Vaniquotes - User contributions [en]

When the Sudarsana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence

2021-03-03T16:51:40Z

162.158.111.40: Removed from deleted category 'Have'

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{{terms|"When the Sudarsana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence"}}
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[[Category:When]]
[[Category:Sudarsana Cakra]]
[[Category:Enter]]
[[Category:Those]]
[[Category:Province]]
[[Category:Pregnant]]
[[Category:Wife]]
[[Category:Demons]]
[[Category:Carriage]]
[[Category:Due To]]
[[Category:Fear]]
[[Category:Effulgence]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 24 - The Subterranean Heavenly Planets]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
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<div class="quote">
<div class="quote_heading">
When the Sudarsana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.
</div>

<div class="quote_link">
[[Vanisource:SB 5.24.15|SB 5.24.15, Translation]]
</div>
<div class="quote_translation">
When the Sudarsana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.
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Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities

2021-03-03T13:03:02Z

162.158.111.40: Removed from deleted category 'Are'

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{{terms|"Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities"}}
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[[Category:Devotional Activities]]
[[Category:Srimad-Bhagavatam, Canto 01 Chapter 01 Purports - Questions by the Sages]]
[[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>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1119_0" class="quote" parent="SB_Canto_1" book="SB" index="19" link="SB 1.1.19" link_text="SB 1.1.19">
<div class="heading">Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities.
</div>
<span class="link">[[Vanisource:SB 1.1.19|SB 1.1.19, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.</p>
</div>
<div class="purport text"><p>There is a great difference between mundane stories, fiction, or history and the transcendental pastimes of the Lord. The histories of the whole universe contain references to the pastimes of the incarnations of the Lord. The Rāmāyaṇa, the Mahābhārata, and the Purāṇas are histories of bygone ages recorded in connection with the pastimes of the incarnations of the Lord and therefore remain fresh even after repeated readings. For example, anyone may read Bhagavad-gītā or the Śrīmad-Bhāgavatam repeatedly throughout his whole life and yet find in them new light of information. Mundane news is static whereas transcendental news is dynamic, inasmuch as the spirit is dynamic and matter is static. Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities. Uttama-śloka indicates that literature which is not meant for nescience. Mundane literature is in the mode of darkness or ignorance, whereas transcendental literature is quite different. Transcendental literature is above the mode of darkness, and its light becomes more luminous with progressive reading and realization of the transcendental subject matter. The so-called liberated persons are never satisfied by the repetition of the words ahaṁ brahmāsmi. Such artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of the Śrīmad-Bhāgavatam. Those who are not so fortunate turn to altruism and worldly philanthropy. This means the Māyāvāda philosophy is mundane, whereas the philosophy of Bhagavad-gītā and Śrīmad-Bhāgavatam is transcendental.</p>
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The place called Panihati was located on the bank of the Ganges. After hearing that Sri Caitanya Mahaprabhu had arrived, all kinds of men assembled both on land and on the water

2021-03-03T10:06:07Z

162.158.111.40: Removed from deleted category 'Was'

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{{terms|"The place called Pānihāṭi was located on the bank of the Ganges. After hearing that Śrī Caitanya Mahāprabhu had arrived, all kinds of men assembled both on land and on the water"}}
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[[Category:Place]]
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[[Category:Hearing about Caitanya]]
[[Category:Caitanya's Arriving]]
[[Category:All Kinds Of]]
[[Category:Men]]
[[Category:Assemble]]
[[Category:Both]]
[[Category:Land]]
[[Category:Water]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 16 - The Lord's Attempt to Go to Vrndavana]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The place called Pānihāṭi was located on the bank of the Ganges. After hearing that Śrī Caitanya Mahāprabhu had arrived, all kinds of men assembled both on land and on the water.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 16.203|CC Madhya 16.203, Translation and Purport]]
</div>
<div class="quote_translation">
The place called Pānihāṭi was located on the bank of the Ganges. After hearing that Śrī Caitanya Mahāprabhu had arrived, all kinds of men assembled both on land and on the water.
</div>
<div class="text">
The village of Pānihāṭi is situated on the banks of the Ganges near Khaḍadaha.
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The insect goes very courageously into the fire. Is that a very nice decision, to go forward courageously into the fire?

