View source for Great saintly person's body, after demise it is not burned; it is buried, samadhi, because it is cinmaya. So adikarthe mayat-pratyaya and vikararthe... So a Vaisnava, his body is cinmaya, is cinmaya body

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{{terms|"great saintly person's body, after demise it is not burned; it is buried, samadhi, because it is cinmaya. So adikarthe mayat-pratyaya and vikararthe... So a Vaisnava, his body is cinmaya, is cinmaya body"}}
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{{compiler|Visnu Murti}}
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{{first|10Nov11}}
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[[Category:Great]]
[[Category:Saintly Persons]]
[[Category:Body]]
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[[Category:Demise]]
[[Category:It Is Not]]
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[[Category:Bury]]
[[Category:Samadhi]]
[[Category:Because]]
[[Category:vaisnava]]
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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="LectureonSB7926MayapurMarch41976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="833" link="Lecture on SB 7.9.26 -- Mayapur, March 4, 1976" link_text="Lecture on SB 7.9.26 -- Mayapur, March 4, 1976">
<div class="heading">Cinmaya means if you cultivate spiritual knowledge in large quantity, then your body is no more material. It is spiritualized. Cinmaya. Therefore great saintly person's body, after demise it is not burned; it is buried, samādhi, because it is cinmaya. So adikārthe mayāt-pratyaya and vikārārthe... So a Vaiṣṇava, his body is cinmaya, is cinmaya body.
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<span class="link">[[Vanisource:Lecture on SB 7.9.26 -- Mayapur, March 4, 1976|Lecture on SB 7.9.26 -- Mayapur, March 4, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So, so Prahlāda Mahārāja is claiming. He's not neither in rajo-guṇa, tamo-guṇa, sattva-guṇa. He's Vaiṣṇava; he's transcendental. Sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26|BG 14.26]]). He's on the brahma-bhūtaḥ stage, on the spiritual platform. Otherwise how Kṛṣṇa touching? Kṛṣṇa is paraṁ-pavitraḥ. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12|BG 10.12]]). He cannot touch a rajas-tamas-bhava. No. That is not possible. When Lord Nṛsiṁha-deva touched his head, either by His touching he's already purified, or because he's purified, therefore Lord touched his head. This is the conclusion. So he is purified, but as a Vaiṣṇava, he is placing himself in the platform of rajas-tamo-bhāvāḥ ([[Vanisource:SB 1.2.19|SB 1.2.19]]). The whole world, at least in this age, Kali-yuga, these two qualities, mostly tamo-guṇa, and little rajo-guṇa, that's all, but no sattva-guṇa. No sattva-guṇa. Therefore people cannot understand what is Kṛṣṇa consciousness. They cannot understand. Rajas-tamo-bhāvāḥ, ceta etair anāviddha. Therefore we have to purify ourself. The prescription is there, very simple thing, to become purified, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ ([[Vanisource:SB 1.2.17|SB 1.2.17]]). If we simply recite all these mantras... The Śrīmad-Bhāgavatam and Bhagavad-gītā, all these ślokas, they're all mantras, just like as good as Hare Kṛṣṇa mantra. There is no difference. So if we hear... That is the prescription given by Caitanya Mahāprabhu, and we are trying to introduce this. Our so many centers, we are inviting people in so many ways so that they can hear. This class is meant for that. It is not that everyone will understand each word, but simply if he hears, it will be beneficial, the mantra. Simply if one hears Hare Kṛṣṇa mantra chanting, he'll be purified. If he hears this mantra, a verse from Bhagavad-gītā, a verse from Śrīmad-Bhāgavatam, attentively, even he does not understand the meaning, the purport, still, he'll get benefit. That is the way. So we must hear.</p>
<p>So Prahlāda Mahārāja is saying, rajaḥ-prabhava: "My dear Lord, Īśa, my, this body, I have got this body from father and mother. They belong to the low-grade family." Suretara. Sura itara. Sura means high-class family, demigods, brāhmaṇa. That is called sura. And itara means low grade. So suretara-kule: "Because I am born... because everything is being done very perfectly by the laws of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27|BG 3.27]]). Prakṛti, nature, is working. If you develop a kind of quality... There are three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. So if you develop sattva-guṇa, then your body gradually will be sattva-guṇa-ized. Sattva-guṇa, the goodness... The body will be purified and become good. Good, bad, and via media, three kinds. So that is the process. Kṛṣṇa consciousness movement means everything is being gradually developed into goodness. And at last, to surpass goodness... Here in this