Vaniquotes - User contributions [en]

Tolerated (CC and other books)

2010-01-01T14:21:51Z

Lavanga Manjari:

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[[Category:Tolerance|1]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Sri_Caitanya-caritamrta" text="CC Preface and Introduction"><h3>CC Preface and Introduction</h3>
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<div id="CCIntroduction_0" class="quote" parent="CC_Preface_and_Introduction" book="CC" index="5" link="CC Introduction" link_text="CC Introduction">
<div class="heading">Lord Caitanya tolerated no hypocrisy among His followers.
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<span class="link">[[Vanisource:CC Introduction|CC Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If we wish to become fully Kṛṣṇa conscious, we have to give up the shackles of māyā. Or, if we remain with māyā, we should live in such a way that we will not be subject to illusion, as did the many householders among Lord Caitanya's closest devotees. With His followers in the renounced order, however, Lord Caitanya was very strict. He even banished Junior Haridāsa, an important kīrtana leader, for glancing lustfully at a woman. The Lord told him, "You are living with Me in the renounced order, and yet you are looking at a woman with lust." Other devotees of the Lord had appealed to Him to forgive Haridāsa, but He replied, "All of you can forgive him and live with him. I shall live alone." On the other hand, when the Lord learned that the wife of one of His householder devotees was pregnant, He asked that the baby be given a certain auspicious name. So while the Lord approved of householders having regulated sex, He was like a thunderbolt with those in the renounced order who tried to cheat by the method known as "drinking water under water while bathing on a fast day." In other words, He tolerated no hypocrisy among His followers.</p>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi5150_0" class="quote" parent="CC_Adi-lila" book="CC" index="751" link="CC Adi 5.150" link_text="CC Adi 5.150">
<span class="link">[[Vanisource:CC Adi 5.150|CC Adi 5.150, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The activities of Lord Rāma were full of suffering, but Lakṣmaṇa, of His own accord, tolerated that suffering.</p>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya730_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1283" link="CC Madhya 7.30" link_text="CC Madhya 7.30">
<span class="link">[[Vanisource:CC Madhya 7.30|CC Madhya 7.30, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">No one can properly describe Lord Śrī Caitanya Mahāprabhu's affection for His devotees. He always tolerated all kinds of personal unhappiness resulting from His acceptance of the renounced order of life.</p>
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<div id="CCMadhya24253_1" class="quote" parent="CC_Madhya-lila" book="CC" index="5569" link="CC Madhya 24.253" link_text="CC Madhya 24.253">
<div class="heading">Cheating and hypocrisy are not tolerated by higher authorities.
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<span class="link">[[Vanisource:CC Madhya 24.253|CC Madhya 24.253, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“The hunter then admitted that he was convinced of his sinful activity, and he said, "I have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity."</p>
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<div class="purport text"><p>This kind of admission is very beneficial as long as one does not again commit sin. Cheating and hypocrisy are not tolerated by higher authorities. If one understands what sin is, he should give it up with sincerity and regret and surrender unto the lotus feet of the Supreme Personality of Godhead through His agent, the pure devotee. In this way, one can be freed from the reactions of sin and make progress in devotional service. However, if one continues committing sins after making some atonement, he will not be saved. In the śāstras, such atonement is compared to an elephant's bathing. An elephant takes a very good bath and cleanses its body very nicely, but as soon as it comes out of the water, it picks up some dust on the shore and throws it all over its body. Atonement may be carried out very nicely, but it will not help a person if he continues committing sins. Therefore the hunter first admitted his sinful activity before the saintly person Nārada and then asked how he could be saved.</p>
