Less intelligent persons who cannot understand this doctrine of by-products cannot grasp how the cosmic manifestation and the living entity are simultaneously one with and different from the Absolute Truth. Not understanding this, one concludes that the doctrine of by-products implies that the Absolute Truth itself is transformed. Unnecessarily fearing this, one then concludes that this cosmic manifestation and the living entity are false. Śaṅkarācārya gives the example of a rope being mistaken for a snake, and sometimes the example of mistaking an oyster shell for gold is cited, but surely such arguments are ways of cheating. As mentioned in the Māṇḍūkya Upaniṣad, the examples of mistaking a rope for a snake and an oyster shell for gold have their proper applications and can be understood as follows. The living entity in his original constitutional position is pure spirit.
Imply (CC and Other Books)
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Sri Caitanya-caritamrta
CC Adi-lila
The author of Śrī Caitanya-caritāmṛta advises everyone to give up all engagements of sense gratification and, like the gopīs, dovetail oneself entirely with the will of the Supreme Lord. That is the ultimate instruction of Kṛṣṇa in the Bhagavad-gītā. We should be prepared to do anything and everything to please the Lord, even at the risk of violating the Vedic principles or ethical laws. That is the standard of love of Godhead. Such activities in pure love of Godhead are as spotless as white linen that has been completely washed. Śrīla Bhaktivinoda Ṭhākura warns us in this connection that we should not mistakenly think that the idea of giving up everything implies the renunciation of duties necessary in relation to the body and mind. Even such duties are not sense gratification if they are undertaken in a spirit of service to Kṛṣṇa.
Why has Śrī Advaita been called a limb and not a part? The reason is that "limb" implies greater intimacy.
sŚrīla Jīva Gosvāmī cites the phrase brahma pucchaṁ pratiṣṭhā (Taittirīya Up. 2.5), which gives Vedic evidence that Brahman is the origin of everything. In explaining this verse, Śrīpāda Śaṅkarācārya interpreted various Sanskrit words in such a way that he implied, according to Jīva Gosvāmī, that Vyāsadeva had very little knowledge of higher logic. Such unscrupulous deviation from the real meaning of the Vedānta-sūtra has created a class of men who by word jugglery try to derive various indirect meanings from the Vedic literatures, especially the Bhagavad-gītā. One of them has even explained that the word kurukṣetra refers to the body. Such interpretations imply, however, that neither Lord Kṛṣṇa nor Vyāsadeva had a proper sense of word usage or etymological adjustment.
Activities that please the spiritual master must be considered spiritual, and they should be accepted as satisfying to the Lord.
Lord Caitanya Mahāprabhu, as the supreme spiritual master, instructed His mother about the Māyāvāda philosophy. By saying that the body is dirt and eatables are also dirt, He implied that everything is māyā. This is Māyāvāda philosophy. The philosophy of the Māyāvādīs is defective because it maintains that everything is māyā but the nonsense they speak. While saying that everything is māyā, the Māyāvādī philosopher loses the opportunity of devotional service, and therefore his life is doomed. Śrī Caitanya Mahāprabhu therefore advised, māyāvādi-bhāṣya śunile haya sarva-nāśa (CC Madhya 6.169). If one accepts the Māyāvāda philosophy, his advancement is doomed forever.
Almost anyone expert in studying grammar interprets the śāstras in many ways by changing the root meanings of their words. A student of grammar can sometimes completely change the meaning of a sentence by juggling grammatical rules. Keśava Kāśmīrī indirectly taunted Lord Caitanya Mahāprabhu by implying that although He was a great teacher of grammar, such grammatical jugglery of root meanings did not require great expertise. This was a challenge to Śrī Caitanya Mahāprabhu. Because it was prearranged that Keśava Kāśmīrī would have to discuss the śāstras with Nimāi Paṇḍita, from the very beginning he wanted to bluff the Lord. Thus the Lord replied as follows.
