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The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him

2021-03-03T09:56:15Z

108.162.245.128: Removed from deleted category 'Are'

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{{terms|"The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him"}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 04 Purports - The Process of Creation]]
[[Category:Srimad Bhagavatam, Canto 02 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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2413_0" class="quote" parent="SB_Canto_2" book="SB" index="109" link="SB 2.4.13" link_text="SB 2.4.13">
<div class="heading">The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities.
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<span class="link">[[Vanisource:SB 2.4.13|SB 2.4.13, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations.</p>
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<div class="purport text"><p>Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gītā, there are two kinds of nature (prakṛti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparā, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mūrti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhā (Bs. 5.40)). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rāvaṇa, Hiraṇyakaśipu and Kaṁsa, and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons He is ever kind to everyone because He is the complete existence for all individual existence.</p>
<p>The paramahaṁsa stage of existence is the highest perfectional stage of spiritual values. According to Śrīmatī Kuntīdevī, the Lord is factually understood by the paramahaṁsas only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramātmā to the Personality of Godhead, Puruṣottama, Lord Kṛṣṇa, similarly there is gradual promotion of one's situation in the spiritual life of sannyāsa. Kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa are gradual progressive stages in the renounced order of life, sannyāsa, and Queen Kuntīdevī, the mother of the Pāṇḍavas, has spoken about them in her prayers for Lord Kṛṣṇa (Canto One, Chapter Eight). The paramahaṁsas are generally found among both the impersonalists and the devotees, but according to Śrīmad-Bhāgavatam (as clearly stated by Kuntīdevī), pure bhakti-yoga is understood by the paramahaṁsas, and Kuntīdevī has especially mentioned that the Lord descends (paritrāṇāya sādhūnām ([[Vanisource:BG 4.8 (1972)|BG 4.8]])) especially to award bhakti-yoga to the paramahaṁsas. So ultimately the paramahaṁsas, in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti-yoga are the factual paramahaṁsas.</p>
<p>Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahma-jyotir, are also awarded their desired destination. He has assured everyone in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. According to Śrīla Viśvanātha Cakravartī, there are two classes of paramahaṁsas, namely the brahmānandīs (impersonalists) and the premānandīs (devotees), and both are awarded their desired destinations, although the premānandīs are more fortunate than the brahmānandīs. But both the brahmānandīs and the premānandīs are transcendentalists, and they have nothing to do with the inferior, material nature full of the existential miseries of life.</p>
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The eyes of Lord Jagannatha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires

2021-03-03T07:59:52Z

108.162.245.128: Removed from deleted category 'Was'

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{{terms|"The eyes of Lord Jagannātha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 12 - The Cleansing of the Gundica Temple]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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The eyes of Lord Jagannātha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires.
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[[Vanisource:CC Madhya 12.212|CC Madhya 12.212, Translation and Purport]]
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The eyes of Lord Jagannātha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires.
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Lord Śrī Caitanya Mahāprabhu usually saw Lord Jagannātha from a distance, standing behind the column of Garuḍa. But because he had not seen Lord Jagannātha for fifteen days, Caitanya Mahāprabhu felt great separation from Him. In great eagerness, Caitanya Mahāprabhu crossed the meeting hall and entered the room where food was offered, just to see the face of Lord Jagannātha. In verse 210, this action is called maryādā-laṅghana, a violation of the regulative principles. This indicates that one should not come very near a superior. Both the Lord’s Deity form and the spiritual master should be seen from a distant place. This is called maryādā. Otherwise, as it is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.

