Vaniquotes - User contributions [en]

Category:Devotees of God Are Not Dependent on the Ordinary Course of Activities

2021-03-03T20:22:47Z

141.101.69.41: Removed from deleted category 'Not'

[[Category:Devotees of God]]
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Category:Devotees of God Never Pray to God to Appear for the Sake of the Troubles the Miscreants Cause Them

2021-03-03T17:19:23Z

141.101.69.41: Removed from deleted category 'Them'

[[Category:Devotees of God Never]]
[[Category:Praying to God]]
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Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Hogs, wolves and dogs also do the same. Thus Maharaja Bharata thought that the deer had been killed by some of many ferocious animals within the forest

2021-03-03T13:51:02Z

141.101.69.41: Removed from deleted category 'Thus'

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{{terms|"Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Similarly, hogs, wolves and dogs also do the same. Thus Mahārāja Bharata thought that the deer had been killed by some of the many ferocious animals within the forest"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 08 Purports - A Description of the Character of Bharata Maharaja]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 5</h3>
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<div class="quote">
<div class="quote_heading">
Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Similarly, hogs, wolves and dogs also do the same. Thus Mahārāja Bharata thought that the deer had been killed by some of the many ferocious animals within the forest.
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<div class="quote_link">
[[Vanisource:SB 5.8.18|SB 5.8.18, Translation and Purport]]
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<div class="quote_translation">
I do not know, but the deer might have been eaten by a wolf or a dog or by the boars that flock together or the tiger who travels alone.
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<div class="text">
<div class="purport">

Tigers never wander in the forest in flocks. Each tiger wanders alone, but forest boars keep together. Similarly, hogs, wolves and dogs also do the same. Thus Mahārāja Bharata thought that the deer had been killed by some of the many ferocious animals within the forest.

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There were also bilva, kapittha, jambira and bhallataka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious

2021-03-03T12:12:38Z

141.101.69.41: Removed from deleted category 'Also'

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{{terms|"There were also bilva, kapittha, jambira and bhallataka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious"}}
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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 02 - The Elephant Gajendra's Crisis]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 8</h3>
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<div class="quote">
<div class="quote_heading">
There were also bilva, kapittha, jambira and bhallataka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious.
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<div class="quote_link">
[[Vanisource:SB 8.2.14-19|SB 8.2.14-19, Translation and Purport]]
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<div class="quote_translation">
In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlāra, utpala and śatapatra, which added excellent beauty to the mountain. There were also bilva, kapittha, jambīra and bhallātaka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious. The lake was crowded with swans, kāraṇḍavas, cakrāvakas, cranes, and flocks of water chickens, dātyūhas, koyaṣṭis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers. The lake was surrounded by kadamba flowers, vetasa flowers, nalas, nīpas, vañjulakas, kundas, kurubakas, aśokas, śirīṣas, kūṭajas, iṅgudas, kubjakas, svarṇa-yūthīs, nāgas, punnāgas, jātīs, mallikās, śatapatras, jālakās and mādhavī-latās. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated.
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<div class="text">
Judging from the exhaustive description of the lakes and rivers on Trikūṭa Mountain, on earth there is no comparison to their super-excellence. On other planets, however, there are many such wonders. For instance, we understand that there are two million different types of trees, and not all of them are exhibited on earth. Śrīmad-Bhāgavatam presents the total knowledge of the affairs of the universe. It not only describes this universe, but also takes into account the spiritual world beyond the universe. No one can challenge the Śrīmad-Bhāgavatam's descriptions of the material and spiritual worlds. The attempts to go from the earth to the moon have failed, but the people of earth can understand what exists on other planets. There is no need of imagination; one may take actual knowledge from Śrīmad-Bhāgavatam and be satisfied.
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The material body itself indicates that the living entity is already influenced by the three modes of material nature & that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute

2021-03-03T08:23:42Z

141.101.69.41: Removed from deleted category 'That'

