Vaniquotes - User contributions [en]

Category:Devotees of God Are Congratulated As Being All-successful

2021-03-03T20:27:12Z

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[[Category:Devotees of God Are]]
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[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Benefits for Devotees of God - Umbrella Category]]
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When one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature

2021-03-03T16:28:35Z

162.158.166.169: Removed from deleted category 'By'

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{{terms|"when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 26 Purports - Fundamental Principles of Material Nature]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3262_0" class="quote" parent="SB_Canto_3" book="SB" index="1048" link="SB 3.26.2" link_text="SB 3.26.2">
<div class="heading">Ātma-darśanam means to see oneself by knowledge; therefore, when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sāṅkhya is called knowledge and self-revelation.
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<span class="link">[[Vanisource:SB 3.26.2|SB 3.26.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.</p>
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<div class="purport text"><p>It is said that by proper understanding of the pure self, or by self-realization, one can be freed from material attachment. Knowledge leads one to attain the ultimate perfection of life and to see oneself as he is. The Śvetāśvatara Upaniṣad (3.8) also confirms this. Tam eva viditvāti-mṛtyum eti: simply by understanding one's spiritual position, or by seeing oneself as he is, one can be freed from material entanglement. In various ways, the seeing of oneself is described in the Vedic literatures, and it is confirmed in the Bhāgavatam (puruṣasya ātma-darśanam) that one has to see oneself and know what he is. As Kapiladeva explains to His mother, this "seeing" can be done by hearing from the proper authoritative source. Kapiladeva is the greatest authority because He is the Personality of Godhead, and if someone accepts whatever is explained as it is, without interpretation, then he can see himself.</p>
<p>Lord Caitanya explained to Sanātana Gosvāmī the real constitutional position of the individual. He said directly that each and every individual soul is eternally a servitor of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': ([[Vanisource:CC Madhya 20.108-109|CC Madhya 20.108]]) every individual soul is eternally a servitor. When one is fixed in the understanding that he is part and parcel of the Supreme Soul and that his eternal position is to serve in association with the Supreme Lord, he becomes self-realized. This position of rightly understanding oneself cuts the knot of material attraction (hṛdaya-granthi-bhedanam). Due to false ego, or false identification of oneself with the body and the material world, one is entrapped by māyā, but as soon as one understands that he is qualitatively the same substance as the Supreme Lord because he belongs to the same category of spirit soul, and that his perpetual position is to serve, one attains ātma-darśanam and hṛdaya-granthi-bhedanam, self-realization. When one can cut the knot of attachment to the material world, his understanding is called knowledge. Ātma-darśanam means to see oneself by knowledge; therefore, when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sāṅkhya is called knowledge and self-revelation.</p>
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When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord

2021-03-03T16:13:37Z

162.158.166.169: Removed from deleted category 'Also'

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[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 24 - The Subterranean Heavenly Planets]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB52419_0" class="quote" parent="SB_Canto_5" book="SB" index="607" link="SB 5.24.19" link_text="SB 5.24.19">
<div class="heading">When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.
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<span class="link">[[Vanisource:SB 5.24.19|SB 5.24.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.</p>
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There are certainly many good qualities among fruitive actors, philosophical speculators and mystic yogis, but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed

2021-03-03T11:58:06Z

162.158.166.169: Removed from deleted category 'But'

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[[Category:The Nectar of Instruction - Text 03]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Instruction</h3>
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<div class="quote">
<div class="quote_heading">
There are certainly many good qualities among fruitive actors, philosophical speculators and mystic yogīs, but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed. As confirmed by Śrīmad-Bhāgavatam (SB 5.18.12), all the good qualities of the demigods manifest progressively in one who has developed pure devotional service.
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<div class="quote_link">
[[Vanisource:NOI 3|Nectar of Instruction 3, Translation and Purport]]
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<div class="quote_translation">
There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam (SB 7.5.23) — hearing, chanting and remembering Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.
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<div class="text">
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."

Devotional service is so pure and perfect that once having begun, one is forcibly dragged to ultimate success. Sometimes a person will give up his ordinary material engagements and out of sentiment take shelter of the lotus feet of the Supreme Lord and thus begin the preliminary execution of devotional service. Even if such an immature devotee falls down, there is no loss on his part. On the other hand, what is the gain of one who executes the prescribed duties according to his varṇa and āśrama but does not take to devotional service? Although a fallen devotee may take his next birth in a low family, his devotional service will nonetheless resume from where it left off. Devotional service is ahaituky apratihatā; it is not the effect of any mundane cause, nor can it be terminated by any mundane cause or permanently curtailed by any material interruption. Therefore a devotee should be confident about his engagement and should not be very interested in the activities of the karmīs, jñānīs and yogīs.

There are certainly many good qualities among fruitive actors, philosophical speculators and mystic yogīs, but all good qualities automatically develop in the character of a devotee. No extraneous endeavor is needed. As confirmed by Śrīmad-Bhāgavatam ([[Vanisource:SB 5.18.12|SB 5.18.12]]), all the good qualities of the demigods manifest progressively in one who has developed pure devotional service. Because a devotee is not interested in any material activity, he does not become materially contaminated. He is immediately situated on the platform of transcendental life. However, one who engages in mundane activity—be he a so—called jñānī, yogī, karmī, philanthropist, nationalist, or whatever—cannot attain the higher stage of mahātmā. He remains a durātmā, or cripple-minded person. According to Bhagavad-gītā ([[Vanisource:BG 9.13 (1972)|BG 9.13]]):

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:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
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"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

Since all the devotees of the Lord are under the protection of His supreme potency, they should not deviate from the path of devotional service and take to the path of the karmī, jñānī or yogī. This is called utsāhān niścayād dhairyāt tat-tat-karma-pravartanāt, enthusiastically executing the regulative activities of devotional service with patience and confidence. In this way one can advance in devotional service without hindrance.
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The sannyasa order is to be accepted from another sannyasi. Although the Lord (Caitanya) was independent in all respects, still, to keep up the formalities of the sastras, He accepted the sannyasa order from Kesava Bharati

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162.158.166.169: Removed from deleted category 'To Be'