Lord Śrī Caitanya Mahāprabhu’s eyes have been compared to thirsty bumblebees, and Śrī Jagannātha’s eyes have been compared to blossoming lotus flowers. The author has made these comparisons in order to describe Lord Śrī Caitanya Mahāprabhu while the Lord was deeply absorbed in ecstatic love for Lord Jagannātha.
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Just to enunciate the glories of Sri Caitanya Mahaprabhu, I (Krsnadasa Kaviraja Gosvami) have tried to describe the glories of Sri Krsna in detail

2021-03-02T21:08:34Z

108.162.245.128: Removed from deleted category 'Have'

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{{terms|"Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried to describe the glories of Sri Krsna in detail"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 02 - Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Adi-lila</h3>
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Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried to describe the glories of Sri Krsna in detail.
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[[Vanisource:CC Adi 2.119|CC Adi 2.119, Translation]]
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Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried to describe the glories of Sri Krsna in detail.
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Janamejaya: One of the rajarsi kings and the famous son of Maharaja Pariksit. His mother's name was Iravati, or according to some, Madravati. Maharaja Janamejaya begot two sons of the names Jnatanika and Sankukarna

2021-03-02T20:42:06Z

108.162.245.128: Removed from deleted category 'Was'

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{{terms|"Janamejaya: One of the rajarsi kings and the famous son of Maharaja Pariksit. His mother's name was Iravati, or according to some, Madravati. Maharaja Janamejaya begot two sons of the names Jnatanika and Sankukarna"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 16 Purports - How Pariksit Received the Age of Kali]]
[[Category:Srimad Bhagavatam, Canto 01 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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1162_0" class="quote" parent="SB_Canto_1" book="SB" index="621" link="SB 1.16.2" link_text="SB 1.16.2">
<div class="heading">Janamejaya: One of the rājarṣi kings and the famous son of Mahārāja Parīkṣit. His mother's name was Irāvatī, or according to some, Mādravatī. Mahārāja Janamejaya begot two sons of the names Jñātānīka and Śaṅkukarṇa. He celebrated several sacrifices in the Kurukṣetra pilgrimage site, and he had three younger brothers named Śrutasena, Ugrasena and Bhīmasena II.
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<span class="link">[[Vanisource:SB 1.16.2|SB 1.16.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">King Parīkṣit married the daughter of King Uttara and begot four sons, headed by Mahārāja Janamejaya.</p>
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<div class="purport text"><p>Mahārāja Uttara was the son of Virāṭa and maternal uncle of Mahārāja Parīkṣit. Irāvatī, being the daughter of Mahārāja Uttara, was the cousin-sister of Mahārāja Parīkṣit, but cousin-brothers and -sisters were allowed to get married if they did not belong to the same gotra, or family. In the Vedic system of marriage, the importance of the gotra, or family, was stressed. Arjuna also married Subhadrā, although she was his maternal cousin-sister.</p>
<p>Janamejaya: One of the rājarṣi kings and the famous son of Mahārāja Parīkṣit. His mother's name was Irāvatī, or according to some, Mādravatī. Mahārāja Janamejaya begot two sons of the names Jñātānīka and Śaṅkukarṇa. He celebrated several sacrifices in the Kurukṣetra pilgrimage site, and he had three younger brothers named Śrutasena, Ugrasena and Bhīmasena II. He invaded Takṣaśilā (Ajanta), and he decided to avenge the unlawful curse upon his great father, Mahārāja Parīkṣit. He performed a great sacrifice called Sarpa-yajña, to kill the race of serpents, including the takṣaka, which had bitten his father to death. On request from many influential demigods and sages, he had to change his decision to kill the race of snakes, but despite stopping the sacrifice, he satisfied everyone concerned in the sacrifice by rewarding them properly. In the ceremony, Mahāmuni Vyāsadeva also was present, and he personally narrated the history of the Battle of Kurukṣetra before the King. Later on by the order of Vyāsadeva, his disciple Vaiśampāyana narrated before the King the subject matter of Mahābhārata. He was much affected by his great father's untimely death and was very anxious to see him again, and he expressed his desire before the great sage Vyāsadeva. Vyāsadeva also fulfilled his desire. His father was present before him, and he worshiped both his father and Vyāsadeva with great respect and pomp. Being fully satisfied, he most munificently gave charities to the brāhmaṇas present at the sacrifice.</p>
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