Vaniquotes - User contributions [en]

Three vahinis have been referred to by the learned as a prtana, three prtanas equal one camu, and three camus equal one anikini. The wise refer to ten anikinis as one aksauhini

2021-03-03T13:15:02Z

162.158.146.214: Removed from deleted category 'By'

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{{terms|"Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī"}}
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{{compiler|Alankrutha}}
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[[Category:Three]]
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[[Category:Refer]]
[[Category:Learned]]
[[Category:Equal]]
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[[Category:Wise]]
[[Category:Ten]]
[[Category:Aksauhini]]
[[Category:Srimad-Bhagavatam, Canto 09 Chapter 15 Purports - Parasurama, the Lord's Warrior Incarnation]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
The wise also know that a senāmukha is three times what a patti is. Three senāmukhas are known as one gulma, three gulmas are called a gaṇa, and three gaṇas are called a vāhinī. Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī.
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<div class="quote_link">
[[Vanisource:SB 9.15.30|SB 9.15.30, Translation and Purport]]
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<div class="quote_translation">
Upon seeing Paraśurāma, Kārtavīryārjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis, and many similar weapons to fight against him. Kārtavīryārjuna sent seventeen full akṣauhiṇīs of soldiers to check Paraśurāma. But Lord Paraśurāma alone killed all of them.
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<div class="text">
The word akṣauhiṇī refers to a military phalanx consisting of 21,870 chariots and elephants, 109,350 infantry soldiers and 65,610 horses. An exact description is given in the Mahābhārata, Adi parva, Second Chapter, as follows:

<div class="quote_verse">
:eko ratho gajaś caikaḥ
:narāḥ pañca padātayaḥ
:trayaś ca turagās taj-jñaiḥ
:pattir ity abhidhīyate
</div>

:pattiṁ tu triguṇām etāṁ

<div class="quote_verse">
:viduḥ senāmukhaṁ budhāḥ
:trīṇi senāmukhāny eko
:gulma ity adhidhīyate
</div>

:trayo gulmā gaṇo nāma

<div class="quote_verse">
:vāhinī tu gaṇās trayaḥ
:śrutās tisras tu vāhinyaḥ
:pṛtaneti vicakṣaṇaiḥ
</div>

:camūs tu pṛtanās tisraś

<div class="quote_verse">
:caṁvas tisras tv anīkinī
:anīkinīṁ daśa-guṇām
:āhur akṣauhiṇīṁ budhāḥ
</div>

:akṣauhiṇyas tu saṅkhyātā

<div class="quote_verse">
:rathānāṁ dvija-sattamāḥ
:saṅkhyā-gaṇita-tattvajñaiḥ
:sahasrāṇy eka-viṁśati
</div>

:śatāny upari cāṣṭau ca

<div class="quote_verse">
:bhūyas tathā ca saptatiḥ
:gajānāṁ tu parīmāṇaṁ
:tāvad evātra nirdiśet
</div>

:jñeyaṁ śata-sahasraṁ tu

<div class="quote_verse">
:sahasrāṇi tathā nava
:narāṇām adhi pañcāśac
:chatāni trīṇi cānaghāḥ
</div>

:pañca-ṣaṣṭi-sahasrāṇi

<div class="quote_verse">
:tathāśvānāṁ śatāni ca
:daśottarāṇi ṣaṭ cāhur
:yathāvad abhisaṅkhyayā
</div>

:etām akṣauhiṇīṁ prāhuḥ
:saṅkhyā-tattva-vido janāḥ

"One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senāmukha is three times what a patti is. Three senāmukhas are known as one gulma, three gulmas are called a gaṇa, and three gaṇas are called a vāhinī. Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī. The chariots of an akṣauhiṇī have been calculated at 21,870 by those who know the science of such calculations, O best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109,350, and the number of horses is 65,610. This is called an akṣauhiṇī."
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Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman. BG 5.19 - 1972

2021-03-03T13:03:07Z

162.158.146.214: Removed from deleted category 'Thus'

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{{terms|"Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman"}}
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[[Category:Those Who]]
[[Category:Mind]]
[[Category:Establish]]
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[[Category:Equanimity]]
[[Category:Already]]
[[Category:Conquer]]
[[Category:Condition]]
[[Category:Birth and Death]]
[[Category:There Are]]
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[[Category:Brahman]]
[[Category:Situated]]
[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapter 05 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapter 05 - Vaniquotes by Verse Order|V19]]
[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapters 01 to 18 - Vaniquotes]]
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<div id="section">
<h2>Bhagavad-gita As it is</h2>
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<div id="sub_section">
<h3>BG Chapters 1 - 6</h3>
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<div class="quote">
<div class="quote_heading">
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
</div>

