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There are about six hundred different types of editions commenting on Bhagavad-gita. But according to Bhagavad-gita, all these six hundred editions in different, studied from different angle of vision, they are all absurd and nonsense

Expressions researched:
"There are about six hundred different types of editions commenting on Bhagavad-gītā. But according to Bhagavad-gītā, all these six hundred edition in different . . . studied from different angle of vision, they are all absurd and nonsense"

Lectures

General Lectures

Why should you take advantage of the popular book of Bhagavad-gītā and misrepresent it? That is the fun. You see? There are about six hundred different types of editions commenting on Bhagavad-gītā. But according to Bhagavad-gītā, all these six hundred editions in different, studied from different angle of vision, they are all absurd and nonsense. It is very difficult. People have been misled by the so-called commentaries.


Town Hall Lecture -- Auckland, April 14, 1972:

So yogic life can be very nicely successful if you adjust your material necessities of life. If you become extravagant so far your material necessities of life is concerned, then you cannot make successful in yogic life.

So there are so many rules and regulations. Those who are interested in yoga, you will find in the authorized books, yoga indriya-saṁyamaḥ: "The aim of yogic power, yogic success, is to control the senses." Our senses in this material world have been described as venomous serpents. Indriya-kāla-sarpa-paṭala. Kāla-sarpa, cobra, black cobra. So these indriyas are like that. Indriya means senses. As soon as touches, immediately it makes him poisonous. And that is the cause of our material conditional life. The more we are indulging unrestrictedly in sense gratification, we are becoming more and more entangled.

Therefore those who are very much addicted to the bodily necessities of life, for them this haṭha-yoga system . . . haṭha-yoga system means yama, niyama, aṣṭāṅga-yoga. It is called aṣṭāṅga-yoga. Yama, niyama, āsana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra, samādhi. These things are in the aṣṭāṅga-yoga. The first thing is yama-niyama. One must have regulated life. That is called yama-niyama. Then practice āsana. There is mechanical process of sitting which will help you, concentration of the mind, āsana. Then praṇāyāma, concentration of the mind. Then meditation.

So meditation is not so easy thing. Unless you practice the preliminary necessities of meditation, you cannot concentrate. Even if you sit down closing your eyes, either you will sleep or you will think of other things which are more important, you think, more important in your life. So the yoga system is practically not very helpful. Helpful means we cannot execute this system very nicely.

So this paramparā system, the subject I was discussing, that how I become the representative of Kṛṣṇa, it is not very difficult. Everyone can become a representative of Kṛṣṇa, provided he exactly presents what Kṛṣṇa says. That's all. Just like a peon: he is also representative of the postal department, ordinary peon. How he becomes representative of the whole postal system? If he delivers your letter or money order without mishandling it, as it is. You have . . . some friend has sent you some money order. He gives you the paper, you sign, and he pays you. But if he pilfers the method, then he is no longer representative. He becomes thief, rogue.

So representative of Kṛṣṇa is also in the same way. If you present Kṛṣṇa's word as it is, without pilfering, without any adulteration, then you become Kṛṣṇa's representative. There is no difficulty. But, unfortunately, people want to show their scholarship that, "I understand Bhagavad-gītā from this angle of vision." Why should you try to understand Bhagavad-gītā from a different angle of vision? The first preference should be given to the author. The author has given you some knowledge, so he has got some particular aim and objective. So why should you change that? You have no right to change that. If you want to speak something from your side, you write your own book. Why should you take advantage of the popular book of Bhagavad-gītā and misrepresent it? That is the fun. You see?

There are about six hundred different types of editions commenting on Bhagavad-gītā. But according to Bhagavad-gītā, all these six hundred edition in different . . . studied from different angle of vision, they are all absurd and nonsense. It is very difficult. People have been misled by these so-called commentaries. There is no need of unnecessarily commenting on certain things. There is no necessity. Commentary or interpretation required when things are not very clear. Then you can suggest, "The meaning may be like this." But when the things are clear, why should you comment?

There is no necessity of comment. Just like, for example—this is also from Sanskrit scholar's examples—that gaṅgāyaṁ ghoṣapalli. Gaṅgāyam: "On the Ganges there is a neighborhood which is known as Ghoṣapalli." Now, this statement is in your front. So one may question that "The river Ganges is water. How there can be a neighborhood which is known as Ghoṣapalli? On the water, how there can be a quarter or neighborhood of human habitation?" You can question that. Gaṅgāyaṁ ghoṣapalli. Then the interpretation should be, "No, not on the Ganges. 'On the Ganges' means 'on the bank of the Ganges.' " This interpretation is nice.

Page Title:There are about six hundred different types of editions commenting on Bhagavad-gita. But according to Bhagavad-gita, all these six hundred editions in different, studied from different angle of vision, they are all absurd and nonsense
Compiler:Krsnadas
Created:27 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=1, Con=0, Let=0
No. of Quotes:1