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man without vision shall perish

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Proverbs 6 from http://www.biblegateway.com/ <blockquote>Warnings Against Folly


1 My son, if you have put up security for your neighbor,

if you have struck hands in pledge for another,

2 if you have been trapped by what you said,

ensnared by the words of your mouth,

3 then do this, my son, to free yourself,

since you have fallen into your neighbor's hands:

Go and humble yourself;

press your plea with your neighbor!

4 Allow no sleep to your eyes,

no slumber to your eyelids.

5 Free yourself, like a gazelle from the hand of the hunter,

like a bird from the snare of the fowler.


6 Go to the ant, you sluggard;

consider its ways and be wise!

7 It has no commander,

no overseer or ruler,

8 yet it stores its provisions in summer

and gathers its food at harvest.


9 How long will you lie there, you sluggard?

When will you get up from your sleep?

10 A little sleep, a little slumber,

a little folding of the hands to rest-

11 and poverty will come on you like a bandit

and scarcity like an armed man. [1]


12 A scoundrel and villain,

who goes about with a corrupt mouth,

13 who winks with his eye,

signals with his feet

and motions with his fingers,

14 who plots evil with deceit in his heart-

he always stirs up dissension.

15 Therefore disaster will overtake him in an instant;

he will suddenly be destroyed-without remedy.


16 There are six things the LORD hates,

seven that are detestable to him:

17 haughty eyes,

a lying tongue,

hands that shed innocent blood,

18 a heart that devises wicked schemes,

feet that are quick to rush into evil,

19 a false witness who pours out lies

and a man who stirs up dissension among brothers.



Warning Against Adultery

20 My son, keep your father's commands

and do not forsake your mother's teaching.

21 Bind them upon your heart forever;

fasten them around your neck.

22 When you walk, they will guide you;

when you sleep, they will watch over you;

when you awake, they will speak to you.

23 For these commands are a lamp,

this teaching is a light,

and the corrections of discipline

are the way to life,

24 keeping you from the immoral woman,

from the smooth tongue of the wayward wife.

25 Do not lust in your heart after her beauty

or let her captivate you with her eyes,

26 for the prostitute reduces you to a loaf of bread,

and the adulteress preys upon your very life.

27 Can a man scoop fire into his lap

without his clothes being burned?

28 Can a man walk on hot coals

without his feet being scorched?

29 So is he who sleeps with another man's wife;

no one who touches her will go unpunished.


30 Men do not despise a thief if he steals

to satisfy his hunger when he is starving.

31 Yet if he is caught, he must pay sevenfold,

though it costs him all the wealth of his house.

32 But a man who commits adultery lacks judgment;

whoever does so destroys himself.

33 Blows and disgrace are his lot,

and his shame will never be wiped away;

34 for jealousy arouses a husband's fury,

and he will show no mercy when he takes revenge.

35 He will not accept any compensation;

he will refuse the bribe, however great it is. </blockquote>


There is no Proverbs 62; they end at 31. After looking for perish and vision, I still have no idea where that quote originates.

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there is some verse like that. "My people perish without a vision" or something like that.


Subala has opened a nice door to hear about what is a proper goal for society and individuals.


Afterall if we don't have a specific goal in mind we can be sure someone in this culture will put one there for us. We will be chasing little goals until death. Wandering in circles or like a dog chasing its tail.

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Proverbs 29

1 He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

2 When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.

3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.

4 The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.

5 A man that flattereth his neighbour spreadeth a net for his feet.

6 In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.

7 The righteous considereth the cause of the poor: but the wicked regardeth not to know it.

8 Scornful men bring a city into a snare: but wise men turn away wrath.

9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

10 The bloodthirsty hate the upright: but the just seek his soul.

11 A fool uttereth all his mind: but a wise man keepeth it in till afterwards.

12 If a ruler hearken to lies, all his servants are wicked.

13 The poor and the deceitful man meet together: the LORD lighteneth both their eyes.

14 The king that faithfully judgeth the poor, his throne shall be established for ever.

15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.

16 When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.

17 Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.

