Vaniquotes - User contributions [en]

Category:Even Before Death, Pure Devotees of God Have No Material Affection

2021-03-03T20:06:14Z

162.158.155.140: Removed from deleted category 'Even'

[[Category:Before Death]]
[[Category:Pure Devotees of God]]
[[Category:Devotees of God Have No]]
[[Category:Death of a Devotee of God]]
[[Category:Material Affection]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Pure Devotees of God - Umbrella Category]]
[[Category:Devotees of God Have No... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:There May Be

2021-03-03T17:48:35Z

162.158.155.140: Removed from deleted category 'There'

"there may be"

[[category:May Be]]
[[Category:There, Is, and Are - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

The people's occupational duty in Treta-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation

2021-03-03T09:37:26Z

162.158.155.140: Removed from deleted category 'Was'

<div id="compilation">
<div id="facts">
{{terms|"The people’s occupational duty in Tretā-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation"}}
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[[Category:People]]
[[Category:Occupational Duties]]
[[Category:Treta-yuga]]
[[Category:Performing Great Sacrifices]]
[[Category:God's Inducing]]
[[Category:God Is The Personality of Godhead]]
[[Category:Red]]
[[Category:God's Incarnations]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 20 - Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
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<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">
“In Satya-yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people’s occupational duty in Tretā-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation."
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 20.335|CC Madhya 20.335, Translation]]
</div>
<div class="quote_translation">
“In Satya-yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people’s occupational duty in Tretā-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation."
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The necks of the gopis became tinted with red due to their desire to enjoy Krsna more and more. To satisfy them, Krsna began to clap His hands in time with their singing

2021-03-03T09:04:21Z

162.158.155.140: Removed from deleted category 'Them'

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<div id="facts">
{{terms|"The necks of the gopīs became tinted with red due to their desire to enjoy Kṛṣṇa more and more. To satisfy them, Kṛṣṇa began to clap His hands in time with their singing"}}
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[[Category:Neck]]
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[[Category:Desiring for Krsna]]
[[Category:Enjoying with Krsna]]
[[Category:Krsna and the Gopis]]
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[[Category:Krsna Gives Satisfaction]]
[[Category:Began]]
[[Category:Clap]]
[[Category:Krsna's Hand]]
[[Category:Time]]
[[Category:Their]]
[[Category:Singing for Krsna]]
[[Category:Krsna Book Chapter 33 - Description of the Rasa Dance]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
The necks of the gopīs became tinted with red due to their desire to enjoy Kṛṣṇa more and more. To satisfy them, Kṛṣṇa began to clap His hands in time with their singing. Actually the whole world is full of Kṛṣṇa’s singing, but it is appreciated in different ways by different kinds of living entities. This is confirmed in the Bhagavad-gītā: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). Kṛṣṇa is dancing, and every living entity is also dancing, but there is a difference between the dancing in the spiritual world and that in the material world.
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<div class="quote_link">
[[Vanisource:KB 33|Krsna Book, 33]]
</div>
<div class="text">
Thus hearing the Supreme Personality of Godhead, Kṛṣṇa, speaking to pacify them, the gopīs became very much pleased. They became completely relieved of the great suffering of separation, not only by hearing the words of the Supreme Personality of Godhead but also by touching His hands and legs. After this, the Supreme Personality of Godhead began His rāsa dance. A dance in the midst of many girls is called a rāsa dance. So Kṛṣṇa began to dance among the most beautiful and fortunate girls within the three worlds. The gopīs of Vṛndāvana, who were so attracted to Him, danced with Kṛṣṇa, hand in hand.

Kṛṣṇa’s rāsa dance should never be compared to any kind of material dance, such as a ball dance or a society dance. The rāsa dance is a completely spiritual performance. In order to establish this fact, Kṛṣṇa, the supreme mystic, expanded Himself into many forms and stood beside each gopī. Placing His hands on the shoulders of the gopīs on both sides of Him, He began to dance in their midst. The mystic expansions of Kṛṣṇa were not perceived by the gopīs because Kṛṣṇa appeared alone to each of them. Each gopī thought that Kṛṣṇa was dancing with her alone. Above that wonderful dance flew many airplanes carrying the denizens of the heavenly planets, who were very eager to see the wonderful dance of Kṛṣṇa with the gopīs. The Gandharvas and Kinnaras began to sing, and, accompanied by their respective wives, all the Gandharvas began to shower flowers on the dancers.

