Vaniquotes - User contributions [en]

Category:The Qualities of God and His Activities and Pastimes Are the Subject Matter for Discussions of Devotees

2021-03-03T18:10:26Z

162.158.158.247: Removed from deleted category 'Are'

[[Category:God's Qualities]]
[[Category:God's Activities]]
[[Category:God's Pastimes]]
[[Category:Subject Matter]]
[[Category:Discussing about God]]
[[Category:Discussions of a Devotee of God]]
[[Category:God's Qualities - Umbrella Category]]
[[Category:God's Activities - Umbrella Category]]
[[Category:God - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:God and His Devotees - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

The same principle is confirmed in the Bhagavad-gita, "The cosmic manifestation comes into existence and again dissolves, and after dissolution it merges into the existence of the Supreme Lord"

2021-03-03T11:19:26Z

162.158.158.247: Removed from deleted category 'Into'

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{{terms|"The same principle is confirmed in the Bhagavad-gītā: “The cosmic manifestation comes into existence and again dissolves, and after dissolution it merges into the existence of the Supreme Lord"}}
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[[Category:Same Principle]]
[[Category:Confirmed in the Bhagavad-gita]]
[[Category:Cosmic Manifestation]]
[[Category:Come Into]]
[[Category:Existence]]
[[Category:Again]]
[[Category:Dissolve]]
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[[Category:Merge]]
[[Category:God's Existence]]
[[Category:Supreme Lord]]
[[Category:Krsna Book Chapter 87 - Prayers by the Personified Vedas]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
The same principle is confirmed in the Bhagavad-gītā: “The cosmic manifestation comes into existence and again dissolves, and after dissolution it merges into the existence of the Supreme Lord.” This statement definitely confirms that the particular energy known as bahir-aṅgā-māyā, or the external energy, although of flickering nature, is the energy of the Supreme Lord, and as such it cannot be false.
</div>

<div class="quote_link">
[[Vanisource:KB 87|Krsna Book, 87]]
</div>
<div class="text">
Persons who are not devotees take to the Vedic ritualistic ceremonies for materialistic reasons, and then they are bewildered. A vivid example may be given: an intelligent person possessing one million dollars in currency notes does not hold the money without using it, even though he knows perfectly well that the currency notes in themselves are nothing but paper. When one has one million dollars in currency notes, he is actually holding only a huge bunch of papers, but if he utilizes it for a purpose, then he benefits. Similarly, although this material world may be false, just like the paper, it has its proper beneficial utilization. Because the currency notes, although paper, are issued by the government, they have full value. Similarly, this material world may be false or temporary, but because it is an emanation from the Supreme Lord, it has its full value. The Vaiṣṇava philosopher acknowledges the full value of this material world and knows how to utilize it properly, whereas the Māyāvādī philosopher fails to do so, just as those who mistake a currency note for ordinary paper discard it and cannot utilize the money. Śrīla Rūpa Gosvāmī therefore declares that if one rejects this material world as false, not considering the importance of this material world as a means to serve the Supreme Personality of Godhead, such renunciation has very little value. A person who knows the intrinsic value of this material world for the service of the Lord, who is not attached to the material world, and who renounces the material world by not accepting it for sense gratification is situated in real renunciation. This material world is an expansion of the material energy of the Lord. Therefore it is real. It is not false, as sometimes concluded from the example of the snake and the rope.

The personified Vedas continued: “The cosmic manifestation, because of the flickering nature of its impermanent existence, appears to less intelligent men to be false.” The Māyāvādī philosophers take advantage of the flickering nature of this cosmic manifestation to try to prove their thesis that this world is false. According to the Vedic version, before the creation this world had no existence, and after dissolution the world will no longer be manifested. Voidists also take advantage of this Vedic version and conclude that the cause of this material world is void. But the Vedic injunctions do not say that it is void. The Vedic injunctions define the source of creation and dissolution as yato vā imāni bhūtāni jāyante, “He from whom this cosmic manifestation has emanated and in whom, after annihilation, everything will merge.” The same is explained in the Vedānta-sūtra and in the first verse of the First Chapter of Śrīmad-Bhāgavatam by the words janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), “He from whom all things emanate.” All these Vedic injunctions indicate that the cosmic manifestation is due to the Supreme Absolute Personality of Godhead and that when it is dissolved it merges into Him. The same principle is confirmed in the Bhagavad-gītā: “The cosmic manifestation comes into existence and again dissolves, and after dissolution it merges into the existence of the Supreme Lord.” This statement definitely confirms that the particular energy known as bahir-aṅgā-māyā, or the external energy, although of flickering nature, is the energy of the Supreme Lord, and as such it cannot be false. It simply appears false. The Māyāvādī philosophers conclude that because the material nature has no existence in the beginning and is nonexistent after dissolution, it is false. But by the example of the earthen pots and dishes the Vedic version is presented: although the existence of the particular by-products of the Absolute Truth is temporary, the energy of the Supreme Lord is permanent. The earthen pot or water jug may be broken or transformed into another shape, such as that of a dish or bowl, but the ingredient, or the material basis, namely the earth, continues to be the same. The basic principle of the cosmic manifestation is always the same: Brahman, or the Absolute Truth; therefore, the Māyāvādī philosophers’ theory that it is false is certainly only a mental concoction. That the cosmic manifestation is flickering and temporary does not mean that it is false. The definition of falsity is “that which never had any existence but which exists only in name.” For instance, the eggs of a horse or the horn of a rabbit or the flower in the sky are phenomena which exist only in name. There are no horse’s eggs, there is no rabbit’s horn, and there are no flowers growing in the sky. There are many things which exist in name or imagination but actually have no factual manifestation. Such things may be called false. But the Vaiṣṇava cannot take this material world to be false simply because of its temporary nature, its manifesting and again dissolving.
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The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices

2021-03-03T10:39:56Z

162.158.158.247: Removed from deleted category 'Such'

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{{terms|"The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices"}}
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[[Category:Relationship with God]]
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[[Category:Srimad-Bhagavatam, Canto 02 Chapter 07 Purports - Scheduled Incarnations with Specific Functions]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
<div class="quote_heading">
The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices. But we must also know that happiness, unbroken happiness exchanged with the Supreme Person, the Personality of Godhead as described in this verse, transcends the impersonal conception of the Upaniṣads.
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<div class="quote_link">
[[Vanisource:SB 2.7.47|SB 2.7.47, Translation and Purport]]
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<div class="quote_translation">
What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.
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<div class="text">
<div class="purport">

The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes. The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence. In other words, impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness. But the light has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the Supreme Personality of Godhead, the summum bonum or the ultimate source of everything. Therefore, meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material inebriety. The Personality of Godhead is the third step of Brahman realization. As explained in the First Canto, one must understand all three features of the Absolute—Brahman, Paramātmā and Bhagavān.

Pratibodha-mātram is just the opposite conception of material existence. In matter there are material miseries, and thus in the first realization of Brahman there is the negation of such material inebrieties, and there is a feeling of eternal existence distinct from the pangs of birth and death, disease and old age. That is the primary conception of impersonal Brahman.

The Supreme Lord is the Supreme Soul of everything, and therefore in the supreme conception affection is realized. The conception of affection is due to the relationship of soul to soul. A father is affectionate to his son because there is some relationship of nearness between the son and the father. But that sort of affection in the material world is full of inebriety. When the Personality of Godhead is met, the fullness of affection becomes manifested because of the reality of the affectionate relationship. He is not the object of affection by material tinges of body and mind, but He is the full, naked, uncontaminated object of affection for all living entities because He is the Supersoul, or Paramātmā, within everyone's heart. In the liberated state of affairs, the full-fledged affection for the Lord is awakened.

As such, there is an unlimited flow of everlasting happiness, without the fear of its being broken as we have experienced here in the material world. The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices. But we must also know that happiness, unbroken happiness exchanged with the Supreme Person, the Personality of Godhead as described in this verse, transcends the impersonal conception of the Upaniṣads. In the Upaniṣads the description is more or less negation of the material conception of things, but this is not denial of the transcendental senses of the Supreme Lord. Herein also the same is affirmed in the statements about the material elements; they are all transcendental, free from all contamination of material identification. And also the liberated souls are not devoid of senses; otherwise there cannot be any reciprocation of unhampered spiritual happiness exchanged between them in spontaneous unbroken joy. All the senses, both of the Lord and of the devotees, are without material contamination. They are so because they are beyond the material cause and effects, as clearly mentioned herein (sad-asataḥ param). The illusory, material energy cannot work there, being ashamed before the Lord and His transcendental devotees. In the material world the sense activities are not without grief, but here it is clearly said that the senses of the Lord and the devotees are without any grief. There is a distinct difference between the material and spiritual senses. And one should understand it without denying the spiritual senses because of a material conception.

The senses in the material world are surcharged with material ignorance. In every way, the authorities have recommended purification of the senses from the material conception. In the material world the senses are manipulated for individual and personal satisfaction, whereas in the spiritual world the senses are properly used for the purpose for which they were originally meant, namely the satisfaction of the Supreme Lord. Such sensual activities are natural, and therefore sense gratification there is uninterrupted and unbroken by material contamination because the senses are spiritually purified. And such satisfaction of the senses is equally shared by the transcendental reciprocators. Since the activities are unlimited and constantly increasing, there is no scope for material attempts or artificial arrangements. Such happiness of transcendental quality is called brahma-saukhyam, which will be clearly described in the Fifth Canto.

