A QUESTION

[Guest guest]

> Why isn't the SatSandarbha and Govinda Bhashya distributed within

the

> Gaudiya community ?

 

 

 

There is the idea by Srila Svarupa Damodar Maharaja to work on a translation of

Vedanta, but other than for the collection of some materials, that project has

not started yet.

 

Gerald

[Guest guest]

achintya, "sumeet1981" <sumeet1981> wrote:

 

> Why isn't the SatSandarbha and Govinda Bhashya distributed within

the

> Gaudiya community ?

 

The simple answer is simple. No one (at least no one that I am aware

of) has really translated and commented upon these works. This is

unfortunate, because these texts are very much at the core of the

Gaudiiya Vaishnava literature. Although from the standpoint of self-

realization, one need only read what Srila Prabhupada translated (the

Bhaagavatam explicitly states that no other scripture is required -

see SB 1.1.2), still, from the standpoint of spearheading the

intellectual preaching, it would be nice to have the Govinda bhaashya

and the Sat-sandarbhas.

 

As per my knowledge, Kushakratha dasa did translate all 6 Sandarbhas.

But he did little more than just translate them. I am not even sure

if he studied them properly first. He also translated the Govinda

bhaashya, but again, I think some familiarity with the subject matter

is a necessary prerequisite for putting out an authoritative

translation. Besides which, I have heard devotees question some of

his translations, and many more comment on the lack of professional

publication quality in his books (many of them are filled with

typos). Those books are readily available on the web, though. We used

to have the Krishna Institute website in our bookmark list, until it

went down. If anyone knows the current website, please let me know.

 

Satyanarayana dasa did translated the Tattva-sandarbha, which I have

read, and found to be very good. But after that, I have heard it said

that his philosophical views have changed significantly. I'm not sure

if he is planning on translating the other Sandarbhas, and even if he

did, I am concerned as to whose views those Sandarbhas will

represent. Still, I do recommend reading his translation of the

Tattva-Sandarbha, which is available from Krishna Culture (see the

Bookmark list, under Bookstores).

 

I'm not aware of any other translations of these great texts. If you

are, please submit the bibliography information into our book

database, preferably under "Gaudiya Vaishnava Books - 2." I very much

look forward to the day when the average twice-initiated devotee is

familiar with these texts and can defend our philosophy against

arguments of other Vedaanta schools.

 

 

yours,

 

- K

[Guest guest]

in a house there is the proprietor and there are guests... you are the

proprietor of your body.. bacteriums, viruses (only a few i hope!!),

phantoms (none i hope!!), are guests

 

harekrishna

 

yasodanandanadasaitaly

 

 

_______________

Chiacchiera con gli amici online, prova MSN Messenger:

http://messenger.msn.it

[Guest guest]

achintya, "Viraja Krsnadas" <viraja_krsna_das@i...> wrote:

> Question for today has been lingering for years.

> If the soul and supersoul considering its size is present even in

atoms and we are made of these atoms, how is my identity

differentiated? Many many souls and supersouls are present in my

body, how is a soul in my body differentiated and perceived as

myself? > >

 

Yasodanandana prabhu gave a nice answer; one house may have

many occupants, but only one proprietor.

 

The individual soul is called the ksetra-jna, the knower of

the "field of activity" which is the body (Gita 13.2). This

ksetrajna is the like proprietor of a house. Like Gita 13.4, Srimad

Bhagavatam 3.31.1 implies that one's individual karma is the real

catalyst of one's own embodiment. However, the body is merely the

effect of a jiva's choice to embrace a false ego and acting under

it's influence. Matter comes from spirit. Individual karma and

false ego both differentiate one's "own" body from others within it.

Krsna concludes (Gita 13.28-33):

 

"One who sees the Supersoul accompanying the individual

soul in all bodies, and who understands that neither the soul nor the

Supersoul within the destructible body is ever destroyed, actually

sees. One who can see that all activities are performed by the body,

which is created of material nature, and sees that the self does

nothing, actually sees. When a sensible man ceases to see different

identities due to different material bodies and he sees how beings

are expanded everywhere, he attains to the Brahman conception.

Those with the vision of eternity can see that the imperishable soul

is transcendental, eternal, and beyond the modes of nature. Despite

contact with the material body, O Arjuna, the soul neither does

anything nor is entangled. The sky, due to its subtle nature, does

not mix with anything, although it is all-pervading. Similarly, the

soul situated in Brahman vision does not mix with the body, though

situated in that body. O son of Bharata, as the sun alone

illuminates all this universe, so does the living entity, one within

the body, illuminate the entire body by consciousness."

 

The problem is that when one actually realizes this, he

consequently identifies closely with all living beings (cf. Gita 6.29-

32), and may fall into "the last snare of maya," mayavada--unless he

is graced by the association of pure devotees. Thus Krsna qualifies

that one must know the proper process (Gita 13.34):

 

"Those who see with eyes of knowledge the difference

between the body and the knower of the body, and can also understand

the process of liberation from bondage in material nature, attain to

the supreme goal."

 

MDd

[Guest guest]

Dear Devotee's,

When is it appropriate to see and worship

RADHIKA's lotus feet, RADHASTAMI or GOPASTAMI ? Can someone please post a

bona fide answer. Thanks, Ys Ashokamrita.