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Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working

2021-03-03T19:50:58Z

108.162.219.38: Removed from deleted category 'How'

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{{terms|"Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working"}}
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{{compiler|Anurag}}
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[[Category:Illusory Energy]]
[[Category:Conquer]]
[[Category:No One Can]]
[[Category:See]]
[[Category:Path]]
[[Category:Material Energy]]
[[Category:Tell]]
[[Category:Work]]
[[Category:Bhagavatam Verses Spoken by the Priests of Nabhi Maharaja - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 03 - Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.
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<div class="quote_link">
[[Vanisource:SB 5.3.14|SB 5.3.14, Translation and Purport]]
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<div class="quote_translation">
Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.
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<div class="text">
Mahārāja Nābhi was inclined to performing great sacrifices for begetting a son. The son might be as good as the Supreme Personality of Godhead, but such a material desire—be it great or insignificant—is brought about by the influence of māyā. A devotee does not at all desire anything for sense gratification. Devotion is therefore explained as devoid of material desires (anyābhilāṣitā-śūnya). Everyone is subjected to the influence of māyā and entangled in all kinds of material desire, and Mahārāja Nābhi was no exception. Freedom from māyā's influence is possible when one engages in the service of the great devotees (mahac-caraṇa-sevā). Without worshiping the lotus feet of a great devotee, one cannot be freed from māyā's influence. Śrīla Narottama dāsa Ṭhākura therefore says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been freed from māyā's clutches without serving the lotus feet of a Vaiṣṇava?" Māyā is aparājita, and her influence is also aparājita. As confirmed in Bhagavad-gītā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]):

<div class="quote_verse">
:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
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"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."

Only a devotee can surpass māyā's great influence. It was no fault on Mahārāja Nābhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons. By the association of the Lord's devotee, one no longer desires material opulence. This is confirmed in Caitanya-caritāmṛta:

<div class="quote_verse">
:"sādhu-saṅga", "sādhu-saṅga" sarva-śāstre kaya
:lava-mātra sādhu-saṅge sarva-siddhi haya
:([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]])
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and:

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:mahat-kṛpā vinā kona karme 'bhakti' naya
:kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya
:([[Vanisource:CC Madhya 22.51|CC Madhya 22.51]])
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If one is serious about escaping māyā's influence and returning home, back to Godhead, one must associate with a sādhu (devotee). That is the verdict of all scriptures. By the slight association of a devotee, one can be freed from the clutches of māyā. Without the mercy of the pure devotee, one cannot get freedom by any means. Certainly a pure devotee's association is necessary in order to obtain the loving service of the Lord. One cannot be freed from māyā's clutches without sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]), the benediction of a great devotee. In Śrīmad-Bhāgavatam ([[Vanisource:SB 7.5.32|SB 7.5.32]]) Prahlāda Mahārāja says:

<div class="quote_verse">
:naiṣāṁ matis tāvad urukramāṅghriṁ
:spṛśaty anarthāpagamo yad arthaḥ
:mahīyasāṁ pāda-rajo-'bhiṣekaṁ
:niṣkiñcanānāṁ na vṛṇīta yāvat
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One cannot become the Lord's pure devotee without taking the dust of a great devotee on his head (pāda-rajo-'bhiṣekam). A pure devotee is niṣkiñcana; he has no material desire to enjoy the material world. One has to take shelter of such a pure devotee in order to attain his qualities. The pure devotee is always free from the clutches of māyā and her influence.
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Category:Devotees of God Are Situated in Faithful Service to God

2021-03-03T18:31:36Z

108.162.219.38: Removed from deleted category 'Are'

[[Category:Devotees of God]]
[[Category:Situated in Devotional Service to God]]
[[Category:Faithful Servant]]
[[Category:Faithful to God]]
[[Category:To God - Umbrella Category]]
[[Category:God - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:God and His Devotees - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:Devotional Service to God - Umbrella Category]]
[[Category:Devotees and Devotional Service to God - Umbrella Category]]
[[Category:Devotional Service and Krsna Consciousness - Umbrella Category]]
[[Category:Interpersonal Relationships for Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

When one becomes anxious for time to pass, that is called impatience, and when one sees something wonderful one is said to be struck with wonder

2021-03-03T16:17:05Z

108.162.219.38: Removed from deleted category 'For'

