Vaniquotes - User contributions [en]

Yuktahara means to take food is not forbidden, but you have to take food only just to maintain your body, not for, I mean to say, taste of your palate or tongue

2021-03-03T19:50:55Z

141.101.96.42: Removed from deleted category 'But'

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{{terms|"Yuktahara means to take food is not forbidden, but you have to take food only just to maintain your body, not for, I mean to say, taste of your palate or tongue"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG31720NewYorkMay271966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="123" link="Lecture on BG 3.17-20 -- New York, May 27, 1966" link_text="Lecture on BG 3.17-20 -- New York, May 27, 1966">
<div class="heading">Yuktāhāra means to take food is not forbidden, but you have to take food only just to maintain your body, not for, I mean to say, taste of your palate or tongue. That should be practiced.
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<span class="link">[[Vanisource:Lecture on BG 3.17-20 -- New York, May 27, 1966|Lecture on BG 3.17-20 -- New York, May 27, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, for maintenance of your body you have to do something. That's all right. But you don't be attached to that work. You are simply to... Because you have got this body, you have to maintain it so that the body and soul can be maintained and you have to perform this spiritual realization just to keep the body nicely, not neglecting the body. But become detached from the bodily attachment. You just try to... Yuktāhāra. Yuktāhāra means to take food is not forbidden, but you have to take food only just to maintain your body, not for, I mean to say, taste of your palate or tongue. That should be practiced. You should live... You should eat to live. You should not live to eat. That should be your life principle.</p>
<p>Tasmād asaktaḥ, tasmād asaktaḥ satatam. Asakta: "Don't be attached." Kāryaṁ karma samācara: "Do your duty, as duty, as you are duty bound. But don't be attached to that work. Because you should always know that your real work is self-realization." Asakto hy ācaran karma param āpnoti puruṣaḥ: "And if you practice like that, then the same perfection of life you will attain." Don't be attached to your work. Don't be attached, unattached. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Anāsaktasya viṣayān yathārham upayuñjataḥ. The same advice is given in several places, that "Work, but do not work with attachment. Just to make the best use of a bad bargain, that's all. You go on working like that."</p>
:tasmād asaktaḥ satataṁ
:kāryaṁ karma samācara
:asakto hy ācaran karma
:param āpnoti puruṣaḥ
:([[Vanisource:BG 3.19 (1972)|BG 3.19]])
<p>And if you continue your work unattached like that, then the result will be that you will also reach that perfectional stage of life, as Śukadeva Gosvāmī.</p>
:karmaṇaiva hi saṁsiddhim
:āsthitā janakādayaḥ
:loka-saṅgraham evāpi
:sampaśyan kartum arhasi
:([[Vanisource:BG 3.20 (1972)|BG 3.20]])
<p>So you haven't got to give up your work, your duty. Go on doing your duty, but make your point that "My life's main business is self-realization." You give more importance to that point of life. Not to the point of, that "I shall earn more and enjoy life." No. That should be given up. That is called nonattachment. So if we go on working in non-attachment and culture our self-realization, then gradually we shall come to the perfectional point.</p>
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The misguided living beings must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world

2021-03-03T08:56:27Z

141.101.96.42: Removed from deleted category 'Any'

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{{terms|"The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world"}}
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{{compiler|Iswaraj}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 05 Purports - Narada's Instructions on Srimad-Bhagavatam for Vyasadeva]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 1</h3>
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The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world.
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[[Vanisource:SB 1.5.20|SB 1.5.20, Translation and Purport]]
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The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.
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According to the Vedic version, the Lord is naturally fully powerful, and thus His supreme energies are always perfect and identical with Him. Both the spiritual and the material skies and their paraphernalia are emanations of the internal and external energies of the Lord. External energy is comparatively inferior, whereas the internal potency is superior. The superior energy is living force, and therefore she is completely identical, but the external energy, being inert, is partially identical. But both the energies are neither equal to nor greater than the Lord, who is the generator of all energies; such energies are always under His control, exactly as electrical energy, however powerful it may be, is always under the control of the engineer.

