Vaniquotes - User contributions [en]

Category:Personalities from Sri Caitanya Caritamrta

2021-03-03T20:29:02Z

162.158.107.209: Removed from deleted category 'From'

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When all the residents of Jagannatha Puri became extremely anxious to meet the Lord again, He returned from South India

2021-03-03T15:28:16Z

162.158.107.209: Removed from deleted category 'From'

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{{terms|"When all the residents of Jagannātha Purī became extremely anxious to meet the Lord again, He returned from South India"}}
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
When all the residents of Jagannātha Purī became extremely anxious to meet the Lord again, He returned from South India.
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<div class="quote_link">
[[Vanisource:CC Madhya 10.25|CC Madhya 10.25, Translation]]
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<div class="quote_translation">
When all the residents of Jagannātha Purī became extremely anxious to meet the Lord again, He returned from South India.
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We don't say that you stop eating meat. You eat meat, but don't take it from slaughterhouse

2021-03-03T14:12:29Z

162.158.107.209: Removed from deleted category 'From'

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{{terms|"We don't say that you stop eating meat. You eat meat, but don't take it from slaughterhouse"}}
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="RoomConversationJune111974Paris_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="107" link="Room Conversation -- June 11, 1974, Paris" link_text="Room Conversation -- June 11, 1974, Paris">
<div class="heading">You propagate this. "Don't kill, don't maintain the slaughterhouse." It's very sinful. It has got very awkward reaction on the society. Stop this slaughterhouse. We don't say that you stop eating meat. You eat meat, but don't take it from slaughterhouse. Or don't by killing. Simply wait, and you'll get the... How long the cow will live? Their maximum age is twenty years. So not that you have to wait for twenty years. There are many cows, eighteen years, sixteen years or ten years. So wait for that much time. Then you regularly get dead cows and eat. What is the wrong? You make this propaganda.
</div>
<span class="link">[[Vanisource:Room Conversation -- June 11, 1974, Paris|Room Conversation -- June 11, 1974, Paris]]: </span><div class="text"><p style="display: inline;">Puṣṭa-kṛṣṇa: Prabhupāda, in the western countries now, the young people, when their parents grow old, they generally send them away to old age homes. So if they have no compassion even towards their own parents, that they would send them away, then how can we educate them to protect the cow which is just like mother if they're even willing to practically kill their parents?</p>
<p>Prabhupāda: So there is no question of protecting. We shall protect. Simply we ask them that "Don't purchase meat from the slaughterhouse. We shall supply you the cow after his death." Where is the wrong?</p>
<p>Satsvarūpa: Not enough meat.</p>
<p>Prabhupāda: Eh?</p>
<p>Satsvarūpa: Not enough meat fast enough, they're eating so much beef.</p>
<p>Prabhupāda: No, fast, fast. Fast means you have to eat the cow's flesh. So how you can make it fast? The cows' number are the same. So it will remain the same. Simply you wait for the natural death. Where is the restriction? You have got a limited number of cows. Either you wait for the death, or you kill it at once, the number of cows are the same. So we simply request you that you don't kill them. Wait for the natural death and take it. What is the wrong? The number of cows is the same. You cannot increase it. Increase or decrease, the number of cows is there. So we simply request you that so long they're alive, let us take it's milk, and give nice foodstuff to the human society.</p>
<p>Yogeśvara: If they don't kill it, they'll be even more cows.</p>
<p>Prabhupāda: Eh?</p>
<p>Yogeśvara: If they don't kill the cow, then they will have even more meat, because then the cow will have more time to reproduce, more calves. If they don't kill the cow right away.</p>
<p>Prabhupāda: Yes.</p>
<p>Yogeśvara: There'll be even more cows.</p>
<p>Prabhupāda: More cows. Yes. They'll have more cows. Simply we request that "Don't..." You propagate this. "Don't kill, don't maintain the slaughterhouse." It's very sinful. It has got very awkward reaction on the society. Stop this slaughterhouse. We don't say that you stop eating meat. You eat meat, but don't take it from slaughterhouse. Or don't by killing. Simply wait, and you'll get the... How long the cow will live? Their maximum age is twenty years. So not that you have to wait for twenty years. There are many cows, eighteen years, sixteen years or ten years. So wait for that much time. Then you regularly get dead cows and eat. What is the wrong? You make this propaganda. You may, for few years, may not get. By that time, you can eat some dogs and cats. (laughter) Yes. The Koreans, they are using dogs. Where is the difference between you and the Korean? You can eat also dogs for the time being. Or hogs. You eat hogs. We don't prohibit killing of these small animals. We don't sanction, neither prohibit. But especially we request cow protection because it is ordered by Kṛṣṇa. Because we are Kṛṣṇa conscious people, therefore we have to carry out the order of Kṛṣṇa, go-rakṣya. That is our duty. And economically also, it is very useful. Kṛṣṇa has recommended for nothing, it is not like that. It has some meaning, that if you have got cows. You see. They're... Our cows in New Vrindaban, they're giving more milk than other cows. Because they are confident that they'll not be killed here. They have got sense. Not like that rascal, "They have no soul. They have no sense." They have got sense. In other places, they do not give so much milk. But in New Vrindaban, they're so jolly, as soon as Kīrtanānanda Mahārāja calls, they'll come. Yes, just like friends. And they are confident that "We'll not be killed." So they are jubilant, and they're giving much milk. Yes. So in Europe, the cows are also good, but the cow-killing system also very good. So you stop this. We simply request that, that you'll get the cow's flesh. As soon as it is dead, we shall supply you free of charges. You haven't got to pay four thousand pounds or four, this, or so much money. You get free and eat. And why you are killing? Stop this slaughterhouse. What is the wrong in this proposal? I think he could not give any counter-reasoning.</p>
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Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons

2021-03-03T14:08:38Z

162.158.107.209: Removed from deleted category 'Such'

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{{terms|"Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 7</h3>
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<div class="quote">
<div class="quote_heading">
Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons.
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<div class="quote_link">
[[Vanisource:SB 7.6.17-18|SB 7.6.17-18, Translation and Purport]]
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<div class="quote_translation">
My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence.
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<div class="text">
<div class="purport">

Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta ([[Vanisource:SB 7.5.5|SB 7.5.5]])). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: ([[Vanisource:SB 7.9.45|SB 7.9.45]]) so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage.

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To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord

2021-03-03T13:43:23Z

162.158.107.209: Removed from deleted category 'But'

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
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To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord. The doormen, who were also devotees, could understand the punishment meted out to them, for they were conscious of the great offense they had committed by not allowing the sages to enter Vaikuṇṭhaloka. In the lowest species of life, including the animal species, forgetfulness of the Lord is very prominent. The doormen were aware that they were going to the criminal department of the material world.
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<div class="quote_link">
[[Vanisource:SB 3.15.36|SB 3.15.36, Translation and Purport]]
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<div class="quote_translation">
After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.
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<div class="text">
To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord. The doormen, who were also devotees, could understand the punishment meted out to them, for they were conscious of the great offense they had committed by not allowing the sages to enter Vaikuṇṭhaloka. In the lowest species of life, including the animal species, forgetfulness of the Lord is very prominent. The doormen were aware that they were going to the criminal department of the material world, and they expected that they might go to the lowest species and forget the Supreme Lord. They prayed, therefore, that this might not happen in the lives they were going to accept because of the curse. In Bhagavad-gītā, [[Vanisource:BG 16.19 (1972)|Sixteenth Chapter, verses 19 and 20]], it is said that those who are envious of the Lord and His devotees are thrown into the species of abominable life; life after life such fools are unable to remember the Supreme Personality of Godhead, and therefore they continue going down and down.
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To clarify, in the previous chapters, the symptoms of devotional service were explained along with instructions as to how they can be executed with our present senses, gradually rising to the platform of ecstasy of spontaneous love

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[[Category:The Nectar of Devotion Chapters 01 to 51]]
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[[Category:The Nectar of Devotion Chapter 17 - Ecstatic Love]]
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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">
To clarify, in the previous chapters, the symptoms of devotional service were explained along with instructions as to how they can be executed with our present senses, gradually rising to the platform of ecstasy of spontaneous love. And the two kinds of devotional service—namely devotional service through regulative principles and through spontaneous love—were discussed.
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<div class="quote_link">
[[Vanisource:NOD 17 (1970)|Nectar of Devotion, 17]]
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<div class="text">
By the process of executing regulated devotional service, one is actually elevated onto the transcendental stage, beyond the material modes of nature. At that time one's heart becomes illuminated like the sun. The sun is far above the planetary systems, and there is no possibility of its being covered by any kind of cloud; similarly, when a devotee is purified like the sun, from his pure heart there is a diffusion of ecstatic love which is more glorious than the sunshine. Only at that time is the attachment to Kṛṣṇa perfect. Spontaneously, the devotee becomes eager to serve the Lord in his ecstatic love. At this stage the devotee is on the platform of uttama adhikārī, perfect devotion. Such a devotee has no agitation from material affections and is only interested in the service of Rādhā and Kṛṣṇa.

