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The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination

2021-03-03T09:48:48Z

162.158.107.197: Removed from deleted category 'From'

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{{terms|"The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination"}}
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[[Category:Permanent]]
[[Category:Senses]]
[[Category:Being]]
[[Category:Contamination]]
[[Category:Matter]]
[[Category:Are Not]]
[[Category:Acting As God's Servants]]
[[Category:Properly]]
[[Category:Devotional Service to God]]
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[[Category:Involve]]
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[[Category:Senses]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 25 Purports - The Glories of Devotional Service]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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Anything which changes is called temporary, or asat. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination.
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<div class="quote_link">
[[Vanisource:SB 3.25.7|SB 3.25.7, Translation and Purport]]
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<div class="quote_translation">
Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.
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<div class="text">
Here the word asad-indriya-tarṣaṇāt is significant. Asat means "impermanent," "temporary," and indriya means "senses." Thus asad-indriya-tarṣaṇāt means "from being agitated by the temporarily manifest senses of the material body." We are evolving through different statuses of material bodily existence—sometimes in a human body, sometimes in an animal body—and therefore the engagements of our material senses are also changing. Anything which changes is called temporary, or asat. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination. When the contamination is completely removed and the senses act in the purity of unalloyed Kṛṣṇa consciousness, we have reached sad-indriya, or eternal sensory activities. Eternal sensory activities are called devotional service, whereas temporary sensory activities are called sense gratification. Unless one becomes tired of material sense gratification, there is no opportunity to hear transcendental messages from a person like Kapila. Devahūti expressed that she was tired. Now that her husband had left home, she wanted to get relief by hearing the instructions of Lord Kapila.
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The palace of Rukmini was wonderfully furnished. Hanging from the ceiling were many canopies with laces bedecked with pearl garlands, and the whole palace was illuminated by the effulgence of valuable jewels

2021-03-03T09:29:21Z

162.158.107.197: Removed from deleted category 'By'

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{{terms|"The palace of Rukmiṇī was wonderfully furnished. Hanging from the ceiling were many canopies with laces bedecked with pearl garlands, and the whole palace was illuminated by the effulgence of valuable jewels"}}
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[[Category:Krsna Book Chapter 60 - Talks Between Krsna and Rukmini]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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The palace of Rukmiṇī was wonderfully furnished. Hanging from the ceiling were many canopies with laces bedecked with pearl garlands, and the whole palace was illuminated by the effulgence of valuable jewels. There were many flower groves of mallikā and cāmeli, which are considered the most fragrant flowers in India.
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<div class="quote_link">
[[Vanisource:KB 60|Krsna Book, 60]]
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<div class="text">
Lord Kṛṣṇa’s dealings with Rukmiṇī as a perfect husband are a perfect manifestation of the supreme perfection of the Personality of Godhead. There are many philosophers who propound a concept of the Absolute Truth in which God cannot do this or that. They deny the incarnation of God, or the Supreme Absolute Truth in human form. But actually the fact is different: God cannot be subject to our imperfect sensual activities. He is the all-powerful, omnipresent Personality of Godhead, and by His supreme will He can not only create, maintain and annihilate the whole cosmic manifestation but also descend as an ordinary human being to execute the highest mission. As stated in the Bhagavad-gītā, whenever there are discrepancies in the discharge of human occupational duties, He descends. He is not forced to appear by any external agency, but He descends by His own internal potency in order to reestablish the standard functions of human activities and simultaneously annihilate the disturbing elements in the progressive march of human civilization. In accordance with this principle of the transcendental pastimes of the Supreme Personality of Godhead, He descended in His eternal form as Śrī Kṛṣṇa in the dynasty of the Yadus.

The palace of Rukmiṇī was wonderfully furnished. Hanging from the ceiling were many canopies with laces bedecked with pearl garlands, and the whole palace was illuminated by the effulgence of valuable jewels. There were many flower groves of mallikā and cāmeli, which are considered the most fragrant flowers in India. There were many clusters of these plants, with blooming flowers enhancing the beauty of the palace. And because of the exquisite fragrance of the flowers, little groups of humming bees gathered around the trees, and at night the pleasing moonshine glittered through the network of holes in the windows. There were many heavily flowered trees of pārijāta, and the mild wind stirred the fragrance of the flowers all around. Incense burned within the walls of the palace, and the fragrant smoke leaked out of the window shutters. Within the room were mattresses covered with white bedsheets; the bedding was as soft and white as milk foam. In this situation, Lord Śrī Kṛṣṇa sat very comfortably and enjoyed the service of Rukmiṇījī, who was assisted by her maidservants.

