Māyāvādī... The followers of Śaṅkara's school, they are generally called Māyāvādī. And another Māyāvādī are called the Buddhists. So in the Kāśī, in Benares, there were two kinds of Māyāvādīs. One kind of Māyāvādī, the Buddhists, they have got still Sarnath. Buddhists temples there are because Lord Buddha, he started his meditation near Gayā at about hundred miles off from Benares. Then his disciples established monasteries near Kāśī because Benares is well-known sacred place since a very long time, so they also established there. Formerly there was no such animosities between the Hindus and the Buddhists. They were practically on the same platform, but philosophically they were different. Just like the Māyāvādīs, the followers of Śaṅkarite, they are still Hindus. They are not out of it. Similarly, Buddhists also were considered as Hindu. But when Buddha religion was completely driven away from India's boundary, then now it is considered another sect.
Monastery (Lectures): Difference between revisions
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2></div> | </div> | ||
<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3></div> | <div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2> | ||
</div> | |||
<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3> | |||
</div> | |||
<div id="LectureonCCAdilila73947SanFranciscoFebruary11967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="27" link="Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967" link_text="Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967"> | <div id="LectureonCCAdilila73947SanFranciscoFebruary11967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="27" link="Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967" link_text="Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967"> | ||
<div class="heading">Lord Buddha started his meditation near Gayā at about hundred miles off from Benares. Then his disciples established monasteries near Kāśī because Benares is well-known sacred place since a very long time, so they also established there.</div> | <div class="heading">Lord Buddha started his meditation near Gayā at about hundred miles off from Benares. Then his disciples established monasteries near Kāśī because Benares is well-known sacred place since a very long time, so they also established there. | ||
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967|Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Māyāvādī... The followers of Śaṅkara's school, they are generally called Māyāvādī. And another Māyāvādī are called the Buddhists. So in the Kāśī, in Benares, there were two kinds of Māyāvādīs. One kind of Māyāvādī, the Buddhists, they have got still Sarnath. Buddhists temples there are because Lord Buddha, he started his meditation near Gayā at about hundred miles off from Benares. Then his disciples established monasteries near Kāśī because Benares is well-known sacred place since a very long time, so they also established there. Formerly there was no such animosities between the Hindus and the Buddhists. They were practically on the same platform, but philosophically they were different. Just like the Māyāvādīs, the followers of Śaṅkarite, they are still Hindus. They are not out of it. Similarly, Buddhists also were considered as Hindu. But when Buddha religion was completely driven away from India's boundary, then now it is considered another sect.</p></div> | </div> | ||
</div></div> | <span class="link">[[Vanisource:Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967|Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Māyāvādī... The followers of Śaṅkara's school, they are generally called Māyāvādī. And another Māyāvādī are called the Buddhists. So in the Kāśī, in Benares, there were two kinds of Māyāvādīs. One kind of Māyāvādī, the Buddhists, they have got still Sarnath. Buddhists temples there are because Lord Buddha, he started his meditation near Gayā at about hundred miles off from Benares. Then his disciples established monasteries near Kāśī because Benares is well-known sacred place since a very long time, so they also established there. Formerly there was no such animosities between the Hindus and the Buddhists. They were practically on the same platform, but philosophically they were different. Just like the Māyāvādīs, the followers of Śaṅkarite, they are still Hindus. They are not out of it. Similarly, Buddhists also were considered as Hindu. But when Buddha religion was completely driven away from India's boundary, then now it is considered another sect.</p> | ||
</div> | |||
</div> | |||
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3> | |||
</div> | |||
<div id="LectureatWorldHealthOrganizationGenevaJune61974_0" class="quote" parent="General_Lectures" book="Lec" index="147" link="Lecture at World Health Organization -- Geneva, June 6, 1974" link_text="Lecture at World Health Organization -- Geneva, June 6, 1974"> | |||
<div class="heading">Our only aim is how to save time for spiritual cultivation. So we have to find out the opportunity according to the time, circumstances. We, we do not reject anything. Whatever is favorable, we accept. | |||
</div> | |||
<span class="link">[[Vanisource:Lecture at World Health Organization -- Geneva, June 6, 1974|Lecture at World Health Organization -- Geneva, June 6, 1974]]: </span><div class="text"><p style="display: inline;">Yogeśvara: His first question was do we use machines and modern methods on our āśramas and farms.</p> | |||
<p>Prabhupāda: We have no objection. We want to be self-sufficient. That is our point of view. We have no objection with... It is not that we don't touch machine. We don't say like that. But we want to be self-sufficient. That is our point. We have not taken a vow that we shall not touch any machine. No, no. We're not like that.</p> | |||
