Vaniquotes - User contributions [en]

Those who give up the topics of Vaikuntha and take to talk of the material world are thrown into the darkest region of ignorance

2021-03-03T13:12:23Z

172.69.55.31: Removed from deleted category 'Into'

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[[Category:Those Who]]
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[[Category:Bhagavatam Verses Spoken by Lord Brahma - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 15 - Description of the Kingdom of God]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
Those who give up the topics of Vaikuntha and take to talk of the material world are thrown into the darkest region of ignorance.
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<div class="quote_link">
[[Vanisource:SB 3.15.23|SB 3.15.23, Translation and Purport]]
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<div class="quote_translation">
It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.
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<div class="text">
The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, "intelligence bewildered by unworthy words." The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one's intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness.

Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously.
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Only they (pure devotees of God) can definitely have a clear vision of the Vaikuntha planets

2021-03-03T05:29:22Z

172.69.55.31: Removed from deleted category 'They'

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{{terms|"Only they can definitely have a clear vision of the Vaikuṇṭha planets"}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 02 Purports - The Lord in the Heart]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
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Pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. They do not care for any mundane creature, up to the status of Brahmā, the lord of the universe. Only they can definitely have a clear vision of the Vaikuṇṭha planets.
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[[Vanisource:SB 2.2.18|SB 2.2.18, Translation and Purport]]
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<div class="quote_translation">
The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Viṣṇu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.
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<div class="text">
<div class="purport">

In the Bhagavad-gītā, mad-dhāma ("My abode") is mentioned several times, and according to the version of the Supreme Personality of Godhead Śrī Kṛṣṇa there exists the unlimited spiritual sky, wherein the planets are called Vaikuṇṭhas, or the abode of the Personality of Godhead. In that sky, which is far, far beyond the material sky and its sevenfold coverings, there is no need of the sun or the moon, nor is there necessity of electricity for illumination, because the planets are self-illuminating and more brilliant than the material suns. Pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. They do not care for any mundane creature, up to the status of Brahmā, the lord of the universe. Only they can definitely have a clear vision of the Vaikuṇṭha planets. Such pure devotees, being perfectly directed by the Supreme Lord, do not create any artificial perplexity in the matter of transcendental understanding by wasting time in discussing what is Brahman and what is non-Brahman, or māyā, nor do they falsely think of themselves as one with the Lord, or argue that there is no existence of the Lord separately, or that there is no God at all, or that living beings are themselves God, or that when God incarnates Himself He assumes a material body. Nor do they concern themselves with many obscure speculative theories, which are in actuality so many stumbling blocks on the path of transcendental understanding. Apart from the class of impersonalists or nondevotees, there are also classes who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman. They wrongly manufacture their own way of devotional service by open debauchery and mislead others who are simpletons or debauchees like themselves. All these nondevotees and debauchees are, according to Viśvanātha Cakravartī, durātmās, or crooked souls in the dress of mahātmās, or great souls. Such nondevotees and debauchees are completely excluded from the list of transcendentalists by the presentation of this particular verse by Śukadeva Gosvāmī.

So the Vaikuṇṭha planets are factually the supreme residential places called the paraṁ padam. The impersonal brahmajyoti is also called the paraṁ padam due to its being the rays of the Vaikuṇṭha planets, as the sun rays are the rays of the sun. In the Bhagavad-gītā ([[Vanisource:BG 14.27 (1972)|BG 14.27]]) it is clearly said that the impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Parabrahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.

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No one is equal to Him (God), but among the parts and parcels there are different categories

2021-03-03T04:58:06Z

172.69.55.31: Removed from deleted category 'But'

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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Lord Śiva and Lord Brahmā are also described here as parts, so why not accept all of them as ordinary individual souls? The answer is that the manifestations of Viṣṇu and those of the ordinary living entities are certainly all parts and parcels of the Supreme Lord, and no one is equal to Him, but among the parts and parcels there are different categories.
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[[Vanisource:SB 4.1.15|SB 4.1.15, Translation and Purport]]
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<div class="quote_translation">
Anasūyā, the wife of Atri Muni, gave birth to three very famous sons—Soma, Dattātreya and Durvāsā—who were partial representations of Lord Viṣṇu, Lord Śiva and Lord Brahmā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva.
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<div class="purport">

In this verse we find the words ātma-īśa-brahma-sambhavān. Ātma means the Supersoul, or Viṣṇu, īśa means Lord Śiva, and brahma means the four-headed Lord Brahmā. The three sons born of Anasūyā—Dattātreya, Durvāsā and Soma—were born as partial representations of these three demigods. Ātma is not in the category of the demigods or living entities because He is Viṣṇu; therefore He is described as vibhinnāṁśa-bhūtānām. The Supersoul, Viṣṇu, is the seed-giving father of all living entities, including Brahmā and Lord Śiva. Another meaning of the word ātma may be accepted in this way: the principle who is the Supersoul in every ātma, or, one may say, the soul of everyone, became manifested as Dattātreya, because the word aṁśa, part and parcel, is used here.