As the gopīs and Kṛṣṇa danced together, a very blissful musical sound was produced from the tinkling of their bells, ornaments and bangles. It appeared that Kṛṣṇa was a greenish sapphire locket in the midst of a golden necklace decorated with valuable stones. While Kṛṣṇa and the gopīs danced, they displayed extraordinary bodily features. The movements of their legs, their placing their hands on one another, the movements of their eyebrows, their smiling, the movements of the breasts of the gopīs and their clothes, their earrings, their cheeks, their hair with flowers—as they sang and danced these combined to appear like clouds, thunder, snow and lightning. Kṛṣṇa’s bodily features appeared just like a group of clouds, the gopīs’ songs were like thunder, their beauty appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces appeared like falling snow. In this way, the gopīs and Kṛṣṇa fully engaged in dancing.

The necks of the gopīs became tinted with red due to their desire to enjoy Kṛṣṇa more and more. To satisfy them, Kṛṣṇa began to clap His hands in time with their singing. Actually the whole world is full of Kṛṣṇa’s singing, but it is appreciated in different ways by different kinds of living entities. This is confirmed in the Bhagavad-gītā: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). Kṛṣṇa is dancing, and every living entity is also dancing, but there is a difference between the dancing in the spiritual world and that in the material world. This is expressed by the author of the Caitanya-caritāmṛta, who says that the master dancer is Kṛṣṇa and everyone else is His servant. Everyone is trying to imitate Kṛṣṇa’s dancing. Those who are actually in Kṛṣṇa consciousness respond rightly to the dancing of Kṛṣṇa: they do not try to dance independently. But those in the material world try to imitate Kṛṣṇa as the Supreme Personality of Godhead. The living entities are dancing under the direction of Kṛṣṇa’s māyā and are thinking that they are equal to Kṛṣṇa. But this is not a fact. In Kṛṣṇa consciousness, this misconception is absent, for a person in Kṛṣṇa consciousness knows that Kṛṣṇa is the supreme master and everyone else is His servant. One has to dance to please Kṛṣṇa, not to imitate or attempt to become equal to the Supreme Personality of Godhead. The gopīs wanted to please Kṛṣṇa, and therefore as Kṛṣṇa sang, they responded and encouraged Him by saying “Well done! Well done!” Sometimes they presented beautiful music for His pleasure, and He responded by praising their singing.
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The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike

2021-03-03T08:30:04Z

162.158.155.140: Removed from deleted category 'For'

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<div id="facts">
{{terms|"The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike"}}
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[[Category:Members]]
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[[Category:Look]]
[[Category:Opportunity]]
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[[Category:Bhagavatam Verses Spoken by the Members of Daksa's Sacrifice Speaking to Each Other - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 04 Chapter 07 - The Sacrifice Performed by Daksa]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike.
</div>

<div class="quote_link">
[[Vanisource:SB 4.7.28|SB 4.7.28, Translation and Purport]]
</div>
<div class="quote_translation">
The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike. This world is full of ditches of so-called distress and happiness, and there are many ferocious animals always ready to attack. The fire of lamentation is always blazing, and the mirage of false happiness is always alluring, but one has no shelter from them. Thus foolish persons live in the cycle of birth and death, always overburdened in discharging their so-called duties, and we do not know when they will accept the shelter of Your lotus feet.
</div>
<div class="text">
Persons who are not in Kṛṣṇa consciousness are living a very precarious life, as described in this verse, but all these circumstantial conditions are due to forgetfulness of Kṛṣṇa. The Kṛṣṇa consciousness movement is meant to give relief to all these bewildered and distressed persons; therefore it is the greatest relief work for all human society, and the workers thereof are the greatest well-wishers, for they follow in the footsteps of Lord Caitanya, who is the greatest friend to all living entities.
</div>
</div>
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My father used to say, "If you do not allow the servants to steal, so don't keep." Don't keep servants. "A servant who does not steal, he is not a gentleman. He must steal"

2021-03-03T03:51:24Z

162.158.155.140: Removed from deleted category 'Who'