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<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div id="CCAntya3213_0" class="quote" parent="CC_Antya-lila" book="CC" index="601" link="CC Antya 3.213" link_text="CC Antya 3.213">
<div class="heading">Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁhadeva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy.
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<span class="link">[[Vanisource:CC Antya 3.213|CC Antya 3.213, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Kṛṣṇa, however, cannot tolerate any insults or blasphemy against a Vaiṣṇava. For example, Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁhadeva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy. While instructing Śrīla Rūpa Gosvāmī about the many restrictive rules and regulations for Vaiṣṇavas, Śrī Caitanya Mahāprabhu has very vividly described the effects of offenses at the lotus feet of a Vaiṣṇava. Yadi vaiṣṇava-aparādha uṭhe hātī mātā ([[Vanisource:CC Madhya 19.156|CC Madhya 19.156]]). Offending or blaspheming a Vaiṣṇava has been described as the greatest offense, and it has been compared to a mad elephant. When a mad elephant enters a garden, it ruins all the creepers, flowers and trees. Similarly, if a devotee properly executing his devotional service becomes an offender at the lotus feet of his spiritual master or another Vaiṣṇava, his devotional service is spoiled.</p>
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<div id="CCAntya7161_1" class="quote" parent="CC_Antya-lila" book="CC" index="1542" link="CC Antya 7.161" link_text="CC Antya 7.161">
<span class="link">[[Vanisource:CC Antya 7.161|CC Antya 7.161, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"I wanted to agitate you," the Lord said, “but you did not become agitated. Indeed, you could not say anything in anger. Instead, you tolerated everything.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Message_of_Godhead" class="sub_section" sec_index="6" parent="Other_Books_by_Srila_Prabhupada" text="Message of Godhead"><h3>Message of Godhead</h3>
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<div id="MOG1_0" class="quote" parent="Message_of_Godhead" book="OB" index="2" link="MOG 1" link_text="Message of Godhead 1">
<div class="heading">In Bhagavad-gītā the Personality of Godhead, Śrī Kṛṣṇa, says, "O son of Kuntī! All forms of happiness or distress, such as winter cold or summer heat, are due to material sense perception only. They come and go according to the laws of nature, and they are therefore to be tolerated without our being disturbed.
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<span class="link">[[Vanisource:MOG 1|Message of Godhead 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When we speak of a living entity, we must see the body and the mind as two outward coverings, two layers of paraphernalia—and the living force or spirit soul as the chief, central figure. The outward coverings are temporary arrangements, and therefore everything dependent on the outward covering is also a temporary arrangement. Happiness or distress perceived in relation with the temporary arrangement of the body and mind is also temporary. Thus, in Bhagavad-gītā the Personality of Godhead, Śrī Kṛṣṇa, says, "O son of Kuntī! All forms of happiness or distress, such as winter cold or summer heat, are due to material sense perception only. They come and go according to the laws of nature, and they are therefore to be tolerated without our being disturbed. One who is not disturbed by all these comings and goings of temporary happiness and distress—he alone becomes a fit person to attain eternal life."</p>
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No interest (CC and other books)