2021-03-03T08:10:32Z

162.158.111.40: Removed from deleted category 'Into'

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{{terms|"the insect goes very courageously into the fire. Is that a very nice decision, to go forward courageously into the fire"}}
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[[Category:Questions Posed by Srila Prabhupada]]
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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="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononJeanPaulSartre_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="19" link="Philosophy Discussion on Jean-Paul Sartre" link_text="Philosophy Discussion on Jean-Paul Sartre">
<div class="heading">Courageously... Just like the example I gave, the insect goes very courageously into the fire. Is that a very nice decision, to go forward courageously into the fire? He'll go courageously.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Jean-Paul Sartre|Philosophy Discussion on Jean-Paul Sartre]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: He says there's no such scale of right and wrong. There is no absolute right and wrong, that everything depends upon how...</p>
<p>Prabhupāda: Then where is the question of responsibility if there is no right and wrong?</p>
<p>Śyāmasundara: Whatever I do, I must do it...</p>
<p>Prabhupāda: Whimsically. Whimsically. Whatever you do, you do it whimsically. Does he mean to say like that?</p>
<p>Śyāmasundara: No. Whatever you do, you do courageously.</p>
<p>Prabhupāda: Courageously... Just like the example I gave, the insect goes very courageously into the fire. Is that a very nice decision, to go forward courageously into the fire? He'll go courageously.</p>
<p>Śyāmasundara: He has another definition of this bad faith, that bad faith means treating oneself as an object instead of a person; that I feel myself like a thing, or an object, instead of a person. This a bad faith.</p>
<p>Prabhupāda: Bad faith means?</p>
<p>Śyāmasundara: Treating myself as an object instead of a person.</p>
<p>Prabhupāda: But you are a person. How can you become an object?</p>
<p>Śyāmasundara: Because we are susceptible to bad faith, that this condition exists in the world, people are treating each other as objects—"He is black," "He is white," "He is old," "He is rich"—objects instead of persons. This called bad faith, and he wants to rectify that condition.</p>
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The atheists directly say there is no God, and the Impersonalists say there may be God, but He has no form. It is indirectly saying that there is no God

2021-03-03T07:23:09Z

162.158.111.40: Removed from deleted category 'That'

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{{terms|"The atheists directly say there is no God, and the Impersonalists say there may be God, but He has no form. It is indirectly saying that there is no God"}}
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[[Category:God and the Atheists]]
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[[Category:There May Be]]
[[Category:God Has No Form]]
[[Category:Indirectly]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
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<div id="LettertoHayagrivaLosAngeles15January1968_0" class="quote" parent="1968_Correspondence" book="Let" index="13" link="Letter to Hayagriva -- Los Angeles 15 January, 1968" link_text="Letter to Hayagriva -- Los Angeles 15 January, 1968">
<div class="heading">From the very beginning I have always preached that basically we have no difference between the Christians, the Mohammedans, the Hindus, or the Buddhists, the four principal religionists in the world. But there is a class, Impersonalists, whom we consider as atheists. The atheists directly say there is no God, and the Impersonalists say there may be God, but He has no form. It is indirectly saying that there is no God.
</div>
<span class="link">[[Vanisource:Letter to Hayagriva -- Los Angeles 15 January, 1968|Letter to Hayagriva -- Los Angeles 15 January, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I do not find any basical difference of philosophy. From the very beginning I have always preached that basically we have no difference between the Christians, the Mohammedans, the Hindus, or the Buddhists, the four principal religionists in the world. But there is a class, Impersonalists, whom we consider as atheists. The atheists directly say there is no God, and the Impersonalists say there may be God, but He has no form. It is indirectly saying that there is no God. I am very glad to read in your letter a nice line, "My main concern is seeing Him constantly in my daily life, that is, to constantly remember Him and not to forget Him." This is actually Krishna Consciousness. We can remember Krishna in every moment. We can remember Krishna while taking a glass of water because the taste of water is Krishna. We can remember Krishna as soon as we see the sunlight in the morning, because the sunlight is a reflection of Krishna's Bodily Effulgence. Similarly, as soon as we see moonlight in the evening we remember Krishna because moonlight is also reflection of sunlight. Similarly, when we hear any sound we can remember Krishna because sound is Krishna, and the most perfect sound, transcendental, is Hare Krishna, which we have to chant 24 hours. So there is no scope of forgetting Krishna at any moment of our life provided we practice in that way. The society for Krishna Consciousness is meant for preaching this philosophy throughout the world and I was very happy to receive your cooperation and I am still hopeful that the philosophy of Bhagavad-gita as Science of God can be preached by you and all your God-brothers.</p>
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Temple construction must be finished by or before Janmastami