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Srimad-Bhagavatam" text="SB Preface and Introduction"><h3>SB Preface and Introduction</h3>
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<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<div class="heading">The sannyāsa order is to be accepted from another sannyāsī. Although the Lord was independent in all respects, still, to keep up the formalities of the śāstras, He accepted the sannyāsa order from Keśava Bhāratī, although Keśava Bhāratī was not in the Vaiṣṇava-sampradāya (school).
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<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Five hundred years ago the condition of society was not as degraded as it is today. At that time people would show respects to a sannyāsī, and the sannyāsī was rigid in following the rules and regulations of the renounced order of life. Śrī Caitanya Mahāprabhu was not very much in favor of the renounced order of life in this age of Kali, but that was only for the reason that very few sannyāsīs in this age are able to observe the rules and regulations of sannyāsa life. Śrī Caitanya Mahāprabhu decided to accept the order and become an ideal sannyāsī so that the general populace would show Him respect. One is duty-bound to show respect to a sannyāsī, for a sannyāsī is considered to be the master of all varṇas and āśramas.</p>
<p>While He was contemplating accepting the sannyāsa order, it so happened that Keśava Bhāratī, a sannyāsī of the Māyāvādī school and resident of Katwa (in Bengal), visited Navadvīpa and was invited to dine with the Lord. When Keśava Bhāratī came to His house, the Lord asked him to award Him the sannyāsa order of life. This was a matter of formality. The sannyāsa order is to be accepted from another sannyāsī. Although the Lord was independent in all respects, still, to keep up the formalities of the śāstras, He accepted the sannyāsa order from Keśava Bhāratī, although Keśava Bhāratī was not in the Vaiṣṇava-sampradāya (school).</p>
<p>After consulting with Keśava Bhāratī, the Lord left Navadvīpa for Katwa to formally accept the sannyāsa order of life. He was accompanied by Śrīla Nityānanda Prabhu, Candraśekhara Ācārya, and Mukunda Datta. Those three assisted Him in the details of the ceremony. The incident of the Lord's accepting the sannyāsa order is very elaborately described in the Caitanya-bhāgavata by Śrīla Vṛndāvana dāsa Ṭhākura.</p>
<p>Thus at the end of His twenty-fourth year the Lord accepted the sannyāsa order of life in the month of Māgha. After accepting this order He became a full-fledged preacher of the Bhāgavata-dharma. Although He was doing the same preaching work in His householder life, when He experienced some obstacles to His preaching He sacrificed even the comfort of His home life for the sake of the fallen souls. In His householder life His chief assistants were Śrīla Advaita Prabhu and Śrīla Śrīvāsa Ṭhākura, but after He accepted the sannyāsa order His chief assistants became Śrīla Nityānanda Prabhu, who was deputed to preach specifically in Bengal, and the six Gosvāmīs (Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī), headed by Śrīla Rūpa and Sanātana, who were deputed to go to Vṛndāvana to excavate the present places of pilgrimage. The present city of Vṛndāvana and the importance of Vrajabhūmi were thus disclosed by the will of Lord Śrī Caitanya Mahāprabhu.</p>
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The saintly person met by Prahlada Maharaja was undergoing ajagara-vrtti, the living conditions of a python, which does not go anywhere but sits in one place for years and eats whatever is automatically available

2021-03-03T11:02:48Z

162.158.166.169: Removed from deleted category 'But'

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 7</h3>
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<div class="quote">
<div class="quote_heading">
The saintly person met by Prahlāda Mahārāja was undergoing ājagara-vṛtti, the living conditions of a python, which does not go anywhere but sits in one place for years and eats whatever is automatically available.
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<div class="quote_link">
[[Vanisource:SB 7.13.11|SB 7.13.11, Translation and Purport]]
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<div class="quote_translation">
As a historical example of this, learned sages recite the story of an ancient discussion between Prahlāda Mahārāja and a great saintly person who was feeding himself like a python.
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<div class="text">
The saintly person met by Prahlāda Mahārāja was undergoing ājagara-vṛtti, the living conditions of a python, which does not go anywhere but sits in one place for years and eats whatever is automatically available. Prahlāda Mahārāja, along with his associates, met this great saint and spoke to him as follows.
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The personified Vedas continued, "Dear Lord, it is therefore our conclusion that all living entities are attracted by Your material energy"

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
The personified Vedas continued: “Dear Lord, it is therefore our conclusion that all living entities are attracted by Your material energy, and only due to their mistakenly identifying themselves as products of the material nature are they transmigrating from one kind of body to another in forgetfulness of their eternal relationship with You.
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[[Vanisource:KB 87|Krsna Book, 87]]
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<div class="text">
The living entities merged into the Supreme at the time of dissolution are compared to honey. In the honeycomb, the tastes of different flowers are conserved. When one drinks honey, one cannot distinguish what sort of honey has been collected from what sort of flower, but the palatable taste of the honey presupposes that the honey is not homogeneous but is a combination of different tastes. Another example is that although different rivers ultimately mix with the water of the sea, this does not mean that the individual identities of the rivers are thereby lost. Although the water of the Ganges and the water of the Yamunā mix with the water of the sea, the river Ganges and river Yamunā still continue to exist independently. The merging of different living entities into Brahman at the time of dissolution involves the dissolution of different types of bodies, but the living entities, along with their different tastes, remain individually submerged in Brahman until another manifestation of the material world. As the salty taste of seawater and the sweet taste of Ganges water are different and this difference continuously exists, so the difference between the Supreme Lord and the living entities continuously exists, even though at the time of dissolution they appear to merge. The conclusion is, therefore, that even when the living entities become free from all contamination of material conditions and merge into the spiritual kingdom, their individual tastes in relationship with the Supreme Lord continue to exist.

The personified Vedas continued: “Dear Lord, it is therefore our conclusion that all living entities are attracted by Your material energy, and only due to their mistakenly identifying themselves as products of the material nature are they transmigrating from one kind of body to another in forgetfulness of their eternal relationship with You. Because of ignorance, these living entities misidentify themselves in different species of life, and especially when elevated to the human form of life, they identify with a particular class of men, or a particular nation or race or so-called religion, forgetting their real identity as eternal servants of Your Lordship. Due to this faulty conception of life, they are undergoing repeated birth and death. Out of many millions of them, if one becomes intelligent enough by associating with pure devotees, he comes to the understanding of Kṛṣṇa consciousness and comes out of the jurisdiction of the material misconception.”