2010-01-01T00:50:38Z

Lavanga Manjari:

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[[Category:Not Interested|1]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Sri_Caitanya-caritamrta" text="CC Preface and Introduction"><h3>CC Preface and Introduction</h3>
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<div id="CCPreface_0" class="quote" parent="CC_Preface_and_Introduction" book="CC" index="3" link="CC Preface" link_text="CC Preface">
<div class="heading">A pure devotee has no interest separate from the interest of the Lord.
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<span class="link">[[Vanisource:CC Preface|CC Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) always believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.</p>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi1273_0" class="quote" parent="CC_Adi-lila" book="CC" index="1548" link="CC Adi 12.73" link_text="CC Adi 12.73">
<div class="heading">One who has no interest in kṛṣṇa-kathā or the cult of Śrī Caitanya Mahāprabhu is like dry, useless wood with no living force.
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<span class="link">[[Vanisource:CC Adi 12.73|CC Adi 12.73, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One should simply instruct everyone he meets regarding the principles of kṛṣṇa-kathā, as expressed in Bhagavad-gītā As It Is and Śrīmad-Bhāgavatam. One who has no interest in kṛṣṇa-kathā or the cult of Śrī Caitanya Mahāprabhu is like dry, useless wood with no living force. The ISKCON branch, being directly watered by Śrī Caitanya Mahāprabhu, is becoming undoubtedly successful, whereas the disconnected branches of the so-called Hindu religion that are envious of ISKCON are drying up and dying.</p>
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<div id="CCAdi1395_1" class="quote" parent="CC_Adi-lila" book="CC" index="1665" link="CC Adi 13.95" link_text="CC Adi 13.95">
<div class="heading">Although Muslims, or non-Hindus, have no interest in chanting the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, the Muslims in Navadvīpa imitated the Hindus as they chanted during the lunar eclipse.
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<span class="link">[[Vanisource:CC Adi 13.95|CC Adi 13.95, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although Muslims, or non-Hindus, have no interest in chanting the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, the Muslims in Navadvīpa imitated the Hindus as they chanted during the lunar eclipse. Thus the Hindus and Muslims joined together in chanting the holy name of the Lord when Śrī Caitanya Mahāprabhu advented Himself.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLCPreface_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="3" link="TLC Preface" link_text="Teachings of Lord Caitanya, Chapter Preface">
<div class="heading">A pure devotee has no interest separate from the interest of the Lord.
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<span class="link">[[Vanisource:TLC Preface|Teachings of Lord Caitanya, Chapter Preface]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Kṛṣṇa's ultimate instruction in Bhagavad-gītā is that everyone should surrender unto Him, Lord Kṛṣṇa. Kṛṣṇa promises to take immediate charge of such a surrendered soul. The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Kṣīrodakaśāyī Viṣṇu, but this maintenance is not direct. However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.</p>
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<div id="TLC18_1" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="24" link="TLC 18" link_text="Teachings of Lord Caitanya, Chapter 18">
<div class="heading">In the present age, people have no interest in the disciplic succession. Instead, they have invented many paths of logic and argument.
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<span class="link">[[Vanisource:TLC 18|Teachings of Lord Caitanya, Chapter 18]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In three out of the four millenniums (namely Satya-yuga, Tretā-yuga and Dvāpara-yuga) people had the honor to be able to understand transcendence through the path of disciplic succession. However, in the present age, people have no interest in the disciplic succession. Instead, they have invented many paths of logic and argument. This individual attempt to understand the supreme transcendence (called the ascending process) is not approved by the Vedas. The Absolute Truth must descend from the absolute platform. He is not to be understood by the ascending process. The holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is a transcendental vibration because it comes from the transcendental platform, the supreme abode of Kṛṣṇa. Because there is no difference between Kṛṣṇa and His name, the holy name of Kṛṣṇa is as pure, perfect and liberated as Kṛṣṇa Himself. Academic scholars have no entrance by means of logic and other argument into the understanding of the transcendental nature of the holy name of God. The single path in understanding the transcendental nature of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the chanting of these names with faith and adherence. Such chanting will release one from designated conditions arising from the gross and subtle bodies.</p>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KBIntroduction_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="4" link="KB Introduction" link_text="Krsna Book Introduction">
<div class="heading">Liberated souls have no interest in materialistic activities.
