Stritama at 12:48, 26 December 2012

2012-12-26T12:48:11Z

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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>		<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="CCMadhya20195_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4683" link="CC Madhya 20.195" link_text="CC Madhya 20.195">		<div id="CCMadhya20195_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4683" link="CC Madhya 20.195" link_text="CC Madhya 20.195">
	<span class="link">[[Vanisource:CC Madhya 20.195\|CC Madhya 20.195, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Out of the catur-vyūha, there are three expansions of each and every form, and They are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava.</p>		<span class="link">[[Vanisource:CC Madhya 20.195\|CC Madhya 20.195, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Out of the catur-vyūha, there are three expansions of each and every form, and They are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava."</p>
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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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<span class="link">[[Vanisource:CC Madhya 20.195|CC Madhya 20.195, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“Out of the catur-vyūha, there are three expansions of each and every form, and They are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava.</p>
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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="LectureonSB32628BombayJanuary51975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="488" link="Lecture on SB 3.26.28 -- Bombay, January 5, 1975" link_text="Lecture on SB 3.26.28 -- Bombay, January 5, 1975">
<div class="heading">The Lord in the spiritual world has got multiforms, and the each and every form is the predominating Deity of the Vaikuṇṭha planets.
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<span class="link">[[Vanisource:Lecture on SB 3.26.28 -- Bombay, January 5, 1975|Lecture on SB 3.26.28 -- Bombay, January 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are hundreds and thousands of demigods, and they have got their different planets. Similarly, the Lord in the spiritual world has got multiforms, and the each and every form is the predominating Deity of the Vaikuṇṭha planets. The spiritual planets are called Vaikuṇṭha planets.</p>
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<div id="LectureonSB5531VrndavanaNovember181976_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="562" link="Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976" link_text="Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976">
<div class="heading">Just like when Kṛṣṇa was present upon this earth, He married sixteen thousand wives, and He expanded Himself also into sixteen thousand forms. And each and every form is differently engaged.
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<span class="link">[[Vanisource:Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976|Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The description of the body is there. But it is not like our body. Therefore nirākāra means His body, ākāra, or form, is not like ours. That is to be understood. He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ (Bs. 5.1). Vigraha means body. He has got body, but not a body like ours. That is misunderstanding. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). And He expands His body into millions of other bodies. Just like when Kṛṣṇa was present upon this earth, He married sixteen thousand wives, and He expanded Himself also into sixteen thousand forms. And each and every form is differently engaged. Nārada was astonished when he heard that Kṛṣṇa has married sixteen thousand wives, and with each and every wife He is different engaged. That he saw. These descriptions are there in the Śrīmad-Bhāgavatam.</p>
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<div id="Sri_Brahma-samhita_Lectures" class="sub_section" sec_index="5" parent="Lectures" text="Sri Brahma-samhita Lectures"><h3>Sri Brahma-samhita Lectures</h3>
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<div id="LectureonBrahmasamhitaVerse33NewYorkJuly191971_0" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="4" link="Lecture on Brahma-samhita, Verse 33 -- New York, July 19, 1971" link_text="Lecture on Brahma-samhita, Verse 33 -- New York, July 19, 1971">
<div class="heading">Each and every form, Kṛṣṇa's, they are without any duality. Just like I and my photograph, that is my expansion, but it is not one; it is dual. What service you can take from me, you cannot take the service from the photograph. Therefore it is not advaita; it is dvaita, duality.
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<span class="link">[[Vanisource:Lecture on Brahma-samhita, Verse 33 -- New York, July 19, 1971|Lecture on Brahma-samhita, Verse 33 -- New York, July 19, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Advaita means without duality. Advaita acyuta, Kṛṣṇa and Kṛṣṇa's expansion. Kṛṣṇa's expansion: Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna. Then Nārāyaṇa, then Mahā-Viṣṇu, Kāraṇodakaśāyī Viṣṇu-innumerable expansions. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Each and every form, Kṛṣṇa's, they are without any duality. Just like I and my photograph, that is my expansion, but it is not one; it is dual. What service you can take from me, you cannot take the service from the photograph. Therefore it is not advaita; it is dvaita, duality. You may have millions of photographs, but each one of them, they're different. But Kṛṣṇa, He has got millions of forms, they're one. That is the difference. Advaitam acyutam. Acyutam means one who does not fall down.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="RoomConversationFebruary151975Mexico_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="7" link="Room Conversation -- February 15, 1975, Mexico" link_text="Room Conversation -- February 15, 1975, Mexico">
<div class="heading">We find varieties of forms, but in each and every form there is the soul.
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<span class="link">[[Vanisource:Room Conversation -- February 15, 1975, Mexico|Room Conversation -- February 15, 1975, Mexico]]: </span><div class="text"><p style="display: inline;">Hṛdayānanda: (translating) If there's a certain criteria of proof or a certain evidence that we can know for certain that there actually is such transmigration of the soul?</p>
<p>Prabhupāda: Yes. Just like the baby is, the soul is, transmigrated from baby's body to child's body, child's body to boy's body, boy's body to youthful body, so the body vanishes, and because the soul remains, he gets another body. Now I am old man. I remember I had a child's body, I was lying down. I quite remember it. But that body is not existing. So this is the example. Everyone has experience. This is transmigration of the soul from one body to another. And at the time of death, the psychological condition of the mind will carry me to a suitable body, and I shall enter into the womb of my mother through the semina of the father, and the mother will give that a particular type of body, and when it is completely manufactured, then I come out and begin my again. Therefore we find varieties of forms, but in each and every form there is the soul. Now, in the human form of life, we should utilize our intelligence that "This constant change of body, how it can be stopped?" And we should remain in our eternal body because I am eternal, but psychologically I am simply changing different forms of body, and at the time of change of body I have to undergo so many sufferings. To remain within the womb of the mother for ten months in packed up condition, it is a very terrible punishment.</p>
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Each and every form - Revision history

Stritama at 12:48, 26 December 2012

Visnu Murti: Created page with ' {{terms|"each and every form"}} {{notes|}} {{compiler|Visnu Murti}} {{complete|ALL}} {{first|21Mar10}} {{last|21Mar10}} {{totals_by_sectio…'

Visnu Murti: Created page with '

{{terms|"each and every form"}} {{notes|}} {{compiler|Visnu Murti}} {{complete|ALL}} {{first|21Mar10}} {{last|21Mar10}} {{totals_by_sectio…'