Vaniquotes - User contributions [en]

Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all

2021-03-03T13:37:02Z

162.158.146.218: Removed from deleted category 'All'

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{{terms|"Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all"}}
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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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Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.
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<div class="quote_link">
[[Vanisource:CC Adi 9.24|CC Adi 9.24, Translation]]
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<div class="quote_translation">
Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.
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Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself

2021-03-03T13:27:37Z

162.158.146.218: Removed from deleted category 'Thus'

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{{terms|"Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 14 - Lord Caitanya's Childhood Pastimes]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
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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">
Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself.
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<div class="quote_link">
[[Vanisource:CC Adi 14.36|CC Adi 14.36, Translation]]
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<div class="quote_translation">
Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself.
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Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me. BG 9.25 - 1972

2021-03-03T12:59:50Z

162.158.146.218: Removed from deleted category 'Such'

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{{terms|"Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me"}}
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[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapter 09 - Vaniquotes by Verse Order|V25]]
[[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 7 - 12</h3>
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<div class="quote">
<div class="quote_heading">
Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.
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<div class="quote_link">
[[Vanisource:BG 9.25 (1972)|BG 9.25 (1972), Translation and Purport]]
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<div class="quote_translation">
Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.
</div>
<div class="text">
If anyone has any desire to go to the moon, the sun, or any other planet, one can attain the desired destination by following specific Vedic principles recommended for that purpose. These are vividly described in the fruitive activities portion of the Vedas, technically known as darśa-paurṇamāsī, which recommends a specific worship of demigods situated on different heavenly planets. Similarly, one can attain the pitā planets by performing a specific yajña. Similarly, one can go to many ghostly planets and become a yakṣa, rakṣa or piśāca. Piśāca worship is called "black arts" or "black magic." There are many men who practice this black art, and they think that it is spiritualism, but such activities are completely materialistic. Similarly, a pure devotee, who worships the Supreme Personality of Godhead only, achieves the planets of Vaikuṇṭha and Kṛṣṇaloka without a doubt. It is very easy to understand through this important verse that if by simply worshiping the demigods one can achieve the heavenly planets, or by worshiping the pitā achieve the pitā planets, or by practicing the black arts achieve the ghostly planets, why can the pure devotee not achieve the planet of Kṛṣṇa or Viṣṇu? Unfortunately many people have no information of these sublime planets where Kṛṣṇa and Viṣṇu live, and because they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. This Kṛṣṇa consciousness movement is therefore distributing sublime information to the entire human society to the effect that by simply chanting the Hare Kṛṣṇa mantra one can become perfect in this life and go back home, back to Godhead.

This transcendental knowledge alone can save one from the contamination of material illusion

2021-03-03T12:34:01Z

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{{terms|"This transcendental knowledge alone can save one from the contamination of material illusion"}}
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[[Category:Transcendental Knowledge]]
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 09 Purports - Brahma's Prayers for Creative Energy]]
[[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">
The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion.
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<div class="quote_link">
[[Vanisource:SB 3.9.32|SB 3.9.32, Translation and Purport]]
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<div class="quote_translation">
You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.
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<div class="text">
Brahmā prayed that he might not forget his eternal relationship with the Lord during the course of his material activities. In answer to that prayer, the Lord said that he should not think of existing without a relationship with His omnipotency. The example is given of the fire in wood. The fire kindled in wood is always the same, although the wood may be of different types. Similarly, the bodies within the material creation may be specifically different according to shape and quality, but the spirit souls within them are not different from one another. The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion. Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no affection for the outer coverings. That pure spiritual conception makes him immune to all contamination of material association. The pure devotee never forgets the touch of the Lord in all circumstances.
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The predominating deity of fire begot in his wife, Svaha, three children, named Pavaka, Pavamana and Suci, who exist by eating the oblations offered to the fire of sacrifice

2021-03-03T10:00:30Z

162.158.146.218: Removed from deleted category 'Who'

