Vaniquotes - User contributions [en]

When Nanda Maharaj saw his foster son, Krsna, embarrassed in the sacrificial arena of Kamsa, he said, "How unfortunate I am that I did not keep my son bolted within a room"

2021-03-03T14:40:56Z

108.162.245.32: Removed from deleted category 'That'

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{{terms|"When Nanda Mahārāj saw his foster son, Kṛṣṇa, embarrassed in the sacrificial arena of Kaṁsa, he said"|"How unfortunate I am that I did not keep my son bolted within a room"}}
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[[Category:The Nectar of Devotion Chapter 29 - Expressions of Love for Krsna]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Devotion</h3>
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<div class="quote">
<div class="quote_heading">
When Nanda Mahārāj saw his foster son, Kṛṣṇa, embarrassed in the sacrificial arena of Kaṁsa, he said, "How unfortunate I am that I did not keep my son bolted within a room. Unfortunately, I have brought Him to Mathurā, and now I see that He's embarrassed by this giant elephant named Kuvalaya. It is as though the moon of Kṛṣṇa is eclipsed by the shadow of the earth." This is an instance of lamentation caused by reversed conditions.
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[[Vanisource:NOD 29 (1970)|Nectar of Devotion, 29]]
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One devotee said, "This night I was dreaming of collecting various flowers from the garden, and I was thinking of making a garland to offer to Kṛṣṇa. But I am so unfortunate that all of a sudden my dream was over, and I could not achieve my desired goal!" This statement is an instance of lamentation resulting from nonfulfillment of one's duties.

When Nanda Mahārāj saw his foster son, Kṛṣṇa, embarrassed in the sacrificial arena of Kaṁsa, he said, "How unfortunate I am that I did not keep my son bolted within a room. Unfortunately, I have brought Him to Mathurā, and now I see that He's embarrassed by this giant elephant named Kuvalaya. It is as though the moon of Kṛṣṇa is eclipsed by the shadow of the earth." This is an instance of lamentation caused by reversed conditions.

In the [[Vanisource:SB 10.14.9|Tenth Canto, 14th Chapter, 9th verse]] of Śrīmad-Bhāgavatam there is a statement by Brahmā: "My dear Lord, just see my impudence! You are unlimited, the original Personality of Godhead, the supersoul—and You rule over the most perfect illusory energies! And just see my impudence! I wanted to supersede You by my own personal power, and I was very puffed up with this tiny power of mine. Just as a simple spark from a fire cannot do any harm to the fire, so my bewildering potency was completely unsuccessful in thwarting Your superior illusory power. Therefore I find myself to be most insignificant and think of myself as a most useless person." This statement by Brahmā is an instance of lamentation caused by committing an offense.
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When Krsna says this, man-mana bhava mad-bhaktah: "You just surrender unto Me; become My bhakta," how you can say, "It is not to Krsna." This is not nonsense?

2021-03-03T14:37:15Z

108.162.245.32: Removed from deleted category 'You'

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[[Category:When Krsna]]
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[[Category:Questions Posed by Srila Prabhupada]]
[[Category:Prabhupada Speaks - Room Conversations, 1966 - 1977]]
[[Category:Prabhupada Speaks - Room Conversations, 1971]]
[[Category:Prabhupada Speaks - in India, Allahabad]]

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1971 Conversations and Morning Walks</h3>
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<div class="quote">
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When Kṛṣṇa says this, man-manā bhava mad-bhaktaḥ: "You just surrender unto Me; become My bhakta," how you can say, "It is not to Kṛṣṇa." This is not nonsense? If I say, "Give me a glass of..." Hear me. If I say, "Give me a glass of water," if you say, "It is not to Swamiji," is that interpretation?
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/710118R1-ALLAHABAD_clip.mp3</mp3player>
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[[Vanisource:710118 - Conversation - Allahabad|710118 - Conversation - Allahabad]]:
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<div class="text">
Prabhupāda: . . . a bona fide . . . (indistinct) . . . spiritual master. Bona fide spiritual master means who carries out the order of higher authorities. Otherwise he is not spiritual master. Anyone who manufactures his own process of religion, that is rascaldom. ''Dharmāṁ tu sakṣād bhagavat-praṇitam'' ([[Vanisource:SB 6.3.19|SB 6.3.19]]).

Just like lawyer, representative of the law, means who carries the order of the supreme executer. He is lawyer. Similarly, a spiritual master means who carries the order of superior authority. We are carrying the order of Caitanya Mahāprabhu or Kṛṣṇa. Kṛṣṇa taught this ''Bhagavad-gītā'', and He has said that "Anyone who will preach this confidential message of Bhagavad-gītā, he is very dear to Me."

Guest (1): (indistinct) . . . and believers in Sai Baba and other we believe in an incorporeal God . . . (indistinct) . . . ''nirākāra''. So if Kṛṣṇa was . . . (indistinct) . . . Rāma or any other deity or ''devata'', one who was definitely a superior ''ātman'', no doubt about it, but Paramātman is all other religions' God, if something is incorporeal is there, without entering into the cycle of . . .

Prabhupāda: Who says "incorporeal"? Who says?

Guest (1): (indistinct) . . . It is scripture.

Prabhupāda: No, no. Who says "incorporeal"?

Guest (1): (indistinct) . . . in the form of ''śiva-liṅga''. You find it all over India, that, a summary of everything, that incorporeal form, ''jyotir-rūpa'', incorporeal. ''Jyotir-liṅga'', the Hindu ''svarūpa''.

Prabhupāda: That's all right. You are bringing something else besides ''Bhagavad-gītā''. Just try to understand. We are preaching . . . this International Society for Krishna Consciousness, we are preaching . . .

Guest (1): But you have to understand the relation between the two.

Prabhupāda: That's all . . . that we understand very nicely. It is not that I have to learn from you. We know it very well. But you should know that we are preaching ''Bhagavad-gītā''.

Guest (1): That is true.

Prabhupāda: So this ''jyotir-liṅga'', all these theories, they are not in the ''Bhagavad-gītā''. It may be in other literature, but we are particularly interested in preaching ''Bhagavad-gītā''. Because ''Bhagavad-gītā'' is wrongly preached all over the world by nonsense commentation, we want to rectify it. Therefore our Society is specially named "Krishna conscious."

Guest (1): What is wrongly preached about ''Gītā''?

Prabhupāda: Wrong . . . just like yesterday I went that Gītā-Samītī. There is a lamp. Why there is a lamp instead of Kṛṣṇa? Why there is a lamp? Kṛṣṇa is a lamp? And it is ''Bhagavad'' . . .

