Vaniquotes - User contributions [en]

Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself

2021-03-03T12:58:30Z

162.158.146.212: Removed from deleted category 'That'

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{{terms|"Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 12 Purports - Conversation Between Maharaja Rahugana and Jada Bharata]]
[[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_heading">
Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself. Under these circumstances, we cannot accept that the atom is the cause of the universe. Such theories are advanced by unintelligent people.
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<div class="quote_link">
[[Vanisource:SB 5.12.9|SB 5.12.9, Translation and Purport]]
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<div class="quote_translation">
One may say that varieties arise from the planet earth itself. However, although the universe may temporarily appear to be the truth, it ultimately has no real existence. The earth was originally created by a combination of atomic particles, but these particles are impermanent. Actually the atom is not the cause of the universe, although some philosophers think so. It is not a fact that the varieties found in this material world simply result from atomic juxtaposition or combination.
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<div class="text">
Those who follow the atomic theory think that the protons and electrons of atoms combine in such a way as to bring all material existence into being. However, the scientists fail to discover the cause of atomic existence itself. Under these circumstances, we cannot accept that the atom is the cause of the universe. Such theories are advanced by unintelligent people. According to real intelligence, the real cause of the cosmic manifestation is the Supreme Lord. Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) He is the original cause of all creation. As stated in Bhagavad-gītā ([[Vanisource:BG 10.8|BG 10.8]]): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. Kṛṣṇa is the original cause. Sarva-kāraṇa-kāraṇam: (BS 5.1) He is the cause of all causes. Kṛṣṇa is the cause of atoms, the material energy.

<div class="quote_verse">
:bhūmir āpo 'nalo vāyuḥ
:khaṁ mano buddhir eva ca
:ahaṅkāra itīyaṁ me
:bhinnā prakṛtir aṣṭadhā
:([[Vanisource:BG 7.4 (1972)|BG 7.4]])
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The ultimate cause is the Supreme Personality of Godhead, and only those in ignorance try to find out other causes by posing different theories.
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The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Sankarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency

2021-03-03T10:11:54Z

162.158.146.212: Removed from deleted category 'That'

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{{terms|"The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency"}}
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[[Category:Krsna's Potencies]]
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[[Category:Krsna's Pleasure Potency]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 Purports - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency.
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<div class="quote_link">
[[Vanisource:CC Adi 4.60|CC Adi 4.60, Translation and Purport]]
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<div class="quote_translation">
That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees.
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<div class="text">
Śrīla Jīva Gosvāmī has elaborately discussed the hlādinī potency in his Prīti-sandarbha. He says that the Vedas clearly state, “Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service.” What is the particular attraction that makes the Supreme Lord enthusiastic to accept devotional service, and what is the nature of such service? The Vedic scriptures inform us that the Supreme Personality of Godhead, the Absolute Truth, is self-sufficient, and that māyā, nescience, can never influence Him at all. Therefore the potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation. The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition, like the impersonalist conception of the bliss of Brahman. Devotional service is reciprocation between two, and therefore it cannot be located simply within one’s self. Therefore the bliss of self-realization, brahmānanda, cannot be equated with devotional service.

The Supreme Personality of Godhead has three kinds of internal potency, namely the hlādinī-śakti, or pleasure potency, the sandhinī-śakti, or existential potency, and the samvit-śakti, or cognitive potency. In the Viṣṇu Purāṇa (1.12.69) the Lord is addressed as follows: “O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.” Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. “Love of God” is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hlādinī potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.
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The Yamadutas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the SPG, Narayana, and are self-born. This we have heard from Yamaraja

2021-03-03T07:21:04Z

162.158.146.212: Removed from deleted category 'This'

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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 01 - The History of the Life of Ajamila]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 6</h3>
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<div class="quote">
<div class="quote_heading">
The Yamadūtas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja.
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<div class="quote_link">
[[Vanisource:SB 6.1.40|SB 6.1.40, Translation and Purport]]
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<div class="quote_translation">
The Yamadūtas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja.
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<div class="purport">

The servants of Yamarāja replied quite properly. They did not manufacture principles of religion or irreligion. Instead, they explained what they had heard from the authority Yamarāja. Mahājano yena gataḥ sa panthāḥ: ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]) one should follow the mahājana, the authorized person. Yamarāja is one of twelve authorities. Therefore the servants of Yamarāja, the Yamadūtas, replied with perfect clarity when they said śuśruma ("we have heard"). The members of modern civilization manufacture defective religious principles through speculative concoction. This is not dharma. They do not know what is dharma and what is adharma. Therefore, as stated in the beginning of Śrīmad-Bhāgavatam, dharmaḥ projjhita-kaitavo 'tra: ([[Vanisource:SB 1.1.2|SB 1.1.2]]) dharma not supported by the Vedas is rejected from śrīmad-bhāgavata-dharma. Bhāgavata-dharma comprises only that which is given by the Supreme Personality of Godhead. Bhāgavata-dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66 (1972)|BG 18.66]]) one must accept the authority of the Supreme Personality of Godhead and surrender to Him and whatever He says. That is dharma. Arjuna, for example, thinking that violence was adharma, was declining to fight, but Kṛṣṇa urged him to fight. Arjuna abided by the orders of Kṛṣṇa, and therefore he is actually a dharmī because the order of Kṛṣṇa is dharma. Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 15.15 (1972)|BG 15.15]]), vedaiś ca sarvair aham eva vedyaḥ: "The real purpose of veda, knowledge, is to know Me." One who knows Kṛṣṇa perfectly is liberated. As Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 4.9 (1972)|BG 4.9]]):

<div class="quote_verse">
:janma karma ca me divyam
:evaṁ yo vetti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti mām eti so 'rjuna
</div>

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One who understands Kṛṣṇa and abides by His order is a candidate for returning home, back to Godhead. It may be concluded that dharma, religion, refers to that which is ordered in the Vedas, and adharma, irreligion, refers to that which is not supported in the Vedas.

