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The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will

2021-03-03T10:56:41Z

172.68.189.229: Removed from deleted category 'Such'

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{{terms|"The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 07 Purports - Further Inquiries by Vidura]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature. The Lord is saguṇa by His own internal potency, but at the same time He is nirguṇa, since He is not in touch with the material energy. The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will.
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[[Vanisource:SB 3.7.2|SB 3.7.2, Translation and Purport]]
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Śrī Vidura said: O great brāhmaṇa, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?
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As described in the previous chapter, the difference between the Supersoul, the Supreme Lord, and the living entities is that the activities of the Lord in creating the cosmic manifestation are performed by the Lord through the agency of His multifarious energies, but this manifestation is bewildering to the living entities. The Lord is therefore the master of the energies, whereas the living entities are subjugated by them. By asking various questions about transcendental activities, Vidura is clearing the misconception that when the Lord either descends on the earth in His incarnation or appears Himself with all His potencies, He too is subjected to the influence of māyā, just like an ordinary living entity. This is generally the calculation of less intelligent philosophers who consider the position of the Lord and that of the living entities to be on the same level. Vidura is hearing the great sage Maitreya refute these arguments. The Lord is described in this verse as cin-mātra, or completely spiritual. The Personality of Godhead has unlimited potencies to create and manifest many wonderful things, both temporary and permanent. Because this material world is the creation of His external energy, it thus appears to be temporary; it is manifested at certain intervals, maintained for some time, and again dissolved and conserved in His own energy. As described in Bhagavad-gītā ([[Vanisource:BG 8.19 (1972)|BG 8.19]]), bhūtvā bhūtvā pralīyate. But the creation of His internal potency, the spiritual world, is not a temporary manifestation like the material world, but is eternal and full of transcendental knowledge, opulence, energy, strength, beauties and glories. Such manifestations of the Lord's potencies are eternal and are therefore called nirguṇa, or free from all tinges of the modes of material nature, even up to the mode of material goodness. The spiritual world is transcendental even to material goodness and thus is unchangeable. Since the Supreme Lord of such eternal and unchangeable qualities is never subjugated by anything like material influence, how can His activities and form be conceived to be under the influence of illusory māyā, as is the case with the living entities?

A juggler or magician displays many wonders with his acts and arts. He can become a cow by his magical tactics, and yet he is not that cow; but at the same time, the cow displayed by the magician is not different from him. Similarly, the material potency is not different from the Lord because it is an emanation from Him, but at the same time, that manifestation of potency is not the Supreme Lord. The Lord's transcendental knowledge and potency always remain the same; they do not change, even when displayed in the material world. As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature. The Lord is saguṇa by His own internal potency, but at the same time He is nirguṇa, since He is not in touch with the material energy. The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will. In the Viṣṇu Purāṇa the six opulences of the Lord are stated to be nondifferent from Him. The opulences of transcendental knowledge, strength, opulence, potency, beauty and renunciation are all identical with the Personality of Godhead. When He personally displays such opulences in the material world, they have no connection with the modes of material nature. The very word cin-mātratva is the guarantee that the Lord's activities are always transcendental, even when displayed in the material world. His activities are as good as the Supreme Personality Himself, otherwise liberated devotees like Śukadeva Gosvāmī would not have been attracted by them. Vidura inquired how the Lord's activities can be in the modes of material nature, as is sometimes miscalculated by persons with a poor fund of knowledge. The inebriety of the material qualities is due to the difference between the material body and the spirit soul. The conditioned soul's activities are displayed through the medium of the modes of material nature and are therefore perverted in appearance. However, the Lord's body and the Lord Himself are one and the same, and when the Lord's activities are displayed, they are certainly nondifferent from the Lord in all respects. The conclusion is that persons who consider the Lord's activities material are certainly mistaken.

