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Those who are too much bodily addicted, for them, this hatha-yoga process is good, recommended

2021-03-03T12:50:21Z

172.69.23.27: Removed from deleted category 'This'

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{{terms|"those who are too much bodily addicted, for them, this hatha-yoga process is good, recommended"}}
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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="LectureonBGLectureExcerpts24445258NewYorkMarch251966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="104" link="Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966" link_text="Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966">
<div class="heading">This haṭha-yoga meditation means that our senses are engaged in varieties of work, so by that haṭha-yoga gymnastic, the process, the mind is concentrated into the Paramātmā, Supersoul. That means those who are too much bodily addicted, for them, this haṭha-yoga process is good, recommended.
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<span class="link">[[Vanisource:Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966|Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966]]: </span><div class="text">Similarly, we have to... Our, the present life is diseased condition, so if we want to cure this disease of repeated birth and death, then we have to restrict, restrict our bodily enjoyment, because we cannot enjoy. It is simply so-called enjoyment. Actually, we cannot enjoy this diseased condition of this body. Enjoyment, real enjoyment means that is nonstopping, nonstop. There is a verse in Mahābhārata. Ramante yoginaḥ anante ([[Vanisource:CC Madhya 9.29|CC Madhya 9.29]]). Yoginaḥ, those who are yogis or spiritualists. Yogis means spiritualists. The general meaning of yogi is spiritualist, those who are endeavoring to emancipate from this material condition of life and try to elevate to the spiritual platform, he is called yogi. Now, those yogis are different types, but the method or process of spiritual realization may be different. Your process or my process may be a little different, but that does not hamper. The thing is that your aim is also spiritual realization. Just like generally there are three classes of spiritualists. The jñānīs, the yogis and the bhaktas. Jñānī means those who are trying to realize spiritual self through speculation of metaphysics and philosophy. They are called jñānīs. And yogis—those who are trying to realize spiritual self by meditation and controlling the senses. Yoga indriya-saṁyama. This haṭha-yoga meditation means that our senses are engaged in varieties of work, so by that haṭha-yoga gymnastic, the process, the mind is concentrated into the Paramātmā, Supersoul. That means those who are too much bodily addicted, for them, this haṭha-yoga process is good, recommended. So yogi, the jñānī and the yogi and the bhakta. Bhakta means devotees, devotees, spiritual realization. The objective of spiritual goal is realized in three different phases: Brahman, Paramātmā, and Bhagavān. Brahman is impersonal conception of the Supreme. So these jñānīs, those who are proceeding through philosophical speculation and metaphysical analysis, they attain up to the impersonal Brahman. Those who are meditating by yogic process, they attain to the Paramātmā feature, or Supersoul. And those who are devotees, they attain the Supreme Personality of Godhead.
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The next morning he met Kamalakara Pippalai, who was formerly an inhabitant of the village Khalijuli in the Sundaravana forest area of Bengal and was a pure Vaisnava, a great devotee of Lord Jagannatha; thus he immediately gave him charge of the worship

2021-03-03T09:13:28Z

172.69.23.27: Removed from deleted category 'Who'

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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Adi-lila</h3>
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When he became old, he was very anxious to hand over the worship to the charge of someone reliable, and in a dream he got permission from Jagannātha Prabhu to hand it over to a person whom he would meet the next morning. The next morning he met Kamalākara Pippalāi, who was formerly an inhabitant of the village Khālijuli in the Sundaravana forest area of Bengal and was a pure Vaiṣṇava, a great devotee of Lord Jagannātha; thus he immediately gave him charge of the worship.
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[[Vanisource:CC Adi 11.24|CC Adi 11.24, Translation and Purport]]
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Kamalākara Pippalāi is said to have been the third gopāla. His behavior and love of Godhead were uncommon, and thus he is celebrated all over the world.
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Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “In the Gaura-gaṇoddeśa-dīpikā (128) Kamalākara Pippalāi is described as the third gopāla. His former name was Mahābala. The Jagannātha Deity at Māheśa in Śrī Rāmapura was installed by Kamalākara Pippalāi. This village of Māheśa is situated about two and a half miles from the Śrī Rāmapura railway station. The genealogy of the family of Kamalākara Pippalāi is given as follows. Kamalākara Pippalāi had a son named Caturbhuja, who had two sons named Nārāyaṇa and Jagannātha. Nārāyaṇa had one son named Jagadānanda, and his son’s name was Rājīvalocana. During the time of Rājīvalocana, there was a scarcity of finances for the worship of the Jagannātha Deity, and it is said that the Nawab of Dacca, whose name was Shah Sujā, donated 1,185 bighās of land [about 395 acres] in the Bengali year 1060 [A.D. 1653]. The land being the possession of Jagannātha, the village was named Jagannātha-pura. It is said that when Kamalākara Pippalāi left home his younger brother Nidhipati Pippalāi searched for him and in due course of time found him in the village of Māheśa. Nidhipati Pippalāi tried his best to bring his elder brother home, but he would not return. Under these circumstances, Nidhipati Pippalāi, with all his family members, came to Māheśa to reside. The members of this family still reside in the vicinity of the Māheśa village. Their family name is Adhikārī, and they are a brāhmaṇa family.