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{{terms|"The predominating deity of fire begot in his wife, Svaha, three children, named Pavaka, Pavamana and Suci, who exist by eating the oblations offered to the fire of sacrifice"}}
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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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB4160_0" class="quote" parent="SB_Canto_4" book="SB" index="54" link="SB 4.1.60" link_text="SB 4.1.60">
<div class="heading">The predominating deity of fire begot in his wife, Svāhā, three children, named Pāvaka, Pavamāna and Śuci, who exist by eating the oblations offered to the fire of sacrifice. After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakṣa, Maitreya now describes the fourteenth daughter of Dakṣa, Svāhā, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svāhā, namely Pāvaka, Pavamāna and Śuci, accept the oblations.
</div>
<span class="link">[[Vanisource:SB 4.1.60|SB 4.1.60, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The predominating deity of fire begot in his wife, Svāhā, three children, named Pāvaka, Pavamāna and Śuci, who exist by eating the oblations offered to the fire of sacrifice.</p>
</div>
<div class="purport text"><p>After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakṣa, Maitreya now describes the fourteenth daughter of Dakṣa, Svāhā, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svāhā, namely Pāvaka, Pavamāna and Śuci, accept the oblations.</p>
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The Mahabharata was first spoken in the royal assembly of Maharaja Janamejaya, the son of Maharaja Pariksit

2021-03-03T07:14:33Z

162.158.146.218: Removed from deleted category 'Was'

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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="SB1967_0" class="quote" parent="SB_Canto_1" book="SB" index="323" link="SB 1.9.6-7" link_text="SB 1.9.6-7">
<div class="heading">The Mahābhārata was compiled by Vyāsadeva after the Battle of Kurukṣetra and after the death of all the heroes of Mahābhārata. It was first spoken in the royal assembly of Mahārāja Janamejaya, the son of Mahārāja Parīkṣit.
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<span class="link">[[Vanisource:SB 1.9.6-7|SB 1.9.6-7, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bādarāyaṇa (Vyāsadeva): He is known as Kṛṣṇa, Kṛṣṇa-dvaipāyana, Dvaipāyana, Satyavatī-suta, Pārāśarya, Parāśarātmaja, Bādarāyaṇa, Vedavyāsa, etc. He was the son of Mahāmuni Parāśara in the womb of Satyavatī prior to her betrothal with Mahārāja Śantanu, the father of the great general Grandfather Bhīṣmadeva. He is a powerful incarnation of Nārāyaṇa, and he broadcasts the Vedic wisdom to the world. As such, Vyāsadeva is offered respects before one chants the Vedic literature, especially the Purāṇas. Śukadeva Gosvāmī was his son, and ṛṣis like Vaiśampāyana were his disciples for different branches of the Vedas. He is the author of the great epic Mahābhārata and the great transcendental literature Bhāgavatam. The Brahma-sūtras—the Vedānta-sūtras, or Bādarāyaṇa-sūtras—were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahābhārata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmājī, Śrī Gaṇeśajī took up the charge of noting down the dictation on the condition that Vyāsadeva would not stop dictation for a moment. The Mahābhārata was thus compiled by the joint endeavor of Vyāsa and Gaṇeśa.</p>
<p>By the order of his mother, Satyavatī, who was later married to Mahārāja Śantanu, and by the request of Bhīṣmadeva, the eldest son of Mahārāja Śantanu by his first wife, the Ganges, he begot three brilliant sons, whose names are Dhṛtarāṣṭra, Pāṇḍu and Vidura. The Mahābhārata was compiled by Vyāsadeva after the Battle of Kurukṣetra and after the death of all the heroes of Mahābhārata. It was first spoken in the royal assembly of Mahārāja Janamejaya, the son of Mahārāja Parīkṣit.</p>
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Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vrtrasura

2021-03-02T15:22:22Z

162.158.146.218: Removed from deleted category 'Even'