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{{terms|"A servant who does not steal, he is not a gentleman. He must steal"|"Don't keep servants"|"If you do not allow the servants to steal, so don't keep"|"My father used to say"}}
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[[Category:Do Not]]
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[[Category:Gentlemen]]
[[Category:Must]]
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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>
</div>
<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>
</div>
<div id="MorningWalkatVillaBorgheseMay261974Rome_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="86" link="Morning Walk at Villa Borghese -- May 26, 1974, Rome" link_text="Morning Walk at Villa Borghese -- May 26, 1974, Rome">
<div class="heading">My father used to say, "If you do not allow the servants to steal, so don't keep." Don't keep servants. "A servant who does not steal, he is not a gentleman. He must steal."
</div>
<span class="link">[[Vanisource:Morning Walk at Villa Borghese -- May 26, 1974, Rome|Morning Walk at Villa Borghese -- May 26, 1974, Rome]]: </span><div class="text"><p style="display: inline;">Bhagavān: It's a church. (asking someone:) Is that from the Roman empire? (break)</p>
<p>Prabhupāda: ...in right position. All wonderful buildings, there is no doubt. Such huge buildings in any other parts of the world is not visible. Just the thickness of the building.</p>
<p>Bhagavān: They kept many slaves the Romans. They had many slaves.</p>
<p>Prabhupāda: Yes. Slaves? This word is used in Vedic language also, slave. The Africans, they were meant for becoming slaves.</p>
<p>Yogeśvara: Śrīla Prabhupāda, can we take a picture here please?</p>
<p>Prabhupāda: Yes. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ([[Vanisource:SB 2.4.18|SB 2.4.18]]). So the Kirātas, they were always slaves of the Āryans. The Āryan people used to keep slaves, but they were treating slaves very nicely. Later on it degraded. Otherwise, slaves were kept just like family members.</p>
<p>Bhagavān: They had no resentment.</p>
<p>Prabhupāda: No, they were very happy. Just like you keep a dog. It is slave but it is very happy under the protection of good master.</p>
<p>Bhagavān: Actually, they like to work hard.</p>
<p>Prabhupāda: Yes, they like to work hard and they want good protection. That is their happiness. Even still in Africa, the servants, domestic servants, Africans, I have seen in Indian family, they are very happy. They are very happy, and the master also takes care of them. They want to eat sumptuously, and that's all. They have no other ambition. They don't want any motorcar or like this, no. And they work very nicely, domestic work, very clean. But sometimes they steal. That is their habit. My father used to say, "If you do not allow the servants to steal, so don't keep." Don't keep servants. "A servant who does not steal, he is not a gentleman. He must steal."</p>
<p>Bhagavān: He must steal.</p>
<p>Prabhupāda: Yes. That is their satisfaction. So you must allow them. In old zamindar family, they will pay the manager five rupees per month, salary, and allow them to steal. That was simply a token salary that "You are servant." And the manager was so clever, he would steal, but he would not spoil the property of the master. He will manage very nicely that he will extra, make extra income and steal. The master will not be touched. Master will be happy. Master knows that "I am paying him five rupees. That is nothing." And he is constructing big building, getting his sons and daughters married very luxuriantly. Master is... Even fifty years before, there was a zamindar, Raja Manindra Candranandi. He was very magnanimous man, making various charities. So if somebody will complain, "Sir, your this servant is stealing like this," he would be very angry. The man who complains, he will be angry upon him, "Why do you come and complain?" He will not accept any complaint. Rather, he will be angry with the man who complains.</p>
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Maharaja Yudhisthira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord

2021-03-03T01:54:56Z

162.158.155.140: Removed from deleted category 'To Be'

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{{terms|"Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord"}}
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[[Category:Yudhisthira]]
[[Category:Installed]]
[[Category:Throne]]
[[Category:Earth - Our Planet]]
[[Category:Representative of God]]
[[Category:King]]
[[Category:Is Always]]
[[Category:Expectation]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 03 Purports - The Lord's Pastimes Out of Vrndavana]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<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">
Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord. Perfect monarchy necessitates representation of the supreme will of the Lord, and Mahārāja Yudhiṣṭhira was the ideal monarch on this supreme principle.
</div>

