Vaniquotes - User contributions [en]

Category:Devotees of God Should Not Accept Charity or Food from Persons Who Do Not Follow the Rules and Regulations of the Vaisnava Principles

2021-03-03T18:42:36Z

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[[Category:Devotees of God Should Not]]
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The word pusan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees

2021-03-03T11:54:10Z

162.158.191.166: Removed from deleted category 'All'

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[[Category:Sri Isopanisad, Mantra 16]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Sri Isopanisad</h3>
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<div class="quote">
<div class="quote_heading">
The word pūṣan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees.
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<div class="quote_link">
[[Vanisource:ISO 16 (1974)|Sri Isopanisad 16, Translation and Purport]]
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<div class="quote_translation">
O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.
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<div class="text">
The brahmajyoti is described in the Brahma-saṁhitā as the rays emanating from that supreme spiritual planet, Goloka Vṛndāvana, just as the sun's rays emanate from the sun globe. Until one surpasses the glare of the brahmajyoti, one cannot receive information of the land of the Lord. The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form. Limited by their poor fund of knowledge, such impersonalist thinkers cannot understand the all-blissful transcendental form of Lord Kṛṣṇa. In this prayer, therefore, Śrī Īśopaniṣad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.

By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramātmā, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Śrī Īśopaniṣad. The word pūṣan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.

In his Bhagavat-sandarbha, Śrīla Jīva Gosvāmī states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies. The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead. O learned sages, the first syllable of the word bhagavān (bha) has two meanings: the first is 'one who fully maintains,' and the second is 'guardian.' The second syllable (ga) means 'guide,' 'leader' or 'creator.' The syllable vān indicates that every being lives in Him and that He also lives in every being. In other words, the transcendental sound bhagavān represents infinite knowledge, potency, energy, opulence, strength and influence-all without a tinge of material inebriety."

The Lord fully maintains His unalloyed devotees, and He guides them progressively on the path toward devotional perfection. As the leader of His devotees, He ultimately awards the desired results of devotional service by giving Himself to them. The devotees of the Lord see the Lord eye to eye by His causeless mercy; thus the Lord helps His devotees reach the supermost spiritual planet, Goloka Vṛndāvana. Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the puruṣas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.
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The ring of Krsna's rasa-lila, manufactured by Sukadeva Gosvami, the most auspicious craftsman, is as pure as an earring made from a conchshell

2021-03-03T10:42:00Z

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{{terms|"The ring of Kṛṣṇa’s rāsa-līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell"}}
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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 14 - Lord Sri Caitanya Mahaprabhu's Feelings of Separation from Krsna]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Antya-lila</h3>
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<div class="quote">
<div class="quote_heading">
The ring of Kṛṣṇa’s rāsa-līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogī of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder.
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<div class="quote_link">
[[Vanisource:CC Antya 14.44|CC Antya 14.44, Translation]]
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<div class="quote_translation">
The ring of Kṛṣṇa’s rāsa-līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogī of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder.
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The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities

2021-03-03T09:31:00Z

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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 10 Purports - Bhagavatam Is the Answer to All Questions]]
[[Category:Srimad Bhagavatam, Canto 02 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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2103_0" class="quote" parent="SB_Canto_2" book="SB" index="327" link="SB 2.10.3" link_text="SB 2.10.3">
<div class="heading">The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.
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<span class="link">[[Vanisource:SB 2.10.3|SB 2.10.3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The elementary creation of sixteen items of matter—namely the five elements (fire, water, land, air and sky), sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind—is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.</p>
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<div class="purport text"><p>In order to explain the ten divisional symptoms of the Śrīmad-Bhāgavatam, there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind. The subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first puruṣa, the Mahā-viṣṇu incarnation of Govinda, as later explained by Brahmā in his treatise Brahma-saṁhitā (5.47) as follows:</p>
:yaḥ kāraṇārṇava-jale bhajati sma yoga-
:nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ
:ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.</p>
<p>As mentioned in the previous verse, śrutena (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external and marginal) is the Supreme Personality of Godhead. And as explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.</p>
<p>Thus the original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahmā. Thus the activities of the whole universe are started.</p>
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The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasi

