Vaniquotes - User contributions [en]

Category:Devotees of God Do Not Care a Fig for any Material Planets

2021-03-03T18:45:22Z

162.158.166.95: Removed from deleted category 'Any'

[[Category:Devotees of God Do Not]]
[[Category:Do Not Care For]]
[[Category:Cares of a Devotee of God]]
[[Category:Fig]]
[[Category:Material Planets]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Do Not... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

The senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister

2021-03-03T11:33:27Z

162.158.166.95: Removed from deleted category 'Are'

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{{terms|"the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister"}}
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[[Category:Senses]]
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[[Category:When One Becomes...]]
[[Category:Infatuation]]
[[Category:Do Not Consider]]
[[Category:Relationships]]
[[Category:Daughter]]
[[Category:Mother]]
[[Category:Sister]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 31 Purports - Lord Kapila's Instructions on the Movements of the Living Entities]]
[[Category:Srimad Bhagavatam, Canto 03 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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB33136_0" class="quote" parent="SB_Canto_3" book="SB" index="1303" link="SB 3.31.36" link_text="SB 3.31.36">
<div class="heading">Everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister.
</div>
<span class="link">[[Vanisource:SB 3.31.36|SB 3.31.36, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">At the sight of his own daughter, Brahmā was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.</p>
</div>
<div class="purport text"><p>Lord Brahmā's being captivated by the charms of his daughter and Lord Śiva's being captivated by the Mohinī form of the Lord are specific instances which instruct us that even great demigods like Brahmā and Lord Śiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kṛṣṇa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.</p>
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Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different

2021-03-03T06:30:25Z

162.158.166.95: Removed from deleted category 'This'

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{{terms|"Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different"}}
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[[Category:Since]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 31 Purports - Narada Instructs the Pracetas]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different. One may be in the sunshine, but he is not on the sun itself. Those who live in this material world are living on the bodily rays of the Supreme Personality of Godhead, but they cannot see Him personally in the material condition.
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<div class="quote_link">
[[Vanisource:SB 4.31.16|SB 4.31.16, Translation and Purport]]
</div>
<div class="quote_translation">
Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also nondifferent from the Supreme Personality of Godhead. The Supreme Personality is therefore all-pervasive within this material creation. When the senses are active, they appear to be part and parcel of the body, but when the body is asleep, their activities are unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme Person.
</div>
<div class="text">
This confirms the philosophy of acintya-bhedābheda-tattva ("simultaneously one and different") propounded by Lord Śrī Caitanya Mahāprabhu. The Supreme Personality of Godhead is simultaneously different and nondifferent from this cosmic manifestation. In a previous verse it has been explained that the Supreme Personality of Godhead, like the root of a tree, is the original cause of everything. It was also explained how the Supreme Personality of Godhead is all-pervasive. He is present within everything in this material manifestation. Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different. One may be in the sunshine, but he is not on the sun itself. Those who live in this material world are living on the bodily rays of the Supreme Personality of Godhead, but they cannot see Him personally in the material condition.

In this verse the word padam indicates the place where the Supreme Personality of Godhead resides. As confirmed in [[Vanisource:ISO 1|Īśopaniṣad 1]], īśāvāsyam idaṁ sarvam. The proprietor of a house may live in one room of the house, but the entire house belongs to him. A king may live in one room in Buckingham Palace, but the entire palace is considered his property. It is not necessary for the king to live in every room of that palace for it to be his. He may be physically absent from the rooms, but still the entire palace is understood to be his royal domicile.

The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, Vivasvān. This is the meaning of simultaneously one and different (acintya-bhedābheda-tattva). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Kṛṣṇa is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord.