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{{terms|"Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vṛtrāsura"}}
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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 12 Purports - Vrtrasura's Glorious Death]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
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<div id="section">
<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">
King Indra, the greatest of the demigods, was astonished to hear the instructions of Vṛtrāsura, who was supposed to be a demon. He was struck with wonder that a demon could speak so intelligently. Then he remembered great devotees like Prahlāda Mahārāja and Bali Mahārāja, who had been born in the families of demons, and thus he came to his senses. Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vṛtrāsura.
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<div class="quote_link">
[[Vanisource:SB 6.12.28|SB 6.12.28, Translation and Purport]]
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<div class="quote_translation">
Śukadeva Gosvāmī said: Hearing the straightforward, instructive words of Vṛtrāsura, King Indra praised him and again took the thunderbolt in his hand. Without bewilderment or duplicity, he then smiled and spoke to Vṛtrāsura as follows.
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<div class="text">
King Indra, the greatest of the demigods, was astonished to hear the instructions of Vṛtrāsura, who was supposed to be a demon. He was struck with wonder that a demon could speak so intelligently. Then he remembered great devotees like Prahlāda Mahārāja and Bali Mahārāja, who had been born in the families of demons, and thus he came to his senses. Even so-called demons sometimes have exalted devotion for the Supreme Personality of Godhead. Therefore Indra smiled reassuringly at Vṛtrāsura.
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As mentioned above, the word mayat is also used in the sense of "transformation"; sometimes it is also used to mean "by-product"

2021-03-02T12:35:49Z

162.158.146.218: Removed from deleted category 'Also'

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
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As mentioned above, the word mayaṭ is also used in the sense of “transformation”; sometimes it is also used to mean “by-product.” The impersonalist theory is that Brahman Himself has accepted different types of bodies and that this is His līlā, or pastime. There are, however, many hundreds and thousands of species of life in different standards of living conditions, such as human beings, demigods, animals, birds and beasts, and if all of them were plenary expansions of the Supreme Absolute Truth.
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<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
The significant word used in this connection is yan-maya, or cin-maya. In Sanskrit grammar, the word mayaṭ is used in the sense of “transformation,” and also in the sense of “sufficiency.” The Māyāvādī philosophers interpret that the word yan-maya, or cin-maya, indicates that the living entity is always equal to the Supreme. But one has to consider whether this affix, mayaṭ, is used for “sufficiency” or for “transformation.” The living entity never possesses anything exactly in the same proportion as the Supreme Personality of Godhead. Therefore, this mayaṭ affix cannot be used to mean that the individual living entity is sufficient. The individual living entity never has sufficient knowledge; otherwise, how could he have come under the control of māyā, or the material energy? The word “sufficient” can be accepted, therefore, only in proportion to the magnitude of the living entity. The spiritual oneness of the Supreme Lord and the living entities is never to be accepted as homogeneity. Each and every living entity is individual. If homogeneous oneness is accepted, then by the liberation of one individual soul, all other individual souls would have been liberated immediately. But the fact is that every individual soul is differently enjoying and suffering in the material world.

As mentioned above, the word mayaṭ is also used in the sense of “transformation”; sometimes it is also used to mean “by-product.” The impersonalist theory is that Brahman Himself has accepted different types of bodies and that this is His līlā, or pastime. There are, however, many hundreds and thousands of species of life in different standards of living conditions, such as human beings, demigods, animals, birds and beasts, and if all of them were plenary expansions of the Supreme Absolute Truth, then there would be no question of liberation, because Brahman would already be liberated. Another interpretation put forward by the Māyāvādīs is that in every millennium different types of bodies are manifest, and when the millennium is closed all the different bodies or expansions of Brahman automatically become one, ending all different manifestations. Then in the next millennium, according to this theory, Brahman again expands in different bodily forms. If we accept this theory, then Brahman becomes subject to change. But this cannot be accepted. From the Vedānta-sūtra we understand that Brahman is by nature joyful. He cannot, therefore, change Himself into a body which is subject to so many painful conditions. Actually, the living entities are infinitesimal parts and parcels of Brahman, and as such they are prone to be covered by the illusory energy. As explained before, the particles of Brahman are like sparks blissfully dancing within a fire, but there is a chance of their falling from the fire to smoke, although smoke is another condition of fire. This material world is just like smoke, and the spiritual world is like a blazing fire. The innumerable living entities are prone to fall down to the material world from the spiritual world when influenced by the illusory energy, and it is also possible for the living entity to be liberated again when by cultivation of real knowledge he becomes completely freed from the contamination of the material world.