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<span class="link">[[Vanisource:KB Introduction|Krsna Book Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Liberated souls have no interest in materialistic activities. The impersonalist theory that after liberation one becomes inactive and need not hear anything does not prove that a liberated person is actually inactive. A living soul cannot be inactive. He is active either in the conditioned state or in the liberated state. A diseased person, for example, is also active, but his activities are all painful. The same person, when freed from the diseased condition, is still active, but in the healthy condition the activities are full of pleasure. Similarly, the impersonalists only seek to get free from the diseased, conditioned activities, but they have no information of activities in the healthy condition. Those who are actually liberated and in full knowledge take to hearing the activities of Kṛṣṇa; such engagement is pure spiritual activity.</p>
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<div id="KB60_1" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="64" link="KB 60" link_text="Krsna Book 60">
<div class="heading">The poorer class of men may have some interest in Me, but rich men have no interest.
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<span class="link">[[Vanisource:KB 60|Krsna Book 60]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You may note also that My devotees are not very opulent; they also are very poor in worldly goods. Persons who are very rich, possessing worldly wealth, are not interested in devotion to Me, or Kṛṣṇa consciousness. On the contrary, when a person becomes penniless, whether by force or by circumstances, he may become interested in Me if he gets the proper opportunity. Persons who are proud of their riches, even if they are offered association with My devotees, do not take advantage of consciousness of Me. In other words, the poorer class of men may have some interest in Me, but rich men have no interest.</p>
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<div id="KB87_2" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<div class="heading">When hearing and chanting about Your transcendental pastimes, Your devotees do not care even for the transcendental bliss derived from liberation or from merging into the existence of the Supreme. Such devotees are not interested even in so-called liberation, and they certainly have no interest in material activities for elevation to the heavenly planets for sense gratification.
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<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As a fatigued man feels refreshed by dipping into a reservoir of water, so the conditioned soul who is very much disgusted with material activities becomes refreshed and forgets all the fatigue of material activities simply by dipping into the transcendental ocean of Your pastimes. And eventually he merges into the ocean of transcendental bliss. The most intelligent devotees, therefore, do not take to any means of self-realization except devotional service and constant engagement in the nine different processes of devotional life, especially hearing and chanting. When hearing and chanting about Your transcendental pastimes, Your devotees do not care even for the transcendental bliss derived from liberation or from merging into the existence of the Supreme. Such devotees are not interested even in so-called liberation, and they certainly have no interest in material activities for elevation to the heavenly planets for sense gratification. Pure devotees seek only the association of paramahaṁsas, or great liberated devotees, so that they can continuously hear and chant about Your glories. For this purpose the pure devotees are prepared to sacrifice all comforts of life, even giving up the material comforts of family life and so-called society, friendship and love.</p>
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<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
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<div id="ISO11_0" class="quote" parent="Sri_Isopanisad" book="OB" index="13" link="ISO 11" link_text="Sri Isopanisad 11">
<div class="heading">This system employs religion, economic development, sense gratification and salvation, but at the present moment people have no interest in religion or salvation.
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<span class="link">[[Vanisource:ISO 11|Sri Isopanisad 11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Human activities diseased by a tendency toward sense gratification have been regulated in the Vedas under the principles of salvation. This system employs religion, economic development, sense gratification and salvation, but at the present moment people have no interest in religion or salvation. They have only one aim in life—sense gratification—and in order to achieve this end they make plans for economic development. Misguided men think that religion should be maintained because it contributes to economic development, which is required for sense gratification. Thus in order to guarantee further sense gratification after death, in heaven, there is some system of religious observance. But this is not the purpose of religion. The path of religion is actually meant for self-realization, and economic development is required just to maintain the body in a sound, healthy condition. A man should lead a healthy life with a sound mind just to realize vidyā, true knowledge, which is the aim of human life. This life is not meant for working like an ass or for culturing avidyā for sense gratification.</p>
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Relinquish (CC and other books)