In the Caitanya-caritāmṛta it is confirmed by Lord Caitanya that the living entities are wandering within this universe in different species of life, but that if one of them becomes intelligent enough, by the mercy of the spiritual master and the Supreme Personality of Godhead, Kṛṣṇa, then he begins his devotional life in Kṛṣṇa consciousness. It is said, hariṁ vinā na mṛtiṁ taranti: without the help of the Supreme Personality of Godhead, one cannot get out of the clutches of repeated birth and death. In other words, only the Supreme Lord, the Personality of Godhead, can relieve the conditioned souls from the cycle of repeated birth and death.

The personified Vedas continued: “The influence of time—past, present and future—and the material miseries, such as excessive heat, excessive cold, birth, death, old age and disease, are all simply the movements of Your eyebrows. Everything is working under Your direction.” It is said in the Bhagavad-gītā that all material activity is going on under the direction of the Supreme Personality of Godhead, Kṛṣṇa. The Vedas continued: “All the conditions of material existence are opposing elements for persons who are not surrendered unto You. But for those who are surrendered souls and are in full Kṛṣṇa consciousness, these things cannot be a source of fear.” When Lord Nṛsiṁhadeva appeared, Prahlāda Mahārāja was never afraid of Him, whereas his atheist father was immediately faced with death personified and was killed. Therefore, although Lord Nṛsiṁhadeva appears as death for an atheist like Hiraṇyakaśipu, He is always kind and is the reservoir of all pleasure for the devotees like Prahlāda. A pure devotee is not, therefore, afraid of birth, death, old age and disease.
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Since it was almost night and all the inhabitants of Vrndavana, including the cows and calves, were very tired, they decided to take their rest on the riverbank

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[[Category:Krsna Book Chapter 17 - Extinguishing the Forest Fire]]
[[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">
Since it was almost night and all the inhabitants of Vṛndāvana, including the cows and calves, were very tired, they decided to take their rest on the riverbank. In the middle of the night, while they were taking rest, there was suddenly a great forest fire, and it quickly appeared that the fire would soon devour all the inhabitants of Vṛndāvana.
</div>

<div class="quote_link">
[[Vanisource:KB 17|Krsna Book, 17]]
</div>
<div class="text">
Kāliya took shelter within the water of the Yamunā for the following reason. Just as Garuḍa went to the island of the Kāliya snake, he also used to go to the Yamunā to catch fish to eat. There was, however, a great yogī known as Saubhari Muni who used to meditate within the water there and who was sympathetic with the fish. He asked Garuḍa not to come there and disturb the fish. Although Garuḍa was not under anyone’s order, being the carrier of Lord Viṣṇu, he did not disobey the order of the great yogī. Instead of staying and eating many fish, he carried off one big fish, who was their leader. Saubhari Muni was sorry that one of the leaders of the fish was taken away by Garuḍa, and thinking of their protection, he cursed Garuḍa with the following words: “Henceforward, from this day, if Garuḍa comes here to catch fish, then—I say this with all my strength—he will be immediately killed.”

This curse was known only to Kāliya. Kāliya was therefore confident that Garuḍa would not be able to come there, and so he thought it wise to take shelter of the lake within the Yamunā. But Kāliya’s taking shelter of Saubhari Muni was not successful; he was driven away from the Yamunā by Kṛṣṇa, the master of Garuḍa. It may be noted that Garuḍa is directly related to the Supreme Personality of Godhead and is so powerful that he is never subject to anyone’s order or curse. Actually the cursing of Garuḍa—who is stated in Śrīmad-Bhāgavatam to be of the stature of the Supreme Personality of Godhead, Bhagavān—was an offense on the part of Saubhari Muni. Although Garuḍa did not try to retaliate, the Muni was not saved from his offensive act against a great Vaiṣṇava personality. Due to this offense, Saubhari fell down from his yogic position and afterwards became a householder, a sense enjoyer in the material world. The falldown of Saubhari Muni, who was supposed to be absorbed in spiritual bliss by meditation, is an instruction to the offender of Vaiṣṇavas.

When Kṛṣṇa finally came out of Kāliya’s lake, He was seen by all His friends and relatives on the bank of the Yamunā. He appeared before them nicely decorated, smeared all over with candana pulp, bedecked with valuable jewels and stones, and almost completely covered with gold. The inhabitants of Vṛndāvana, including the cowherd boys and men, the gopīs, mother Yaśodā, Mahārāja Nanda and all the cows and calves, saw Kṛṣṇa coming from the Yamunā, and it was as though they had recovered their very life. When a person regains his life, naturally he becomes absorbed in pleasure and joyfulness. They each in turn pressed Kṛṣṇa to their chests, and thus they felt a great relief. Mother Yaśodā, Rohiṇī, Mahārāja Nanda and the cowherd men became so happy that as they embraced Kṛṣṇa they thought they had achieved their ultimate goal of life.

Balarāma also embraced Kṛṣṇa, but He was laughing because when everyone else had been so overwhelmed with anxiety, He had known what would happen to Kṛṣṇa. All the trees on the bank of the Yamunā, along with all the cows, bulls and calves, were full of pleasure because of Kṛṣṇa’s appearance there. The brāhmaṇa inhabitants of Vṛndāvana immediately came with their wives to congratulate Kṛṣṇa and His family members. And because brāhmaṇas are considered to be the spiritual masters of society, they offered their blessings to Kṛṣṇa and His family on account of Kṛṣṇa’s release. They also asked Mahārāja Nanda to give them some charity on that occasion. Being so pleased by Kṛṣṇa’s return, Mahārāja Nanda gave many cows and much gold in charity to the brāhmaṇas. While Nanda Mahārāja was thus engaged, mother Yaśodā simply embraced Kṛṣṇa and made Him sit on her lap while she shed tears continuously.

