Afleveringen
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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In this statement, ĹrÄŤ SĹŤta GosvÄmÄŤ answers the first question of the sages of NaimiᚣÄraášya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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Zijn er afleveringen die ontbreken?
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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In this statement, ĹrÄŤ SĹŤta GosvÄmÄŤ answers the first question of the sages of NaimiᚣÄraášya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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In this statement, ĹrÄŤ SĹŤta GosvÄmÄŤ answers the first question of the sages of NaimiᚣÄraášya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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Therefore, with the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.
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One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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In this statement, ĹrÄŤ SĹŤta GosvÄmÄŤ answers the first question of the sages of NaimiᚣÄraášya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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We have purposely denoted dharma as occupation because the root meaning of the word dharma is âthat which sustains oneâs existence.â A living beingâs sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord KášášŁáša. KášášŁáša is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and KášášŁáša is the eternal attraction for all of them. KášášŁáša is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.
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In this statement, ĹrÄŤ SĹŤta GosvÄmÄŤ answers the first question of the sages of NaimiᚣÄraášya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the praváštti-mÄrga, or the path of sense enjoyment, and the other is called the niváštti-mÄrga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhĹŤta existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.
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The whole world is full of questions and answers. The birds, beasts and men are all busy in the matter of perpetual questions and answers. In the morning the birds in the nest become busy with questions and answers, and in the evening also the same birds come back and again become busy with questions and answers. The human being, unless he is fast asleep at night, is busy with questions and answers. The businessmen in the market are busy with questions and answers, and so also the lawyers in the court and the students in the schools and colleges. The legislators in the parliament are also busy with questions and answers, and the politicians and the press representatives are all busy with questions and answers. Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of KášášŁáša.
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KášášŁáša is our most intimate master, friend, father or son and object of conjugal love. Forgetting KášášŁáša, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction. All things â but KášášŁáša â give temporary satisfaction only, so if we are to have complete satisfaction we must take to the questions and answers about KášášŁáša. We cannot live for a moment without being questioned or without giving answers. Because the ĹrÄŤmad-BhÄgavatam deals with questions and answers that are related to KášášŁáša, we can derive the highest satisfaction only by reading and hearing this transcendental literature. One should learn the ĹrÄŤmad-BhÄgavatam and make an all-around solution to all problems pertaining to social, political or religious matters. ĹrÄŤmad-BhÄgavatam and KášášŁáša are the sum total of all things.
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