When one sleeps, the senses are inactive, but this does not mean that the senses are absent. When one is awakened, the senses become active again. Similarly, this cosmic creation is sometimes manifest and sometimes unmanifest, as stated in Bhagavad-gītā (([[Vanisource:BG 8.19 (1972)|8.19]]) bhūtvā bhūtvā pralīyate). When the cosmic manifestation is dissolved, it is in a kind of sleeping condition, an inactive state. Whether the cosmic manifestation is active or inactive, the energy of the Supreme Lord is always existing. Thus the words "appearance" and "disappearance" apply only to the cosmic manifestation.
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One of the cowherd boys said, "The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his (the snake's) mouth is the smell of his intestines"

2021-03-03T05:15:49Z

162.158.166.95: Removed from deleted category 'From'

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{{terms|"The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his mouth is the smell of his intestines"}}
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[[Category:Intestine]]
[[Category:Krsna Book Chapter 12 - The Killing of the Aghasura Demon]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his mouth is the smell of his intestines.” Then they further consulted among themselves: “If we all at one time entered into the mouth of this great serpent, how could it possibly swallow all of us?.
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<div class="quote_link">
[[Vanisource:KB 12|Krsna Book, 12]]
</div>
<div class="text">
The demon in the shape of a big fat serpent expanded his lips from land to sky; his lower lip was touching the ground, and his upper lip was touching the clouds. His jaws appeared like a big mountain cave, without limitation, and his teeth appeared just like mountain summits. His tongue appeared to be a broad traffic way, and he was breathing just like a hurricane. His eyes were blazing like fire. At first the boys thought that the demon was a statue, but after examining it they saw that it was a big serpent lying down on the road and widening his mouth. The boys began to talk among themselves: “Dear friends, this figure appears to be a great animal, and he is sitting in such a posture just to swallow us all. Just see—is it not a big snake that has widened his mouth to eat all of us?”

One of them said, “Yes, what you say is true. This animal’s upper lip appears to be just like the sunshine, and its lower lip is just like the reflection of red sunshine on the ground. Dear friends, just look to the right- and left-hand side of the mouth of the animal. Its mouth appears to be like a big mountain cave, and its height cannot be estimated. The chin is also raised just like a mountain summit. That long highway appears to be its tongue, and inside the mouth it is as dark as in a mountain cave. The hot wind that is blowing like a hurricane is his breathing, and the fishy bad smell coming out from his mouth is the smell of his intestines.”

Then they further consulted among themselves: “If we all at one time entered into the mouth of this great serpent, how could it possibly swallow all of us? And even if it were to swallow all of us at once, it could not swallow Kṛṣṇa. Kṛṣṇa will immediately kill him, as He did Bakāsura.” Talking in this way, all the boys looked at the beautiful lotuslike face of Kṛṣṇa, and they began to clap and smile. And so they marched forward and entered the mouth of the gigantic serpent.

Meanwhile, Kṛṣṇa, who is the Supersoul within everyone’s heart, could understand that the big statuesque figure was a demon. The boys did not know this, however, and thus while Kṛṣṇa was planning how to stop the destruction of His intimate friends, all the boys along with their calves entered the mouth of the serpent. But Kṛṣṇa did not enter. The demon was awaiting Kṛṣṇa’s entrance, and he was thinking, “Everyone has entered except Kṛṣṇa, who has killed my brother and sister.”

Kṛṣṇa is the assurance of safety to everyone. But when He saw that His friends were already out of His hands and were lying within the belly of a great serpent, He became momentarily aggrieved. He was also struck with wonder at how the external energy works so wonderfully. He then began to consider how He could kill the demon and at the same time save the boys and calves. Although there was no factual concern on Kṛṣṇa’s part, He was thinking like that. Finally, after some deliberation, He also entered the mouth of the demon. When Kṛṣṇa entered, all the demigods, who had gathered to see the fun and who were hiding within the clouds, expressed their feelings with the words “Alas! Alas!” At the same time, all the friends of Aghāsura, especially Kaṁsa, who were all accustomed to eating flesh and blood, expressed their jubilation, understanding that Kṛṣṇa had also entered the mouth of the demon.
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Mahatma means who is pure devotee of the Lord. Sadhu means who is a devotee - not these street beggars. Sadhu. Sadhur eva sa mantavyah samyag vyavasito hi.... Who are they? Sadhur eva sa mantavyah