Since it was almost night and all the inhabitants of Vṛndāvana, including the cows and calves, were very tired, they decided to take their rest on the riverbank. In the middle of the night, while they were taking rest, there was suddenly a great forest fire, and it quickly appeared that the fire would soon devour all the inhabitants of Vṛndāvana. As soon as they felt the warmth of the fire, they immediately took shelter of Kṛṣṇa, the Supreme Personality of Godhead, although He was playing just like their child. They began to say, “Our dear Kṛṣṇa! O Supreme Personality of Godhead! Our dear Balarāma, reservoir of all strength! Please try to save us from this all-devouring and devastating fire. We have no shelter other than You. This devastating fire will swallow us all!” Thus they prayed to Kṛṣṇa, saying that they could not take any shelter other than His lotus feet. Lord Kṛṣṇa, being compassionate upon His own townspeople, immediately swallowed up the whole forest fire and saved them. This was not impossible for Kṛṣṇa, because He is unlimited. He has unlimited power to do anything He desires.
</div>
</div>
</div>

Now it is our ill fate that after the passing away of Srila Bhaktisiddhanta Sarasvati Thakura, the exemplar of patita-pavana, we have returned to our lowly, fallen ways

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{{terms|"now it is our ill fate that after the passing away of Srila Bhaktisiddhanta Sarasvati Thakura, the exemplar of patita-pavana, we have returned to our lowly, fallen ways"}}
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</div>
<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
</div>
<div id="RTW23_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="15" link="RTW 2.3" link_text="Renunciation Through Wisdom 2.3">
<div class="heading">A certain Gujarati friend offered to build him a temple in Ville Parle, a quiet and remote section of Bombay. He immediately refused. We had the greatest good fortune of seeing him act and preach in this way. And now it is our ill fate that after the passing away of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the exemplar of patita-pāvana, we have returned to our lowly, fallen ways.
</div>
<span class="link">[[Vanisource:RTW 2.3|Renunciation Through Wisdom 2.3]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore the reprobates' only means of attaining any piety is through the association of devotees. We are looking forward to that time when the stalwart disciples of that illustrious crest jewel of all Vaiṣṇavas, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, having received the blessings of their spiritual master, will come together again for the benediction of the whole world and, without wasting any more time, preach the message of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Śrīla Gaurakiśora dāsa Bābājī always tried to dissuade his disciple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, from going to Calcutta, which he considered a bastion of Kali-yuga. Yet though some might think Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura disobeyed his guru's order, he preached not only in Calcutta but in other capitals of Kali-yuga, such as London, Berlin, Bombay, Madras, and Delhi. He vehemently opposed the idea of constructing a temple in some quiet spot and leading a passive and uneventful life in the monastery. He represented perfectly the ideal of utilizing 100 percent of one's energy in God's service for the spiritual upliftment of humanity. A certain Gujarati friend offered to build him a temple in Ville Parle, a quiet and remote section of Bombay. He immediately refused. We had the greatest good fortune of seeing him act and preach in this way. And now it is our ill fate that after the passing away of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the exemplar of patita-pāvana, we have returned to our lowly, fallen ways. Is there a glimmer of hope for our deliverance?</p>
<p>From the ocean of loving compassion, which had been completely dammed up, Lord Nityānanda cut a canal of love of Godhead and flooded the entire world. And then some persons called caste Gosvāmīs, claiming to be the Lord's descendants, again dammed up that ocean of mercy with their malpractices of fruitive activities and rituals. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura once more cut open the canal of love of Godhead and brought in the flood waters. And now are we, of all persons, trying once more to dam it up like the caste Gosvāmīs? By the influence of the good association of the Lord's devotees, even a fool and rascal like me, possessed of a destructive, demoniac mentality, can accumulate enough piety to become inspired to serve the Supreme Lord.</p>
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</div>

Lord Visnu, Brahma thus realized, is the reservoir of all truth, knowledge and bliss. He is the combination of these three transcendental features, and He is the object of worship for the followers of the Upanisads

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[[Category:Srimad-Bhagavatam, Canto 10 Chapter 13 Purports - The Stealing of the Boys and Calves by Brahma]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
The word śruta-gṛhītayā refers to Vedānta knowledge, not sentimentality. Śruta-gṛhīta is sound knowledge.
Lord Viṣṇu, Brahmā thus realized, is the reservoir of all truth, knowledge and bliss. He is the combination of these three transcendental features, and He is the object of worship for the followers of the Upaniṣads.
</div>

<div class="quote_link">
[[Vanisource:SB 10.13.54|SB 10.13.54, Translation and Purport]]
</div>
<div class="quote_translation">
The viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jñānīs engaged in studying the Upaniṣads.
</div>
<div class="text">
Mere śāstra jñāna, or knowledge in the Vedas, does not help anyone understand the Personality of Godhead. Only one who is favored or shown mercy by the Lord can understand Him. This is also explained in the Upaniṣads (Muṇḍaka Upaniṣad 3.2.3):

<div class="quote_verse">
:nāyam ātmā pravacanena labhyo
:na medhasā na bahunā śrutena
:yam evaiṣa vṛṇute tena labhyas
:tasyaiṣa ātmā vivṛṇute tanuṁ svām
</div>

"The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form."

One description given of Brahman is satyaṁ brahma, ānanda-rūpam: "Brahman is the Absolute Truth and complete ānanda, or bliss." The forms of Viṣṇu, the Supreme Brahman, were one, but They were manifested differently. The followers of the Upaniṣads, however, cannot understand the varieties manifested by Brahman. This proves that Brahman and Paramātmā can actually he understood only through devotion, as confirmed by the Lord Himself in Śrīmad-Bhāgavatam: bhaktyāham ekayā grāhyaḥ ([[Vanisource:SB 11.14.21|SB 11.14.21]]). To establish that Brahman indeed has transcendental form, Śrīla Viśvanātha Cakravartī Ṭhākura gives various quotations from the śāstras. In the Śvetāśvatara Upaniṣad (3.8), the Supreme is described as āditya-varṇaṁ tamasaḥ parastāt, "He whose self-manifest form is luminous like the sun and transcendental to the darkness of ignorance." Ānanda-mātram ajaraṁ purāṇam ekaṁ santaṁ bahudhā dṛśyamānam: "The Supreme is blissful, with no tinge of unhappiness. Although He is the oldest, He never ages, and although one, He is experienced in different forms." Sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ: "All the forms of that Supreme Person are eternal." (Mahā-varāha Purāṇa) The Supreme Person has a form, with hands and legs and other personal features, but His hands and legs are not material. Bhaktas know that the form of Kṛṣṇa, or Brahman, is not at all material. Rather, Brahman has a transcendental form, and when one is absorbed in it, being fully developed in bhakti, one can understand Him (premāñjana-cchurita-bhakti-vilocanena (BS 5.38)). The Māyāvādīs, however, cannot understand this transcendental form, for they think that it is material.

Transcendental forms of the Supreme Personality of Godhead in His person are so great that the impersonal followers of the Upaniṣads cannot reach the platform of knowledge to understand them. Particularly, the transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through the studies of the Upaniṣads, that the Absolute Truth is not matter and that the Absolute Truth is not materially restricted by limited potency.