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{{terms|"The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 26 Purports - King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute. When it is influenced by the mode of passion, the infection is at the symptomatic stage. However, when the body is influenced by the mode of goodness, the materialistic infection becomes purified.
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<div class="quote_link">
[[Vanisource:SB 4.26.1-3|SB 4.26.1-3, Translation and Purport]]
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<div class="quote_translation">
The great sage Nārada continued: My dear King, once upon a time King Purañjana took up his great bow, and equipped with golden armor and a quiver of unlimited arrows and accompanied by eleven commanders, he sat on his chariot driven by five swift horses and went to the forest named Pañca-prastha. He took with him in that chariot two explosive arrows. The chariot itself was situated on two wheels and one revolving axle. On the chariot were three flags, one rein, one chariot driver, one sitting place, two poles to which the harness was fixed, five weapons and seven coverings. The chariot moved in five different styles, and five obstacles lay before it. All the decorations of the chariot were made of gold.
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<div class="text">
These three verses explain how the material body of the living entity is under the control of the three qualities of the external energy. The body itself is the chariot, and the living entity is the owner of the body, as explained in Bhagavad-gītā ([[Vanisource:BG 2.13 (1972)|BG 2.13]]): dehino 'smin yathā dehe. The owner of the body is called the dehī, and he is situated within this body, specifically within the heart. The living entity is driven by one chariot driver. The chariot itself is made of three guṇas, three qualities of material nature, as confirmed in Bhagavad-gītā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]): yantrārūḍhāni māyayā. The word yantra means "carriage." The body is given by material nature, and the driver of that body is Paramātmā, the Supersoul. The living entity is seated within the chariot. This is the actual position.

The living entity is always being influenced by the three qualities-sattva (goodness), rajas (passion) and tamas (ignorance). This is also confirmed in Bhagavad-gītā ([[Vanisource:BG 7.13 (1972)|BG 7.13]]). Tribhir guṇamayair bhāvaiḥ: the living entity is bewildered by the three qualities of material nature. These three qualities are described in this verse as three flags. By a flag, one can come to know who the owner of the chariot is; similarly, by the influence of the three qualities of material nature, one can easily know the direction in which the chariot is moving. In other words, one who has eyes to see can understand how the body is being driven, influenced by the particular type of quality of material nature. In these three verses the activity of the living entity is described to prove how the body becomes influenced by the quality of ignorance, even when a person wants to be religious. Nārada Muni wanted to prove to King Prācīnabarhiṣat that the King was being influenced by the tamo-guṇa, the quality of ignorance, even though the King was supposed to be very religious.

According to karma-kāṇḍīya, the process of fruitive activities, a person performs various sacrifices directed by the Vedas, and in all those sacrifices animal-killing, or experimenting on the life of animals to test the power of Vedic mantras, is enjoined. Animal-killing is certainly conducted under the influence of the mode of ignorance. Even though one may be religiously inclined, animal sacrifice is recommended in the śāstras, not only in the Vedas but even in the modern scriptures of other sects. These animal sacrifices are recommended in the name of religion, but actually animal sacrifice is meant for persons in the mode of ignorance. When such people kill animals, they can at least do so in the name of religion. However, when the religious system is transcendental, like the Vaiṣṇava religion, there is no place for animal sacrifice. Such a transcendental religious system is recommended by Kṛṣṇa in Bhagavad-gītā ([[Vanisource:BG 18.66 (1972)|BG 18.66]]):

<div class="quote_verse">
:sarva-dharmān parityajya
:mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo
:mokṣayiṣyāmi mā śucaḥ
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"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Because King Prācīnabarhiṣat was engaged in performing various sacrifices in which animals were killed, Nārada Muni pointed out that such sacrifices are influenced by the mode of ignorance. From the very beginning of Śrīmad-Bhāgavatam ([[Vanisource:SB 1.1.2|SB 1.1.2]]) it is said: projjhita-kaitavo 'tra. All kinds of religious systems that are involved in cheating are completely kicked out of Śrīmad-Bhāgavatam. In the bhagavad-dharma, the religion dealing with one's relationship with the Supreme Personality of Godhead, animal sacrifice is not recommended. In the performance of saṅkīrtana-yajña—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—there is no recommendation for animal sacrifices.

In these three verses, King Purañjana's going to the forest to kill animals is symbolic of the living entity's being driven by the mode of ignorance and thus engaging in different activities for sense gratification. The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute. When it is influenced by the mode of passion, the infection is at the symptomatic stage. However, when the body is influenced by the mode of goodness, the materialistic infection becomes purified. The ritualistic ceremonies recommended in religious systems are certainly on the platform of goodness, but because within this material world even the mode of goodness is sometimes polluted by the other qualities (namely passion and ignorance), a man in goodness is sometimes driven by the influence of ignorance.