Guest (1): I don't know . . .

Prabhupāda: You do not know. Therefore I say this is wrongly preaching. Why in the place of Kṛṣṇa there is a lamp? Does Kṛṣṇa say?

Guest (1): Lamp has been with us for more than . . . in our ''mandira'' . . .

Prabhupāda: That's all right. (Hindi) Kṛṣṇa is also there.

Guest (1): They must evolve with that idea because . . .

Prabhupāda: No, no. First thing is that when you speak of ''Bhagavad-gītā'', it is spoken by Kṛṣṇa. So why there is no Kṛṣṇa photograph?

Guest (1): They didn't put the picture.

Prabhupāda: Yes. That means you have not understood Kṛṣṇa. Therefore your . . . this so-called ''Gītā'' Society is not bona fide. At least even in ordinary feature, suppose if there is political meeting, you keep Gandhi, this photo, Jawaharlal Nehru's photo, because they are the political leaders. You are preaching ''Bhagavad-gītā'', Gītā-Samītī, and there is not a single picture of Kṛṣṇa.

Guest (1): There is little misunderstanding, that ''Gītā-Jayantī'' is for . . .

Prabhupāda: No, first of all answer me this question, then you go to ''Gītā Jayantī''. That, your Samītī is Gītā Samītī, and there is not a single picture of Kṛṣṇa. Yes.

Guest (1): We don't know about that one.

Prabhupāda: You were not there present? Oh. That's not . . . I think you were present.

Guest (2): . . . (indistinct)

Prabhupāda: This is misguided.

Guest (2): I never gone there, never been there. They have just named it ''Gītā Bhavan'', that's all.

Prabhupāda: This is misguided. That's all. Now, "Gītā Bhavan," and they have invited me because we are teaching ''Bhagavad-gītā'', and that was ''Gītā's jayantī''—and the speaker of ''Gītā'' is not present? Therefore I say that there are so many places—here also—they are wrongly representing ''Bhagavad-gītā''. So our position is to rectify that wrong propaganda of ''Bhagavad-gītā''.

Guest (2): So that is what we want to know. What is that wrong propaganda?

Prabhupāda: That is one of the instance. There are many instances, many instances, many instances. Just like Dr. Radhakrishnan. In the Ninth Chapter there is verse, ''man-manā bhava mad-bhakto mad-yājī māṁ namaskuru'' ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). Radhakrishnan says, "It is not to the person Kṛṣṇa." Where he gets this nonsense idea?

Guest (1): No, that Vivekananda also has said.

Prabhupāda: They are all nonsense! Therefore I say they are all nonsense, who deviates from the original text of the ''Bhagavad-gītā''.

Guest (2): Swāmījī, by declaring other interpretation as nonsense, you do not . . .

Prabhupāda: Yes! You cannot interpret! First of all if you cannot interpret. First of all my proposal, that you cannot interpret.

Guest (2): We'll come to that, that you are not interpreting correctly does not make me correct. I must be correct also to . . .

Prabhupāda: I am correct so long I present the correct thing, so long I am . . . if I present Kṛṣṇa as it is, then I am correct.

Guest (2): My solution, Swāmījī, most respectfully, is how do you judge that "I am correct"?

Prabhupāda: Because I am presenting what Kṛṣṇa says. First of all you answer this: What is correct, the standard of correctness? You cannot create correctness. When Kṛṣṇa says this, ''man-manā bhava mad-bhaktaḥ'', "You just surrender unto Me, become My ''bhakta''," how you can say: "It is not to Kṛṣṇa"? This is not nonsense? If I say, "Give me a glass of . . ." Just hear me. If I say, "Give me a glass of water," if you say, "It is not to Swāmījī," is that interpretation?

Guest (1): I do not, and again I say . . .

Prabhupāda: No, no, first of all you answer me. If I say: "Give me a glass of water," and you say: "It is not to Swāmījī."

Guest (1): (indistinct) . . . what the Christ says, Muhammad says, everyone says, that . . .

Prabhupāda: Let them surrender to Christ. But why don't you surrender to Kṛṣṇa?

Guest (1): No, that is true, but . . .

Prabhupāda: That is true, but you do not know how.

Guest (1): No, you see, our . . . even your . . . even your way of thinking and your purpose is that Lord Kṛṣṇa should be the Lord of the whole universe. So we also satisfy . . .

Prabhupāda: Yes, Lord Kṛṣṇa is Lord, universe.

Guest (1): Universe?

Prabhupāda: Yes.

Guest (1): So that is what you want to talk with me.

Prabhupāda: Yes.

Guest (1): In that case, you will have to satisfy everybody.

Prabhupāda: I am satisfying everybody. I am preaching that. But it is not possible . . . I am preaching in Europe. Christian, Muhammadans, Jews, they are surrendering to Kṛṣṇa. So I am doing my duty.

To be the emperor, one must possess all fourteen (elephant, horse, chariot, wife, arrows, reservoir of wealth, garland, valuable costumes, trees, spear, noose, jewels, umbrella, and regulative principles) of these opulences. Sasabindu possessed them all

2021-03-03T13:40:16Z

108.162.245.32: Removed from deleted category 'To Be'

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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 23 Purports - The Dynasties of the Sons of Yayati]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
In the Mārkaṇḍeya Purāṇa the fourteen kinds of great jewels are described as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles. To be the emperor, one must possess all fourteen of these opulences. Śaśabindu possessed them all.
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<div class="quote_link">
[[Vanisource:SB 9.23.30-31|SB 9.23.30-31, Translation and Purport]]
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<div class="quote_translation">
O Mahārāja Parīkṣit, because Yadu, Madhu and Vṛṣṇi each inaugurated a dynasty, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. The son of Yadu named Kroṣṭā had a son named Vṛjinavān. The son of Vṛjinavān was Svāhita; the son of Svāhita, Viṣadgu; the son of Viṣadgu, Citraratha; and the son of Citraratha, Śaśabindu. The greatly fortunate Śaśabindu, who was a great mystic, possessed fourteen opulences and was the owner of fourteen great jewels. Thus he became the emperor of the world.
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<div class="text">
In the Mārkaṇḍeya Purāṇa the fourteen kinds of great jewels are described as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles. To be the emperor, one must possess all fourteen of these opulences. Śaśabindu possessed them all.
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Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body

2021-03-03T13:31:49Z

108.162.245.32: Removed from deleted category 'For'