Yet although Kṛṣṇa cannot be seen through the Upaniṣads, in some places it is said that Kṛṣṇa can in fact be known in this way. Aupaniṣadaṁ puruṣam: "He is known by the Upaniṣads." This means that when one is purified by Vedic knowledge, one is then allowed to enter into devotional understanding (mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54 (1972)|BG 18.54]])).

<div class="quote_verse">
:tac chraddadhānā munayo
:jñāna-vairagya-yuktayā
:paśyanty ātmani cātmānaṁ
:bhaktyā śruta-gṛhītayā
</div>

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti." ([[Vanisource:SB 1.2.12|SB 1.2.12]]) The word śruta-gṛhītayā refers to Vedānta knowledge, not sentimentality. Śruta-gṛhīta is sound knowledge.

Lord Viṣṇu, Brahmā thus realized, is the reservoir of all truth, knowledge and bliss. He is the combination of these three transcendental features, and He is the object of worship for the followers of the Upaniṣads. Brahmā realized that all the different forms of cows, boys and calves transformed into Viṣṇu forms were not transformed by mysticism of the type that a yogī or demigod can display by specific powers invested in him. The cows, calves and boys transformed into viṣṇu-mūrtis, or Viṣṇu forms, were not displays of viṣṇu-māyā, or Viṣṇu energy, but were Viṣṇu Himself. The respective qualifications of Viṣṇu and viṣṇu-māyā are just like those of fire and heat. In heat there is the qualification of fire, namely warmth; and yet heat is not fire. The manifestation of the Viṣṇu forms of the boys, cows and calves was not like the heat, but rather like the fire—they were all actually Viṣṇu. Factually, the qualification of Viṣṇu is full truth, full knowledge and full bliss. Another example may be given with material objects, which may be reflected in many, many forms. For example, the sun is reflected in many waterpots, but the reflections of the sun in many pots are not actually the sun. There is no actual heat and light from the sun in the pot, although it appears as the sun. But each and every one of the forms Kṛṣṇa assumed was fully Viṣṇu.

We should discuss Śrīmad-Bhāgavatam daily as much as possible, and then everything will be clarified, for Bhāgavatam is the essence of all Vedic literature (nigama-kalpa-taror galitaṁ phalam ([[Vanisource:SB 1.1.3|SB 1.1.3]])). It was written by Vyāsadeva (mahā-muni-kṛte) when he was self-realized. Thus the more we read Śrīmad-Bhāgavatam, the more its knowledge becomes clear. Each and every verse is transcendental.
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Krsna claims in Bhagavad-gita to be the father of all species of living entities; consequently the devotee of Krsna is always a friend of all. This is called ahimsa. Such nonviolence can be practiced only when we follow in the footsteps of great acaryas

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 22 Purports - Prthu Maharaja's Meeting with the Four Kumaras]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42224_0" class="quote" parent="SB_Canto_4" book="SB" index="905" link="SB 4.22.24" link_text="SB 4.22.24">
<div class="heading">Kṛṣṇa claims in Bhagavad-gītā to be the father of all species of living entities; consequently the devotee of Kṛṣṇa is always a friend of all. This is called ahiṁsā. Such nonviolence can be practiced only when we follow in the footsteps of great ācāryas. Therefore, according to our Vaiṣṇava philosophy, we have to follow the great ācāryas of the four sampradāyas, or disciplic successions.
</div>
<span class="link">[[Vanisource:SB 4.22.24|SB 4.22.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A candidate for spiritual advancement must be nonviolent, must follow in the footsteps of great ācāryas, must always remember the nectar of the pastimes of the Supreme Personality of Godhead, must follow the regulative principles without material desire and, while following the regulative principles, should not blaspheme others. A devotee should lead a very simple life and not be disturbed by the duality of opposing elements. He should learn to tolerate them.</p>
</div>
<div class="purport text"><p>The devotees are actually saintly persons, or sādhus. The first qualification of a sādhu, or devotee, is ahiṁsā, or nonviolence. Persons interested in the path of devotional service, or in going back home, back to Godhead, must first practice ahiṁsā, or nonviolence. A sādhu is described as titikṣavaḥ kāruṇikāḥ ([[Vanisource:SB 3.25.21|SB 3.25.21]]). A devotee should be tolerant and should be very much compassionate toward others. For example, if he suffers personal injury, he should tolerate it, but if someone else suffers injury, the devotee need not tolerate it. The whole world is full of violence, and a devotee's first business is to stop this violence, including the unnecessary slaughter of animals. A devotee is the friend not only of human society but of all living entities, for he sees all living entities as sons of the Supreme Personality of Godhead. He does not claim himself to be the only son of God and allow all others to be killed, thinking that they have no soul. This kind of philosophy is never advocated by a pure devotee of the Lord. Suhṛdaḥ sarva-dehinām: a true devotee is the friend of all living entities. Kṛṣṇa claims in Bhagavad-gītā to be the father of all species of living entities; consequently the devotee of Kṛṣṇa is always a friend of all. This is called ahiṁsā. Such nonviolence can be practiced only when we follow in the footsteps of great ācāryas. Therefore, according to our Vaiṣṇava philosophy, we have to follow the great ācāryas of the four sampradāyas, or disciplic successions.</p>
<p>Trying to advance in spiritual life outside the disciplic succession is simply ludicrous. It is said, therefore, ācāryavān puruṣo veda: one who follows the disciplic succession of ācāryas knows things as they are (Chāndogya Upaniṣad 6.14.2). Tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) in order to understand the transcendental science, one must approach the bona fide spiritual master. The word smṛtyā is very important in spiritual life. Smṛtyā means remembering Kṛṣṇa always. Life should be molded in such a way that one cannot remain alone without thinking of Kṛṣṇa. We should live in Kṛṣṇa so that while eating, sleeping, walking and working we remain only in Kṛṣṇa. Our Kṛṣṇa consciousness society recommends that we arrange our living so that we can remember Kṛṣṇa. In our ISKCON society the devotees, while engaged in making Spiritual Sky incense, are also hearing about the glories of Kṛṣṇa or His devotees. The śāstra recommends, smartavyaḥ satataṁ viṣṇuḥ: Lord Viṣṇu should be remembered always, constantly. Vismartavyo na jātucit: Viṣṇu should never be forgotten. That is the spiritual way of life. Smṛtyā. This remembrance of the Lord can be continued if we hear about Him constantly. It is therefore recommended in this verse: mukundācaritāgrya-sīdhunā. Sīdhu means "nectar." To hear about Kṛṣṇa from Śrīmad-Bhāgavatam or Bhagavad-gītā or similar authentic literature is to live in Kṛṣṇa consciousness. Such concentration in Kṛṣṇa consciousness can be achieved by persons who are strictly following the rules and regulative principles. We have recommended in our Kṛṣṇa consciousness movement that a devotee chant sixteen rounds on beads daily and follow the regulative principles. That will help the devotee be fixed in his spiritual advancement in life.</p>
<p>It is also stated in this verse that one can advance by controlling the senses (yamaiḥ). By controlling the senses, one can become a svāmī or gosvāmī. One who is therefore enjoying this supertitle, svāmī or gosvāmī, must be very strict in controlling his senses. Indeed, he must be master of his senses. This is possible when one does not desire any material sense gratification. If, by chance, the senses want to work independently, he must control them. If we simply practice avoiding material sense gratification, controlling the senses is automatically achieved.</p>
<p>Another important point mentioned in this connection is anindayā—we should not criticize others' methods of religion. There are different types of religious systems operating under different qualities of material nature. Those operating in the modes of ignorance and passion cannot be as perfect as that system in the mode of goodness. In Bhagavad-gītā everything has been divided into three qualitative divisions; therefore religious systems are similarly categorized. When people are mostly under the modes of passion and ignorance, their system of religion will be of the same quality. A devotee, instead of criticizing such systems, will encourage the followers to stick to their principles so that gradually they can come to the platform of religion in goodness. Simply by criticizing them, a devotee's mind will be agitated. Thus a devotee should tolerate and learn to stop agitation.</p>
<p>Another feature of the devotee is nirīhayā, simple living. Nirīhā means "gentle," "meek" or "simple." A devotee should not live very gorgeously and imitate a materialistic person. Plain living and high thinking are recommended for a devotee. He should accept only so much as he needs to keep the material body fit for the execution of devotional service. He should not eat or sleep more than is required. Simply eating for living, and not living for eating, and sleeping only six to seven hours a day are principles to be followed by devotees. As long as the body is there it is subjected to the influence of climatic changes, disease and natural disturbances, the threefold miseries of material existence. We cannot avoid them. Sometimes we receive letters from neophyte devotees questioning why they have fallen sick, although pursuing Kṛṣṇa consciousness. They should learn from this verse that they have to become tolerant (dvandva-titikṣayā). This is the world of duality. One should not think that because he has fallen sick he has fallen from Kṛṣṇa consciousness. Kṛṣṇa consciousness can continue without impediment from any material opposition. Lord Śrī Kṛṣṇa therefore advises in Bhagavad-gītā (2.14), tāṁs titikṣasva bhārata: "My dear Arjuna, please try to tolerate all these disturbances. Be fixed in your Kṛṣṇa conscious activities."</p>
</div>
</div>
</div>

