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When informed of the death of Kamsa, Jarasandha decided on the spot that he would rid the world of all the members of the Yadu dynasty. He decided that since Krsna had killed Kamsa, the whole dynasty of the Yadus should be killed

2021-03-03T16:20:04Z

162.158.107.233: Removed from deleted category 'That'

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{{terms|"When informed of the death of Kamsa, Jarasandha decided on the spot that he would rid the world of all the members of the Yadu dynasty. He decided that since Krsna had killed Kamsa, the whole dynasty of the Yadus should be killed"}}
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[[Category:Krsna Book Chapter 50 - Krsna Erects the Dvaraka Fort]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB50_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="54" link="KB 50" link_text="Krsna Book 50">
<div class="heading">The King of Magadha, Jarāsandha, was mortified on hearing of the pitiable condition of his daughters. When informed of the death of Kaṁsa, Jarāsandha decided on the spot that he would rid the world of all the members of the Yadu dynasty. He decided that since Kṛṣṇa had killed Kaṁsa, the whole dynasty of the Yadus should be killed.
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<span class="link">[[Vanisource:KB 50|Krsna Book 50]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Upon Kaṁsa's death, his two wives became widows. According to Vedic civilization, a woman is never independent. She has three stages of life: in childhood a woman should live under the protection of her father, a youthful woman should live under the protection of her young husband, and in the event of the death of her husband she should live under the protection of her grown-up sons, or if she has no grown-up sons she must go back to her father and live as a widow under his protection. It appears that Kaṁsa had no grown-up sons. Therefore, after his wives became widows they returned to the shelter of their father. Kaṁsa had two queens, Asti and Prāpti, and both happened to be the daughters of King Jarāsandha, the lord of the Bihar Province (known in those days as Magadha). After reaching home, the two queens explained their awkward position following Kaṁsa's death. The King of Magadha, Jarāsandha, was mortified on hearing of the pitiable condition of his daughters. When informed of the death of Kaṁsa, Jarāsandha decided on the spot that he would rid the world of all the members of the Yadu dynasty. He decided that since Kṛṣṇa had killed Kaṁsa, the whole dynasty of the Yadus should be killed.</p>
<p>He began to make extensive arrangements to attack the kingdom of Mathurā with his innumerable military phalanxes, consisting of many thousands of chariots, horses, elephants and infantry soldiers. Jarāsandha prepared thirteen such military phalanxes to retaliate the death of Kaṁsa. Taking with him all his military strength, he attacked the capital of the Yadu kings, Mathurā, surrounding it from all directions. Śrī Kṛṣṇa, who appeared like an ordinary human being, saw the immense strength of Jarāsandha, which appeared like an ocean about to cover a beach at any moment. He also perceived that the inhabitants of Mathurā were overwhelmed with fear. He began to think within Himself about His mission as an incarnation and how to tackle the present situation before Him. He thought that since He was not going to conquer the kingdom of Magadha, to kill the King of Magadha, namely Jarāsandha, was useless. His mission was to diminish the overburdening population of the whole world; therefore He took the opportunity to face so many men, chariots, elephants and horses. The military strength of Jarāsandha had appeared before Him, and He decided to kill the entire force of Jarāsandha so that he would go back and reorganize his military strength.</p>
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When affection is symptomized by direct happiness and distress, it is called attraction. In such an attracted state of ecstatic love, one can face all kinds of disadvantages calmly

2021-03-03T15:27:42Z

162.158.107.233: Removed from deleted category 'By'