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[[Category:Srimad-Bhagavatam, Canto 08 Chapter 20 Purports - Bali Maharaja Surrenders the Universe]]
[[Category:Srimad Bhagavatam, Canto 08 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 8</h3>
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<div class="quote">
<div class="quote_heading">
One might argue, "Since Bali Mahārāja promised Vāmanadeva only the land occupied by His steps, why did Lord Vāmanadeva occupy the sky also?" In this regard, Śrīla Jīva Gosvāmī says that the steps include everything, downward and upward. When one stands up, he certainly occupies certain parts of the sky and certain portions of the earth below his feet. Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body.
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<div class="quote_link">
[[Vanisource:SB 8.20.32-33|SB 8.20.32-33, Translation and Purport]]
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These associates, headed by Sunanda and other chief associates and accompanied by all the predominating deities of the various planets, offered prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering earrings that resembled fish. On the Lord's bosom were the lock of hair called Śrīvatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifesting Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms.
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<div class="text">
One might argue, "Since Bali Mahārāja promised Vāmanadeva only the land occupied by His steps, why did Lord Vāmanadeva occupy the sky also?" In this regard, Śrīla Jīva Gosvāmī says that the steps include everything, downward and upward. When one stands up, he certainly occupies certain parts of the sky and certain portions of the earth below his feet. Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body.
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The six plunderers (in the forest of material existence) are the senses - eyes, ears, nose, tongue, touch and mind

2021-03-03T11:29:42Z

108.162.245.32: Removed from deleted category 'Are'

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 14 Purports - The Material World as the Great Forest of Enjoyment]]
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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_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB51446_0" class="quote" parent="SB_Canto_5" book="SB" index="356" link="SB 5.14.46" link_text="SB 5.14.46">
<div class="heading">The forest of material existence is summarized in this Fourteenth Chapter. The word bhavāṭavī refers to the path of material existence. The merchant is the living entity who comes to the forest of material existence to try to make money for sense gratification. The six plunderers are the senses—eyes, ears, nose, tongue, touch and mind.
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<span class="link">[[Vanisource:SB 5.14.46|SB 5.14.46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Devotees interested in hearing and chanting (śravaṇaṁ kīrtanam) regularly discuss the pure characteristics of Bharata Mahārāja and praise his activities. If one submissively hears and chants about the all-auspicious Mahārāja Bharata, one's life span and material opulences certainly increase. One can become very famous and easily attain promotion to the heavenly planets, or attain liberation by merging into the existence of the Lord. Whatever one desires can be attained simply by hearing, chanting and glorifying the activities of Mahārāja Bharata. In this way, one can fulfill all his material and spiritual desires. One does not have to ask anyone else for these things, for simply by studying the life of Mahārāja Bharata, one can attain all desirable things.</p>
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<div class="purport text"><p>The forest of material existence is summarized in this Fourteenth Chapter. The word bhavāṭavī refers to the path of material existence. The merchant is the living entity who comes to the forest of material existence to try to make money for sense gratification. The six plunderers are the senses—eyes, ears, nose, tongue, touch and mind. The bad leader is diverted intelligence. Intelligence is meant for Kṛṣṇa consciousness, but due to material existence we divert all our intelligence to achieve material facilities. Everything belongs to Kṛṣṇa, the Supreme Personality of Godhead, but due to our perverted mind and senses, we plunder the property of the Lord and engage in satisfying our senses. The jackals and tigers in the forest are our family members, and the herbs and creepers are our material desires. The mountain cave is our happy home, and the mosquitoes and serpents are our enemies. The rats, beasts and vultures are different types of thieves who take away our possessions, and the gandharva-pura is the phantasmagoria of the body and home. The will-o'-the-wisp is our attraction for gold and its color, and material residence and wealth are the ingredients for our material enjoyment. The whirlwind is our attraction for our wife, and the dust storm is our blinding passion experienced during sex. The demigods control the different directions, and the cricket is the harsh words spoken by our enemy during our absence. The owl is the person who directly insults us, and the impious trees are impious men. The waterless river represents atheists who give us trouble in this world and the next. The meat-eating demons are the government officials, and the pricking thorns are the impediments of material life. The little taste experienced in sex is our desire to enjoy another's wife, and the flies are the guardians of women, like the husband, father-in-law, mother-in-law and so forth. The creeper itself is women in general. The lion is the wheel of time, and the herons, crows and vultures are so-called demigods, pseudo svāmīs, yogīs and incarnations. All of these are too insignificant to give one relief. The swans are the perfect brāhmaṇas, and the monkeys are the extravagant śūdras engaged in eating, sleeping, mating and defending. The trees of the monkeys are our households, and the elephant is ultimate death. Thus all the constituents of material existence are described in this chapter.</p>
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The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg

2021-03-03T11:12:49Z

108.162.245.32: Removed from deleted category 'Was'

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[[Category:Bhagavatam Verses Spoken by Maitreya Rsi - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 01 - Genealogical Table of the Daughters of Manu]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg.
</div>

<div class="quote_link">
[[Vanisource:SB 4.1.23|SB 4.1.23, Translation]]
</div>
<div class="quote_translation">
The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg.
</div>
</div>
</div>

The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge

2021-03-03T10:53:35Z

108.162.245.32: Removed from deleted category 'Are'

<div id="compilation">
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{{terms|"The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 20 Purports - Conversation Between Maitreya and Vidura]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyā, or worship of the Supreme Lord.
</div>

<div class="quote_link">
[[Vanisource:SB 3.20.52|SB 3.20.52, Translation and Purport]]
</div>
<div class="quote_translation">
Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmā, the self-born living creature, evolved great sages as his beloved sons.
</div>
<div class="text">
The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyā, or worship of the Supreme Lord. Sometimes the word yoga is used to refer to the gymnastic performances of different bodily postures which help mental concentration. Generally, the different bodily postures in the yoga system are accepted by less intelligent men to be the end of yoga, but actually they are meant to concentrate the mind upon the Supersoul. After creating persons for economic development, Brahmā created sages who would set the example for spiritual realization.
</div>
</div>
</div>

The rsis, the four Kumaras, reached Vaikuntha by becoming lighter than the lightest and thus passing over the space of the material world

2021-03-03T10:45:08Z

108.162.245.32: Removed from deleted category 'Thus'

<div id="compilation">
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{{terms|"The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 15 Purports - Description of the Kingdom of God]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky. But by perfection of the yoga system one not only can travel through material space, but can surpass material space and enter the spiritual sky. We learn this fact also from an incident concerning Durvāsā Muni and Mahārāja Ambarīṣa.
</div>