Krsna, unconcerned with the other princes, immediately took the opportunity to place Rukmini on His chariot, marked by a flag bearing an image of Garuda

2021-03-02T22:21:30Z

162.158.166.169: Removed from deleted category 'By'

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB53_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="57" link="KB 53" link_text="Krsna Book 53">
<div class="heading">Kṛṣṇa, unconcerned with the other princes, immediately took the opportunity to place Rukmiṇī on His chariot, marked by a flag bearing an image of Garuḍa.
</div>
<span class="link">[[Vanisource:KB 53|Krsna Book 53]]: </span><div style="display: inline;" class="text"><p style="display: inline;">All the princes and visitors who came to Kuṇḍina for the marriage had assembled outside the temple to see Rukmiṇī. The princes were especially eager to see her because they all actually thought that they would have Rukmiṇī as their wife. Struck with wonder upon seeing Rukmiṇī, they thought she was especially manufactured by the Creator to bewilder all the great chivalrous princes. Her body was well constructed, the middle portion being thin. Her high hips were adorned with a jeweled locket, she had pink lips, and the beauty of her face was enhanced by her slightly scattered hair and by different kinds of earrings. The bodily luster and beauty of Rukmiṇī appeared as if painted by an artist perfectly presenting beauty following the descriptions of great poets. Rukmiṇī’s breasts are described as being somewhat high, indicating that she was just a youth not more than thirteen or fourteen years old. Her beauty was specifically intended to attract the attention of Kṛṣṇa. Although the princes gazed upon her beautiful features, she was not at all proud. Her eyes moved restlessly, and when she smiled very simply, like an innocent girl, her teeth appeared just like jasmine buds. Expecting Kṛṣṇa to take her away at any moment, she proceeded slowly toward her home. Her legs moved just like a full-grown swan, and her ankle bells tinkled mildly.</p>
<p>The chivalrous princes assembled there were so overwhelmed by Rukmiṇī’s beauty that they became almost unconscious and fell from their horses and elephants. Full of lust, they hopelessly desired Rukmiṇī’s hand, comparing their own beauty to hers. Śrīmatī Rukmiṇī, however, was not interested in any of them; in her heart she was simply expecting Kṛṣṇa to come and carry her away. As she was adjusting the ornaments on a finger of her left hand, she happened to look upon the princes and suddenly saw that Kṛṣṇa was present amongst them. Although Rukmiṇī had never before seen Kṛṣṇa, she was always thinking of Him; thus she had no difficulty recognizing Him amongst the princely order. Kṛṣṇa, unconcerned with the other princes, immediately took the opportunity to place Rukmiṇī on His chariot, marked by a flag bearing an image of Garuḍa. He then proceeded slowly, without fear, taking Rukmiṇī away exactly as a lion takes a deer from the midst of jackals. Meanwhile, Balarāma appeared on the scene with the soldiers of the Yadu dynasty.</p>
<p>Jarāsandha, who had many times experienced defeat by Kṛṣṇa, roared, "How is this? Kṛṣṇa is taking Rukmiṇī away from us without opposition! What is the use of our being chivalrous fighters with arrows? My dear princes, just look! We are losing our reputation. He is just like a jackal taking booty from a lion."</p>
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</div>

It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy?

