Vaniquotes - User contributions [en]

The yogi should contemplate His (the Supreme Personality of Godhead's) rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles

2021-03-03T11:56:15Z

108.162.245.138: Removed from deleted category 'By'

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{{terms|"the yogi should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles"}}
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[[Category:Bhagavatam Verses Spoken by Lord Kapila - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 28 - Kapila's Instructions on the Execution of Devotional Service]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32824_0" class="quote" parent="SB_Canto_3" book="SB" index="1170" link="SB 3.28.24" link_text="SB 3.28.24">
<div class="heading">The yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa. Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.
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<span class="link">[[Vanisource:SB 3.28.24|SB 3.28.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa. Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.</p>
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<div class="purport text"><p>The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.</p>
<p>The description of the transcendental form of the Lord is exactly represented in the arcā-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.</p>
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My Lord (Krsna), when Jarasandha is killed, queens of all the imprisoned kings will be joyful at their husbands' being released by Your mercy that they will sing Your glories, being as pleased as the gopis were when released from the hands of Sankhacuda

2021-03-03T03:28:31Z

108.162.245.138: Removed from deleted category 'That'

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{{terms|"My dear Lord, when Jarāsandha is killed, the queens of all the imprisoned kings will be so joyful at their husbands’ being released by Your mercy that they will all sing Your glories, being as pleased as the gopīs were when released from the hands of Śaṅkhacūḍa"}}
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[[Category:Krsna Book Chapter 71 - Lord Krsna in Indraprastha City]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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My dear Lord, when Jarāsandha is killed, the queens of all the imprisoned kings will be so joyful at their husbands’ being released by Your mercy that they will all sing Your glories, being as pleased as the gopīs were when released from the hands of Śaṅkhacūḍa. All the great sages; the King of the elephants, Gajendra; the goddess of fortune, Sītā; and even Your father and mother were all delivered by Your causeless mercy. We also have been thus delivered, and we always sing the transcendental glories of Your activities.
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[[Vanisource:KB 71|Krsna Book, 71]]
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“But King Jarāsandha is not an ordinary man. He has proved a stumbling block even to great warriors because his bodily strength is equal to the strength of ten thousand elephants. If there is anyone who can conquer this king, he is none other than Bhīmasena because he also possesses the strength of ten thousand elephants. The best thing would be for Bhīmasena to fight alone with him. Then there would be no unnecessary killing of many soldiers. In fact, Jarāsandha will be very difficult to conquer when he stands with his akṣauhiṇī divisions of soldiers. We may therefore adopt a policy more favorable to the situation. We know that King Jarāsandha is very much devoted to the brāhmaṇas and very charitably disposed toward them; he never refuses any request from a brāhmaṇa. I think, therefore, that Bhīmasena should approach Jarāsandha in the dress of a brāhmaṇa, beg charity from him and then personally engage in fighting him. And in order to assure Bhīmasena’s victory, I think that Your Lordship should accompany him. If the fighting takes place in Your presence, I am sure Bhīmasena will emerge victorious, for Your presence makes everything impossible possible. Indeed, Lord Brahmā creates this universe and Lord Śiva destroys it simply through Your influence.

“Actually, You create and destroy the entire cosmic manifestation; Lord Brahmā and Lord Śiva are only the superficially visible causes. Creation and destruction are actually performed by the invisible time factor, which is Your impersonal representation. Everything is under the control of this time factor. If Your invisible time factor can perform such wonderful acts through Lord Brahmā and Lord Śiva, will not Your personal presence help Bhīmasena conquer Jarāsandha? My dear Lord, when Jarāsandha is killed, the queens of all the imprisoned kings will be so joyful at their husbands’ being released by Your mercy that they will all sing Your glories, being as pleased as the gopīs were when released from the hands of Śaṅkhacūḍa. All the great sages; the King of the elephants, Gajendra; the goddess of fortune, Sītā; and even Your father and mother were all delivered by Your causeless mercy. We also have been thus delivered, and we always sing the transcendental glories of Your activities.