“The history of the Jagannātha temple in Māheśa is as follows. One devotee of the name Dhruvānanda went to see Lord Jagannātha, Balarāma and Subhadrā at Jagannātha Purī, wanting to offer food to Jagannāthajī that he had cooked with his own hands. This being his desire, one night Jagannāthajī appeared to him in a dream and asked him to go to Māheśa on the bank of the Ganges and there start worship of Him in a temple. Thus Dhruvānanda went to Māheśa, where he saw the three deities—Jagannātha, Balarāma and Subhadrā—floating in the Ganges. He picked up all those deities and installed them in a small cottage, and with great satisfaction he executed the worship of Lord Jagannātha. When he became old, he was very anxious to hand over the worship to the charge of someone reliable, and in a dream he got permission from Jagannātha Prabhu to hand it over to a person whom he would meet the next morning. The next morning he met Kamalākara Pippalāi, who was formerly an inhabitant of the village Khālijuli in the Sundaravana forest area of Bengal and was a pure Vaiṣṇava, a great devotee of Lord Jagannātha; thus he immediately gave him charge of the worship. In this way, Kamalākara Pippalāi became the worshiper of Lord Jagannātha, and since then his family members have been designated as Adhikārī, which means ‘one who is empowered to worship the Lord.’ These Adhikārīs belong to a respectable brāhmaṇa family. Five types of upper-class brāhmaṇas are recognized by the surname Pippalāi.”
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Our Gaudiya Math people fought with one another after the demise of Guru Maharaja but my disciples have already begun fighting even in my presence. So I am greatly concerned about it

2021-03-03T05:39:28Z

172.69.23.27: Removed from deleted category 'But'

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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="1973_Correspondence" class="sub_section" sec_index="8" parent="Correspondence" text="1973 Correspondence"><h3>1973 Correspondence</h3>
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<div id="LettertoKirtananandaBombay18October1973_0" class="quote" parent="1973_Correspondence" book="Let" index="349" link="Letter to Kirtanananda -- Bombay 18 October, 1973" link_text="Letter to Kirtanananda -- Bombay 18 October, 1973">
<div class="heading">Now this displeasing of godbrothers has already begun and gives me too much agitation in my mind. Our Gaudiya Math people fought with one another after the demise of Guru Maharaja but my disciples have already begun fighting even in my presence. So I am greatly concerned about it.
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<span class="link">[[Vanisource:Letter to Kirtanananda -- Bombay 18 October, 1973|Letter to Kirtanananda -- Bombay 18 October, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now this displeasing of godbrothers has already begun and gives me too much agitation in my mind. Our Gaudiya Math people fought with one another after the demise of Guru Maharaja but my disciples have already begun fighting even in my presence. So I am greatly concerned about it.</p>
<p>Following in the footprints of Lord Caitanya Mahaprabhu:</p>
:trnad api su-nicena taror iva sahisnuna
:amanina manadena kirtaniya sada harih
<p>"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly."</p>
<p>We must always remember this verse and be as tolerant as the tree, as we execute the Krsna consciousness movement. Without this mentality we cannot be successful.</p>
<p>Material nature means dissension and disagreement, especially in this Kali yuga. But, for this Krsna consciousness movement its success will depend on agreement, even though there are varieties of engagements. In the material world there are varieties, but there is no agreement. In the spiritual world there are varieties, but there is agreement. That is the difference. The materialist without being able to adjust the varieties and the disagreements makes everything zero. They cannot come into agreement with varieties, but if we keep Krsna in the center, then there will be agreement in varieties. This is called unity in diversity. I am therefore suggesting that all our men meet in Mayapur every year during the birth anniversary of Lord Caitanya Mahaprabhu. With all GBC and senior men present we should discuss how to make unity in diversity. But, if we fight on account of diversity, then it is simply the material platform. Please try to maintain the philosophy of unity in diversity. That will make our movement successful. One section of men have already gone out, therefore we must be very careful to maintain unity in diversity, and remember the story in Aesop's Fables of the father of many children with the bundle of sticks. When the father asked his children to break the bundle of sticks wrapped in a bag, none of them could do it. But, when they removed the sticks from the bag, and tried one by one, the sticks were easily broken. So this is the strength in unity. If we are bunched up, we can never be broken, but when divided, then we can become broken very easily.</p>
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Kasyapa Muni advised his wife, Aditi, to begin worshiping Lord Vasudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janardana because He can kill all enemies