It is herein described that King Purañjana once went to the forest to kill animals. This means that he, the living entity, came under the influence of the mode of ignorance. The forest in which King Purañjana engaged in hunting was named Pañca-prastha. The word pañca means "five," and this indicates the objects of the five senses. The body has five working senses, namely the hands, the legs, the tongue, the rectum and the genitals. By taking full advantage of these working senses, the body enjoys material life. The chariot is driven by five horses, which represent the five sense organs—namely the eyes, ears, nose, skin and tongue. These sense organs are very easily attracted by the sense objects. Consequently, the horses are described as moving swiftly. On the chariot King Purañjana kept two explosive weapons, which may be compared to ahaṅkāra, or false ego. This false ego is typified by two attitudes: "I am this body" (ahantā), and "Everything in my bodily relationships belongs to me" (mamatā).

The two wheels of the chariot may be compared to the two moving facilities—namely sinful life and religious life. The chariot is decorated with three flags, which represent the three modes of material nature. The five kinds of obstacles, or uneven roads, represent the five kinds of air passing within the body. These are prāṇa, apāna, udāna, samāna and vyāna. The body itself is covered by seven coverings, namely skin, muscle, fat, blood, marrow, bone and semen. The living entity is covered by three subtle material elements and five gross material elements. These are actually obstacles placed before the living entity on the path of liberation from material bondage.

The word raśmi ("rope") in this verse indicates the mind. The word nīḍa is also significant, for nīḍa indicates the nest where a bird takes rest. In this case nīḍa is the heart, where the living entity is situated. The living entity sits in one place only. The causes of his bondage are two: namely lamentation and illusion. In material existence the living entity simply hankers to get something he can never get. Therefore he is in illusion. As a result of being in this illusory situation, the living entity is always lamenting. Thus lamentation and illusion are described herein as dvi-kūbara, the two posts of bondage.

The living entity carries out various desires through five different processes, which indicate the working of the five working senses. The golden ornaments and dress indicate that the living entity is influenced by the quality of rajo-guṇa, passion. One who has a good deal of money or riches is especially driven by the mode of passion. Being influenced by the mode of passion, one desires so many things for enjoyment in this material world. The eleven commanders represent the ten senses and the mind. The mind is always making plans with the ten commanders to enjoy the material world. The forest named Pañca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses Nārada Muni describes the position of the material body and the encagement of the living entity within it.
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Salva took the help of the demon Maya to manufacture this iron airplane, which was so strong and formidable that no one could crash it

2021-03-03T06:20:36Z

141.101.69.41: Removed from deleted category 'That'