To clarify, in the previous chapters, the symptoms of devotional service were explained along with instructions as to how they can be executed with our present senses, gradually rising to the platform of ecstasy of spontaneous love. And the two kinds of devotional service—namely devotional service through regulative principles and through spontaneous love—were discussed. Within the stage of the regulative principles of devotional service there are two divisions—namely executive and effective. This effective portion of devotional service is called bhāva, or ecstasy. In this connection, there is a statement in the Tantras that ecstasy is the first symptom of pure love for the Personality of Godhead, and in that stage one is sometimes found shedding tears or shivering. Not always are these symptoms manifest, but occasionally. When King Ambarīṣa was put into difficulty by Durvāsā, he began to think of the lotus feet of the Lord, and thus there were some changes in his body, and tears were falling from his eyes. These symptoms are activities of ecstasy. They are visible in the shivering of the body and the shedding of tears. After the outward appearance of these ecstatic symptoms, they stay within the mind, and continuation of the ecstasy is called samādhi. This stage of appreciation becomes the cause of future exchanges of loving affairs with Kṛṣṇa.

Elevation to this stage of ecstasy can be possible in two ways. One way is constant association with pure devotees. The other way is by the special mercy of Kṛṣṇa, or by the mercy of a pure devotee of Kṛṣṇa. Elevation to the ecstatic stage of life is generally attained through association with pure devotees, while elevation to that stage by the special mercy of Kṛṣṇa or His devotee is very rare. The purport is that one should execute devotional service rigidly in the association of devotees so that there will be certainty in raising oneself to that ecstatic position. In special cases, of course, there is special favor from Kṛṣṇa, and although we should always expect that, we should not sit idly and simply wait for Kṛṣṇa's special mercy; the regular duties must be performed. It is just as when, sometimes, it is found that a person who never attended school or college may be recognized as a great scholar, or an honorary degree from great universities may be offered to him. But this does not mean that one should avoid school and expect to automatically receive an honorary degree from some university. Similarly, one should devoutly execute the regulative principles of devotional service and at the same time hope for Kṛṣṇa's favor or for His devotee's favor.
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The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.
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<div class="quote_link">
[[Vanisource:SB 3.21.40|SB 3.21.40, Translation and Purport]]
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<div class="quote_translation">
The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.
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<div class="text">
It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
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The samskaras of the school of sanatana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences

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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB11212_0" class="quote" parent="SB_Canto_1" book="SB" index="447" link="SB 1.12.12" link_text="SB 1.12.12">
<div class="heading">The saṁskāras of the school of sanātana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore garbhādhāna-saṁskāra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society.
</div>
<span class="link">[[Vanisource:SB 1.12.12|SB 1.12.12, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereupon, when all the good signs of the zodiac gradually evolved, the heir apparent of Pāṇḍu, who would be exactly like him in prowess, took birth.</p>
</div>
<div class="purport text"><p>Astronomical calculations of stellar influences upon a living being are not suppositions, but are factual, as confirmed in Śrīmad-Bhāgavatam. Every living being is controlled by the laws of nature at every minute, just as a citizen is controlled by the influence of the state. The state laws are grossly observed, but the laws of material nature, being subtle to our gross understanding, cannot be experienced grossly. As stated in the Bhagavad-gītā (3.9), every action of life produces another reaction, which is binding upon us, and only those who are acting on behalf of Yajña (Viṣṇu) are not bound by reactions. Our actions are judged by the higher authorities, the agents of the Lord, and thus we are awarded bodies according to our activities. The law of nature is so subtle that every part of our body is influenced by the respective stars, and a living being obtains his working body to fulfill his terms of imprisonment by the manipulation of such astronomical influence. A man's destiny is therefore ascertained by the birthtime constellation of stars, and a factual horoscope is made by a learned astrologer. It is a great science, and misuse of a science does not make it useless. Mahārāja Parīkṣit or even the Personality of Godhead appear in certain constellations of good stars, and thus the influence is exerted upon the body thus born at an auspicious moment. The most auspicious constellation of stars takes place during the appearance of the Lord in this material world, and it is specifically called jayantī, a word not to be abused for any other purposes. Mahārāja Parīkṣit was not only a great kṣatriya emperor, but also a great devotee of the Lord. Thus he cannot take his birth at any inauspicious moment. As a proper place and time is selected to receive a respectable personage, so also to receive such a personality as Mahārāja Parīkṣit, who was especially cared for by the Supreme Lord, a suitable moment is chosen when all good stars assembled together to exert their influence upon the King. Thus he took his birth just to be known as the great hero of Śrīmad-Bhāgavatam. This suitable arrangement of astral influences is never a creation of man's will, but is the arrangement of the superior management of the agency of the Supreme Lord. Of course, the arrangement is made according to the good or bad deeds of the living being. Herein lies the importance of pious acts performed by the living being. Only by pious acts can one be allowed to get good wealth, good education and beautiful features. The saṁskāras of the school of sanātana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore garbhādhāna-saṁskāra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society. There will be peace and prosperity in the world due to good and sane population only; there is hell and disturbance only because of the unwanted, insane populace addicted to sex indulgence.</p>
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The ritualistic ceremonies and sacrifices known as agni-hotra-yajna, darsa-yajna, purnamasa-yajna, caturmasya-yajna, pasu-yajna and soma-yajna are all symptomized by the killing of animals and the burning of many valuables

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{{terms|"The ritualistic ceremonies and sacrifices known as agni-hotra-yajna, darsa-yajna, purnamasa-yajna, caturmasya-yajna, pasu-yajna and soma-yajna are all symptomized by the killing of animals and the burning of many valuables"}}
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[[Category:Ritualistic Ceremony]]
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[[Category:Killing Animals]]
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[[Category:Bhagavatam Verses Spoken by Narada Muni - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 07 Chapter 15 - Instructions for Civilized Human Beings]]
[[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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<div id="sub_section">
<h3>SB Canto 7</h3>
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<div class="quote">
<div class="quote_heading">
The ritualistic ceremonies and sacrifices known as agni-hotra-yajña, darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-yajña, paśu-yajña and soma-yajña are all symptomized by the killing of animals and the burning of many valuables, especially food grains, all for the fulfillment of material desires and the creation of anxiety.
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<div class="quote_link">
[[Vanisource:SB 7.15.48-49|SB 7.15.48-49, Translation]]
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<div class="quote_translation">
The ritualistic ceremonies and sacrifices known as agni-hotra-yajña, darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-yajña, paśu-yajña and soma-yajña are all symptomized by the killing of animals and the burning of many valuables, especially food grains, all for the fulfillment of material desires and the creation of anxiety. Performing such sacrifices, worshiping Vaiśvadeva, and performing the ceremony of Baliharaṇa, which all supposedly constitute the goal of life, as well as constructing temples for demigods, building resting houses and gardens, digging wells for the distribution of water, establishing booths for the distribution of food, and performing activities for public welfare—these are all symptomized by attachment to material desires.
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The residents of Brahmaloka can attain perfection in three different ways

