Vaniquotes - User contributions [en]

Category:Designations for Devotees of God Are Determined by the Rendering of Devotional Service

2021-03-03T20:08:55Z

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Category:Only Devotees of God Know that God Is All-pervading

2021-03-03T19:15:01Z

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You may postpone sending Nitai Das here, because my program for Africa and Australia is not yet fixed up

2021-03-03T17:44:06Z

141.101.104.208: Removed from deleted category 'For'

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<h2>Correspondence</h2>
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<h3>1973 Correspondence</h3>
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You may postpone sending Nitai Das here, because my program for Africa and Australia is not yet fixed up. So I may be returning to Los Angeles sooner, so it will not be necessary to go to the expense of sending him here. He can meet me in Los Angeles.
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[[Vanisource:731031 - Letter to Karandhara written from Vrndavana|731031 - Letter to Karandhara written from Vrndavana]]
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October 31, 1973

Los Angeles

My Dear Karandhar Das:

Please accept my blessings. With regard to my letter dated 23/10/73, you may postpone sending Nitai Das here, because my program for Africa and Australia is not yet fixed up. So I may be returning to Los Angeles sooner, so it will not be necessary to go to the expense of sending him here. He can meet me in Los Angeles. Anyway, I will inform you of my program as it is fixed.

Tomorrow I start for Delhi. The new address there is ISKCON, G 12 Anand Niketan Extension, New Delhi 110023.

I hope this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs

Please read the articles contributed by my godbrother Sri Dr. B.L. Kapur. How they are liked by our readers?
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Category:Krsna Knows Past, Present and Future Perfectly but No One Knows Him

2021-03-03T17:24:49Z

141.101.104.208: Removed from deleted category 'But'

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To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be uninterested in material affairs. Perfect knowledge means knowledge of one's self and the Supreme Self

2021-03-03T13:44:58Z

141.101.104.208: Removed from deleted category 'Then'