18 Where there is no vision, the people perish: but he that keepeth the law, happy is he.

19 A servant will not be corrected by words: for though he understand he will not answer.

20 Seest thou a man that is hasty in his words? there is more hope of a fool than of him.

21 He that delicately bringeth up his servant from a child shall have him become his son at the length.

22 An angry man stirreth up strife, and a furious man aboundeth in transgression.

23 A man's pride shall bring him low: but honour shall uphold the humble in spirit.

24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.

25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.

26 Many seek the ruler's favour; but every man's judgment cometh from the LORD.

27 An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.



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Here are some synonyms for vision.


Synonyms: THINK 1, conceive, envisage, envision, fancy, feature, image, imagine, realize, visualize


So maybe goal to obtain something appears after one has the proper vision of that something?


One thing for sure we are presently being lead in society as a whole, by people with little or no vision.


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And apparently you consider Krsna Consciousness or knowledge in general to be a sectarian affair.


The question being asked is are there corollaries in Vedic teachings. Do you have anything to add?

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"man without vision shall perish"



Some quote somewhere in bhagavath gita, it ends in "Buddhi Nasho Pranashyathi"


Buddhi= Intelligence

Nasho= destruction

Pranashyathi= leads to total destruction.


Krishna basically explains the path of destruction of the man where the Man gets attached, with attachment gets angry if he does not receive what he wanted to receive, and due to anger loses his sense of judgement, with losing of the sense of judgement the guy loses intelligence, thus leading him to destruction.


So, in the words of Krishna the Vision would be

non-attachment to the worldly objects.


Vision gets destroyed... the guy has no vision, so he gets destroyed.


May be it is vision to see maya


Correct me if i am wrong /images/graemlins/grin.gif thanks!


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So you hare krishna people think you are to stupid to study sanskrit and vedanta. Instead of this you are starting studying the bible? How will you ever become smart?


I didn't said this to insult you. Think about it.

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I will try to get exact location of this proverb....


I think it is applicable to Vaishnava teachings


it is becomming passionate (enthosiastic) about something in life...


Although bible does not directly telling you what to do (most of the teachings are in proverbs) and people can unscrew the all kinds of meaning which convinient for them. By the way same with Vedanta sutras..... which are also more or less proverbs but on different level.


For vaishnavas goal is clearly defined by Rupa Goswami -


Utsahan nischaeyt dharyat.....


become passionate in rendering service to Krishna and His devotees.


* Do something wonderful for Krishna...


because you can be very nicely situated in so called "varnasrama dharma".


Ultimate happiness and real sense gratification is to become so passionate to please Krishna's senses. So much so, this happiness is overcomes Krishna's Own ananda.


well i para-phrased my question - but is there any verse which reflects the bible proverb - man without vision shall perish....? (I heard this statement on numerous accasions this is why i'm positive of its origin).



PS. regarding Vision and goal


Clear and Defined Vision is heart of all success

Goals are integral parts of the vision

Goals are the dreams with a date on it

Goals are developed into vision through 5 steps


1. Think about it all The time

2. Enthusiasticly talk about it

3. Vividly imagine it

4. Believe that you can have it

5. Treat it as matter life and death (because in reality it is)


I can;t help but think about Prabhupada sitting somewhere in New York talking to an old Jewesh man - he asked Prabhupada - Why you came here? SP: - I came to spread KC and build temples and make devotees.. Man: How many temples and followers you got? SP: hundreds of temples and thausands of followers world-wide. Man: ??? Strange i don;t see them.


SP: Only time separates it from me right now.


Prabhupada had clear and definite vision to accomplish what his guru ordered to him....



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Personally I am too stupid to study sanskrit in any depth at this late stage of my earthly life.I would only waste time and become more confused. So many great intellectuals have studied sanskrit and vedanta and have come to different conclusions. As far as studying vedanta in any detail I will be satisfied in realizing the purport from even one verse of the Bhagavat-purana. And that by the grace of Krsna and His devotees.


Others here are more fortunate and accomplished. There is a sanskrit board on this site and scholars do attend.


What do the vedas say concerning the appropriate vision for society in general or the individual? Your help in this matter is most welcome.

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Proverbs 29


1 A man who remains stiff-necked after many rebukes

will suddenly be destroyed-without remedy.


2 When the righteous thrive, the people rejoice;

when the wicked rule, the people groan.


