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| <span class="link">[[Vanisource:CC Madhya 20.270|CC Madhya 20.270, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">“"In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, the influence of time or māyā herself. Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord"s associates.’</p> | | <span class="link">[[Vanisource:CC Madhya 20.270|CC Madhya 20.270, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">“"In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, the influence of time or māyā herself. Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord"s associates.’</p> |
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| <div class="purport text"><p>This verse from Śrīmad-Bhāgavatam (2.9.10) was spoken by Śrīla Śukadeva Gosvāmī. He was answering the questions of Parīkṣit Mahārāja, who asked how the living entity falls down into the material world. Śukadeva Gosvāmī explained the cream of Śrīmad-Bhāgavatam in four verses, which had been explained to Lord Brahmā at the end of the severe austerities he performed for one thousand celestial years. At that time, Brahmā was shown the spiritual world and its transcendental nature.</p> | | <div class="purport text"><p>This verse from Śrīmad-Bhāgavatam (2.9.10) was spoken by Śrīla Śukadeva Gosvāmī. He was answering the questions of Parīkṣit Mahārāja, who asked how the living entity falls down into the material world. Śukadeva Gosvāmī explained the cream of Śrīmad-Bhāgavatam in four verses, which had been explained to Lord Brahmā at the end of the severe austerities he performed for one thousand celestial years. At that time, Brahmā was shown the spiritual world and its transcendental nature.([[Vanisource:SB 2.9.10|SB 2.9.10]])</p> |
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| <span class="link">[[Vanisource:TLC 8|Teachings of Lord Caitanya, Chapter 8]]: </span><div class="text" style="display: inline; "><p style="display: inline; ">The influence of material nature cannot reach beyond the Virajā, or Causal Ocean, as confirmed in Śrīmad-Bhāgavatam (2.9.10). Neither the modes of material nature (goodness, passion and ignorance) nor material time have any influence on the Vaikuṇṭha planets. On those planets the liberated associates of Kṛṣṇa live eternally, and they are worshiped by both the demigods and the demons.</p> | | <span class="link">[[Vanisource:TLC 8|Teachings of Lord Caitanya, Chapter 8]]: </span><div class="text" style="display: inline; "><p style="display: inline; ">The influence of material nature cannot reach beyond the Virajā, or Causal Ocean, as confirmed in Śrīmad-Bhāgavatam (2.9.10). Neither the modes of material nature (goodness, passion and ignorance) nor material time have any influence on the Vaikuṇṭha planets. On those planets the liberated associates of Kṛṣṇa live eternally, and they are worshiped by both the demigods and the demons.</p> |
| <p>Material nature acts in two capacities, as māyā and pradhāna. Māyā is the direct cause, and pradhāna refers to the elements of the material manifestation. When the first puruṣa-avatāra, Mahā-Viṣṇu, glances over material nature, material nature becomes agitated, and the puruṣa-avatāra thus impregnates matter with the living entities. Simply by the glance of Mahā-Viṣṇu, consciousness is created, and this consciousness is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Vāsudeva. This created consciousness is then divided into three departmental activities according to the three guṇas, or modes of material nature. Consciousness in the mode of goodness is described in the Eleventh Canto of Śrīmad-Bhāgavatam. The predominating Deity of this mode is Aniruddha. Consciousness in the mode of passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether (the sky) and the ear. The cosmic manifestation is a combination of all these modes, and in this way innumerable universes are created. No one can count the number of universes.</p> | | <p>Material nature acts in two capacities, as māyā and pradhāna. Māyā is the direct cause, and pradhāna refers to the elements of the material manifestation. When the first puruṣa-avatāra, Mahā-Viṣṇu, glances over material nature, material nature becomes agitated, and the puruṣa-avatāra thus impregnates matter with the living entities. Simply by the glance of Mahā-Viṣṇu, consciousness is created, and this consciousness is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Vāsudeva. This created consciousness is then divided into three departmental activities according to the three guṇas, or modes of material nature. Consciousness in the mode of goodness is described in the Eleventh Canto of Śrīmad-Bhāgavatam. The predominating Deity of this mode is Aniruddha. Consciousness in the mode of passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether (the sky) and the ear. The cosmic manifestation is a combination of all these modes, and in this way innumerable universes are created. No one can count the number of universes.</p> |
| <p>These innumerable universes are produced from the pores of Mahā-Viṣṇu's body. As innumerable atoms pass through the tiny holes in a screen, innumerable universes similarly emanate from the pores of Mahā-Viṣṇu's body. As He breathes out, innumerable universes are produced, and as He inhales, they are annihilated. All of the energies of Mahā-Viṣṇu are spiritual: they have nothing to do with the material energy. In the Brahma-saṁhitā (5.48) it is stated that the predominating deity of each universe, Brahmā, lives only during one breath of Mahā-Viṣṇu. Thus Mahā-Viṣṇu is the original Supersoul of all the universes and the master of all universes as well.</p> | | <p>These innumerable universes are produced from the pores of Mahā-Viṣṇu's body. As innumerable atoms pass through the tiny holes in a screen, innumerable universes similarly emanate from the pores of Mahā-Viṣṇu's body. As He breathes out, innumerable universes are produced, and as He inhales, they are annihilated. All of the energies of Mahā-Viṣṇu are spiritual: they have nothing to do with the material energy. In the Brahma-saṁhitā (5.48) it is stated that the predominating deity of each universe, Brahmā, lives only during one breath of Mahā-Viṣṇu. Thus Mahā-Viṣṇu is the original Supersoul of all the universes and the master of all universes as well.([[Vanisource:SB 2.9.10|SB 2.9.10]])</p> |
