Vaniquotes - User contributions [en]

The sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" & "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold & diamonds

2021-03-03T10:52:48Z

108.162.237.42: Removed from deleted category 'Will'

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{{terms|"The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds"}}
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[[Category:Sanaka]]
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[[Category:Gold]]
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[[Category:Bhagavatam Verses Spoken by Lord Brahma - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 15 - Description of the Kingdom of God]]
[[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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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote_heading">
The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.
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[[Vanisource:SB 3.15.29|SB 3.15.29, Translation and Purport]]
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<div class="quote_translation">
The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.
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<div class="text">
The great sages—namely, Sanaka, Sanātana, Sanandana and Sanat-kumāra—although very old in years, maintained themselves eternally as small children. They were not at all duplicitous, and they entered the doors exactly as little children enter places without any idea of what it is to trespass. That is a child's nature. A child can enter any place, and no one checks him. Indeed, a child is generally welcome in his attempts to go places, but if it so happens that a child is checked from entering a door, he naturally becomes very sorry and angry. That is the nature of a child. In this case, the same thing happened. The childlike saintly personalities entered all the six doors of the palace, and no one checked them; therefore when they attempted to enter the seventh door and were forbidden by the doormen, who checked them with their sticks, they naturally became very angry and sorrowful. An ordinary child would cry, but because these were not ordinary children, they immediately made preparations to punish the doormen, for the doormen had committed a great offense. Even to this day a saintly person is never checked from entering anyone's door in India.
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The sac-cid-ananda form confirmed in Brahma-samhita (isvarah paramah krsnah sac-cid-ananda-vigrahah (BS 5.1)) is different from that of the living entity in both his conditioned and liberated states

2021-03-03T10:46:11Z

108.162.237.42: Removed from deleted category 'His'

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{{terms|"the sac-cid-ānanda form confirmed in Brahma-saṁhitā"|"īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ"|"is different from that of the living entity in both his conditioned and liberated states"}}
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[[Category:God Is Sac-cid-ananda-vigraha]]
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[[Category:Liberated State]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 28 Purports - Puranjana Becomes a Woman in the Next Life]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
The energy and the energetic are one in one sense, but they are differently situated as energy and the energetic. Similarly, the sac-cid-ānanda form confirmed in Brahma-saṁhitā (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (BS 5.1)) is different from that of the living entity in both his conditioned and liberated states. Only atheists consider the living entity and the Personality of Godhead equal in all respects.
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<div class="quote_link">
[[Vanisource:SB 4.28.63|SB 4.28.63, Translation and Purport]]
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<div class="quote_translation">
As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity.
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<div class="text">
Being affected by the conditioning of matter, Māyāvādī philosophers cannot see the difference between the Supreme Lord and the living entity. When the sun is reflected in a pot of water, the sun knows that there is no difference between himself and the reflected sun in the water. Those in ignorance, however, perceive that there are many small suns reflected in each and every pot. As far as the brilliance is concerned, there is brilliance both in the original sun and in the reflections, but the reflections are small, whereas the original sun is very large. Vaiṣṇava philosophers conclude that the living entity is simply a small sample of the original Supreme Personality of Godhead. Qualitatively, God and the living entities are one, but quantitatively the living entities are small fragments of the Supreme Personality of Godhead. The Supreme Lord is full, powerful and opulent. In the previous verse, the Lord says, "My dear friend, you and I are not different." This nondifference refers to qualitative oneness, for it was not necessary for the Paramātmā, the Supreme Personality, to remind the conditioned soul that he is not one in quantity. The self-realized soul never thinks that he and the Supreme Personality of Godhead are one in every respect. Although he and the Supreme Personality of Godhead are one in quality, the living entity is prone to forget his spiritual identity, whereas the Supreme Personality never forgets. This is the difference between lipta and alipta. The Supreme Personality of Godhead is eternally alipta, uncontaminated by the external energy. The conditioned soul, however, being in contact with material nature, forgets his real identity; therefore when he sees himself in the conditioned state, he identifies himself with the body. For the Supreme Personality of Godhead, however, there is no difference between the body and the soul. He is completely soul; He has no material body. Although the Supersoul, Paramātmā, and the individual soul are both within the body, the Supersoul is devoid of designation, whereas the conditioned soul is designated by his particular type of body. The Supersoul is called antaryāmī, and He is extensive. This is confirmed in Bhagavad-gītā ([[Vanisource:BG 13.3 (1972)|BG 13.3]]). Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies."

The Supersoul is present in everyone's body, whereas the individual soul is conditioned in one particular type of body. The individual soul cannot understand what is taking place in another's body, but the Supersoul knows very well what is happening in all bodies. In other words, the Supersoul is always present in His full spiritual position, whereas the individual soul is prone to forget himself. Nor is the individual soul present everywhere. Generally in his conditioned state the individual soul cannot understand his relationship with the Supersoul, but sometimes, when he is free from all conditional existence, he can see the real difference between the Supersoul and himself. When the Supersoul tells the conditioned soul, "You and I are one and the same," it is to remind the conditioned soul of his spiritual identity as being qualitatively one. In the Third Canto of Śrīmad-Bhāgavatam ([[Vanisource:SB 3.28.40|SB 3.28.40]]), it is said:

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:yatholmukād visphuliṅgād
:dhūmād vāpi sva-sambhavāt
:apy ātmatvenābhimatād
:yathāgniḥ pṛthag ulmukāt
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Fire has different features. There is flame, the sparks and the smoke. Although these are one in quality, there is still a difference between the fire, the flame, the spark and the smoke. The living entity becomes conditioned, but the Supreme Personality of Godhead is different because He does not become conditioned at any point. In the Vedas it is stated: ātmā tathā pṛthag draṣṭā bhagavān brahma-saṁjñitaḥ. Ātmā is the individual soul as well as the Supreme Personality of Godhead, who is the seer of everything. Although both are spirit, there is always a difference. In the smṛti it is also said: yathāgneḥ kṣudrā visphuliṅgā vyuccaranti. Just as sparks manifest in a large fire, similarly the small individual souls are present in the big spiritual flame. In Bhagavad-gītā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]) Lord Kṛṣṇa says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All beings are in Me, but I am not in them." Although all living beings are resting in Him, as small fiery sparks rest on a large flame, both are differently situated. Similarly, in the Viṣṇu Purāṇa it is said:

<div class="quote_verse">
:eka-deśa-sthitasyāgner
:jyotsnā vistāriṇī yathā
:parasya brahmaṇaḥ śaktis
:tathedam akhilaṁ jagat
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"Fire is situated in one place, but it distributes heat and light. Similarly, the Supreme Personality of Godhead is distributing His energies in different ways." The living entity is but one of these energies (marginal energy). The energy and the energetic are one in one sense, but they are differently situated as energy and the energetic. Similarly, the sac-cid-ānanda form confirmed in Brahma-saṁhitā (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (BS 5.1)) is different from that of the living entity in both his conditioned and liberated states. Only atheists consider the living entity and the Personality of Godhead equal in all respects. Caitanya Mahāprabhu therefore says, māyāvādi-bhāṣya śunile haya sarva-nāśa: "If one follows the instructions of Māyāvādī philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed."
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The predominating ruler of Bhadrasva-varsa is Bhadrasrava. He and his many servants always worship the incarnation known as Lord Hayagriva

2021-03-03T10:03:42Z

108.162.237.42: Removed from deleted category 'His'

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{{compiler|MadhuGopaldas}}
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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_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB518Summary_0" class="quote" parent="SB_Canto_5" book="SB" index="425" link="SB 5.18 Summary" link_text="SB 5.18 Summary">
<div class="heading">In this chapter Śukadeva Gosvāmī describes the different varṣas of Jambūdvīpa and the incarnation of the Supreme Lord worshiped in each. The predominating ruler of Bhadrāśva-varṣa is Bhadraśravā. He and his many servants always worship the incarnation known as Lord Hayagrīva. At the end of each kalpa, when the demon Ajñāna steals the Vedic knowledge, Lord Hayagrīva appears and preserves it.
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<span class="link">[[Vanisource:SB 5.18 Summary|SB 5.18 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In this chapter Śukadeva Gosvāmī describes the different varṣas of Jambūdvīpa and the incarnation of the Supreme Lord worshiped in each. The predominating ruler of Bhadrāśva-varṣa is Bhadraśravā. He and his many servants always worship the incarnation known as Lord Hayagrīva. At the end of each kalpa, when the demon Ajñāna steals the Vedic knowledge, Lord Hayagrīva appears and preserves it. Then He delivers it to Lord Brahmā. In the land known as Hari-varṣa, the exalted devotee Prahlāda Mahārāja worships Lord Nṛsiṁha-deva. (The appearance of Lord Nṛsiṁha-deva is described in the Seventh Canto of Śrīmad-Bhāgavatam.) Following in the footsteps of Prahlāda Mahārāja, the inhabitants of Hari-varṣa always worship Lord Nṛsiṁha-deva to receive from Him the benediction of being engaged in His loving service. In the tract of land known as Ketumāla-varṣa, the Supreme Personality of Godhead (Lord Hṛṣīkeśa) appears in the form of Cupid. The goddess of fortune and the demigods living there engage in His service day and night. Manifesting Himself in sixteen parts, Lord Hṛṣīkeśa is the source of all encouragement, strength and influence. The conditioned living entity has the defect of being always fearful, but simply by the mercy of the Supreme Personality of Godhead, he can rid himself of this defect of material life. Therefore the Lord alone can be addressed as master. In the tract of land known as Ramyaka-varṣa, Manu and all the inhabitants worship Matsyadeva to this very day. Matsyadeva, whose form is pure goodness, is the ruler and maintainer of the whole universe, and as such He is the director of all the demigods, headed by King Indra. In Hiraṇmaya-varṣa Lord Viṣṇu has assumed the form of a tortoise (Kūrma mūrti) and is worshiped there by Aryamā, along with all the other residents. Similarly, in the tract of land known as Uttarakuru-varṣa, Lord Śrī Hari has assumed the form of a boar, and in that form He accepts service from all the inhabitants living there.</p>
<p>All the information in this chapter can be fully realized by one who associates with devotees of the Lord. Therefore in the śāstras it is recommended that one associate with devotees. This is better than residing on the banks of the Ganges. In the hearts of pure devotees reside all good sentiments as well as all the superior qualities of the demigods. In the hearts of nondevotees, however, there cannot be any good qualities, for such people are simply enchanted by the external, illusory energy of the Lord. Following in the footsteps of devotees, one should know that the Supreme Personality of Godhead is the only worshipable Deity. Everyone should accept this proposal and worship the Lord. As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the purpose of studying all Vedic literature is to worship the Supreme Personality of Godhead, Kṛṣṇa. If after studying all the Vedic literature, one does not awaken his dormant love for the Supreme Lord, it is to be understood that he has labored for nothing. He has simply wasted his time. Lacking attachment for the Supreme Personality of Godhead, he remains attached to family life in this material world. Thus the lesson of this chapter is that one should get out of family life and completely take shelter of the lotus feet of the Lord.</p>
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