<div class="quote_link">
[[Vanisource:SB 3.3.18|SB 3.3.18, Translation and Purport]]
</div>
<div class="quote_translation">
The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Mahārāja Yudhiṣṭhira, constantly following Kṛṣṇa, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers.
</div>
<div class="text">
Mahārāja Yudhiṣṭhira was the ideal monarchical representative on the earth because he was a constant follower of the Supreme Lord, Śrī Kṛṣṇa. As stated in the Vedas (Īśopaniṣad), the Lord is the proprietor of the entire manifested cosmic creation, which presents a chance for the conditioned souls to revive their eternal relationship with the Lord and thus go back to Godhead, back home. The whole system of the material world is arranged with that program and plan. Anyone who violates the plan is punished by the law of nature, which is acting by the direction of the Supreme Lord. Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord. Perfect monarchy necessitates representation of the supreme will of the Lord, and Mahārāja Yudhiṣṭhira was the ideal monarch on this supreme principle. both the King and the subjects were happy in the discharge of worldly duties, and thus protection of the citizens and enjoyment of natural life, with full cooperation of material nature, followed in the reign of Mahārāja Yudhiṣṭhira and his worthy descendants like Mahārāja Parīkṣit.
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Knowing Him (Lord Caitanya) to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance

2021-03-02T22:08:09Z

162.158.155.140: Removed from deleted category 'For'

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{{terms|"Knowing Him (Lord Caitanya) to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance"}}
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[[Category:Knowing Caitanya]]
[[Category:Krsna's Incarnations]]
[[Category:Krsna and Kali-yuga]]
[[Category:Krsna and Gargamuni]]
[[Category:During]]
[[Category:Krsna's Name]]
[[Category:Krsna and Ceremonies]]
[[Category:Prediction]]
[[Category:Caitanya's Appearance]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 03 - The External Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]

</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">
Knowing Him (Lord Caitanya) to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 3.35|CC Adi 3.35, Translation]]
</div>
<div class="quote_translation">
Knowing Him (Lord Caitanya) to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Krsna, predicted His appearance.
</div>
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</div>

It is caught by the net of the hunter. So mother immediately jumped over it to save the children, and she was also captured. Then the father saw, "Now if I go to save them, I'll be captured. Let me go away. Let me take sannyasa. That's all"

2021-03-02T18:45:37Z

162.158.155.140: Removed from deleted category 'Then'

<div id="compilation">
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{{terms|"It is caught by the net of the hunter"|"Now if I go to save them, I'll be captured. Let me go away. Let me take sannyasa. That's all"|"So mother immediately jumped over it to save the children, and she was also captured. Then the father saw"}}
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[[Category:Prabhupada's Stories|#]]
[[Category:Prabhupada Speaks - Lectures, 1966 - 1977]]
[[Category:Prabhupada Speaks - Lectures, 1976]]
[[Category:Prabhupada Speaks - Lectures, Srimad-Bhagavatam]]
[[Category:Prabhupada Speaks - in India, Mayapur]]
[[Category:Prabhupada Speaks - Stories]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB7919MayapurFebruary261976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="827" link="Lecture on SB 7.9.19 -- Mayapur, February 26, 1976" link_text="Lecture on SB 7.9.19 -- Mayapur, February 26, 1976">
<div class="heading">"It is caught by the net of the hunter." So mother immediately jumped over it to save the children, and she was also captured. Then the father saw, "Now if I go to save them, I'll be captured. Let me go away. Let me take sannyāsa. That's all." (laughter) That is intelligence. (laughter) You cannot give protection to your family, to your society. To your... No, you cannot give. That is not possible.
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/760226SB.MAY_clip.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 7.9.19 -- Mayapur, February 26, 1976|Lecture on SB 7.9.19 -- Mayapur, February 26, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because we become diseased, we become subject to birth and death, we... This is all due to our sinful activities. Why are repeatedly...? We are eternal. Na hanyate hanyamāne śarīre BG 2.20 . This is our position, that we do not die even after the body's destruction. Then why should I be in this position, that repeatedly I have to die, I have to give up this body, again accept another body, again suffer? This is the problem, but mūḍhā, duṣkṛtina, they do not see to the real problem. That is their fault. Neither they have knowledge to see the real problem. Therefore they are mūḍhā. Is it not? He's understood that na hanyate hanyamāne śarīre BG 2.20 . So this question does not come, that "I am eternal. I do not die after the annihilation of the body. Why I am subjected to this tribulation?" Nobody thinks; therefore mūḍhā. Just like animal. Animal, in the slaughterhouse, one animal is being killed, and the other animal is eating grass. He's thinking that "I am safe." He does not know that "Next moment I'll be killed." This is animal life. The human life means if somebody is being killed, so he should be immediately warned, taking warning, "Oh, my turn is coming. Let me go away."</p>
<p>There is one story in this connection. Not story; these are facts. A hunter spread his net. So some little birds, they fell down in the net and they are crying. They are crying. So the father, mother, when they came, they saw that their children are in danger: "It is caught by the net of the hunter." So mother immediately jumped over it to save the children, and she was also captured. Then the father saw, "Now if I go to save them, I'll be captured. Let me go away. Let me take sannyāsa. That's all." (laughter) That is intelligence. (laughter) You cannot give protection to your family, to your society. To your... No, you cannot give. That is not possible. They must die. They must be captured by the network of māyā. You cannot save them. If you want to save them, then make them Kṛṣṇa conscious. That is the only remedy. Unless you are expert in saving your children by giving them Kṛṣṇa consciousness, then you are not, you should not become father and mother. That is real contraceptive method, that "I shall... We are married, undoubtedly, husband and wife, but unless we are competent to give protection to my children—no more death—we should not beget children." This is real contraceptive.</p>
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Garga Muni was proficient in this knowledge (of astrological science). By this knowledge one can understand what his previous activities were that are causing him to enjoy or suffer in this life