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{{terms|"When affection is symptomized by direct happiness and distress, it is called attraction. In such an attracted state of ecstatic love, one can face all kinds of disadvantages calmly"}}
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[[Category:The Nectar of Devotion Chapter 37 - Impetuses for Krsna's Service]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD37_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="282" link="NOD 37" link_text="Nectar of Devotion 37">
<div class="heading">When affection is symptomized by direct happiness and distress, it is called attraction. In such an attracted state of ecstatic love, one can face all kinds of disadvantages calmly. Even at the risk of death such a devotee is never bereft of the transcendental loving service of the Lord.
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<span class="link">[[Vanisource:NOD 37|Nectar of Devotion 37]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One devotee told Dāruka, the servant of Kṛṣṇa, "My dear Dāruka, when you become like wood because of your separation from Kṛṣṇa, it is not so wonderful. Whenever any devotee sees Kṛṣṇa, his eyes become filled with water, and in separation any devotee like you would become stunned, standing just like a wooden doll. That is not a very wonderful thing."</p>
<p>There is a statement about Uddhava's symptoms of love. When he saw Lord Kṛṣṇa his eyes filled with tears and created a river which flowed down toward the sea of Kṛṣṇa to offer tribute, as a wife offers tribute to her husband. When his body erupted with goose pimples, he appeared like the kadamba flower, and when he began to offer prayers, he appeared completely distinct from all other devotees.</p>
<p>When affection is symptomized by direct happiness and distress, it is called attraction. In such an attracted state of ecstatic love, one can face all kinds of disadvantages calmly. Even at the risk of death such a devotee is never bereft of the transcendental loving service of the Lord. A glorious example of this ecstatic love was exhibited by King Parīkṣit when he was at the point of death. Although he was bereft of his entire kingdom, which spread over all the world, and although he was accepting not even a drop of water in the seven days remaining to him, because he was engaged in hearing the transcendental pastimes of the Lord from Śukadeva Gosvāmī he was not in the least distressed. On the contrary, he was feeling direct transcendental ecstatic joy in association with Śukadeva Gosvāmī.</p>
<p>One devotee has confidently expressed this opinion: "If a drop of Lord Kṛṣṇa's mercy can be bestowed upon me, then I shall feel completely carefree, even in the midst of a fire or an ocean. But if I become bereft of His causeless mercy, then even if I became the King of Dvārakā, I would be simply an object for pinpricks."</p>
<p>Devotees such as Mahārāja Parīkṣit and Uddhava are all situated in ecstatic attraction on the basis of affection, and in that state of affection a feeling of friendship becomes manifest. When Uddhava was freed from all material contamination, he saw the Lord, and his throat became choked up, and he could not speak. By the movements of his eyebrows alone he was embracing the Lord. Such ecstatic love has been divided by great scholars into two groups—addition and subtraction. If a devotee is not directly associated with the Lord, it is called subtraction. In this state of love, one is constantly fixed with his mind at the lotus feet of the Lord. A devotee in this state becomes very eager to learn of the transcendental qualities of the Lord. The most important business of such a devotee is attaining the association of the Lord.</p>
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Thinking that the girl was Urvasi, the King began walking with her in the forest, but later he could understand that she was not Urvasi but Agnisthali

2021-03-03T12:23:03Z

162.158.107.233: Removed from deleted category 'Was'

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{{terms|"Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but Agnisthālī"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 14 - King Pururava Enchanted by Urvasi]]
[[Category:Bhagavatam Verses Spoken by Urvasi - Vaniquotes]]
[[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 9</h3>
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<div class="quote">
<div class="quote_heading">
Urvaśī said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthālī girl who looked exactly like Urvaśī. Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but Agnisthālī.
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<div class="quote_link">
[[Vanisource:SB 9.14.42|SB 9.14.42, Translation and Purport]]
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<div class="quote_translation">
Urvaśī said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthālī girl who looked exactly like Urvaśī. Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but Agnisthālī.
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<div class="text">
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Purūravā was very lusty. Immediately after getting the Agnisthālī girl, he wanted to have sex with her, but during sexual intercourse he could understand that the girl was Agnisthālī, not Urvaśī. This indicates that every man attached to a particular woman knows the particular characteristics of that woman during sex life. Thus Purūravā understood during sexual intercourse that the Agnisthālī girl was not Urvaśī.
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There is an imitation Kapila who has a Sankhya philosophical system, but Kapila the incarnation of God is different from that Kapila