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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>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB89_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="93" link="KB 89" link_text="Krsna Book 89">
<div class="heading">To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be uninterested in material affairs. Perfect knowledge means knowledge of one's own self and the Supreme Self. The Supreme Self and the individual self, although one in quality, are different in quantity.
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<span class="link">[[Vanisource:KB 89|Krsna Book 89]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The sages thus concluded that by following the principles of vaiṣṇava-dharma one becomes actually perfect, but that if one follows all the religious principles of a particular sect and does not become advanced in understanding the Supreme Personality of Godhead, Viṣṇu, all such labor of love is fruitless. To execute religious principles means to come to the platform of perfect knowledge. If one comes to the platform of perfect knowledge, then he will be uninterested in material affairs. Perfect knowledge means knowledge of one's own self and the Supreme Self. The Supreme Self and the individual self, although one in quality, are different in quantity. This analytical understanding of knowledge is perfect. Simply to understand "I am not matter; I am spirit" is not perfect knowledge. The real religious principle is devotional service, or bhakti. This is confirmed in the Bhagavad-gītā, where Lord Kṛṣṇa says, "Give up all other religious principles and simply surrender unto Me." Therefore, the term dharma applies only to vaiṣṇava-dharma, or bhagavad-dharma, by following which one automatically achieves all good qualities and advancements in life.</p>
<p>The highest perfectional knowledge is knowledge of the Supreme Lord. He cannot be understood by any process of religion other than devotional service; therefore, the immediate result of perfect knowledge is achieved by executing devotional service. After attainment of knowledge, one becomes uninterested in the material world. This is not because of dry philosophical speculation. The devotees become uninterested in the material world not simply because of theoretical understanding but because of practical experience. When a devotee realizes the effect of association with the Supreme Lord, he naturally hates the association of so-called society, friendship and love. This detachment is not dry but is due to achieving a higher status of life by relishing transcendental mellows. It is further stated in Śrīmad-Bhāgavatam that after attainment of such knowledge and such detachment from material sense gratification, one's advancement in the eight opulences attained through mystic yoga practice, such as the aṇimā, laghimā and prāpti siddhis, is also achieved without separate effort. The perfect example is Mahārāja Ambarīṣa. He was not a mystic yogī but a great devotee, yet in a disagreement with Mahārāja Ambarīṣa the great mystic Durvāsā was defeated in the presence of the King's devotional attitude. In other words, a devotee does not need to practice the mystic yoga system to achieve power. The power is behind him by the grace of the Lord, just as when a small child is surrendered to a powerful father, all the powers of the father are behind him.</p>
<p>When a person becomes famous as a devotee of the Lord, his reputation is never to be extinguished. Lord Caitanya, when discoursing with Rāmānanda Rāya, questioned, "What is the greatest fame?" Rāmānanda Rāya replied that to be known as a pure devotee of Lord Kṛṣṇa is the perfect fame. The conclusion, therefore, is that viṣṇu-dharma, or the religion of devotional service unto the Supreme Personality of Godhead, is meant for persons who are thoughtful. By proper utilization of thoughtfulness, one comes to the stage of thinking of the Supreme Personality of Godhead. By thinking of the Supreme Personality of Godhead, one becomes free from the contamination of the faulty association of the material world, and thus one becomes peaceful. The world is in a disturbed condition because of a scarcity of such peaceful devotees in human society. Unless one is a devotee, one cannot be equal to all living entities. A devotee is equally disposed toward the animals, the human beings and all living entities because he sees every living entity as a part and parcel of the Supreme Lord. In the Īśopaniṣad it is clearly stated that one who has come to the stage of seeing all living beings equally does not hate anyone or favor anyone. The devotee does not hanker to possess more than he requires. Devotees are therefore akiñcana: in any condition of life a devotee is satisfied. It is said that a devotee is even-minded whether he is in hell or in heaven. A devotee is callous to all subjects other than his engagement in devotional service. This mode of life is the highest perfectional stage, from which one can be elevated to the spiritual world, back home, back to Godhead. The devotees of the Supreme Personality of Godhead are especially attracted by the highest material quality, goodness, and the qualified brāhmaṇa is the symbolic representation of this goodness. Therefore, a devotee is attached to the brahminical stage of life. He is not very much interested in passion or ignorance, although these qualities also emanate from the Supreme Lord, Viṣṇu. In Śrīmad-Bhāgavatam the devotees are described as nipuṇa-buddhayaḥ, which means that they are the most intelligent class of men. Uninfluenced by attachment or hatred, the devotee lives very peacefully and is not agitated by the influence of passion and ignorance.</p>
<p>It may be questioned here why a devotee should be attached to the quality of goodness in the material world if he is transcendental to all material qualities. The answer is that there are different kinds of people existing in the modes of material nature. Those in the mode of ignorance are called Rākṣasas, those in the mode of passion are called asuras, and those in the mode of goodness are called suras, or demigods. Under the direction of the Supreme Lord, these three classes of men are created by material nature, but those in the mode of goodness have a greater chance to be elevated to the spiritual world, back home, back to Godhead.</p>