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The pressure Maya is elephant-like, big, but the roaring of Nrsimhadeva can drive away many elephants

2021-03-03T10:07:49Z

162.158.158.247: Removed from deleted category 'Can'

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{{terms|"The pressure Maya is elephant-like, big, but the roaring of Nrsimhadeva can drive away many elephants"}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1967_Correspondence" class="sub_section" sec_index="2" parent="Correspondence" text="1967 Correspondence"><h3>1967 Correspondence</h3>
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<div id="LettertoRayaramaNavadvipa27October1967_0" class="quote" parent="1967_Correspondence" book="Let" index="195" link="Letter to Rayarama -- Navadvipa 27 October, 1967" link_text="Letter to Rayarama -- Navadvipa 27 October, 1967">
<div class="heading">We have got experience in India that the jackals roar four times at night without any influence but the one roar of a lion drives away many elephants. The pressure Maya is elephant-like, big, but the roaring of Nrsimhadeva can drive away many elephants.
</div>
<span class="link">[[Vanisource:Letter to Rayarama -- Navadvipa 27 October, 1967|Letter to Rayarama -- Navadvipa 27 October, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">My Dear Rayarama,</p>
<p>Please accept my blessings. My blessings are for you for the latest nice edition of BTG's. I am so pleased for your sincere endeavour for improving the quality & quantity of BTG. Krishna is helping you in this endeavour & he will help you more & more for your sincerity. Our circulation manager, Sriman Gargamuni, is surely taking great interest in seeling the copies. Regarding Kirtanananda's article, I do not know what he has written but I can guess that it must be polluted with impersonal poison, so for the time being you can keep this article aside. I was so glad to learn that you are acting exactly like a lion cub & I know that in the future you shall conquer ever many jackals. We have got experience in India that the jackals roar four times at night without any influence but the one roar of a lion drives away many elephants. The pressure Maya is elephant-like, big, but the roaring of Nrsimhadeva can drive away many elephants. Please convey my thanks to Satyavrata (Moskowitz) & inform him that I've received his letter. His humble attitude is just befitting a genuine devotee. I very much appreciate his devotional attitude. Hope you are well.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
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Modern society has practically encumbered the whole human activities, and therefore they have no time for spiritual culture

2021-03-03T03:06:43Z

162.158.158.247: Removed from deleted category 'Has'

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{{terms|"modern society has practically encumbered the whole human activities, and therefore they have no time for spiritual culture"}}
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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="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG24647NewYorkMarch281966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="105" link="Lecture on BG 2.46-47 -- New York, March 28, 1966" link_text="Lecture on BG 2.46-47 -- New York, March 28, 1966">
<div class="heading">We should not encumber ourself, our life, living policy, in an encumbered way. Then our spiritual progress will be hampered. The modern society has practically encumbered the whole human activities, and therefore they have no time for spiritual culture.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.46-47 -- New York, March 28, 1966|Lecture on BG 2.46-47 -- New York, March 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"The spiritual path is lost by the second six principles." And what are these? Now, atyāhāra. Atyāhāra means to eat more than what you need or to accumulate more than what you need. Āhāra means eating, and āhāra means accumulation. So, of course, any householder, he requires some deposit in the bank for emergency. That is, of course, allowed for householders. But just for us, we are sannyāsī; we are renounced order of... We haven't got to accumulate any money. You see? That is the system of Indian philosophy. But those who are householder, family men, they may have some deposit for emergency. Otherwise, those who are renounced order, those who are brahmacārī, for them to keep money separately for his maintenance or for accumulating bank balance is not allowed. Atyāhāra. Similarly, āhāra, eating. You have to eat only things which can maintain your body properly. Now, say, for human being. Say, human being, the eating things are grains, vegetables, fruits, milk and so many things which are given by God for human eating. So we should be satisfied with those things which are meant for humanity. We should not simply... For the pleasure of the tongue we should not eat anything. That is called atyāhāra. So atyāhāra and then prayāsa. Prayāsa means to labor very hard to achieve a thing. Life should be conducted in such a way that our necessities of life may come not with great effort, easily, easily. We should not encumber ourself, our life, living policy, in an encumbered way. Then our spiritual progress will be hampered. The modern society has practically encumbered the whole human activities, and therefore they have no time for spiritual culture. You see? But the conception of Vedic civilization was that people used to be satisfied on agricultural produce and for three months working during rainy season. So they get some agriculture produce and they used to eat the whole year. So nine months they were free to advance in spiritual culture and only three months they used to work for accumulating their foodstuff. You see? So atyāhāraḥ prayāsaś ca prajalpa ([[Vanisource:NOI 2|NOI 2]]). Prajalpa means talking nonsense. We assemble and go on talking for nothing, neither for this life, neither for that life. We should not talk... Suppose if we are gaining something materially, we may go on talking. Or if you are gaining some spiritually, we may talk. But if there is no gain, simply wasting time, that should not be done. Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ. Niyamāgraha means simply to stick up to the rituals. Just like people... In every religion there are some rituals that... In our Hindu religion the people are advised to observe some ceremonies. In every religion the same system is there. They go to temple, you go to church, and the Mohammedans, they go to mosque, and similarly, there are different systems. But if one is simply sticking up to the system without seeing "How much progress I am making in my life?" then that is waste of time. That is called niyamāgraha, simply observing the rules. And niyamāgraha also means that you should not neglect also the rules. You should not neglect the rules and regulation; at the same time you should not stick up to the rules and regulation. So atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ laulyam ([[Vanisource:NOI 2|NOI 2]]). Laulyam means to be, to be greedy, to be greedy. You should not be greedy, that "I want so much. I want so much. I want so much." No, not like that. Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ laulyam and jana-saṅgaś ca. Jana-saṅgaś ca means the persons who are not interested in spiritual matter, we should not associate with them. This should be... These are the, these six things, which retrograde the progress of spiritual life, and the other six things which I previously, just moment, I described, they will help us in our progressive life to the spiritual path.</p>
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Lord Sri Caitanya Mahaprabhu offered respects to all the devotees present from Navadvipa and other towns, speaking to them as follows