“Therefore, I think that if the killing of Jarāsandha is undertaken first, that will automatically solve many other problems. As for the Rājasūya sacrifice arranged in Hastināpura, it will be held, either because of the pious activities of the imprisoned kings or the impious activities of Jarāsandha.

“My Lord, it appears that You are to go personally to Hastināpura to conquer demoniac kings like Jarāsandha and Śiśupāla, to release the pious imprisoned kings, and also to perform the great Rājasūya sacrifice. Considering all these points, I think that Your Lordship should immediately proceed to Hastināpura.”

This advice of Uddhava’s was appreciated by all who were present in the assembly; everyone considered that Lord Kṛṣṇa’s going to Hastināpura would be beneficial from all points of view. The great sage Nārada, the elder personalities of the Yadu dynasty, and the Supreme Personality of Godhead, Kṛṣṇa Himself, all supported the statement of Uddhava. Lord Kṛṣṇa then took permission from His father, Vasudeva, and grandfather, Ugrasena, and He immediately ordered His servants Dāruka and Jaitra to arrange for travel to Hastināpura. When everything was prepared, Lord Kṛṣṇa especially bid farewell to Lord Balarāma and the King of the Yadus, Ugrasena, and after dispatching His queens along with their children and sending their necessary luggage ahead, He mounted His chariot, which bore the flag marked with the symbol of Garuḍa.

Before starting the procession, Lord Kṛṣṇa satisfied the great sage Nārada by offering him different kinds of articles of worship. Nāradajī wanted to fall at the lotus feet of Kṛṣṇa, but because the Lord was playing the part of a human being, he simply offered his respects within his mind, and, fixing the transcendental form of the Lord within his heart, he left the assembly house by the airways. Usually the sage Nārada does not walk on the surface of the globe but travels in outer space. After the departure of Nārada, Lord Kṛṣṇa addressed the messenger who had come from the imprisoned kings and told him that they should not be worried, for He would very soon arrange to kill the King of Magadha, Jarāsandha. Thus He wished good fortune to all the imprisoned kings and the messenger. After receiving this assurance from Lord Kṛṣṇa, the messenger returned to the imprisoned kings and informed them of the happy news of the Lord’s forthcoming visit. All the kings were joyful at the news and began to wait very anxiously for the Lord’s arrival.
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King Rahugana said: O brahmana, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brahmana and saintly person? I see that you are wearing a sacred thread

2021-03-02T22:27:40Z

108.162.245.138: Removed from deleted category 'To Be'

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{{terms|"King Rahugana said: O brahmana, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brahmana and saintly person? I see that you are wearing a sacred thread"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 10 - The Discussion Between Jada Bharata and Maharaja Rahugana]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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<div class="quote">
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King Rahugana said: O brahmana, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brahmana and saintly person? I see that you are wearing a sacred thread.
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[[Vanisource:SB 5.10.16|SB 5.10.16, Translation and Purport]]
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<div class="quote_translation">
King Rahūgaṇa said: O brāhmaṇa, you appear to be moving in this world very much covered and unknown to others. Who are you? Are you a learned brāhmaṇa and saintly person? I see that you are wearing a sacred thread. Are you one of those exalted, liberated saints such as Dattātreya and other highly advanced, learned scholars? May I ask whose disciple you are? Where do you live? Why have you come to this place? Is your mission in coming here to do good for us? Please let me know who you are.
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Mahārāja Rahūgaṇa was very anxious to receive further enlightenment in Vedic knowledge because he could understand that Jaḍa Bharata belonged to a brāhmaṇa family either by disciplic succession or by birth in a brāhmaṇa dynasty. As stated in the Vedas: tad vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Rahūgaṇa was accepting Jaḍa Bharata as a guru, but a guru must prove his position not only by wearing a sacred thread but by advancing knowledge in spiritual life. It is also significant that Rahūgaṇa asked Jaḍa Bharata which family he belonged to. There are two types of families—one according to dynasty and the other according to disciplic succession. In either way, one can be enlightened. The word śuklaḥ refers to a person in the mode of goodness. If one wants to receive spiritual knowledge, he must approach a bona fide brāhmaṇa-guru, either in the disciplic succession or in a family of learned brāhmaṇas.