The theory of the asuras is that the living entities are born of material nature, or prakṛti, in touch with the puruṣa. This theory also cannot be accepted, because both the material nature and the Supreme Personality of Godhead are eternally existing. Neither the material nature nor the Supreme Personality of Godhead can be born. The Supreme Lord is known as aja, or unborn. Similarly, the material nature is called ajā. Both these terms, aja and ajā, mean “unborn.” Because both the material nature and the Supreme Lord are unborn, it is not possible that they can beget the living entities. But it is accepted in the Vedic literature that as water in contact with air sometimes presents innumerable bubbles, so a combination of the material nature and the Supreme Person causes the appearance of the living entities within this material world. As bubbles in the water appear in different shapes, the living entities also appear in the material world in different shapes and conditions, influenced by the modes of material nature. As such, it is not improper to conclude that the living entities appearing within this material world in different shapes, such as human beings, demigods, animals, birds and beasts, all get their respective bodies due to different desires. No one can say when such desires were awakened in them, and therefore it is said, anādi-karma: the cause of such material existence is untraceable. No one knows when material life began, but it is a fact that it does have a point of beginning because originally every living entity is a spiritual spark. As a spark’s falling onto the ground from a fire has a beginning, so a living entity’s coming to this material world has a beginning, but no one can say when. Even though during the time of dissolution all the conditioned living entities remain merged within the spiritual existence of the Lord, as if in deep sleep, their original desires to lord it over the material nature do not subside. Again, when there is cosmic manifestation, they come out to fulfill the same desires, and therefore they appear in different species of life.
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Although I am a fallen soul, the lowest of men, Sri Caitanya Mahaprabhu delivered me from the blazing forest fire of great material opulence by His mercy

2021-03-02T11:51:32Z

162.158.146.218: Removed from deleted category 'From'

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{{terms|"Although I am a fallen soul, the lowest of men, Sri Caitanya Mahaprabhu delivered me from the blazing forest fire of great material opulence by His mercy"}}
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{{compiler|MahaprabhuCaitanya}}
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[[Category:Although]]
[[Category:I Am]]
[[Category:Fallen Souls]]
[[Category:Lowest of Men]]
[[Category:Caitanya's Delivering]]
[[Category:Caitanya and Raghunatha dasa Gosvami]]
[[Category:Blazing]]
[[Category:Forest Fire]]
[[Category:Great]]
[[Category:Material Opulence]]
[[Category:Caitanya's Mercy]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 06 - The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Antya-lila</h3>
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Although I am a fallen soul, the lowest of men, Śrī Caitanya Mahāprabhu delivered me from the blazing forest fire of great material opulence by His mercy. He handed me over in great pleasure to Svarūpa Dāmodara, His personal associate. The Lord also gave me the garland of small conchshells that He wore on His chest and a stone from Govardhana Hill, although they were very dear to Him. That same Lord Śrī Caitanya Mahāprabhu awakens within my heart and makes me mad after Him.
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<div class="quote_link">
[[Vanisource:CC Antya 6.327|CC Antya 6.327, Purport]]
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<div class="text">
This verse is from Śrī Gaurāṅga-stava-kalpavṛkṣa (11), written by Raghunātha dāsa Gosvāmī.
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