Vanibot: Vanibot #0019: LinkReviser - Revised links and redirected them to the de facto address when redirect exists

2018-05-18T21:00:44Z

Vanibot #0019: LinkReviser - Revised links and redirected them to the de facto address when redirect exists

← Older revision		Revision as of 21:00, 18 May 2018
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	<div id="BG213_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="52" link="BG 2.13" link_text="BG 2.13">		<div id="BG213_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="52" link="BG 2.13" link_text="BG 2.13">
	<span class="link">[[Vanisource:BG 2.13\|BG 2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādī theory of oneness of the spirit soul cannot be entertained, on the ground that the spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul's being unchangeable.</p>		<span class="link">[[Vanisource:BG 2.13 (1972)\|BG 2.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādī theory of oneness of the spirit soul cannot be entertained, on the ground that the spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul's being unchangeable.</p>
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	<div id="BG53_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="198" link="BG 5.3" link_text="BG 5.3">		<div id="BG53_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="198" link="BG 5.3" link_text="BG 5.3">
	<span class="link">[[Vanisource:BG 5.3\|BG 5.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The concept of oneness with Kṛṣṇa is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is no duality in his mind because whatever he does, he does for Kṛṣṇa. Being thus freed from the platform of dualities, he is liberated—even in this material world.</p>		<span class="link">[[Vanisource:BG 5.3 (1972)\|BG 5.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The concept of oneness with Kṛṣṇa is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is no duality in his mind because whatever he does, he does for Kṛṣṇa. Being thus freed from the platform of dualities, he is liberated—even in this material world.</p>
	</div>		</div>
	</div>		</div>
	<div id="BG62023_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23">		<div id="BG62023_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23">
	<span class="link">[[Vanisource:BG 6.20-23\|BG 6.20-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system.</p>		<span class="link">[[Vanisource:BG 6.20-23 (1972)\|BG 6.20-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system.</p>
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	<div id="BG62023_3" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23">		<div id="BG62023_3" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="240" link="BG 6.20-23" link_text="BG 6.20-23">
	<span class="link">[[Vanisource:BG 6.20-23\|BG 6.20-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position.</p>		<span class="link">[[Vanisource:BG 6.20-23 (1972)\|BG 6.20-23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position.</p>
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	<div id="BG78_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="8" link="BG 7.8" link_text="BG 7.8">		<div id="BG78_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="8" link="BG 7.8" link_text="BG 7.8">
	<span class="link">[[Vanisource:BG 7.8\|BG 7.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda-and-abheda-tattva—simultaneous oneness and difference.</p>		<span class="link">[[Vanisource:BG 7.8 (1972)\|BG 7.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Practically speaking, there is no conflict between personalism and impersonalism. One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: acintya bheda-and-abheda-tattva—simultaneous oneness and difference.</p>
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	<div id="BG814_1" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="44" link="BG 8.14" link_text="BG 8.14">		<div id="BG814_1" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="44" link="BG 8.14" link_text="BG 8.14">
	<span class="link">[[Vanisource:BG 8.14\|BG 8.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As indicated by the word ananya-cetāḥ, in pure bhakti-yoga the devotee desires nothing but Kṛṣṇa. A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahmajyoti or salvation or liberation from material entanglement. A pure devotee does not desire anything. In the Caitanya-caritāmṛta the pure devotee is called niṣkāma, which means he has no desire for self-interest. Perfect peace belongs to him alone, not to them who strive for personal gain.</p>		<span class="link">[[Vanisource:BG 8.14 (1972)\|BG 8.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As indicated by the word ananya-cetāḥ, in pure bhakti-yoga the devotee desires nothing but Kṛṣṇa. A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahmajyoti or salvation or liberation from material entanglement. A pure devotee does not desire anything. In the Caitanya-caritāmṛta the pure devotee is called niṣkāma, which means he has no desire for self-interest. Perfect peace belongs to him alone, not to them who strive for personal gain.</p>
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	<div id="BG1516_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="67" link="BG 15.16" link_text="BG 15.16">		<div id="BG1516_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="67" link="BG 15.16" link_text="BG 15.16">