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| <div id="LectureonSB2910TokyoApril261972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="411" link="Lecture on SB 2.9.10 -- Tokyo, April 26, 1972" link_text="Lecture on SB 2.9.10 -- Tokyo, April 26, 1972"> | | <div id="LectureonSB2910TokyoApril261972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="411" link="Lecture on SB 2.9.10 -- Tokyo, April 26, 1972" link_text="Lecture on SB 2.9.10 -- Tokyo, April 26, 1972"> |
| <span class="link">[[Vanisource:Lecture on SB 2.9.10 -- Tokyo, April 26, 1972|Lecture on SB 2.9.10 -- Tokyo, April 26, 1972]]: </span><div class="text"><p style="display: inline; ">Prabhupāda: So this is the description, beginning, just to get an idea of the spiritual world. Unless we go there... Just like we have come to Japan. We are getting direct experience. But before coming here, from books and literature and maps—it is an example—we can get some information, what is Japan. Similarly, the spiritual world, what is that spiritual world, in other places, in Upaniṣad also describes. In the Bhagavad-gītā also, this description, na tad bhāsayate sūryo na candro na pāvakaḥ ([[Vanisource:BG 15.6|BG 15.6]]). There is no need of sunlight, moonlight, what to speak of the stars, neither na pāvakaḥ, neither electricity. Na tad bhāsayate sūryo na candro na pāvakaḥ. Here in this material world we cannot see things without sunlight, moonlight or electricity. We are proud of our eyes, but as soon as there is no light... Now there is sunlight; we can see very nicely. The spiritual world is not like that. There is no need of sunlight, moonlight or electricity. The first impression is there in the Bhagavad-gītā. Similarly here also, pravartate yatra rajas tamas tayoḥ sattvaṁ ca miśraṁ na ca kāla-vikramaḥ, na..., na pravartate. What is the meaning?</p> | | <span class="link">[[Vanisource:Lecture on SB 2.9.10 -- Tokyo, April 26, 1972|Lecture on SB 2.9.10 -- Tokyo, April 26, 1972]]: </span><div class="text"><p style="display: inline; ">Prabhupāda: So this is the description, beginning, just to get an idea of the spiritual world. Unless we go there... Just like we have come to Japan. We are getting direct experience. But before coming here, from books and literature and maps—it is an example—we can get some information, what is Japan. Similarly, the spiritual world, what is that spiritual world, in other places, in Upaniṣad also describes. In the Bhagavad-gītā also, this description, na tad bhāsayate sūryo na candro na pāvakaḥ ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). There is no need of sunlight, moonlight, what to speak of the stars, neither na pāvakaḥ, neither electricity. Na tad bhāsayate sūryo na candro na pāvakaḥ. Here in this material world we cannot see things without sunlight, moonlight or electricity. We are proud of our eyes, but as soon as there is no light... Now there is sunlight; we can see very nicely. The spiritual world is not like that. There is no need of sunlight, moonlight or electricity. The first impression is there in the Bhagavad-gītā. Similarly here also, pravartate yatra rajas tamas tayoḥ sattvaṁ ca miśraṁ na ca kāla-vikramaḥ, na..., na pravartate. What is the meaning?</p> |
| <p>Pradyumna: Na pravartate? "Prevail."</p> | | <p>Pradyumna: Na pravartate? "Prevail."</p> |
| <p>Prabhupāda: Not prevail. Does not prevail. What is that? Here there are three material modes of nature, sattva-guṇa, rajo-guṇa, tamo-guṇa: goodness, passion, and ignorance. These things are not there. Here the sattva-guṇa, the goodness is also polluted, miśram. Here... Just like sometimes a brāhmaṇa, born of a brāhmaṇa family, very first class, all, everything, but he is working as a śūdra, not pure. There is mixture. Therefore it is said, sattvaṁ ca miśram. Sattvaṁ ca miśram. Miśram means sometimes there is... Because all qualities of the material nature is helping me to misidentify my position. In the lower stage... Just like animals, the dog. In the lower stage of tamo-guṇa, unnecessarily, "Gow gow! Why you have come here. Why you are coming?" You see? So this is the lowest stage of tamo-guṇa. There is no offense, still he will disturb people. So tamo-guṇa is lowest stage. Little more, passion, rajo-guṇa: "Beware of the dogs." He does not make "Gow! Gow!" but he points out "Here is dog. Please don't come." Similarly, sattva-guṇa also: "I am Mr. Such and such. You cannot see without engagement." So these things are going on. The influence of three modes of material nature.</p> | | <p>Prabhupāda: Not prevail. Does not prevail. What is that? Here there are three material modes of nature, sattva-guṇa, rajo-guṇa, tamo-guṇa: goodness, passion, and ignorance. These things are not there. Here the sattva-guṇa, the goodness is also polluted, miśram. Here... Just like sometimes a brāhmaṇa, born of a brāhmaṇa family, very first class, all, everything, but he is working as a śūdra, not pure. There is mixture. Therefore it is said, sattvaṁ ca miśram. Sattvaṁ ca miśram. Miśram means sometimes there is... Because all qualities of the material nature is helping me to misidentify my position. In the lower stage... Just like animals, the dog. In the lower stage of tamo-guṇa, unnecessarily, "Gow gow! Why you have come here. Why you are coming?" You see? So this is the lowest stage of tamo-guṇa. There is no offense, still he will disturb people. So tamo-guṇa is lowest stage. Little more, passion, rajo-guṇa: "Beware of the dogs." He does not make "Gow! Gow!" but he points out "Here is dog. Please don't come." Similarly, sattva-guṇa also: "I am Mr. Such and such. You cannot see without engagement." So these things are going on. The influence of three modes of material nature.</p> |