Convert 2.0-bot: Conversion/restructure for compatibility with the version 2.0 of the compile tools

2009-10-04T14:44:03Z

Conversion/restructure for compatibility with the version 2.0 of the compile tools

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	== Sri Caitanya-caritamrta ==		<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

	=== CC Madhya-lila ~~===~~		<div class="sub_section" id="CC_Madhya-lila" text="CC Madhya-lila"><h3>CC Madhya-lila</h3></div>

	<~~span~~ class="~~q_heading~~">~~'''~~If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all.~~'''~~</~~span~~>		<div class="quote" book="CC" link="CC Madhya 9.277" link_text="CC Madhya 9.277, Purport">
			<div class="heading">If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all.</div>

	<~~span~~ class="~~CC-statistics~~">'''[[Vanisource:CC Madhya 9.277\|CC Madhya 9.277, Purport]]:''' It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.</~~span~~>		<div class="text">'''[[Vanisource:CC Madhya 9.277\|CC Madhya 9.277, Purport]]:''' It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.</div>
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	== Other Books by Srila Prabhupada ==		<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

	=== Nectar of Devotion ~~===~~		<div class="sub_section" id="Nectar_of_Devotion" text="Nectar of Devotion"><h3>Nectar of Devotion</h3></div>

	<~~span~~ class="~~q_heading~~">~~'''~~The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person.~~'''~~</~~span~~>		<div class="quote" book="OB" link="NOD 35" link_text="Nectar of Devotion 35">
			<div class="heading">The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person.</div>

	<~~span~~ class="~~OB-statistics~~">'''[[Vanisource:NOD 35\|Nectar of Devotion 35]]:''' Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.		<div class="text">'''[[Vanisource:NOD 35\|Nectar of Devotion 35]]:''' Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.
	Without worshiping the arcā-vigraha, the form or Deity of the Lord, one cannot understand such literature as Bhagavad-gītā and Śrīmad-Bhāgavatam. For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead. The mystic yogīs are therefore advised to meditate on the form of Lord Viṣṇu, as recommended by Kapila Muni in the sāṅkhya yoga system. Unfortunately, many mystic yogīs try to meditate on something void, and as stated in the Gītā, the result is that they simply undergo trouble and do not achieve any tangible result.</~~span~~>		Without worshiping the arcā-vigraha, the form or Deity of the Lord, one cannot understand such literature as Bhagavad-gītā and Śrīmad-Bhāgavatam. For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead. The mystic yogīs are therefore advised to meditate on the form of Lord Viṣṇu, as recommended by Kapila Muni in the sāṅkhya yoga system. Unfortunately, many mystic yogīs try to meditate on something void, and as stated in the Gītā, the result is that they simply undergo trouble and do not achieve any tangible result.</div>
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Laksmipriya at 17:30, 23 November 2008

2008-11-23T17:30:48Z

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[[Category:Impersonal]]

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== Sri Caitanya-caritamrta ==

=== CC Madhya-lila ===

'''If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all.'''

'''[[Vanisource:CC Madhya 9.277|CC Madhya 9.277, Purport]]:''' It is the Māyāvāda sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās’ Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.

== Other Books by Srila Prabhupada ==

=== Nectar of Devotion ===

'''The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person.'''

'''[[Vanisource:NOD 35|Nectar of Devotion 35]]:''' Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.
Without worshiping the arcā-vigraha, the form or Deity of the Lord, one cannot understand such literature as Bhagavad-gītā and Śrīmad-Bhāgavatam. For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead. The mystic yogīs are therefore advised to meditate on the form of Lord Viṣṇu, as recommended by Kapila Muni in the sāṅkhya yoga system. Unfortunately, many mystic yogīs try to meditate on something void, and as stated in the Gītā, the result is that they simply undergo trouble and do not achieve any tangible result.

Impersonal attitude - Revision history

Convert 2.0-bot: Conversion/restructure for compatibility with the version 2.0 of the compile tools

Laksmipriya at 17:30, 23 November 2008