Gita shloka 5.20 The first symptom of a self-realized person is that he is not illusioned by the false identification of the body with his true self, 10th Sept

Gita shloka 5.20 The first symptom of a self-realized person is that he is not illusioned by the false identification of the body with his true self. He knows perfectly well that he is not this body, but is the fragmental portion of the Supreme Personality of Godhead. He is therefore not joyful in achieving something, nor does he lament in losing anything which is related to his body. This steadiness of mind is called sthira-buddhi, or self-intelligence. Such steady consciousness is called Krsna consciousness.

TRANSLATION

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.

PURPORT

The symptoms of the self-realized person are given herein.

The first symptom is that he is not illusioned by the false identification of the body with his true self.

He knows perfectly well that he is not this body, but is the fragmental portion of the Supreme Personality of Godhead.

He is therefore not joyful in achieving something, nor does he lament in losing anything which is related to his body.

This steadiness of mind is called sthira-buddhi, or self-intelligence.

He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul.

This knowledge elevates him to the station of knowing the complete science of the Absolute Truth, namely Brahman, Paramatma and Bhagavan.

He thus knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects.

This is called Brahman realization, or self-realization.

Such steady consciousness is called Krsna consciousness.

Gita shloka 5.19 As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life, 9th Sept

Gita shloka 5.19 As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life. In other words, he is no longer subject to take birth in the material world but can enter into the spiritual sky after his death. The Lord is flawless because He is without attraction or hatred. Similarly, when a living entity is without attraction or hatred, he also becomes flawless and eligible to enter into the spiritual sky.

TRANSLATION

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

PURPORT

Equanimity of mind, as mentioned above, is the sign of self-realization.

Those who have actually attained to such a stage should be considered to have conquered material conditions, specifically birth and death.

As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life.

In other words, he is no longer subject to take birth in the material world but can enter into the spiritual sky after his death.

The Lord is flawless because He is without attraction or hatred.

Similarly, when a living entity is without attraction or hatred, he also becomes flawless and eligible to enter into the spiritual sky.

Such persons are to be considered already liberated, and their symptoms are described below.

Bhagvat: People do not know that the highest goal of human life is to please Lord Vishnu. "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it"9th Sept

Bhagvat: The discovery of nuclear energy has been disastrous to people in general because demons all over the world are manufacturing nuclear weapons. People do not know that the highest goal of human life is to please Lord Vishnu. "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Fruits and flowers are very much pleasing to the Lord. If one wants to please the Supreme Personality of Godhead, he can simply offer fruits and flowers, and the Lord will be pleased to accept them.

TRANSLATION

Thus the demons, being fond of disastrous activities, took Hiranyakasipu's instructions on their heads with great respect and offered him obeisances. According to his directions, they engaged in envious activities directed against all living beings.

PURPORT

The followers of demoniac principles, as described here, are thoroughly envious of the general populace. In the present day, scientific advancement exemplifies such envy. The discovery of nuclear energy has been disastrous to people in general because demons all over the world are manufacturing nuclear weapons. 

The word kadana-priyäm is very significant in this regard. The demoniac persons who want to kill the Vedic culture are extremely envious of the feeble citizens, and they act in such a way that ultimately their discoveries will be inauspicious for everyone (jagato 'hitäm). The Sixteenth Chapter of Bhagavad-gitä fully explains how the demons engage in sinful activities for the destruction of the populace.

TRANSLATION

The demons set fire to the cities, villages, pasturing grounds, cowpens, gardens, agricultural fields and natural forests. They burned the hermitages of the saintly persons, the important mines that produced valuable metals, the residential quarters of the agriculturalists, the mountain villages, and the villages of the cow protectors, the cowherd men. They also burned the government capitals.

PURPORT

The word udyäna refers to places where trees are especially grown to produce fruits and flowers, which are most important for human civilization. Krshna says in Bhagavad-gitä (9.26):

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Fruits and flowers are very much pleasing to the Lord. If one wants to please the Supreme Personality of Godhead, he can simply offer fruits and flowers, and the Lord will be pleased to accept them. Our only duty is to please the Supreme Godhead (samsiddhir hari-toshanam). Whatever we do and whatever our occupation, our main purpose should be to please the Supreme Lord. 

All the paraphernalia mentioned in this verse is especially meant for the satisfaction of the Lord, not the satisfaction of one's senses. The government—indeed, the entire society—should be structured in such a way that everyone can be trained to satisfy the Supreme Personality of Godhead. 

But unfortunately, especially in this age, na te vidum svärtha-gatim hi vishnum: people do not know that the highest goal of human life is to please Lord Vishnu. On the contrary, like demons, they simply plan to kill Vishnu and be happy by sense gratification.

Gita shloka 5.18, The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste], 8th Sept

Gita shloka 5.18, The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste]

TRANSLATION

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste] .

PURPORT

A Krsna conscious person does not make any distinction between species or castes.

The brahmana and the outcaste may be different from the social point of view, or a dog, a cow, or an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist.

This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramatma, is present in everyone's heart.

Such an understanding of the Supreme is real knowledge.

As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramatma regardless of the circumstances of the living entities.

The Lord as Paramatma is present both in the outcaste and in the brahmana, although the body of a brahmana and that of an outcaste are not the same.

The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality.

The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body, whereas the Paramatma is present in each and every body.

A Krsna conscious person has full knowledge of this, and therefore he is truly learned and has equal vision.

