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There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls?

2021-03-03T12:12:49Z

108.162.245.156: Removed from deleted category 'There'

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{{terms|"There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls"}}
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[[Category:May Be]]
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[[Category:Krsna Is All-auspicious]]
[[Category:Krsna's Incarnations]]
[[Category:Krsna Is The Personality of Godhead]]
[[Category:Other Than]]
[[Category:Krsna's Bestowing]]
[[Category:Love of Godhead]]
[[Category:Krsna and His Surrendered Souls]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 03 - The External Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]

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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
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There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls?.
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[[Vanisource:CC Adi 3.27|CC Adi 3.27, Translation and Purport]]
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<div class="quote_translation">
There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls?
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<div class="text">
This quotation from the writings of Bilvamaṅgala Ṭhākura is found in the Laghu-bhāgavatāmṛta (1.5.37).
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Logic of the snake and the mouse: acting for the sake of one's own interest

2021-03-03T00:16:13Z

108.162.245.156: Removed from deleted category 'Own'

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{{terms|"For the sake of one's self-interest"|"logic of the snake and the mouse"}}
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[[Category:Names of Logics Quoted by Srila Prabhupada]]
[[Category:Snake]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3></div>
<div id="SB8620_0" class="quote" parent="SB_Canto_8" book="SB" index="168" link="SB 8.6.20" link_text="SB 8.6.20">
<span class="link">[[Vanisource:SB 8.6.20|SB 8.6.20, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O demigods, fulfilling one's own interests is so important that one may even have to make a truce with one's enemies. For the sake of one's self-interest, one has to act according to the logic of the snake and the mouse.</p></div>
<div class="purport text"><p>A snake and a mouse were once caught in a basket. Now, since the mouse is food for the snake, this was a good opportunity for the snake. However, since both of them were caught in the basket, even if the snake ate the mouse, the snake would not be able to get out. Therefore, the snake thought it wise to make a truce with the mouse and ask the mouse to make a hole in the basket so that both of them could get out. The snake's intention was that after the mouse made the hole, the snake would eat the mouse and escape from the basket through the hole. This is called the logic of the snake and the mouse.</p></div>
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Just as there is no chance that darkness can exist in the sunshine, in a pure Krsna conscious person there can be no existence of maya

2021-03-02T21:12:34Z

108.162.245.156: Removed from deleted category 'There'

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[[Category:Just As]]
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[[Category:Pure Krsna Consciousness]]
[[Category:Krsna Conscious Persons]]
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[[Category:Maya the Illusory Energy]]
[[Category:Srimad-Bhagavatam, Canto 09 Chapter 21 Purports - The Dynasty of Bharata]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 9</h3>
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Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā.
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[[Vanisource:SB 9.21.17|SB 9.21.17, Translation and Purport]]
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O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord's illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream.
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As it is said:

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:kṛṣṇa—sūrya-sama; māyā haya andhakāra
:yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
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Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā. The Lord Himself says in Bhagavad-gītā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]):

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:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
:mām eva ye prapadyante
:māyām etāṁ taranti te
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"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." If one wants to be free from the influence of māyā, the illusory energy, one must become Kṛṣṇa conscious and always keep Kṛṣṇa prominent within the core of his heart. In Bhagavad-gītā ([[Vanisource:BG 9.34 (1972)|BG 9.34]]) the Lord advises that one always think of Him (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]])). In this way, by always being Kṛṣṇa-minded or Kṛṣṇa conscious, one can surpass the influence of māyā (māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]])). Because Rantideva was Kṛṣṇa conscious, he was not under the influence of the illusory energy. The word svapnavat is significant in this connection. Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one's dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.
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Isopanisad means

2020-07-18T13:14:58Z

108.162.245.156: Moved from category 'Isopanisad' to category 'Sri Isopanisad'

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[[Category:Sri Isopanisad|3]]
[[Category:Vaniquotes Sanskrit Dictionary A to Z]]
[[Category:Vaniquotes Sanskrit Dictionary G-H-I]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1969_Correspondence" class="sub_section" sec_index="4" parent="Correspondence" text="1969 Correspondence"><h3>1969 Correspondence</h3>
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<div id="LettertoBrahmanandaTittenhurst15October1969_0" class="quote" parent="1969_Correspondence" book="Let" index="613" link="Letter to Brahmananda -- Tittenhurst 15 October, 1969" link_text="Letter to Brahmananda -- Tittenhurst 15 October, 1969">
<div class="heading">Isopanisad means "the knowledge that leads nearer to Krsna."
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<span class="link">[[Vanisource:Letter to Brahmananda -- Tittenhurst 15 October, 1969|Letter to Brahmananda -- Tittenhurst 15 October, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I beg to acknowledge receipt of your letter dated October 12, 1969 and have noted the contents. Regarding your question about Mantra 12 of Isopanisad, the verse as it is, is correct. The Absolute means Brahman, Paramatma and Bhagavan. When the Absolute is realized hazily it is Brahman. When the Absolute is realized more clearly it is Paramatma. And when the Absolute is realized distinctly it is Bhagavan. So Brahman, Paramatma and Bhagavan are different phases of the Absolute Truth. But the Bhagavan aspect of the Absolute Truth is distinct from everything. Those who worship the Brahman and Paramatma aspect of the Absolute Truth are in a dangerous position because they have every chance of again falling down into the lowest regions. This is because they are not fully purified, and the least trace of contaminated desire can cause havoc to one's progress. Just like one lit cigarette can cause a whole house to burn down, so incomplete knowledge of the whole Absolute Truth may not be able to save one from going to the darkest regions of ignorance. Isopanisad says that such persons who accept Brahman or Paramatma as the final word of God-realization will be "still more" condemned. This is because they are offenders of God and are very stubborn to accept the Supreme Personality. If one refuses to progress to understand the Supreme Personality of Godhead, then he is sure to fall down again into darkness. The worshippers of the demigods at least have fear of some higher personality, and that may eventually develop into fear of the Supreme Personality. But the impersonalists think that everything is Brahma, everyone is God, therefore they can do whatever they want; and that is a still more dangerous position. I think this will clear up the matter for you.</p>
:I hope this will meet you in good health.
<p>Your ever well-wisher,</p>
:A.C. Bhaktivedanta Swami
<p>PS: Isopanisad means "the knowledge that leads nearer to Krsna." I am returning herewith the Gita Press book you sent me for the Sanskrit Text. It is nice.</p>
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When the brahmana came to accuse the King of Dvaraka for the ninth time, Arjuna happened to be present with Krsna

