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Bindu 283

Bindu 283

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Published by Madhava_bbsr
CONTENTS INCLUDE:

* "The Most Important Thing" -- A collection of statements by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

* "Harmonizer of all Contradictions" -- The fourth installment of a first-time translation into English, done especially for Bindu, of a little-known commentary by Srila Srinivas Acharya on the catuh-sloki, the four nutshell verses of the Srimad Bhagavatam.

* "Dvaita and Advaita" -- Srila Thakur Bhaktivinode speaks about oneness and difference as presented in the Vedic literatures.
CONTENTS INCLUDE:

* "The Most Important Thing" -- A collection of statements by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

* "Harmonizer of all Contradictions" -- The fourth installment of a first-time translation into English, done especially for Bindu, of a little-known commentary by Srila Srinivas Acharya on the catuh-sloki, the four nutshell verses of the Srimad Bhagavatam.

* "Dvaita and Advaita" -- Srila Thakur Bhaktivinode speaks about oneness and difference as presented in the Vedic literatures.

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Published by: Madhava_bbsr on Aug 26, 2012
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11/18/2012

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Fortnightly email mini-magazine from Gopal Jiu Publications 
Sri Krishna Kathamrita 
Bindu
Tav kQaaMa*Ta& TaáJaqvNaMa( 
tava kathämåtaà tapta-jévanam 
      H      i    g      h      l      i    g      h     t    s
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada 
M
I
T
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada 
C
Srila Srinivas Acharya’s commentary on 
Çrémad Bhägavatam
2.9.35 
Srila Bhaktivinode Thakura 
Issue No. 283
Çré Padmin 
ī 
Ekädaçé 
27 August 2012 Circulation
5,975
 “T
he
M
osT
I
MporTanT
T
hIng 
 His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
My special mission is to complete the
Çrémad Bhägavatam 
in sixty volumes, so the mostimportant thing on the part of the InternationalSociety is to organize the sales propaganda forall the books that you are publishing. (Letter toBrahmananda, 20 February 1968)The most important thing, however, is to see thatsomehow or other the children are always engagedin some kind of Krishna conscious activity. Thenthey will naturally develop a taste for it and thinkit great fun even to work very hard for Krishna’spleasure. (Letter to Svati, January 1972)The most important thing is that we must be idealKrishna Conscious persons, and then we can attractothers. (Letter to Jayatirtha, 1 May 1974)I request you to continue following all of theregulative principles staunchly and encourage allother of my disciples in your preaching area to dothe same. This is the most important thing. (Letterto Revatinandana, 15 December 1974)But one thing that everyone should understandis that I am not so interested in selling incense asI am in selling books. Distribution of my booksis the most important thing. (Letter to Vipini, 19December 1974)The most important thing is to understand aboutthe spirit soul which is within the body. (Lecture, Auckland, 14 April 1972)So therefore the most important thing is to makeadvancement in devotional service, to increase
 