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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 05 Purports - The Glories Of Lord Nityananda Balarama]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
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The residents of Brahmaloka do not have gross material bodies to change at death, but they transform their subtle bodies into spiritual bodies and thus enter the spiritual sky. The residents of Brahmaloka can attain perfection in three different ways. Virtuous persons who reach Brahmaloka by dint of their pious work become masters of various planets after the resurrection of Brahmā, those who have worshiped Garbhodakaśāyī Viṣṇu are liberated with Brahmā, and those who are pure devotees of the Personality of Godhead at once push through the covering of the universe and enter the spiritual sky.
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<div class="quote_link">
[[Vanisource:CC Adi 5.22|CC Adi 5.22, Translation and Purport]]
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<div class="quote_translation">
“I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.”
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<div class="text">
This is a verse from the Brahma-saṁhitā (BS 5.38). This description of the abode of Kṛṣṇa gives us definite information of the transcendental place where not only is life eternal, blissful and full of knowledge, but there are ample vegetables, milk, jewels, and beautiful homes and gardens tended by lovely damsels who are all goddesses of fortune. Kṛṣṇaloka is the topmost planet in the spiritual sky, and below it are innumerable spheres, a description of which can be found in Śrīmad-Bhāgavatam. In the beginning of Lord Brahmā’s self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.

Śrīmad-Bhāgavatam ([[Vanisource:SB 2|SB Second Canto]]) states that in Vaikuṇṭhaloka the material modes of nature, represented by the qualities of goodness, passion and ignorance, have no influence. In the material world the highest qualitative manifestation is goodness, which is characterized by truthfulness, mental equilibrium, cleanliness, control of the senses, simplicity, essential knowledge, faith in God, scientific knowledge and so on. Nevertheless, all these qualities are mixed with passion and imperfection. But the qualities in Vaikuṇṭha are a manifestation of God’s internal potency, and therefore they are purely spiritual and transcendental, with no trace of material infection. No material planet, even Satyaloka, is comparable in quality to the spiritual planets, where the five inherent qualities of the material world—namely ignorance, misery, egoism, anger and envy—are completely absent.

In the material world, everything is a creation. Anything we can think of within our experience, including even our own bodies and minds, was created. This process of creation began with the life of Brahmā, and the creative principle is prevalent all over the material universe because of the quality of passion. But since the quality of passion is conspicuous by its absence in the Vaikuṇṭha planets, nothing there is created; everything there is eternally existent. And because there is no mode of ignorance, there is also no question of annihilation or destruction. In the material world one may try to make everything permanent by developing the above-mentioned qualities of goodness, but because the goodness in the material world is mixed with passion and ignorance, nothing here can exist permanently, despite all the good plans of the best scientific brains. Therefore in the material world we have no experience of eternity, bliss and fullness of knowledge. But in the spiritual world, because of the complete absence of the qualitative modes, everything is eternal, blissful and cognizant. Everything can speak, everything can move, everything can hear, and everything can see in fully blessed existence for eternity. The situation being so, naturally space and time, in the forms of past, present and future, have no influence there. In the spiritual sky there is no change because time has no influence. Consequently, the influence of māyā, the total external energy, which induces us to become more and more materialistic and forget our relationship with God, is also absent there.

As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikuṇṭhaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord. Because they constantly engage in the transcendental service of the Lord, it is natural to conclude that their senses are also transcendental, for one cannot serve the Lord with material senses. The inhabitants of Vaikuṇṭhaloka do not possess material senses with which to lord it over material nature.

Persons with a poor fund of knowledge conclude that a place void of material qualities must be some sort of formless nothingness. In reality, however, there are qualities in the spiritual world, but they are different from the material qualities because everything there is eternal, unlimited and pure. The atmosphere there is self-illuminating, and thus there is no need of a sun, a moon, fire, electricity and so on. One who can reach that abode does not come back to the material world with a material body. There is no difference between atheists and the faithful in the Vaikuṇṭha planets because all who settle there are freed from the material qualities, and thus suras and asuras become equally obedient loving servitors of the Lord.

The residents of Vaikuṇṭha have brilliantly black complexions much more fascinating and attractive than the dull white and black complexions found in the material world. Their bodies, being spiritual, have no equals in the material world. The beauty of a bright cloud when lightning flashes on it merely hints at their beauty. Generally the inhabitants of Vaikuṇṭha dress in yellow clothing. Their bodies are delicate and attractively built, and their eyes are like the petals of lotus flowers. Like Lord Viṣṇu, the residents of Vaikuṇṭha have four hands decorated with a conchshell, wheel, club and lotus flower. Their chests are beautifully broad and fully decorated with necklaces of a brilliant diamondlike metal surrounded by costly jewels never to be found in the material world. The residents of Vaikuṇṭha are always powerful and effulgent. Some of them have complexions like red coral cat’s eyes and lotus flowers, and each of them has earrings of costly jewels. On their heads they wear flowery crowns resembling garlands.

In the Vaikuṇṭhas there are airplanes, but they make no tumultuous sounds. Material airplanes are not at all safe: they can fall down and crash at any time, for matter is imperfect in every respect. In the spiritual sky, however, the airplanes are also spiritual, and they are spiritually brilliant and bright. These airplanes do not fly business executives, politicians or planning commissions as passengers, nor do they carry cargo or postal bags, for these are all unknown there. These planes are for pleasure trips only, and the residents of Vaikuṇṭha fly in them with their heavenly, beautiful, fairylike consorts. Therefore these airplanes, full of residents of Vaikuṇṭha, both male and female, increase the beauty of the spiritual sky. We cannot imagine how beautiful they are, but their beauty may be compared to the clouds in the sky accompanied by silver branches of electric lightning. The spiritual sky of Vaikuṇṭhaloka is always decorated in this way.

The full opulence of the internal potency of Godhead is always resplendent in Vaikuṇṭhaloka, where goddesses of fortune are ever-increasingly attached to serving the lotus feet of the Personality of Godhead. These goddesses of fortune, accompanied by their friends, always create a festive atmosphere of transcendental mirth. Always singing the glories of the Lord, they are not silent even for a moment.

There are unlimited Vaikuṇṭha planets in the spiritual sky, and the ratio of these planets to the material planets in the material sky is three to one. Thus the poor materialist is busy making political adjustments on a planet that is most insignificant in God’s creation. To say nothing of this planet earth, the whole universe, with innumerable planets throughout the galaxies, is comparable to a single mustard seed in a bag full of mustard seeds. But the poor materialist makes plans to live comfortably here and thus wastes his valuable human energy in something that is doomed to frustration. Instead of wasting his time with business speculations, he should seek the life of plain living and high spiritual thinking and thus save himself from perpetual materialistic unrest.

Even if a materialist wants to enjoy developed material facilities, he can transfer himself to planets where he can experience material pleasures much more advanced than those available on earth. The best plan is to prepare oneself to return to the spiritual sky after leaving the body. However, if one is intent on enjoying material facilities, one can transfer himself to other planets in the material sky by utilizing yogic powers. The playful spaceships of the astronauts are but childish entertainments and are of no use for this purpose. The aṣṭāṅga-yoga system is a materialistic art of controlling air by transferring it from the stomach to the navel, from the navel to the heart, from the heart to the collarbone, from there to the eyeballs, from there to the cerebellum and from there to any desired planet. The velocities of air and light are taken into consideration by the material scientist, but he has no information of the velocity of the mind and intelligence. We have some limited experience of the velocity of the mind because in a moment we can transfer our minds to places hundreds of thousands of miles away. Intelligence is even finer. Finer than intelligence is the soul, which is not matter like mind and intelligence but is spirit, or antimatter. The soul is hundreds of thousands of times finer and more powerful than intelligence. We can thus only imagine the velocity of the soul in its traveling from one planet to another. Needless to say, the soul travels by its own strength and not with the help of any kind of material vehicle.

The bestial civilization of eating, sleeping, fearing and sense-gratifying has misled modern man into forgetting how powerful a soul he has. As we have already described, the soul is a spiritual spark many, many times more illuminating, dazzling and powerful than the sun, moon or electricity. Human life is spoiled when man does not realize his real identity with his soul. Lord Caitanya appeared with Lord Nityānanda to save man from this type of misleading civilization.