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It is the opinion of Sadananda Yogindra that , when all-pervading knowledge is contaminated by the visuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead

2021-03-02T20:13:30Z

108.162.245.138: Removed from deleted category 'It Is'

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{{terms|"when all-pervading knowledge is contaminated by the visuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead"}}
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi7114_0" class="quote" parent="CC_Adi-lila" book="CC" index="1058" link="CC Adi 7.114" link_text="CC Adi 7.114">
<div class="heading">In simple language, it is the opinion of Sadānanda Yogīndra that since everything is nirākāra (formless), the conception of Viṣṇu and the conception of the individual soul are both products of ignorance. He also explains that the viśuddha-sattva conception of the Vaiṣṇavas is nothing but pradhāna, or the chief principle of creation. He maintains that when all-pervading knowledge is contaminated by the viśuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead, who is the omnipotent, omniscient supreme ruler, the Supersoul, the cause of all causes, the supreme īśvara, etc.
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<span class="link">[[Vanisource:CC Adi 7.114|CC Adi 7.114, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śaṅkarācārya, who is an incarnation of Lord Śiva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Māyāvādī philosophy are doomed. They will lose all their advancement in spiritual knowledge.</p>
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<div class="purport text"><p>Māyāvādī philosophers are very proud of exhibiting their Vedānta knowledge through grammatical jugglery, but in the Bhagavad-gītā Lord Śrī Kṛṣṇa certifies that they are māyayāpahṛta-jñāna, bereft of real knowledge due to māyā. Māyā has two potencies with which to execute her two functions—the prakṣepātmikā-śakti, the power to throw the living entity into the ocean of material existence, and āvaraṇātmikā-śakti, the power to cover the knowledge of the living entity. The function of the the āvaraṇātmikā-śakti is explained in the Bhagavad-gītā by the word māyayāpahṛta-jñānāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]).</p>
<p>Why the daivī-māyā, or illusory energy of Kṛṣṇa, takes away the knowledge of the Māyāvādī philosophers is also explained in the Bhagavad-gīta by the use of the words āsuraṁ bhāvam āśritāḥ, which refer to a person who does not agree to the existence of the Lord. The Māyāvādīs, who are not in agreement with the existence of the Lord, can be classified in two groups, exemplified by the impersonalist Śaṅkarites of Vārāṇasī and the Buddhists of Saranātha. Both groups are Māyāvādīs, and Kṛṣṇa takes away their knowledge due to their atheistic philosophies. Neither group agrees to accept the existence of a personal God. The Buddhist philosophers clearly deny both the soul and God, and although the Śaṅkarites do not openly deny God, they say that the Absolute is nirākāra, or formless. Thus both the Buddhists and the Śaṅkarites are aviśuddha-buddhayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]), or imperfect and unclean in their knowledge and intelligence.</p>
<p>The most prominent Māyāvādī scholar, Sadānanda Yogīndra, has written a book called Vedānta-sāra, in which he expounds the philosophy of Śaṅkarācārya, and all the followers of Śaṅkara's philosophy attribute great importance to his statements. In this Vedānta-sāra Sadānanda Yogīndra defines Brahman as sac-cid-ānanda combined with knowledge and without duality, and he defines ignorance (jaḍa) as knowledge distinct from that of sat and asat. This is almost inconceivable, but it is a product of the three material qualities. Thus he considers anything other than pure knowledge to be material. The center of ignorance is considered to be sometimes all-pervading and sometimes individual. Thus according to his opinion both the all-pervading Viṣṇu and the individual living entities are products of ignorance.</p>
