章節 4: Part - 4
Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of brahma, the first created living beings, and Brahma in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is purnam, all-perfect, and there is no possibility of His becoming subjected to the laws of material nature.
One should therefore, be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahma.
In the Eleventh Chapter the Lord is addressed as prapitamaha [Bg. 11.39] because Brahma is addressed as pitamaha, the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.
There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in Bhagavad-gita. In the begining, Arjuna decided that he should not fight in the Battle of Kuruksetra. THis was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen.
This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions were his brothers, nephews, brothers-in-law, grandfathers and so on. Therefore he wanted to satisfy his bodily demands. Bhagavad-gita was spoken by the Lord just to change this view, and at the end Arjuna decides to fight under the directions of the Lord when he says, karisye vacanam tava [Bg. 18.73]: "I shall act according to Your word."
In this world men are not meant for quarreling like cats and dogs. Men must be intelligent to realize the importance of human life and refuse to act like ordinary animals. A human being should realize the aim of his life, and this direction is given in all Vedic literatures, and the essence is given in Bhagavad-gita. Vedic literature is meant for human beings, not for animals.
Animals can kill other living animals, and there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be resposible for breaking the laws of nature.
In the Bhagavad-gita it is clearly explained that there are three kinds of eatables also: eatables in goodness, passion and ignorance. All of this is clearly described, and if we properly utilize the instructions of Bhagavad-gita, then our whole life will become purified, and ultimately we will be able to reach the destination which is beyond this material sky. [Bg. 15.6]
That destination is called the sanatana sky, the eternal, spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information.
That world consists of another nature, which is sanatana, eternal. Jiva is also described as sanatana, eternal, and the Lord is also described as sanatana in the Eleventh Chapter. We have an intimate relationship with the Lord, and because we are all qualitatively one-the sanatana-dhama, or sky, the sanatana Supreme Personality and the sanatana living entities-the whole purpose of Bhagavad-gita is to revive our sanatana occupation, or sanatana-dharma, which is the eternal occupation of the living entity.
We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.
The Supreme Lord and His transcendental abode are both sanatana, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanatana abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord Krsna declares in Bhagavad-gita, sarva-yonisu...aham bija-pradah pita: "I am the father of all." Of course there are all types of living entities according to their various karmas, but here the Lord claims that He is the father of all of them. Therefore the Lord descends to reclaim all of these fallen, conditioned souls, to call them back to the sanatana positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons or His associates or acaryas to reclaim the conditioned souls.
Therefore, sanatana-dharam does not refer to any sectarian process of religion. It is the eternal fuction of the eternal living entities in relationship with the eternal Supreme Lord. Sanatana-dharma refers, as stated previously, to the eternal occupation of the living entity. Sripada Ramanujacarya has explained the word sanatana as "that which has neither begining nor end," so when speak of sanatana-dharma, we must take it for granted on the authority of Sripada Ramanujacarya that it has niether begining nor end. That which has neither end nor begining must not be sectarian, for it cannot be limited by any boundaries. Those belonging to some sectarian faith will wrongly consider that sanatana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanatana-dharma is the business of all the people of the world-nay, of all the living entities of the universe.
Non-sanatana religious faith may have some begining in the annals of human history, but there is no begining to the history of sanatana-dharma, because it remains eternally with the living entities. Insofar as the living entites are concerned, the authoritative sastras state that the living entity has neither birth nor death. In the Gita it is stated that the living entity is never born and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body.
In reference to the concept of sanatana-dharma, we must try to understand the concept of religion from the sanskrit root meaning of the word. Dharma refers to that which is constantly existing with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the world fire.
Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.
When Sanatana Gosvami asked Sri Caitanya Mahaprabhu about the svarupa of every living being, the Lord replied that the svarupa, or constitutional position, of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya's, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in various capacities.
By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B masters, B serves C master, and C serves D master and so on. Under these circumstances, we can see that one friend seves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on.
If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convice them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopekeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.
Yet man profess to belong to a particular type of faith with reference to particular time and circumstances and this claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. Such designations are non- sanatana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on.
But in all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of faith is not to profess one's sanatana-dharma. The rendering of service is sanatana-dharma.
創作者的想法 
Surviving_17
Surviving_17 Hare Krsna!
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Haribol!(Say Hari's name!)
Haribol! (Say Hari!)
Haribol!(Say Hari!)
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