2021-03-03T01:11:57Z

162.158.158.247: Removed from deleted category 'From'

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{{terms|"Lord Śrī Caitanya Mahāprabhu offered respects to all the devotees present from Navadvīpa and other towns, speaking to them as follows"}}
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[[Category:Caitanya Offering Respect]]
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[[Category:As Follows]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 03 - Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya]]
[[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>
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<div id="sub_section">
<h3>CC Madhya-lila</h3>
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<div class="quote">
<div class="quote_heading">
Lord Śrī Caitanya Mahāprabhu offered respects to all the devotees present from Navadvīpa and other towns, speaking to them as follows.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 3.188|CC Madhya 3.188, Translation]]
</div>
<div class="quote_translation">
Lord Śrī Caitanya Mahāprabhu offered respects to all the devotees present from Navadvīpa and other towns, speaking to them as follows.
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Lord Ramacandra appeared in the Iksvaku, or Raghu, dynasty. Similarly, Lord Rsabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous

2021-03-03T01:00:07Z

162.158.158.247: Removed from deleted category 'Are'

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{{terms|"Lord Rāmacandra appeared in the Ikṣvāku, or Raghu, dynasty. Similarly, Lord Ṛṣabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous"}}
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[[Category:God Is Lord Ramacandra]]
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 06 Purports - The Activities of Lord Rsabhadeva]]
[[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>
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<div class="quote">
<div class="quote_heading">
There are many dynasties in human society wherein the Supreme Lord descends as an incarnation. Lord Kṛṣṇa appeared in the Yadu dynasty, and Lord Rāmacandra appeared in the Ikṣvāku, or Raghu, dynasty. Similarly, Lord Ṛṣabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous.
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<div class="quote_link">
[[Vanisource:SB 5.6.14|SB 5.6.14, Translation and Purport]]
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<div class="quote_translation">
"Oh, what shall I say of the dynasty of Priyavrata, which is pure and very much celebrated. In that dynasty, the Supreme Person, the original Personality of Godhead, descended as an incarnation and executed religious principles that could free one from the results of fruitive activity.
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<div class="text">
There are many dynasties in human society wherein the Supreme Lord descends as an incarnation. Lord Kṛṣṇa appeared in the Yadu dynasty, and Lord Rāmacandra appeared in the Ikṣvāku, or Raghu, dynasty. Similarly, Lord Ṛṣabhadeva appeared in the dynasty of King Priyavrata. All these dynasties are very famous, and of them the dynasty of Priyavrata is most famous.
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Krsna said to Radharani, "My dear auspicious Radharani, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, and Your face bears the aroma of a lotus flower"

2021-03-02T23:43:15Z

162.158.158.247: Removed from deleted category 'Are'