2021-03-02T22:14:13Z

172.69.23.27: Removed from deleted category 'His'

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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_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB81620_0" class="quote" parent="SB_Canto_8" book="SB" index="543" link="SB 8.16.20" link_text="SB 8.16.20">
<div class="heading">If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies.
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<span class="link">[[Vanisource:SB 8.16.20|SB 8.16.20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone's enemies, and who sits within everyone's heart. Only that Supreme Person—Kṛṣṇa, or Vāsudeva—can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.</p>
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<div class="purport text"><p>With these words, Kaśyapa Muni tried to pacify his wife. Aditi made her appeal to her material husband. Of course, that is nice, but actually a material relative cannot do anything good for anyone. If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies. There are three modes of material nature—goodness, passion and ignorance—and above material nature, transcendental to material nature, is another existence, which is called śuddha-sattva. In the material world, the mode of goodness is considered the best, but because of material contamination, even the mode of goodness is sometimes overpowered by the modes of passion and ignorance. But when one transcends the competition between these modes and engages himself in devotional service, he rises above the three modes of material nature. In that transcendental position, one is situated in pure consciousness. Sattvaṁ viśuddhaṁ vasudeva-śabditam ([[Vanisource:SB 4.3.23|SB 4.3.23]]). Above material nature is the position called vasudeva, or freedom from material contamination. Only in that position can one perceive the Supreme Personality of Godhead, Vāsudeva. Thus the vasudeva condition fulfills a spiritual necessity. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). When one realizes Vāsudeva, the Supreme Personality of Godhead, he becomes most exalted.</p>
<p>Paramātmā (Vāsudeva) is situated in everyone's heart, as confirmed in Bhagavad-gītā. The Lord says:</p>
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
<p>"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me." ([[Vanisource:BG 10.10 (1972)|BG 10.10]])</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
<p>"The Supreme Lord is situated in everyone's heart, O Arjuna." ([[Vanisource:BG 18.61 (1972)|BG 18.61]])</p>
:bhoktāraṁ yajña-tapasāṁ
:sarva-loka-maheśvaram
:suhṛdaṁ sarva-bhūtānāṁ
:jñātvā māṁ śāntim ṛcchati
<p>"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." ([[Vanisource:BG 5.29 (1972)|BG 5.29]])</p>
<p>Whenever one is perplexed, let him take shelter of the lotus feet of Vāsudeva, Kṛṣṇa, who will give the devotee intelligence to help him surpass all difficulties and return home, back to Godhead. Kaśyapa Muni advised his wife to seek shelter at the lotus feet of Vāsudeva, Kṛṣṇa, so that all her problems would be very easily solved. Thus Kaśyapa Muni was an ideal spiritual master. He was not so foolish that he would present himself as an exalted personality, as good as God. He was actually a bona fide guru because he advised his wife to seek shelter at the lotus feet of Vāsudeva. One who trains his subordinate or disciple to worship Vāsudeva is the truly bona fide spiritual master. The word jagad-gurum is very important in this regard. Kaśyapa Muni did not falsely declare himself to be jagad-guru, although he actually was jagad-guru because he advocated the cause of Vāsudeva. Actually, Vāsudeva is jagad-guru, as clearly stated here (vāsudevaṁ jagad-gurum). One who teaches the instructions of Vāsudeva, Bhagavad-gītā, is as good as vāsudevaṁ jagad-gurum. But when one who does not teach this instruction—as it is—declares himself jagad-guru, he simply cheats the public. Kṛṣṇa is jagad-guru, and one who teaches the instruction of Kṛṣṇa as it is, on behalf of Kṛṣṇa, may be accepted as jagad-guru. One who manufactures his own theories cannot be accepted; he becomes jagad-guru falsely.</p>
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