<p>Thus all the sages who assembled on the bank of the river Sarasvatī to try to determine who is the supreme predominating deity became freed from all doubts about Viṣṇu worship. All of them thereafter engaged in devotional service, and thus they achieved the desired result and went back to Godhead.</p>
<p>Those who are actually eager to be liberated from material entanglement would do well to accept at once the conclusion given by Śrī Śukadeva Gosvāmī. In the beginning of Śrīmad-Bhāgavatam, which is spoken by Śukadeva Gosvāmī, it is said that hearing Śrīmad-Bhāgavatam is extremely conducive to liberation. The same fact is now confirmed by Sūta Gosvāmī: if anyone who is traveling aimlessly within this material world cares to hear the nectarean words spoken by Śukadeva Gosvāmī, certainly he will come to the right conclusion, which is that simply by discharging devotional service to the Supreme Personality of Godhead one will be able to stop the fatigue of perpetually migrating from one material body to another. In other words, one who becomes fixed in loving devotional service to Viṣṇu will certainly be able to get relief from this journey of material life, and the process is very simple: one has to give aural reception to the sweet words spoken by Śukadeva Gosvāmī in the form of Śrīmad-Bhāgavatam.</p>
<p>Another conclusion is that we should never consider the demigods, even Lord Śiva and Lord Brahmā, to be on an equal level with Lord Viṣṇu. If we do this, then according to the Padma Purāṇa we are immediately categorized as atheists. Also, in the Vedic scripture known as Hari-vaṁśa it is stated that only the Supreme Personality of Godhead, Viṣṇu, is to be worshiped and that the Hare Kṛṣṇa mahā-mantra, or any such viṣṇu-mantra, is always to be chanted. In the Second Canto of Śrīmad-Bhāgavatam, Lord Brahmā says, "Both Lord Śiva and I are engaged by the Supreme Personality of Godhead to act in different capacities under His direction." In the Caitanya-caritāmṛta it is also stated that the only master is Kṛṣṇa and that all others in all categories of life are servants of Kṛṣṇa only.</p>
<p>In the Bhagavad-gītā it is confirmed by the Lord that there is no truth superior to Kṛṣṇa. Śukadeva Gosvāmī also, in order to draw attention to the fact that among all viṣṇu-tattva forms Lord Kṛṣṇa is one hundred percent the Supreme Personality of Godhead, narrated the story of an incident which took place when Lord Kṛṣṇa was present.</p>
<p>Once upon a time in Dvārakā, a brāhmaṇa's wife gave birth to a child. Unfortunately, however, just after being born and touching the ground, the child immediately died. The brāhmaṇa father took the child and went directly to the palace of the King. The brāhmaṇa was very upset because of the untimely death of the child in the presence of his young father and mother. Thus his mind became very much disturbed. Formerly, when there were responsible kings, up to the time of Dvāpara-yuga, when Lord Kṛṣṇa was present, the king was liable to be blamed for the untimely death of a child in the presence of his parents. Similarly, such responsibility was there during the time of Lord Rāmacandra. As we have explained in the First Canto of Śrīmad-Bhāgavatam, the king was so responsible for the comforts of the citizens that he was to see that there was not even excessive heat or cold. Now the brāhmaṇa whose child had died, thinking there was no fault on his own part, immediately went to the palace door with the dead child in his arms and accused the King as follows.</p>
<p>"The present King, Ugrasena, is envious of the brāhmaṇas!" The exact word used in this connection is brahma-dviṣaḥ. One who is envious of the Vedas, of a qualified brāhmaṇa or of the brāhmaṇa caste is called brahma-dviṣ. So the King was accused of being brahma-dviṣ. He was also accused of being śaṭha-dhī, falsely intelligent. The executive head of a state must be very intelligent to see to the comforts of the citizens, but according to the brāhmaṇa the King was not at all intelligent, although he was occupying the royal throne. Therefore the brāhmaṇa also called him lubdha, which means "greedy." In other words, a king or an executive head of state should not occupy the exalted post of president or king if he is greedy and self-interested. But it is natural that an executive head becomes self-interested when he is attached to material enjoyment. Therefore, another word used here is viṣayātmanaḥ.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>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.</p>
<p>"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."</p>
<p>Upon hearing Arjuna speak in this way, the brāhmaṇa replied, "My dear Arjuna, Lord Balarāma is present, but He could not give protection to my children. Lord Kṛṣṇa is also present, but He also could not give them protection. There are also many other heroes, such as Pradyumna and Aniruddha, carrying bows and arrows, but they could not protect my children." The brāhmaṇa directly hinted that Arjuna could not do that which was impossible for the Supreme Personality of Godhead. He felt that Arjuna was promising something beyond his power. The brāhmaṇa said, "I consider your promise to be like that of an inexperienced child. I cannot put my faith in your promise."</p>
<p>Arjuna then understood that the brāhmaṇa had lost all faith in the kṣatriya kings. Therefore, to encourage him, Arjuna spoke as if criticizing even his friend Lord Kṛṣṇa. While Lord Kṛṣṇa and others were listening, he specifically attacked Kṛṣṇa by saying, "My dear brāhmaṇa, I am neither Saṅkarṣaṇa nor Kṛṣṇa nor one of Kṛṣṇa's sons like Pradyumna or Aniruddha. My name is Arjuna, and I carry the bow known as Gāṇḍīva. You cannot insult me, for I have satisfied even Lord Śiva by my prowess when we were both hunting in the forest. I had a fight with Lord Śiva, who appeared before me as a hunter, and when I satisfied him by my prowess he gave me the weapon known as Pāśupata. Do not doubt my chivalry. I shall bring back your sons even if I have to fight with death personified." When the brāhmaṇa was assured by Arjuna in such exalted words, he was somehow or other convinced, and thus he returned home.</p>
