. Rather, one should be determined to serve\nthe Supreme Lord by his occupational duty in K\u00e5\u00f1\u00eba consciousness. That is the\nperfectional point. When  a particular type of occupation is performed for the\nsatisfaction of the Supreme Lord, all the defects in that particular occupation\nare purified. When the results of wo rk are purified, when connected with\ndevotional service, one becomes perfect in seeing  the self within, and that is\nself-realization.\nTEXT  49"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 07741590-1be9-41ca-9ceb-c30b30be3941
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.ASa\u00a2-bui\u00d6\" SavR}a iJaTaaTMaa ivGaTaSPa*h\" )\nNaEZk-MYaRiSai\u00d6& ParMaa& SaNNYaaSaeNaaiDaGaC^iTa )) 49 ))\nasakta-buddhi\u00f9 sarvatra\njit\u00e4tm\u00e4 vigata-sp\u00e5ha\u00f9\nnai\u00f1karmya-siddhi\u00e0 param\u00e4\u00e0\nsanny\u00e4sen\u00e4dhigacchati\nSYNONYMS\nasakta-buddhi\u00f9 \u2014having unattached intelligence; sarvatra \u2014everywhere;\njita-\u00e4tm\u00e4 \u2014having control of the mind; vigata-sp\u00e5ha\u00f9 \u2014without material\ndesires; nai\u00f1karmya-siddhim \u2014the perfection of nonreaction;\nparam\u00e4m \u2014supreme; sanny\u00e4sena \u2014by the renounced order of life;\nadhigacchati \u2014one attains.\nTRANSLATION\nOne who is self-controlled and unatta ched and who disregards all material\nenjoyments can obtain, by practice of renunciation, the highest perfect stage of\nfreedom from reaction.\nPURPORT\nReal renunciation means that one shou ld always think himself part and\nparcel of the Supreme Lord and therefor e think that he has no right to enjoy\nthe results of his work. Since he is pa rt and parcel of the Supreme Lord, the\nresults of his work must be enj oyed by the Supreme Lord. This is actually\nK\u00e5\u00f1\u00eba consciousness. The person acting  in K\u00e5\u00f1\u00eba consciousness is really a\nsanny\u00e4s\u00e9,  one in the renounced order of life. By such a mentality, one is\nsatisfied because he is actually acting for the Supreme. Thus he is not attached\nto anything material; he becomes accustomed to not taking pleasure in\nanything beyond the transcendental ha ppiness derived from the service of the\nLord. A sanny\u00e4s\u00e9  is supposed to be free from the reactions of his past activities,"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: a8f28e21-ecd9-46e1-b2a8-f818537743db
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.but a pers on who is in K\u00e5\u00f1\u00eba consciousness automatically attains this\nperfection without even accepting the so-called order of renunciation. This\nstate of mind is called yog\u00e4r\u00fc\u00f2ha,  or the perfectional stage of yoga.  As\nconfirmed in the Third Chapter, yas tv \u00e4tma-rat ir eva sy\u00e4t : one who is satisfied\nin himself has no fear of any kind of reaction from his activity.\nTEXT  50\niSai\u00d6& Pa[a\u00e1ae YaQaa b]\u00f8 TaQaaPanaeiTa iNabaeDa Mae )\nSaMaaSaeNaEv k-aENTaeYa iNa\u00efa jaNaSYa Yaa Para )) 50 ))\nsiddhi\u00e0 pr\u00e4pto yath\u00e4 brahma\ntath\u00e4pnoti nibodha me\nsam\u00e4senaiva kaunteya\nni\u00f1\u00f6h\u00e4 j\u00ef\u00e4nasya y\u00e4 par\u00e4\nSYNONYMS\nsiddhim \u2014perfection; pr\u00e4pta\u00f9 \u2014achieving; yath\u00e4 \u2014as; brahma \u2014the Supreme;\ntath\u00e4 \u2014so; \u00e4pnoti \u2014one achieves; nibodha \u2014try to understand; me\u2014from Me;\nsam\u00e4sena \u2014summarily; eva\u2014certainly; kaunteya \u2014O son of Kunt\u00e9; ni\u00f1\u00f6h\u00e4 \u2014the\nstage; j\u00ef\u00e4nasya \u2014of knowledge; y\u00e4\u2014which; par\u00e4\u2014transcendental.