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{{terms|"Salva took the help of the demon Maya to manufacture this iron airplane, which was so strong and formidable that no one could crash it"}}
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB76_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="80" link="KB 76" link_text="Krsna Book 76">
<div class="heading">Śālva took the help of the demon Maya to manufacture this iron airplane, which was so strong and formidable that no one could crash it.
</div>
<span class="link">[[Vanisource:KB 76|Krsna Book 76]]: </span><div style="display: inline;" class="text"><p style="display: inline;">While Śukadeva Gosvāmī was narrating various activities of Lord Kṛṣṇa in playing the role of an ordinary human being, he also narrated the history of the battle between the dynasty of Yadu and a demon of the name Śālva, who had managed to possess a wonderful airship named Saubha. King Śālva was a great friend of Śiśupāla's. When Śiśupāla went to marry Rukmiṇī, Śālva was one of the members of the bridegroom's party. In the fight between the soldiers of the Yadu dynasty and the kings of the opposite side, Śālva was defeated by the soldiers of the Yadu dynasty. But, despite his defeat, he made a promise before all the kings that he would in the future rid the whole world of all the members of the Yadu dynasty. Since his defeat in the fight during the marriage of Rukmiṇī, he had maintained within himself an unforgettable envy of Lord Kṛṣṇa, and he was, in fact, a fool, because he had promised to kill Kṛṣṇa.</p>
<p>Usually such foolish demons take shelter of a demigod like Lord Śiva to execute their ulterior plans, and so in order to get strength, Śālva took refuge at the lotus feet of Lord Śiva. He underwent a severe type of austerity during which he would eat no more than a handful of ashes daily. Lord Śiva, the husband of Pārvatī, is generally very merciful, and he is very quickly satisfied if someone undertakes severe austerities to please him. So after continued austerities by Śālva for one year, Lord Śiva became pleased with him and asked him to beg for the fulfillment of his desire.</p>
<p>Śālva begged from Lord Śiva the gift of an airplane which would be so strong that it could not be destroyed by any demigod, demon, human being, Gandharva or Nāga, or even any Rākṣasa. Moreover, he desired that the airplane be able to fly anywhere and everywhere he would like to pilot it, and be specifically very dangerous and fearful to the dynasty of the Yadus. Lord Śiva immediately agreed to give him the benediction, and Śālva took the help of the demon Maya to manufacture this iron airplane, which was so strong and formidable that no one could crash it. It was a very big machine, almost like a big city, and it could fly so high and at such a great speed that it was almost impossible to see; so there was no question of attacking it. It appeared to be almost covered with darkness, yet the pilot could fly it anywhere and everywhere. Having acquired such a wonderful airplane, Śālva flew it to the city of Dvārakā, because his main purpose in obtaining the airplane was to attack the city of the Yadus, toward whom he maintained a constant feeling of animosity.</p>
<p>Śālva thus attacked the city of Dvārakā from the sky, and he also surrounded the city by a large number of infantry. The soldiers on the surface attacked the beautiful spots of the city. They began to destroy the nice parks, the city gates, the palaces and skyscraper houses, the high walls around the city, and the beautiful spots where people would gather for recreation. While the soldiers attacked on the surface, the airplane began to drop big slabs of stone, tree trunks, thunderbolts, poisonous snakes and many other dangerous things. Śālva also managed to create such a strong whirlwind within the city that all of Dvārakā became dark because of the dust that covered the sky. The airplane occupied by Śālva put the entire city of Dvārakā into distress equal to that caused on the earth long, long ago by the disturbing activities of Tripurāsura. The inhabitants of Dvārakā Purī became so harassed that they were not peaceful for even a moment.</p>
<p>The great heroes of Dvārakā City, headed by commanders such as Pradyumna, counterattacked the soldiers and airplane of Śālva. When he saw the extreme distress of the citizens, Pradyumna immediately arranged his soldiers and personally got up on a chariot, encouraging the citizens by assuring safety. Following his command, many warriors like Sātyaki, Cārudeṣṇa and Sāmba, all young brothers of Pradyumna, as well as Akrūra, Kṛtavarmā, Bhānuvinda, Gada, Śuka and Sāraṇa, all came out of the city to fight with Śālva. All of them were mahā-rathīs, great warriors able to fight with thousands of men. All were fully equipped with necessary weapons and assisted by hundreds and thousands of charioteers, elephants, horses and infantry soldiers. Fierce fighting began between the two parties, exactly like that formerly carried on between the demigods and the demons. The fighting was severe, and whoever observed the fierce nature of the fight felt his bodily hairs stand on end.</p>
<p>Pradyumna immediately counteracted the mystic demonstration occasioned by the airplane of Śālva, the King of Saubha. By the mystic power of the airplane, Śālva had created a darkness as dense as night, but Pradyumna all of a sudden appeared like the rising sun. As with the rising of the sun the darkness of night is immediately dissipated, with the appearance of Pradyumna the power exhibited by Śālva became null and void. Each of Pradyumna's arrows had a golden feather at the end, and the shaft was fitted with a sharp iron head. By releasing twenty-five such arrows, Pradyumna severely injured Śālva's commander in chief. He then released another one hundred arrows toward the body of Śālva. After this, he pierced each and every soldier by releasing one arrow, he killed the chariot drivers by firing ten arrows at each one of them, and he killed the carriers like the horses and elephants by releasing three arrows directed toward each one. When everyone present on the battlefield saw this wonderful feat of Pradyumna's, the great fighters on both sides praised his acts of chivalry.</p>
<p>But still the airplane occupied by Śālva was very mysterious. It was so extraordinary that sometimes many airplanes would appear to be in the sky, and sometimes there were apparently none. Sometimes the plane was visible and sometimes not visible, and the warriors of the Yadu dynasty were puzzled about the whereabouts of the peculiar airplane. Sometimes they would see the airplane on the ground, sometimes flying in the sky, sometimes resting on the peak of a hill, and sometimes floating on the water. The wonderful airplane flew in the sky like a whirling firebrand—it was not steady even for a moment. But despite the mysterious maneuvering of the airplane, the commanders and soldiers of the Yadu dynasty would immediately rush toward Śālva wherever he was present with his airplane and soldiers. The arrows released by the dynasty of the Yadus were as brilliant as the sun and as dangerous as the tongues of serpents. All the soldiers fighting on behalf of Śālva soon became distressed by the incessant release of arrows upon them by the heroes of the Yadu dynasty, and Śālva himself became unconscious from the attack of these arrows.</p>
<p>The soldiers fighting on behalf of Śālva were also very strong, and the release of their arrows also harassed the heroes of the Yadu dynasty. But still the Yadus were so strong and determined that they did not move from their strategic positions. The heroes of the Yadu dynasty were determined either to die on the battlefield or to gain victory. They were confident that if they died in the fighting they would attain a heavenly planet and if they came out victorious they would enjoy the world. The name of Śālva's commander in chief was Dyumān. He was very powerful, and although bitten by twenty-five of Pradyumna's arrows, he suddenly attacked Pradyumna with his fierce club and struck him so strongly that Pradyumna became unconscious. Immediately there was a roaring, "Now he is dead! Now he is dead!" The force of the club on Pradyumna's chest was very severe, and it appeared as though his chest had been torn asunder.</p>
<p>Pradyumna's chariot was being driven by the son of Dāruka. According to Vedic military principles, the chariot driver and the hero on the chariot must cooperate during the fighting. As such, because it was the duty of the chariot driver to take care of the hero on the chariot during the dangerous and precarious fighting, Dāruka's son removed Pradyumna from the battlefield. Two hours later, in a quiet place, Pradyumna regained consciousness, and when he saw that he was in a place other than the battlefield, he addressed the charioteer and condemned him.</p>
<p>"Oh, you have done the most abominable act! Why have you removed me from the battlefield? My dear charioteer, I have never heard that any of our family members was ever removed from the battlefield. None of them left the battlefield while fighting. By this removal you have overburdened me with a great defamation. It will be said that I left the battlefield while fighting was going on. My dear charioteer, I must accuse you—you are a coward and emasculator! Tell me, how can I go before my uncle Balarāma and my father, Kṛṣṇa, and what shall I say before Them? Everyone will talk about me and say that I fled from the fighting place, and if they inquire from me about this, what will be my reply? My sisters-in-law will play jokes upon me with sarcastic words: "My dear hero, how have you become such a coward? How have you become a eunuch? How have you become so low in the eyes of the fighters who opposed you?" I think, my dear charioteer, that you have committed a great offense by removing me from the battlefield."</p>
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Lord Caitanya's instruction to Tapana Misra is especially significant for persons who loiter here and there collecting books and reading none of them, thus becoming bewildered regarding the aim of life