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{{terms|"My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower"}}
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[[Category:Radharani's Softness]]
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[[Category:Bear (as in carries)]]
[[Category:Krsna and Aromas]]
[[Category:Radharani Like a Lotus Flower]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
[[category:Radha-Krsna]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi4259_0" class="quote" parent="CC_Adi-lila" book="CC" index="586" link="CC Adi 4.259" link_text="CC Adi 4.259">
<div class="heading">My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities.
</div>
<span class="link">[[Vanisource:CC Adi 4.259|CC Adi 4.259, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“"My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities."</p>
</div>
<div class="purport text"><p>This verse, spoken by Lord Kṛṣṇa to Rādhā, is recorded in the Lalita-mādhava (9.9) of Śrīla Rūpa Gosvāmī.</p>
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</div>
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Krsna said, "Let us have our lunch in this spot because it is already late and we are feeling hungry. Let the calves remain near us, and drink water from the Yamuna. While we engage in our lunch-taking, the calves may engage in eating the soft grasses"

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162.158.158.247: Removed from deleted category 'This'

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{{terms|"Let us have our lunch in this spot because it is already late and we are feeling hungry. Let the calves remain near us, and let them drink water from the Yamunā. While we engage in our lunch-taking, the calves may engage in eating the soft grasses"}}
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[[Category:Krsna Book Chapter 13 - The Stealing of the Boys and Calves by Brahma]]
[[Category:Krsna Book Chapters 01 to 90]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
And this just enriches the beautiful scenery created by the trees here. Let us have our lunch in this spot because it is already late and we are feeling hungry. Let the calves remain near us, and let them drink water from the Yamunā. While we engage in our lunch-taking, the calves may engage in eating the soft grasses that are in this spot.
</div>

<div class="quote_link">
[[Vanisource:KB 13|Krsna Book, 13]]
</div>
<div class="text">
Śukadeva Gosvāmī was very much encouraged when Mahārāja Parīkṣit asked him why the cowherd boys did not discuss the death of Aghāsura until after one year had passed. He explained thus: “My dear King, you are making the subject matter of the transcendental pastimes of Kṛṣṇa fresher by your inquisitiveness.”

It is said that it is the nature of a devotee to constantly apply his mind, energy, words, ears, etc., in hearing and chanting about Kṛṣṇa. This is called Kṛṣṇa consciousness, and for one who is rapt in hearing and chanting about Kṛṣṇa, the subject matter never becomes hackneyed or old. That is the significance of transcendental subject matter in contrast to material subject matter. Material subject matter becomes stale, and one cannot hear a certain subject for a long time; he wants change. But as far as transcendental subject matter is concerned, it is called nitya-nava-navāyamāna. This means that one can go on chanting and hearing about the Lord and never feel tired but remain fresh and eager to hear more and more.

It is the duty of the spiritual master to disclose all confidential subject matter to the inquisitive and sincere disciple. Thus Śukadeva Gosvāmī began to explain why the killing of Aghāsura was not discussed until one year had passed. Śukadeva Gosvāmī told the King, “Now hear of this secret with attention. After saving His friends from the mouth of Aghāsura and killing the demon, Lord Kṛṣṇa brought His friends to the bank of the Yamunā and addressed them as follows: “My dear friends, just see how this spot is very nice for taking lunch and playing on the soft, sandy Yamunā bank. You can see how the lotus flowers in the water are beautifully blown and how they distribute their fragrance all around. The chirping of the birds along with the cooing of the peacocks, surrounded by the whispering of the leaves in the trees, combine and present sound vibrations that echo one another. And this just enriches the beautiful scenery created by the trees here. Let us have our lunch in this spot because it is already late and we are feeling hungry. Let the calves remain near us, and let them drink water from the Yamunā. While we engage in our lunch-taking, the calves may engage in eating the soft grasses that are in this spot.”

On hearing this proposal from Kṛṣṇa, all the boys became very glad and said, “Certainly, let us all sit down here to take our lunch.” They then let loose the calves to eat the soft grass. Sitting down on the ground and keeping Kṛṣṇa in the center, they began to open their lunch boxes brought from home. Lord Śrī Kṛṣṇa was seated in the center of the circle, and all the boys kept their faces toward Him. They ate and constantly enjoyed seeing the Lord face to face. Kṛṣṇa appeared to be the whorl of a lotus flower, and the boys surrounding Him appeared to be its different petals. The boys collected flowers, leaves of flowers and the bark of trees and placed their lunch on them, as well as in their boxes, and thus they began to eat their lunch, keeping company with Kṛṣṇa. While taking lunch, each boy began to manifest different kinds of relations with Kṛṣṇa, and they enjoyed each other’s company with joking words. While Lord Kṛṣṇa was thus enjoying lunch with His friends, His flute was pushed within the belt of His cloth on His right side, and His bugle and cane were pushed in on the left-hand side of His cloth. In his left palm He was holding a lump of food prepared with yogurt, butter, rice and pieces of fruit salad, which could be seen through His petallike finger-joints. The Supreme Personality of Godhead, who accepts the results of all great sacrifices, was laughing and joking, enjoying lunch with His friends in Vṛndāvana. And thus the scene was being observed by the demigods from heaven. As for the boys, they were simply enjoying transcendental bliss in the company of the Supreme Personality of Godhead.