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The right philosophy is that God is simultaneously one and different from the living being. Those, who therefore consider God and living beings are identical in every respect, are polluted in thought

2021-03-03T10:41:32Z

172.68.189.229: Removed from deleted category 'From'

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{{terms|"the right philosophy is that God is simultaneously one and different from the living being. Those, who therefore consider God and living beings are identical in every respect, are polluted in thought"}}
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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="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
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<div id="LettertoSriMunshijiBombay18February1957_0" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="29" link="Letter to Sri Munshiji -- Bombay 18 February, 1957" link_text="Letter to Sri Munshiji -- Bombay 18 February, 1957">
<div class="heading">But there is no doubt in the fact that the man, nay every living entity, is a part and parcel of the Supreme God in quality; and therefore qualitatively there is no difference between living being and God. But so far quantity of energy and potencies are concerned, there is a great ocean of difference between living being and God. Therefore, the right philosophy is that God is simultaneously one and different from the living being. Those, who therefore consider God and living beings are identical in every respect, are polluted in thought.
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<span class="link">[[Vanisource:Letter to Sri Munshiji -- Bombay 18 February, 1957|Letter to Sri Munshiji -- Bombay 18 February, 1957]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dear Sri Munshiji,</p>
<p>Please accept my greetings. I am thankful to you for your granting me an interview and accepting a few copies of my paper "Back to Godhead" which you have promised to go through at your leisure hours. And on reading the paper, I hope, you may be able to make an estimate of my mission in the matter of the Bhagavad-gita.</p>
<p>I heard it through reliable sources that you are a great admirer of the Bhagavad-gita and your Vidyalaya has a special department for preaching its philosophy. I came to Bombay from Vrndavana to co-operate with you, because there is no difference between the missions of both yourself and myself.</p>
<p>I also attended your meeting of the 16th instant on the subject of "What is the matter with the world?" I was very glad to know your opinion about it and so far I remember that you concluded to go back to Godhead which only can save the world from a disaster of civilization.</p>
<p>Actually that is the position. Men have forgotten their eternal relation with Sri Krishna, the Supreme Personality of Godhead. Some of them are so foolish as to think that everyone of them are so many Sri Krishnas (?) or Gods although we know that God is one, one without a second. But there is no doubt in the fact that the man, nay every living entity, is a part and parcel of the Supreme God in quality; and therefore qualitatively there is no difference between living being and God. But so far quantity of energy and potencies are concerned, there is a great ocean of difference between living being and God. Therefore, the right philosophy is that God is simultaneously one and different from the living being. Those, who therefore consider God and living beings are identical in every respect, are polluted in thought. This pollution of thought of the empiric and atheistic philosophers now prevailing practically all over the world, has caused a tremendous deterioration of human civilization as to become agnostics in dealings. Symptoms of this agnostic trend of human civilization is described in the 16th chapter of the Bhagavad-gita and I need not describe it before you.</p>
<p>Therefore the preaching of the Bhagavad-gita must be in the line of its parampara system as it is described in the 4th chapter of the book. If it is not done so, then such preaching of the Bhagavad-gita, even if it is done by the erudite scholars, will be a sheer waste of time, energy and money.</p>
<p>I wish, therefore, that you may co-operate with me in giving the idea an effective shape.</p>
<p>In this connection, I would like to draw your attention particularly to my papers (issue No. XI) "An essential service" and (Issue No. X "Sri Krishna the Supreme Vedantist". In this connection, I have already made an association registered, of which a short description is given on the 4th page of the issue No. X which, I hope, you will kindly note.</p>
<p>Some friend asked me to join your institution for preaching the cult of Bhagavad-gita; but if you find it difficult to accept my service, then I shall go on organizing my society separately. And if you advise me to do so separately, then I would request you to become a formal member of the League personally. I hope you will not take my offering in an inferior complex but accept it in a spirit of love for the Bhagavad-gita. Om Tat Sat,</p>
<p>As I have been engaged in speaking of the Bhagavad-gita in your "Bhavan" for a few days, you may kindly send me the reply to the address given on the top of the first page.</p>
<p>Om Tat Sat.</p>
<p>I am,</p>
<p>Yours sincerely,</p>
<p>A.C. Bhaktivedanta</p>
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