Vaniquotes - User contributions [en]

Category:Receiving From

2021-03-03T20:34:18Z

172.68.142.113: Removed from deleted category 'From'

"receive from"|"received from"|"receives from"|"receiving from"

[[Category:Receiving]]
[[Category:Give, Take, and Receive - Umbrella Category]]
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Category:Maha-bhagavata Devotees of God Are Fit to Spread Krsna Consciousness

2021-03-03T17:29:52Z

172.68.142.113: Removed from deleted category 'Are'

[[Category:Maha-bhagavata - Devotees of God]]
[[Category:Fit]]
[[Category:Spreading Krsna Consciousness]]
[[Category:Krsna Consciousness - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
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Lord Siva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two

2021-03-03T01:11:42Z

172.68.142.113: Removed from deleted category 'But'

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{{terms|"Lord Siva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two"}}
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 04 Purports - Sati Quits Her Body]]
[[Category:Srimad Bhagavatam, Canto 04 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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4416_0" class="quote" parent="SB_Canto_4" book="SB" index="133" link="SB 4.4.16" link_text="SB 4.4.16">
<div class="heading">In many Purāṇas it is sometimes asserted that a demigod is elevated to such a high position that he is almost on an equal level with the Supreme Personality of Godhead, but the conclusion that Lord Viṣṇu is the Supreme Personality of Godhead is confirmed in every scripture. Lord Śiva is described in the Brahma-saṁhitā to be like curd or yogurt. Curd is not different from milk. Since milk is transformed into curd, in one sense curd is also milk. Similarly, Lord Śiva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two.
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<span class="link">[[Vanisource:SB 4.4.16|SB 4.4.16, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">Do you think that greater, more respectable personalities than you, such as Lord Brahmā, do not know this inauspicious person who goes under the name Lord Śiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahmā honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.</p>
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<div class="purport text"><p>It is useless to condemn a great personality like Lord Śiva, and this is being stated by his wife, Satī, to establish the supremacy of her husband. First she said, "You call Lord Śiva inauspicious because he associates with demons in crematoriums, covers his body with the ashes of the dead, and garlands himself with the skulls of human beings. You have shown so many defects, but you do not know that his position is always transcendental. Although he appears inauspicious, why do personalities like Brahmā respect the dust of his lotus feet and place on their heads with great respect those very garlands which are condemned by you?" Since Satī was a chaste woman and the wife of Lord Śiva, it was her duty to establish the elevated position of Lord Śiva, not only by sentiment but by facts. Lord Śiva is not an ordinary living entity. This is the conclusion of Vedic scripture. He is neither on the level of the Supreme Personality of Godhead nor on the level of the ordinary living entities. Brahmā is in almost all cases an ordinary living entity. Sometimes, when there is no ordinary living entity available, the post of Brahmā is occupied by an expansion of Lord Viṣṇu, but generally this post is occupied by a greatly pious living entity within this universe. Thus Lord Śiva's position is constitutionally higher than that of Lord Brahmā, although Lord Śiva appeared as the son of Brahmā. Here it is mentioned that even personalities like Brahmā accept the so-called inauspicious flowers and the dust of the lotus feet of Lord Śiva. Great sages like Marīci, Atri, Bhṛgu and the others among the nine great sages who are descendants of Brahmā also respect Lord Śiva in such a way because they all know that Lord Śiva is not an ordinary living entity.</p>
<p>In many Purāṇas it is sometimes asserted that a demigod is elevated to such a high position that he is almost on an equal level with the Supreme Personality of Godhead, but the conclusion that Lord Viṣṇu is the Supreme Personality of Godhead is confirmed in every scripture. Lord Śiva is described in the Brahma-saṁhitā to be like curd or yogurt. Curd is not different from milk. Since milk is transformed into curd, in one sense curd is also milk. Similarly, Lord Śiva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two. These descriptions are in the Vedic literature. Whenever we find that a demigod occupies a position apparently more elevated than that of the Supreme Personality of Godhead, it is just to draw the devotee's attention to that particular demigod. It is also stated in the Bhagavad-gītā (9.25) that if one wants to worship a particular demigod, the Supreme Personality of Godhead, who is sitting in everyone's heart, gives one greater and greater attachment for that demigod so that one may be elevated to the demigod's abode. Yānti deva-vratā devān. By worshiping demigods one can elevate himself to the abodes of the demigods; similarly, by worshiping the Supreme Personality of Godhead one can be elevated to the spiritual kingdom. This is stated in different places in Vedic literature. Here Lord Śiva is praised by Satī, partially due to her personal respect for Lord Śiva, since he is her husband, and partially due to his exalted position, which exceeds that of ordinary living entities, even Lord Brahmā.</p>
<p>The position of Lord Śiva is accepted by Lord Brahmā, so Dakṣa, Satī's father, should also recognize him. That was the point of Satī's statement. She did not actually come to her father's house to participate in the function, although before coming she pleaded with her husband that she wanted to see her sisters and her mother. That was a plea only, for actually at heart she maintained the idea that she would convince her father, Dakṣa, that it was useless to continue being envious of Lord Śiva. That was her main purpose. When she was unable to convince her father, she gave up the body he had given her, as will be seen in the following verses.</p>
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Lord Krishna's death being caused by the arrow of a hunter, Thakura Haridasa's being caned in 22 market or Lord Jesus Christ being crucified are all acts of the Lord personally. We cannot always understand the intricacies of such incidences

