No experience (Books)

Expressions researched:
"no actual experience" |"no business experience" |"no construction experience" |"no experience" |"no extraordinary experience" |"no other experience" |"no personal experience" |"no perverted experience" |"no practical experience" |"no ready experience" |"no such experience"

BG Chapters 13 - 18

BG 15.1, Purport:

From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities' activities, namely, religion, economic development, sense gratification and liberation.

Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree's reflection is situated on water. Desire is the cause of things' being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it.

SB Canto 1

SB 1.6.8, Translation:

When I was a mere child of five years, I lived in a brāhmaṇa school. I was dependent on my mother's affection and had no experience of different lands.

SB Canto 2

SB 2.4.6, Purport:

The origin of creation was known to him; otherwise he would not have inquired how the Personality of Godhead, by His different energies, creates this phenomenal world. The common man also knows that the creation is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically. Foolish people say that the creative energy is independent and acts automatically, as electrical energy works. But the intelligent man knows that even the electrical energy is generated by an expert engineer in the localized powerhouse, and thus the energy is distributed everywhere under the resident engineer's supervision. The Lord's supervision in connection with creation is mentioned even in the Bhagavad-gītā (9.10), and it is clearly said there that material energy is a manifestation of one of many such energies of the Supreme (parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)).

SB Canto 3

SB 3.33.27, Purport:

This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.

A devotee always merges in transcendental happiness, and therefore he has no experience of material distresses. This transcendental happiness is called eternal bliss. According to the opinion of devotees, constant remembrance of the Supreme Lord is called samādhi, or trance. If one is constantly in trance, there is no possibility of his being attacked or even touched by the modes of material nature. As soon as one is freed from the contamination of the three material modes, he no longer has to take birth to transmigrate from one form to another in this material world.

SB Canto 4

SB 4.29.64, Purport:

In dreams we sometimes see things that we have never experienced in the present body. Sometimes in dreams we think that we are flying in the sky, although we have no experience of flying. This means that once in a previous life, either as a demigod or astronaut, we flew in the sky. The impression is there in the stockpile of the mind, and it suddenly expresses itself. It is like fermentation taking place in the depths of water, which sometimes manifests itself in bubbles on the water's surface. Sometimes we dream of coming to a place we have never known or experienced in this lifetime, but this is proof that in a past life we experienced this. The impression is kept within the mind and sometimes becomes manifest either in dream or in thought.

SB 4.29.71, Purport:

At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body. Because of our ignorance of the spiritual body, of which we have no experience, we do not know of the activities of the spiritual body, and in ignorance we jump from one false platform to another. We act sometimes in relation to the gross body and sometimes in relation to the subtle body. If, by Kṛṣṇa's grace, we act in our spiritual body, we can transcend both the gross and subtle bodies. In other words, we can gradually train ourselves to act in terms of the spiritual body. As stated in the Nārada Pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: (CC Madhya 19.170) devotional service means engaging the spiritual body and spiritual senses in the service of the Lord. When we are engaged in such activities, the actions and reactions of the gross and subtle bodies cease.

SB Canto 5

SB 5.5.19, Purport:

As stated in Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). The Supreme Lord has a body with form, but that body is not composed of material elements. It is made of spiritual bliss, eternity and living force. By the inconceivable energy of the Supreme Personality of Godhead, the Lord can appear before us in His original spiritual body, but because we have no experience of the spiritual body, we are sometimes bewildered and see the form of the Lord as material. The Māyāvādī philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material. In Bhagavad-gītā (9.11) it is said:

SB 5.24.13, Translation:

Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. They have no experience of grey hair, wrinkles or invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age.

SB Canto 7

SB 7.5.5, Purport:

Hiraṇyakaśipu thought that Prahlāda, being nothing but a small boy with no actual experience, might reply with something pleasing but nothing practical. Prahlāda Mahārāja, however, being an exalted devotee, had acquired all the qualities of education.

SB 7.8.18, Purport:

A demon cannot calculate the unlimited potency of the Supreme Lord. As stated in the Vedas, parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca: (Cc. Madhya 13.65, purport) the different potencies of the Lord are always working as an automatic exhibition of His knowledge. For a demon it is certainly wonderful that the form of a lion and the form of a man can be united, since a demon has no experience of the inconceivable power for which the Supreme Lord is called "all-powerful." Demons cannot understand the omnipotence of the Lord. They simply compare the Lord to one of them (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11)). Mūḍhas, rascals, think that Kṛṣṇa is an ordinary human being who appears for the benefit of other human beings. paraṁ bhāvam ajānantaḥ: fools, rascals and demons cannot realize the supreme potency of the Lord, but He can do anything and everything; indeed, He can do whatever He likes.

CC Preface and Introduction

CC Introduction:

The goddess Lakṣmī sits at the feet of Viṣṇu and serves Him. In this material world sex is required to produce children, but in the spiritual world a man can produce as many children as he likes without having to take help from his wife. So there is no sex there. Because we have no experience with spiritual energy, we think that Brahmā’s birth from the navel of Viṣṇu is simply a fictional story. We are not aware that spiritual energy is so powerful that it can do anything and everything. Material energy is dependent on certain laws, but spiritual energy is fully independent.