<div class="quote_link">
[[Vanisource:BG 5.19 (1972)|BG 5.19 (1972), Translation and Purport]]
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<div class="quote_translation">
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
</div>
<div class="text">
Equanimity of mind, as mentioned above, is the sign of self-realization. Those who have actually attained to such a stage should be considered to have conquered material conditions, specifically birth and death. As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life. In other words, he is no longer subject to take birth in the material world but can enter into the spiritual sky after his death. The Lord is flawless because He is without attraction or hatred. Similarly, when a living entity is without attraction or hatred, he also becomes flawless and eligible to enter into the spiritual sky. Such persons are to be considered already liberated, and their symptoms are described below.

The sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away

2021-03-03T11:26:43Z

162.158.146.214: Removed from deleted category 'Also'

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{{terms|"But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away"}}
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{{compiler|Angela}}
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[[Category:Sky]]
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[[Category:Forever]]
[[Category:Similarly]]
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[[Category:Eternally]]
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[[Category:Cloud]]
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 13 Purports - Dhrtarastra Quits Home]]
[[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">
A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away.
</div>

<div class="quote_link">
[[Vanisource:SB 1.13.29|SB 1.13.29, Translation and Purport]]
</div>
<div class="quote_translation">
Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge [prajñā], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.
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<div class="text">
Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.
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He (the living entity) has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power

2021-03-02T15:51:31Z

162.158.146.214: Removed from deleted category 'His'

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{{terms|"he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 07 Purports - The Son of Drona Punished]]
[[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>
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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 id="SB175_0" class="quote" parent="SB_Canto_1" book="SB" index="214" link="SB 1.7.5" link_text="SB 1.7.5">
<div class="heading">The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power.
</div>
<span class="link">[[Vanisource:SB 1.7.5|SB 1.7.5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.</p>
</div>
<div class="purport text"><p>The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gītā that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners' relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.</p>
<p>Personal superintendence of the illusory energy is confirmed in the Vedas (the Kena Upaniṣad) in relation to the demigods' controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity. The living being thus subject to the control of external energy is differently situated. It is clear, however, from the present statement of Bhāgavatam that the same external energy is situated in the inferior position before the Personality of Godhead, or the perfect being. The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyāsadeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. So there are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category. Had the Lord and the living beings been the same, then Śrīla Śukadeva Gosvāmī would not have taken the trouble to describe the transcendental pastimes of the Lord, for they would all be manifestations of illusory energy.</p>
<p>Śrīmad-Bhāgavatam is the summum bonum remedy for suffering humanity in the clutches of māyā. Śrīla Vyāsadeva therefore first of all diagnosed the actual disease of the conditioned souls, i.e., their being illusioned by the external energy. He also saw the perfect Supreme Being, from whom illusory energy is far removed, though He saw both the diseased conditioned souls and also the cause of the disease. And the remedial measures are suggested in the next verse. Both the Supreme Personality of Godhead and the living beings are undoubtedly qualitatively one, but the Lord is the controller of the illusory energy, whereas the living entity is controlled by the illusory energy. Thus the Lord and the living beings are simultaneously one and different. Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of māyā. In the same way, the living entity is also required to revive his natural love and affection for the Lord, and that is the highest perfection of the living entity. Śrīmad-Bhāgavatam treats the conditioned soul with an aim to that goal of life.</p>
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Hari, the Personality of Godhead, is called Krsna because He has such transcendentally attractive features

2021-03-02T15:44:28Z

162.158.146.214: Removed from deleted category 'Such'

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{{terms|"Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features"}}
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[[Category:Krsna As Hari]]
[[Category:Krsna Is The Supreme Personality of Godhead]]
[[Category:Krsna Is Called]]
[[Category:Because]]
[[Category:Krsna Has]]
[[Category:Krsna's Attractiveness]]
[[Category:Krsna's Transcendental Features]]
[[Category:Krsna's Features]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 06 - The Liberation of Sarvabhauma Bhattacarya]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
“‘Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.’”.
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<div class="quote_link">
[[Vanisource:CC Madhya 6.186|CC Madhya 6.186, Translation and Purport]]
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<div class="quote_translation">
“‘Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.’”
</div>
<div class="text">
This is the famous ātmārāma verse ([[Vanisource:SB 1.7.10|SB 1.7.10]]).
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Gopinatha Acarya replied, "Sri Krsna Caitanya Mahaprabhu does not rely on any external formality. There is no need for Him to accept the sannyasa order from a superior sampradaya"