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 15 Purports - Description of the Kingdom of God]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasī. In the Vaikuṇṭha world entered by the four Kumāras, even the birds and flowers are conscious of service to the Lord.
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[[Vanisource:SB 3.15.19|SB 3.15.19, Translation and Purport]]
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Although flowering plants like the mandāra, kunda, kurabaka, utpala, campaka, arṇa, punnāga, nāgakeśara, bakula, lily and pārijāta are full of transcendental fragrance, they are still conscious of the austerities performed by tulasī, for tulasī is given special preference by the Lord, who garlands Himself with tulasī leaves.
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<div class="text">
The importance of tulasī leaves is very clearly mentioned here. Tulasī plants and their leaves are very important in devotional service. Devotees are recommended to water the tulasī tree every day and collect the leaves to worship the Lord. One time an atheistic svāmī remarked, "What is the use of watering the tulasī plant? It is better to water eggplant. By watering the eggplant one can get some fruits, but what is the use of watering the tulasī?" These foolish creatures, unacquainted with devotional service, sometimes play havoc with the education of people in general.

The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasī. In the Vaikuṇṭha world entered by the four Kumāras, even the birds and flowers are conscious of service to the Lord.
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My lord, our old enemy Bali Maharaja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess

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[[Category:Bhagavatam Verses Spoken by Lord Indra - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 08 Chapter 15 - Bali Maharaja Conquers the Heavenly Planets]]
[[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 8</h3>
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<div class="quote">
<div class="quote_heading">
My lord, our old enemy Bali Maharaja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess.
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[[Vanisource:SB 8.15.25|SB 8.15.25, Translation]]
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My lord, our old enemy Bali Maharaja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess.
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Material pleasure means direct sense perception, and spiritual pleasure means by, through Krsna

2021-03-03T02:14:49Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionVrndavanaNovember31972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="31" link="The Nectar of Devotion -- Vrndavana, November 3, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 3, 1972">
<div class="heading">Transcendental pleasure and material pleasure, there is difference. Material pleasure means sense gratification, and transcendental pleasure means satisfaction of Kṛṣṇa. A devotee is satisfied seeing Kṛṣṇa is pleased. That is their satisfaction—through Kṛṣṇa. Material pleasure means direct sense perception, and spiritual pleasure means by, through Kṛṣṇa.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 3, 1972|The Nectar of Devotion -- Vrndavana, November 3, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So pure devotional service is the beginning of all auspiciousness. All-auspiciousness means go back to home, back to Godhead. So if we stick to pure devotional service, follow the rules and regulations, chant sixteen rounds, be engaged always in the service of the Lord, then ultimate gain is that tyaktvā dehaṁ punar naiti mām eti kaunteya. (reads:) "Pure devotional service automatically puts one in transcendental pleasure." Transcendental pleasure and material pleasure, there is difference. Material pleasure means sense gratification, and transcendental pleasure means satisfaction of Kṛṣṇa. A devotee is satisfied seeing Kṛṣṇa is pleased. That is their satisfaction—through Kṛṣṇa. Material pleasure means direct sense perception, and spiritual pleasure means by, through Kṛṣṇa. If Kṛṣṇa is satisfied, then the devotee is satisfied. Just like a tree, the leaves and twigs become satisfied through the root of the tree. So Kṛṣṇa is the root. Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). So transcendental pleasure mean feeling of pleasure through Kṛṣṇa. Just like the gopīs and Kṛṣṇa. Gopīs, when they saw Kṛṣṇa is pleased, they became happy, and Kṛṣṇa, when He saw that the gopīs are happy, He become happier. Again the gopīs sees that Kṛṣṇa is happier, they, again they become more happy. In this way, there is competition of happiness. The gopīs sees Kṛṣṇa happier; they feel happiness, and Kṛṣṇa sees gopīs happier; Kṛṣṇa feels happiness. This word is described in the Caitanya-caritāmṛta: dui lagi hura huri (?). This is spiritual competition.</p>
<p>So: "Pure devotional service automatically puts one in transcendental pleasure." In the material pleasure, if I see you happy, I am unhappy; If I see you unhappy, I become happy. This is nature. I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Kṛṣṇa is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure. In the spiritual world there is competition, but when one is advanced, the competitor become happy: "Oh, he's so advanced. I could not do so." There is no enviousness. In the material world, if one is advanced, other, who is not advanced, he's envious. This is the difference between spiritual pleasure and material pleasure. It is not difficult to understand. Material pleasure means if you are happy, I become unhappy; if you are unhappy, then I become happy. This is material pleasure. And spiritual pleasure means by seeing your happiness, I become happy. By seeing... But there is no distress in the spiritual world. Simply by seeing the happiness of other devotee, another devotee becomes happier.</p>
<p>"Pure devotional service is rarely achieved." That is the criterion. Pure devotional has got so many advantages, but it is very difficult. It is very difficult. Na janma-koṭi-sukṛtibhiḥ na labhyate. Pure devotional service, even after endeavoring, endeavoring for millions and millions of births, it is very difficult to achieve. Pure devotional service can be achieved only through the mercy of a pure devotee. Otherwise, it is not possible.</p>
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In this situation, Lord Sri Krsna sat very comfortably and enjoyed the service of Rukminiji, who was assisted by her maidservants