2021-03-03T06:56:04Z

162.158.111.40: Removed from deleted category 'By'

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{{terms|"Temple construction must be finished by or before Janmastami"}}
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[[Category:Constructing Temples]]
[[Category:Must Be]]
[[Category:Finish]]
[[Category:Before]]
[[Category:Janmastami]]
</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1974 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Temple construction must be finished by or before Janmastami. If you can finish my portion on or before my reaching India then I can personally go to Vrindaban and see what is the situation and how to manage.
</div>

<div class="quote_link">
[[Vanisource:740109 - Letter to Gurudasa written from Los Angeles|740109 - Letter to Gurudasa written from Los Angeles]]
</div>
<div class="text">
January 09, 1974

Dear Gurudas,

Please accept my blessings. I beg to acknowledge receipt of your letter dated December 27, 1973 and I have noted the contents carefully.

Regarding transfer of money from the U.S.A., I have somehow or other arranged to transfer about $20,000; $10,000 of this is for purchasing land with a view to maintaining our temples in Mayapur and Vrindaban, and $10,000 for completing Vrindaban temple. I have already sent $4,000 to Mayapur for purchasing land there and I am coming to India by February 1st with the money for Vrindaban construction. In the meantime you can purchase as much material as possible and as soon as I reach India by February 1st, I shall pay them immediately for their bills. I am thinking of coming to New Delhi so when we meet in New Delhi we can pay the bills for materials you have purchased. Most probably you will be purchasing in New Delhi.

Temple construction must be finished by or before Janmastami. If you can finish my portion on or before my reaching India then I can personally go to Vrindaban and see what is the situation and how to manage. I can remain at Vrindaban through the month of February to estimate and supervise temple construction and then by the 1st of March I may go to Mayapur.

The money sent by Tamala Krsna Goswami is given by Bhogilal Patel, and Giriraja told me that was his contribution for the temple. Never mind, you can employ all collections in India for the asrama, but the money I shall take will be devoted to finishing the temple. For finishing my quarters I don't think it will require more than Rs 5,000. Do the needful and I am coming with the required money. But what you have heard from Giriraja, some utopian 22 lacs, is not correct. So begin work immediately.

Regarding starting a school in Vrindaban, we don't want any school for studying philosophy. Simply a school for teaching our members sanskrit and Hindi. Dr. Kapoor has expressed his inability to teach language, that's all right, for the time being we don't require any philosophical teacher. Start with Hari Goswami for teaching Hindi and Sanskrit. Regularly he can teach 2 hours in the morning and 2 in the evening. He can be paid a reasonable renumeration, maybe at least Rs 200 per month. He can be assisted by another teacher available in Vrindaban. I have noted down the Punjab National Bank Account number, 6112, and I thank you very much.