\nTRANSLATION\nO son of Kunt\u00e9, learn from Me how one who has achieved this perfection\ncan attain to the supreme perfectional stage, Brahman, the stage of highest\nknowledge, by acting in the way I shall now summarize.\nPURPORT\nThe Lord describes for Arjuna how one can achieve the highest\nperfectional stage simply by being engaged in his occupational duty,\nperforming that duty for the Supreme Pe rsonality of Godhead. One attains the"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: eee108b9-87d9-4dc7-a608-2791383930e3
encoding: FLOAT32
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.supreme stage of Brahman simply by renouncing th e result of his work for the\nsatisfaction of the Supreme Lord. That is the process of self-realization. The\nactual perfection of knowledge is in a ttaining pure K\u00e5\u00f1\u00eba consciousness; that is\ndescribed in the following verses.\nTEXTS  51\u201353\nbu\u00d6ya iv\u00e9u\u00d6Yaa Yau\u00a2-ae Da*TYaaTMaaNa& iNaYaMYa c )\nXaBdadqiNvzYaa&STYa\u00a4-a raGa\u00dcezaE VYaudSYa c )) 51 ))\niviv\u00a2-Saevq l/gvaXaq YaTava\u00a1-aYaMaaNaSa\" )\nDYaaNaYaaeGaParae iNaTYa& vEraGYa& SaMauPaai\u00e9[Ta\" )) 52 ))\nAh\u00aaar& bl&/ dPa| k-aMa& \u00a7-aeDa& PairGa]hMa( )\nivMauCYa iNaMaRMa\" XaaNTaae b] \u00f8>aUYaaYa k-LPaTae )) 53 ))\nbuddhy\u00e4 vi\u00e7uddhay\u00e4 yukto\ndh\u00e5ty\u00e4tm\u00e4na\u00e0 niyamya ca\n\u00e7abd\u00e4d\u00e9n vi\u00f1ay\u00e4\u00e0s tyaktv\u00e4\nr\u00e4ga-dve\u00f1au vyudasya ca\nvivikta-sev\u00e9 laghv-\u00e4\u00e7\u00e9\nyata-v\u00e4k-k\u00e4ya-m\u00e4nasa\u00f9\ndhy\u00e4na-yoga-paro nitya\u00e0\nvair\u00e4gya\u00e0 samup\u00e4\u00e7rita\u00f9\naha\u00eck\u00e4ra\u00e0 bala\u00e0 darpa\u00e0\nk\u00e4ma\u00e0 krodha\u00e0 parigraham\nvimucya nirmama\u00f9 \u00e7\u00e4nto\nbrahma-bh\u00fcy\u00e4ya kalpate\nSYNONYMS\nbuddhy\u00e4 \u2014with the intelligence; vi\u00e7uddhay\u00e4 \u2014fully purified; yukta\u00f9 \u2014engaged;\ndh\u00e5ty\u00e4 \u2014by determination; \u00e4tm\u00e4nam \u2014the self; niyamya \u2014regulating; ca\u2014also;\n\u00e7abda-\u00e4d\u00e9n \u2014such as sound; vi\u00f1ay\u00e4n \u2014the sense objects; tyaktv\u00e4 \u2014giving up;"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: dfb591ac-d3ed-426e-bff2-0f7628a1b36e
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.r\u00e4ga\u2014attachment; dve\u00f1au \u2014and hatred; vyudasya \u2014laying aside; ca\u2014also;\nvivikta-sev\u00e9 \u2014living in a secluded place; laghu-\u00e4\u00e7\u00e9 \u2014eating a small quantity;\nyata\u2014having controlled; v\u00e4k\u2014speech; k\u00e4ya \u2014body; m\u00e4nasa\u00f9 \u2014and mind;\ndhy\u00e4na-yoga-para\u00f9 \u2014absorbed in trance; nityam \u2014twenty-four hours a day;\nvair\u00e4gyam \u2014detac hment; samup\u00e4\u00e7rita\u00f9 \u2014having taken shelter of;\naha\u00eck\u00e4ram \u2014false ego; balam \u2014false strength; darpam \u2014false pride;\nk\u00e4mam \u2014lust; krodham \u2014anger; parigraham \u2014and acceptance of material\nthings; vimucya \u2014being delivered from; nirmama\u00f9 \u2014without a sense of\nproprietorship; \u00e7\u00e4nta\u00f9 \u2014peaceful; brahma-bh\u00fcy\u00e4ya \u2014for self-realization;\nkalpate \u2014is qualified.\nTRANSLATION\nBeing purified by his intelligence and controlling the mind with\ndetermination, giving up the objects of  sense gratification, being freed from\nattachment and hatred, one who lives in a secluded place, who eats little, who\ncontrols his body, mind and power of speech, who is always in trance and who\nis detached, free from false ego, false strength, false pride, lust, anger, and\nacceptance of material things, free from false proprietorship, and\npeaceful\u2014such a person is certainly elevated to the position of se lf-realization.