3 A man who loves wisdom brings joy to his father,

but a companion of prostitutes squanders his wealth.


4 By justice a king gives a country stability,

but one who is greedy for bribes tears it down.


5 Whoever flatters his neighbor

is spreading a net for his feet.


6 An evil man is snared by his own sin,

but a righteous one can sing and be glad.


7 The righteous care about justice for the poor,

but the wicked have no such concern.


8 Mockers stir up a city,

but wise men turn away anger.


9 If a wise man goes to court with a fool,

the fool rages and scoffs, and there is no peace.


10 Bloodthirsty men hate a man of integrity

and seek to kill the upright.


11 A fool gives full vent to his anger,

but a wise man keeps himself under control.


12 If a ruler listens to lies,

all his officials become wicked.


13 The poor man and the oppressor have this in common:

The LORD gives sight to the eyes of both.


14 If a king judges the poor with fairness,

his throne will always be secure.


15 The rod of correction imparts wisdom,

but a child left to himself disgraces his mother.


16 When the wicked thrive, so does sin,

but the righteous will see their downfall.


17 Discipline your son, and he will give you peace;

he will bring delight to your soul.


18 Where there is no revelation, the people cast off restraint;

but blessed is he who keeps the law.


19 A servant cannot be corrected by mere words;

though he understands, he will not respond.


20 Do you see a man who speaks in haste?

There is more hope for a fool than for him.


21 If a man pampers his servant from youth,

he will bring grief [1] in the end.


22 An angry man stirs up dissension,

and a hot-tempered one commits many sins.


23 A man's pride brings him low,

but a man of lowly spirit gains honor.


24 The accomplice of a thief is his own enemy;

he is put under oath and dare not testify.


25 Fear of man will prove to be a snare,

but whoever trusts in the LORD is kept safe.


26 Many seek an audience with a ruler,

but it is from the LORD that man gets justice.


27 The righteous detest the dishonest;

the wicked detest the upright.

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New American Standard Bible (NASB)

18 Where there is no vision, the people are unrestrained, But happy is he who keeps the law.


The Message (MSG)

18 If people can't see what God is doing,

they stumble all over themselves;

But when they attend to what he reveals,

they are most blessed.


New Living Translation (NLT)

18 When people do not accept divine guidance, they run wild. But whoever obeys the law is happy.


Amplified Bible (AMP)

18 Where there is no vision [no redemptive revelation of God], the people perish; but he who keeps the law [of God, which includes that of man]--blessed (happy, fortunate, and enviable) is he.


English Standard Version (ESV)

18 Where there is no prophetic vision the people cast off restraint,

but blessed is he who keeps the law.


Contemporary English Version (CEV)

18 Without guidance from God

law and order disappear,

but God blesses everyone

who obeys his Law.


New King James Version (NKJV)

18 Where there is no revelation, the people cast off restraint;

But happy is he who keeps the law.


Young's Literal Translation (YLT)

18 Without a Vision is a people made naked, And whoso is keeping the law, O his happiness!


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Bhagavad-gita 4.39-40:<blockquote><center>zraddhAvAl labhate jJAnaM

tat-paraH saMyatendriyaH

jJAnaM labdhvA parAM zAntim



zraddhA-vAn--a faithful man; labhate--achieves; jJAnam--knowledge; tat-paraH--very much attached to it; saMyata--controlled; indriyaH--senses; jJAnam--knowledge; labdhvA--having achieved; parAm--transcendental; zAntim--peace; acireNa--very soon; adhigacchati--attains.

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.



Such knowledge in KRSNa consciousness can be achieved by a faithful person who believes firmly in KRSNa. One is called a faithful man who thinks that simply by acting in KRSNa consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service, and by chanting Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare, which cleanses one's heart of all material dirt. Over and above this, one should control the senses. A person who is faithful to KRSNa and who controls the senses can easily attain perfection in the knowledge of KRSNa consciousness without delay.



ajJaz cAzraddadhAnaz ca

saMzayAtmA vinazyati

nAyaM loko 'sti na paro

na sukhaM saMzayAtmanaH


ajJaH--a fool who has no knowledge in standard scriptures; ca--and; azraddadhAnaH--without faith in revealed scriptures; ca--also; saMzaya--of doubts; AtmA--a person; vinazyati--falls back; na--never; ayam--in this; lokaH--world; asti--there is; na--nor; paraH--in the next life; na--not; sukham--happiness; saMzaya--doubtful; AtmanaH--of the person.