2021-03-03T00:25:28Z

141.101.69.41: Removed from deleted category 'Who'

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{{terms|"Lord Caitanya’s instruction to Tapana Miśra is especially significant for persons who loiter here and there collecting books and reading none of them, thus becoming bewildered regarding the aim of life"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi1611_0" class="quote" parent="CC_Adi-lila" book="CC" index="1839" link="CC Adi 16.11" link_text="CC Adi 16.11">
<div class="heading">Lord Caitanya's instruction to Tapana Miśra is especially significant for persons who loiter here and there collecting books and reading none of them, thus becoming bewildered regarding the aim of life.
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<div class="quote_link">
[[Vanisource:CC Adi 16.11|CC Adi 16.11, Translation and Purport]]
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<div class="quote_translation">
If one becomes a bookworm, reading many books and scriptures and hearing many commentaries and the instructions of many men, this will produce doubt within his heart. One cannot in this way ascertain the real goal of life.
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<div class="text">
In Śrīmad-Bhāgavatam ([[Vanisource:SB 7.13.8|SB 7.13.8]]) it is said, granthān naivābhyased bahūn na vyākhyām upayuñjīta: “One should not read many books, nor should one try to make a profession of reciting many books, especially if one is a devotee.” One must give up the ambition to be a learned scholar and in this way earn a worldly reputation and financial facilities. If one diverts his attention to studying many books, he cannot fix his mind in devotional service, nor can he understand many scriptures, for they are full of grave statements and meanings. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives his opinion that those who are attracted to studying many kinds of literature concerning various subject matters, especially fruitive activities and philosophical speculation, are deprived of unalloyed devotional service because of their splayed attention.