Śrīmad-Bhāgavatam also describes how yogīs can travel to all the planets in the universe. When the vital force is lifted to the cerebellum, there is every chance that this force will burst out from the eyes, nose, ears, etc., as these are places that are known as the seventh orbit of the vital force. But the yogīs can block these holes by complete suspension of air. The yogī then concentrates the vital force in the middle position, that is, between the eyebrows. At this position, the yogī can think of the planet to which he wants to go after leaving the body. He can then decide whether he wants to go to the abode of Kṛṣṇa in the transcendental Vaikuṇṭhas, from which he will not be required to descend into the material world, or to travel to higher planets in the material universe. The perfect yogī is at liberty to do either.

For the perfect yogī who has attained success in the method of leaving his body in perfect consciousness, transferring from one planet to another is as easy as an ordinary man’s walking to the grocery store. As already discussed, the material body is just a covering of the spiritual soul. Mind and intelligence are the undercoverings, and the gross body of earth, water, air and so on is the overcoating of the soul. As such, any advanced soul who has realized himself by the yogic process, who knows the relationship between matter and spirit, can leave the gross dress of the soul in perfect order and as he desires. By the grace of God, we have complete freedom. Because the Lord is kind to us, we can live anywhere—either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul’s choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice the soul can regain paradise and return home, back to Godhead.

At the critical time of death, one can place the vital force between the two eyebrows and decide where he wants to go. If he is reluctant to maintain any connection with the material world, he can, in less than a second, reach the transcendental abode of Vaikuṇṭha and appear there completely in his spiritual body, which will be suitable for him in the spiritual atmosphere. He has simply to desire to leave the material world both in finer and in grosser forms and then move the vital force to the topmost part of the skull and leave the body from the hole in the skull called the brahma-randhra. This is easy for one perfect in the practice of yoga.

Of course, man is endowed with free will, and as such if he does not want to free himself from the material world he may enjoy the life of brahma-pada (occupation of the post of Brahmā) and visit Siddhaloka, the planets of materially perfect beings, who have full capacities to control gravity, space and time. To visit these higher planets in the material universe, one need not give up his mind and intelligence (finer matter), but need only give up grosser matter (the material body).

Each and every planet has its particular atmosphere, and if one wants to travel to any particular planet within the material universe, one has to adapt his material body to the climatic condition of that planet. For instance, if one wants to go from India to Europe, where the climatic condition is different, one has to change his dress accordingly. Similarly, a complete change of body is necessary if one wants to go to the transcendental planets of Vaikuṇṭha. However, if one wants to go to the higher material planets, he can keep his finer dress of mind, intelligence and ego, but has to leave his gross dress (body) made of earth, water, fire, etc.

When one goes to a transcendental planet, it is necessary to change both the finer and gross bodies, for one has to reach the spiritual sky completely in a spiritual form. This change of dress will take place automatically at the time of death if one so desires.

The Bhagavad-gītā confirms that one will attain his next material body according to his desires at the time he leaves his body. The desire of the mind carries the soul to a suitable atmosphere as the wind carries aromas from one place to another. Unfortunately, those who are not yogīs but gross materialists, who throughout their lives indulge in sense gratification, are puzzled by the disarrangement of the bodily and mental condition at the time of death. Such gross sensualists, encumbered by the main ideas, desires and associations of the lives they have led, desire something against their interest and thus foolishly take on new bodies that perpetuate their material miseries.

Systematic training of the mind and intelligence is therefore needed so that at the time of death one may consciously desire a suitable body, either on this planet or another material planet or even a transcendental planet. A civilization that does not consider the progressive advancement of the immortal soul merely fosters a bestial life of ignorance.

It is foolish to think that every soul that passes away goes to the same place. Either the soul goes to a place he desires at the time of death, or upon leaving his body he is forced to accept a position according to his acts in his previous life. The difference between the materialist and the yogī is that a materialist cannot determine his next body, whereas a yogī can consciously attain a suitable body for enjoyment in the higher planets. Throughout his life, the gross materialist who is constantly after sense gratification spends all day earning his livelihood to maintain his family, and at night he wastes his energy in sex enjoyment or else goes to sleep thinking about all he has done in the daytime. That is the monotonous life of the materialist. Although differently graded as businessmen, lawyers, politicians, professors, judges, coolies, pickpockets, laborers and so on, materialists all simply engage in eating, sleeping, fearing and sense gratification and thus spoil their valuable lives pursuing luxury and neglecting to perfect their lives through spiritual realization.

Yogīs, however, try to perfect their lives, and therefore the Bhagavad-gītā enjoins that everyone should become a yogī. Yoga is the system for linking the soul in the service of the Lord. Only under superior guidance can one practice such yoga in his life without changing his social position. As already described, a yogī can go anywhere he desires without mechanical help, for a yogī can place his mind and intelligence within the air circulating inside his body, and by practicing the art of breath control he can mix that air with the air that blows all over the universe outside his body. With the help of this universal air, a yogī can travel to any planet and get a body suitable for its atmosphere. We can understand this process by comparing it to the electronic transmission of radio messages. With radio transmitters, sound waves produced at a certain station can travel all over the earth in seconds. But sound is produced from the ethereal sky, and as already explained, subtler than the ethereal sky is the mind, and finer than the mind is the intelligence. Spirit is still finer than the intelligence, and by nature it is completely different from matter. Thus we can just imagine how quickly the spirit soul can travel through the universal atmosphere.

To come to the stage of manipulating finer elements like mind, intelligence and spirit, one needs appropriate training, an appropriate mode of life and appropriate association. Such training depends upon sincere prayers, devotional service, achievement of success in mystic perfection, and the successful merging of oneself in the activities of the soul and Supersoul. A gross materialist, whether he be an empiric philosopher, a scientist, a psychologist or whatever, cannot attain such success through blunt efforts and word jugglery.

Materialists who perform yajñas, or great sacrifices, are comparatively better than grosser materialists who do not know anything beyond laboratories and test tubes. The advanced materialists who perform such sacrifices can reach the planet called Vaiśvānara, a fiery planet similar to the sun. On this planet, which is situated on the way to Brahmaloka, the topmost planet in the universe, such an advanced materialist can free himself from all traces of vice and its effects. When such a materialist is purified, he can rise to the orbit of the pole star (Dhruvaloka). Within this orbit, which is called the Śiśumāra-cakra, are situated the Aditya-lokas and the Vaikuṇṭha planet within this universe.

A purified materialist who has performed many sacrifices, undergone severe penances and given the major portion of his wealth in charity can reach such planets as Dhruvaloka, and if he becomes still more qualified there, he can penetrate still higher orbits and pass through the navel of the universe to reach the planet Maharloka, where sages like Bhṛgu Muni live. In Maharloka one can live even to the time of the partial annihilation of the universe. This annihilation begins when Anantadeva, from the lowest position in the universe, produces a great blazing fire. The heat of this fire reaches even Maharloka, and then the residents of Maharloka travel to Brahmaloka, which exists for twice the duration of parārdha time.

In Brahmaloka there is an unlimited number of airplanes that are controlled not by yantra (machine) but by mantra (psychic action). Because of the existence of the mind and intelligence on Brahmaloka, its residents have feelings of happiness and distress, but there is no cause of lamentation from old age, death, fear or distress. They feel sympathy, however, for the suffering living beings who are consumed in the fire of annihilation. The residents of Brahmaloka do not have gross material bodies to change at death, but they transform their subtle bodies into spiritual bodies and thus enter the spiritual sky. The residents of Brahmaloka can attain perfection in three different ways. Virtuous persons who reach Brahmaloka by dint of their pious work become masters of various planets after the resurrection of Brahmā, those who have worshiped Garbhodakaśāyī Viṣṇu are liberated with Brahmā, and those who are pure devotees of the Personality of Godhead at once push through the covering of the universe and enter the spiritual sky.