\nPURPORT\nWhen one is purified by intelligence, he keeps himself in the mode of\ngoodness. Thus one becomes the controller of the mind and is always in trance.\nHe is not attached to the objects of sense gratification, and he is free from\nattachment and hatred in his activities. Such a detached person naturally\nprefers to live in a secluded place, he does not eat more than what he requires,\nand he controls the activities of hi s body and mind. He has no false ego\nbecause he does not accept the body as himself. Nor has h e a desire to make\nthe body fat and strong by accepting so  many material things. Because he has\nno bodily concept of life, he is not fals ely proud. He is satisfied with everything\nthat is offered to him by the grace of  the Lord, and he is never angry in th e\nabsence of sense gratification. Nor does he endeavor to acquire sense objects."}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: b328e303-d9e7-431b-87a8-55f50ef271ee
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{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Thus when he is completely free from fa lse ego, he becomes nonattached to all\nmaterial things, and that is the stage of self-realization of Brahman. That stage\nis called the brahma-bh\u00fcta  stage. When one is free from the material\nconception of life, he becomes peaceful and cannot be agitated. This is\ndescribed in Bhagavad-g\u00e9t\u00e4  (2.70):\n\u00e4p\u00fcryam\u00e4\u00ebam acala-prati\u00f1\u00f6ha\u00e0\nsamudram \u00e4pa\u00f9 pravi\u00e7anti yadvat\ntadvat k\u00e4m\u00e4 ya\u00e0 pravi\u00e7anti sarve\nsa \u00e7\u00e4ntim \u00e4pnoti na k\u00e4ma-k\u00e4m\u00e9\n\u201cA person who is not disturbed by the incessant flow of desires\u2014that enter\nlike rivers into the ocean, which is ev er being filled but is always still\u2014can\nalone achieve peace, and not the man who strives to satisfy such desires.\u201d\nTEXT  54\nb]\u00f8>aUTa\" Pa[Sa\u00e0aTMaa Na XaaeciTa Na k-a\u00bfiTa )\nSaMa\" SaveRzu >aUTaezu Ma\u00d9i\u00a2&- l/>aTae ParaMa( )) 54 ))\nbrahma-bh\u00fcta\u00f9 prasann\u00e4tm\u00e4\nna \u00e7ocati na k\u00e4\u00eck\u00f1ati\nsama\u00f9 sarve\u00f1u bh\u00fcte\u00f1u\nmad-bhakti\u00e0 labhate par\u00e4m\nSYNONYMS\nbrahma-bh\u00fcta\u00f9 \u2014being one with the Absolute; prasanna-\u00e4tm\u00e4 \u2014fully joyful;\nna\u2014never; \u00e7ocati \u2014laments; na\u2014never; k\u00e4\u00eck\u00f1ati \u2014desires; sama\u00f9 \u2014equally\ndisposed; sarve\u00f1u \u2014to all; bh\u00fcte\u00f1u \u2014living entities; mat-bhaktim \u2014My\ndevotional service; labhate \u2014gains; par\u00e4m \u2014transcende ntal.\nTRANSLATION\nOne who is thus transcendentally situated at once realizes the Supreme"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 25aa175a-bb2c-42f0-814f-c8a182af032b
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.Brahman and becomes fully joyful. He never laments or desires to have\nanything. He is equally disposed toward every living entity. In that state he\nattains pure devotional service unto Me.\nPURPORT\nTo the impersonalist, achieving the brahma-bh\u00fcta  stage, becoming one with\nthe Absolute, is the last word. But for th e personalist, or pure devotee, one has\nto go still further, to become engaged in pure devotional service. This means\nthat one who is engage d in pure devotional service to the Supreme Lord is\nalready in a state of liberation, called brahma-bh\u00fcta,  oneness with the\nAbsolute. Without being one with th e Supreme, the Absolute, one cannot\nrender service unto Him. In th e absolute conception, there is  no difference\nbetween the served and the servitor; yet the distinction is there, in a higher\nspiritual sense.