The similar characteristics of the soul and Supersoul are that they are both conscious, eternal and blissful.

But the difference is that the individual soul is conscious within the limited jurisdiction of the body, whereas the Supersoul is conscious of all bodies.

The Supersoul is present in all bodies without distinction.

Bhagvat: The Supreme Vishnu is Krshna. Krshna is the cause of Vishnu, not vice versa. Similarly, Brahman is not the cause of Krshna; Krshna is the cause of Brahman, 8th Sept

Bhagvat: The Supreme Vishnu is Krshna. Krshna is the cause of Vishnu, not vice versa. Similarly, Brahman is not the cause of Krshna; Krshna is the cause of Brahman. Therefore Krshna is the Parabrahman. Sisupäla and Dantavakra were formerly Jaya and Vijaya, the doorkeepers of Vaikuntha. Merging into the body of Krshna was not their final destination. For some time they remained merged, and later they received the liberations of särüpya and sälokya, living on the same planet as the Lord in the same bodily form. The sästras give evidence that if one blasphemes the Supreme Lord, his punishment is to remain in hellish life for many millions of years more than one suffers by killing many brähmanas.

TRANSLATION

Formerly, O King, when Mahäräja Yudhishthira was performing the Räjasüya sacrifice, the great sage Närada, responding to his inquiry, recited historical facts showing how the Supreme Personality of Godhead is always impartial, even when killing demons. In this regard he gave a vivid example.

PURPORT

This relates to how the Lord exhibited His impartiality even when killing Sisupäla in the arena of the Räjasüya yajïa performed by Mahäräja Yudhishthira.

TRANSLATION

O King, at the Räjasüya sacrifice, Mahäräja Yudhishthira, the son of Mahäräja Pändu, personally saw Sisupäla merge into the body of the Supreme Lord, Krshna. Therefore, struck with wonder, he inquired about the reason for this from the great sage Närada, who was seated there. While he inquired, all the sages present also heard him ask his question.

TRANSLATION

Mahäräja Yudhishthira inquired: It is very wonderful that the demon Sisupäla merged into the body of the Supreme Personality of Godhead even though extremely envious. This säyujya-mukti is impossible to attain even for great transcendentalists. How then did the enemy of the Lord attain it?

PURPORT

There are two classes of transcendentalists—the jnänis and the bhaktas. The bhaktas do not aspire to merge into the existence of the Lord, but the jnänis do. Sisupäla, however, was neither a jnäni nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing, and therefore Mahäräja Yudhishthira inquired about the cause for the Lord's mysterious mercy to Sisupäla.

TRANSLATION

O great sage, we are all eager to know the cause for this mercy of the Lord. I have heard that formerly a king named Vena blasphemed the Supreme Personality of Godhead and that all the brähmanas consequently obliged him to go to hell. Sisupäla should also have been sent to hell. How then did he merge into the Lord's existence?

TRANSLATION

From the very beginning of his childhood, when he could not even speak properly, Sisupäla, the most sinful son of Damaghosha, began blaspheming the Lord, and he continued to be envious of Sri Krshna until death. Similarly, his brother Dantavakra continued the same habits.

TRANSLATION

Although these two men—Sisupäla and Dantavakra—repeatedly blasphemed the Supreme Personality of Godhead, Lord Vishnu [Krshna], the Supreme Brahman, they were quite healthy. Indeed, their tongues were not attacked by white leprosy, nor did they enter the darkest region of hellish life. We are certainly most surprised by this.

PURPORT

Krshna is described by Arjuna in Bhagavad-gitä (10.12) as follows: param brahma param dhäma pavitram paramam bhavän. "You are the Supreme Brahman, the supreme abode and purifier." Herein this is confirmed. Vishnum yad brahma param avyayam. The Supreme Vishnu is Krshna. Krshna is the cause of Vishnu, not vice versa. Similarly, Brahman is not the cause of Krshna; Krshna is the cause of Brahman. Therefore Krshna is the Parabrahman (yad brahma param avyayam).

TRANSLATION

How was it possible for Sisupäla and Dantavakra in the presence of many exalted persons, to enter very easily into the body of Krshna, whose nature is difficult to attain?

PURPORT

Sisupäla and Dantavakra were formerly Jaya and Vijaya, the doorkeepers of Vaikuntha. Merging into the body of Krshna was not their final destination. For some time they remained merged, and later they received the liberations of särüpya and sälokya, living on the same planet as the Lord in the same bodily form. 

The sästras give evidence that if one blasphemes the Supreme Lord, his punishment is to remain in hellish life for many millions of years more than one suffers by killing many brähmanas. Sisupäla, however, instead of entering hellish life, immediately and very easily received säyujya-mukti. That such a privilege had been offered to Sisupäla was not merely a story. Everyone saw it happen; there was no scarcity of evidence. How did it happen? Mahäräja Yudhishthira was very much surprised.

TRANSLATION

This matter is undoubtedly very wonderful. Indeed, my intelligence has become disturbed, just as the flame of a candle is disturbed by a blowing wind. O Närada Muni, you know everything. Kindly let me know the cause of this wonderful event.

PURPORT

The sästras enjoin, tad-vijnänärtham sa gurum eväbhigacchet: when one is perplexed by the difficult problems of life, to solve them one must approach a guru like Närada or his representative in the disciplic succession. Mahäräja Yudhishthira therefore requested Närada to explain the cause for such a wonderful event.