At that time, the calves that were pasturing nearby entered into the deep forest, allured by new grasses, and gradually went out of sight. When the boys saw that the calves were not nearby, they became afraid for their safety, and they immediately cried out, “Kṛṣṇa!” Kṛṣṇa is the killer of fear personified. Everyone is afraid of fear personified, but fear personified is afraid of Kṛṣṇa. By crying out the word “Kṛṣṇa,” the boys at once transcended the fearful situation. Out of His great affection, Kṛṣṇa did not want His friends to give up their pleasing lunch engagement and go searching for the calves. He therefore said, “My dear friends, you need not interrupt your lunch. Go on enjoying. I am going personally to find the calves.” Thus Lord Kṛṣṇa, still carrying the lump of yogurt-and-rice preparation in His left hand, immediately started to search out the calves in the caves and bushes. He searched in the mountain holes and in the forests, but nowhere could He find them.
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</div>

Krsna is the shelter of all great souls, and He is also the shelter of the material worlds. For one who is on the platform of Krsna consciousness, Vaikuntha, or the spiritual world, is not far away. He does not live within the material world

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162.158.158.247: Removed from deleted category 'Not'

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{{terms|"Kṛṣṇa is the shelter of all great souls, and He is also the shelter of the material worlds. For one who is on the platform of Kṛṣṇa consciousness, Vaikuṇṭha, or the spiritual world, is not far away. He does not live within the material world"}}
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[[Category:Krsna Book Chapter 14 - Prayers Offered by Lord Brahma to Lord Krsna]]
[[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">
For him, this vast expanse of the material manifestation becomes as insignificant as the water in a calf’s hoofprint. Kṛṣṇa is the shelter of all great souls, and He is also the shelter of the material worlds. For one who is on the platform of Kṛṣṇa consciousness, Vaikuṇṭha, or the spiritual world, is not far away. He does not live within the material world, where there is danger at every step.
</div>

<div class="quote_link">
[[Vanisource:KB 14|Krsna Book, 14]]
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<div class="text">
After finishing their lunch, Kṛṣṇa and His friends and calves began to return to their Vrajabhūmi homes. While passing, they enjoyed seeing the dead carcass of Aghāsura in the shape of a gigantic serpent. When Kṛṣṇa returned home to Vrajabhūmi, He was seen by all the inhabitants of Vṛndāvana. He was wearing a peacock feather in His helmet, which was also decorated with forest flowers. Kṛṣṇa was also garlanded with flowers and painted with different colored minerals collected from the caves of Govardhana Hill. Govardhana Hill is always famous for supplying natural red oxides, and Kṛṣṇa and His friends painted their bodies with them. Each of them had a bugle made of buffalo horn and a stick and a flute, and each called his respective calves by their particular names. They were so proud of Kṛṣṇa’s wonderful activities that, while entering the village, they all sang His glories. All the gopīs in Vṛndāvana saw beautiful Kṛṣṇa entering the village. The boys composed nice songs describing how they were saved from being swallowed by the great serpent and how the serpent was killed. Some described Kṛṣṇa as the son of Yaśodā, and others as the son of Nanda Mahārāja. “He is so wonderful that He saved us from the clutches of the great serpent and killed him,” they said. But little did they know that one year had passed since the killing of Aghāsura.

In this regard, Mahārāja Parīkṣit asked Śukadeva Gosvāmī how the inhabitants of Vṛndāvana suddenly developed so much love for Kṛṣṇa although He was not a member of any of their families. Mahārāja Parīkṣit inquired, “During the absence of the original cowherd boys, when Kṛṣṇa expanded Himself, why is it that the boys’ parents became more loving toward Him than toward their own sons? Also, why did the cows become so loving toward the calves, more than toward their own calves?”

Śukadeva Gosvāmī told Mahārāja Parīkṣit that every living entity is actually most attached to his own self. Outward paraphernalia such as home, family, friends, country, society, wealth, opulence and reputation are all only secondary in pleasing the living entity. They please only because they bring pleasure to the self. For this reason, one is self-centered and is attached to his body and self more than he is to relatives like wife, children and friends. If there is some immediate danger to one’s own person, he first of all takes care of himself, then others. That is natural. That means he loves his own self more than anything else. The next important object of affection, after his own self, is his material body. A person who has no information of the spirit soul is very much attached to his material body, so much so that even in old age he wants to preserve the body in so many artificial ways, thinking that his old and broken body can be saved. Everyone is working hard day and night just to give pleasure to his own self, under either the bodily or spiritual concept of life. We are attached to material possessions because they give pleasure to the senses or to the body. The attachment to the body is there only because the “I,” the spirit soul, is within the body. Similarly, when one is further advanced, he knows that the spirit soul is pleasing because it is part and parcel of Kṛṣṇa. Ultimately, it is Kṛṣṇa who is pleasing and all-attractive. He is the Supersoul of everything. And in order to give us this information, Kṛṣṇa descends and tells us that the all-attractive center is He Himself. Without being an expansion of Kṛṣṇa, nothing can be attractive.