2009-12-29T10:17:30Z

Lavanga Manjari:

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya15264_0" class="quote" parent="CC_Madhya-lila" book="CC" index="3443" link="CC Madhya 15.264" link_text="CC Madhya 15.264">
<div class="heading">When the husband falls down, it is the wife’s duty to relinquish the relationship.
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<span class="link">[[Vanisource:CC Madhya 15.264|CC Madhya 15.264, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"Inform my daughter Ṣāṭhī to abandon her relationship with her husband because he has fallen down. When the husband falls down, it is the wife's duty to relinquish the relationship."</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW19_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="11" link="RTW 1.9" link_text="Renunciation Through Wisdom 1.9">
<div class="heading">When a person is firmly situated at one stage, he then has to relinquish attachment and adherence to the practices of that stage in order to elevate himself to the next higher stage.
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<span class="link">[[Vanisource:RTW 1.9|Renunciation Through Wisdom 1.9]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For an exact and clear delineation of the subject of yoga, all four steps need to be explained separately. Those who desire the best for humanity take to the path of yoga. The process for progressing in yoga requires, first, determination and strict execution of discipline at each stage. When a person is firmly situated at one stage, he then has to relinquish attachment and adherence to the practices of that stage in order to elevate himself to the next higher stage. Those who cannot reach the top for some reason and get stuck at any one of the four stages acquire the designation of that particular stage. Thus there are karma-yogīs, jñāna-yogīs, aṣṭāṅga-yogīs, and bhakta-yogīs. Lord Kṛṣṇa instructs Arjuna that one who renders loving devotional service to Him, the Supreme Lord, is the highest among all yogīs, and that Arjuna should thus strive to become such a bhakti-yogī.</p>
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<div id="RTW45_1" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="37" link="RTW 4.5" link_text="Renunciation Through Wisdom 4.5">
<div class="heading">The devotee never prays for the jñānī's sāyujya-mukti, for it is an impossible proposition. By sāyujya-mukti the impersonalists mean relinquishing one's identity, or individuality.
</div>
<span class="link">[[Vanisource:RTW 4.5|Renunciation Through Wisdom 4.5]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The scriptures have clearly indicated that the ecstasy of devotional service to the Supreme Lord is far superior to the bliss of impersonal liberation, brahmānanda. Indeed, the happiness of merging into the Lord's existence (sāyujya-mukti) is like a puddle of water in a calf's hoofprint compared with the ocean of bliss derived from devotional service. The devotee never prays for the jñānī's sāyujya-mukti, for it is an impossible proposition. By sāyujya-mukti the impersonalists mean relinquishing one's identity, or individuality. This is nothing less than spiritual suicide. In this regard, I reproduce Dr. Radhakrishnan's comment on the Bible:</p>
<p>The doctrine of the Incarnation agitated the Christian world a great deal. Arioes maintained that the Son is not the equal of the Father but created by Him. The view that they are not distinct but only different aspects of one Being is the theory of Sabellius. The former emphasized the distinctness of the Father and the Son and the latter their oneness. The view that finally prevailed was that the Father and the Son were equal and of the same substance; they were, however, distinct persons. ("Introductory Essay," p. 35).</p>
</div>
</div>
<div id="Sri_Isopanisad" class="sub_section" sec_index="8" parent="Other_Books_by_Srila_Prabhupada" text="Sri Isopanisad"><h3>Sri Isopanisad</h3>
</div>
<div id="ISO17_0" class="quote" parent="Sri_Isopanisad" book="OB" index="19" link="ISO 17" link_text="Sri Isopanisad 17">
<div class="heading">In this mantra the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air.
</div>
<span class="link">[[Vanisource:ISO 17|Sri Isopanisad 17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this mantra the living entity prays to enter the spiritual kingdom of God after relinquishing his material body and material air. The devotee prays to the Lord to remember his activities and the sacrifices he has performed before his material body is turned into ashes. He makes this prayer at the time of death, with full consciousness of his past deeds and of the ultimate goal. One who is completely under the rule of material nature remembers the heinous activities he performed during the existence of his material body, and consequently he gets another material body after death. The Bhagavad-gītā (8.6) confirms this truth:</p>
:yaṁ yaṁ vāpi smaran bhāvaṁ
:tyajaty ante kalevaram
:taṁ tam evaiti kaunteya
:sadā tad-bhāva-bhāvitaḥ
<p>"Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail." Thus the mind carries the living entity's propensities into the next life.</p>
</div>
</div>
<div id="Mukunda-mala-stotra_mantras_1_to_6_only" class="sub_section" sec_index="9" parent="Other_Books_by_Srila_Prabhupada" text="Mukunda-mala-stotra (mantras 1 to 6 only)"><h3>Mukunda-mala-stotra (mantras 1 to 6 only)</h3>
</div>
<div id="MM1_0" class="quote" parent="Mukunda-mala-stotra_(mantras_1_to_6_only)" book="OB" index="2" link="MM 1" link_text="Mukunda-mala-stotra mantra 1">
<div class="heading">Sometimes, even at the risk of having to cross many stumbling blocks, a devotee relinquishes all family connections and homely comforts for the Lord's service.
</div>
<span class="link">[[Vanisource:MM 1|Mukunda-mala-stotra mantra 1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Sometimes, even at the risk of having to cross many stumbling blocks, a devotee relinquishes all family connections and homely comforts for the Lord's service. Can the Lord forget all these sacrifices of His bona fide devotee? No, not even for a moment, for the relationship between the Lord and His devotee is reciprocal, as He clearly says in the Bhagavad-gītā (9.29): "Whoever renders service unto Me in devotion is a friend—is in Me—and I am also a friend to him."</p>
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</div>

