Transitory

Expressions researched:
"transitory"

CC Madhya-lila

“Permanent ecstasy becomes a more and more relishable transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.

CC Madhya 23.48, Translation:

“Permanent ecstasy becomes a more and more relishable transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.

"There are thirty-three transitory elements, known as vyabhicārī ecstatic emotions.

CC Madhya 23.52, Purport:

The transitory elements (vyabhicārī) are described in the Bhakti-rasāmṛta-sindhu as follows:

athocyante trayas triṁśad-bhāvā ye vyabhicāriṇaḥ

viśeṣeṇābhimukhyena caranti sthāyinaṁ prati

vāg-aṅga-sattva-sūcyā ye jñeyās te vyabhicāriṇaḥ

sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi te

unmajjanti nimajjanti stāyiny amṛta-vāridhau

ūrmi-vad vardhayanty enaṁ yānti tad-rūpatāṁ ca te

"There are thirty-three transitory elements, known as vyabhicārī ecstatic emotions. They especially wander about the permanent sentiments as assistants. They are to be known by words, by different symptoms seen in the limbs and in other parts of the body, and by the peculiar conditions of the heart. Because they set in motion the progress of the permanent sentiments, they are specifically called sañcārī, or impelling principles. These impelling principles rise up and fall back in the permanent sentiments of ecstatic love like waves in an ocean of ecstasy. Consequently they are called vyabhicārī."

Renunciation Through Wisdom

The karmīs, jñānīs, and yogīs, as well as the common politicians and anyone else who is working hard to make a comfortable and peaceful situation in this material world, must clearly realize that the world is transitory and full of misery.

Renunciation Through Wisdom 2.7:

The karmīs, jñānīs, and yogīs, as well as the common politicians and anyone else who is working hard to make a comfortable and peaceful situation in this material world, must clearly realize that the world is transitory and full of misery. However much one may toil to make a permanent settlement in this world, at the end everyone is forced to leave. As long as one stays here, one must come to grips with the reality of suffering. Since time immemorial the soul has been coming and going. The Lord's devotees, however, not only live happily in this world, but after they leave here they enter the eternal and ever-blissful abode of the Lord. As the Lord says in the Bhagavad-gītā (8.15),

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

The material body, made up of material ingredients such as earth, water, fire, and air, is mortal. Similarly, because this material universe is an amalgam of earth, water, fire, air, etc., it is also transitory.

Renunciation Through Wisdom 2.7:

By the influence of karma, one who is attached to the material body and mind has to change bodies life after life. In this way the soul roams the fourteen planetary systems within this material universe, sometimes going up and sometimes coming down. These planets are transitory—merely theatrical stages upon which the soul enacts his mundane existence. But when the living entity is elevated to spiritual perfection and is situated in his pure, eternal identity, devoid of all mundane designations, he attains the natural habitat of the spirit soul, the supramundane realm transcending this material creation and the intermediary zone of the unmanifested Brahman effulgence.

The material body, made up of material ingredients such as earth, water, fire, and air, is mortal. Similarly, because this material universe is an amalgam of earth, water, fire, air, etc., it is also transitory. But the spirit soul (which, incidently, has never been duplicated in the laboratory despite repeated efforts) is imperishable, as is its natural, eternal home—the kingdom of God. The process that takes the eternal soul to his eternal home is called sanātana-dharma, or "the eternal religion."

The impersonal Brahman is the transcendental bodily effulgence of the Supreme Lord's sac-cid-ānanda form, and the illusory and transitory material nature is a transformation of His separated energy.

Renunciation Through Wisdom 5.1:

The Supreme Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

In this stage of realization, the eternal truth is no longer covered by the illusory, mundane pall of impersonal omnipresence, and what shines forth is the absolute spiritual personality. The fullest manifestation of that spiritual personality is Śrī Kṛṣṇa, the transcendental form of eternity, knowledge, and bliss, who is beyond the manifested and unmanifested material cosmos. As the Brahma-saṁhitā explains:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

Kṛṣṇa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body (sac-cid-ānanda-vigrahaḥ). He is the origin of all. He has no other origin and He is the prime cause of all causes.

The impersonal Brahman is the transcendental bodily effulgence of the Supreme Lord's sac-cid-ānanda form, and the illusory and transitory material nature is a transformation of His separated energy.

General Lectures

But at the present moment, because we have forgotten that I am..., we are spirit soul, part and parcel of the Supreme Lord, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), identifying ourself with something else which is transitory, we are suffering.

Conway Hall Lecture -- London, September 15, 1969:

The Vedānta-sūtra says, the first aphorism of Vedānta-sūtra, athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about Brahman." And the Veda says that ahaṁ brahmāsmi: "I am Brahman. I am not this body. I am spirit soul." And when one understands that he is spirit soul, brahma-bhūtaḥ prasannātmā (BG 18.54), at once he becomes joyful. That is the sign of brahma-jñāna. Brahma-bhūtaḥ. These are the versions of Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā. As soon as one realizes that "I am Brahman. I have nothing to do with this material world," his all anxieties immediately finished. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. In the Vedānta-sūtra you'll also find, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The spirit soul or the Supreme Soul, both of them are ānandamaya. Ānanda means blissful, by nature blissful. Always wants to enjoy. That is the nature of spirit. But at the present moment, because we have forgotten that I am..., we are spirit soul, part and parcel of the Supreme Lord, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), identifying ourself with something else which is transitory, we are suffering. This is the cause.

1973 Conversations and Morning Walks

Creator is one. It is always superior. Whatever is created, that is created by Him. Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ (BG 10.8). "I am the creator of everything." So bad or good, everything.

Morning Walk -- May 14, 1973, Los Angeles:

Prabhupāda: Creator is one. It is always superior. Whatever is created, that is created by Him. Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ (BG 10.8). "I am the creator of everything." So bad or good, everything. Bad and good, that is your creation. Kṛṣṇa's creation everything good. God is good. What you think bad, for God is good. Therefore we cannot understand Kṛṣṇa. He's doing something. In our consciousness it is bad, but we do not know that for him there is no such thing as good and bad. That we do not know. Kṛṣṇa is marrying 16,000 wives, somebody's criticizing, "Oh, He's so much fond of women." But we do not see the other side. He has got the power to expand Himself into 16,000 forms.

Paramahaṁsa: If this mist of material nature is temporary, then why bother to disentangle oneself from something transitory?

Prabhupāda: Why do you take covering? Does man walk naked?