<div class="quote_link">
[[Vanisource:SB 3.15.26|SB 3.15.26, Translation and Purport]]
</div>
<div class="quote_translation">
Thus the great sages, Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.
</div>
<div class="text">
The Supreme Personality of Godhead is one without a second. He is above everyone. No one is equal to Him, nor is anyone greater than Him. Therefore He is described here as viśva-guru. He is the prime living entity of the entire material and spiritual creation and is bhuvanaika-vandyam, the only worshipable personality in the three worlds. The airplanes in the spiritual sky are self-illuminated and are piloted by great devotees of the Lord. In other words, in the Vaikuṇṭha planets there is no scarcity of the things which are available in the material world; they are available, but they are more valuable because they are spiritual and therefore eternal and blissful. The sages felt an unprecedented happiness because Vaikuṇṭha was not predominated by an ordinary man. The Vaikuṇṭha planets are predominated by expansions of Kṛṣṇa, who are differently named as Madhusūdana, Mādhava, Nārāyaṇa, Pradyumna, etc. These transcendental planets are worshipable because the Personality of Godhead personally rules them. It is said here that the sages reached the transcendental spiritual sky by dint of their mystic power. That is the perfection of the yoga system. The breathing exercises and disciplines to keep health in proper order are not the ultimate goals of yoga perfection. The yoga system as generally understood is aṣṭāṅga-yoga, or siddhi, eightfold perfection in yoga. By dint of perfection in yoga one can become lighter than the lightest and heavier than the heaviest; one can go wherever he likes and can achieve opulences as he likes. There are eight such perfections. The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky. But by perfection of the yoga system one not only can travel through material space, but can surpass material space and enter the spiritual sky. We learn this fact also from an incident concerning Durvāsā Muni and Mahārāja Ambarīṣa. It is understood that in one year Durvāsā Muni traveled everywhere and went into the spiritual sky to meet the Supreme Personality of Godhead, Nārāyaṇa. By present standards, scientists calculate that if one could travel at the speed of light, it would take forty thousand years to reach the highest planet of this material world. But the yoga system can carry one without limitation or difficulty. The word yoga-māyā is used in this verse. Yoga-māyā-balena vikuṇṭham. The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-māyā, the internal potency of the Supreme Personality of Godhead.
</div>
</div>
</div>

The public is similarly cheated when accolades and scholarly degrees are piled on a demon who is an arrant competitor of the Supreme Lord

2021-03-03T10:18:23Z

108.162.245.32: Removed from deleted category 'Are'

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{{terms|"The public is similarly cheated when accolades and scholarly degrees are piled on a demon who is an arrant competitor of the Supreme Lord"}}
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</div>
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
</div>
<div id="RTW22_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="14" link="RTW 2.2" link_text="Renunciation Through Wisdom 2.2">
<div class="heading">Decorating a dead body and taking it to the funeral pyre with pomp is certainly nothing but a flagrant display for entertainment only. The public is similarly cheated when accolades and scholarly degrees are piled on a demon who is an arrant competitor of the Supreme Lord. The atheistic, demoniac education imparted to the young in modern universities is simply producing a bunch of demons with titles.
</div>
<span class="link">[[Vanisource:RTW 2.2|Renunciation Through Wisdom 2.2]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Another class of men who do not surrender to Lord Kṛṣṇa are the demons, those who are staunchly inimical to Him. Famous and powerful demon kings like Rāvaṇa, Hiraṇyakaśipu, Jarāsandha, and Kaṁsa acquired many mystic powers through learning and severe austerities. But because they always challenged the various incarnations of the Supreme Lord, such as Lord Rāma, Lord Nṛsiṁha-deva, Lord Viṣṇu, and Lord Kṛṣṇa, they are known as demons. Often the demons do not lack education or intelligence, but because of their fiendish mentality toward the Supreme Lord, their learning and brain capacity come to naught. Their abilities, being fully in the grip of material nature, are ultimately taken from them. The reason for the demons' failure has been stated earlier: If one does not surrender to Lord Kṛṣṇa, it is impossible to surmount material nature.</p>
<p>Torturing the devotees of Kṛṣṇa is the preoccupation of the demons, who think that Lord Rāma and Lord Kṛṣṇa cannot punish them because They are ordinary mortals. Thus the demons conclude that they themselves are as learned and intelligent as Lord Rāma and Lord Kṛṣṇa. The atheistic students of Navadvīpa thought Lord Caitanya was an ordinary human being, and thus to win their respect the Lord accepted the renounced and austere sannyāsa order of life. In this way the Lord showed Himself to be the personification of divine magnanimity. The demons invariably confuse matters: they worship humans as gods and call God a human being. In the Bhagavad-gītā the Lord fittingly describes such grossly foolish persons: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]). "Fools deride Me when I descend in the human form." The demons' learning, intelligence, and titles are like the gems that glitter on a poisonous snake's hood. The presence of a priceless gem on a snake's hood does not decrease his venom. Similarly, a demon's erudition, intelligence, and titles do not make him less of a demon, and thus he is as horrendous as a venomous snake.</p>
<p>Decorating a dead body and taking it to the funeral pyre with pomp is certainly nothing but a flagrant display for entertainment only. The public is similarly cheated when accolades and scholarly degrees are piled on a demon who is an arrant competitor of the Supreme Lord. The atheistic, demoniac education imparted to the young in modern universities is simply producing a bunch of demons with titles. Proof of this is the recent incident in which Principal Garg of Aligarh University was murdered by some students. The whole state of Uttar Pradesh is shocked and has opened a probe into this vicious act. The governor has called for a conference of the leaders and teachers, but in the past all such conferences have met with the same frustrating fate: no solution. We think the present conference will also fail. The only means to eradicate the demoniac mentality in society is to teach the science of Kṛṣṇa consciousness. Having taken note of all the disaster and corruption wreaked by the demons, it is the moral responsibility of every citizen in the world to learn and teach the science of Kṛṣṇa consciousness.</p>
</div>
</div>
</div>

The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses

2021-03-03T09:48:02Z

108.162.245.32: Removed from deleted category 'All'

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 11 Purports - Calculation of Time, from the Atom]]
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</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.
</div>

<div class="quote_link">
[[Vanisource:SB 3.11.29|SB 3.11.29, Translation and Purport]]
</div>
<div class="quote_translation">
When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.
</div>
<div class="text">
It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.
</div>
</div>
</div>

The personified Vedas continued, "The material world is simultaneously both truth and untruth. It is truth because everything is an expansion of the Supreme Absolute Truth, and it is untruth because the existence of the material world is temporary"

