Vaniquotes - User contributions [en]

Merge into the existence means

2021-03-03T02:50:49Z

162.158.255.174: Removed from deleted category 'Into'

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{{terms|"merge into the existence means"}}
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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila77MayapurMarch91974_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="25" link="Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974" link_text="Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974">
<div class="heading">So this is the ultimate knowledge, that, this Māyāvāda philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Kṛṣṇa.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974|Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is the ultimate knowledge, that, this Māyāvāda philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Kṛṣṇa. Our individuality at the present moment is māyā, because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashing—we shall agree, "Central point is Kṛṣṇa"—that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Kṛṣṇa, we are all individual, all individual. Svayaṁ bhagavān ekale īśvara. But the difference is that He is the supreme ruler, īśvara. Īśvara. Īśvara means ruler. Actually He is ruler, and we are also ruler, but we are subordinate ruler . Therefore He is ekale īśvara, one ruler. Īśvaraḥ paramaḥ kṛṣṇa, in the Brahma-saṁhitā. Ekale īśvara. Īśvara cannot be many. That is not īśvara. The Māyāvāda philosophy that everyone is God, that is not very right conclusion. That is rascaldom. Kṛṣṇa says, mūḍha. Na māṁ prapadyante mūḍhāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). One who does not submit to the supreme īśvara, the Supreme Lord, you should know it perfectly well that "Here is a mūḍha, rascal," because it is not that everyone, we can become īśvara. That is not possible. There is then no meaning of īśvara. Īśvara means the ruler. Suppose we are in a group, this, our International Society. If everyone becomes ruler or ācārya, then how it can be managed? No. There must be some head. That is the principle in our practical life. We follow our political leaders. We cannot say that "I belong to this party" unless I follow a leader. That is natural.</p>
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Living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by maya

2021-03-03T00:17:16Z

162.158.255.174: Removed from deleted category 'Thus'

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{{terms|"living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by māyā"}}
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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When one is agitated by lusty desires, his senses are attracted by all kinds of viṣaya (enjoyable things like sound, touch, form, smell and taste). These attractive sense objects oblige one to come under the control of a woman. In this way the conditional life of a living entity begins. Conditional life means being under the control of a woman, and certainly the living entity is always at the mercy of a woman or a man. Thus living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by māyā.
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[[Vanisource:SB 4.25.30|SB 4.25.30, Translation and Purport]]
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<div class="quote_translation">
Certainly your glancing upon me today has very much agitated my mind. Your smile, which is full of shyness but at the same time lusty, is agitating the most powerful cupid within me. Therefore, O most beautiful, I ask you to be merciful upon me.
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Everyone has lusty desires within, and as soon as one is agitated by the movement of a beautiful woman's eyebrows, the cupid within immediately throws his arrow at the heart. Thus one is quickly conquered by the eyebrows of a beautiful woman. When one is agitated by lusty desires, his senses are attracted by all kinds of viṣaya (enjoyable things like sound, touch, form, smell and taste). These attractive sense objects oblige one to come under the control of a woman. In this way the conditional life of a living entity begins. Conditional life means being under the control of a woman, and certainly the living entity is always at the mercy of a woman or a man. Thus living entities live in bondage to one another, and thus they continue this conditional, material life illusioned by māyā.
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Lord Ananta's arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns

2021-03-03T00:09:08Z

162.158.255.174: Removed from deleted category 'Are'

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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="SB5255_0" class="quote" parent="SB_Canto_5" book="SB" index="625" link="SB 5.25.5" link_text="SB 5.25.5">
<div class="heading">Lord Ananta's arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord's auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kuṅkuma, the touch of His limbs awakens lusty desires within them.
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<span class="link">[[Vanisource:SB 5.25.5|SB 5.25.5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Ananta's arms are attractively long, beautifully decorated with bangles and completely spiritual. They are white, and so they appear like silver columns. When the beautiful princesses of the serpent kings, hoping for the Lord's auspicious blessing, smear His arms with aguru pulp, sandalwood pulp and kuṅkuma, the touch of His limbs awakens lusty desires within them. Understanding their minds, the Lord looks at the princesses with a merciful smile, and they become bashful, realizing that He knows their desires. Then they smile beautifully and look upon the Lord's lotus face, which is beautified by reddish eyes rolling slightly from intoxication and delighted by love for His devotees.</p>
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<div class="purport text"><p>When males and females touch each other's bodies, their lusty desires naturally awaken. It appears from this verse that there are similar sensations in spiritual bodies. Both Lord Ananta and the women giving Him pleasure had spiritual bodies. Thus all sensations originally exist in the spiritual body. This is confirmed in the Vedānta-sūtra: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Śrīla Viśvanātha Cakravartī Ṭhākura has commented in this connection that the word ādi means ādi-rasa, the original lusty feeling, which is born from the Supreme. However, spiritual lust and material lust are as completely different as gold and iron. Only one who is very highly elevated in spiritual realization can understand the lusty feelings exchanged between Rādhā and Kṛṣṇa, or between Kṛṣṇa and the damsels of Vraja. Therefore, unless one is very experienced and advanced in spiritual realization, he is forbidden to discuss the lusty feelings of Kṛṣṇa and the gopīs. However, if one is a sincere and pure devotee, the material lust in his heart is completely vanquished as he discusses the lusty feelings between the gopīs and Kṛṣṇa, and he makes quick progress in spiritual life.</p>
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In this verse (SB 4.27.14) the word vilumpanti ("plundering") is used. Everything is being plundered from the very beginning of our lives