Whatever is attractive within the cosmic manifestation is due to Kṛṣṇa. Kṛṣṇa is therefore the reservoir of all pleasure. The active principle of everything is Kṛṣṇa, and highly elevated transcendentalists see everything in connection with Him. In the Caitanya-caritāmṛta it is stated that a mahā-bhāgavata, or highly advanced devotee, sees Kṛṣṇa as the active principle in all movable and immovable living entities. Therefore he sees everything within this cosmic manifestation in relation to Kṛṣṇa. For the fortunate person who has taken shelter of Kṛṣṇa as everything, liberation is already there. He is no longer in the material world. This is confirmed in the Bhagavad-gītā: Whoever is engaged in the devotional service of Kṛṣṇa is already on the brahma-bhūta, ([[Vanisource:SB 4.30.20|SB 4.30.20]]) or spiritual, platform. The very name Kṛṣṇa suggests piety and liberation. Anyone who takes shelter of the lotus feet of Kṛṣṇa enters the boat for crossing over the ocean of nescience. For him, this vast expanse of the material manifestation becomes as insignificant as the water in a calf’s hoofprint. Kṛṣṇa is the shelter of all great souls, and He is also the shelter of the material worlds. For one who is on the platform of Kṛṣṇa consciousness, Vaikuṇṭha, or the spiritual world, is not far away. He does not live within the material world, where there is danger at every step.

In this way, Kṛṣṇa consciousness was fully explained to Mahārāja Parīkṣit by Śukadeva Gosvāmī as he recited to the King the statements and prayers of Lord Brahmā. These descriptions of Lord Kṛṣṇa’s pastimes with His cowherd boys, His eating with them on the bank of the Yamunā, and Lord Brahma’s prayers unto Him are all transcendental subject matters. Anyone who hears, recites or chants them surely gets all his spiritual desires fulfilled. Thus Kṛṣṇa’s childhood pastimes, His sporting with Balarāma and the cowherd boys in Vṛndāvana, were described.
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It should be known that the illusory energy is also an energy of the Lord because nothing can exist without the Lord

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{{terms|"Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 2</h3>
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<div class="quote">
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Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord's daivī māyā, or mahā-māyā.
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<div class="quote_link">
[[Vanisource:SB 2.9.34|SB 2.9.34, Translation and Purport]]
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<div class="quote_translation">
O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.
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<div class="text">
In the previous verse it has already been concluded that in any stage of the cosmic manifestation—its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance—all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord's daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false but illusory.

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being "produced out of My energy" is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā ([[Vanisource:BG 2.12 (1972)|BG 2.12]]) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim "I am the Supreme" is the last illusory snare of the same māyā, or the external energy of the Lord.
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He (the Supreme) has all the six opulences in full and beyond comparison, He is the master of material nature, His intelligence is not broken under any circumstances, and He stands aloof, although He is the maintainer of the whole creation

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 09 Purports - Dhruva Maharaja Returns Home]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
In the Brahma-saṁhitā Lord Brahmā offers his respect to the ādi-puruṣa, Govinda, the original person, who has no beginning, whereas the creation of this material world has a beginning. The Vedānta says, janmādy asya yataḥ; (SB 1.1.1) everything is born from the Supreme, but the Supreme has no birth. He has all the six opulences in full and beyond comparison, He is the master of material nature, His intelligence is not broken under any circumstances, and He stands aloof, although He is the maintainer of the whole creation.
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<div class="quote_link">
[[Vanisource:SB 4.9.15|SB 4.9.15, Translation and Purport]]
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<div class="quote_translation">
My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. As Lord Viṣṇu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.
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<div class="text">
An atheistic argument against the supremacy of the Supreme Personality of Godhead states that if God, the Supreme Person, appears and disappears and sleeps and awakens, then what is the difference between God and the living entity? Dhruva Mahārāja is carefully distinguishing the existence of the Supreme Personality of Godhead from that of the living entities. He points out the following differences. The Lord is eternally liberated. Whenever He appears, even within this material world, He is never entangled by the three modes of material nature. He is known, therefore, as try-adhīśa, the master of the three modes of material nature. In Bhagavad-gītā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the living entities are all entangled in the three modes of material nature. The external energy of the Lord is very strong, but the Lord, as the master of the three modes of material nature, is ever liberated from the action and reaction of those modes. He, therefore, is uncontaminated, as stated in the Īśopaniṣad. The contamination of the material world does not affect the Supreme Godhead. Kṛṣṇa therefore says in the Bhagavad-gītā that those who are rascals and fools think of Him as an ordinary human being, not knowing His paraṁ bhāvam. paraṁ bhāvam refers to His being always transcendentally situated. Material contamination cannot affect Him.