2021-03-03T09:40:40Z

108.162.245.32: Removed from deleted category 'It Is'

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Factually, the material world is simultaneously both truth and untruth. It is truth because everything is an expansion of the Supreme Absolute Truth, and it is untruth because the existence of the material world is temporary: it is created, and it is annihilated. Because of its different conditions of existence, the cosmic manifestation has no fixed position.
</div>

<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
</div>
<div class="text">
When Prahlāda Mahārāja was asked by his atheistic father to describe something very good which he had learned, he replied to his father, “For a materialistic person who is always full of anxieties due to being engaged in temporary and relative truths, the best course is to give up the blind well of family life and go to the forest to take shelter of the Supreme Lord.” Those who are actually pure devotees are celebrated as mahātmās, or great sages, personalities perfect in knowledge. They always think of the Supreme Lord and His lotus feet, and thus they automatically become liberated. Devotees who are always situated in that position become electrified by the inconceivable potencies of the Lord, and thus they themselves become the source of liberation for their followers and devotees. A Kṛṣṇa conscious person is fully electrified spiritually, and therefore anyone who touches or takes shelter of such a pure devotee becomes similarly electrified with spiritual potencies. Such devotees are never puffed up with material opulences. Generally, the material opulences are good parentage, education, beauty and riches, but although a devotee of the Lord may possess all four of these material opulences, he is never carried away by the pride of possessing such distinctions. Great devotees of the Lord travel all over the world from one place of pilgrimage to another, and on their way they meet many conditioned souls and deliver them by their association and distribution of transcendental knowledge. They generally reside in places like Vṛndāvana, Mathurā, Dvārakā, Jagannātha Purī and Navadvīpa because only devotees assemble in such places. In this way they give saintly association to one another and thus advance. So that every living entity can take advantage of the association of Kṛṣṇa conscious persons, such great devotees open temples and āśramas where Kṛṣṇa’s devotees assemble. By such association, people can develop more and more in Kṛṣṇa consciousness. Such advancement is not possible in ordinary household life, which is devoid of Kṛṣṇa consciousness.

The personified Vedas continued: “Dear Lord, there are two classes of transcendentalists, the impersonalists and the personalists. The opinion of the impersonalists is that this material manifestation is false and that only the Absolute Truth is factual. The view of the personalists, however, is that the material world, although very temporary, is nevertheless not false but factual. Such transcendentalists have different arguments to establish the validity of their philosophies. Factually, the material world is simultaneously both truth and untruth. It is truth because everything is an expansion of the Supreme Absolute Truth, and it is untruth because the existence of the material world is temporary: it is created, and it is annihilated. Because of its different conditions of existence, the cosmic manifestation has no fixed position.” Those who advocate acceptance of this material world as false are generally known by the maxim brahma satyaṁ jagan mithyā. They put forward the argument that everything in the material world is prepared from matter. For example, there are many things made of clay, such as earthen pots, dishes and bowls. After their annihilation, these things may be transformed into many other material objects, but in all cases their existence as clay continues. An earthen water jug, after being broken, may be transformed into a bowl or dish, but either as a dish, bowl or water jug, the earth itself continues to exist. Therefore, the forms of a water jug, bowl or dish are false, but their existence as earth is real. This is the impersonalists’ version. This cosmic manifestation is certainly produced from the Absolute Truth, but because its existence is temporary, it is false; the impersonalists’ understanding is that the Absolute Truth, which is always present, is the only truth. In the opinion of other transcendentalists, however, this material world, being produced of the Absolute Truth, is also truth. The impersonalists argue that this is fallacious because it is sometimes found that matter is produced from spirit soul and sometimes that spirit soul is produced from matter. Such philosophers push forward the argument that although cow dung is dead matter, sometimes it is found that scorpions come out of cow dung. Similarly, dead matter like nails and hair comes out of the living body. Therefore, things produced of a certain thing are not always of the same quality as that thing. On the strength of this argument, Māyāvādī philosophers try to establish that although this cosmic manifestation is certainly an emanation from the Absolute Truth, the cosmic manifestation does not necessarily have truth in it. According to this view, the Absolute Truth, Brahman, should therefore be accepted as truth, whereas the cosmic manifestation, although a product of the Absolute Truth, cannot be taken as truth.
</div>
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The person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing

2021-03-03T09:40:12Z

108.162.245.32: Removed from deleted category 'From'

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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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2323_0" class="quote" parent="SB_Canto_2" book="SB" index="95" link="SB 2.3.23" link_text="SB 2.3.23">
<div class="heading">The person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.
</div>
<span class="link">[[Vanisource:SB 2.3.23|SB 2.3.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.</p>
</div>
<div class="purport text"><p>According to Śrīla Viśvanātha Cakravartī Ṭhākura, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to our present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others. Similarly, the ghostlike nondevotees who have no respect for the pure devotees, nor for the Viṣṇu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offering by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of pure devotion is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service to the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement "reception of the dust of the lotus feet of a pure devotee who has also served another pure devotee." That is the way of pure disciplic succession, or devotional paramparā.</p>
<p>Mahārāja Rahūgaṇa inquired from the great saint Jaḍa Bharata as to how he had attained such a liberated stage of a paramahaṁsa, and in answer the great saint replied as follows ([[Vanisource:SB 5.12.12|SB 5.12.12]]):</p>
:rahūgaṇaitat tapasā na yāti
:na cejyayā nirvapaṇād gṛhād vā
:na cchandasā naiva jalāgni-sūryair
:vinā mahat-pāda-rajo-'bhiṣekam
<p>"O King Rahūgaṇa, the perfectional stage of devotional service, or the paramahaṁsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya (austerity), the Vedic worshiping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire."</p>
<p>In other words, Lord Śrī Kṛṣṇa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kṛṣṇa to another devotee; Kṛṣṇa is never obtainable directly. Lord Caitanya therefore designated Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]), or "the most obedient servant of the servants of the Lord, who maintains the gopī damsels at Vṛndāvana." A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord's servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasī leaves stuck to His lotus feet. In the Brahma-saṁhitā it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Vṛndāvana all the pure devotees pray for the mercy of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa. Śrīmatī Rādhārāṇī is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rādhārāṇī is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Kṛṣṇa, the Lord at once accepts the devotee's admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one's doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.</p>
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</div>
</div>

The minds of the four Kumaras were attracted by the aroma of the flowers offered to Krsna's lotus feet. Being thus attracted by the transcendental qualities of Krsna, they engaged in pure devotional service

2021-03-03T08:52:09Z

108.162.245.32: Removed from deleted category 'They'