In Bhagavad-gītā the individual souls are also described as parts of the Supreme Personality of Godhead, or Supersoul, so why not accept that Dattātreya was one of those parts? Lord Śiva and Lord Brahmā are also described here as parts, so why not accept all of them as ordinary individual souls? The answer is that the manifestations of Viṣṇu and those of the ordinary living entities are certainly all parts and parcels of the Supreme Lord, and no one is equal to Him, but among the parts and parcels there are different categories. In the Varāha Purāṇa it is nicely explained that some of the parts are svāṁśa and some are vibhinnāṁśa. Vibhinnāṁśa parts are called jīvas, and svāṁśa parts are in the Viṣṇu category. In the jīva category, the vibhinnāṁśa parts and parcels, there are also gradations. That is explained in the Viṣṇu Purāṇa, where it is clearly stated that the individual parts and parcels of the Supreme Lord are subject to being covered by the external energy, called illusion, or māyā. Such individual parts and parcels, who can travel to any part of the Lord's creation, are called sarva-gata and are suffering the pangs of material existence. They are proportionately freed from the coverings of ignorance under material existence according to different levels of work and under different influences of the modes of material nature. For example, the sufferings of jīvas situated in the mode of goodness are less than those of jīvas situated in the mode of ignorance. Pure Kṛṣṇa consciousness, however, is the birthright of all living entities because every living entity is part and parcel of the Supreme Lord. The consciousness of the Lord is also in the part and parcel, and according to the proportion to which that consciousness is cleared of material dirt, the living entities are differently situated. In the Vedānta-sūtra, the living entities of different gradations are compared to candles or lamps with different candle power. For example, some electric bulbs have the power of one thousand candles, some have the power of five hundred candles, some the power of one hundred candles, some fifty candles, etc., but all electric bulbs have light. Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman. The Viṣṇu svāṁśa expansions of the Supreme Lord in different Viṣṇu forms are like lamps, Lord Śiva is also like a lamp, and the supreme candle power, or the one-hundred-percent light, is Kṛṣṇa. The viṣṇu-tattva has ninety-four percent, the śiva-tattva has eighty-four percent, Lord Brahmā has seventy-eight percent, and the living entities are also like Brahmā, but in the conditioned state their power is still more dim. There are gradations of Brahman, and no one can deny this fact. Therefore the words ātmeśa-brahma-sambhavān indicate that Dattātreya was directly part and parcel of Viṣṇu, whereas Durvāsā and Soma were parts and parcels of Lord Śiva and Lord Brahmā.

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Mayavada philosophy says, "Yes, that zero, but with life." That is the mistake. If there is life, then there must be varieties

2021-03-03T02:38:58Z

172.69.55.31: Removed from deleted category 'Then'

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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="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="ClassinLosAngelesLosAngelesNovember151968_0" class="quote" parent="General_Lectures" book="Lec" index="30" link="Class in Los Angeles -- Los Angeles, November 15, 1968" link_text="Class in Los Angeles -- Los Angeles, November 15, 1968">
<div class="heading">Māyāvāda philosophy says, "Yes, that zero, but with life." That is the mistake. If there is life, then there must be varieties. Life without variety is not possible.
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<span class="link">[[Vanisource:Class in Los Angeles -- Los Angeles, November 15, 1968|Class in Los Angeles -- Los Angeles, November 15, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa consciousness is so nice that it is activities of liberated stage. Everyone is trying to get liberation from these material pangs, every philosophy. Buddha philosophy, they are also trying-nirvāṇa. Nirvāṇa means extinguish this. So they want to make void. All these material varieties, they want to make it zero. That is Buddha philosophy. Māyāvāda philosophy is more or less like that. It is a second edition of Buddha philosophy. Zero, but that zero is without life. Māyāvāda philosophy says, "Yes, that zero, but with life." That is the mistake. If there is life, then there must be varieties. Life without variety is not possible. Dead body without variety, not life without variety. So these are the defects of all other philosophies. They're not defects, but the class of people amongst whom the philosophy was taught, they could not understand more than that. That's all. Just like a patient too much disturbed, he wants some medicine from the physician: "Please stop my disturbance. Kill me. Kill me." Sometimes they say like that: "Give me some poison, kill me. I cannot tolerate." A physician says, "Yes, there is no need of killing. I shall give you good, healthy life." He's so much impatient, "No. I cannot tolerate. Please kill me." So this Buddha philosophy, Māyāvāda philosophy is like that. Kill him "Kill me, please. Make me zero, void." So much frustration. So much disturbance that they want to make it zero. But our philosophy is life, real life.</p>
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Just do the needful and think always in your mind how much what you are doing will be pleasing to Krsna. That standard for pleasing Krsna is simply to spread this Krsna Consciousness message far and wide all over the globe