Issue Two Hundred Eighty-three, Page — 2
é[q k*Z<akQaaMa*Ta ibNdu 
top left 2 Top right 2 
the appetite for hearing. (Lecture, Vrindavan, 19October 1972)I wish that the Seattle temple be maintained asthe most important thing, and there is no secondman besides you to take charge of it. (Letter toUpendra, 11 March 1969)It is best to do the most ideal thing but whatevermode of living you choose the most importantthing is to always remain one hundred percentin service of Radha-Krishna. (Letter to RavindraSvarupa, 25 January 1972)
·
 Srila Srinivas Acharya’s commentary on Çrémad Bhägavatam 2.9.35
The next verse of the 
catuù çloké
is as follows 
:
 yathä mahänti bhütäni bhüteñüccävaceñv anu  praviñöäny apraviñöäni tathä teñu na teñv aham 
O Brahma, please know that the universal ele-ments enter into the cosmos and at the same timedo not enter into the cosmos; similarly, I myself alsoexist within everything created, and at the sametime I am outside of everything.(Srila Srinivas Acharya comments:)
 punar api maçayaù ätmano vibhutva paricchinnatve ù prakatprakatve dåñöäntena nirüpayati, yathä mahäntéti. påthvy- äp-tejo-väyv-äkäçäni vibhüni paricchinnäni ca. prakaöäny aprakaöäni ca. påthivé vyäpikä ananta-koöi-brahmäëòätmikä  paricchinnä loñörädi-pä. jalvyäpi raëärëava- rüpaà brahmäëòädhäraà karakädi-rüpam. tejo vyäpi sükñmaà brahmädi-rüpaà, paricchinnaà dépa-çikhädi-rüpam. väyur vyäpi sarva-gataù  paricchinno vätyädi-rüpaù. äkäçaà sarva-gataà vyäpi, paricchinnaà ghaöäkäçädi-rüpam.evam ahaà na cäntar na bahir yasya na pürvaà näpi cäparam 
[Çrémad Bhägavatam 10.9.13]
ity ädinä vibhuù. babandha präkåtaà yathä 
[ÇrémadBhägavatam 10.9.14]
ity ädinä paricchinnaù. ananta- koöi-brahmäëòäntaryämitayä vibhuù, dvibhuja- caturbhujädi-rüpatayä paricchinnaù. tathä hi,vibhur api bhuja-yugmotsaìga-paryäpta-mürtiù 
[Bhakti Rasämåta Sindhu 2.1.198]
acintyänanta- çaktitvät. paraà påthivyädy-apaïcékåtäs tan-mäträ- gandhädi-rüpäù praviñöä adåçyäù sükñma-rüpäù  yogi-pratyakñäù. apraviñöäç ca sthüla-rüpaïcékåtä mürtamattväc ca. evam ahaà viräò antaryämitayä  praviñöaù, dvibhujädi-rüpäpraviñöaù.tathä ca gétopaniñadi (vibhutve) viñöabhyäham idaà kåtsnam ekäàçena sthito jagat 
[Bhagavad-gétä10.42]
, éçvaraù sarva-bhütänäà håd-deçe ’rjuna tiñöhati 
[Bhagavad-gétä 18.61]
, ity ädi. mäm eva ye  prapadyante mäyäm etäà taranti te 
[Bhagavad-gétä 7.14]
, mäm apräpyaiva kaunteya 
[Bhagavad-gétä 16.20]
, mäà kåñëa-rüpaà paricchinnam. paraà ca yad väg äha çarériëé. äkäça-väëyä dikam api çrüyate tad aparicchinnasya. evaà mama léläyä api aparicchinnatva-paricchinnatve, yathä sadänantaiù prakäçaiù svair léläbhiç ca sa dévyati 
[Laghu bhägavatämåta 1.7.15]
ity atränanta- çabdenäparicchinnatvaà gokule mathuräyäà ca dväravatyäà tataù kramät çrédharaù 
[10upakramaëikä
]
ity anena päricchinnatvam.kvacit prakaöatvaà kvacid aprakaöatvaà, yathä— mathurä bhagavän yatra nityaà sannihito hariù 
[Çrémad bhägavatam 10.1.28]
ity ädinä prakaöa- léläyäà dvärakäyäà çriyaù-patiù sva-janmanä caìkramaëena cäïcati 
[Çrémad bhägavatam
 
1.10.26]
iti dvärakä-väsi-vartamäna-käla-prayogät gokule ca. aprakaöa-nitya-lélä sücyate iti dik.
 