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{{terms|"When one becomes anxious for time to pass, that is called impatience, and when one sees something wonderful one is said to be struck with wonder"}}
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{{compiler|Iswaraj}}
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[[Category:When One]]
[[Category:Become]]
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[[Category:Impatient]]
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[[Category:Struck With Wonder]]
[[Category:The Nectar of Devotion Chapter 31 - Additional Symptoms]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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When one becomes anxious for time to pass, that is called impatience, and when one sees something wonderful one is said to be struck with wonder. Impatience may be caused by being struck with wonder, and so impatience and being struck with wonder can be synonymous.
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[[Vanisource:NOD 31 (1970)|Nectar of Devotion, 31]]
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<div class="text">
When one becomes malicious upon seeing another's advancement of life, his state of mind is generally called envy. When one becomes frightened at seeing a lightning bolt in the sky, that fearfulness brings on anxiety. Therefore, fearfulness and anxiety can be taken as one. When someone wants to hide his real mentality, it is called avahittha, or concealment. When a person wants to exhibit superiority, it is called pride. Both of these can be classified under pretension. In a pretentious attitude both avahittha and pride are to be found. When one cannot tolerate an offense committed by another, it is called amarṣa, and when one cannot tolerate the opulence of another it is called jealousy. Jealousy and amarṣa are both caused by intolerance. When one is able to establish the correct import of a word, it can be called conclusiveness. And before such a conclusive determination of import, there must be thoughtful consideration. Therefore, the act of consideration is present during the establishment of a conclusion. When one presents himself as ignorant, it is called humility, and when there is absence of enthusiasm it is called cowardice. Therefore, in humility, there is cowardice also. When the mind is steadfast it is called enduring, and when one can tolerate others' offenses, that is called endurance. Therefore, forgiveness and endurance can be synonymous. When one becomes anxious for time to pass, that is called impatience, and when one sees something wonderful one is said to be struck with wonder. Impatience may be caused by being struck with wonder, and so impatience and being struck with wonder can be synonymous. When anxiety is in its dormant stage it is called hankering. Therefore, anxiety and hankering can also be synonymous. When one becomes regretful for some offense, his feeling is called bashfulness. In this way, bashfulness and regret can be synonymous. Doubtfulness is one of the aspects of argument. After exhibiting impudence one becomes restless. Therefore restlessness and impudence can be synonymous.

When all such symptoms are included in ecstatic love, they are called añcārī, or continuously existing ecstatic symptoms. All of these symptoms are transcendental, and they are exhibited in different ways, acting and interacting under different conditions. They are like the reciprocation of love between the lover and beloved.

When a person is envious or defamed, there may be a change in the color of the body. This can be classified as vibhāva, or sub-ecstasy. Sometimes illusion, collapse and strong anxiety are also considered to be vibhāva. When there are many such symptoms, they can simply be grouped together under ecstatic love.

Śrīla Rūpa Gosvāmī says that fright, sleep, fatigue, laziness and the madness of intoxication are sometimes grouped under continuous symptoms of ecstatic love, and they are due to a strong attraction.

False argument, determination, steadiness, remembrance, joyfulness, ignorance, humility and unconsciousness are also different symptoms of ecstatic love. Dependence is also grouped under ecstatic love, and this can be divided into superior dependence and inferior dependence. The direct differentiations between superior and inferior dependence are ascertained by Rūpa Gosvāmī and will be presented in due course.
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It is regrettable that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures

2021-03-02T19:28:01Z

108.162.219.38: Removed from deleted category 'It Is'

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{{terms|"It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures"}}
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{{compiler|Visnu Murti|Rishab|Labangalatika}}
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[[Category:Regret]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 01 Purports - Genealogical Table of the Daughters of Manu]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB413_0" class="quote" parent="SB_Canto_4" book="SB" index="3" link="SB 4.1.3" link_text="SB 4.1.3">
<div class="heading">The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Śrīmad-Bhāgavatam and other purāṇas, for such persons cannot deliver their real message.
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<span class="link">[[Vanisource:SB 4.1.3|SB 4.1.3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Ruci, who was very powerful in his brahminical qualifications and was appointed one of the progenitors of the living entities, begot one son and one daughter by his wife, Ākūti.</p>
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<div class="purport text"><p>The word brahma-varcasvī is very significant. Ruci was a brāhmaṇa, and he executed the brahminical duties very rigidly. As stated in Bhagavad-gītā, the brahminical qualifications are control of the senses, control of the mind, cleanliness within and without, development of spiritual and material knowledge, simplicity, truthfulness, faith in the Supreme Personality of Godhead, etc. There are many qualities which indicate a brahminical personality, and it is understood that Ruci followed all the brahminical principles rigidly. Therefore he is specifically mentioned as brahma-varcasvī. One who is born of a brāhmaṇa father but does not act as a brāhmaṇa is called, in Vedic language, a brahma-bandhu, and is calculated to be on the level of śūdras and women. Thus in the Bhāgavatam we find that Mahābhārata was specifically compiled by Vyāsadeva for strī-śūdra-brahma-bandhu ([[Vanisource:SB 1.4.25|SB 1.4.25]]). Strī means women, śūdra means the lower class of civilized human society, and brahma-bandhu means persons who are born in the families of brāhmaṇas but do not follow the rules and regulations carefully. All of these three classes are called less intelligent; they have no access to the study of the Vedas, which are specifically meant for persons who have acquired the brahminical qualifications. This restriction is based not upon any sectarian distinction but upon qualification. The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Śrīmad-Bhāgavatam and other purāṇas, for such persons cannot deliver their real message. Ruci was considered a first-class brāhmaṇa; therefore he is mentioned here as brahma-varcasvī, one who had full prowess in brahminical strength.</p>
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