Another difference between the Lord and the living entity is that a living entity is always in darkness. Even though he may be situated in the mode of goodness, there are still so many things which are unknown to him. But it is not the same for the Supreme Personality of Godhead. He knows past, present and future and everything that is happening in everyone's heart. Bhagavad-gītā confirms this (vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]])). The Lord is not part of the soul—He is the unchangeable Supreme Soul, and the living entities are His parts and parcels. The living entity is forced to appear in this material world under the direction of daiva-māyā, but when the Lord appears, He comes by His own internal potency, ātma-māyā. Besides that, a living entity is within the time of past, present and future. His life has a beginning, a birth, and in the conditioned state his life ends with death. But the Lord is ādi-puruṣa, the original person. In the Brahma-saṁhitā Lord Brahmā offers his respect to the ādi-puruṣa, Govinda, the original person, who has no beginning, whereas the creation of this material world has a beginning. The Vedānta says, janmādy asya yataḥ; ([[Vanisource:SB 1.1.1|SB 1.1.1]]) everything is born from the Supreme, but the Supreme has no birth. He has all the six opulences in full and beyond comparison, He is the master of material nature, His intelligence is not broken under any circumstances, and He stands aloof, although He is the maintainer of the whole creation. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), nityo nityānāṁ cetanaś cetanānām. The Lord is the supreme maintainer. Living entities are meant to serve Him by offering sacrifices, for He is the rightful enjoyer of the results of all sacrifices. Everyone, therefore, should engage himself in the devotional service of the Lord with his life, his riches, his intelligence and his words. This is the original, constitutional position of the living entities. One should never compare the sleeping of an ordinary living entity to the sleeping of the Supreme Personality of Godhead in the Causal Ocean. There is no stage at which the living entity can compare to the Supreme Person. The Māyāvādī philosophers, being unable to adjust to all this, come to the conclusion of impersonalism or voidism.
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Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared

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{{terms|"Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared"}}
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[[Category:Atri Muni]]
[[Category:Confident]]
[[Category:Aware of God]]
[[Category:Supreme Personality of Godhead]]
[[Category:God Is The Lord of the Universes]]
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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 01 Purports - Genealogical Table of the Daughters of Manu]]
[[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">
<div class="quote_heading">
Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared.
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[[Vanisource:SB 4.1.28|SB 4.1.28, Translation and Purport]]
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<div class="quote_translation">
I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I am greatly bewildered about this.
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Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared.

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All the letters of the alphabet and the words constructed by those letters are meant for offering prayers to the Supreme Personality of Godhead

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162.158.158.247: Removed from deleted category 'By'

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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 16 Purports - King Citraketu Meets the Supreme Lord]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 6</h3>
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All the letters of the alphabet and the words constructed by those letters are meant for offering prayers to the Supreme Personality of Godhead. Mahārāja Citraketu had the opportunity to offer prayers to the Lord by composing nice verses from the letters of the alphabet, but because of his ecstasy, for a considerable time he could not join those letters to offer prayers to the Lord.
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[[Vanisource:SB 6.16.32|SB 6.16.32, Translation and Purport]]
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<div class="quote_translation">
With tears of love and affection, Citraketu repeatedly moistened the resting place of the Supreme Lord's lotus feet. Because his voice was choked in ecstasy, for a considerable time he was unable to utter any of the letters of the alphabet to offer the Lord suitable prayers.
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<div class="text">
All the letters of the alphabet and the words constructed by those letters are meant for offering prayers to the Supreme Personality of Godhead. Mahārāja Citraketu had the opportunity to offer prayers to the Lord by composing nice verses from the letters of the alphabet, but because of his ecstasy, for a considerable time he could not join those letters to offer prayers to the Lord. As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.5.22|SB 1.5.22]]):

<div class="quote_verse">
:idaṁ hi puṁsas tapasaḥ śrutasya vā
:sviṣṭasya sūktasya ca buddhi-dattayoḥ
:avicyuto 'rthaḥ kavibhir nirūpito
:yad uttamaśloka-guṇānuvarṇanam
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If one has scientific, philosophical, political, economic or any other abilities and wants perfection in his knowledge, he should offer prayers to the Supreme Personality of Godhead by composing first-class poetry or engaging his talents in the service of the Lord. Citraketu wanted to do this, but he was unable because of loving ecstasy. Therefore he had to wait for a considerable time before be could offer prayers.
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