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.



Out of many standard and authoritative revealed scriptures, the Bhagavad-gItA is the best. Persons who are almost like animals have no faith in, or knowledge of, the standard revealed scriptures; and some, even though they have knowledge of, or can cite passages from, the revealed scriptures, have actually no faith in these words. And even though others may have faith in scriptures like Bhagavad-gItA, they do not believe in or worship the Personality of Godhead, SrI KRSNa. Such persons cannot have any standing in KRSNa consciousness. They fall down. Out of all the above-mentioned persons, those who have no faith and are always doubtful make no progress at all. Men without faith in God and His revealed word find no good in this world, nor in the next. For them there is no happiness whatsoever. One should therefore follow the principles of revealed scriptures with faith and thereby be raised to the platform of knowledge. Only this knowledge will help one become promoted to the transcendental platform of spiritual understanding. In other words, doubtful persons have no status whatsoever in spiritual emancipation. One should therefore follow in the footsteps of great AcAryas who are in the disciplic succession and thereby attain success.</blockquote>

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Bhagavad-gita 3.36-43:<blockquote><center><font color=red>arjuna uvAca

atha kena prayukto 'yaM

pApaM carati pUruSaH

anicchann api vArSNeya

balAd iva niyojitaH


arjunaH uvAca--Arjuna said; atha--then; kena--by what; prayuktaH--impelled; ayam--one; pApam--sins; carati--does; pUruSaH--a man; anicchan--without desiring; api--although; vArSNeya--O descendant of VRSNi; balAt--by force; iva--as if; niyojitaH--engaged.


Arjuna said: O descendant of VRSNi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?



A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subject to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna's question to KRSNa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.

<Center><font color=red>

zrI-bhagavAn uvAca

kAma eSa krodha eSa


mahAzano mahA-pApmA

viddhy enam iha vairiNam


zri-bhagavAn uvAca--the Personality of Godhead said; kAmaH--lust; eSaH--this; krodhaH--wrath; eSaH--this; rajaH-guNa--the mode of passion; samudbhavaH--born of; mahA-azanaH--all-devouring; mahA-pApmA--greatly sinful; viddhi--know; enam--this; iha--in the material world; vairiNam--greatest enemy.


The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.



When a living entity comes in contact with the material creation, his eternal love for KRSNa is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.


The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give facility to the conditioned souls to fulfill these lustful propensities, and when completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.


This inquiry is the beginning of the VedAnta-sUtras, wherein it is said, athAto brahma jijJAsA: one should inquire into the Supreme. And the Supreme is defined in SrImad-BhAgavatam as janmAdy asya yato 'nvayAd itarataz ca, or, "The origin of everything is the Supreme Brahman." Therefore the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into KRSNa consciousness--or, in other words, desiring everything for KRSNa--then both lust and wrath can be spiritualized. HanumAn, the great servitor of Lord RAma, exhibited his wrath by burning the golden city of RAvaNa, but by doing so he became the greatest devotee of the Lord. Here also, in Bhagavad-gItA, the Lord induces Arjuna to engage his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in KRSNa consciousness, become our friends instead of our enemies.

<center><font color=red>

dhUmenAvriyate vahnir

yathAdarzo malena ca

yatholbenAvRto garbhas

tathA tenedam AvRtam


dhUmena--by smoke; Avriyate--is covered; vahniH--fire; yathA--just as; AdarzaH--mirror; malena--by dust; ca--also; yathA--just as; ulbena--by the womb; AvRtaH--is covered; garbhaH--embryo; tathA--so; tena--by that lust; idam--this; AvRtam--is covered.


As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.



There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his KRSNa consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no overt manifestation of fire in the early stage. This stage is like the beginning of KRSNa consciousness. The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The trees are also living entities, but they have been put in such a condition of life by such a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the smoke-covered fire is compared to the human being. In the form of a human being, the living entity may revive a little KRSNa consciousness, and, if he makes further development, the fire of spiritual life can be kindled in the human form of life. By careful handling of the smoke in the fire, fire can be made to blaze. Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life, one can conquer the enemy, lust, by cultivation of KRSNa consciousness under able guidance.