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{{terms|"The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa’s lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 24 - The Sixty-One Explanations of the Atmarama Verse]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa’s lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 24.114|CC Madhya 24.114, Translation]]
</div>
<div class="quote_translation">
The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa’s lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service.
</div>
</div>
</div>

The Pracetas planned to ask the Lord for something that has no limit. The Lord's pastimes, qualities, forms and names are all unlimited. There is no limit to His name, forms, pastimes, creation and paraphernalia

2021-03-03T07:16:34Z

108.162.245.32: Removed from deleted category 'That'

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{{terms|"As will be explained in the next verses, the Pracetās planned to ask the Lord for something that has no limit. The Lord's pastimes, qualities, forms and names are all unlimited. There is no limit to His name, forms, pastimes, creation and paraphernalia"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently, You are celebrated by the name Ananta.
</div>

<div class="quote_link">
[[Vanisource:SB 4.30.31|SB 4.30.31, Translation and Purport]]
</div>
<div class="quote_translation">
Dear Lord, we shall therefore pray for Your benediction because You are the Supreme, beyond all transcendence, and because there is no end to Your opulences. Consequently, You are celebrated by the name Ananta.
</div>
<div class="text">
There was no need for the Pracetās to ask any benediction from the Supreme Lord because the devotees are simply satisfied by the presence of the Supreme Personality of Godhead. Dhruva Mahārāja practiced severe austerities and penances to see the Supreme Lord, and his intention was to receive benediction from the Lord. He wanted to acquire the throne of his father—or attain an even better position—but when he was actually in the presence of the Supreme Lord, he forgot everything. He said, "My dear Lord, I do not wish to ask any benediction." This is the actual position of the devotee. The devotee simply wants to be in the presence of the Supreme Lord—either in this world or in the next—and engage in His service. That is the ultimate goal and benediction for the devotees.

The Lord asked the Pracetās to pray for some benediction, and they said, "What kind of benediction should we pray for? The Lord is unlimited, and there are unlimited benedictions." The purport is that if one must ask for benediction, he must ask for unlimited benediction. The words tvat parataḥ are very significant in this verse. The Supreme Personality of Godhead is parataḥ parāt. The word para means "transcendental, beyond this material world." The impersonal Brahman effulgence is beyond this material world, and this is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padam ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Merging into the impersonal effulgence of the Lord is called paraṁ padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). The Absolute Truth is realized first as impersonal Brahman, then as Paramātmā, and finally as Bhagavān. Thus the Personality of Godhead, Bhagavān, is parataḥ parāt, beyond Brahman and Paramātmā realization. In this connection, Śrīla Jīva Gosvāmī points out that parataḥ parāt means "better than the best." The best is the spiritual world, and it is known as Brahman. The Supreme Personality of Godhead, however, is known as Parabrahman. Therefore parataḥ parāt means "better than Brahman realization."

As will be explained in the next verses, the Pracetās planned to ask the Lord for something that has no limit. The Lord's pastimes, qualities, forms and names are all unlimited. There is no limit to His name, forms, pastimes, creation and paraphernalia. The living entity cannot conceive of the unlimitedness of the unlimited. However, if living entities are engaged in hearing about the unlimited potencies of the Supreme Lord, they are factually connected directly to the unlimited. Such understanding of the unlimited becomes unlimited by hearing and chanting.
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</div>

My dear Bhattacarya, you do not know the greatness of Lord Caitanya Mahaprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree

2021-03-03T03:52:21Z

108.162.245.32: Removed from deleted category 'You'

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{{terms|"“My dear Bhaṭṭācārya, you do not know the greatness of Lord Caitanya Mahāprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 06 - The Liberation of Sarvabhauma Bhattacarya]]
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</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
“My dear Bhaṭṭācārya, you do not know the greatness of Lord Caitanya Mahāprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree.”
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<div class="quote_link">
[[Vanisource:CC Madhya 6.78|CC Madhya 6.78, Translation and Purport]]
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<div class="quote_translation">
“My dear Bhaṭṭācārya, you do not know the greatness of Lord Caitanya Mahāprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree.”
</div>
<div class="text">
Since the Bhaṭṭācārya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopīnātha Ācārya informed him that Caitanya Mahāprabhu was the Supreme Personality of Godhead. Those who know the Absolute Truth know it in three phases, as explained in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.2.11|SB 1.2.11]]):

<div class="quote_verse">
:vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
:brahmeti paramātmeti bhagavān iti śabdyate
</div>

“Those who are in knowledge of the nondual Absolute Truth know very clearly what is Brahman, what is Paramātmā, and what is the Supreme Personality of Godhead.” The Supreme Personality of Godhead is ṣaḍ-aiśvarya-pūrṇa, complete with six opulences. Gopīnātha Ācārya emphasized that all those six opulences were completely existing in Śrī Caitanya Mahāprabhu.
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Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles

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108.162.245.32: Removed from deleted category 'Have'