material world the goodness may be contaminated with the other qualities, but in the spiritual world it is so good... It is called śuddha-sattva. There is no contamination, there is no tinge of rajo-guṇa and tamo-guṇa. That is spiritual quality. So Kṛṣṇa consciousness can be possible in perfectness when we are above the quality of goodness. Above. Sa guṇān samatītyaitān brahma-bhūyāya kalpate ([[Vanisource:BG 14.26|BG 14.26]]). One who has surpassed the three qualities and has come to the spiritual platform, then it is called cinmaya. Cit means spiritual, and māyā... These word, mayāt-pratyaya, these are used when it is in great extent, in large quality. That is mayāt. And vikārāt. Vikāra means transformed. Just like gold. Pure gold, you transform into a finger ring—this is also gold. This is called vikārārthe. Gold has become now a ring. And another meaning is that suppose it is made of iron or other base metal, but it is covered with gold, large quantity. That is called adhikārthe because a quantity of gold is there. That is not all gold, but there is gold, covered. So in two meanings, the mayāt-pratyaya is there. So similarly, cinmaya. Cinmaya means if you cultivate spiritual knowledge in large quantity, then your body is no more material. It is spiritualized. Cinmaya. Therefore great saintly person's body, after demise it is not burned; it is buried, samādhi, because it is cinmaya. So adikārthe mayāt-pratyaya and vikārārthe... So a Vaiṣṇava, his body is cinmaya, is cinmaya body.</p>
<p>So Prahlāda Mahārāja says that "My body is in large quantity this rajo-guṇa, tamo-guṇa. So it is not possible for me to approach You, My Lord. Because You are śuddha-sattva and I am in the material contamination, how it is possible that You shall touch my head? It is simply Your causeless mercy." This is appreciation. "Otherwise how it is possible? You cannot touch this nasty quality of rajo-guṇa, tamo-guṇa. My body is made by my father and mother. They belong to the nasty rajo-guṇa, tamo-guṇa quality. So it is not possible that You'll touch my body, but You have done it. You have placed Your lotus hand on my head. It is simply Your causeless mercy. Otherwise I am not fit for this. So, and I... You are so merciful that this mercy You did not offer to Lord Brahmā even." Brahmā is supposed to be the supreme creature within this material world, Brahmā. He's the first created creature, and he's called Svayambhū. He's not born of any material father and mother but directly came through the lotus stem which is growing from the navel of Viṣṇu. So he's not ordinary person. He's not ordinary person. He's not... Therefore he's known as Svayambhū. We are not svayambhū. We are begotten by father and grown up by mother. We are not self-sufficient. But Brahmā is called Svayambhū because he is not born of any material father and mother. So "He did not get this mercy. Although Brahmā's position is so exalted, still, my Lord, he did not get this opportunity."</p>
<p>Na brahmaṇo na tu bhavasya. Bhava means Lord Śiva. Lord Śiva's position is also very exalted, more than Brahmā. Lord Śiva is in between Lord Viṣṇu and living entity. We are living entity. So Lord Śiva is not ordinary living entity. Brahmā is ordinary living entity, but very pious, exalted. But Lord Śiva is more than Brahmā. "So he also could not get this mercy." Na vai ramāyā. Ramāyā means Lakṣmī, the goddess of fortune. (S)he always remains with Nārāyaṇa. She is not... She's... Her position is more than Lord Brahmā or Lord Śiva. She is Nārāyaṇa in a different energy only. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini śaktiḥ. She is the manifestation of the pleasure potency of the Lord. The Lord has got unlimited potencies, parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). So one of the potency is Rādhārāṇī or Lakṣmī or Sītā. They are equal. There is no difference. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini-śaktir asmāt. These loving affairs between Rādhārāṇī and Kṛṣṇa or Nārāyaṇa and Lakṣmī or Sītā and Rāma, they are both of them the same. One is potency; another is potent. That is the difference, potent and potency. So "Such Ramā, the goddess of fortune, she also could not get this compassionate mercy or causeless mercy." So he's feeling proud that "You are so affectionate to Your devotee." Therefore Lord's name is bhakta-vatsala. He can offer to His bhakta any position, more than Himself. Just like Mother Yaśodā. She is bhakta, and Lord has given her the position for punishing Him. Mother Yaśodā is threatening Kṛṣṇa that "Kṛṣṇa, You were very naughty. Now I shall bind You." So Kṛṣṇa, out of being afraid, was crying. So Kṛṣṇa has given the position to the bhakta that "You chastise Me. I'll accept it." This is bhakta's position. This is Kṛṣṇa's causeless mercy. He can do that.</p>
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