Man has a general tendency toward fruitive activities, religious ritualistic ceremonies and philosophical speculation. A living entity thus bewildered since time immemorial does not understand the real goal of life, and thus his activities in life are wasted. Innocent persons misled in this way are deprived of unalloyed kṛṣṇa-bhakti, devotional service to the Lord. Tapana Miśra is a vivid example of such a person. He was a learned scholar, but he could not ascertain what the goal of life is. Therefore he was given a chance to hear Lord Caitanya Mahāprabhu instructing Sanātana Gosvāmī. Lord Caitanya’s instruction to Tapana Miśra is especially significant for persons who loiter here and there collecting books and reading none of them, thus becoming bewildered regarding the aim of life.
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Krsna says, "Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate"

2021-03-02T23:32:19Z

141.101.69.41: Removed from deleted category 'Now'

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{{terms|"Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate"}}
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[[Category:The Nectar of Devotion Chapter 44 - Devotional Service in Conjugal Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
Similarly, in Dāna-keli-kaumudī, Śrīmatī Rādhārāṇī, pointing to Kṛṣṇa, says, "This clever boy of the forest has the beauty of a bluish lotus flower, and He can attract all the young girls of the universe. Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling like a female elephant who has been enthused by a male elephant!" This is an instance of jubilation in ecstatic love with Kṛṣṇa.
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<div class="quote_link">
[[Vanisource:NOD 44 (1970)|Nectar of Devotion, 44]]
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<div class="text">
The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." Kṛṣṇa's attraction for Rādhārāṇī is described by Kṛṣṇa Himself thus: "When I create some joking phrases in order to enjoy the beauty of Rādhārāṇī, Rādhārāṇī hears these joking words with great attention; but by Her bodily features and counter words She neglects Me. And I even possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases My pleasure one hundred times." A similar statement can be found in Gīta-govinda, wherein it is said that when the enemy of Kaṁsa, Śrī Kṛṣṇa, embraces Śrīmatī Rādhārāṇī, He immediately becomes entangled in a loving condition and gives up the company of all other gopīs.

In the Padyāvalī of Rūpa Gosvāmī it is stated that when the gopīs hear the sound of Kṛṣṇa's flute, they immediately forget all rebukes offered by the elderly members of their families, their defamation and the harsh behavior of their husbands. Their only thought is to go out in search of Kṛṣṇa. When the gopīs meet Kṛṣṇa, the display of their exchanging glances as well as their joking and laughing behavior is called anubhāva, or sub-ecstasy in conjugal love.

In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā, and the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow. Similarly, in the Padyāvalī, one constant companion of Rādhārāṇī says, "My dear moon-faced Rādhārāṇī, Your whole body appears to be very content, yet there are signs of tears in Your eyes. Your speech is faltering, and Your chest is also heaving. By all these signs I can understand that You must have heard the blowing of Kṛṣṇa's flute, and, as a result of this, Your heart is now melting."

In the same Padyāvalī there is the following description, which is taken as a sign of frustration in conjugal love. Śrīmatī Rādhārāṇī said, "Dear Mr. Cupid, please do not excite Me by throwing your arrows at My body. Dear Mr. Air, please do not arouse Me with the fragrance of flowers. I am now bereft of Kṛṣṇa's loving attitude, so under the circumstances, what is the use of My sustaining this useless body? There is no need for such a body by any living entity." This is a sign of frustration in ecstatic love for Kṛṣṇa.

Similarly, in Dāna-keli-kaumudī, Śrīmatī Rādhārāṇī, pointing to Kṛṣṇa, says, "This clever boy of the forest has the beauty of a bluish lotus flower, and He can attract all the young girls of the universe. Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling like a female elephant who has been enthused by a male elephant!" This is an instance of jubilation in ecstatic love with Kṛṣṇa.

Steady ecstasy of conjugal love is the original cause of bodily enjoyment. In the Padyāvalī this original cause of union is described when Rādhārāṇī tells one of Her constant companions: "My dear friend, who is this boy whose eyelids, dancing constantly, have increased the beauty of His face and attracted My desire for conjugal love? His ears are decorated with the buds of aśoka flowers, and He has dressed Himself in yellow robes. By the sound of His flute, this boy has already made Me impatient."