Sri Krishna-kathamrita Bindu Issue Two Hundred Eighty-three, Page 3
Top left 3 top right 3 
 
 Translation 
: Once again, majestic Krishna isdemonstrating the pastimes of his simultaneously omnipresent yet localized, visible yet invisiblenature in this verse. The five elements (earth, water, fire, air and ether) exhibit this quality of simultaneous omnipresence and localization,conceivability and inconceivability as follows:In its omnipresent and inconceivable form,earth is manifest as the underlying substance of the infinite universes, whereas in its localized andconceivable form, earth is manifest in the form of chunks of soil, etc.In its omnipresent and inconceivable form, wateris manifest as the water of the
käraëa 
ocean, etc., which sustains the universe, whereas in its localizedand conceivable form, water conforms to the shapeof our daily utensils, viz. glasses, cups, etc., and is visualized in that way.In its omnipresent and inconceivable form, fire ismanifest as the gleam of the
brahma-jyoti,
etc., andin its localized and conceivable form, fire is manifestin the form of the flame burning on lamp-wicks, etc.In its omnipresent and inconceivable form, air ispresent everywhere around us, and in its localizedand conceivable form it manifests itself in the formof wind [which makes itself visible by carrying dustand other objects with itself].In its omnipresent and inconceivable form, ethermanifests as the all-pervading sky, whereas in itslocalized and conceivable form, it takes on theshape of various containers [since containers limitthe sky by restricting it in a certain shape].Krishna says — “It is me, whose omnipresenceand inconceivability is described in the following verse of the
Bhägavatam 
(10.9.13):“The Supreme Personality of Godhead has nointerior or exterior, no beginning and no end.” And Krishna continues, “It is me, whoselocalization and conceivability is described in theimmediate next verse (10.9.14):“He is bound to the mortar just like an ordinary child.”In his form as the
viräöa-puruña-rüpa 
he is theunderlying soul of the universe, omnipresent andinconceivable, whereas he can be conceived in his various two-handed and four-handed forms. The
Bhakti-rasämåta-sindhu 
(2.1.198) supports this factby saying, “He who is omnipresent and all-pervasiveis now playing in his fully manifested form withinthe limits of the arms of Mother Yashoda.” Thissimultaneous harmonization of opposing natures ispossible only by his infinite inconceivable potencies.Furthermore, when these five elements (earth, water, etc.) are in their dissolved states, they existonly in their
tan-mätra 
forms (ether exists only assound; air exists as sound and touch; fire exists assound, touch and form; water exists as sound, touch,form and taste; earth exists as sound, touch, form,taste and smell). In these states they are known as
 praviñöa 
(invisible) and are perceived only by the
 yogés 
, and when these five elements are in theirnon-dissolved states they take on these
apraviñöa 
 manifestations (earth, water, etc.) that are visible toall. Similarly, the Supreme Lord in the form of his
viräöa-puruña-rüpa 
is inconceivable (perceivedonly by the
 yogés 
), whereas in his two-handed andfour-handed forms he is conceivable to one and all.The omnipresence of Krishna is proven in thefollowing verses of the
Bhagavad-gétä 
:“With a single fragment of myself I pervade andsupport this entire universe.” (
Bhagavad-gétä 
10.42)“The Supreme Lord is situated in everyone’s heart,O Arjuna!” (
Bhagavad-gétä 
18.61) etc.The simultaneous localized presence of Krishnais also supported by the following verses:“Those who have surrendered unto me can easily cross beyond material nature.” (
Bhagavad-gétä 
7.14)“But, O son of Kunti, demoniac people can neverapproach me.” (
Bhagavad-gétä 
16.20)In these two verses (7.14 and 16.20), the word
mäm 
(me) should be taken to mean Krishna’smanifested two-handed form. And furthermore, the voice that comes fromKrishna’s body is a proof of his conceivability. Thesame voice when it comes in the form of 
äkäça- väëé 
(voice in the sky, similar to the one heard by Kamsa during the marriage procession of Devakiand Vasudeva) is a proof of his inconceivability.Similarly, Krishna’s pastimes are also in thisframework of conceivability and inconceivability.Proof of inconceivability is given in the
Laghu- bhägavatämåta 
(1.7.15) as follows,“The Lord eternally displays his divine pastimes.”In this verse of the
Laghu-bhägavatämåta 
, the word
ananta 
(endless) specifies the limitlessnessof Krishna’s transcendental pastimes.

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