<p>When the brāhmaṇa's wife was to give birth to another child, the brāhmaṇa began to chant, "My dear Arjuna, please come now and save my child." After hearing him, Arjuna immediately prepared himself by touching sanctified water and uttering holy mantras to protect his bows and arrows from danger. He specifically took the arrow presented to him by Lord Śiva, and while going out he remembered Lord Śiva and his great favor. In this way, he appeared in front of the maternity home, equipped with his bow, known as Gāṇḍīva, and with various other weapons.</p>
<p>Arjuna, who apparently had not left Dvārakā because he had to fulfill his promise to the brāhmaṇa, was called at night when the brāhmaṇa's wife was to give birth to the child. While going to the maternity home to attend to the delivery case of the brāhmaṇa's wife, Arjuna remembered Lord Śiva, and not his friend Kṛṣṇa; he thought that since Kṛṣṇa could not give protection to the brāhmaṇa, it was better to take shelter of Lord Śiva. This is another instance of how a person takes shelter of the demigods. This is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ ([[Vanisource:BG 7.20 (1972)|BG 7.20]]). "A person who loses his intelligence because of greed and lust forgets the Supreme Personality of Godhead and takes shelter of the demigods." Of course, Arjuna was not an ordinary living entity, but because of his friendly dealings with Kṛṣṇa he thought that Kṛṣṇa was unable to give protection to the brāhmaṇa and that he would do better to remember Lord Śiva. Later it was proved that Arjuna's taking shelter of Lord Śiva instead of Kṛṣṇa was not at all successful. Arjuna, however, did his best by chanting different mantras, and he shot arrows up and down to guard the maternity home from all directions. The brāhmaṇa's wife delivered a male child, and as usual the child began to cry. But suddenly, within a few minutes, both the child and Arjuna's arrows disappeared into the sky.</p>
<p>It appears that the brāhmaṇa's house was near Kṛṣṇa's residence and that Lord Kṛṣṇa was enjoying everything that was taking place, apparently in defiance of His authority. It was He who played the trick of taking away the brāhmaṇa's baby as well as the arrows, including the one given by Lord Śiva, of which Arjuna was so proud. Anta-vat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Less intelligent men take shelter of the demigods due to bewilderment and are satisfied with the temporary benefits they award."</p>
<p>In the presence of Lord Kṛṣṇa and others, the brāhmaṇa began to accuse Arjuna: "Everyone see my foolishness! I put my faith in the words of Arjuna, who is impotent and who is expert only in false promises. How foolish I was to believe Arjuna. He promised to protect my child when even Pradyumna, Aniruddha, Lord Balarāma and Lord Kṛṣṇa had failed. If such great personalities could not protect my child, then who can do so? I therefore condemn Arjuna for his false promise, and I also condemn his celebrated bow Gāṇḍīva and his impudence in declaring himself greater than Lord Balarāma, Lord Kṛṣṇa, Pradyumna and Aniruddha. How can anyone save my child, who has already been transferred to another planet? Due to sheer foolishness only, Arjuna thought he could bring back my child from another planet."</p>
<p>Thus condemned by the brāhmaṇa, Arjuna empowered himself with a mystic yoga perfection so that he could travel to any planet to find the brāhmaṇa's baby. It seems that Arjuna had mastered the mystic yoga power by which yogīs can travel to any planet they desire. He first of all went to the planet known as Yamaloka, where the superintendent of death, Yamarāja, lives. There he searched for the brāhmaṇa's baby, but was unable to find him. He then immediately went to the planet where the King of heaven, Indra, lives. When unable to find the baby there, he went to the planet of the fire demigod, then to the planet of the Nirṛti demigod, and then to the moon planet. Then he went to Vāyuloka and Varuṇaloka. When unable to find the baby on those planets, he went down to the Rasātala planet, the lowest of the planetary systems. After traveling to all these different planets, he finally went to Brahmaloka, where even mystic yogīs cannot go. By the grace of Lord Kṛṣṇa, Arjuna had that power, and he went above the heavenly planets to Brahmaloka. When he was unable to find the baby even after searching all possible planets, he then attempted to throw himself into a fire, since he had promised the brāhmaṇa he would do so if unable to bring back his baby. Lord Kṛṣṇa, however, was very kind toward Arjuna because Arjuna was the most intimate friend of the Lord. Lord Kṛṣṇa persuaded Arjuna not to enter the fire in disgrace. Kṛṣṇa indicated that since Arjuna was His friend, if he were to enter the fire in hopelessness, indirectly it would be a blemish on Him. Lord Kṛṣṇa therefore checked Arjuna, assuring him that He would find the baby. He told Arjuna, "Do not foolishly commit suicide."</p>
<p>After addressing Arjuna in this way, Lord Kṛṣṇa called for His transcendental chariot. He mounted it along with Arjuna and proceeded north. Lord Kṛṣṇa, the all-powerful Personality of Godhead, could have brought the child back without effort, but we should always remember that He was playing the part of a human being. As a human being has to endeavor to achieve certain results, so Lord Kṛṣṇa, like an ordinary human being, or like His friend Arjuna, left Dvārakā to bring back the brāhmaṇa's baby. By appearing in human society and exhibiting His pastimes as a human being, Kṛṣṇa definitely showed that there was not a single personality greater than He. "God is great." That is the definition of the Supreme Personality of Godhead. So at least within this material world, while He was present, Kṛṣṇa proved that there was no greater personality within the universe.</p>
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Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya"

