Vaniquotes - User contributions [en]

Radharani continued, "By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results"

2021-03-03T06:15:35Z

172.68.143.36: Removed from deleted category 'Are'

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{{terms|"By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results"}}
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{{compiler|HanumanIC}}
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[[Category:Radharani Continues]]
[[Category:By Nature]]
[[Category:Loving Affairs]]
[[Category:Very]]
[[Category:Crook]]
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[[Category:Enter]]
[[Category:With]]
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[[Category:Do]]
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[[Category:Look]]
[[Category:Forward]]
[[Category:Result]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 02 - The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results. By the ropes of His good qualities, Kṛṣṇa, who is so unkind, has bound My neck and hands, and I am unable to get relief.
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<div class="quote_link">
[[Vanisource:CC Madhya 2.21|CC Madhya 2.21, Translation]]
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<div class="quote_translation">
"By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results. By the ropes of His good qualities, Kṛṣṇa, who is so unkind, has bound My neck and hands, and I am unable to get relief.
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It was no fault on Maharaja Nabhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons

2021-03-02T20:49:57Z

172.68.143.36: Removed from deleted category 'Was'

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{{terms|"It was no fault on Mahārāja Nābhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons"}}
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[[Category:Faultless Devotees of God]]
[[Category:Maharaja Nabhi]]
[[Category:Part]]
[[Category:Want]]
[[Category:Son]]
[[Category:Like God]]
[[Category:Supreme Personality of Godhead]]
[[Category:Who Is]]
[[Category:Best Of All]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 03 Purports - Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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Only a devotee can surpass māyā's great influence. It was no fault on Mahārāja Nābhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons. By the association of the Lord's devotee, one no longer desires material opulence. This is confirmed in Caitanya-caritāmṛta.
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[[Vanisource:SB 5.3.14|SB 5.3.14, Translation and Purport]]
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<div class="quote_translation">
Dear Lord, unless one worships the lotus feet of great devotees, one will be conquered by the illusory energy, and his intelligence will be bewildered. Indeed, who has not been carried away by the waves of material enjoyment, which are like poison? Your illusory energy is unconquerable. No one can see the path of this material energy or tell how it is working.
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Mahārāja Nābhi was inclined to performing great sacrifices for begetting a son. The son might be as good as the Supreme Personality of Godhead, but such a material desire—be it great or insignificant—is brought about by the influence of māyā. A devotee does not at all desire anything for sense gratification. Devotion is therefore explained as devoid of material desires (anyābhilāṣitā-śūnya). Everyone is subjected to the influence of māyā and entangled in all kinds of material desire, and Mahārāja Nābhi was no exception. Freedom from māyā's influence is possible when one engages in the service of the great devotees (mahac-caraṇa-sevā). Without worshiping the lotus feet of a great devotee, one cannot be freed from māyā's influence. Śrīla Narottama dāsa Ṭhākura therefore says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been freed from māyā's clutches without serving the lotus feet of a Vaiṣṇava?" Māyā is aparājita, and her influence is also aparājita. As confirmed in Bhagavad-gītā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]):

<div class="quote_verse">
:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
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"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."

Only a devotee can surpass māyā's great influence. It was no fault on Mahārāja Nābhi's part that he wanted a son. He wanted a son like the Supreme Personality of Godhead, who is the best of all sons. By the association of the Lord's devotee, one no longer desires material opulence. This is confirmed in Caitanya-caritāmṛta:

<div class="quote_verse">
:"sādhu-saṅga", "sādhu-saṅga" sarva-śāstre kaya
:lava-mātra sādhu-saṅge sarva-siddhi haya
:([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]])
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and:

<div class="quote_verse">
:mahat-kṛpā vinā kona karme 'bhakti' naya
:kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya
:([[Vanisource:CC Madhya 22.51|CC Madhya 22.51]])
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If one is serious about escaping māyā's influence and returning home, back to Godhead, one must associate with a sādhu (devotee). That is the verdict of all scriptures. By the slight association of a devotee, one can be freed from the clutches of māyā. Without the mercy of the pure devotee, one cannot get freedom by any means. Certainly a pure devotee's association is necessary in order to obtain the loving service of the Lord. One cannot be freed from māyā's clutches without sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]), the benediction of a great devotee. In Śrīmad-Bhāgavatam ([[Vanisource:SB 7.5.32|SB 7.5.32]]) Prahlāda Mahārāja says:

<div class="quote_verse">
:naiṣāṁ matis tāvad urukramāṅghriṁ
:spṛśaty anarthāpagamo yad arthaḥ
:mahīyasāṁ pāda-rajo-'bhiṣekaṁ
:niṣkiñcanānāṁ na vṛṇīta yāvat
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One cannot become the Lord's pure devotee without taking the dust of a great devotee on his head (pāda-rajo-'bhiṣekam). A pure devotee is niṣkiñcana; he has no material desire to enjoy the material world. One has to take shelter of such a pure devotee in order to attain his qualities. The pure devotee is always free from the clutches of māyā and her influence.

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At night, you go to sleep. So that is a sort of death. And again you get up in the morning. So death is something like that

2021-03-02T13:38:12Z

172.68.143.36: Removed from deleted category 'You'

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{{terms|"At night, you go to sleep. So that is a sort of death. And again you get up in the morning. So death is something like that"}}
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[[Category:Night]]
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[[Category:Morning]]
[[Category:Death]]
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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="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG25155NewYorkApril121966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="109" link="Lecture on BG 2.51-55 -- New York, April 12, 1966" link_text="Lecture on BG 2.51-55 -- New York, April 12, 1966">
<div class="heading">At night, you go to sleep. So that is a sort of death. And again you get up in the morning. So death is something like that. Death is sleeping for seven months. That's all. Without any consciousness. For three, three months without any consciousness. Or, say, seven months. Death means forgetfulness. Just like at sleep, we forget everything, what I am, where I am sleeping, who I am, what is my identity, identification, everything forgotten.
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<span class="link">[[Vanisource:Lecture on BG 2.51-55 -- New York, April 12, 1966|Lecture on BG 2.51-55 -- New York, April 12, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now here Lord Kṛṣṇa says that if you want to get rid of this entanglement of... What is that entanglement? Now, janma-bandha, janma-bandha. Oh, it is a great entanglement. People do not take it very seriously. Birth. Birth means, as soon as birth... Only the one word has been used here, janma. Janma means birth. Birth means other things. Birth means death. Birth means old age. Birth means disease. Whenever there is birth, the other things are corollaries. They'll follow. Your birth means... A son is born. Oh, you are very glad, "I have got a son." But if you study philosophically, no, birth is not. He is not born. Death is born. Because the growing of the child means he is dying. It is dying. The dying process. The very day, the very moment the child is born, the dying process begins. So we do not know that it is not birth. It is death. This is called māyā. This is called illusion, that death is born and we are jolly that there is birth of a child. This is called māyā. So everything, from the beginning of our birth, we are illusioned, illusioned. And that illusion is so strong that it is very, very difficult to get out of it. Whole thing is illusion. The birth is illusion. This body is an illusion. And the bodily relationship, the country is illusion. The father is illusion. The mother is an illusion. The wife is illusion. The childrens are illusion. Everything illusion. Everything illusion. And we are compact in that illusion. We are thinking that we are very much learned and very much advanced and so many things we are imagining. But as soon as death comes, the actual fact, the beginning of death, then we forget everything. We can forget our country. We forget our relatives. We forget our wife, children, father, mother—everything gone. You see? If it is a fact that I am soul, eternal, then it is a fact also that in my previous life I had my country. I had my children. I had my home. I had my father. I had my everything. But can you remember any of these things, what you were in your previous life? Either human, human-born life or either animal life, you cannot... Death means forgetful. We have forgotten everything. Actually, there is no death for the soul. Just like you are... At night, you go to sleep. So that is a sort of death. And again you get up in the morning. So death is something like that. Death is sleeping for seven months. That's all. Without any consciousness. For three, three months without any consciousness. Or, say, seven months. Death means forgetfulness. Just like at sleep, we forget everything, what I am, where I am sleeping, who I am, what is my identity, identification, everything forgotten. Then again, as soon as I rise up in the morning, I remember, "Oh, I am such and such officer. I am such and such father, such and such husband, and I have got to do such and such things." Everything remembered. But during your sleep, you forget everything. Similarly, death means from the time of your leaving this body and entering into the womb of another mother, and so long another body is not developed, you remain unconscious. And as soon as another body's developed within the womb of the mother and the time is up to come out, then again you remember.</p>
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