Dharma is not actually manufactured by Nārāyaṇa. As stated in the Vedas, asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ iti: the injunctions of dharma emanate from the breathing of Nārāyaṇa, the supreme living entity. Nārāyaṇa exists eternally and breathes eternally, and therefore dharma, the injunctions of Nārāyaṇa, also exist eternally. Śrīla Madhvācārya, the original ācārya for those who belong to the Mādhva-Gauḍīya-sampradāya, says:

<div class="quote_verse">
:vedānāṁ prathamo vaktā
:harir eva yato vibhuḥ
:ato viṣṇv-ātmakā vedā
:ity āhur veda-vādinaḥ
</div>

The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiṣṇava principles because Viṣṇu is the origin of the Vedas. The Vedas contain nothing besides the instructions of Viṣṇu, and one who follows the Vedic principles is a Vaiṣṇava. The Vaiṣṇava is not a member of a manufactured community of this material world. A Vaiṣṇava is a real knower of the Vedas, as confirmed in Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]])).

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Sri Krsna is always meditated upon by the paramahamsas, who are the perfected ones among those in the renounced order of life

2021-03-03T06:42:58Z

162.158.146.212: Removed from deleted category 'Upon'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div class="heading">Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.
</div>
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained in the text of this work. Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa-sandarbha. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In the Sāma-veda Upaniṣad, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Vāsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Vāsudeva, are indicated in this text. The name Vāsudeva particularly indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.</p>
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For five days Raghunatha dasa Gosvami took prasadam at the temple, but later he would stand at the Simha-dvara gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers

2021-03-02T15:31:26Z

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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_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div id="CCAntya6Summary_0" class="quote" parent="CC_Antya-lila" book="CC" index="1057" link="CC Antya 6 Summary" link_text="CC Antya 6 Summary">
<div class="heading">For five days Raghunātha dāsa Gosvāmī took prasādam at the temple, but later he would stand at the Siṁha-dvāra gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers. When Raghunātha's father received news of this, he sent some men and money, but Raghunātha dāsa Gosvāmī refused to accept the money.
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<span class="link">[[Vanisource:CC Antya 6 Summary|CC Antya 6 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A summary of this chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu went into transcendental fits of ecstatic love, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī attended to Him and satisfied Him as He desired. Raghunātha dāsa Gosvāmī had been attempting to come to the lotus feet of Śrī Caitanya Mahāprabhu for a long time, and finally he left his home and met the Lord. When Śrī Caitanya Mahāprabhu had gone to Śāntipura on His way to Vṛndāvana, Raghunātha dāsa Gosvāmī had offered to dedicate his life at the Lord's lotus feet. In the meantime, however, a Muslim official became envious of Hiraṇya dāsa, Raghunātha dāsa Gosvāmī’s uncle, and induced some big official court minister to have him arrested. Thus Hiraṇya dāsa left his home, but by the intelligence of Raghunātha dāsa the misunderstanding was mitigated. Then Raghunātha dāsa went to Pānihāṭi, and following the order of Nityānanda Prabhu, he observed a festival (ciḍā-dadhi-mahotsava) by distributing chipped rice mixed with yogurt. The day after the festival, Nityānanda Prabhu gave Raghunātha dāsa the blessing that he would very soon attain the shelter of Śrī Caitanya Mahāprabhu. After this incident, Raghunātha dāsa, with the help of his priest, whose name was Yadunandana Ācārya, got out of his house by trickery and thus ran away. Not touching the general path, Raghunātha dāsa Gosvāmī secretly went to Jagannātha Purī. After twelve days, he arrived in Jagannātha Purī at the lotus feet of Śrī Caitanya Mahāprabhu.</p>
<p>Śrī Caitanya Mahāprabhu entrusted Raghunātha dāsa Gosvāmī to Svarūpa Dāmodara Gosvāmī. Therefore another name for Raghunātha dāsa Gosvāmī is Svarūpera Raghu, or the Raghunātha of Svarūpa Dāmodara. For five days Raghunātha dāsa Gosvāmī took prasādam at the temple, but later he would stand at the Siṁha-dvāra gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers. When Raghunātha's father received news of this, he sent some men and money, but Raghunātha dāsa Gosvāmī refused to accept the money. Understanding that Raghunātha dāsa Gosvāmī was living by begging from the chatras, Śrī Caitanya Mahāprabhu presented him with His own guñjā-mālā and a stone from Govardhana Hill. Thereafter, Raghunātha dāsa Gosvāmī used to eat rejected food that he had collected and washed. This renounced life greatly pleased both Svarūpa Dāmodara Gosvāmī and Śrī Caitanya Mahāprabhu. One day Śrī Caitanya Mahāprabhu took by force some of the same food, thus blessing Raghunātha dāsa Gosvāmī for his renunciation.</p>
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As a disease, if initially neglected, becomes acute and impossible to cure, or as the senses, if not controlled at first, are impossible to control later, an enemy, if neglected in the beginning, later becomes insurmountable - SB 10.4.38

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB10438_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="185" link="SB 10.4.38" link_text="SB 10.4.38">
<div class="heading">As a disease, if initially neglected, becomes acute and impossible to cure, or as the senses, if not controlled at first, are impossible to control later, an enemy, if neglected in the beginning, later becomes insurmountable.
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<span class="link">[[Vanisource:SB 10.4.38|SB 10.4.38, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As a disease, if initially neglected, becomes acute and impossible to cure, or as the senses, if not controlled at first, are impossible to control later, an enemy, if neglected in the beginning, later becomes insurmountable.</p>
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