<p>In simple language, it is the opinion of Sadānanda Yogīndra that since everything is nirākāra (formless), the conception of Viṣṇu and the conception of the individual soul are both products of ignorance. He also explains that the viśuddha-sattva conception of the Vaiṣṇavas is nothing but pradhāna, or the chief principle of creation. He maintains that when all-pervading knowledge is contaminated by the viśuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead, who is the omnipotent, omniscient supreme ruler, the Supersoul, the cause of all causes, the supreme īśvara, etc. According to Sadānanda Yogīndra, because īśvara, the Supreme Lord, is the reservoir of all ignorance, He may be called sarva-jña, or omniscient, but one who denies the existence of the omnipotent Supreme Personality of Godhead is more than īśvara, or the Lord. His conclusion, therefore, is that the Supreme Personality of Godhead (īśvara) is a transformation of material ignorance and that the living entity (jīva) is covered by ignorance. Thus he describes both collective and individual existence in darkness. According to Māyāvādī philosophers, the Vaiṣṇava conception of the Lord as the Supreme Personality of Godhead and of the jīva, or individual soul, as His eternal servant is a manifestation of ignorance. If we accept the judgment of Lord Kṛṣṇa in the Bhagavad-gītā, however, the Māyāvādīs are to be considered māyayāpahṛta-jñāna, or bereft of all knowledge, because they do not recognize the existence of the Supreme Personality of Godhead or they claim that His existence is a product of the material conception (māyā). These are characteristics of asuras, or demons.</p>
<p>Lord Śrī Caitanya Mahāprabhu, in His discourses with Sārvabhauma Bhaṭṭācārya, said:</p>
:jīvera nistāra lāgi' sūtra kaila vyāsa
:māyāvādi-bhāṣya śunile haya sarva-nāśa
:([[Vanisource:CC Madhya 6.169|CC Madhya 6.169]])
<p>Vyāsadeva composed the Vedānta-sūtra to deliver the conditioned souls from this material world, but Śaṅkarācārya, by presenting the Vedānta-sūtra in his own way, has clearly done a great disservice to human society, for one who follows his Māyāvāda philosophy is doomed. In the Vedanta-sūtra, devotional service is clearly indicated, but the Māyāvādī philosophers refuse to accept the spiritual body of the Supreme Absolute Person and refuse to accept that the living entity has an individual existence separate from that of the Supreme Lord. Thus they have created atheistic havoc all over the world, for such a conclusion is against the very nature of the transcendental process of pure devotional service. The Māyāvādī philosophers' unrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation of spiritual knowledge, and one who follows this philosophy is doomed to remain perpetually in this material world. Therefore the Māyāvādīs are called aviśuddha-buddhayaḥ, or unclean in knowledge. Because they are unclean in knowledge, all their austerities and penances end in frustration. Thus although they may be honored at first as very learned scholars, ultimately they descend to physical activities of politics, social work, etc. Instead of becoming one with the Supreme Lord, they again become one with these material activities. This is explained in Śrīmad-Bhāgavatam (10.2.32):</p>
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
<p>In actuality the Māyāvādī philosophers very strictly follow the austerities and penances of spiritual life and in this way are elevated to the impersonal Brahman platform, but due to their negligence of the lotus feet of the Lord they again fall down to material existence.</p>
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It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior

2021-03-02T18:18:18Z

108.162.245.138: Removed from deleted category 'Such'

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{{terms|"It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior"}}
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<h2>Sri Caitanya-caritamrta</h2>
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<h3>CC Madhya-lila</h3>
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It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior.
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[[Vanisource:CC Madhya 1.280|CC Madhya 1.280, Translation]]
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"It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior."
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As there were two incarnations of Varaha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagriva, and He assumed the other fish incarnation to show favor to King Satyavrata

2021-03-02T13:21:37Z

108.162.245.138: Removed from deleted category 'Also'

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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 24 Purports - Matsya, the Lord's Fish Incarnation]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB82410_0" class="quote" parent="SB_Canto_8" book="SB" index="821" link="SB 8.24.10" link_text="SB 8.24.10">
<div class="heading">As there were two incarnations of Varāha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagrīva, and He assumed the other fish incarnation to show favor to King Satyavrata.
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<span class="link">[[Vanisource:SB 8.24.10|SB 8.24.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">During the Cākṣuṣa-manvantara there was a great king named Satyavrata who was a great devotee of the Supreme Personality of Godhead. Satyavrata performed austerities by subsisting only on water.</p>
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<div class="purport text"><p>The Lord assumed one fish incarnation to save the Vedas at the beginning of the Svāyambhuva-manvantara, and at the end of the Cākṣuṣa-manvantara the Lord again assumed the form of a fish just to favor the great king named Satyavrata. As there were two incarnations of Varāha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagrīva, and He assumed the other fish incarnation to show favor to King Satyavrata.</p>
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Subala said, "My dear Krsna, You (Krsna) are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all these five gopis, who are most beautiful, have been attracted by Your dress"

2020-07-18T10:45:31Z

108.162.245.138: Moved from category 'The Nectar of Devotion Chapter 42 - Fraternal Loving Affairs' to category 'The Nectar of Devotion Chapters 01 to 51'

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[[Category:The Nectar of Devotion Chapter 42 - Fraternal Loving Affairs]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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At this age Kṛṣṇa took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopīs, who were just tarrying before them. Subala once addressed Kṛṣṇa thus: "My dear Kṛṣṇa, You are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You." In other words, the beauty of the gopīs was capable of conquering Kṛṣṇa, although Kṛṣṇa is the conqueror of all universes.
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[[Vanisource:NOD 42 (1970)|Nectar of Devotion, 42]]
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The cowherd boy friends of Kṛṣṇa felt very proud of their association with Him. At that time the tip of His nose defeated the beauty of the sesame flowers, the luster of His cheeks defeated the glow of pearls, and the two sides of His body were exquisitely beautiful. In this age Kṛṣṇa wore a silk dress that glittered like lightning, His head was decorated with a silk turban covered with gold lace, and in His hand He carried a stick about fifty-six inches long.* Seeing this exquisitely beautiful dress of Kṛṣṇa, one devotee addressed his friend in this manner: "My dear friend, just look at Kṛṣṇa! See how He is carrying in His hand a stick which is bound up and down with golden rings, how His turban with golden lace is showing such a beautiful luster, and how His dress is giving his friends the highest transcendental pleasure!"

* The specific pastimes in this period took place in the forest known as Bhāṇḍīravan. This Bhāṇḍīravana, along with eleven other vanas, or forests, is still existing in the Vṛndāvana area, and devotees who circumambulate the whole areaof Vṛndāvana can know the beauty of these forests even today.

At the end of Kṛṣṇa's paugaṇḍa age, Kṛṣṇa's hair sometimes hangs down to His hips, and sometimes it becomes scattered. In this age His two shoulders become higher and broader, and His face is always decorated with marks of tilaka. When His beautiful hair scatters over His shoulders, it appears to be a goddess of fortune embracing Him, and this embracing is highly relished by His friends. Subala once addressed Him in this way: "My dear Keśava, Your round turban, the lotus flower in Your hand, the vertical marks of tilaka on Your forehead, Your kuṅkum-flavored musk and all of Your beautiful bodily features are defeating me today, although I am usually stronger than You or any of our friends. Since this is so, I do not know how these features of Your body can fail to defeat the pride of all the young girls of Vṛndāvana. When I am so defeated by this beauty, what chance is there for those who are naturally very simple and flexible?"

At this age Kṛṣṇa took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopīs, who were just tarrying before them. Subala once addressed Kṛṣṇa thus: "My dear Kṛṣṇa, You are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You." In other words, the beauty of the gopīs was capable of conquering Kṛṣṇa, although Kṛṣṇa is the conqueror of all universes.