2021-03-03T12:09:13Z

162.158.107.233: Removed from deleted category 'But'

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 24 Purports - The Renunciation of Kardama Muni]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
In Bhagavad-gītā, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedānta-sūtra, and He is the perfect knower of Vedānta-sūtra. Similarly, the Sāṅkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sāṅkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sāṅkhya philosophy, very explicitly explained not only the material world but also the spiritual world.
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[[Vanisource:SB 3.24.10|SB 3.24.10, Translation and Purport]]
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<div class="quote_translation">
Maitreya continued: O killer of the enemy, the unborn Lord Brahmā, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahūti just to explain the complete state of knowledge known as sāṅkhya-yoga.
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<div class="text">
In Bhagavad-gītā, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedānta-sūtra, and He is the perfect knower of Vedānta-sūtra. Similarly, the Sāṅkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sāṅkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sāṅkhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahmā could understand this fact because he is svarāṭ, almost independent in receiving knowledge. He is called svarāṭ because he did not go to any school or college to learn but learned everything from within. Because Brahmā is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahmā acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svarāṭ and aja.

Another important point is stated here. Sattvenāṁśena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuṇṭha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called śuddha-sattva, pure goodness. Another name for śuddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word aṁśena also indicates that the Supreme Personality of Godhead, Kṛṣṇa, appeared as Kapiladeva in a portion of His portion. God expands either as kalā or as aṁśa. Aṁśa means "direct expansion," and kalā means "expansion of the expansion." There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another—but still the candle from which the others are lit is called the original. Kṛṣṇa, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes.
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The personified Vedas continued, "No one, not even the mental speculators and the demigods in higher planetary systems, is actually able to estimate the length and breadth of Your form and characteristics"

2021-03-03T09:58:08Z

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{{terms|"No one, not even the mental speculators and the demigods in higher planetary systems, is actually able to estimate the length and breadth of Your form and characteristics"}}
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[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
No one, not even the mental speculators and the demigods in higher planetary systems, is actually able to estimate the length and breadth of Your form and characteristics. We think that even Your Lordship does not have complete knowledge of Your transcendental qualities. The reason is that You are unlimited.
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<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
In the Bhagavad-gītā the Lord says that a devotee who knows Him perfectly is very dear to Him. Four kinds of pious men take to devotional service. If a pious man is in distress, he approaches the Lord for mitigation of his distress. If a pious man is in need of material help, he prays to the Lord for such help. If a pious man is actually inquisitive about the science of God, he approaches the Supreme Personality of Godhead, Kṛṣṇa. Similarly, a pious man who is simply eager to know the science of Kṛṣṇa also approaches the Supreme Lord. Out of these four classes of men, the last is praised by Kṛṣṇa Himself in the Bhagavad-gītā. A person who tries to understand Kṛṣṇa with full knowledge and devotion by following in the footsteps of previous ācāryas conversant with scientific knowledge of the Supreme Lord is praiseworthy. Such a devotee can understand that all conditions of life, favorable and unfavorable, are created by the supreme will of the Lord. And when he has fully surrendered unto the lotus feet of the Supreme Lord, he does not care whether his condition of life is favorable or unfavorable. A devotee takes even an unfavorable condition to be the special favor of the Personality of Godhead. Actually, there are no unfavorable conditions for a devotee. Knowing that everything is coming by the will of the Lord, he sees every condition as favorable, and in any condition of life he is simply enthusiastic to discharge his devotional service. This devotional attitude is explained in the Bhagavad-gītā: a devotee is never distressed in reverse conditions of life, nor is he overjoyed in favorable conditions. In the higher stages of devotional service, a devotee is not even concerned with the list of do’s and do not’s. Such a position can be maintained only by following in the footsteps of the ācāryas. Because a pure devotee follows in the footsteps of the ācāryas, any action he performs to discharge devotional service should be understood to be on the transcendental platform. Lord Kṛṣṇa therefore instructs us that an ācārya is above criticism. A neophyte devotee should not consider himself to be on the same plane as the ācārya. It should be accepted that the ācāryas are on the same platform as the Supreme Personality of Godhead, and as such neither Kṛṣṇa nor His representative ācārya should be subjected to any adverse criticism by the neophyte devotees.