2021-03-02T20:00:10Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB33129_0" class="quote" parent="SB_Canto_3" book="SB" index="1296" link="SB 3.31.29" link_text="SB 3.31.29">
<div class="heading">It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy? In reply to this question, Lord Kṛṣṇa said that it is lust which causes a living entity to glide down from his exalted position to the abominable condition of material existence.
</div>
<span class="link">[[Vanisource:SB 3.31.29|SB 3.31.29, Translation and Purport]]:
</span><div style="display: inline;" class="trans text"><p style="display: inline;">With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.</p>
</div>
<div class="purport text"><p>In Bhagavad-gītā, Third Chapter, verse 36, Arjuna inquired from Kṛṣṇa about the cause of a living being's lust. It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy? In reply to this question, Lord Kṛṣṇa said that it is lust which causes a living entity to glide down from his exalted position to the abominable condition of material existence. This lust circumstantially changes into anger. Both lust and anger stand on the platform of the mode of passion. Lust is actually the product of the mode of passion, and in the absence of satisfaction of lust, the same desire transforms into anger on the platform of ignorance. When ignorance covers the soul, it is the source of his degradation to the most abominable condition of hellish life.</p>
<p>To raise oneself from hellish life to the highest position of spiritual understanding is to transform this lust into love of Kṛṣṇa. Śrī Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sampradāya, said, kāma kṛṣṇa-karmārpaṇe: due to our lust, we want many things for our sense gratification, but the same lust can be transformed in a purified way so that we want everything for the satisfaction of the Supreme Personality of Godhead. Anger also can be utilized towards a person who is atheistic or who is envious of the Personality of Godhead. As we have fallen into this material existence because of our lust and anger, the same two qualities can be utilized for the purpose of advancing in Kṛṣṇa consciousness, and one can elevate himself again to his former pure, spiritual position. Śrīla Rūpa Gosvāmī has therefore recommended that because in material existence we have so many objects of sense gratification, which we need for the maintenance of the body, we should use all of them without attachment, for the purpose of satisfying the senses of Kṛṣṇa; that is actual renunciation.</p>
</div>
</div>
</div>

Extreme desire to serve the Lord is manifest in the transcendental land of Vraja. And it is specifically manifested among the gopis. The gopis' love for Krsna is so elevated that for our understanding it is sometimes explained as being "lusty desire"

2021-03-02T15:29:25Z

162.158.166.169: Removed from deleted category 'That'

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{{terms|"extreme desire to serve the Lord is manifest in the transcendental land of Vraja. And it is specifically manifested among the gopis. The gopis' love for Krsna is so elevated that for our understanding it is sometimes explained as being"}}
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
</div>
<div id="NOD15_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="84" link="NOD 15" link_text="Nectar of Devotion 15">
<div class="heading">Extreme desire to serve the Lord is manifest in the transcendental land of Vraja. And it is specifically manifested among the gopīs. The gopīs' love for Kṛṣṇa is so elevated that for our understanding it is sometimes explained as being "lusty desire."
</div>
<span class="link">[[Vanisource:NOD 15|Nectar of Devotion 15]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This extreme desire to serve the Lord is manifest in the transcendental land of Vraja. And it is specifically manifested among the gopīs. The gopīs' love for Kṛṣṇa is so elevated that for our understanding it is sometimes explained as being "lusty desire."</p>
<p>The author of Śrī Caitanya-caritāmṛta, Kavirāja Kṛṣṇadāsa, has explained the distinction between lusty desire and the service attitude in this statement: " 'Lusty desire' refers to the desire to gratify one's personal senses, and 'transcendental desire' refers to the desire for serving the senses of the Lord." In the material world there is no such thing as a lover's wanting to please the senses of his beloved. Actually, in the material world, everyone wants mainly to gratify his own personal senses. The gopīs, however, wanted nothing at all but to gratify the senses of the Lord, and there is no instance of this in the material world. Therefore the gopīs' ecstatic love for Kṛṣṇa is sometimes described by scholars as being like the "lusty desire" of the material world, but actually this should not be taken as a literal fact. It is simply a way of trying to understand the transcendental situation.</p>
<p>Great devotees up to the standard of Uddhava are very dear friends of the Lord, and they desire to follow in the footsteps of the gopīs. So the gopīs' love for Kṛṣṇa is certainly not material lusty desire. Otherwise, how could Uddhava aspire to follow in their footsteps? Another instance is Lord Caitanya Himself. After accepting the sannyāsa order of life, He was very, very strict about avoiding association with women, but still He taught that there is no better method of worshiping Kṛṣṇa than that conceived by the gopīs. Thus the gopīs' method of worshiping the Lord as if impelled by lusty desire was praised very highly even by Śrī Caitanya Mahāprabhu. This very fact means that although the attraction of the gopīs for Kṛṣṇa appears to be lusty, it is not in the least bit material. Unless one is fully situated in the transcendental position, the relationship of the gopīs with Kṛṣṇa is very difficult to understand. But because it appears to be just like ordinary dealings of young boys and girls, it is sometimes misinterpreted to be like the ordinary sex of this material world. Unfortunately, persons who cannot understand the transcendental nature of the love affairs of the gopīs and Kṛṣṇa take it for granted that Kṛṣṇa's love affairs with the gopīs are mundane transactions, and therefore they sometimes indulge in painting licentious pictures in some modernistic style.</p>
<p>On the other hand, the lusty desire of Kubjā is described by learned scholars as being "almost lusty desire." Kubjā was a hunchbacked woman who also wanted Kṛṣṇa with a great ecstatic love. But her desire for Kṛṣṇa was almost mundane, and so her love cannot be compared to the love of the gopīs. Her loving affection for Kṛṣṇa is called kāma-prāyā, or almost like the gopīs' love for Kṛṣṇa.</p>
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Because they (karmis, jnanis) cannot understand the actual name of the Supreme Personality of Godhead, they take for granted that any name can be accepted

2021-03-02T14:48:10Z

162.158.166.169: Removed from deleted category 'Any'

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
Although there are thousands of names of Lord Viṣṇu, the karmīs and jñānīs intermingle the names of the Supreme Godhead with the names of demigods and human beings. Because they cannot understand the actual name of the Supreme Personality of Godhead, they take for granted that any name can be accepted. They believe that since the Absolute Truth is impersonal, they can call Him by any name.
</div>