<center><font color=red>

AvRtaM jJAnam etena

jJAnino nitya-vairiNA

kAma-rUpeNa kaunteya

duSpUreNAnalena ca


AvRtam--covered; jJAnam--pure consciousness; etena--by this; jJAninaH--of the knower; nitya-vairiNA--by the eternal enemy; kAma-rUpeNa--in the form of lust; kaunteya--O son of KuntI; duSpUreNa--never to be satisfied; analena--by the fire; ca--also.


Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.



It is said in the Manu-smRti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithunya-AgAra, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.

<center><font color=red>

indriyANi mano buddhir

asyAdhiSThAnam ucyate

etair vimohayaty eSa

jJAnam AvRtya dehinam


indriyANi--the senses; manaH--the mind; buddhiH--the intelligence; asya--of this lust; adhiSThAnam--sitting place; ucyate--is called; etaiH--by all these; vimohayati--bewilders; eSaH--this lust; jJAnam--knowledge; AvRtya--covering; dehinam--of the embodied.


The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.



The enemy has captured different strategic positions in the body of the conditioned soul, and therefore Lord KRSNa is giving hints of those places, so that one who wants to conquer the enemy may know where he can be found. Mind is the center of all the activities of the senses, and thus when we hear about sense objects the mind generally becomes a reservoir of all ideas of sense gratification; and, as a result, the mind and the senses become the repositories of lust. Next, the intelligence department becomes the capital of such lustful propensities. Intelligence is the immediate next-door neighbor of the spirit soul. Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with matter, and thus with the mind and senses. The spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness. This false identification of the spirit soul is very nicely explained in the SrImad-BhAgavatam (10.84.13):


yasyAtma-buddhiH kuNape tri-dhAtuke

sva-dhIH kalatrAdiSu bhauma ijya-dhIH

yat-tIrtha-buddhiH salile na karhicij

janeSv abhijJeSu sa eva go-kharaH


"A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered like an ass or a cow.

<center><font color=red>

tasmAt tvam indriyANy Adau

niyamya bharatarSabha

pApmAnaM prajahi hy enaM



tasmAt--therefore; tvam--you; indriyANi--senses; Adau--in the beginning; niyamya--by regulating; bharata-RSabha--O chief amongst the descendants of Bharata; pApmAnam--the great symbol of sin; prajahi--curb; hi--certainly; enam--this; jJAna--of knowledge; vijJAna--and scientific knowledge of the pure soul; nAzanam--the destroyer.


Therefore, O Arjuna, best of the BhAratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.



The Lord advised Arjuna to regulate the senses from the very beginning so that he could curb the greatest sinful enemy, lust, which destroys the urge for self-realization and specific knowledge of the self. JJAna refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is not the body. VijJAna refers to specific knowledge of the spirit soul's constitutional position and his relationship to the Supreme Soul. It is explained thus in the SrImad-BhAgavatam (2.9.31):


jJAnaM parama-guhyaM me

yad vijJAna-samanvitam

sa-rahasyaM tad-aGgaM ca

gRhANa gaditaM mayA


"The knowledge of the self and Supreme Self is very confidential and mysterious, but such knowledge and specific realization can be understood if explained with their various aspects by the Lord Himself." Bhagavad-gItA gives us that general and specific knowledge of the self. The living entities are parts and parcels of the Lord, and therefore they are simply meant to serve the Lord. This consciousness is called KRSNa consciousness. So, from the very beginning of life one has to learn this KRSNa consciousness, and thereby one may become fully KRSNa conscious and act accordingly.


Lust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in KRSNa consciousness from the very beginning, that natural love of God cannot deteriorate into lust. When love of God deteriorates into lust, it is very difficult to return to the normal condition. Nonetheless, KRSNa consciousness is so powerful that even a late beginner can become a lover of God by following the regulative principles of devotional service. So, from any stage of life, or from the time of understanding its urgency, one can begin regulating the senses in KRSNa consciousness, devotional service of the Lord, and turn the lust into love of Godhead--the highest perfectional stage of human life.