\nIn the material concept of life, wh en one works for sense gratification,\nthere is misery, but in the absolute world, when one is engaged in pure\ndevotional service, there is no misery . The devotee in K\u00e5\u00f1\u00eba consciousness has\nnothing for which to lament or d esire. Since God is full, a living entity who is\nengaged in God\u2019s service, in K\u00e5\u00f1\u00eba cons ciousness, becomes also full in himself.\nHe is just like a river cleansed of all dirty water. Because a pure devotee has no\nthought other than K\u00e5\u00f1\u00eba, he is naturally al ways joyful. He does not lament for\nany material loss or aspire for gain, becaus e he is full in the service of the Lord.\nHe has no desire for material enjoymen t, because he knows that every living\nentity is a fragmental part and parcel of the Supreme Lord and therefore\neternally a servant. He does not see, in  the material world, someone as higher\nand someone as lower; higher and lower positions are ephemeral, and a devotee\nhas nothing to do with ephemeral appearances or disappearances. For him\nstone and gol d are of equal value. This is the brahma-bh\u00fcta  stage, and this stage\nis attained very easily by the pure devo tee. In that stage of existence, the idea\nof becoming one with the Supreme Brahman and annihilating one\u2019s\nindividuality becomes hellish, the idea o f attaining the heavenly kingdom\nbecomes phantasmagoria, and the senses  are like serpents\u2019 teeth that are"}


created_at: 2025-01-11 17:05:54
topic: persistent://default/default/ace3a38d-a18e-4096-9d96-fb66b55884e2
id: 9d353351-470b-4ddb-83b2-04ce668e0f11
encoding: FLOAT32
metadata:
{"chroma:document": "Copyright \u00a9 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.broken. As there is no fear of a serpen t with broken teeth, there is no fear\nfrom the senses when they are automa tically controlled. The world is mise rable\nfor the materially infected person, but for a devotee the entire world is as good\nas Vaiku\u00eb\u00f6ha, or the spiritual sky. Th e highest personality in this material\nuniverse is no more significant than an  ant for a devotee. Such a stage can be\nachieved by the mercy of Lord Caitanya, who preached pure devotional service\nin this age.\nTEXT  55\n>a\u00a2-ya MaaMai>aJaaNaaiTa YaavaNYa\u00eaaiSMa TatvTa\" )\nTaTaae Maa& TatvTaae jaTva ivXaTae TadNaNTarMa( )) 55 ))\nbhakty\u00e4 m\u00e4m abhij\u00e4n\u00e4ti\ny\u00e4v\u00e4n ya\u00e7 c\u00e4smi tattvata\u00f9\ntato m\u00e4\u00e0 tattvato j\u00ef\u00e4tv\u00e4\nvi\u00e7ate tad-anantaram\nSYNONYMS\nbhakty\u00e4 \u2014by pure devotional service; m\u00e4m \u2014Me; abhij\u00e4n\u00e4ti \u2014one can know;\ny\u00e4v\u00e4n \u2014as much as; ya\u00f9 ca asmi \u2014as I am; tattvata\u00f9 \u2014in truth;\ntata\u00f9 \u2014thereafter; m\u00e4m \u2014Me; tattvata\u00f9 \u2014in truth; j\u00ef\u00e4tv\u00e4 \u2014knowing;\nvi\u00e7ate \u2014he enters; tat-anantaram \u2014thereafter.\nTRANSLATION\nOne can understand Me as I am, as the Supreme Personality of Godhead,\nonly by devotional service. And when one is in full consciousness of Me by such\ndevotion, he can enter into the kingdom of God.\nPURPORT\nThe Supreme Personality of Godhead,  K\u00e5\u00f1\u00eba, and His plenary portions"}