Most probably, I will be leaving January 14th to Hawaii on my way to India. Our Hawaii address is as follows: ISKCON, 1578 Ala Aoloa Loop, Honolulu, Hawaii. Hope this finds you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
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Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains

2021-03-03T04:42:03Z

162.158.111.40: Removed from deleted category 'Any'

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{{terms|"Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains"}}
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[[Category:Natural]]
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 10 Purports - Departure of Lord Krsna for Dvaraka]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 1</h3>
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<div class="quote">
<div class="quote_heading">
Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains.
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<div class="quote_link">
[[Vanisource:SB 1.10.32|SB 1.10.32, Translation and Purport]]
</div>
<div class="quote_translation">
Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord.
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<div class="text">
<div class="purport">

Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental līlā, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmānanda.

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Marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment

2021-03-03T02:06:17Z

162.158.111.40: Removed from deleted category 'Not'

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{{terms|"marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment"}}
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[[Category:Marriage]]
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[[Category:Spiritual Enlightenment]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 14 Purports - Pregnancy of Diti in the Evening]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
In the material world there is no question of love. Marriage is actually a duty performed in mutual cooperation as directed in the authoritative scriptures for spiritual advancement. Therefore marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment.
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<div class="quote_link">
[[Vanisource:SB 3.14.19|SB 3.14.19, Translation and Purport]]
</div>
<div class="quote_translation">
O respectful one, a wife is so helpful that she is called the better half of a man's body because of her sharing in all auspicious activities. A man can move without anxiety entrusting all responsibilities to his wife.
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<div class="text">
By the Vedic injunction, the wife is accepted as the better half of a man's body because she is supposed to be responsible for discharging half of the duties of the husband. A family man has a responsibility to perform five kinds of sacrifices, called pañca-yajña, in order to get relief from all kinds of unavoidable sinful reaction incurred in the course of his affairs. When a man becomes qualitatively like the cats and dogs, he forgets his duties in cultivating spiritual values, and thus he accepts his wife as a sense gratificatory agency. When the wife is accepted as a sense gratificatory agency, personal beauty is the main consideration, and as soon as there is a break in personal sense gratification, there is disruption or divorce. But when husband and wife aim at spiritual advancement by mutual cooperation, there is no consideration of personal beauty or the disruption of so-called love. In the material world there is no question of love. Marriage is actually a duty performed in mutual cooperation as directed in the authoritative scriptures for spiritual advancement. Therefore marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment.
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It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and different from the original earth, we cannot say that it is false

2021-03-02T20:26:15Z

162.158.111.40: Removed from deleted category 'From'