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
</div>
<div id="TLCPrologue_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="4" link="TLC Prologue" link_text="Teachings of Lord Caitanya, Chapter Prologue">
<div class="heading">Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles.
</div>
<span class="link">[[Vanisource:TLC Prologue|Teachings of Lord Caitanya, Chapter Prologue]]: </span><div style="display: inline;" class="text"><p style="display: inline;">by Śrīla Bhaktivinoda Ṭhākura</p>
<p>(This account originally appeared in a short work by Śrīla Bhaktivinoda Ṭhākura entitled "Śrī Caitanya Mahāprabhu: His Life and Precepts." (August 20, 1896))</p>
<p>Caitanya Mahāprabhu was born in Māyāpur, in the town of Nadia, just after sunset on the evening of the 23rd Phālguna, 1407 Śakābda, answering to the 18th of February, 1486, of the Christian Era. The moon was eclipsed at the time of His birth, and the people of Nadia were then engaged, as was usual on such occasions, in bathing in the Bhāgīrathī with loud cheers of "Haribol!" His father, Jagannātha Miśra, a poor brāhmaṇa of the Vedic order, and His mother, Śacī-devī, a model good woman, both descended from brāhmaṇa stock originally residing in Sylhet. Mahāprabhu was a beautiful child, and the ladies of the town came to see Him with presents. His mother's father, Paṇḍita Nīlāmbara Cakravartī, a renowned astrologer, foretold that the child would be a great personage in time; and he therefore gave Him the name Viśvambhara. The ladies of the neighborhood styled Him Gaurahari on account of His golden complexion, and His mother called Him Nimāi on account of the nimba tree near which He was born. Beautiful as the lad was, everyone heartily loved to see Him every day. As He grew up He became a whimsical and frolicsome lad. After His fifth year, He was admitted into a school, where He picked up Bengali in a very short time.</p>
<p>Most of His contemporary biographers have mentioned certain anecdotes regarding Caitanya which are simple records of His early miracles. It is said that when He was an infant in His mother's arms He wept continually, and when the neighboring ladies cried "Haribol!" He used to stop. Thus there was continual utterance of "Haribol!" in the house, foreshowing the future mission of the hero. It has also been stated that when His mother once gave Him sweetmeats to eat, He ate clay instead of the food. His mother asking for the reason, He stated that as every sweetmeat was nothing but clay transformed, He could eat clay as well. His mother, who was the consort of a paṇḍita, explained that every article in a special state was adapted to a special use. Earth, while in the state of a jug, could be used as a waterpot, but in the state of a brick such a use was not possible. Therefore clay in the form of sweetmeats was usable as food, but clay in its other states was not. The lad was convinced and admitted His stupidity in eating clay and agreed to avoid the mistake in the future. </p>
<p>The following miraculous act has been related. It is said that a brāhmaṇa on pilgrimage became a guest in His house, cooked food and read grace with meditation upon Kṛṣṇa. In the meantime the lad came and ate up the cooked rice. The brāhmaṇa, astonished at the lad's act, cooked again at the request of Jagannātha Miśra. The lad again ate up the cooked rice while the brāhmaṇa was offering it to Kṛṣṇa with meditation. The brāhmaṇa was persuaded to cook for a third time. This time all the inmates of the house had fallen asleep, and the lad showed himself as Kṛṣṇa to the traveler and blessed Him. The brāhmaṇa was then lost in ecstasy at the appearance of the object of his worship. </p>
<p>It has also been stated that two thieves stole away the lad from His father's door with a view to purloin His jewels and gave Him sweetmeats on the way. The lad exercised His illusory energy and deceived the thieves so that they went back toward His own house. The thieves, for fear of detection, left the boy there and fled.</p>
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Lord Siva then began to release all his selected weapons against the Personality of Godhead. Lord Sri Krsna, without any difficulty, counteracted all these weapons with counterweapons

2021-03-03T01:10:26Z

108.162.245.32: Removed from deleted category 'His'

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
Lord Śiva then began to release all his selected weapons against the Personality of Godhead. Lord Śrī Kṛṣṇa, without any difficulty, counteracted all these weapons with counterweapons. He counteracted the brahmāstra, similar to the atomic bomb, with another brahmāstra, and an air weapon with a mountain weapon.
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<div class="quote_link">
[[Vanisource:KB 63|Krsna Book, 63]]
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<div class="text">
Bāṇāsura heard that the soldiers of the Yadu dynasty were attacking the whole city, tearing down various walls, gates and nearby gardens. Becoming very angry, he immediately ordered his soldiers, who were of equal caliber, to go and face them. Lord Śiva was so kind to Bāṇāsura that he personally came as the commander in chief of the military force, assisted by his heroic sons Kārttikeya and Gaṇapati. Nandīśvara, Lord Śiva, seated on his favorite bull, led the fighting against Lord Kṛṣṇa and Balarāma. We can simply imagine how fierce the fighting was—Lord Śiva with his valiant sons on one side, and Lord Kṛṣṇa, the Supreme Personality of Godhead, and His elder brother, Śrī Balarāmajī, on the other. The fighting was so fierce that those who saw the battle were struck with wonder, and the hairs on their bodies stood up. Lord Śiva was engaged in fighting directly with Lord Kṛṣṇa, Pradyumna was engaged with Kārttikeya, and Lord Balarāma was engaged with Bāṇāsura’s commander in chief, Kumbhāṇḍa, who was assisted by Kūpakarṇa. Sāmba, the son of Kṛṣṇa, fought the son of Bāṇāsura, and Bāṇāsura fought Sātyaki, commander in chief of the Yadu dynasty. In this way the fighting was waged.

News of the fighting spread all over the universe. Demigods such as Lord Brahmā, from higher planetary systems, along with great sages and saintly persons, Siddhas, Cāraṇas and Gandharvas—all being very curious to see the fight between Lord Śiva and Lord Kṛṣṇa and their assistants—hovered over the battlefield in their airplanes. Lord Śiva is called Bhūta-nātha because he is assisted by various types of powerful ghosts and denizens of the inferno—Bhūtas, Pretas, Pramathas, Guhyakas, Ḍākinīs, Piśācas, Kuṣmāṇḍas, Vetālas, Vināyakas and Brahma-rākṣasas. (Of all kinds of ghosts, the Brahma-rākṣasas are very powerful. They are brāhmaṇas who after death have entered the ghostly species of life.)

The Supreme Personality of Godhead, Śrī Kṛṣṇa, simply drove all these ghosts away from the battlefield with the arrows from His celebrated bow, Śārṅga-dhanur. Lord Śiva then began to release all his selected weapons against the Personality of Godhead. Lord Śrī Kṛṣṇa, without any difficulty, counteracted all these weapons with counterweapons. He counteracted the brahmāstra, similar to the atomic bomb, with another brahmāstra, and an air weapon with a mountain weapon. When Lord Śiva released a particular weapon bringing about a violent hurricane on the battlefield, Lord Kṛṣṇa presented just the opposing element, a mountain weapon, which checked the hurricane on the spot. Similarly when Lord Śiva released his weapon of devastating fire, Kṛṣṇa counteracted it with torrents of rain.

At last, when Lord Śiva released his personal weapon, called Pāśupata-astra, Kṛṣṇa immediately counteracted it with the Nārāyaṇa-astra. Lord Śiva then became exasperated in fighting with Lord Kṛṣṇa. Kṛṣṇa then took the opportunity to release His yawning weapon. When this weapon is released, the opposing party becomes tired, stops fighting and begins to yawn. Consequently, Lord Śiva became so fatigued that he refused to fight anymore and began yawning. Kṛṣṇa was now able to turn His attention from the attack of Lord Śiva to the efforts of Bāṇāsura, and He began to kill Bāṇāsura’s personal soldiers with swords and clubs. Meanwhile, Lord Kṛṣṇa’s son Pradyumna was fighting fiercely with Kārttikeya, the commander in chief of the demigods. Kārttikeya was wounded, and his body was bleeding profusely. In this condition, he left the battlefield and, without fighting anymore, rode away on the back of his peacock carrier. Similarly, Lord Balarāma smashed Bāṇāsura’s commander in chief, Kumbhāṇḍa, with the strokes of His club. Kūpakarṇa was also wounded in this way, and both he and Kumbhāṇḍa fell on the battlefield, Kumbhāṇḍa being fatally wounded. Without guidance, all of Bāṇāsura’s soldiers scattered here and there.