<p>Guest (6): Well, I think it's an admirable objective. Certainly it can be realized in small rural communities which acquire the necessary surface to have each member in the community to be self-sufficient. Like in the Middle Ages in this country the monks were more or less self-sufficient within the frame of their land. But outside this, the peasants were really always hungry.</p> | |||
<p>Guru-gaurāṅga: He says that on a small level that may be valid like the monks who have their monastery and they made food enough, but for most people, especially where the climate is so unfavorable... He said that the Swiss people, they could not even stay on the land in the past, but they had to go away to find food because of the climate. So on the whole he does not see the practicality.</p> | |||
<p>Prabhupāda: Well, after all, this is material world. The miserable conditions are there. But as far as possible, try to minimize. Our only aim is how to save time for spiritual cultivation. That is our main aim. So we have to find out the opportunity according to the time, circumstances. We, we do not reject anything. Whatever is favorable, we accept.</p> | |||
</div> | |||
</div> | |||
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3> | |||
</div> | |||
<div id="PhilosophyDiscussiononThomasAquinas_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="32" link="Philosophy Discussion on Thomas Aquinas" link_text="Philosophy Discussion on Thomas Aquinas"> | |||
<div class="heading">According to Vedic instruction one must take to the path of tapasya. Tapasya means voluntarily self-denial, sense gratification denial. | |||
</div> | |||
<span class="link">[[Vanisource:Philosophy Discussion on Thomas Aquinas|Philosophy Discussion on Thomas Aquinas]]: </span><div class="text"><p style="display: inline;">Hayagrīva: Aquinas felt that the monastic vows of poverty, celibacy and obedience gave one a direct path to God but that they are not meant for the masses of men. He conceived of life as a pilgrimage through the world of the senses, through the world of nature, and to the spiritual world of God's grace. These, when a..., when one enters a monastery he takes a vow of poverty, chastity and obedience, these three vows.</p> | |||
<p>Prabhupāda: Yes. It is called tapasya. According to Vedic instruction one must take to the path of tapasya. Tapasya means voluntarily self-denial, sense gratification denial. That is tapasya. Tapasā brahmacaryeṇa ([[Vanisource:SB 6.1.13-14|SB 6.1.13]]). Tapasya, our austerity begins with brahmacarya, celibacy, no sex life. That is the beginning of tapasya. Tapasā brahmacaryeṇa śamena damena vā, controlling the senses, controlling the mind. Then tyāgena, renouncement or giving in charity, whatever you have got, for the service of the Lord, tyāgena; satya-śaucābhyām, by following the path of truthfulness and remaining cleansed; yamena niyamena vā, by practice of mystic yoga. In this way one makes advancement towards spiritual kingdom or spiritual world. But all these can be totally performed simply by engaging oneself in devotional service.</p> | |||
</div> | |||
</div> | |||
</div> | |||
Latest revision as of 11:14, 18 May 2018
Lectures
Sri Caitanya-caritamrta Lectures
General Lectures
Yogeśvara: His first question was do we use machines and modern methods on our āśramas and farms.
Prabhupāda: We have no objection. We want to be self-sufficient. That is our point of view. We have no objection with... It is not that we don't touch machine. We don't say like that. But we want to be self-sufficient. That is our point. We have not taken a vow that we shall not touch any machine. No, no. We're not like that.
Guest (6): Well, I think it's an admirable objective. Certainly it can be realized in small rural communities which acquire the necessary surface to have each member in the community to be self-sufficient. Like in the Middle Ages in this country the monks were more or less self-sufficient within the frame of their land. But outside this, the peasants were really always hungry.
Guru-gaurāṅga: He says that on a small level that may be valid like the monks who have their monastery and they made food enough, but for most people, especially where the climate is so unfavorable... He said that the Swiss people, they could not even stay on the land in the past, but they had to go away to find food because of the climate. So on the whole he does not see the practicality.
Prabhupāda: Well, after all, this is material world. The miserable conditions are there. But as far as possible, try to minimize. Our only aim is how to save time for spiritual cultivation. That is our main aim. So we have to find out the opportunity according to the time, circumstances. We, we do not reject anything. Whatever is favorable, we accept.
Philosophy Discussions
Hayagrīva: Aquinas felt that the monastic vows of poverty, celibacy and obedience gave one a direct path to God but that they are not meant for the masses of men. He conceived of life as a pilgrimage through the world of the senses, through the world of nature, and to the spiritual world of God's grace. These, when a..., when one enters a monastery he takes a vow of poverty, chastity and obedience, these three vows.
Prabhupāda: Yes. It is called tapasya. According to Vedic instruction one must take to the path of tapasya. Tapasya means voluntarily self-denial, sense gratification denial. That is tapasya. Tapasā brahmacaryeṇa (SB 6.1.13). Tapasya, our austerity begins with brahmacarya, celibacy, no sex life. That is the beginning of tapasya. Tapasā brahmacaryeṇa śamena damena vā, controlling the senses, controlling the mind. Then tyāgena, renouncement or giving in charity, whatever you have got, for the service of the Lord, tyāgena; satya-śaucābhyām, by following the path of truthfulness and remaining cleansed; yamena niyamena vā, by practice of mystic yoga. In this way one makes advancement towards spiritual kingdom or spiritual world. But all these can be totally performed simply by engaging oneself in devotional service.