The numberless universes exist together in foamlike clusters, and so only some of them are surrounded by the water of the Causal Ocean. When agitated by the glance of Kāraṇodakaśāyī Viṣṇu, material nature produces the total elements, which are eight in number and which gradually evolve from finer to gross. A part of ego is the sky, a part of which is air, a part of which is fire, a part of which is water, a part of which is earth. Thus one universe inflates to an area of four billion miles in diameter. A yogī who desires gradual liberation must penetrate all the different coverings of the universe, including the subtle coverings of the three qualitative modes of material nature. One who does this never has to return to this mortal world.

According to Śukadeva Gosvāmī, the above description of the material and spiritual skies is neither imaginary nor utopian. The actual facts are recorded in the Vedic hymns, and Lord Vāsudeva disclosed them to Lord Brahmā when Brahmā satisfied Him. One can achieve the perfection of life only when he has a definite idea of Vaikuṇṭha and the Supreme Godhead. One should always think about and describe the Supreme Personality of Godhead, for this is recommended in both the Bhagavad-gītā and the Bhāgavata Purāṇa, which are two authorized commentaries upon the Vedas. Lord Caitanya has made all these subject matters easier for the fallen people of this age to accept, and Śrī Caitanya-caritāmṛta has therefore presented them for the easy understanding of all concerned.
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The purpose of the above analysis is to show that in the mixture of various mellows, or reciprocations of ecstatic love between Krsna and the devotees, if the result is not pure, there will be incompatibility

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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The purpose of the above analysis is to show that in the mixture of various mellows, or reciprocations of ecstatic love between Kṛṣṇa and the devotees, if the result is not pure, there will be incompatibility. According to the opinion of stalwart devotees like Rūpa Gosvāmī, as soon as there are contradictory feelings, the result is incompatible.
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[[Vanisource:NOD 50 (1970)|Nectar of Devotion, 50]]
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<div class="text">
There is the following statement by a gopī: "My dear Kṛṣṇa, the first thing You should do is just embrace me with Your strong arms. Then, my dear friend, I shall first smell Your head, and then I shall enjoy with You." This is an example of incompatibility in which conjugal love is the whole and servitorship is the part.

One devotee said, "My dear Kṛṣṇa, how can I address You as my son when You are addressed by the great Vedāntists as the absolute truth and by the Vaiṣṇavas who follow the principles of Nārada-pañcarātra as the Supreme Personality of Godhead? You are the same Supreme Person, so how shall my tongue be so extraordinarily bold as to address You as an ordinary son?" In this statement there is a mixture of neutrality and parental love, and the result is incompatible.

Another devotee said, "My dear friend, my youthful beauty is as temporary as lightning in the sky, and therefore, my possessing attractive bodily features is unimportant. I have never met Kṛṣṇa, so I request you to please arrange for my meeting Him immediately." In this statement there is the incompatibility of a neutral mellow mixed with conjugal love.

A lusty woman in Kailāsa once told Kṛṣṇa: "My dear Kṛṣṇa, may You have a long life!" Then, after saying this, she embraced Kṛṣṇa. This is an example of incompatibility resulting from a mixture of parental love and conjugal love.

The purpose of the above analysis is to show that in the mixture of various mellows, or reciprocations of ecstatic love between Kṛṣṇa and the devotees, if the result is not pure, there will be incompatibility. According to the opinion of stalwart devotees like Rūpa Gosvāmī, as soon as there are contradictory feelings, the result is incompatible.

Once an ordinary female devotee addressed Kṛṣṇa, "My dear boy, I know that my body is just a composition of flesh and blood and can never be enjoyable to You. But still, I have been so attracted by Your beauty that I wish that You accept me as Your conjugal lover." In this statement there is incompatibility caused by a mixture of ghastliness and conjugal love in devotional service.

Śrīla Rūpa Gosvāmī warns devotees to not commit such incompatibilities in their writings or in their dealings. The presence of such contradictory feelings is called rasābhāsa. When there is rasābhāsa in any book of Kṛṣṇa consciousness, no learned scholar or devotee will accept it.

In the Vidagdha-mādhava, second act, verse 29, Paurṇamāsī tells Nāndīmukhī: "Just see how wonderful it is! Great sages meditate upon Kṛṣṇa after being relieved from all material transactions, and with great difficulty they try to situate Kṛṣṇa in their hearts. And opposed to this, this young girl is trying to withdraw her mind from Kṛṣṇa so she can apply it in the material activities of sense gratification. What a regrettable thing it is that this girl is trying to drive away from her heart the same Kṛṣṇa who is sought after by great sages through severe austerities and perseverance!" Although in this statement there are contradictory mellows of ecstatic devotion, the result is not incompatible because conjugal love is so elevated that it is defeating all other varieties of mellows. Śrīla Jīva Gosvāmī comments in this connection that such a loving state of mind is not possible for all. It is only possible in the case of the gopīs of Vṛndāvana. There are many other instances of contradictory mellows where there is no perverted experience of rasābhāsa.
</div>
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</div>

The practical example of this is that devotees who are under the protection of the Lord are also not affected by material nature

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162.158.107.209: Removed from deleted category 'Also'

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<div id="facts">
{{terms|"The practical example of this is that devotees who are under the protection of the Lord are also not affected by material nature"}}
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[[Category:The Nectar of Devotion Chapter 22 - Qualities of Krsna Further Explained]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Devotion</h3>
</div>
<div class="quote">
<div class="quote_heading">
The practical example of this is that devotees who are under the protection of the Lord are also not affected by material nature. To overcome the influence of material nature is very difficult, but the devotees or the saintly persons who are under the protection of the Lord are not affected. So what need is there to speak of the Lord Himself? To be more clear, although the Lord sometimes appears in this material world, He has nothing to do with the modes of material nature, and He acts with full independence in His transcendental position.
</div>

<div class="quote_link">
[[Vanisource:NOD 22 (1970)|Nectar of Devotion, 22]]
</div>
<div class="text">
As for Kṛṣṇa's orders not being neglected by anyone, in Śrīmad-Bhāgavatam, [[Vanisource:SB 3.2.21|Third Canto, 2nd Chapter, 21st verse]], Uddhava tells Vidura: "Lord Kṛṣṇa is the master of the three modes of material nature. He is the enjoyer of all opulences, and therefore there is no one equal to or greater than Him." All the great kings and emperors used to come before Him, offer their gifts and pay obeisances with their helmets at the feet of the Lord. One devotee said, "My dear Kṛṣṇa, when You order Brahmā—'Now you may create the universe,'—and when You order Lord Śiva—'Now you dissolve this material manifestation,'—You are in this way creating and dissolving the material creation Yourself. Simply by Your orders and by Your partial representation as Viṣṇu, You are maintaining the universes. In this way, O Kṛṣṇa, O enemy of Kaṁsa, there are so many Brahmās and Śivas who are simply carrying out Your orders."

51. Changeless

Kṛṣṇa does not change His constitutional position, not even when He appears in this material world. Ordinary living entities have their constitutional spiritual positions covered. They appear in different bodies, and under the different bodily concepts of life they act. But Kṛṣṇa does not change His body. He appears in His own body and is therefore not affected by the modes of material nature. In the [[Vanisource:SB 1.11.38|First Canto, 11th Chapter, 24th verse]], of Śrīmad-Bhāgavatam it is stated that the special prerogative of the supreme controller is that He is not at all affected by the modes of nature. The practical example of this is that devotees who are under the protection of the Lord are also not affected by material nature. To overcome the influence of material nature is very difficult, but the devotees or the saintly persons who are under the protection of the Lord are not affected. So what need is there to speak of the Lord Himself? To be more clear, although the Lord sometimes appears in this material world, He has nothing to do with the modes of material nature, and He acts with full independence in His transcendental position. This is the special quality of the Lord.

52. All-cognizant

Any person who can understand the feelings of all persons and incidents in all places at all times is called all-cognizant.