Rukmiṇī was very eager to get the opportunity to serve her husband, the Supreme Personality of Godhead. She therefore wanted to serve the Lord personally and took the handle of the cāmara from the hand of a maidservant and began to move the fan. The handle of the cāmara was made of gold and bedecked with valuable jewels, and it became more beautiful when taken by Rukmiṇī because all of her fingers were beautifully set with jeweled rings. Her legs were decorated with jeweled ankle bells, which rang very softly between the pleats of her sari. Rukmiṇī’s raised breasts were smeared with kuṅkuma and saffron; thus her beauty was enhanced by the reflection of the reddish color emanating from her covered breasts. Her high hips were decorated with a jeweled lace girdle, and a locket of great effulgence hung on her neck. Above all, because she was engaged in the service of Lord Kṛṣṇa—although at that time she was old enough to have grown-up sons—her beautiful body was beyond compare in the three worlds. When we take account of her beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth and her necklace of gold all combined to shower rains of nectar, and thus it was definitely proved that Rukmiṇī was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nārāyaṇa.

The pastimes of Kṛṣṇa and Rukmiṇī in Dvārakā are accepted by great authorities as manifestations of those of Nārāyaṇa and Lakṣmī, which are of an exalted opulence. The pastimes of Rādhā and Kṛṣṇa in Vṛndāvana are simple and rural, distinguished from the polished urban characteristics of those of Dvārakā. The characteristics of Rukmiṇī were unusually bright, and Kṛṣṇa was very much satisfied with her behavior.
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Krsna says in Bhagavad-gita (7.20): "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures"

2021-03-02T23:19:58Z

162.158.107.197: Removed from deleted category 'Own'

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 18 Purports - The Prayers Offered to the Lord by the Residents of Jambudvipa]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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<div class="quote">
<div class="quote_heading">
Kṛṣṇa says in Bhagavad-gītā (BG 7.20): "Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."Lakṣmīdevī advises all devotees who approach the Lord with material desires that according to her practical experience, the Lord is Kāmadeva, and thus there is no need to ask Him for anything material. She says that everyone should simply serve the Lord without any motive.
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<div class="quote_link">
[[Vanisource:SB 5.18.21|SB 5.18.21, Translation and Purport]]
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<div class="quote_translation">
My dear Lord, You automatically fulfill all the desires of a woman who worships Your lotus feet in pure love. However, if a woman worships Your lotus feet for a particular purpose, You also quickly fulfill her desires, but in the end she becomes broken-hearted and laments. Therefore one need not worship Your lotus feet for some material benefit.
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<div class="text">
Śrīla Rūpa Gosvāmī describes pure devotional service as anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]]). One should not worship the Supreme Personality of Godhead to fulfill some material desire for success in fruitive activities or mental speculation. To serve the lotus feet of the Lord means to serve Him exactly as He desires. The neophyte devotee is therefore ordered to worship the Lord strictly according to the regulative principles given by the spiritual master and the śāstras. By executing devotional service in that way, he gradually becomes attached to Kṛṣṇa, and when his original dormant love for the Lord becomes manifest, he spontaneously serves the Lord without any motive. This condition is the perfect stage of one's relationship with the Lord. The Lord then looks after the comfort and security of His devotee without being asked. Kṛṣṇa promises in Bhagavad-gītā ([[Vanisource:BG 9.22|BG 9.22]]):

<div class="quote_verse">
:ananyāś cintayanto māṁ
:ye janāḥ paryupāsate
:teṣāṁ nityābhiyuktānāṁ
:yoga-kṣemaṁ vahāmy aham
</div>

The Supreme Lord personally takes care of anyone who is completely engaged in His devotional service. Whatever he has, the Lord protects, and whatever he needs, the Lord supplies. Therefore why should one bother the Lord for something material? Such prayers are unnecessary.

Śrīla Viśvanātha Cakravartī Ṭhākura explains that even if a devotee wishes the Lord to fulfill a particular desire, the devotee should not be considered a sakāma-bhakta (a devotee with some motive). In the Bhagavad-gītā ([[Vanisource:BG 7.16 (1972)|BG 7.16]]) Kṛṣṇa says:

<div class="quote_verse">
:catur-vidhā bhajante māṁ
:janāḥ sukṛtino 'rjuna
:ārto jijñāsur arthārthī
:jñānī ca bharatarṣabha
</div>

"O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute." The ārta and the arthārthī, who approach the Supreme Personality of Godhead for relief from misery or for some money, are not sakāma-bhaktas, although they appear to be. Being neophyte devotees, they are simply ignorant. Later in Bhagavad-gītā the Lord says, udārāḥ sarva evaite: ([[Vanisource:BG 7.18 (1972)|BG 7.18]]) they are all magnanimous (udārāḥ). Although in the beginning a devotee may harbor some desire, in due course of time it will vanish. Therefore the Śrīmad-Bhāgavatam enjoins:

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:akāmaḥ sarva-kāmo vā
:mokṣa-kāma udāra-dhīḥ
:tīvreṇa bhakti-yogena
:yajeta puruṣaṁ param
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"A person who has broader intelligence, whether he is full of all material desire, is free from material desire, or has a desire for liberation, must by all means worship the supreme whole, the Personality of Godhead." ([[Vanisource:SB 2.3.10|SB 2.3.10]])

Even if one wants something material, he should pray to no one but the Lord to fulfill his desire. If one approaches a demigod for the fulfillment of his desires, he is to be considered naṣṭa-buddhi, bereft of all good sense. Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 7.20 (1972)|BG 7.20]]):

<div class="quote_verse">
:kāmais tais tair hṛta-jñānāḥ
:prapadyante 'nya-devatāḥ
:taṁ taṁ niyamam āsthāya
:prakṛtyā niyatāḥ svayā
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"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."

Lakṣmīdevī advises all devotees who approach the Lord with material desires that according to her practical experience, the Lord is Kāmadeva, and thus there is no need to ask Him for anything material. She says that everyone should simply serve the Lord without any motive. Since the Supreme Personality of Godhead is sitting in everyone's heart, He knows everyone's thoughts, and in due course of time He will fulfill all desires. Therefore let us completely depend on the service of the Lord without bothering Him with our material requests.
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At night I forget this body, and daytime, I forget the dreaming body. So this is also dreaming, at daytime, because I forget

2021-03-02T13:50:20Z

162.158.107.197: Removed from deleted category 'This'

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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="LectureonBG1320BombayOctober141973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="368" link="Lecture on BG 13.20 -- Bombay, October 14, 1973" link_text="Lecture on BG 13.20 -- Bombay, October 14, 1973">
<div class="heading">At night I forget this body, and daytime, I forget the dreaming body. So this is also dreaming, at daytime, because I forget.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.20 -- Bombay, October 14, 1973|Lecture on BG 13.20 -- Bombay, October 14, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The so-called scientists, they do not know that the consciousness is eternal and it carries me to another body. "I see that this body is destroyed; therefore finish, all finished." No. You have got practical experience. When you sleep, the body does not work but the consciousness works. You therefore dream in a different atmosphere. You get a different body and enjoy differently. Every day we have got experience. At night I forget this body, and daytime, I forget the dreaming body. So this is also dreaming, at daytime, because I forget. At night I saw that I was a king, I was ruling over somebody, or I was lecturing as a political leader, and daytime I see that I am a clerk, neither politician nor king. So I forget the night's body, and at night I forget the day's body.</p>
<p>Similarly, change of body means I forget this body. Last life, I had some body, but I cannot say what kind of body I had. Of course, there is science, astronomy and other things. They can speak, but I don't believe it. Or even if I believe, what can I do with that? So we are changing. But the consciousness is not vināśi. Avināśi tu tad viddhi yena sarvam idaṁ tatam. So because the consciousness is not changed, it is creating another body according to consciousness.</p>
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Brahmananda Bharati continued, "The living entity is localized, whereas the Supreme Brahman is all-pervading. That is the verdict of the revealed scriptures"

2020-08-15T13:28:56Z

162.158.107.197: Moved from category 'Sri Caitanya-caritamrta, Madhya-lila Chapter 10 - The Lord's Return to Jagannatha Puri' to category 'Sri Caitanya-caritamrta, Madhya-lila 25 Chapters'

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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 10 - The Lord's Return to Jagannatha Puri]]
[[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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Brahmānanda Bhāratī continued, "The living entity is localized, whereas the Supreme Brahman is all-pervading. That is the verdict of the revealed scriptures."
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[[Vanisource:CC Madhya 10.168|CC Madhya 10.168, Translation and Purport]]
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<div class="quote_translation">
Brahmānanda Bhāratī continued, "The living entity is localized, whereas the Supreme Brahman is all-pervading. That is the verdict of the revealed scriptures."
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<div class="text">
Brahmānanda Bhāratī drew Sārvabhauma Bhaṭṭācārya’s attention because he wanted him to judge the argument. He then stated that Brahman, the Supreme Lord, is all-pervading. This is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (BG 13.3):

:kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata
:kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama

“O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.” The Supreme Personality of Godhead in His Paramātmā feature is expanded everywhere. The Brahma-saṁhitā says, aṇḍāntara-stha-paramāṇu-cayāntara-stham: (BS 5.35) by virtue of His all-pervasive nature, the Supreme Lord is within the universe as well as within all elements of the universe. He is even within the atom. In this way the Supreme Lord Govinda is all-pervasive. On the other hand, the living entities are very, very small. It is said that the living entity is one ten-thousandth of the tip of a hair. Therefore the living entity is localized. Living entities rest on the Brahman effulgence, the bodily rays of the Supreme Personality of Godhead.
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