<div class="quote_link">
[[Vanisource:SB 4.29.3|SB 4.29.3, Translation and Purport]]
</div>
<div class="quote_translation">
The person I have described as unknown is the Supreme Personality of Godhead, the master and eternal friend of the living entity. Since the living entities cannot realize the Supreme Personality of Godhead by material names, activities or qualities, He remains everlastingly unknown to the conditioned soul.
</div>
<div class="text">
Because the Supreme Personality of Godhead is unknown to the conditioned soul, He is sometimes described in Vedic literatures as nirākāra, avijñāta or avāṅ-mānasa-gocara. Actually it is a fact that the Supreme Personality of Godhead cannot be perceived by material senses as far as His form, name, quality, pastimes or paraphernalia are concerned. However, when one is spiritually advanced, one can understand the name, form, qualities, pastimes and paraphernalia of the Supreme Lord. This is confirmed in Bhagavad-gītā ([[Vanisource:BG 18.55 (1972)|BG 18.55]]). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one can understand in truth the Supreme Personality of Godhead only when one is engaged in devotional service. Ordinary persons engaged in pious and impious activities cannot understand the form, name and activities of the Lord. The devotee, however, can know the Personality of Godhead in many respects. He can understand that Kṛṣṇa is the Supreme Personality of Godhead, that His address is Goloka Vṛndāvana and that His activities are all spiritual. Because the Lord's form and activities cannot be understood by materialistic people, He is described by the śāstras as nirākāra, that is, one whose form cannot be ascertained by a materialistic person. This does not mean that the Supreme Personality of Godhead has no form; it means that it is not understood by the karmīs, or fruitive actors. His form is described in Brahma-saṁhitā as sac-cid-ānanda-vigraha (BS 5.1). As confirmed by the Padma Purāṇa:

<div class="quote_verse">
:ataḥ śrī-kṛṣṇa-nāmādi
:na bhaved grāhyam indriyaiḥ
:sevonmukhe hi jihvādau
:svayam eva sphuraty adaḥ
:([[Vanisource:CC Madhya 17.136|CC Madhya 17.136]])
</div>

"No one can understand Kṛṣṇa as He is by utilizing the blunt material senses. However, the Lord reveals Himself to His devotees, being pleased with them because of their transcendental loving service rendered unto Him."

Since the name, form, qualities and activities of the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the material senses, He is also called adhokṣaja, meaning "beyond sense perception." When the senses are purified by devotional activity, the devotee understands everything about the Lord by the Lord's grace. In this verse the words pumbhir nāmabhir vā kriyā-guṇaiḥ are especially significant because God, Kṛṣṇa, the Supreme Personality of Godhead, has many names, activities and qualities, although none of them are material. Despite the fact that all these names, activities and pastimes are mentioned in the śāstras and understood by the devotees, the karmīs (fruitive laborers) cannot understand them. Nor can the jñānīs (mental speculators) understand them. Although there are thousands of names of Lord Viṣṇu, the karmīs and jñānīs intermingle the names of the Supreme Godhead with the names of demigods and human beings. Because they cannot understand the actual name of the Supreme Personality of Godhead, they take for granted that any name can be accepted. They believe that since the Absolute Truth is impersonal, they can call Him by any name. Otherwise, they maintain, He has no name. This is not a fact. Here it is clearly stated: nāmabhir vā kriyā-guṇaiḥ. The Lord has specific names such as Rāma, Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu and Adhokṣaja. There are indeed many names, but the conditioned soul cannot understand them.
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</div>

Attracted by the aroma of Her (Mohini-murti's) face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallika flowers

2021-03-02T14:05:50Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB884146_0" class="quote" parent="SB_Canto_8" book="SB" index="274" link="SB 8.8.41-46" link_text="SB 8.8.41-46">
<div class="heading">Mohinī-mūrti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallikā flowers.
</div>
<span class="link">[[Vanisource:SB 8.8.41-46|SB 8.8.41-46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead, Viṣṇu, who can counteract any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohinī-mūrti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallikā flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, Her arms were decorated with bangles, Her body was covered with a clean sari, and Her breasts seemed like islands in an ocean of beauty. Her legs were decorated with ankle bells. Because of the movements of Her eyebrows as She smiled with shyness and glanced over the demons, all the demons were saturated with lusty desires, and every one of them desired to possess Her.</p>
</div>
<div class="purport text"><p>Because of the Supreme Lord's assuming the form of a beautiful woman to arouse the lusty desires of the demons, a description of Her complete beauty is given here.</p>
</div>
</div>
</div>

As soon as Sri Caitanya Mahaprabhu saw the river Yamuna, He threw Himself into it. Balabhadra Bhattacarya hastily caught the Lord and very carefully raised Him up again

2021-03-02T12:29:33Z

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[[Category:Raising Caitanya]]
[[Category:Again]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 17 - The Lord Travels to Vrndavana]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya17150_0" class="quote" parent="CC_Madhya-lila" book="CC" index="3926" link="CC Madhya 17.150" link_text="CC Madhya 17.150">
<div class="heading">As soon as Śrī Caitanya Mahāprabhu saw the river Yamunā, He threw Himself into it. Balabhadra Bhaṭṭācārya hastily caught the Lord and very carefully raised Him up again.
</div>
<span class="link">[[Vanisource:CC Madhya 17.150|CC Madhya 17.150, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As soon as Śrī Caitanya Mahāprabhu saw the river Yamunā, He threw Himself into it. Balabhadra Bhaṭṭācārya hastily caught the Lord and very carefully raised Him up again.</p>
</div>
</div>
</div>

Sukadeva Gosvami said: After Vasudeva advised Nanda Maharaja in this way, Nanda Maharaja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula - SB 10.5.32

2021-03-01T16:08:14Z

162.158.166.169: Removed from deleted category 'After'

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<div id="facts">
{{terms|"Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this way, Nanda Mahārāja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula"}}
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{{compiler|Nirmal}}
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[[Category:Sukadeva Gosvami Says]]
[[Category:Vasudeva]]
[[Category:Advising Devotees of God]]
[[Category:Nanda]]
[[Category:In This Way]]
[[Category:Associates of Devotees of God]]
[[Category:Cowherd Men]]
[[Category:Permission of a Devotee of God]]
[[Category:Yoke]]
[[Category:Bull]]
[[Category:Bullock]]
[[Category:Cart]]
[[Category:Start]]
[[Category:Ride]]
[[Category:Gokula]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 05 - The Meeting of Nanda Maharaja and Vasudeva]]
[[Category:Srimad Bhagavatam, Canto 10 Chapters 01 to 13 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this way, Nanda Mahārāja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula.
</div>

<div class="quote_link">
[[Vanisource:SB 10.5.32|SB 10.5.32, Translation]]
</div>
<div class="quote_translation">
Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this way, Nanda Mahārāja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula.
</div>
</div>
</div>