2020-07-16T14:18:19Z

108.162.245.156: Moved from category 'Krsna Book Chapter 89 - The Superexcellent Power of Krsna' to category 'Krsna Book Chapters 01 to 90'

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[[Category:When]]
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[[Category:Krsna and Arjuna]]
[[Category:Krsna Book Chapter 89 - The Superexcellent Power of Krsna]]
[[Category:Krsna Book Chapters 01 to 90]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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The brāhmaṇa’s second child also died at birth, and the third also. He had nine children, who all died at birth, and each time he came to the gate of the palace to accuse the King. When the brāhmaṇa came to accuse the King of Dvārakā for the ninth time, Arjuna happened to be present with Kṛṣṇa. On hearing that a brāhmaṇa was accusing the King of not properly protecting him, Arjuna became inquisitive and approached the brāhmaṇa.
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[[Vanisource:KB 89|Krsna Book, 89]]
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The brāhmaṇa also accused the King of being kṣatra-bandhu, which refers to a person born in the family of kṣatriyas, or the royal order, but lacking the qualifications of a royal personality. A king should protect brahminical culture and should be very alert to the welfare of his citizens; he should not be greedy due to attachment to material enjoyment. If a person with no qualifications represents himself as a kṣatriya of the royal order, he is not called a kṣatriya but a kṣatra-bandhu. Similarly, if a person is born of a brāhmaṇa father but has no brahminical qualification, he is called brahma-bandhu or dvija-bandhu. This means that a brāhmaṇa or a kṣatriya is not accepted simply by birth. One has to qualify himself for the particular position; only then is he accepted as a brāhmaṇa or a kṣatriya.

Thus the brāhmaṇa charged that his newly born baby was dead due to the disqualifications of the King. The brāhmaṇa took it to be most unnatural, and therefore he held the King responsible. We also find in Vedic history that if a kṣatriya king was irresponsible, sometimes a consulting board of brāhmaṇas maintained by the monarchy would dethrone him. Considering all these points, it appears that the post of monarch in the Vedic civilization is a very responsible one.

The brāhmaṇa therefore said, “No one should offer respects or worship to a king whose only business is envy. Such a king spends his time either hunting and killing animals in the forest or killing citizens for criminal acts. He has no self-control and possesses bad character. If such a king is worshiped or honored by the citizens, the citizens will never be happy. They will always remain poor, full of anxieties and aggrievement, and always unhappy.” In modern politics the post of monarch has been abolished, and the president is not held responsible for the comforts of the citizens. In this Age of Kali, the executive head of a state somehow or other gets votes and is elected to an exalted post, but the condition of the citizens continues to be full of anxiety, distress, unhappiness and dissatisfaction.

The brāhmaṇa’s second child also died at birth, and the third also. He had nine children, who all died at birth, and each time he came to the gate of the palace to accuse the King. When the brāhmaṇa came to accuse the King of Dvārakā for the ninth time, Arjuna happened to be present with Kṛṣṇa. On hearing that a brāhmaṇa was accusing the King of not properly protecting him, Arjuna became inquisitive and approached the brāhmaṇa. He said, “My dear brāhmaṇa, why do you say that there are no proper kṣatriyas to protect the citizens of your country? Is there not even someone who can pretend to be a kṣatriya, who can carry a bow and arrow at least to make a show of protection? Do you think that all the royal personalities in this country simply engage in performing sacrifices with the brāhmaṇas but have no chivalrous power?” Thus Arjuna indicated that kṣatriyas should not sit back comfortably on the pretext of performing Vedic rituals but must rather be very chivalrous in protecting the citizens. Brāhmaṇas, being engaged in spiritual activities, are not expected to do anything which requires physical endeavor. Therefore, they need to be protected by the kṣatriyas so that they will not be disturbed in the execution of their higher occupational duties.

“If the brāhmaṇas feel unwanted separation from their wives and children,” Arjuna continued, “and the kṣatriya kings do not take care of them, then such kṣatriyas are to be considered no more than stage players. In dramatic performances in the theater, an actor may play the part of a king, but no one expects any benefits from such a make-believe king. Similarly, if the king or the executive head of a state cannot give protection to the head of the social structure, he is considered merely a bluffer. Such executive heads simply live for their own livelihood while occupying exalted posts as chiefs of state. My lord, I promise that I shall give protection to your children, and if I am unable to do so, then I shall enter into blazing fire so that the sinful contamination which has infected me will be counteracted.
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