When Bāṇāsura saw that his soldiers and commanders had been defeated, his anger only increased. He thought it wise to stop fighting with Sātyaki, Kṛṣṇa’s commander in chief, and instead directly attack Lord Kṛṣṇa. Now having the opportunity to use his one thousand arms, he rushed toward Kṛṣṇa, simultaneously working five hundred bows and two thousand arrows. Such a foolish person could never measure Kṛṣṇa’s strength. Immediately, without difficulty, Kṛṣṇa cut each of Bāṇāsura’s bows into two pieces and, to check him from going further, made the horses of his chariot lie on the ground so that the chariot broke to pieces. After doing this, Kṛṣṇa blew His conchshell, Pāñcajanya.
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At the same time, Krsna also found the lion killed by Jambavan, who is generally called Rksa. It was found that the lion had been killed by the hand of Rksa without the assistance of any weapon

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
At the same time, Kṛṣṇa also found the lion killed by Jāmbavān, who is generally called Ṛkṣa. It was found that the lion had been killed by the hand of Ṛkṣa without the assistance of any weapon. Kṛṣṇa and the citizens of Dvārakā then found in the forest a great tunnel, said to be the path to Ṛkṣa’s house. Kṛṣṇa knew that the inhabitants of Dvārakā would be afraid to enter the tunnel.
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<div class="quote_link">
[[Vanisource:KB 56|Krsna Book, 56]]
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Lord Kṛṣṇa wanted to teach the world that the best of everything should be offered to the ruling chief of the country. King Ugrasena was the overlord of many dynasties and happened to be the grandfather of Kṛṣṇa, so Kṛṣṇa asked Satrājit to present the Syamantaka jewel to King Ugrasena. Kṛṣṇa pleaded that the best should be offered to the King. But Satrājit, being a worshiper of the demigods, had become too materialistic and, instead of accepting the request of Kṛṣṇa, thought it wiser to worship the jewel to get the 170 pounds of gold every day. Materialistic persons who can achieve such huge quantities of gold are not interested in Kṛṣṇa consciousness. Sometimes, therefore, to show special favor, Kṛṣṇa takes away one’s great accumulations of materialistic wealth and thus makes one a great devotee. But Satrājit refused to abide by the order of Kṛṣṇa and did not deliver the jewel.

After this incident, Satrājit’s younger brother, in order to display the opulence of the family, took the jewel, put it on his neck and rode on horseback into the forest, making a show of his material opulence. While Satrājit’s brother, who was known as Prasena, was moving here and there in the forest, a big lion attacked him, killed both him and the horse on which he was riding, and took away the jewel to his cave. News of this was received by the gorilla king, Jāmbavān, who then killed that lion in the cave and took away the jewel. Jāmbavān had been a great devotee of the Lord since the time of Lord Rāmacandra, so he did not take the valuable jewel as something he very much needed. He gave it to his young son to play with as a toy.

In the city, when Satrājit’s younger brother Prasena did not return from the forest with the jewel, Satrājit became very upset. He did not know that his brother had been killed by a lion and that the lion had been killed by Jāmbavān. He thought instead that because Kṛṣṇa wanted that jewel, which had not been delivered to Him, Kṛṣṇa might have therefore taken the jewel from Prasena by force and killed him. This idea grew into a rumor, which Satrājit spread in every part of Dvārakā.

The false rumor that Kṛṣṇa had killed Prasena and taken away the jewel spread everywhere like wildfire. Kṛṣṇa did not like to be defamed in that way, and therefore He decided that He would go to the forest and find the Syamantaka jewel. Taking with Him some of the important inhabitants of Dvārakā, Kṛṣṇa went to search out Prasena, the brother of Satrājit, and found him dead, killed by the lion. At the same time, Kṛṣṇa also found the lion killed by Jāmbavān, who is generally called Ṛkṣa. It was found that the lion had been killed by the hand of Ṛkṣa without the assistance of any weapon. Kṛṣṇa and the citizens of Dvārakā then found in the forest a great tunnel, said to be the path to Ṛkṣa’s house. Kṛṣṇa knew that the inhabitants of Dvārakā would be afraid to enter the tunnel; therefore He asked them to remain outside, and He Himself entered the dark tunnel alone to find Ṛkṣa, Jāmbavān. After entering the tunnel, Kṛṣṇa saw that the valuable jewel known as Syamantaka had been given to the son of Ṛkṣa as a toy. To take the jewel from the child, Kṛṣṇa approached and stood before him. When the nurse taking care of Ṛkṣa’s child saw Kṛṣṇa standing before her, she was afraid, thinking He might take away the valuable Syamantaka jewel, and she cried out loudly in fear.

Hearing the nurse’s cries, Jāmbavān appeared on the scene in a very angry mood. Jāmbavān was actually a great devotee of Lord Kṛṣṇa, but because he was angry he could not recognize his master and thought Him to be an ordinary man. This brings to mind the statement of the Bhagavad-gītā in which the Lord advises Arjuna to get free from anger, greed and lust in order to rise to the spiritual platform. Lust, anger and greed run parallel in the heart and check one’s progress on the spiritual path.

Not recognizing his master, Jāmbavān challenged Him to fight. There was then a great fight between Kṛṣṇa and Jāmbavān, in which they fought like two opposing vultures. Whenever there is an eatable corpse the vultures fight heartily over the prey. Kṛṣṇa and Jāmbavān first of all fought with weapons, then with stones, then with big trees, then hand to hand, until at last they were hitting each other with their fists, their blows like the striking of thunderbolts. Each expected victory over the other, but the fighting continued for twenty-eight days, both in daytime and at night, without stopping.
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At the end of the Sixth Chapter the Lord clearly said that of all yogis, one who always thinks of Krsna within himself is considered the most perfect

2021-03-02T13:42:35Z

108.162.245.32: Removed from deleted category 'That'

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG121_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="185" link="BG 12.1" link_text="BG 12.1">
<div class="heading">In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.
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<span class="link">[[Vanisource:BG 12.1 (1972)|BG 12.1, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?</p>
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<div class="purport text"><p>Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested.</p>
<p>We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.</p>
<p>Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.</p>
<p>In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.</p>
<p>Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahma-jyotir. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.</p>
<p>And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such a waste of time?" Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.</p>
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