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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 06 - The Glories of Sri Advaita Acarya]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya."
</div>

<div class="quote_link">
[[Vanisource:CC Adi 6.51|CC Adi 6.51, Translation]]
</div>
<div class="quote_translation">
Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya."
</div>
</div>
</div>

This so-called perfection of human life is a concoction. It is said that the materialist, how materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life

2021-03-03T12:32:10Z

141.101.104.208: Removed from deleted category 'That'

<div id="compilation">
<div id="facts">
{{terms|"This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life"}}
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[[Category:So-called]]
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[[Category:Qualified]]
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[[Category:Which]]
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[[Category:Again]]
[[Category:Material Existence]]
[[Category:Temporary]]
[[Category:Life]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 30 Purports - Description by Lord Kapila of Adverse Fruitive Activities]]
[[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">
This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual.
</div>

<div class="quote_link">
[[Vanisource:SB 3.30.6|SB 3.30.6, Translation and Purport]]
</div>
<div class="quote_translation">
Such satisfaction with one's standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.
</div>
<div class="text">
<div class="purport">

This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual. Such a person is always sure to glide down again to material life. In the association of so-called society, friendship and love, the conditioned soul appears completely satisfied.

</div>
</div>
</div>
</div>

The male child was known as Krpa, and the female child was named Krpi. Krpi later became the wife of Dronacarya

2021-03-03T08:25:42Z

141.101.104.208: Removed from deleted category 'Was'

<div id="compilation">
<div id="facts">
{{terms|"The male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya"}}
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[[Category:Male]]
[[Category:Child]]
[[Category:Known As]]
[[Category:Krpacarya]]
[[Category:Female]]
[[Category:Named - called]]
[[Category:Krpi]]
[[Category:Later]]
[[Category:Become]]
[[Category:Wife Of...]]
[[Category:Dronacarya]]
[[Category:Srimad-Bhagavatam, Canto 09 Chapter 21 - The Dynasty of Bharata‎]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[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 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya.
</div>

<div class="quote_link">
[[Vanisource:SB 9.21.36|SB 9.21.36, Translation]]
</div>
<div class="quote_translation">
While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya.
</div>
</div>
</div>

Simultaneously He (God) is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities

2021-03-03T06:28:39Z

141.101.104.208: Removed from deleted category 'All'

<div id="compilation">
<div id="facts">
{{terms|"simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities"}}
{{notes|}}
{{compiler|Angela}}
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[[Category:God Simultaneously]]
[[Category:God's Presence]]
[[Category:God Is The Supersoul]]
[[Category:Expansion]]
[[Category:Balarama]]
[[Category:In The Heart]]
[[Category:Living Entities]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 01 Purports - The First Step in God Realization]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 2</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities.
</div>

<div class="quote_link">
[[Vanisource:SB 2.1.7|SB 2.1.7, Translation and Purport]]
</div>
<div class="quote_translation">
O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.
</div>
<div class="text">
<div class="purport">

The topmost transcendentalist is a liberated soul and is therefore not within the purview of the regulative principles. A neophyte, who is intended to be promoted to the spiritual plane, is guided by the spiritual master under regulative principles. He may be compared to a patient who is treated by various restrictions under medical jurisdiction. Generally, liberated souls also take pleasure in describing the transcendental activities. As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the Bhagavad-gītā ([[Vanisource:BG 4.9 (1972)|BG 4.9]]), the Personality of Godhead declares that His appearance and activities are all divyam, or transcendental. The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities. Therefore, the highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires. Real transcendental pleasure is realized in the glorification of the transcendental Lord, and not in the feeling of being situated in His impersonal feature. But there are also others who are not the topmost transcendentalists but are in a lower status, and who do not take pleasure in describing the transcendental activities of the Lord. Rather, they discuss such activities of the Lord formally with the aim of merging into His existence.