2021-03-02T16:58:54Z

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[[Category:Krsna Book Chapter 60 - Talks Between Krsna and Rukmini]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
Incense burned within the walls of the palace, and the fragrant smoke leaked out of the window shutters. Within the room were mattresses covered with white bedsheets; the bedding was as soft and white as milk foam. In this situation, Lord Śrī Kṛṣṇa sat very comfortably and enjoyed the service of Rukmiṇījī, who was assisted by her maidservants.
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<div class="quote_link">
[[Vanisource:KB 60|Krsna Book, 60]]
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<div class="text">
Lord Kṛṣṇa’s dealings with Rukmiṇī as a perfect husband are a perfect manifestation of the supreme perfection of the Personality of Godhead. There are many philosophers who propound a concept of the Absolute Truth in which God cannot do this or that. They deny the incarnation of God, or the Supreme Absolute Truth in human form. But actually the fact is different: God cannot be subject to our imperfect sensual activities. He is the all-powerful, omnipresent Personality of Godhead, and by His supreme will He can not only create, maintain and annihilate the whole cosmic manifestation but also descend as an ordinary human being to execute the highest mission. As stated in the Bhagavad-gītā, whenever there are discrepancies in the discharge of human occupational duties, He descends. He is not forced to appear by any external agency, but He descends by His own internal potency in order to reestablish the standard functions of human activities and simultaneously annihilate the disturbing elements in the progressive march of human civilization. In accordance with this principle of the transcendental pastimes of the Supreme Personality of Godhead, He descended in His eternal form as Śrī Kṛṣṇa in the dynasty of the Yadus.

The palace of Rukmiṇī was wonderfully furnished. Hanging from the ceiling were many canopies with laces bedecked with pearl garlands, and the whole palace was illuminated by the effulgence of valuable jewels. There were many flower groves of mallikā and cāmeli, which are considered the most fragrant flowers in India. There were many clusters of these plants, with blooming flowers enhancing the beauty of the palace. And because of the exquisite fragrance of the flowers, little groups of humming bees gathered around the trees, and at night the pleasing moonshine glittered through the network of holes in the windows. There were many heavily flowered trees of pārijāta, and the mild wind stirred the fragrance of the flowers all around. Incense burned within the walls of the palace, and the fragrant smoke leaked out of the window shutters. Within the room were mattresses covered with white bedsheets; the bedding was as soft and white as milk foam. In this situation, Lord Śrī Kṛṣṇa sat very comfortably and enjoyed the service of Rukmiṇījī, who was assisted by her maidservants.

Rukmiṇī was very eager to get the opportunity to serve her husband, the Supreme Personality of Godhead. She therefore wanted to serve the Lord personally and took the handle of the cāmara from the hand of a maidservant and began to move the fan. The handle of the cāmara was made of gold and bedecked with valuable jewels, and it became more beautiful when taken by Rukmiṇī because all of her fingers were beautifully set with jeweled rings. Her legs were decorated with jeweled ankle bells, which rang very softly between the pleats of her sari. Rukmiṇī’s raised breasts were smeared with kuṅkuma and saffron; thus her beauty was enhanced by the reflection of the reddish color emanating from her covered breasts. Her high hips were decorated with a jeweled lace girdle, and a locket of great effulgence hung on her neck. Above all, because she was engaged in the service of Lord Kṛṣṇa—although at that time she was old enough to have grown-up sons—her beautiful body was beyond compare in the three worlds. When we take account of her beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth and her necklace of gold all combined to shower rains of nectar, and thus it was definitely proved that Rukmiṇī was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nārāyaṇa.