2021-03-02T16:55:28Z

162.158.255.174: Removed from deleted category 'This'

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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The time factor, however, is so strong that not only is our span of life being expended, but all the machines and facilities for sense gratification are deteriorating. Therefore in this verse the word vilumpanti ("plundering") is used. Everything is being plundered from the very beginning of our lives.
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[[Vanisource:SB 4.27.14|SB 4.27.14, Translation and Purport]]
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Along with Caṇḍavega were as many female Gandharvīs as there were soldiers, and all of them repetitively plundered all the paraphernalia for sense enjoyment.
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The days have been compared to the soldiers of Caṇḍavega. Night is generally a time for sex enjoyment. Days are considered to be white, and nights are considered to be black, or, from another point of view, there are two kinds of nights—black nights and white nights. All these days and nights combine to pass away our span of life and everything we manufacture for sense gratification. Material activity means manufacturing things for sense gratification. Scientists are conducting research to find out how we can satisfy our senses more and more elaborately. In this Kali-yuga, the demoniac mentality is employed in manufacturing various machines to facilitate the process of sense gratification. There are so many machines for ordinary household activities. There are machines for washing dishes, cleansing the floor, shaving, clipping hair—today everything is done by machine. All these facilities for sense gratification are described in this verse as sarva-kāma-vinirmitām. The time factor, however, is so strong that not only is our span of life being expended, but all the machines and facilities for sense gratification are deteriorating. Therefore in this verse the word vilumpanti ("plundering") is used. Everything is being plundered from the very beginning of our lives.

This plundering of our possessions and life-span begins with the day of our birth. One day will come when death will finish everything, and the living entity will have to enter another body to begin another chapter of life and again begin the cycle of material sense gratification. Prahlāda Mahārāja describes this process as punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). Materialistic life means chewing the chewed again and again. The central point of material life is sense gratification. In different types of bodies, the living entity enjoys various senses, and through creating various types of facilities, he chews the chewed. Whether we squeeze sugar out of the sugarcane with our teeth or a machine, the result is the same—sugarcane juice. We may discover many ways to squeeze the juice out of the sugarcane, but the result is the same.
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As stated in BG 15.10: "The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."

2021-03-02T12:48:21Z

162.158.255.174: Removed from deleted category 'This'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
"The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.".
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[[Vanisource:SB 4.29.6|SB 4.29.6, Translation and Purport]]
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<div class="quote_translation">
The five working senses and the five senses that acquire knowledge are all male friends of Purañjanī. The living entity is assisted by these senses in acquiring knowledge and engaging in activity. The engagements of the senses are known as girl friends, and the serpent, which was described as having five heads, is the life air acting within the five circulatory processes.
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<div class="text">
kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare nikaṭa-stha māyā tāre jāpaṭiyā dhare (Prema-vivarta) Because of his desire to enjoy the material world, the living entity is dressed with the material gross and subtle bodies. Thus he is given a chance to enjoy the senses. The senses are therefore the instruments for enjoying the material world; consequently the senses have been described as friends. Sometimes, because of too much sinful activity, the living entity does not get a material gross body, but hovers on the subtle platform. This is called ghostly life. Because of his not possessing a gross body, he creates a great deal of trouble in his subtle body. Thus the presence of a ghost is horrible for those who are living in the gross body. As stated in Bhagavad-gītā ([[Vanisource:BG 15.10 (1972)|BG 15.10]]):

<div class="quote_verse">
:utkrāmantaṁ sthitaṁ vāpi
:bhuñjānaṁ vā guṇānvitam
:vimūḍhā nānupaśyanti
:paśyanti jñāna-cakṣuṣaḥ
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"The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this."

The living entities are merged into the air of life, which acts in different ways for circulation. There is prāṇa, apāna, udāna, vyāna and samāna, and because the life air functions in this fivefold way, it is compared to the five-hooded serpent. The soul passes through the kuṇḍalinī-cakra like a serpent crawling on the ground. The life air is compared to uraga, the serpent. Pañca-vṛtti is the desire to satisfy the senses, attracted by five sense objects—namely form, taste, sound, smell and touch.
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