</div>
</div>
</div>
</div>

Just like at the present moment if a guru can show some miracles, just like that Sai Baba, so they accept. That's a mystic

2021-03-02T21:06:31Z

141.101.104.208: Removed from deleted category 'Can'

<div id="compilation">
<div id="facts">
{{terms|"Just like at the present moment if a guru can show some miracles, just like that Sai Baba, so they accept. That's a mystic"}}
{{notes|}}
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononHenriBergson_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="6" link="Philosophy Discussion on Henri Bergson" link_text="Philosophy Discussion on Henri Bergson">
<div class="heading">Just like at the present moment if a guru can show some miracles, just like that Sai Baba, so they accept. That's a mystic.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Henri Bergson|Philosophy Discussion on Henri Bergson]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. That is our Kṛṣṇa consciousness. We are teaching people that you agree with the divine will. The divine will is that you surrender. So you agree to surrender. That we are teaching. That is real religion.</p>
<p>Śyāmasundara: He says that real religion is a mystic oneness with God.</p>
<p>Prabhupāda: Yes. Oneness means that I agree with God. God says that "You surrender," I say, "Yes, I surrender." God says to Arjuna, "You fight," he fights. That is oneness. That we have no disagreement, in any point, with God, that is oneness. Just like in this institution, our Kṛṣṇa consciousness. When I say anything, there is no disagreement of any of the disciples. It is being done, taking God's representative, Kṛṣṇa's representative, so similarly with God also. But what I am doing? I am simply taking the order from God, and I am disseminating the same knowledge. I have accepted surrender unto Kṛṣṇa as my life. I am teaching others, "You also surrender." This is called disciplic succession. There is no disagreement with God. It is not that I am... (break) Yes. That means one who is God conscious, he is a mystic.</p>
<p>Śyāmasundara: But the modern interpretation of the word mystic is something different. People take mystic to mean someone who is very mysterious and magic.</p>
<p>Prabhupāda: Yes. It has come to that. God consciousness... Just like at the present moment if a guru can show some miracles, just like that Sai Baba, so they accept. That's a mystic.</p>
<p>Śyāmasundara: Yes. That's the modern meaning of mystic.</p>
<p>Prabhupāda: Yes. Although it may be rascaldom, false, still if they see like that, miracles... That means less intelligent class of men. They want to see some miracles. That is mysticism.</p>
<p>Śyāmasundara: And he says that God means love. And the creative..., thus the creative... Through creative love the world came into being, and the world is a manifestation of God's love.</p>
<p>Prabhupāda: Yes. God loves. Because, unless He loves, why does He come personally? Why He gives instructions through the scriptures? (break) (end)</p>
</div>
</div>
</div>

Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own

2021-03-02T18:05:31Z

141.101.104.208: Removed from deleted category 'Own'