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[[Category:Cannot]]
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[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
[[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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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and different from the original earth, we cannot say that it is false. We should therefore conclude that the earthen pot and the entire earth are both truths because one is the product of the other.
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[[Vanisource:KB 87|Krsna Book, 87]]
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The view of the Māyāvādī philosopher, however, is stated in the Bhagavad-gītā to be the view of the asuras, or demons. The Lord says in the Bhagavad-gītā, asatyam apratiṣṭhaṁ te jagad āhur anīśvaram / aparaspara-sambhūtaṁ kim anyat kāma-haitukam: ([[Vanisource:BG 16.8 (1972)|BG 16.8]]) “The asuras’ view of this cosmic manifestation is that the whole creation is false. The asuras think that the mere interaction of matter is the source of the creation and that there is no controller or God.” But actually this is not the fact. From the Seventh Chapter of the Bhagavad-gītā we understand that the five gross elements—earth, water, fire, air and sky—plus the subtle elements—mind, intelligence and false ego—are the eight separated energies of the Supreme Lord. Beyond this inferior, material energy is a spiritual energy, known as the living entities. The living entities are accepted as the superior energy of the Lord. The whole cosmic manifestation is a combination of the inferior and superior energies, and the source of the energies is the Supreme Personality of Godhead. The Supreme Personality of Godhead has many different types of energies. This is confirmed in the Vedas: parāsya śaktir vividhaiva śrūyate ([[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]]). “The transcendental energies of the Lord are variegated.” And because such varieties of energies have emanated from the Supreme Lord, they cannot be false. The Lord is ever-existing, and the energies are ever-existing. Some of the energy is temporary—sometimes manifested and sometimes unmanifested—but this does not mean that it is false. The example may be given that when a person is angry he does things which are different from his normal condition of life, but the fact that the mood of anger appears and disappears does not mean that the energy of anger is false. As such, the argument of the Māyāvādī philosophers that this world is false is not accepted by the Vaiṣṇava philosophers. The Lord Himself confirms that the view that there is no supreme cause of this material manifestation, that there is no God, and that everything is only the creation of the interaction of matter is a view of the asuras.The Māyāvādī philosopher sometimes puts forward the argument of the snake and the rope. In the dark of evening, a curled-up rope is sometimes, due to ignorance, taken for a snake. But mistaking the rope for a snake does not mean that the rope or the snake is false, and therefore this example, used by the Māyāvādīs to illustrate the falsity of the material world, is not valid. When a thing is taken as fact but actually has no existence at all, it is called false. But if something is mistaken for something else that exists, that does not mean it is false. The Vaiṣṇava philosophers use a very appropriate example, comparing this material world to an earthen pot. When we see an earthen pot, it does not at once disappear and turn into something else. It may be temporary, but the earthen pot is taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the earthen pot is temporary and different from the original earth, we cannot say that it is false. We should therefore conclude that the earthen pot and the entire earth are both truths because one is the product of the other. We understand from the Bhagavad-gītā that after the dissolution of this cosmic manifestation, the material energy enters into the Supreme Personality of Godhead. The Supreme Personality of Godhead is ever-existing with His varied energies. Because the material creation is an emanation from Him, we cannot say that this cosmic manifestation is a product of something void. Kṛṣṇa is not void. Whenever we speak of Kṛṣṇa, He is present with His form, qualities, name, entourage and paraphernalia. Therefore, Kṛṣṇa is not impersonal. The original cause of everything is neither void nor impersonal but is the Supreme Person. Demons may say that this material creation is anīśvara, without a controller or God, but such arguments ultimately cannot stand.

The example given by the Māyāvādī philosophers that inanimate matter like nails and hair comes from the living body is not a very sound argument. Nails and hair are undoubtedly inanimate, but they come not from the animate living being but from the inanimate material body. Similarly, the argument that the scorpion comes from cow dung, meaning that a living entity comes from matter, is also unsound. The scorpion which comes out of the cow dung is certainly a living entity, but the living entity does not come out of the cow dung. Only the living entity’s material body, or the body of the scorpion, comes out of the cow dung. The sparks of the living entities, as we understand from the Bhagavad-gītā, are injected into material nature, and then they come out. The body of the living entity in different forms is supplied by material nature, but the living entity himself is supplied by the Supreme Lord. The father and mother give the body necessary for the living entity under certain conditions. The living entity transmigrates from one body to another according to his different desires, which in the subtle form of intelligence, mind and false ego accompany him from body to body. By superior arrangement a living entity is put into the womb of a certain type of material body, and then he develops a similar body. Therefore, the spirit soul is not produced from matter; it takes on a particular type of body under superior arrangement. According to our present experience, this material world is a combination of matter and spirit. The spirit is moving the matter. The spirit soul (the living entity) and matter are different energies of the Supreme Lord, and since both the energies are products of the Supreme Eternal, or the Supreme Truth, they are factual, not false. Because the living entity is part and parcel of the Supreme, he exists eternally. Therefore, for him there cannot be any question of birth or death. So-called birth and death occur because of the material body. The Vedic version sarvaṁ khalv idaṁ brahma means that since both the energies have emanated from the Supreme Brahman, everything we experience is nondifferent from Brahman.
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In this age, many pseudo incarnations are advertised simply for having exhibited some magical performances, but except for persons who are servants of Narada and other servants of Krsna, no one can understand who is God and who is not

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162.158.111.40: Removed from deleted category 'But'