CC Madhya-lila
In contrast, the process of renouncing the results of one's activities by offering these results to Kṛṣṇa is not considered uncontaminated, because, although such a process implies that one recognizes Kṛṣṇa as the Supreme Person, it still involves one in activities on the material platform. Since such activities are within the material universe, Śrī Caitanya Mahāprabhu considered them external. To correct this, Rāmānanda Rāya recommended that one take to the renounced order of life in order to transcend material activities. This is supported by the following verse from Śrīmad-Bhāgavatam (11.11.32).
This instruction (SB 4.29.46) was given by Nārada Gosvāmī to King Prācīnabarhi in connection with the story of Purañjana. Here Nārada implies that without the mercy of the Supreme Personality of Godhead one cannot extricate himself from the fruitive activities that are under the jurisdiction of the Vedas. In previous verses (SB 4.29.42–44) Nārada admits that even personalities like Lord Brahmā, Lord Śiva, Manu, the Prajāpatis (headed by Dakṣa), the four Kumāras, Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and even Nārada himself could not properly receive the causeless mercy of the Lord.
In the Bhakti-sandarbha (265), Śrīla Jīva Gosvāmī writes: nāmaikaṁ yasya vāci smaraṇa-patha-gatam ity-ādau deha-draviṇādi-nimittaka-"pāṣaṇḍa"-śabdena ca daśa aparādhā lakṣyante, pāṣaṇḍa-mayatvāt teṣām. “In the verse beginning nāmaikaṁ yasya, we find the word pāṣaṇḍa ("godlessness"). The word literally indicates misuse of one's body or property, but in that verse it implies the ten offenses against the Lord's holy name, since each of these leads to such godless behavior.”
The Māyāvādīs look on Viṣṇu and Vaiṣṇavas imperfectly due to their poor fund of knowledge, and this is condemned.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Nectar of Devotion
He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family or if one is uneducated or very ugly.
There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from Śrīmad-Bhāgavatam, Eleventh Canto, Fourteenth Chapter, verse 19.
Every living entity under the spell of material energy is held to be in an abnormal condition of madness. In Śrīmad-Bhāgavatam it is said, "Generally, the conditioned soul is mad, because he is always engaged in activities which are the causes of bondage and suffering." Spirit soul in his original condition is joyful, blissful, eternal and full of knowledge. Only by his implication in material activities has he become miserable, temporary and full of ignorance. This is due to vikarma. Vikarma means "actions which should not be done." Therefore, we must practice sādhana-bhakti—which means to offer maṅgala-ārati (Deity worship) in the morning, to refrain from certain material activities, to offer obeisances to the spiritual master and to follow many other rules and regulations which will be discussed here one after another. These practices will help one become cured of madness.
Easy Journey to Other Planets
Long, long before the discovery of the principles of antimatter and the anti-material worlds, the subject was delineated in the pages of Bhagavad-gītā. The Gītā itself indicates that its philosophy had previously been taught to the presiding deity of the sun, which implies that the principles of the Bhagavad-gītā were expounded by the Personality of Godhead long before the Battle of Kurukṣetra—at least some 120,000,000 years before. Now modern science has just discovered a fraction of the truths that are available in the Bhagavad-gītā.
The assumption of an anti-material universe is also found in the Bhagavad-gītā. And from all data available it is to be assumed without the slightest doubt that the anti-material world is situated in the anti-material sky, a sky which is mentioned in the Bhagavad-gītā as sanātana-dhāma, or the eternal nature.
Krsna, The Supreme Personality of Godhead
"My dear Lord, people may say that I am the master of all Vedic knowledge, and I am supposed to be the creator of this universe, but it has been proved now that I cannot understand You, who are present before me just like a child. You are playing with Your boyfriends and calves, which might imply that You do not even have sufficient education. You are appearing just like a village boy, carrying Your food in Your hand and searching for Your calves. And yet there is so much difference between Your body and mine that I cannot estimate the potency of Your body. As I have already stated in the Brahma-saṁhitā, Your body is not material."