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{{terms|"Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own"}}
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 10 Purports - Bhagavatam Is the Answer to All Questions]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
</div>
<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>
</div>
<div id="SB21045_0" class="quote" parent="SB_Canto_2" book="SB" index="366" link="SB 2.10.45" link_text="SB 2.10.45">
<div class="heading">Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own. Śrīmad-Bhāgavatam therefore comments on the aphorism janmādy asya by saying abhijñaḥ and svarāṭ, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent.
</div>
<span class="link">[[Vanisource:SB 2.10.45|SB 2.10.45, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.</p>
</div>
<div class="purport text"><p>The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), etc.</p>
<p>Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own. Śrīmad-Bhāgavatam therefore comments on the aphorism janmādy asya by saying abhijñaḥ and svarāṭ, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent. Therefore inert matter cannot be the ultimate cause of the creation, maintenance and destruction of the material world. Superficially material nature appears to be the cause of creation, maintenance and destruction, but material nature is set into motion for creation by the supreme conscious being, the Personality of Godhead. He is the background of all creation, maintenance and destruction, and this is confirmed in the Bhagavad-gītā (9.10):</p>
:mayādhyakṣeṇa prakṛtiḥ
:sūyate sa-carācaram
:hetunānena kaunteya
:jagad viparivartate
<p>The material nature is one of the energies of the Lord, and she can work under the direction of the Lord (adhyakṣeṇa). When the Lord throws His transcendental glance over the material nature, then only can the material nature act, as a father contacts the mother, who is then able to conceive a child. Although it appears to the layman that the mother gives birth to the child, the experienced man knows that the father gives birth to the child. The material nature therefore produces the moving and standing manifestations of the material world after being contacted by the supreme father, and not independently. Considering material nature to be the cause of creation, maintenance, etc., is called "the logic of nipples on the neck of a goat." The Caitanya-caritāmṛta by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī describes this logic of ajā-gala-stana-nyāya as follows (as explained by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja): "The material nature, as the material cause, is known as pradhāna, and as efficient cause is known as māyā. But since it is inert matter, it is not the remote cause of creation." Kavirāja Gosvāmī states as follows:</p>
:ataeva kṛṣṇa mūla-jagat-kāraṇa
:prakṛti—kāraṇa yaiche ajā-gala-stana
:([[Vanisource:CC Adi 5.61|CC Adi 5.61]])
<p>Because Kāraṇārṇavaśāyī Viṣṇu is a plenary expansion of Kṛṣṇa, it is He who electrifies the matter to put it in motion. The example of electrification is quite appropriate. A piece of iron is certainly not fire, but when the iron is made red-hot, certainly it has the quality of fire through its burning capacity. Matter is compared to the piece of iron, and it is electrified or made red-hot by the glance or manipulation of the supreme consciousness of Viṣṇu. Only by such electrification is the energy of matter displayed in various actions and reactions. Therefore the inert matter is neither efficient nor the material cause of the cosmic manifestation. Śrī Kapiladeva has said:</p>
:yatholmukād visphuliṅgād
:dhūmād vāpi sva-sambhavāt
:apy ātmatvenābhimatād
:yathāgniḥ pṛthag ulmukāt
:([[Vanisource:SB 3.28.40|SB 3.28.40]])
<p>The original fire, its flame, its sparks and its smoke are all one, for fire is still fire yet is different from the flame, flame is different from sparks, and sparks are different from the smoke. In every one of them, namely in the flames, in the sparks and in the smoke, the integrity of fire is present, yet all of them are differently situated with different positions. The cosmic manifestation is compared to the smoke because when smoke passes over the sky so many forms appear, resembling many known and unknown manifestations. The sparks are compared to living entities, and the flames are compared to material nature (pradhāna). One must know that each and every one of them is effective simply because of being empowered by the quality of the original fire. Therefore all of them, namely the material nature, the cosmic manifestation and the living entities, are but different energies of the Lord (fire). Therefore those who accept the material nature as the cosmic manifestation's original cause (prakṛti, the cause of creation according to Sāṅkhya philosophy) are not correct in their conclusion. The material nature has no separate existence without the Lord. Therefore, setting aside the Supreme Lord as the cause of all causes is the logic of ajā-gala-stana-nyāya, or trying to milk the nipples on the neck of a goat. The nipples on the neck of a goat may seem like sources of milk, but to try to get milk from such nipples will be foolish.</p>
</div>
</div>
</div>

Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation

2021-03-02T14:49:52Z

141.101.104.208: Removed from deleted category 'Such'