The conjugal love of Rādhā-Kṛṣṇa is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Rādhā and Kṛṣṇa is described thus: "Just a little distance away from Kṛṣṇa was Mother Yaśodā, and Kṛṣṇa was surrounded by all of His friends. In front of His eyes there was Candrāvalī, and, at the same time, on a chunk of stone in front of the entrance to Braja, there was standing the demon known as Vṛṣāsura. But even in such circumstances, when Kṛṣṇa saw Rādhārāṇī standing just behind a bush of many creepers, immediately His beautiful eyebrows moved just like lightning towards Her."

Another instance is described as follows: "On one side of the courtyard the dead body of Śaṅkhāsura was lying, surrounded by many jackals. On another side were many learned brāhmaṇas who were all self-controlled. They were offering nice prayers, which were as soothing as the cool breeze in summer. In front of Kṛṣṇa, Lord Baladeva was standing, causing a cooling effect. But even amidst all these different circumstances of soothing and disturbing effects, the lotus flower of ecstatic conjugal love that Kṛṣṇa felt for Rādhārāṇī could not wither." This love of Kṛṣṇa for Rādhārāṇī is often compared to a blooming lotus: the only difference is that Kṛṣṇa's love remains ever-increasingly beautiful.

Conjugal love is divided into two portions: vipralambha, or conjugal love in separation, and sambhoga, or conjugal love in direct contact. Vipralambha, separation, has three sub-divisions known as 1) pūrva-rāga, or preliminary attraction, 2) māna, or seeming anger, and 3) pravāsa, or separation by distance.

When the lover and the beloved have a distinct feeling of not meeting each other, that stage is called pūrva-rāga, or preliminary attraction. In Padyāvalī Rādhārāṇī told Her companion, "My dear friend, I was just going to the bank of the Yamunā, and all of a sudden a very nice boy whose complexion is like a dark blue cloud became visible in front of My eyes. He glanced over Me in a way that I cannot describe. But since this has occured, I am sorry that I can no longer engage My mind in the duties of My household affairs." This is an instance of preliminary attraction for Kṛṣṇa. In Śrīmad-Bhāgavatam, [[Vanisource:SB 10.53.2|Tenth Canto, 53rd Chapter, verse 2]], Kṛṣṇa told the messenger brāhmaṇa who came from Rukmiṇī: "My dear brāhmaṇa, just like Rukmiṇī I cannot sleep at night, and My mind is always fixed on her. I know that her brother Rukmī is against Me, and due to his persuasion, My marriage with her has been cancelled." This is another instance of preliminary attraction.

As far as māna, or anger, is concerned, there is the following incident described in Gīta-govinda: "When Śrīmatī Rādhārāṇī saw Kṛṣṇa enjoying Himself in the company of several other gopīs, She became a little jealous because Her special prestige was being dimmed. Therefore, She immediately left the scene and took shelter in a nice flower bush where the black drones were humming. Then, hiding Herself behind the creepers, She began to express Her sorrow to one of Her consorts." This is an instance of a seeming disagreement.

An example of pravāsa, or being out of contact because of living in a distant place, is given in the Padyāvalī as follows: "Since the auspicious day when Kṛṣṇa left for Mathurā, Śrīmatī Rādhārāṇī has been pressing Her head on one of Her hands and constantly shedding tears. Her face is always wet now, and therefore there is no chance of Her sleeping even for a moment." When the face becomes wet, the sleeping tendency is immediately removed. So when Rādhārāṇī was always weeping for Kṛṣṇa because of His separation, there was no chance of Her getting any sleep for Herself. In the Prahlāda-saṁhitā Uddhava says, "The Supreme Personality of Godhead, Govinda, painstricken due to being pierced by the arrows of Cupid, is always thinking of you (the gopīs), and He is not even accepting His regular lunch. Nor is He getting any proper rest."

When the lover and beloved come together and enjoy one another by direct contact, this stage is called sambhoga. There is a statement in Padyāvalī as follows: "Kṛṣṇa embraced Śrīmatī Rādhārāṇī in such an expert manner that He appeared to be celebrating the dancing ceremony of the peacocks."