In the Brahma-saṁhitā it is stated that the body of the Lord is all-spiritual; there is no difference between the Lord's body and His self. Each limb of His body can perform the actions of all the others.
Kṛṣṇa indirectly answered the questions of the gopīs, even those questions which implied that Kṛṣṇa did not properly reciprocate their dealings. In answer, Kṛṣṇa said that He, as the Supreme Personality of Godhead, is self-satisfied. He does not require anyone's love, but at the same time He said that He is not ungrateful.
"My dear friends," Kṛṣṇa continued, “you might be aggrieved by My words and acts, but you must know that sometimes I do not reciprocate My devotees' dealings with Me. My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more. If I can very easily be approached by them, they might think, "Kṛṣṇa is so easily available."
However, finding nothing suitable for presentation, she simply offered him her respectful obeisances. The significance of offering respectful obeisances to a superior is that the one offering obeisances is obliged to the respected person. In other words, Rukmiṇī implied that she would remain ever grateful to the brāhmaṇa. Anyone who gets the favor of the goddess of fortune, as did this brāhmaṇa, is without a doubt always happy in material opulence.
When King Bhīṣmaka heard that Kṛṣṇa and Balarāma had come, he invited Them to see the marriage ceremony of his daughter. Immediately he arranged to receive Them, along with Their soldiers, in a suitable garden house. As was the Vedic custom, the King offered Kṛṣṇa and Balarāma honey and fresh, washed garments.
Renunciation Through Wisdom
When a person regularly serves the Supreme Lord with this faith, he automatically loses all desires for fruitive activity, speculative knowledge, worship of the demigods, and ritualistic pious activities, and he becomes undeviating in his devotional service. The word satatam ("always") must be understood to imply that devotional service is independent of time, place, circumstance, adversity, and so on. Everyone, regardless of race, caste, sex, or other material designation, can give up mental speculation, fruitive actions, and yoga practice and take complete shelter of Lord Kṛṣṇa's lotus feet without deviation. The word nitya means "daily," "regularly," or "constantly." Those who meditate constantly on Lord Kṛṣṇa's lotus feet can easily attain Him.
By cultivating these limbs of knowledge, one attains self-realization. In other words, one is elevated from mundane knowledge of the kṣetra to spiritual knowledge of the kṣetra-jña. We have previously established that the word kṣetra-jña implies both the living entity and the Supreme Brahman. Sometimes material nature, or prakṛti, is referred to as Brahman, the reason being that Brahman is the cause of the material nature. In one sense a cause and its effect are identical. But Lord Kṛṣṇa is the ultimate source of Brahman. The Lord impregnates Brahman in the form of the material nature with the seed of Brahman known as the jīva.
He also saw māyā, the divine potency of the Lord that deludes the conditioned souls. In this realized consciousness Śrīla Vyāsadeva described the Absolute Truth, the Supreme Personality of Godhead, as fully independent and transcendental. This implies that there is no one superior to Him or equal to Him. In the material world Lord Brahmā is accepted as the highest personality among the living entities. But even Lord Brahmā, who is described here as the ādi-kavi, the original intelligent being, is subservient to the fully independent Supreme Lord. Indeed, it was the Supreme Lord who first imparted the Vedic knowledge unto Lord Brahmā.
What to speak of the ordinary mortals, even great sages and powerful demigods become totally bewildered in their efforts to know the Supreme Lord. The purport of the word dhīmahi—"I meditate upon"—is that only those who have perfected the chanting of the Gāyatrī mantra can understand the supremely independent Lord.