2021-03-03T00:37:31Z

172.68.142.113: Removed from deleted category 'Such'

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{{terms|"Lord Krishna's death being caused by the arrow of a hunter, Thakura Haridasa's being caned in 22 market or Lord Jesus Christ being crucified are all acts of the Lord personally. We cannot always understand the intricacies of such incidences"}}
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[[Category:Krsna's Disappearance]]
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1968 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
One thing you may inform all devotees that Maya cannot touch a pure devotee: When you find a devotee is supposed in difficulty it is not the work of Maya but it is the work of the Lord by His Personal internal energy. The Pandava's tribulation in so many ways, Lord Ramacandra's departure to the forest, His wife the Goddess of Fortune's being kidnapped by Ravana, Lord Krishna's death being caused by the arrow of a hunter, Thakura Haridasa's being caned in 22 market or Lord Jesus Christ being crucified are all acts of the Lord personally. We cannot always understand the intricacies of such incidences. Sometimes they are enacted to bewilder persons who demons.
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<div class="quote_link">
[[Vanisource:680403 - Letter to Satsvarupa written from San Francisco|680403 - Letter to Satsvarupa written from San Francisco]]
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<div class="text">
April 03, 1968
My Dear Satsvarupa,

Accept my blessing. I am in due receipt of your letter of 4/1/68 and I am glad that you have solved the hospital bill of Pradyumna. I am so glad to learn that he is taking part in Istagosthi. His answers are very much intelligent. I have fixed up date for going to N.Y. on the 17th.

One thing you may inform all devotees that Maya cannot touch a pure devotee: When you find a devotee is supposed in difficulty it is not the work of Maya but it is the work of the Lord by His Personal internal energy. The Pandava's tribulation in so many ways, Lord Ramacandra's departure to the forest, His wife the Goddess of Fortune's being kidnapped by Ravana, Lord Krishna's death being caused by the arrow of a hunter, Thakura Haridasa's being caned in 22 market or Lord Jesus Christ being crucified are all acts of the Lord personally. We cannot always understand the intricacies of such incidences. Sometimes they are enacted to bewilder persons who demons. You should therefore discuss in the Istagosthi from current reading matters from B.G. or S.B. We should only try to understand everything from the standard of devotional service. It is stated clearly in the B.G. that any one who is cent per cent engaged in the service of the Lord is transcendentally situated and the influence of Maya has no more any action on such body. The Lord and His pure devotees are always beyond the range of Maya's action. Even though they appear like action of Maya, we should understand their action of Yogamaya or the internal potency of the Lord.

My blessings for you all

I am feeling alright.

Your ever well wisher

A.C. Bhaktivedanta Swami
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Lord Caitanya Mahaprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions

2021-03-03T00:21:20Z

172.68.142.113: Removed from deleted category 'Own'