Insight (Lectures)

2009-12-28T19:12:22Z

Lavanga Manjari:

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[[Category:Insight|1]]
[[Category:Compilations from Lectures]]
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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="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6148DetroitJune141976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="679" link="Lecture on SB 6.1.48 -- Detroit, June 14, 1976" link_text="Lecture on SB 6.1.48 -- Detroit, June 14, 1976">
<div class="heading">Destiny cannot be changed. With the insight of destiny Yamarāja can understand what was this man previously, what is his position now, and what he's going to become in future.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.48 -- Detroit, June 14, 1976|Lecture on SB 6.1.48 -- Detroit, June 14, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Yamarāja is not ordinary person. He is given in charge; he is also one of the authorities out of twelve authorities. Baliḥ vaiyāsakir vayam. He is one of the authorities about religious performances. So he knows everything even from within his mind, manasaiva pūrva-rūpaṁ vipaśyati, what this person was in the past, because everything is going on exactly on the rulings of the prakṛti, material nature. It cannot be changed. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ ([[Vanisource:SB 1.5.18|SB 1.5.18]]). This is called destiny. So destiny cannot be changed. With the insight of destiny Yamarāja can understand what was this man previously, what is his position now, and what he's going to become in future. Anumīmāṁsate 'pūrvam. Apūrvam means that which is not yet in vision. Apūrvam, future. Manasā bhagavān ajaḥ. That is also... So therefore he can give judgment within a second. After death those who are sinful they are taken to the Yamarāja's. Just like in the criminal court, those who are criminals, they are taken there.</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononHenriBergson_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="6" link="Philosophy Discussion on Henri Bergson" link_text="Philosophy Discussion on Henri Bergson">
<div class="heading">They use another word, "insight." There is one (indistinct) to apprehend something immediately, see into it without any reasoning.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Henri Bergson|Philosophy Discussion on Henri Bergson]]: </span><div class="text"><p style="display: inline;">Prabhupāda: This is not intuition, this is experience.</p>
<p>Devotee: Tuition(?) means experience.</p>
<p>Prabhupāda: Yes.</p>
<p> Devotee: Or they use another word, "insight." There is one (indistinct) to apprehend something immediately, see into it without any reasoning. They think of it in another sense.</p>
<p>Prabhupāda: That is also true. Just like a child does not know that by touching the fire, his hand will be burnt. His father says, "No, no, no. Don't touch this." He has got experience; the child hasn't got experience. That's all.</p>
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</div>
<div id="PhilosophyDiscussiononHenriBergson_1" class="quote" parent="Philosophy_Discussions" book="Lec" index="6" link="Philosophy Discussion on Henri Bergson" link_text="Philosophy Discussion on Henri Bergson">
<div class="heading">Insight is not realization. Insight may be the beginning of realization.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Henri Bergson|Philosophy Discussion on Henri Bergson]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: But you said instinct and intuition were the same thing.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: His description is that instinct is lower because it's almost blind.</p>
<p>Prabhupāda: Belonging to the same category, that's all. One is little superior than the other.</p>
<p>Atreya Ṛṣi: What is realization, Prabhupāda? Realization belongs to the same category?</p>
<p>Prabhupāda: No. Realization means when you come to the truth.</p>
<p>Atreya Ṛṣi: Bergson is using the word "insight" in the same way as "realization."</p>
<p>Prabhupāda: No. Insight is not realization. Insight may be the beginning of realization.</p>
<p>Śyāmasundara: Understanding something. He says that insight or understanding something by intuition is higher than understanding something by the intelligence.</p>