This question is ludicrous, since Sītā is Lord Rāma's wife, and thus such a query will naturally invite quips and laughter. We find the same absurdity in Dr. Radhakrishnan's English commentary on the Gītā. He writes that we do not have to surrender to the person Kṛṣṇa but to "the Unborn, Beginningless, Eternal" within Kṛṣṇa. This implies that Lord Kṛṣṇa and His "inner self" are two separate identities. According to Dr. Radhakrishnan, since there is a difference between Kṛṣṇa's body and His soul, we must surrender to Kṛṣṇa's soul and not His body. This new discovery in the field of religious philosophy reminds us of the "paṇḍita" of the Rāmāyaṇa referred to above. Lord Śrī Kṛṣṇa's sole purpose in speaking the Bhagavad-gītā is to convince us to surrender to His lotus feet. Yet right at the outset Dr. Radhakrishnan is unwilling to accept this point.
So Dr. Radhakrishnan has spun out of his imagination a theory by which he tries to establish dualism in nondualism. When Dr. Radhakrishnan writes that we must surrender to "the Unborn, Beginningless, Eternal who speaks through Kṛṣṇa," he implies that it is the impersonal Brahman within Kṛṣṇa who is speaking about surrender. Once it is established that the impersonal Brahman can speak, then He must also possess the instrument of speech, namely the tongue. Thus we see that Dr. Radhakrishnan's whole concept of impersonalism is immediately undermined. There is sufficient evidence in the scriptures to conclude that one who talks can also walk. And a being capable of speaking and walking must indeed be endowed with all the senses. Then He must also be able to perform other activities, such as eating and sleeping. So how can Dr. Radhakrishnan claim that his beginningless, eternal object is impersonal?
Since Dr. Radhakrishnan implies that the impersonal Brahman alone possesses such transcendental qualities as being inexhaustible, imperishable, and unborn, we must turn to the Gītā for a proper reply. In truth, all the divine expansions of the nondual Supreme Being are endowed with these same superexcellent qualities. As Arjuna declares in the Bhagavad-gītā (11.18),
- tvam akṣaraṁ paramaṁ veditavyaṁ
- tvam asya viśvasya paraṁ nidhānam
- tvam avyayaḥ śāśvata-dharma-goptā
- sanātanas tvaṁ puruṣo mato me
You are the supreme primeval objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion.
The human form may be a facsimile of the Supreme Lord's transcendental form, but that does not make God a man, or vice versa. The Bible and other scriptures state that man was made according to the form of God, but that does not imply that God is a man.
There is substantial proof in the Gītā that those who thoroughly grasp the truth about God will, upon leaving the material body, enter the spiritual realm and be with God. Only those who realize God as the eternal Supreme Personality can become immortal. This realization is the human being's prerogative alone, and one who attains it reaches the highest perfection. Once achieving perfection, the jīva never returns to this temporary world of birth, death, old age, and disease. Only those who discipline their lives so as to attain this objective fulfill the purpose of their human birth; others plunge into oblivion.
Sri Isopanisad
In this connection, two words the revealed scriptures often apply to the Lord—saguṇa ("with qualities") and nirguṇa ("without qualities")—are very important. The word saguṇa does not imply that when the Lord appears with perceivable qualities He must take on a material form and be subject to the laws of material nature. For Him there is no difference between the material and spiritual energies, because He is the source of all energies. As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is nirguṇa, "without qualities.") Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord.
Narada-bhakti-sutra (sutras 1 to 8 only)
Such persons cannot be elevated to the highest stage of love of Godhead. They may be scholarly, and they may be elevated in other departments of knowledge, but they are not even neophytes in the process of attaining the highest stage of perfection, love of Godhead. Niṣṭhā implies that one should accept the words of Bhagavad-gītā, the words of the Supreme Personality of Godhead, as they are, without any deviation or nonsensical commentary.
If a person is fortunate enough to vanquish all misgivings caused by material existence and rise up to the stage of niṣṭhā, he can then rise to the stages of ruci (taste) and āsakti (attachment for the Lord). Āsakti is the beginning of love of Godhead. By progressing, one then advances to the stage of relishing a reciprocal exchange with the Lord in ecstasy (bhāva).
| Page Title: | Imply (CC and Other Books) |
| Compiler: | Mayapur, RupaManjari |
| Created: | 03 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=8, OB=16, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 24 |