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 23 Purports - Maharaja Prthu's Going Back Home]]
[[Category:Srimad Bhagavatam, Canto 04 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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB42318_0" class="quote" parent="SB_Canto_4" book="SB" index="960" link="SB 4.23.18" link_text="SB 4.23.18">
<div class="heading">Lord Caitanya Mahāprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions. Similarly, Pṛthu Mahārāja, although a śaktyāveśa-avatāra incarnation, still behaved exactly as a devotee in order to achieve the position of prabhu.
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<span class="link">[[Vanisource:SB 4.23.18|SB 4.23.18, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Pṛthu Mahārāja then offered the total designation of the living entity unto the supreme controller of illusory energy. Being released from all the designations by which the living entity became entrapped, he became free by knowledge and renunciation and by the spiritual force of his devotional service. In this way, being situated in his original constitutional position of Kṛṣṇa consciousness, he gave up this body as a prabhu, or controller of the senses.</p>
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<div class="purport text"><p>As stated in the Vedas, the Supreme Personality of Godhead is the source of material energy. Consequently He is sometimes called māyā-maya, or the Supreme person, who can create His pastimes through His potency known as the material energy. The jīva, or the individual living entity, becomes entrapped by the material energy by the supreme will of the Supreme Personality of Godhead. In Bhagavad-gītā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) we understand:</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:yantrārūḍhāni māyayā
<p>Īśvara, the Supreme Personality of Godhead, is situated within the heart of all conditioned souls, and by His supreme will the living entity, or individual soul, gets the facility to lord it over material nature in various types of bodies, which are known as yantra, or the moving vehicle offered by the total material energy, māyā. Although the individual living entity (jīva) and the Lord are both situated within the material energy, the Lord is directing the movements of the jīva soul by offering him different types of bodies through the material energy, and thus the living entity is wandering throughout the universes in various forms of body and becomes implicated in different situations, partaking of the reactions of fruitive activities.</p>
<p>When Pṛthu Mahārāja became spiritually powerful by the enhancement of his spiritual knowledge (jñāna) and renunciation of material desires, he became a prabhu, or master of his senses (sometimes called gosvāmī or svāmī). This means that he was no longer controlled by the influence of material energy. When one is strong enough to give up the influence of material energy, he is called prabhu. In this verse the word svarūpa-sthaḥ is also very significant. The real identity of the individual soul lies in understanding or attaining the knowledge that he is eternally a servant of Kṛṣṇa. This understanding is called svarūpopalabdhi. By culturing devotional service, the devotee gradually comes to understand his actual relationship with the Supreme Personality of Godhead. This understanding of one's pure spiritual position is called svarūpopalabdhi, and when one attains that stage he can understand how he is related with the Supreme Personality of Godhead as a servant or friend or as a parent or conjugal lover. This stage of understanding is called svarūpa-sthaḥ. Pṛthu Mahārāja realized this svarūpa completely, and it will be clear in the later verses that he personally left this world, or this body, by riding on a chariot sent from Vaikuṇṭha.</p>
<p>In this verse the word prabhu is also significant. As stated before, when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as "Prabhupāda" because he is a completely self-realized soul. The word pāda means "position," and Prabhupāda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Kṛṣṇa. In his verses praising the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura writes:</p>
:sākṣād-dharitvena samasta-śāstrair
:uktas tathā bhāvyata eva sadbhiḥ
<p>"The spiritual master is honored as much as the Supreme Lord because he is the most confidential servitor of the Lord." Thus Pṛthu Mahārāja can also be called Prabhupāda, or, as described herein, prabhu. Another question may be raised in this connection. Since Pṛthu Mahārāja was a power incarnation of the Supreme Personality of Godhead, śaktyāveśa-avatāra, why did he have to execute the regulative principles in order to become a prabhu? Because he appeared on this earth as an ideal king and because it is the duty of the king to instruct the citizens in the execution of devotional service, he followed all the regulative principles of devotional service in order to teach others. Similarly, Caitanya Mahāprabhu, although Kṛṣṇa Himself, taught us how to approach Kṛṣṇa as a devotee. It is said, āpani ācari' bhakti śikhāinu sabāre. Lord Caitanya Mahāprabhu instructed others in the process of devotional service by setting the example Himself through His own personal actions. Similarly, Pṛthu Mahārāja, although a śaktyāveśa-avatāra incarnation, still behaved exactly as a devotee in order to achieve the position of prabhu. Furthermore, svarūpa-sthaḥ means "complete liberation." As it is said ([[Vanisource:SB 2.10.6|SB 2.10.6]]), hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ: when a living entity abandons the activities of māyā and attains the position from which he can execute devotional service, his state is called svarūpa-sthaḥ, or complete liberation.</p>
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Last time when I was in Vrindaban I saw both the lands and we decided that we shall take both of them

2021-03-03T00:20:59Z

172.68.142.113: Removed from deleted category 'That'

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{{terms|"Last time when I was in Vrindaban I saw both the lands and we decided that we shall take both of them"}}
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1974 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
Last time when I was in Vrindaban I saw both the lands and we decided that we shall take both of them. The first land which is front side four bighas on the road and six bighas behind, if they are prepared to give us the land for payment of Rs 28,000.00 or less we can take. That we settled up last time. And in between the two lands, the two bighas that also we can take never mind the land is rough, still we are prepared to take it.
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<div class="quote_link">
[[Vanisource:740330 - Letter to Pranava written from Bombay|740330 - Letter to Pranava written from Bombay]]
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<div class="text">
March 30, 1974

New Delhi

My dear Sriman Pranava das,

Please accept my blessings. I beg to acknowledge receipt of your letter of 28th March and I have noted the contents.

Last time when I was in Vrindaban I saw both the lands and we decided that we shall take both of them. The first land which is front side four bighas on the road and six bighas behind, if they are prepared to give us the land for payment of Rs 28,000.00 or less we can take. That we settled up last time. And in between the two lands, the two bighas that also we can take never mind the land is rough, still we are prepared to take it.

The other land, twenty bighas, ten bighas in front and ten bighas at the rear can be taken at a total price of Rs 70,000.00 or utmost, Rs 75,000.00. In this way, if the land is available we are prepared to pay immediately. You have suggested it will cost Rs 90,000.00 but that is too much. The front portion at Rs 4,000 and the rear at 3,000, so 70,000 or utmost 75,000. So if they are prepared, arrange for the purchase of the land. My money will be ready the second of May. You can do the needful.

In Bombay we are meeting the opposition peacefully and I hope things will come out successfully. Kindly ask Tejyas to send me a statement of account of Delhi, in the name of Vrindaban Construction Fund, Punjab National Bank.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sdg
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