That is wrong (Books)

Expressions researched:
"This is a wrong" |"that is a wrong" |"that is also wrong" |"that is another wrong" |"that is his wrong" |"that is the wrong" |"that is wrong" |"that is your wrong" |"that is, means wrong" |"this is all wrong" |"this is also wrong" |"this is now wrong" |"this is the wrong" |"this is wrong" |"this is your wrong"

SB Canto 7

SB 7.12.11, Translation and Purport:

All the rules and regulations apply equally to the householder and the sannyāsī, the member of the renounced order of life. The gṛhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.

It is sometimes misunderstood that a gṛhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gṛhastha life. In spiritual life, whether one is a gṛhastha, vānaprastha, sannyāsī or brahmacārī, everyone is under the control of the spiritual master. For brahmacārīs and sannyāsīs there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gṛhasthas. Gṛhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-vṛttir vikalpena). When the spiritual master orders, the gṛhastha may accept sex life. This is confirmed in Bhagavad-gītā (7.11). Dharmāviruddho bhūteṣu kāmo 'smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gṛhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master's order.

SB Canto 10.1 to 10.13

SB 10.13.39, Purport:

"At first," Lord Balarāma said, "I thought that these boys and calves were a display of the power of great sages like Nārada, but now I see that all these boys and calves are You." After inquiring from Kṛṣṇa, Lord Balarāma understood that Kṛṣṇa Himself had become many. That the Lord can do this is stated in the Brahma-saṁhitā (5.33). Advaitam acyutam anādim ananta-rūpam: although He is one, He can expand Himself in so many forms. According to the Vedic version, ekaṁ bahu syām: He can expand Himself into many thousands and millions but still remain one. In that sense, everything is spiritual because everything is an expansion of Kṛṣṇa; that is, everything is an expansion either of Kṛṣṇa Himself or of His potency. Because the potency is nondifferent from the potent, the potency and the potent are one (śakti-śaktimatayor abhedaḥ). The Māyāvādīs, however, say, cid-acit-samanvayaḥ: spirit and matter are one. This is a wrong conception. Spirit (cit) is different from matter (acit), as explained by Kṛṣṇa Himself in Bhagavad-gītā (7.4-5):

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Spirit and matter cannot be made one, for actually they are superior and inferior energies, yet the Māyāvādīs, or Advaita-vādīs, try to make them one. This is wrong. Although spirit and matter ultimately come from the same one source, they cannot be made one. For example, there are many things that come from our bodies, but although they come from the same source, they cannot be made one. We should be careful to note that although the supreme source is one, the emanations from this source should be separately regarded as inferior and superior. The difference between the Māyāvāda and Vaiṣṇava philosophies is that the Vaiṣṇava philosophy recognizes this fact. Śrī Caitanya Mahāprabhu's philosophy, therefore, is called acintya-bhedābheda—simultaneous oneness and difference. For example, fire and heat cannot be separated, for where there is fire there is heat and where there is heat there is fire. Nonetheless, although we cannot touch fire, heat we can tolerate. Therefore, although they are one, they are different.

Bhagavad-gita As It Is Lectures

Lecture on BG 1.45-46 -- London, August 1, 1973:

So Arjuna says, yadi mām apratikāram. Pratikāram, apratikāram. Pratikāram means counteraction, and apratikāram means without any counteraction. So he is informing Kṛṣṇa that "If the other party, dhārtarāṣṭrāḥ, the sons of Dhṛtarāṣṭra, other party, they kill me while I am not prepared..." But that is not the regulation of fighting. So therefore he says apratikāram: "Whether if I am not prepared and they kill me all of a sudden, this is wrong. I accept, even they kill me, apratikāram, without I am fully equipped..." Aśastram. In the fight, one must be equipped with all weapons. "But when I am not equipped with weapons or I am not willing to fight... Because I am not willing to fight." This has been decided: "I cannot kill my kinsmen. Therefore I am not going to take the step of pratikāram, counteraction. So even in this condition, they come and kill me," yadi mām apratikāram aśastram, "I am not fully equipped with śastra, weapons," aśastram and śastra-pāṇayaḥ, "and they are fully equipped with weapons," dhārtarāṣṭrā raṇe hanyus, "so in this condition the other party, my cousin-brothers, sons of Dhṛtarāṣṭra, if they kill me," raṇe hanyus, tan me kṣemataraṁ bhavet, "I shall prefer that. I am not going to fight. If you think that 'If you don't fight, then they will take the opportunity...' " He is talking with Kṛṣṇa.