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
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The foretellings of astrological science, such as the occurrence of solar or lunar eclipses, are wonderful calculations, and by this particular science a person can understand the future very clearly. Garga Muni was proficient in this knowledge. By this knowledge one can understand what his previous activities were that are causing him to enjoy or suffer in this life.
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[[Vanisource:KB 8|Krsna Book, 8]]
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After this incident, Vasudeva asked his family priest, Garga Muni, to visit the place of Nanda Mahārāja in order to astrologically calculate the future life of Kṛṣṇa. Garga Muni was a great saintly sage who had undergone many austerities and penances and been appointed priest of the Yadu dynasty. When Garga Muni arrived at the home of Nanda Mahārāja, Nanda Mahārāja was very much pleased to see him and immediately stood up with folded hands and offered his respectful obeisances. He received Garga Muni with the feeling of one who is worshiping the Supreme Personality of Godhead. He offered him a nice sitting place, and when he sat down, Nanda Mahārāja offered him a warm reception. Addressing him very politely, he said, “My dear brāhmaṇa, your appearance in a householder’s place is only to enlighten. We are always engaged in household duties and are forgetting our real duty of self-realization. Your coming to our house is to give us some enlightenment about spiritual life. You have no other purpose in visiting householders.” Actually, a saintly person or a brāhmaṇa has no business visiting householders, who are always busy in the matter of dollars and cents. The only reason saintly persons and brāhmaṇas go to the place of a householder is to enlighten him. If it is asked, “Why don’t the householders go to a saintly person or a brāhmaṇa for enlightenment?” the answer is that householders are very poor-hearted. Generally householders think that engaging in family affairs is their prime duty and that self-realization or enlightenment in spiritual knowledge is secondary. Out of compassion only, saintly persons and brāhmaṇas go to householders’ homes.

Nanda Mahārāja addressed Garga Muni as one of the great authorities in astrological science. The foretellings of astrological science, such as the occurrence of solar or lunar eclipses, are wonderful calculations, and by this particular science a person can understand the future very clearly. Garga Muni was proficient in this knowledge. By this knowledge one can understand what his previous activities were that are causing him to enjoy or suffer in this life.

Nanda Mahārāja also addressed Garga Muni as “the best of the brāhmaṇas.” A brāhmaṇa is one who is expert in the knowledge of the Supreme. Without knowledge of the Supreme Absolute, one cannot be recognized as a brāhmaṇa. The exact word used in this connection is brahma-vidām, which means those who know the Supreme very well. An expert brāhmaṇa is able to give reformatory facilities to the subcastes—namely the kṣatriyas and vaiśyas. The śūdras observe no reformatory performances. The brāhmaṇa is considered to be the spiritual master or priest for the kṣatriya and vaiśya. Nanda Mahārāja happened to be a vaiśya, and he accepted Garga Muni as a first-class brāhmaṇa. He therefore offered his two foster sons—namely Kṛṣṇa and Balarāma—to him to purify. Nanda stated that not only these boys but all human beings just after birth should accept a qualified brāhmaṇa as spiritual master.
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From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuna

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[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
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There is a predominating deity for all the material elements, and Varuṇa, or Pracetā, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuṇa. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Pṛthu was following to make everything successful. Indeed, King Pṛthu's path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.
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[[Vanisource:SB 4.16.10|SB 4.16.10, Translation and Purport]]
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The reciters continued: No one will be able to understand the policies the King will follow. His activities will also be very confidential, and it will not be possible for anyone to know how he will make every activity successful. His treasury will always remain unknown to everyone. He will be the reservoir of unlimited glories and good qualities, and his position will be maintained and covered just as Varuṇa, the deity of the seas, is covered all around by water.
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<div class="text">
There is a predominating deity for all the material elements, and Varuṇa, or Pracetā, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuṇa. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Pṛthu was following to make everything successful. Indeed, King Pṛthu's path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.

The word upagupta-vittaḥ is very significant in this verse. It indicates that no one would know the extent of the riches King Pṛthu would confidentially keep. The idea is that not only the king but everyone should keep his hard-earned money confidentially and secretly so that in due course of time the money can be spent for good, practical purposes. In Kali-yuga, however, the king or government has no well-protected treasury, and the only means of circulation is currency notes made of paper. Thus in times of distress the government artificially inflates the currency by simply printing papers, and this artificially raises the price of commodities, and the general condition of the citizens becomes very precarious. Thus keeping one's money very secretly is an old practice, for we find this practice present even during the reign of Mahārāja Pṛthu. Just as the king has the right to keep his treasury confidential and secret, the people should also keep their individual earnings a secret. There is no fault in such dealings. The main point is that everyone should be trained in the system of varṇāśrama-dharma so that the money is spent only for good causes and nothing else.
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Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG1613_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="72" link="BG 16.1-3" link_text="BG 16.1-3">
<div class="heading">Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on—charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness.
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<span class="link">[[Vanisource:BG 16.1-3 (1972)|BG 16.1-3, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead said: Fearlessness; purification of one's existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.</p>
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<div class="purport text"><p>In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivī prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities.</p>
<p>The word abhijātasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhādhāna-saṁskāra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gītā we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned, provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so that they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father and mother absorbed in Kṛṣṇa consciousness.</p>
<p>The social institution known as varṇāśrama-dharma—the institution dividing society into four divisions of social life and four occupational divisions or castes—is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world.</p>
<p>In the varṇāśrama institution the sannyāsī, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brāhmaṇa is considered to be the spiritual master of the three other sections of a society, namely, the kṣatriyas, the vaiśyas and the śūdras, but a sannyāsī, who is on the top of the institution, is considered to be the spiritual master of the brāhmaṇas also. For a sannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, "After I leave my connections, who will protect me?" he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. "I shall never be alone," one should think. "Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection." That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.</p>
<p>Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyāsī is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at Purī His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyāsī not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyāsī, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyāsa order of life in connection with association with women. One of His personal associates, namely Choṭa Haridāsa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Choṭa Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, "For a sannyāsī or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratification—not even enjoying them, but just looking toward them with such a propensity—is so condemned that he had better commit suicide before experiencing such illicit desires." So these are the processes for purification.</p>
<p>The next item is jñāna-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyāsī life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhi (purity) and jñāna-yoga (knowledge).</p>
<p>The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on—charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness.</p>
<p>Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.</p>
<p>Sacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Those in other orders of life, namely brahmacarya, vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña. This saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder.</p>
<p>Then svādhyāya, Vedic study, is meant for brahmacarya, or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svādhyāya.</p>
<p>Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life—brahmacarya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty—five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varṇāśrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gītā. Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don't restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas.</p>
<p>As far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama or sannyāsa āśrama. One should be very simple and straightforward.</p>
<p>Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone's progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one's palate. This is called ahiṁsā.</p>
<p>Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master.</p>
<p>Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrī means that one should be very modest and must not perform some act which is abominable. Acāpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination.</p>
<p>The word tejas used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses.</p>
<p>Śaucam means cleanliness, not only in mind and body but in one's dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nāti-mānitā, not expecting honor, applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order.</p>
<p>All these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.</p>
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