The human being and all other living beings are products of His internal energies. Thus the living being is also identical with the Lord. But he is never equal or superior to the Personality of Godhead. The Lord and living beings are all individual persons. With the help of the material energies the living beings are also creating something, but none of their creations are equal or superior to the creations of the Lord. The human being may create a small playful sputnik and may throw it into outer space, but that does not mean that he can create a planet like the earth or moon and float it in the air as the Lord does. Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal to the Lord. This is never to be. The human being, after attaining complete perfection, may achieve a large percentage of the qualities of the Lord (say up to seventy-eight percent), but it is never possible to surpass the Lord or to become equal with Him. In a diseased condition only, the foolish being claims to be one with the Lord and thus becomes misled by the illusory energy. The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world. Śrīla Vyāsadeva is advised by Śrīla Nārada to expand this idea in the Bhāgavatam. In the Bhagavad-gītā also the same idea is explained: surrender fully unto the lotus feet of the Lord. That is the only business of the perfect human being.
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The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal

2021-03-03T08:56:13Z

141.101.96.42: Removed from deleted category 'From'

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{{terms|"The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal"}}
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{{compiler|SharmisthaK}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 09 Purports - Dhruva Maharaja Returns Home]]
[[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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Vidyā and avidyā are very nicely described in Īśopaniṣad. It is said there that sometimes, due to avidyā, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal. But in fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal.
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[[Vanisource:SB 4.9.16|SB 4.9.16, Translation and Purport]]
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My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements—knowledge and ignorance. Your multienergies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You.
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<div class="text">
In the Brahma-saṁhitā it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda. In that unlimited effulgent aura of the Supreme Personality of Godhead there are innumerable universes with innumerable planets of different categories. Although the Supreme Person is the original cause of all causes, His impersonal effulgence, known as Brahman, is the immediate cause of the material manifestation. Dhruva Mahārāja, therefore, offered his respectful obeisances unto the impersonal feature of the Lord. One who realizes this impersonal feature can enjoy the unchangeable brahmānanda, described here as spiritual bliss.

Śrīla Viśvanātha Cakravartī Ṭhākura describes that this impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world. Such devotees are known as jñāna-miśra-bhaktas, or devotees whose devotional service is mixed with empiric knowledge. Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.

It is said that this impersonal Brahman is the distant realization of the Absolute Truth. Although apparently Brahman seems to be devoid of energy, factually it has different energies working under the headings of knowledge and ignorance. On account of these different energies, there is continually a manifestation of vidyā and avidyā. Vidyā and avidyā are very nicely described in Īśopaniṣad. It is said there that sometimes, due to avidyā, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal. But in fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal.

People in general, who are under the influence of avidyā-śakti, or māyā, have neither knowledge nor devotion. But when a person who is a little advanced and is therefore called a jñānī advances even more, he is in the category of a jñāna-miśra-bhakta, or a devotee whose love is mixed with empiric knowledge. When he is still further advanced, he can realize that the Absolute Truth is a person with multienergies. An advanced devotee can understand the Lord and His creative energy. As soon as one accepts the creative energy of the Absolute Truth, the six opulences of the Supreme Personality of Godhead are also understood. Devotees who are still further advanced, in full knowledge, can understand the transcendental pastimes of the Lord. Only on that platform can one fully enjoy transcendental bliss. An example is given in this connection by Viśvanātha Cakravartī Ṭhākura of a person proceeding towards a destination. As he approaches, he sees the destination from a distant place, just as we see a city from a distance. At that time he simply understands that the city is situated at a distance. When, however, he comes still nearer, he sees the domes and flags. But as soon as he enters the city, he sees various paths, gardens, lakes, and marketplaces with shops, and persons buying. He sees varieties of cinema houses, and he sees dancing and jubilation. When a person actually enters the city and personally sees the activities of the city, he becomes satisfied.
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