<center><font color=red>

indriyANi parANy Ahur

indriyebhyaH paraM manaH

manasas tu parA buddhir

yo buddheH paratas tu saH


indriyANi--senses; parANi--superior; AhuH--are said; indriyebhyaH--more than the senses; param--superior; manaH--the mind; manasaH--more than the mind; tu--also; parA--superior; buddhiH--intelligence; yaH--who; buddheH--more than the intelligence; parataH--superior; tu--but; saH--he.


The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.



The senses are different outlets for the activities of lust. Lust is reserved within the body, but it is given vent through the senses. Therefore, the senses are superior to the body as a whole. These outlets are not in use when there is superior consciousness, or KRSNa consciousness. In KRSNa consciousness the soul makes direct connection with the Supreme Personality of Godhead; therefore the hierarchy of bodily functions, as described here, ultimately ends in the Supreme Soul. Bodily action means the functions of the senses, and stopping the senses means stopping all bodily actions. But since the mind is active, then even though the body may be silent and at rest, the mind will act--as it does during dreaming. But above the mind is the determination of the intelligence, and above the intelligence is the soul proper. If, therefore, the soul is directly engaged with the Supreme, naturally all other subordinates, namely, the intelligence, mind and senses, will be automatically engaged. In the KaTha UpaniSad there is a similar passage, in which it is said that the objects of sense gratification are superior to the senses, and mind is superior to the sense objects. If, therefore, the mind is directly engaged in the service of the Lord constantly, then there is no chance that the senses will become engaged in other ways. This mental attitude has already been explained. paraM dRSTvA nivartate. If the mind is engaged in the transcendental service of the Lord, there is no chance of its being engaged in the lower propensities. In the KaTha UpaniSad the soul has been described as mahAn, the great. Therefore the soul is above all--namely, the sense objects, the senses, the mind and the intelligence. Therefore, directly understanding the constitutional position of the soul is the solution of the whole problem.


With intelligence one has to seek out the constitutional position of the soul and then engage the mind always in KRSNa consciousness. That solves the whole problem. A neophyte spiritualist is generally advised to keep aloof from the objects of the senses. But aside from that, one has to strengthen the mind by use of intelligence. If by intelligence one engages one's mind in KRSNa consciousness, by complete surrender unto the Supreme Personality of Godhead, then, automatically, the mind becomes stronger, and even though the senses are very strong, like serpents, they will be no more effective than serpents with broken fangs. But even though the soul is the master of intelligence and mind, and the senses also, still, unless it is strengthened by association with KRSNa in KRSNa consciousness, there is every chance of falling down due to the agitated mind.

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evaM buddheH paraM buddhvA

saMstabhyAtmAnam AtmanA

jahi zatruM mahA-bAho

kAma-rUpaM durAsadam


evam--thus; buddheH--to intelligence; param--superior; buddhvA--knowing; saMstabhya--by steadying; AtmAnam--the mind; AtmanA--by deliberate intelligence; jahi--conquer; zatrum--the enemy; mahA-bAho--O mighty-armed one; kAma-rUpam--in the form of lust; durAsadam--formidable.


Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [KRSNa consciousness] and thus--by spiritual strength--conquer this insatiable enemy known as lust.



This Third Chapter of the Bhagavad-gItA is conclusively directive to KRSNa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul; but by the strength of KRSNa consciousness, one can control the material senses, the mind and the intelligence. One may not give up work and prescribed duties all of a sudden; but by gradually developing KRSNa consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind--by steady intelligence directed toward one's pure identity. This is the sum total of this chapter. In the immature stage of material existence, philosophical speculations and artificial attempts to control the senses by the so-called practice of yogic postures can never help a man toward spiritual life. He must be trained in KRSNa consciousness by higher intelligence.</blockquote>

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Bhagavad-gita 2.61-66:<blockquote><center><font color=red>tAni sarvANi saMyamya

yukta AsIta mat-paraH

vaze hi yasyendriyANi

tasya prajJA pratiSThitA


tAni--those senses; sarvANi--all; saMyamya--keeping under control; yuktaH--engaged; AsIta--should be situated; mat-paraH--in relationship with Me; vaze--in full subjugation; hi--certainly; yasya--one whose; indriyANi--senses; tasya--his; prajJA--consciousness; pratiSThitA--fixed.