A nice example of the all-cognizant quality of the Lord is described in Śrīmad-Bhāgavatam, [[Vanisource:SB 1.15.11|First Canto, 15th Chapter, 11th verse]], in connection with Durvāsā Muni's visit to the house of the Pāṇḍavas in the forest. Following a calculated plan, Duryodhana sent Durvāsā Muni and his ten thousand disciples to be guests of the Pāṇḍavas in the forest. Duryodhana arranged for Durvāsā and his men to reach the place of the Pāṇḍavas just when the Pāṇḍavas' lunchtime was ended, so that the Pāṇḍavas would be caught without sufficient means to feed such a large number of guests. Knowing Duryodhana's plan, Kṛṣṇa came to the Pāṇḍavas and asked their wife Draupadī if there were any remnants of food which she could offer to Him. Draupadī offered Him a container in which there was only a little fragment of some vegetable preparation, and Kṛṣṇa at once ate it. At that moment all of the sages accompanying Durvāsā were taking bath in the river, and when Kṛṣṇa felt satisfaction from eating Draupadī's offering, they also felt satisfaction, and their hunger was gone. Because Durvāsā and his men were unable to eat anything more, they went away without coming into the house of the Pāṇḍavas. In this way the Pāṇḍavas were saved from the wrath of Durvāsā. Duryodhana had sent them because he knew that the Pāṇḍavas would not be able to receive such a large number, and thus Durvāsā would become angry, and the Pāṇḍavas would be cursed. But Kṛṣṇa saved them from this calamity by His trick and by His all-cognizant quality.
</div>
</div>
</div>

The pastimes of Krsna are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of Caitanya are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake

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<div id="compilation">
<div id="facts">
{{terms|"The pastimes of Lord Kṛṣṇa are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of Śrī Caitanya Mahāprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake"}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 25 - How All the Residents of Varanasi Became Vaisnavas]]
[[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 pastimes of Lord Kṛṣṇa are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of Śrī Caitanya Mahāprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 25.271|CC Madhya 25.271, Translation and Purport]]
</div>
<div class="quote_translation">
The pastimes of Lord Kṛṣṇa are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of Śrī Caitanya Mahāprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.
</div>
<div class="text">
The essence of spiritual knowledge is found in the pastimes of Śrī Caitanya Mahāprabhu, which are identical with the pastimes of Lord Kṛṣṇa. This is the essence of knowledge. If knowledge does not include the understanding of Śrī Caitanya Mahāprabhu and Kṛṣṇa, it is simply superfluous. By Śrī Caitanya Mahāprabhu’s grace, the nectar of Lord Śrī Kṛṣṇa’s pastimes is flowing in different directions in hundreds and thousands of rivers. One should not think that the pastimes of Śrī Caitanya Mahāprabhu are different from Kṛṣṇa’s pastimes. It is said, śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya: “Lord Caitanya Mahāprabhu is a combination of Rādhā and Kṛṣṇa.” Thus without understanding the pastimes of Śrī Caitanya Mahāprabhu, one cannot understand Rādhā and Kṛṣṇa. Śrīla Narottama dāsa Ṭhākura therefore sings, rūpa-raghunātha-pade haibe ākuti/ kabe hāma bujhaba se yugala pirīti: “When shall I become very eager to study the books left by the six Gosvāmīs? Then I shall be able to understand the conjugal pastimes of Rādhā and Kṛṣṇa.” Caitanya Mahāprabhu directly empowered Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī. Following in their footsteps, the other Gosvāmīs understood Śrī Caitanya Mahāprabhu and His mission. One should understand Śrī Kṛṣṇa Caitanya and Lord Śrī Kṛṣṇa from the six Gosvāmīs in the paramparā system. The Kṛṣṇa consciousness movement is following as strictly as possible in the footsteps of the Gosvāmīs. Narottama dāsa Ṭhākura says, ei chaya gosāñi yāṅra, mui tāṅra dāsa: “I am the servant of the six Gosvāmīs.” The philosophy of Kṛṣṇa consciousness is to become the servant of the servant of the servant of the Lord ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]). Whoever wants to understand the difficult subject matter of kṛṣṇa-kathā should accept the disciplic succession. If one is somehow or other able to understand Kṛṣṇa, his life is successful. Tyaktvā dehaṁ punar janma naiti mām eti so ‘rjuna ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). A perfect devotee is able to understand Kṛṣṇa through the disciplic succession, and his entrance into the kingdom of God is thereby certainly opened. When one understands Kṛṣṇa, there is no difficulty in transferring oneself to the spiritual kingdom.
</div>
</div>
</div>

The mood of the present age is not spiritually conducive, and hence it is difficult to develop a high degree of faith in the Lord. Still, it is certain that faith in the Lord never goes in vain

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{{terms|"The mood of the present age is not spiritually conducive, and hence it is difficult to develop a high degree of faith in the Lord. Still, it is certain that faith in the Lord never goes in vain"}}
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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="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="RTW51_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="39" link="RTW 5.1" link_text="Renunciation Through Wisdom 5.1">
<div class="heading">The mood of the present age is not spiritually conducive, and hence it is difficult to develop a high degree of faith in the Lord. Still, it is certain that faith in the Lord never goes in vain. In the beginning we may be somewhat hesitant to accept this fact, but in time we come to understand that the Supreme Lord is always protecting us.
</div>
<span class="link">[[Vanisource:RTW 5.1|Renunciation Through Wisdom 5.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The single-minded devotees are surrendered souls. They can perceive how the Lord's potencies are working. They feel no anxiety if sometimes the Lord's mercy does not manifest, even after long pleading and prayers, for they have unflinching conviction that the Lord will protect them under all circumstances. The mood of the present age is not spiritually conducive, and hence it is difficult to develop a high degree of faith in the Lord. Still, it is certain that faith in the Lord never goes in vain. In the beginning we may be somewhat hesitant to accept this fact, but in time we come to understand that the Supreme Lord is always protecting us.</p>
<p>At times, when doubts and restlessness assail us, we must remain fixed in our resolve. The best remedy for doubts is to seek the association of saintly persons. Saintly souls who are learned in the conclusions of the revealed scriptures and have realized the Supreme Lord can dissipate our doubts and calm our restless mind with unequivocal instructions and exemplary actions. When Kṛṣṇa conscious topics, which are both very potent and nectarean to the ears and heart, are heard and discussed in the association of saints, then faith in the Supreme Lord gradually increases, along with attraction and devotion to Him. Faith inspires initial surrender, and later, by the powerful influence of saintly association, one's faith deepens and becomes steady. Once faith becomes steady, all mental agitations and doubts clear up due to constant worship of the Lord. One then practices bhajana (chanting meditation) of a very esoteric and elevated nature, and this leads one to the stage of love of Godhead. To attain this state, saintly association is imperative; there is no substitute. Therefore it is said:</p>
<p>'sādhu-saṅga', 'sādhu-saṅga'-sarva-śāstre kaya</p>
:lava-mātra sādhu-saṅge sarva-siddhi haya
<p>The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success. ([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]])</p>
<p>And how the Lord feels about sādhus is revealed by the Lord Himself in the Śrīmad-Bhāgavatam (9.4.68):</p>
:sādhavo hṛdayaṁ mahyaṁ
:sādhūnāṁ hṛdayaṁ tv aham
:mad-anyat te na jānanti
:nāhaṁ tebhyo manāg api
<p>The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.</p>
<p>The Lord always resides in the heart of His pure devotees, and so they have the potency to purify the places of pilgrimage, which become heavily laden with the sins deposited there by all the pilgrims. These are some of the glories of the Lord's pure, surrendered devotees.</p>
</div>
</div>
</div>

Ksine punye martya-lokam visanti (BG 9.21): when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas

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{{terms|"Kṣīṇe puṇye martya-lokaṁ viśanti"|"when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 11 Purports - Jada Bharata Instructs King Rahugana]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
If we become attached to pious activities, we may get these various worldly facilities in the next life and may take birth in the heavenly planets. But all this will eventually be finished. Kṣīṇe puṇye martya-lokaṁ viśanti (BG 9.21): when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas.
</div>

<div class="quote_link">
[[Vanisource:SB 5.11.2|SB 5.11.2, Translation and Purport]]
</div>
<div class="quote_translation">
My dear King, talks of the relationship between the master and the servant, the king and the subject and so forth are simply talks about material activities. People interested in material activities, which are expounded in the Vedas, are intent on performing material sacrifices and placing faith in their material activities. For such people, spiritual advancement is definitely not manifest.
</div>
<div class="text">
In this verse, two words are significant—veda-vāda and tattva-vāda. According to Bhagavad-gītā, those who are simply attached to the Vedas and who do not understand the purpose of the Vedas or the Vedānta-sūtra are called veda-vāda-ratāḥ.