2021-03-02T20:59:46Z

172.69.55.31: Removed from deleted category 'That'

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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="LettertoPrahladanandaBombay9January1973_0" class="quote" parent="1973_Correspondence" book="Let" index="31" link="Letter to Prahladananda -- Bombay 9 January, 1973" link_text="Letter to Prahladananda -- Bombay 9 January, 1973">
<div class="heading">Just do the needful and think always in your mind how much what you are doing will be pleasing to Krsna. That standard for pleasing Krsna is simply to spread this Krsna Consciousness message far and wide all over the globe. So if you are engaged in that activity, somehow or other, for preaching Krsna's name and fame, then that is the proper use of your energy and time, and you have nothing to worry further.
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<span class="link">[[Vanisource:Letter to Prahladananda -- Bombay 9 January, 1973|Letter to Prahladananda -- Bombay 9 January, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">My dear Prahladananda,</p>
<p>Please accept my blessings. I am in due receipt of your letter dated December 31, 1972, and I have noted the contents carefully. Yes, that will be the best idea, to move your Austin temple closer to the University where there are so many potential devotees. Of course, we may set up our camp below any tree and preach anywhere, but because they will expect some comfortable place just to their standard of comfort, therefore we provide, but only so they will be more receptive to our preaching. So whatever must be done, must be done. Now in consultation with Satsvarupa, just do the needful and think always in your mind how much what you are doing will be pleasing to Krsna. That standard for pleasing Krsna is simply to spread this Krsna Consciousness message far and wide all over the globe. So if you are engaged in that activity, somehow or other, for preaching Krsna's name and fame, then that is the proper use of your energy and time, and you have nothing to worry further. So go on in this way, serving your spiritual master to best of your capacity, and remaining always fixed and steady in your determination to fulfill the goal of your life, namely, to go back to home, back to Godhead, without further delay.</p>
<p>Hoping this meets you in good health,</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
<p>ACBS/sda</p>
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His spiritual effulgence and knowledge were covered because his body was dirty, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish

2021-03-02T15:58:07Z

172.69.55.31: Removed from deleted category 'Was'

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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<div class="quote">
<div class="quote_heading">
Because his body was dirty, his spiritual effulgence and knowledge were covered, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish.
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[[Vanisource:SB 5.9.9-10|SB 5.9.9-10, Translation and Purport]]
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<div class="quote_translation">
Degraded men are actually no better than animals. The only difference is that animals have four legs and such men have only two. These two-legged, animalistic men used to call Jaḍa Bharata mad, dull, deaf and dumb. They mistreated him, and Jaḍa Bharata behaved for them like a madman who was deaf, blind or dull. He did not protest or try to convince them that he was not so. If others wanted him to do something, he acted according to their desires. Whatever food he could acquire by begging or by wages, and whatever came of its own accord—be it a small quantity, palatable, stale or tasteless—he would accept and eat. He never ate anything for sense gratification because he was already liberated from the bodily conception, which induces one to accept palatable or unpalatable food. He was full in the transcendental consciousness of devotional service, and therefore he was unaffected by the dualities arising from the bodily conception. Actually his body was as strong as a bull's, and his limbs were very muscular. He didn't care for winter or summer, wind or rain, and he never covered his body at any time. He lay on the ground, and never smeared oil on his body or took a bath. Because his body was dirty, his spiritual effulgence and knowledge were covered, just as the splendor of a valuable gem is covered by dirt. He only wore a dirty loincloth and his sacred thread, which was blackish. Understanding that he was born in a brāhmaṇa family, people would call him a brahma-bandhu and other names. Being thus insulted and neglected by materialistic people, he wandered here and there.
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Śrīla Narottama dāsa Ṭhākura has sung: deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. One who has no desire to maintain the body or who is not anxious to keep the body in order and who is satisfied in any condition must be either mad or liberated. Actually Bharata Mahārāja in his birth as Jaḍa Bharata was completely liberated from material dualities. He was a paramahaṁsa and therefore did not care for bodily comfort.

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As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service

2021-03-02T12:54:05Z

172.69.55.31: Removed from deleted category 'Also'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
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As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.
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[[Vanisource:SB 3.18.15|SB 3.18.15, Translation and Purport]]
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The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.
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The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.
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