The symptoms of the kaiśora age are already described, and it is at this age that devotees generally most appreciate Kṛṣṇa. Kṛṣṇa with Rādhārāṇī is worshiped as Kiśora-kiśorī. Kṛṣṇa does not increase His age beyond this form of kaiśora, and it is confirmed in the Brahma-saṁhitā that although He is the oldest personality and has innumerable different forms, His original form is always youthful. In the pictures of Kṛṣṇa on the battlefield of Kurukṣetra we can see that He is youthful, although at that time He was old enough to have sons, grandsons, and great grandsons. The cowherd boy friends of Kṛṣṇa once said, "My dear Kṛṣṇa, You need not decorate Your body with so many ornaments. Your transcendental features are themselves so beautiful that You do not require any ornamentation." At this age, whenever Kṛṣṇa begins to vibrate His flute early in the morning, all of His friends immediately get up from bed just to join Him in going to the pasturing grounds. One of the friends once said, "My dear cowherd friends, the sound of Kṛṣṇa's flute from above Govardhan Hill is telling us that we need not go to search Him out on the bank of the Yamunā."

Pārvatī, the wife of Lord Śiva, told her husband: "My dear Pañcamukha (five-faced), just look at the Pāṇḍavas! After hearing the sound of Kṛṣṇa's conchshell known as Pāñcajanya, they have regained their strength and are just like lions."

At this age, Kṛṣṇa once dressed Himself up exactly like Rādhārāṇī, just to create fun among His friends. He put on golden earrings; and because He was blackish, He smeared the pulp of kuṅkum all over His body in order to become as fair as She. By seeing this dress, Kṛṣṇa's friend Subala became very astonished.
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Madhurya-rasa means

2020-06-24T09:20:09Z

108.162.245.138: Moved from category 'Conjugal Love' to category 'Conjugal Love in Devotional Service to God'

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionBombayJanuary71973_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="19" link="The Nectar of Devotion -- Bombay, January 7, 1973" link_text="The Nectar of Devotion -- Bombay, January 7, 1973">
<div class="heading">Mādhurya-rasa means the taste between husband and wife, lover and the beloved. That is called mādhurya-rasa.
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<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 7, 1973|The Nectar of Devotion -- Bombay, January 7, 1973]]: </span><div class="text"><p style="display: inline;">Pradyumna: (reading:) "Invoking auspiciousness: Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all rasas, or relationships, which are called neutrality, or passive adoration; servitorship; friendship; parenthood; conjugal love; comedy; compassion; fear; chivalry; ghastliness; wonder; and devastation. He is the supreme attractive form, and by His universal and transcendental attractive features, He has captivated all the gopīs, headed by Tārakā, Pālikā, Śyāmā, Lalitā and, ultimately, Śrīmatī Rādhārāṇī. Let His Lordship's grace be on us..."</p>
<p>Prabhupāda: Kṛṣṇa is the reservoir of all rasas. Rasa is a very peculiar word. Rasa, it may be translated into English as "taste," as "mellow," or as "humor." So our relationship with Kṛṣṇa, there is some taste. Without taste, we cannot continue our relationship with anyone. There must be some taste. So these rasas, or tastes, are twelve kinds. Primary rasa is the relationship between inert things and our... Just like I am sitting on this chair. So the comfort I am feeling, that is the rasa, taste. We want very nice cushion, sitting position. So that tasting, that "I am now comfortably seated," this is called śānta-rasa. Then above the śānta-rasa, there is dāsya-rasa. Dāsya-rasa... Just like my students, my disciples, they want to serve me, and I want to take service from them. This is also an exchange of rasa, a taste. Śānta, dāsya. Similarly, next advanced stage is sakhya-rasa. Sakhya means friendship. Just like one is serving somebody, but if that service is very intimate, then there is the rasa of friendship, dāsa, sakhya-rasa. And when that is advanced... (feedback) (aside:) What is this sound? When that is advanced, it becomes vātsalya-rasa. Vātsalya-rasa means the taste of relationship between parents and the children. These are advanced. Śānta-rasa, dāsya-rasa, sakhya-rasa, and then vātsalya-rasa, parenthood, filial love. And above this, there is mādhurya-rasa. Mādhurya-rasa means the taste between husband and wife, lover and the beloved. That is called mādhurya-rasa. Similarly... These are the primary rasas.</p>
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