<div class="quote_verse">
:yām imāṁ puṣpitāṁ vācaṁ
:pravadanty avipaścitaḥ
:veda-vāda-ratāḥ pārtha
:nānyad astīti vādinaḥ
</div>

:kāmātmānaḥ svarga-parā

<div class="quote_verse">
:janma-karma-phala-pradām
:kriyā-viśeṣa-bahulāṁ
:bhogaiśvarya-gatiṁ prati
</div>

"Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power and so forth. Being desirous of sense gratification and opulent life, they say there is nothing more than this." ([[Vanisource:BG 2.42-43 (1972)|BG 2.42-43]])

The veda-vāda followers of the Vedas are generally inclined to karma-kāṇḍa, the performance of sacrifice according to the Vedic injunctions. They are thereby promoted to higher planetary systems. They generally practice the Cāturmāsya system. Akṣayyaṁ ha vai cāturmāsya-yājinaḥ sukṛtaṁ bhavati: one who performs the cāturmāsya-yajña becomes pious. By becoming pious, one may be promoted to the higher planetary systems (ūrdhvaṁ gacchanti sattva-sthāḥ ([[Vanisource:BG 14.18 (1972)|BG 14.18]])). Some of the followers of the Vedas are attached to karma-kāṇḍa, the fruitive activities of the Vedas, in order to be promoted to a higher standard of life. Others argue that this is not the purpose of the Vedas. Tad yathaiveha karma jitaḥ lokaḥ kṣīyate evam evam utra puṇya jitaḥ lokaḥ kṣīyate. In this world someone may become very highly elevated by taking birth in an aristocratic family, by being well educated, beautiful or very rich. These are the gifts for pious activities enacted in the past life. However, these will be finished when the stock of pious activity is finished. If we become attached to pious activities, we may get these various worldly facilities in the next life and may take birth in the heavenly planets. But all this will eventually be finished. Kṣīṇe puṇye martya-lokaṁ viśanti ([[Vanisource:BG 9.21 (1972)|BG 9.21]]): when the stock of pious activity is finished, one again has to come to this martya-loka. According to the Vedic injunctions, the performance of pious activity is not really the objective of the Vedas. The objective of the Vedas is explained in Bhagavad-gītā. Vedaiś ca sarvair aham eva vedyaḥ: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) the objective of the Vedas is to understand Kṛṣṇa, the Supreme Personality of Godhead. Those who are veda-vādīs are not actually advanced in knowledge, and those who are followers of jñāna-kāṇḍa (Brahman understanding) are also not perfect. However, when one comes to the platform of upāsanā and accepts the worship of the Supreme Personality of Godhead, he becomes perfect (ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param). In the Vedas the worship of different demigods and the performance of sacrifice are certainly, mentioned, but such worship is inferior because the worshipers do not know that the ultimate goal is Viṣṇu (na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]])). When one comes to the platform of viṣṇor ārādhanam, or bhakti-yoga, one has attained the perfection of life. Otherwise, as indicated in Bhagavad-gītā, one is not a tattva-vādī but a veda-vādī, a blind follower of the Vedic injunctions. A veda-vādī cannot be purified from material contamination unless he becomes a tattva-vādī, that is, one who knows tattva, the Absolute Truth. Tattva is also experienced in three features-brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Even after coming to the platform of understanding tattva, one must worship Bhagavān, Viṣṇu and His expansions, or one is not yet perfect. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: ([[Vanisource:BG 7.19 (1972)|BG 7.19]]) after many births, one who is actually in knowledge surrenders unto Kṛṣṇa. The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.
</div>
</div>
</div>

Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kala

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{{terms|"Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kala"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 08 - Manifestation of Brahma from Garbhodakasayi Visnu]]
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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">
Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kala.
</div>

<div class="quote_link">
[[Vanisource:SB 3.8.11|SB 3.8.11, Translation and Purport]]
</div>
<div class="quote_translation">
Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kala.
</div>
<div class="text">
After the three worlds—the upper, lower and middle planetary systems—merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla. In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.
</div>
</div>
</div>

Because Ajamila constantly chanted his son's name, Narayana, he was elevated to the platform of bhakti, although he did not know it

2021-03-02T14:33:47Z

162.158.107.209: Removed from deleted category 'Was'

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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 01 Purports - The History of the Life of Ajamila]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
According to the bhaktisiddhānta, it is to be analyzed that because Ajāmila constantly chanted his son's name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it.
</div>

<div class="quote_link">
[[Vanisource:SB 6.1.27|SB 6.1.27, Translation and Purport]]
</div>
<div class="quote_translation">
When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son Nārāyaṇa.
</div>
<div class="text">
In the Second Canto of the Śrīmad-Bhāgavatam ([[Vanisource:SB 2.1.6|SB 2.1.6]]) Śukadeva Gosvāmī says:

<div class="quote_verse">
:etāvān sāṅkhya-yogābhyāṁ
:svadharma-pariniṣṭhayā
:janma-lābhaḥ paraḥ puṁsām
:ante nārāyaṇa-smṛtiḥ
</div>

"The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one's occupational duty, is to remember the Personality of Godhead at the end of life." Somehow or other, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa.

It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa's house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa's house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.

In this regard Śrīla Śrīdhara Svāmī expressed his verdict as follows: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam. "According to the bhaktisiddhānta, it is to be analyzed that because Ajāmila constantly chanted his son's name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it." Similarly, Śrīla Vīrarāghava Ācārya gives this opinion: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ. "Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa." Śrīla Vijayadhvaja Tīrtha gives a similar opinion:

mṛtyu-kāle deha-viyoga-lakṣaṇa-kāle mṛtyoḥ sarva-doṣa-pāpa-harasya harer anugrahāt kāle datta-jñāna-lakṣaṇe upasthite hṛdi prakāśite tanaye pūrṇa-jñāne bāle pañca-varṣa-kalpe prādeśa-mātre nārāyaṇāhvaye mūrti-viśeṣe matiṁ smaraṇa-samarthaṁ cittaṁ cakāra bhaktyāsmarad ity arthaḥ.

Directly or indirectly, Ajāmila factually remembered Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ ([[Vanisource:SB 2.1.6|SB 2.1.6]])).
</div>
</div>
</div>

Because God is sac-cid-ananda-vigraha (BS 5.1) - He's all-pleasure - therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come

2021-03-02T14:31:40Z

162.158.107.209: Removed from deleted category 'But'

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{{terms|"Because God is sac-cid-ananda-vigraha"|"He's all-pleasure"|"therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come"}}
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</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
That is a question, one must like to put, that "Why God became many?" So that is, that answer is that because God is sac-cid-ānanda-vigraha (BS 5.1)—He's all-pleasure—therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come. Whenever we want to enjoy some pleasure, pleasure is not enjoyed alone. Pleasure is enjoyed with many.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/660309BG-NEW_YORK_clip01.mp3</mp3player>
<div class="quote_link">
[[Vanisource:660309 - Lecture BG 02.12 - New York|660309 - Lecture BG 02.12 - New York]]:
</div>
<div class="text">
Prabhupāda: Now, now I have already explained that because Śrī Kṛṣṇa is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect. So we have to believe that in future, even after liberation . . . now, one thing we must also explain—the liberation, the conception of liberation. So there are different . . . five kinds of liberation. One of them, liberation, is to become one with the Lord, one with the Supreme. That is called ''sāyujya-mukti'', to merge into the existence of, of the Supreme. That is also another. That is one of the five liberations. That is not the only liberation.