Countless universes reside like seeds within the skin pores of Mahā-Viṣṇu, and when He exhales, they are all manifested. In the material world we have no experience of such a thing, but we do experience a perverted reflection in the phenomenon of perspiration. We cannot imagine, however, the duration of one breath of Mahā-Viṣṇu, for within one breath all the universes are created and annihilated.

CC Adi-lila

CC Adi 5.22, Purport:

In the material world one may try to make everything permanent by developing the above-mentioned qualities of goodness, but because the goodness in the material world is mixed with passion and ignorance, nothing here can exist permanently, despite all the good plans of the best scientific brains. Therefore in the material world we have no experience of eternity, bliss and fullness of knowledge. But in the spiritual world, because of the complete absence of the qualitative modes, everything is eternal, blissful and cognizant. Everything can speak, everything can move, everything can hear, and everything can see in fully blessed existence for eternity. The situation being so, naturally space and time, in the forms of past, present and future, have no influence there. In the spiritual sky there is no change because time has no influence. Consequently, the influence of māyā, the total external energy, which induces us to become more and more materialistic and forget our relationship with God, is also absent there.

CC Madhya-lila

CC Madhya 9.244, Purport:

It was there that Śaṅkarācārya defeated Maṇḍana Miśra in a discussion of the śāstras. Maṇḍana had a wife named Sarasvatī, or Ubhaya-bhāratī, who served as mediator between Śaṅkarācārya and her husband. It is said that she wanted to discuss erotic principles and amorous love with Śaṅkarācārya, but Śaṅkarācārya had been a brahmacārī since birth and therefore had no experience in amorous love. He took a month's leave from Ubhaya-bhāratī and, by his mystic power, entered the body of a king who had just died. In this way Śaṅkarācārya experienced the erotic principles. After attaining this experience, he wanted to discuss erotic principles with Ubhaya-bhāratī, but without hearing his discussion she blessed him and assured the continuous existence of the Śṛṅgeri-maṭha. She then took leave of material life. Afterwards, Maṇḍana Miśra took the order of sannyāsa from Śaṅkarācārya and became known as Sureśvara. Śaṅkarācārya defeated many scholars throughout India and converted them to his Māyāvāda philosophy.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

The goddess Lakṣmī sits at the feet of Viṣṇu and serves Him. In this material world sex is required to produce children, but in the spiritual world a man can produce as many children as he likes without having to take help from his wife. So there is no sex there. Because we have no experience with spiritual energy, we think that Brahmās birth from the navel of Viṣṇu is simply a fictional story. We are not aware that spiritual energy is so powerful that it can do anything and everything. Material energy is dependent on certain laws, but spiritual energy is fully independent.

Countless universes reside like seeds within the skin pores of Mahā-viṣṇu, and when He exhales, they are all manifested. In the material world we have no experience of such a thing, but we do experience a perverted reflection in the phenomenon of perspiration. We cannot imagine, however, the duration of one breath of Mahā-viṣṇu, for within one breath all the universes are created and annihilated.

Nectar of Devotion

Nectar of Devotion 4:

A similar verse is found in the Eighth Canto, Third Chapter, of Śrīmad-Bhāgavatam, verse 20. Gajendra says there, "My dear Lord, I have no experience of the transcendental bliss derived from Your devotional service, so therefore I have asked from You some favor. But I know that persons who are pure devotees and have, by serving the lotus feet of great souls, become freed from all material desires, are always merged in the ocean of transcendental bliss and, as such, are always satisfied simply by glorifying Your auspicious characteristics. For them there is nothing else to aspire to or pray for."

Nectar of Devotion 50:

Śrīla Jīva Gosvāmī comments in this connection that such a loving state of mind is not possible for all. It is possible only in the case of the gopīs of Vṛndāvana.

There are many other instances of contradictory mellows where there is no perverted experience of rasābhāsa. Once some minor demigod of the heavenly planets remarked, "Kṛṣṇa, whose joking words were once the source of so much laughter for the residents of Vraja, has now been attacked by the serpent king, Kāliya, and He has become the object of everyone's overwhelming lamentation!" In this instance there is a mixture of laughter and compassion, but there is no incompatibility, because by both of these rasas the loving affection for Kṛṣṇa is increased.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

Now they must go further to discover the source of the two particles or atoms which they term material and anti-material.

How can the anti-material particle be explained? We have experience with material particles or atoms, but we have no experience with anti-material atoms. However, the Bhagavad-gītā gives the following vivid description of the anti-material particle:

This anti-material particle is within the material body. Because of the presence of this anti-material particle, the material body is progressively changing from childhood to boyhood, from boyhood to youth to old age, after which the anti-material particle leaves the old, unworkable body and takes up another material body.