One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.



That the highest conception of yoga perfection is KRSNa consciousness is clearly explained in this verse. And unless one is KRSNa conscious it is not at all possible to control the senses. As cited above, the great sage DurvAsA Muni picked a quarrel with MahArAja AmbarISa, and DurvAsA Muni unnecessarily became angry out of pride and therefore could not check his senses. On the other hand, the king, although not as powerful a yogI as the sage, but a devotee of the Lord, silently tolerated all the sage's injustices and thereby emerged victorious. The king was able to control his senses because of the following qualifications, as mentioned in the SrImad-BhAgavatam (9.4.18–20):


sa vai manaH kRSNa-pAdAravindayor

vacAMsi vaikuNTha-guNAnuvarNane

karau harer mandira-mArjanAdiSu

zrutiM cakArAcyuta-sat-kathodaye


mukunda-liGgAlaya-darzane dRzau

tad-bhRtya-gAtra-sparze 'Gga-saGgamam

ghrANaM ca tat-.-saroja-saurabhe

zrImat-tulasyA rasanAM tad-arpite


pAdau hareH kSetra-padAnusarpaNe

ziro hRSIkeza-padAbhivandane

kAmaM ca dAsye na tu kAma-kAmyayA

yathottama-zloka-janAzrayA ratiH


"King AmbarISa fixed his mind on the lotus feet of Lord KRSNa, engaged his words in describing the abode of the Lord, his hands in cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord, his eyes in seeing the form of the Lord, his body in touching the body of the devotee, his nostrils in smelling the flavor of the flowers offered to the lotus feet of the Lord, his tongue in tasting the tulasI leaves offered to Him, his legs in traveling to the holy place where His temple is situated, his head in offering obeisances unto the Lord, and his desires in fulfilling the desires of the Lord... and all these qualifications made him fit to become a mat-para devotee of the Lord."


The word mat-para is most significant in this connection. How one can become mat-para is described in the life of MahArAja AmbarISa. SrIla Baladeva VidyAbhUSaNa, a great scholar and AcArya in the line of the mat-para, remarks, mad-bhakti-prabhAvena sarvendriya-vijaya-pUrvikA svAtma-dRSTiH sulabheti bhAvaH. "The senses can be completely controlled only by the strength of devotional service to KRSNa." Also, the example of fire is sometimes given: "As a blazing fire burns everything within a room, Lord ViSNu, situated in the heart of the yogI, burns up all kinds of impurities." The Yoga-sUtra also prescribes meditation on ViSNu, and not meditation on the void. The so-called yogIs who meditate on something which is not on the ViSNu platform simply waste their time in a vain search after some phantasmagoria. We have to be KRSNa conscious--devoted to the Personality of Godhead. This is the aim of the real yoga.


<center><font color=red>dhyAyato viSayAn puMsaH

saGgas teSUpajAyate

saGgAt saJjAyate kAmaH

kAmAt krodho 'bhijAyate


dhyAyataH--while contemplating; viSayAn--sense objects; puMsaH--of a person; saGgaH--attachment; teSu--in the sense objects; upajAyate--develops; saGgAt--from attachment; saJjAyate--develops; kAmaH--desire; kAmAt--from desire; krodhaH--anger; abhijAyate--becomes manifest.


While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.



One who is not KRSNa conscious is subjected to material desires while contemplating the objects of the senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism. In the material world everyone, including Lord Siva and Lord BrahmA--to say nothing of other demigods in the heavenly planets--is subjected to the influence of sense objects, and the only method to get out of this puzzle of material existence is to become KRSNa conscious. Lord Siva was deep in meditation, but when PArvatI agitated him for sense pleasure, he agreed to the proposal, and as a result KArtikeya was born. When HaridAsa ThAkura was a young devotee of the Lord, he was similarly allured by the incarnation of MAyA-devI, but HaridAsa easily passed the test because of his unalloyed devotion to Lord KRSNa. As illustrated in the above-mentioned verse of SrI YAmunAcArya, a sincere devotee of the Lord shuns all material sense enjoyment due to his higher taste for spiritual enjoyment in the association of the Lord. That is the secret of success. One who is not, therefore, in KRSNa consciousness, however powerful he may be in controlling the senses by artificial repression, is sure ultimately to fail, for the slightest thought of sense pleasure will agitate him to gratify his desires.