	<span class="link">[[Vanisource:BG 15.16\|BG 15.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entities are eternally separated parts and parcels of the Supreme Personality of Godhead. When they are in contact with the material world they are called jīva-bhūta, and the Sanskrit words given here, kṣaraḥ sarvāṇi bhūtāni, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. Of course, in the spiritual world there is no such thing as creation, but since the Supreme Personality of Godhead, as stated in the Vedānta-sūtra, is the source of all emanations, that conception is explained.</p>		<span class="link">[[Vanisource:BG 15.16 (1972)\|BG 15.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entities are eternally separated parts and parcels of the Supreme Personality of Godhead. When they are in contact with the material world they are called jīva-bhūta, and the Sanskrit words given here, kṣaraḥ sarvāṇi bhūtāni, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. Of course, in the spiritual world there is no such thing as creation, but since the Supreme Personality of Godhead, as stated in the Vedānta-sūtra, is the source of all emanations, that conception is explained.</p>
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	<div id="BG1516_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="67" link="BG 15.16" link_text="BG 15.16">		<div id="BG1516_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="67" link="BG 15.16" link_text="BG 15.16">
	<span class="link">[[Vanisource:BG 15.16\|BG 15.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the material world the living entity undergoes six changes—birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. Kṣaraḥ sarvāṇi bhūtāni: any living entity who has come in contact with matter, beginning from the first created being, Brahmā, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness.</p>		<span class="link">[[Vanisource:BG 15.16 (1972)\|BG 15.16, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the material world the living entity undergoes six changes—birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. Kṣaraḥ sarvāṇi bhūtāni: any living entity who has come in contact with matter, beginning from the first created being, Brahmā, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness.</p>
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	<div id="BG1854_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="168" link="BG 18.54" link_text="BG 18.54">		<div id="BG1854_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="168" link="BG 18.54" link_text="BG 18.54">
	<span class="link">[[Vanisource:BG 18.54\|BG 18.54, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To the impersonalist, achieving the brahma-bhūta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhūta ([[Vanisource:SB 4.30.20\|SB 4.30.20]]), oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.</p>		<span class="link">[[Vanisource:BG 18.54 (1972)\|BG 18.54, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">To the impersonalist, achieving the brahma-bhūta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further, to become engaged in pure devotional service. This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhūta ([[Vanisource:SB 4.30.20\|SB 4.30.20]]), oneness with the Absolute. Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.</p>
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	<div id="BG1878_3" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="192" link="BG 18.78" link_text="BG 18.78">		<div id="BG1878_3" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="192" link="BG 18.78" link_text="BG 18.78">
	<span class="link">[[Vanisource:BG 18.78\|BG 18.78, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although superficially the Supreme Personality of Godhead, the living entity, material nature and time appear to be different, nothing is different from the Supreme. But the Supreme is always different from everything. Lord Caitanya's philosophy is that of "inconceivable oneness and difference." This system of philosophy constitutes perfect knowledge of the Absolute Truth.</p>		<span class="link">[[Vanisource:BG 18.78 (1972)\|BG 18.78, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although superficially the Supreme Personality of Godhead, the living entity, material nature and time appear to be different, nothing is different from the Supreme. But the Supreme is always different from everything. Lord Caitanya's philosophy is that of "inconceivable oneness and difference." This system of philosophy constitutes perfect knowledge of the Absolute Truth.</p>
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	<div id="SB4910_4" class="quote" parent="SB_Canto_4" book="SB" index="379" link="SB 4.9.10" link_text="SB 4.9.10">		<div id="SB4910_4" class="quote" parent="SB_Canto_4" book="SB" index="379" link="SB 4.9.10" link_text="SB 4.9.10">
	<span class="link">[[Vanisource:SB 4.9.10\|SB 4.9.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental bliss derived from devotional service, primarily from śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23\|SB 7.5.23]]), hearing and chanting, cannot be compared to the happiness derived by karmīs by elevating themselves to the heavenly planets or by jñānīs or yogīs, who enjoy oneness with the supreme impersonal Brahman.</p>		<span class="link">[[Vanisource:SB 4.9.10\|SB 4.9.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The transcendental bliss derived from devotional service, primarily from śravaṇaṁ kīrtanam ([[Vanisource:SB 7.5.23-24\|SB 7.5.23]]), hearing and chanting, cannot be compared to the happiness derived by karmīs by elevating themselves to the heavenly planets or by jñānīs or yogīs, who enjoy oneness with the supreme impersonal Brahman.</p>
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Oneness (BG and SB) - Revision history

Vanibot: Vanibot #0019: LinkReviser - Revised links and redirected them to the de facto address when redirect exists

Labangalatika: Created page with ' {{terms|"oneness"}} {{notes|}} {{compiler|Labangalatika}} {{complete|ALL}} {{first|31Dec09}} {{last|31Dec09}} {{totals_by_section|BG=10|SB…'

Labangalatika: Created page with '

{{terms|"oneness"}} {{notes|}} {{compiler|Labangalatika}} {{complete|ALL}} {{first|31Dec09}} {{last|31Dec09}} {{totals_by_section|BG=10|SB…'