Śrī Rūpa Gosvāmī thus ends the fifth wave of his Ocean of the Nectar of Devotion. He offers his respectful obeisances to the Supreme Personality of Godhead who appeared as Gopāla, the eternal form of the Lord.
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Krsna says in Bhagavad-gita (BG 9.4), maya tatam idam sarvam jagad avyakta-murtina: "In My impersonal feature I pervade this entire universe." Thus the avyakta-murti, the impersonal feature, is certainly an expansion of Krsna's energy

2021-03-02T23:31:37Z

141.101.69.41: Removed from deleted category 'Thus'

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[[Category:Srimad Bhagavatam, Canto 08 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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<div class="quote">
<div class="quote_heading">
Kṛṣṇa says in Bhagavad-gītā (BG 9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal feature I pervade this entire universe." Thus the avyakta-mūrti, the impersonal feature, is certainly an expansion of Kṛṣṇa's energy.
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<div class="quote_link">
[[Vanisource:SB 8.7.31|SB 8.7.31, Translation and Purport]]
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<div class="quote_translation">
O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmā, Lord Viṣṇu or the King of heaven, Mahendra.
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<div class="text">
The brahmajyoti is actually the effulgence of the Supreme Personality of Godhead. As stated in Brahma-saṁhitā (BS 5.38):

<div class="quote_verse">
:yasya prabhā prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
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"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahmajyoti. Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal feature I pervade this entire universe." Thus the avyakta-mūrti, the impersonal feature, is certainly an expansion of Kṛṣṇa's energy. Māyāvādīs, who prefer to merge into this Brahman effulgence, worship Lord Śiva. The mantras referred to in text 29 are called mukhāni pañcopaniṣadas taveśa. Māyāvādīs take all these mantras seriously in worshiping Lord Śiva. These mantras are as follows: (1) tat puruṣāya vidmahe śāntyai, (2) mahā-devāya dhīmahi vidyāyai, (3) tan no rudraḥ pratiṣṭhāyai, (4) pracodayāt dhṛtyai, (5) aghorebhyas tamā. .., (6) atha ghorebhyo mohā. .., (7) aghorebhyo rakṣā. .., (8) aghoratarebhyo nidrā. .., (9) sarvebhyaḥ sarva-vyādhyai, (10) sarva-sarvebhyo mṛtyave, (11) namas te 'stu kṣudhā. .., (12) rudra-rūpebhyas tṛṣṇā. .., (13) vāmadevāya rajā. .., (14) jyeṣṭhāya svāhā. .., (15) śreṣṭhāya ratyai, (16) rudrāya kalyāṇyai, (17) kālāya kāmā. .., (18) kala-vikaraṇāya sandhinyai, (19) bala-vikaraṇāya kriyā. .., (20) balāya vṛddhyai, (21) balacchāyā. .., (22) pramathanāya dhātryai, (23) sarva-bhūta-damanāya bhrāmaṇyai, (24) manaḥ-śoṣiṇyai, (25) unmanāya jvarā. .., (26) sadyojātaṁ prapadyāmi siddhyai, (27) sadyojātāya vai namaḥ ṛddhyai, (28) bhave dityai, (29) abhave lakṣmyai, (30) nātibhave medhā. .., (31) bhajasva māṁ kāntyai, (32) bhava svadhā. .., (33) udbhavāya prabhā. .., (34) īśānaḥ sarva-vidyānāṁ śaśinyai, (35) īśvaraḥ sarva-bhūtānām abhaya-dā. .., (36) brahmādhipatir brahmaṇodhipatir brahman brahmeṣṭa-dā. .., (37) śivo me astu marīcyai, (38) sadāśivaḥ jvālinyai.

The impersonal Brahman is unknown even to the other directors of the material creation, including Lord Brahmā, Lord Indra and even Lord Viṣṇu. This does not mean, however, that Lord Viṣṇu is not omniscient. Lord Viṣṇu is omniscient, but He does not need to understand what is going on in His all-pervading expansion. Therefore in Bhagavad-gītā the Lord says that although everything is an expansion of Him (mayā tatam idaṁ sarvam ([[Vanisource:BG 9.4 (1972)|BG 9.4]])), He does not need to take care of everything (na cāhaṁ teṣv avasthitaḥ), since there are various directors like Lord Brahmā, Lord Śiva and Indra.
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