2021-03-03T01:56:10Z

162.158.166.95: Removed from deleted category 'They'

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{{terms|"Mahatma means who is pure devotee of the Lord. Sadhu means who is a devotee"|"not these street beggars. Sadhu. Sadhur eva sa mantavyah samyag vyavasito hi"}}
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[[Category:Prabhupada Speaks - Lectures, 1973]]
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Sri_Brahma-samhita_Lectures" class="sub_section" sec_index="5" parent="Lectures" text="Sri Brahma-samhita Lectures"><h3>Sri Brahma-samhita Lectures</h3>
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<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_0" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<div class="heading">If we want to understand Kṛṣṇa, we have to follow these mahājana. Just like Brahmā. Brahmā is the original. There are... Who is mahājana? Mahājana. In India, a mahājana is accepted who can give you loan, money. He's called mahājana. Not that, that all. It is, it is a perverted word. But mahājana means a, one who is pure devotee of the Lord. Mahātmā means who is pure devotee of the Lord. Sādhu means who is a devotee—not these street beggars. Sādhu. Sādhur eva sa mantavyaḥ samyag vyavasito hi... (BG 9.30). Who are they? Sādhur eva sa mantavyaḥ.
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/730103BS.BOM_clip3.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So if we want to understand Kṛṣṇa, then we have to follow. Mahājano yena gataḥ sa panthāḥ ([[Vanisource:CC Madhya 17.186|CC Madhya 17.186]]). Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2 (1972)|BG 4.2]]). Kṛṣṇa says. And Kṛṣṇa says, bhakto 'si priyo 'si rahasyam etad uttamam ([[Vanisource:BG 4.3 (1972)|BG 4.3]]). Kṛṣṇa says to Arjuna, "This science of God, Bhagavad-gītā, kṛṣṇa-tattva..." Caitanya Mahāprabhu said: yei kṛṣṇa-tattva vetta sei guru haya ([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]]). Guru does not become. Guru is not so cheap thing. One must know what is kṛṣṇa-tattva. One must know what is Kṛṣṇa. Kṛṣṇa says also,</p>
:manuṣyāṇāṁ sahasreṣu
:kaścid yatati siddhaye
:yatatām api siddhānāṁ
:kaścid vetti māṁ tattvataḥ
:([[Vanisource:BG 7.3 (1972)|BG 7.3]])
<p>Nobody knows Kṛṣṇa. They may speculate by their so-called scholarship, ABCD knowledge, but Kṛṣṇa, Kṛṣṇa is not there. They cannot turn even a single man to become a Kṛṣṇa devotee. That is not possible. They can be fool. That is described in the Śrīmad-Bhāgavatam: śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. The, one who is not devotee, he is described as a paśuḥ, as an animal. And such animal is eulogized, glorified, by another animal. What are they? Now, dogs, camels, asses and hogs. Śva-viḍ-varāha-uṣṭra kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. These description is there. Therefore if we want to understand Kṛṣṇa, we have to follow these mahājana. Just like Brahmā. Brahmā is the original. There are... Who is mahājana? Mahājana. In India, a mahājana is accepted who can give you loan, money. He's called mahājana. Not that, that all. It is, it is a perverted word. But mahājana means a, one who is pure devotee of the Lord. Mahātmā means who is pure devotee of the Lord. Sādhu means who is a devotee—not these street beggars. Sādhu. Sādhur eva sa mantavyaḥ samyag vyavasito hi... ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). Who are they? Sādhur eva sa mantavyaḥ.</p>
:api cet su-durācāro
:bhajate mām ananya-bhāk
:sādhur eva sa mantavyaḥ...
:([[Vanisource:BG 9.30 (1972)|BG 9.30]])
<p>He's sādhu. Even if we find some discrepancies in the life of a devotee... Just like these European, Americans. They're devotees. They are pure devotee of Kṛṣṇa. How? They have no other desire. They simply want to satisfy their spiritual master and Kṛṣṇa. Therefore they are pure devotees. They have no other business. They have sacrificed everything. They are coming from rich family, rich nation, educated, everything. There is no scarcity in their country. Everything's complete. But still, for Kṛṣṇa they have forsaken everything. That is pure devotion.</p>
:anyābhilāṣitā-śūnyaṁ
:jñāna-karmādy-anāvṛtam
:ānukūlyena kṛṣṇānu-
:śīlanam bhaktir uttamām
:(Brs. 1.1.11)
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For family life it is very good for a husband to be attached to his wife, but it is not very good for spiritual advancement. Thus Krsna consciousness must be established in every home