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{{terms|"Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation"}}
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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_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB61634_0" class="quote" parent="SB_Canto_6" book="SB" index="612" link="SB 6.16.34" link_text="SB 6.16.34">
<div class="heading">Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation. They simply desire to serve the lotus feet of the Lord. Because they serve the Lord without desires for remuneration, they can conquer the mercy of the Lord. The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered.
</div>
<span class="link">[[Vanisource:SB 6.16.34|SB 6.16.34, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Citraketu said: O unconquerable Lord, although You cannot be conquered by anyone, You are certainly conquered by devotees who have control of the mind and senses. They can keep You under their control because You are causelessly merciful to devotees who desire no material profit from You. Indeed, You give Yourself to them, and because of this You also have full control over Your devotees.</p>
</div>
<div class="purport text"><p>The Lord and the devotees both conquer. The Lord is conquered by the devotees, and the devotees are conquered by the Lord. Because of being conquered by one another, they both derive transcendental bliss from their relationship. The highest perfection of this mutual conquering is exhibited by Kṛṣṇa and the gopīs. The gopīs conquered Kṛṣṇa, and Kṛṣṇa conquered the gopīs. Thus whenever Kṛṣṇa played His flute, He conquered the minds of the gopīs, and without seeing the gopīs Kṛṣṇa could not be happy. Other transcendentalists, such as jñānīs and yogīs, cannot conquer the Supreme Personality of Godhead; only pure devotees can conquer Him.</p>
<p>Pure devotees are described as sama-mati, which means that they never deviate from devotional service under any circumstances. It is not that devotees worship the Supreme Lord only when happy; they worship Him even when in distress. Happiness and distress do not hamper the process of devotional service. Therefore Śrīmad-Bhāgavatam says that devotional service is ahaituky apratihatā, unmotivated and uninterrupted. When a devotee offers devotional service to the Lord without any motive (anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11), his service cannot be hampered by any material condition (apratihatā). Thus a devotee who offers service in all conditions of life can conquer the Supreme Personality of Godhead.</p>
<p>A special distinction between devotees and the other transcendentalists, namely the jñānīs and yogīs, is that jñānīs and yogīs artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment. Devotees know that their position is to be eternally servants of the Supreme Lord and never to be one with Him. Therefore they are called sama-mati or jitātmā. They detest oneness with the Supreme. They have no lusty desires for oneness; instead, their desire is to be freed from all material hankering. Therefore they are called niṣkāma, desireless. A living entity cannot exist without desires, but desires that can never be fulfilled are called kāma, lusty desires. Kāmais tais tair hṛta jñānāḥ: ([[Vanisource:BG 7.20 (1972)|BG 7.20]]) because of lusty desires, nondevotees are deprived of their intelligence. Thus they are unable to conquer the Supreme Lord, whereas devotees, being freed from such unreasonable desires, can conquer the Lord. Such devotees are also conquered by the Supreme Personality of Godhead. Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation. They simply desire to serve the lotus feet of the Lord. Because they serve the Lord without desires for remuneration, they can conquer the mercy of the Lord. The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered.</p>
:Devotees are always engaged in service.
:sa vai manaḥ kṛṣṇa-padāravindayor
:vacāṁsi vaikuṇṭha-guṇānuvarṇane
:([[Vanisource:SB 9.4.18-20|SB 9.4.18]])
<p>All the activities of their senses are engaged in the service of the Lord. Because of such devotion, the Lord gives Himself to His devotees as if they could use Him for any purpose they might desire. Of course, devotees have no purpose other than to serve. When a devotee fully surrenders and has no aspiration for material profit, the Lord certainly gives him all opportunities for service. This is the position of the Lord when conquered by His devotees.</p>
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All the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world

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{{terms|"all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 03 - Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 5</h3>
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<div class="quote">
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Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.
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[[Vanisource:SB 5.3.11|SB 5.3.11, Translation and Purport]]
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<div class="quote_translation">
Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.
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<div class="text">
The priests in Mahārāja Nābhi's sacrificial arena appreciated the personal presence of the Supreme Lord Viṣṇu, and they considered themselves very much obliged. The Lord's appearance is rare even for great saintly persons who have become completely detached from this material world and whose hearts are clean due to constantly chanting the glories of the Lord. Such people are satisfied by chanting the transcendental qualities of the Lord. The Lord's personal presence is not actually required. The priests are pointing out that the Lord's personal presence is very rare even for such elevated sages but that He was so kind to them that now He was personally present. Therefore the priests were very much obliged.
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The stone bearing your mother's name in both Hindi and English will be laid down at the proper place just after the registration of the land

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<div id="section">
<h2>Correspondence</h2>
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<h3>1975 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
I acknowledge receipt of donation* from your mother Srimati Narayani Devi, which donation shall be used for the purchase of Gurukula land. The stone bearing your mother's name in both Hindi and English will be laid down at the proper place just after the registration of the land.
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<div class="quote_link">
[[Vanisource:751212 - Letter to Vishvambar Dayala written from Vrndavana|751212 - Letter to Vishvambar Dayala written from Vrndavana]]
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<div class="text">
December 12, 1975

Sri Vishvambar Dayala,

Raman Reti,

Vrindaban, Mathura (U.P.)

My dear Vishvambar Dayala,

Please accept my blessings. I acknowledge receipt of donation* from your mother Srimati Narayani Devi, which donation shall be used for the purchase of Gurukula land. The stone bearing your mother's name in both Hindi and English will be laid down at the proper place just after the registration of the land.

Thanking you,

Your ever well-wisher,

A.C. Bhaktivedanta Swami

* received with thanks Rs. 53,000-00 in cash.

ACBS/AKS
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