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{{terms|"In this age, many pseudo incarnations are advertised simply for having exhibited some magical performances, but except for persons who are servants of Nārada and other servants of Kṛṣṇa, no one can understand who is God and who is not"}}
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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 10 Purports - Deliverance of the Yamala-arjuna Trees]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 10.1 to 10.13</h3>
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If one takes shelter of a devotee descending from the paramparā system of Nārada (svayambhūr nāradaḥ śambhuḥ (SB 6.3.20)), one can then understand who is an incarnation of the Supreme Personality of Godhead. In this age, many pseudo incarnations are advertised simply for having exhibited some magical performances, but except for persons who are servants of Nārada and other servants of Kṛṣṇa, no one can understand who is God and who is not. This is confirmed by Narottama dāsa Ṭhākura. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: no one is delivered from the material conception of life unless favored by a Vaiṣṇava.
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[[Vanisource:SB 10.10.37|SB 10.10.37, Translation and Purport]]
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O supreme form, we are always servants of Your servants, especially of Nārada Muni. Now give us permission to leave for our home. It is by the grace and mercy of Nārada Muni that we have been able to see You face to face.
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Unless delivered or blessed by a devotee, one cannot realize that Kṛṣṇa is the Supreme Personality of Godhead. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. According to this verse of Bhagavad-gītā ([[Vanisource:BG 7.3 (1972)|BG 7.3]]), there are so many siddhas or yogīs who cannot understand Kṛṣṇa; instead, they misunderstand Him. But if one takes shelter of a devotee descending from the paramparā system of Nārada (svayambhūr nāradaḥ śambhuḥ ([[Vanisource:SB 6.3.20-21|SB 6.3.20]])), one can then understand who is an incarnation of the Supreme Personality of Godhead. In this age, many pseudo incarnations are advertised simply for having exhibited some magical performances, but except for persons who are servants of Nārada and other servants of Kṛṣṇa, no one can understand who is God and who is not. This is confirmed by Narottama dāsa Ṭhākura. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: no one is delivered from the material conception of life unless favored by a Vaiṣṇava. Others can never understand, neither by speculation nor by any other bodily or mental gymnastics.
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Because Bali Maharaja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices

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162.158.111.40: Removed from deleted category 'There'

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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 23 Purports - The Demigods Regain the Heavenly Planets]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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As stated in the śāstra, sarvārhaṇam acyutejyā (SB 4.31.14). By worshiping Acyuta, the Supreme Personality of Godhead, one satisfies everyone. Because Bali Mahārāja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices.
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[[Vanisource:SB 8.23.14|SB 8.23.14, Translation and Purport]]
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O best of the brāhmaṇas, Śukrācārya, please describe the fault or discrepancy in your disciple Bali Mahārāja, who engaged in performing sacrifices. This fault will be nullified when judged in the presence of qualified brāhmaṇas.
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<div class="text">
When Bali Mahārāja and Prahlāda Mahārāja had departed for the planet Sutala, Lord Viṣṇu asked Śukrācārya what the fault was in Bali Mahārāja for which Śukrācārya had cursed him. It might be argued that since Bali Mahārāja had now left the scene, how could his faults be judged? In reply to this, Lord Viṣṇu informed Śukrācārya that there was no need for Bali Mahārāja's presence, for his faults and discrepancies could be nullified if judged before the brāhmaṇas. As will be seen in the next verse, Bali Mahārāja had no faults; Śukrācārya had unnecessarily cursed him. Nonetheless, this was better for Bali Mahārāja. Being cursed by Śukrācārya, Bali Mahārāja was deprived of all his possessions, with the result that the Supreme Personality of Godhead favored him for his strong faith in devotional service. Of course, a devotee is not required to engage in fruitive activities. As stated in the śāstra, sarvārhaṇam acyutejyā ([[Vanisource:SB 4.31.14|SB 4.31.14]]). By worshiping Acyuta, the Supreme Personality of Godhead, one satisfies everyone. Because Bali Mahārāja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices.
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