2021-03-02T15:32:39Z

162.158.166.95: Removed from deleted category 'His'

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 28 Purports - Puranjana Becomes a Woman in the Next Life]]
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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="SB42819_0" class="quote" parent="SB_Canto_4" book="SB" index="1188" link="SB 4.28.19" link_text="SB 4.28.19">
<div class="heading">A wife is always supposed to be submissive to her husband. Submission, mild behavior and subservience are qualities in a wife which make a husband very thoughtful of her. For family life it is very good for a husband to be attached to his wife, but it is not very good for spiritual advancement. Thus Kṛṣṇa consciousness must be established in every home.
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<span class="link">[[Vanisource:SB 4.28.19|SB 4.28.19, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">King Purañjana then began to think of his past dealings with his wife. He recalled that his wife would not take her dinner until he had finished his, that she would not take her bath until he had finished his, and that she was always very much attached to him, so much so that if he would sometimes become angry and chastise her, she would simply remain silent and tolerate his misbehavior.</p>
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<div class="purport text"><p>A wife is always supposed to be submissive to her husband. Submission, mild behavior and subservience are qualities in a wife which make a husband very thoughtful of her. For family life it is very good for a husband to be attached to his wife, but it is not very good for spiritual advancement. Thus Kṛṣṇa consciousness must be established in every home. If a husband and wife are very much attached to one another in Kṛṣṇa consciousness, they will both benefit because Kṛṣṇa is the center of their existence. Otherwise, if the husband is too much attached to his wife, he becomes a woman in his next life. The woman, being overly attached to her husband, becomes a man in her next life. Of course, it is an advantage for a woman to become a man, but it is not at all advantageous for the man to become a woman.</p>
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As far as jnanis are concerned, they are interested in jnana-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world

2021-03-02T12:09:37Z

162.158.166.95: Removed from deleted category 'Are'

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{{terms|"As far as jnanis are concerned, they are interested in jnana-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world"}}
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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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32529_0" class="quote" parent="SB_Canto_3" book="SB" index="1032" link="SB 3.25.29" link_text="SB 3.25.29">
<div class="heading">As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence.
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<span class="link">[[Vanisource:SB 3.25.29|SB 3.25.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?</p>
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<div class="purport text"><p>There are different kinds of mystic yoga systems aiming for different phases of the Absolute Truth. The jñāna-yoga system aims at the impersonal Brahman effulgence, and the haṭha-yoga system aims at the localized personal aspect, the Paramātmā feature of the Absolute Truth, whereas bhakti-yoga, or devotional service, which is executed in nine different ways, headed by hearing and chanting, aims at complete realization of the Supreme Lord. There are different methods of self-realization. But here Devahūti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord. The different parts of the bhakti-yoga system are hearing, chanting, remembering, offering prayers, worshiping the Lord in the temple, accepting service to Him, carrying out His orders, making friendship with Him and ultimately surrendering everything for the service of the Lord. The word nirvāṇātman is very significant in this verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: ([[Vanisource:BG 15.6 (1972)|BG 15.6]]) upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: ([[Vanisource:BG 4.9 (1972)|BG 4.9]]) after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.</p>
<p>Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead. The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramātmā realization. This bāṇaḥ, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead, penetrating the regions of impersonal Brahman and localized Paramātmā.</p>
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