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</div>
<div id="PhilosophyDiscussiononCarlGustavJung_2" class="quote" parent="Philosophy_Discussions" book="Lec" index="18" link="Philosophy Discussion on Carl Gustav Jung" link_text="Philosophy Discussion on Carl Gustav Jung">
<div class="heading">Śyāmasundara: So he says that not only individual analysis and dream interpretation are there, but also we must examine folklore, myth, religions, symbolisms and all these, to get a better psychological insight into the unconscious process.
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<span class="link">[[Vanisource:Philosophy Discussion on Carl Gustav Jung|Philosophy Discussion on Carl Gustav Jung]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: Darkness and lightness—the duality of nature. Unconscious and conscious, he calls; these two things. He says that everyone has..., understands these are equal, balanced, these two stages, states of existence.</p>
<p>Prabhupāda: Not necessarily equal. Sometimes it may be imbalance. One side may be heavier than the other.</p>
<p>Śyāmasundara: Yes. Actually he says that most personalities are imbalanced and that the goal of life is to become balanced, or integrated.</p>
<p>Prabhupāda: Yes. Hmm.</p>
<p>Śyāmasundara: So he says that not only individual analysis and dream interpretation are there, but also we must examine folklore, myth, religions, symbolisms and all these, to get a better psychological insight into the unconscious process.</p>
<p>Prabhupāda: So better psychology is that first of all human being or lower than human being. Lower than human being, they have got four principles—eating, sleeping, mating, and fearing—and human being extra, religion. Now which religion is higher, that you have to study. So that answer is given in the Śrīmad-Bhāgavatam: the religious system which develops towards loving God, that is first class.</p>
<p>Śyāmasundara: So if they are loving God, automatically either unconscious or conscious states are all balanced, brought together.</p>
<p>Prabhupāda: The loving propensity is already there, (indistinct) loving God. So somebody is loving, it's a fact. So loving propensity is there, but the loving propensity is misled; therefore he becomes (indistinct). Instead of loving (indistinct), if you love Kṛṣṇa then our loving propensity becomes perfect.</p>
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</div>
<div id="PhilosophyDiscussiononSocrates_3" class="quote" parent="Philosophy_Discussions" book="Lec" index="26" link="Philosophy Discussion on Socrates" link_text="Philosophy Discussion on Socrates">
<div class="heading">Hayagrīva: And his motto was, "Know thyself." And by knowing oneself through meditation or insight one can gain self-control, and by being self-controlled one can attain happiness.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Socrates|Philosophy Discussion on Socrates]]: </span><div class="text"><p style="display: inline;">Hayagrīva: For Socrates, he taught a kind of a process of liberation. For him, liberation meant freedom from passion.</p>
<p>Prabhupāda: Freedom from?</p>
<p>Hayagrīva: Passion, passion.</p>
<p>Prabhupāda: Passion, yes.</p>
<p>Hayagrīva: And his motto was, "Know thyself." And by knowing oneself through meditation or insight one can gain self-control, and by being self-controlled one can attain happiness.</p>
<p>Prabhupāda: Yes, that is a fact. Meditation means to analyze oneself—that is real meditation—and find out the Absolute Truth. That is the description in the Vedic literature. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino. Yogi means by his meditation he is seeing the Supreme Truth, Kṛṣṇa, or God, within himself. Kṛṣṇa is there, and so a yogi consults Kṛṣṇa, and Kṛṣṇa advises him. That is the relationship with yogi. Buddhi-yogaṁ dadāmi tam. One who is purified, he is seeing Kṛṣṇa always within himself. That is confirmed in the Brahmā-samhita, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). A saintly person, advanced, he is seeing Kṛṣṇa, yaṁ śyāmasundaram. The very word used, Kṛṣṇa is śyāmasundaram, very beautiful blackish, the Personality of Godhead, Śyāmasundaram. Śyāma means blackish, but extraordinarily beautiful. That is called śyāma. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti yaṁ śyāmasundaram acintya-guṇa-svarūpam (Bs. 5.38). Acintaya, unlimited qualities. Govindam ādi-puruṣaṁ tam aham... He is govindam. So it can be realized that He is situated everywhere, at the same time in His person He is always engaged in Vṛndāvana dancing with the gopīs and playing with His friends and talking with His mother, and sometimes as naughty boy He is teasing mother's household affairs. So this is Kṛṣṇa.</p>