The pastimes of Kṛṣṇa and Rukmiṇī in Dvārakā are accepted by great authorities as manifestations of those of Nārāyaṇa and Lakṣmī, which are of an exalted opulence. The pastimes of Rādhā and Kṛṣṇa in Vṛndāvana are simple and rural, distinguished from the polished urban characteristics of those of Dvārakā. The characteristics of Rukmiṇī were unusually bright, and Kṛṣṇa was very much satisfied with her behavior.
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I have no objection to death, I am old man; still I wish to live because I want to see that the mission and missionaries I have started may be still more stronger before I leave. So pray to Krishna for this

2021-03-02T16:05:48Z

162.158.191.166: Removed from deleted category 'That'

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{{terms|"I have no objection to death, I am old man; still I wish to live"}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
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<div id="LettertoSatsvarupaLosAngeles17January1968_0" class="quote" parent="1968_Correspondence" book="Let" index="18" link="Letter to Satsvarupa -- Los Angeles 17 January, 1968" link_text="Letter to Satsvarupa -- Los Angeles 17 January, 1968">
<div class="heading">I have no objection to death, I am old man; still I wish to live because I want to see that the mission and missionaries I have started may be still more stronger before I leave. So pray to Krishna for this.
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<span class="link">[[Vanisource:Letter to Satsvarupa -- Los Angeles 17 January, 1968|Letter to Satsvarupa -- Los Angeles 17 January, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I have your letter of Jan. 9, 1968 duly in hand, and I thank you very much for it. Yes, I will make plans to appear there on May 1; and before I arrive there on May 1, you can please arrange some lectures in different Universities and Colleges, so that after reaching there I will find all the engagements there.</p>
<p>I thank you very much for your kind words, and you can pray to Krishna that I may be for some time with you. That is my desire. I have no objection to death, I am old man; still I wish to live because I want to see that the mission and missionaries I have started may be still more stronger before I leave. So pray to Krishna for this.</p>
<p>Krishna can be known by His Mercy only as you will find in the text of the Kumaras. One thing you will mark that the Kumaras considered themselves sinful after cursing the 2 doorkeepers of Vaikuntha, and this was realized when they are fully conscious of the Supreme Lord. I have sent you one tape today. You will find the explanation there, and enjoy it. Yes, if it is possible to send carbon copies of Srimad-Bhagavatam tapes to other centers; please do so. Also, please send a copy to Gaurasundara of Bhagavatam tapes, and also lectures if possible, c/o of this address. Hope you are well.</p>
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He (God) divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on

2021-03-02T15:46:17Z

162.158.191.166: Removed from deleted category 'Into'

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 22 - The Orbits of the Planets]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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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_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB5223_0" class="quote" parent="SB_Canto_5" book="SB" index="563" link="SB 5.22.3" link_text="SB 5.22.3">
<div class="heading">The Supreme Person, He descended to this material world in the form of the sun to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on.
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<span class="link">[[Vanisource:SB 5.22.3|SB 5.22.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The original cause of the cosmic manifestation is the Supreme Personality of Godhead, Nārāyaṇa. When great saintly persons, fully aware of the Vedic knowledge, offered prayers to the Supreme Person, He descended to this material world in the form of the sun to benefit all the planets and purify fruitive activities. He divided Himself into twelve parts and created seasonal forms, beginning with spring. In this way He created the seasonal qualities, such as heat, cold and so on.</p>
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As far as we are concerned, we cannot explain them (the subject matters of physics, chemistry, mathematics, astronomy, time and space) very thoroughly in terms of technical knowledge

2021-03-02T12:09:53Z

162.158.191.166: Removed from deleted category 'Them'

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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="SB31114_0" class="quote" parent="SB_Canto_3" book="SB" index="395" link="SB 3.11.14" link_text="SB 3.11.14">
<div class="heading">The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge.
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<span class="link">[[Vanisource:SB 3.11.14|SB 3.11.14, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.</p>
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<div class="purport text"><p>The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge. The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead. Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord. As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.</p>
<p>One truṭi - 8/13,500 second</p>
<p>One vedha - 8/135 second</p>
<p>One lava - 8/45 second</p>
<p>One nimeṣa - 8/15 second</p>
<p>One kṣaṇa - 8/5 second</p>
<p>One kāṣṭhā - 8 seconds</p>
<p>One laghu - 2 minutes</p>
<p>One daṇḍa - 30 minutes</p>
<p>One prahara - 3 hours</p>
<p>One day - 12 hours</p>
<p>One night - 12 hours</p>
<p>One pakṣa - 15 days</p>
<p>Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.</p>
<p>The Brahma-saṁhitā (5.52) affirms this control in this way:</p>
:yac-cakṣur eṣa savitā sakala-grahāṇāṁ
:rājā samasta-sura-mūrtir aśeṣa-tejāḥ
:yasyājñayā bhramati saṁbhṛta-kāla-cakro
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light."</p>
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