The personified Vedas thus worshiped the Supreme Personality of Godhead in different ways. Offering worship to the Supreme Lord by praying means remembering His transcendental qualities, pastimes and activities. But the Lord’s pastimes and qualities are unlimited. It is not possible for us to remember all the qualities of the Lord. Therefore, the personified Vedas worshiped to the best of their ability, and at the end they spoke as follows.

“Dear Lord, although Lord Brahmā, the predominating deity of the highest planet, Brahmaloka, and King Indra, the predominating demigod of the heavenly planets, as well as the predominating deities of such planets as the sun and the moon, are all very confidential directors of this material world, they have very little knowledge about You. Then what can ordinary human beings and mental speculators know of You? It is not possible for anyone to enumerate the unlimited transcendental qualities of Your Lordship. No one, not even the mental speculators and the demigods in higher planetary systems, is actually able to estimate the length and breadth of Your form and characteristics. We think that even Your Lordship does not have complete knowledge of Your transcendental qualities. The reason is that You are unlimited. Although it is not befitting to say that You do not know Yourself, it is practical to understand that because You have unlimited qualities and energies and because Your knowledge is also unlimited, there is unlimited competition between Your knowledge and Your expansion of energies.”

The idea is that because God and His knowledge are both unlimited, as soon as God is cognizant of some of His energies, He perceives that He has still more energies. In this way, both His energies and His knowledge increase. Because both of them are unlimited, there is no end to the energies and no end to the knowledge with which to understand the energies. God is undoubtedly omniscient, but the personified Vedas say that even God Himself does not know the full extent of His energies. This does not mean that God is not omniscient. When an actual fact is unknown to a certain person, this is called ignorance or lack of knowledge. This is not applicable to God, however, because He knows Himself perfectly. But still, as His energies and activities increase, He also increases His knowledge to understand them. Both are increasing unlimitedly, and there is no end to it. In that sense it can be said that even God Himself does not know the limit of His energies and qualities.
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As stated by Canakya Pandita: A person who has no mother at home and whose wife does not speak sweetly should go to the forest. For such a person, living at home and living in the forest are equal

2021-03-02T13:19:09Z

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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 14 Purports - King Citraketu's Lamentation]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 6</h3>
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<div class="quote">
<div class="quote_heading">
"A person who has no mother at home and whose wife does not speak sweetly should go to the forest. For such a person, living at home and living in the forest are equal." Similarly, for a woman who has no son, who is not cared for by her husband and whose co-wives neglect her, treating her like a maidservant, to go to the forest is better than to remain at home.
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<div class="quote_link">
[[Vanisource:SB 6.14.40|SB 6.14.40, Translation and Purport]]
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<div class="quote_translation">
A wife who has no sons is neglected at home by her husband and dishonored by her co-wives exactly like a maidservant. Certainly such a woman is condemned in every respect because of her sinful life.
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<div class="text">
As stated by Cāṇakya Paṇḍita:

<div class="quote_verse">
:mātā yasya gṛhe nāsti
:bhāryā cāpriya-vādinī
:araṇyaṁ tena gantavyaṁ
:yathāraṇyaṁ tathā gṛham
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"A person who has no mother at home and whose wife does not speak sweetly should go to the forest. For such a person, living at home and living in the forest are equal." Similarly, for a woman who has no son, who is not cared for by her husband and whose co-wives neglect her, treating her like a maidservant, to go to the forest is better than to remain at home.
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