2021-03-02T15:42:39Z

162.158.146.214: Removed from deleted category 'Any'

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{{terms|"Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya"}}
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[[Category:Caitanya's Acceptance of Sannyasa, the Renounced Order of Life]]
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 06 - The Liberation of Sarvabhauma Bhattacarya]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
Gopīnātha Ācārya replied, “Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya.
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<div class="quote_link">
[[Vanisource:CC Madhya 6.73|CC Madhya 6.73, Translation and Purport]]
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<div class="quote_translation">
Gopīnātha Ācārya replied, “Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya.”
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Śrī Caitanya Mahāprabhu accepted sannyāsa from the Bhāratī sampradāya (community), which belongs to the disciplic succession of Śaṅkarācārya. Śaṅkarācārya introduced names for his sannyāsa disciples, and these are ten in number. Out of these, the surnames Tīrtha, Āśrama and Sarasvatī are considered topmost. In the monastery at Śṛṅgerī, the surname Sarasvatī is considered first class, Bhāratī second class and Purī third class. A sannyāsī who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamunā and Sarasvatī is called a Tīrtha. A person who is very eager to accept sannyāsa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Āśrama. When a sannyāsī lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana. A sannyāsī who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kānana, is called Araṇya. One who prefers living in the mountains engaging in the study of the Bhagavad-gītā and whose intelligence is fixed is called Giri. One who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata. A sannyāsī who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyāsī, is called Sāgara. One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvatī. Sarasvatī is the goddess of music and learning, and in one hand she holds a musical instrument called a vīṇā. A sannyāsī who is always engaged in music for spiritual elevation is called Sarasvatī. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bhāratī. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Purī.

All these sannyāsīs are assisted by brahmacārīs, who are described as follows: One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarūpa-brahmacārī. One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakāśa-brahmacārī. One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ānanda-brahmacārī. One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacārī and is named Caitanya.

When Sārvabhauma Bhaṭṭācārya was talking with Gopīnātha Ācārya about Śrī Caitanya Mahāprabhu’s sannyāsa community, he appreciated the first name, “Śrī Kṛṣṇa,” but did not like the surname, “Caitanya,” which is the name for a brahmacārī belonging to the Bhāratī community. He therefore suggested that the Lord be elevated to the Sarasvatī community. However, Gopīnātha Ācārya pointed out that the Lord does not depend on any external formality. Gopīnātha Ācārya was firmly convinced that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself and therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bhāratī or a Sarasvatī.
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Are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position

2021-03-02T12:03:18Z

162.158.146.214: Removed from deleted category 'All'

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{{terms|"Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position"}}
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[[Category:Narayana]]
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[[Category:Demigods]]
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[[Category:God's Position]]
[[Category:Bhagavatam Verses Spoken by Lord Indra and the Demigods - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 06 Chapter 09 - Appearance of the Demon Vrtrasura]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 6</h3>
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Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.
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[[Vanisource:SB 6.9.35|SB 6.9.35, Translation and Purport]]
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These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.
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In Bhagavad-gītā Kṛṣṇa says that He descends to this material world for two purposes, namely paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8 (1972)|BG 4.8]])—to relieve the devotees and kill demons or nondevotees. These two kinds of action are the same for the Absolute Truth. When the Lord comes to punish the demons, He bestows His favor upon them, and similarly when He delivers His devotees and gives them relief, He also bestows His favor. Thus the Lord bestows His favor equally upon the conditioned souls. When a conditioned soul gives relief to others he acts piously, and when he gives trouble to others he acts impiously, but the Lord is neither pious nor impious; He is always full in His spiritual potency, by which He shows equal mercy to the punishable and the protectable. The Lord is apāpa-viddham; He is never contaminated by the reactions of so-called sinful activities. When Kṛṣṇa was present on this earth, He killed many inimical nondevotees, but they all received sārūpya; in other words, they returned to their original spiritual bodies. One who does not know the Lord's position says that God is unkind to him but merciful to others. Actually the Lord says in Bhagavad-gītā ([[Vanisource:BG 9.29 (1972)|BG 9.29]]), samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "I am equal to everyone. No one is My enemy, and no one is My friend." But He also says, ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham: "If one becomes My devotee and fully surrenders unto Me, I give him special attention."
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