That means we all individual beings, we are individual constitutionally. God is the father or creator or whatever, or the source of all life, or source of our existence. Whatever you like, you can say. So we have . . . we have been created in that way. ''Eko bahu syāma''. God has become many. This is also version of the Vedas that many, all these many, we are also god. Just like the fire diffuses its sparks. The sparks coming out of the fire, it is the . . . they are also part and parcel of the fire. Similarly we, we are all parts and parcels of the Supreme.

Now, He wanted to become many. He wanted to become many, so He has become many, and we are that many. So we are not different from God. We are not different from God, but because He wanted to become many, so we have become many. Now, thing is, when God wanted to become many, there must be some purpose behind this. Otherwise, why did He like to become many? He was one, one without second. That's all right. But why did He become many? So that is a question, one must like to put that, "Why God became many?"

So that is, that answer is that because God is ''sac-cid-ānanda-vigraha'' ([[Vanisource:Bs 5.1|Bs 5.1]]), He's all-pleasure—therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come. Whenever we want to enjoy some pleasure, pleasure is not enjoyed alone. Pleasure is enjoyed with many. Now God is by nature . . . He's ''ānandamayo 'bhyāsāt'' (''Vedānta-sūtra'' 1.1.12).

He's always full of pleasure, full of blissfulness. Now, if He wants to become many, it is . . . He's omnipotent. He can become many. Where is the objection there? He can . . . He can manifest Himself in various . . .

Just now we have quoted a verse from ''Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam'' ([[Vanisource:Bs 5.33|Bs 5.33]]). ''Ananta-rūpam'' means unlimited forms. Unlimited forms. Ad . . . still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, water pots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God is from the desire of God.

Now, out of these . . . because God has got some desire, transcendental desire, to enjoy with many. He enjoys with His own energy because He is all-perfect. Just like if I want to enjoy life, I want family, I want a wife, I want children, I want friends, I want servants. So I have to think before having a wife. You see? Because I am limited, so I think twice, whether I am able to keep a wife, then whether I am able to maintain my children. These things are consideration. And actually, in the present society every young man is thinking like that. You see? Whenever the question of marrying is there, they think like that. But that thinking is due to our imperfectness. Because we are not all-powerful, therefore we think like that.

But when we give the qualification to God that He is all-powerful, omnipotent, so He can maintain any number of children or any number of wives. Otherwise, there is no meaning of omnipotent. So similarly, God has become many, and He has got a plan behind this thinking of many. Now, out of these manies, if one wants to merge again into the existence of God, so God has no objection.
</div>
</div>
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At the end of the festival Minaketana Ramadasa went away, offering his blessings to everyone. At that time he had some controversy with my brother

2021-03-02T13:47:55Z

162.158.107.209: Removed from deleted category 'Have'

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</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">
At the end of the festival Minaketana Ramadasa went away, offering his blessings to everyone. At that time he had some controversy with my brother.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 5.172|CC Adi 5.172, Translation]]
</div>
<div class="quote_translation">
At the end of the festival Minaketana Ramadasa went away, offering his blessings to everyone. At that time he had some controversy with my brother.
</div>
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</div>

At the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohini appeared, as did stars like Asvini - SB 10.3.1-5

2021-03-02T13:43:30Z

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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 03 - The Birth of Lord Krsna]]
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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_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB10315_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="106" link="SB 10.3.1-5" link_text="SB 10.3.1-5">
<div class="heading">Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful.
</div>
<span class="link">[[Vanisource:SB 10.3.1-5|SB 10.3.1-5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.</p>
</div>
<div class="purport text"><p>As stated in the Bhagavad-gītā, the Lord says that His appearance, birth, and activities are all transcendental and that one who factually understands them is immediately eligible to be transferred to the spiritual world. The Lord's appearance or birth is not like that of an ordinary man, who is forced to accept a material body according to his past deeds. The Lord's appearance is explained in the previous chapter: He appears out of His own sweet pleasure.</p>
<p>When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the constellation known as Rohiṇī was also predominant because this constellation is considered very auspicious. Rohiṇī is under the direct supervision of Brahmā, who is born of Viṣṇu, and it appears at the birth of Lord Viṣṇu, who in fact is birthless. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa's birth, the planetary systems were automatically adjusted so that everything became auspicious.</p>
<p>At that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. Auspicious stars were visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the mind of everyone there were signs of good fortune. The rivers were flowing full of water, and the lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Because of disturbances created by the demoniac kings, the sacrificial fire had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas were very distressed in mind, intelligence and activities. But just on the point of Kṛṣṇa's appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.</p>
<p>On the occasion of Lord Kṛṣṇa's birth, seasonal changes took place throughout the entire universe. Kṛṣṇa was born during the month of September, yet it appeared like springtime. The atmosphere, however, was very cool, although not chilly, and the rivers and reservoirs appeared just as they would in śarat, the fall. Lotuses and lilies blossom during the day, but although Kṛṣṇa appeared at twelve o'clock midnight, the lilies and lotuses were in bloom, and thus the wind blowing at that time was full of fragrance. Because of Kaṁsa's disturbances, the Vedic ritualistic ceremonies had almost stopped. The brāhmaṇas and saintly persons could not execute the Vedic rituals with peaceful minds. But now the brāhmaṇas were very pleased to perform their daily ritualistic ceremonies undisturbed. The business of the asuras is to disturb the suras, the devotees and brāhmaṇas, but at the time of Kṛṣṇa's appearance these devotees and brāhmaṇas were undisturbed.</p>
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As we have discussed many times, the Supreme Personality of Godhead Lord Sri Krsna has many plenary expansions, and each and every one of them, although equally powerful, executes different functions

2021-03-02T13:17:21Z

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions.
</div>

<div class="quote_link">
[[Vanisource:SB 1.14.8|SB 1.14.8, Translation and Purport]]
</div>
<div class="quote_translation">
Is He going to quit His earthly pastimes, as Devarṣi Nārada indicated? Has that time already arrived?
</div>
<div class="text">
<div class="purport">

As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions. For example, Śrī Kṛṣṇa, the Lord, says in Bhagavad-gītā:

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself." ([[Vanisource:BG 4.7 (1972)|BG 4.7]])

"To deliver the faithful, to annihilate the miscreants and also to reestablish the principles of occupational duty, I appear in every age." ([[Vanisource:BG 4.8 (1972)|BG 4.8]])

"If I should cease to work, then all humanity would be misdirected. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings." ([[Vanisource:BG 3.24 (1972)|BG 3.24]])

"Whatever action a great man performs, common men will follow. And whatever standards he sets by exemplary acts, all the world pursues." ([[Vanisource:BG 3.21 (1972)|BG 3.21]])

All the above statements by the Lord apply to different plenary portions of the Lord, namely His expansions such as Saṅkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha and Nārāyaṇa. These are all He Himself in different transcendental expansions, and still the Lord as Śrī Kṛṣṇa functions in a different sphere of transcendental exchange with different grades of devotees. And yet Lord Kṛṣṇa as He is appears once every twenty-four hours of Brahmā's time (or after a lapse of 8,640,000,000 solar years) in each and every universe, and all His transcendental pastimes are displayed in each and every universe in a routine spool. But in that routine spool the functions of Lord Kṛṣṇa, Lord Vāsudeva, etc., are complex problems for the layman. There is no difference between the Lord's Self and the Lord's transcendental body. The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world. The Lord is kaivalya, and for Him there is no difference between matter and spirit because everything is created from Him. Therefore His quitting one sort of body or accepting another body does not mean that He is like the ordinary living being. All such activities are simultaneously one and different by His inconceivable potency. When Mahārāja Yudhiṣṭhira was lamenting the possibility of His disappearance, it was just in pursuance of a custom of lamenting the disappearance of a great friend, but factually the Lord never quits His transcendental body, as is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in Bhagavad-gītā, and they are known as the mūḍhas. That the Lord left His body means that He left again His plenary portions in the respective dhāmas (transcendental abodes), as He left His virāṭ-rūpa in the material world.

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