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<div id="PhilosophyDiscussiononSocrates_4" class="quote" parent="Philosophy_Discussions" book="Lec" index="26" link="Philosophy Discussion on Socrates" link_text="Philosophy Discussion on Socrates">
<div class="heading">Hayagrīva: Now Socrates, as a teacher, in addition to believing in the value of insight or meditation, Socrates also believed that knowledge can be imparted from one person to another.
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<span class="link">[[Vanisource:Philosophy Discussion on Socrates|Philosophy Discussion on Socrates]]: </span><div class="text"><p style="display: inline;">Hayagrīva: Now Socrates, as a teacher, in addition to believing in the value of insight or meditation, Socrates also believed that knowledge can be imparted from one person to another. He therefore believed in the role of a guru or teacher, which he himself was for many people. He believed also in good association amongst people who were interested in self-realization, and he followed the method known as the Socratic dialogue as a means for evoking the truth. Now, he would use a method called Socratic irony, in which he himself, Socrates, would pose himself as an ignorant person and would ask questions of his young disciples. He would never offer the answers, but would try to draw the answers out of his disciples, and this was called the mayudic (?) method. So he considered himself to be a kind of midwife—in fact his mother was a midwife—who would draw the truth from the repository in the soul. He felt that the truth was there within but had to be drawn out, and that the truth is dormant within everyone, that the individual possesses the truth previous to birth in an existence previous to earthly existence.</p>
<p>Prabhupāda: Yes. So almost similar to our method, because we advised, we advised in this Vedic principle, that for the truth one must approach a guru.</p>
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<div id="PhilosophyDiscussiononAristotle_5" class="quote" parent="Philosophy_Discussions" book="Lec" index="28" link="Philosophy Discussion on Aristotle" link_text="Philosophy Discussion on Aristotle">
<div class="heading">Hayagrīva: There is a great deal of emphasis in Aristotle on reason. He says happiness depends on man's acting in a rational way. The rational way is the virtuous way. The virtuous way is the way of intellectual insight.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Aristotle|Philosophy Discussion on Aristotle]]: </span><div class="text"><p style="display: inline;">Hayagrīva: There is a great deal of emphasis in Aristotle on reason. He says happiness depends on man's acting in a rational way. The rational way is the virtuous way. The virtuous way is the way of intellectual insight. There is a suggestion of sense control but no bhakti. So is it possible to obtain happiness simply by controlling the senses by the mind?</p>
<p>Prabhupāda: Yes. So that is the process of becoming a human being. The lower beings, animals, they do not know this process. Just like they are busy only for sense gratification-eating, sleeping, mating and defense, their only business. But a human being can be engaged by proper guidance in contemplation. Just like Aristotle is contemplating or Plato is con..., this is human being's business. But such contemplation should be guided by authorities. Otherwise one can contemplate with his limited senses for many, many millions of years, it will be impossible to understand what is God.</p>
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User:Lavanga Manjari

2009-09-01T15:42:30Z

Lavanga Manjari: Created page with '[5:15:16 PM] Visnu Murti: Information for new users * send in links of finished pages to vaniedit@pamho.net * link to manual http://vaniquotes.org/wiki/Manual_for_comp...'

[5:15:16 PM] Visnu Murti: Information for new users

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