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krodhAd bhavati sammohaH

sammohAt smRti-vibhramaH

smRti-bhraMzAd buddhi-nAzo

buddhi-nAzAt praNazyati


krodhAt--from anger; bhavati--takes place; sammohaH--perfect illusion; sammohAt--from illusion; smRti--of memory; vibhramaH--bewilderment; smRti-bhraMzAt--after bewilderment of memory; buddhi-nAzaH--loss of intelligence; buddhi-nAzAt--and from loss of intelligence; praNazyati--one falls down.


From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.



SrIla RUpa GosvAmI has given us this direction:


prApaJcikatayA buddhyA


mumukSubhiH parityAgo

vairAgyaM phalgu kathyate

(Bhakti-rasAmRta-sindhu 1.2.258)


By development of KRSNa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of KRSNa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in KRSNa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that KRSNa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasAdam. Thus everything becomes spiritualized, and there is no danger of a downfall. The devotee takes prasAdam in KRSNa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

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rAga-dveSa-vimuktais tu

viSayAn indriyaiz caran

Atma-vazyair vidheyAtmA

prasAdam adhigacchati


rAga--attachment; dveSa--and detachment; vimuktaiH--by one who has become free from; tu--but; viSayAn--sense objects; indriyaiH--by the senses; caran--acting upon; Atma-vazyaiH--under one's control; vidheya-AtmA--one who follows regulated freedom; prasAdam--the mercy of the Lord; adhigacchati--attains.


But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.



It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord, there is every chance of a fall. Although the person in full KRSNa consciousness may apparently be on the sensual plane, because of his being KRSNa conscious he has no attachment to sensual activities. The KRSNa conscious person is concerned only with the satisfaction of KRSNa, and nothing else. Therefore he is transcendental to all attachment and detachment. If KRSNa wants, the devotee can do anything which is ordinarily undesirable; and if KRSNa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of KRSNa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

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prasAde sarva-duHkhAnAM

hAnir asyopajAyate

prasanna-cetaso hy Azu

buddhiH paryavatiSThate


prasAde--on achievement of the causeless mercy of the Lord; sarva--of all; duHkhAnAm--material miseries; hAniH--destruction; asya--his; upajAyate--takes place; prasanna-cetasaH--of the happy-minded; hi--certainly; Azu--very soon; buddhiH--intelligence; pari--sufficiently; avatiSThate--becomes established.


For one thus satisfied [in KRSNa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

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nAsti buddhir ayuktasya

na cAyuktasya bhAvanA

na cAbhAvayataH zAntir

azAntasya kutaH sukham


na asti--there cannot be; buddhiH--transcendental intelligence; ayuktasya--of one who is not connected (with KRSNa consciousness); na--not; ca--and; ayuktasya--of one devoid of KRSNa consciousness; bhAvanA--fixed mind (in happiness); na--not; ca--and; abhAvayataH--of one who is not fixed; zAntiH--peace; azAntasya--of the unpeaceful; kutaH--where is; sukham--happiness.


One who is not connected with the Supreme [in KRSNa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?



Unless one is in KRSNa consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that KRSNa is the only enjoyer of all the good results of sacrifice and penance, that He is the proprietor of all universal manifestations, and that He is the real friend of all living entities, then only can one have real peace. Therefore, if one is not in KRSNa consciousness, there cannot be a final goal for the mind. Disturbance is due to want of an ultimate goal, and when one is certain that KRSNa is the enjoyer, proprietor and friend of everyone and everything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with KRSNa is certainly always in distress and is without peace, however much he may make a show of peace and spiritual advancement in life. KRSNa consciousness is a self-manifested peaceful condition which can be achieved only in relationship with KRSNa.


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As you have posted, the translation is Where there is no vision, the people perish: but he that keepeth the law, happy is he.


The second part talks about keeping the law. Which law? In the context of Bible, the law here obviously means the law of God. That is why I think that vision here means the revelation of God.


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Yes, I agree after reading the other translations that gHari posted, that does seem like a more clear meaning.

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