Vaniquotes - User contributions [en]

Category:Devotees of God Are the Emblem of All Knowledge

2021-03-03T20:40:32Z

162.158.78.138: Removed from deleted category 'All'

[[Category:Devotees of God]]
[[Category:Emblem]]
[[Category:Knowledge]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Characteristics of Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Devotees of God Are Eager Only for Devotional Service to God

2021-03-03T18:48:33Z

162.158.78.138: Removed from deleted category 'Are'

[[Category:Devotees of God]]
[[Category:Only]]
[[Category:Eager for Devotional Service to God]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Devotees of God Are... - Umbrella Category]]
[[Category:Emotions of Devotees of God - Umbrella Category]]
[[Category:Devotional Service to God - Umbrella Category]]
[[Category:Devotees and Devotional Service to God - Umbrella Category]]
[[Category:Devotional Service and Krsna Consciousness - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:God Is Equal to All His Devotees

2021-03-03T18:43:01Z

162.158.78.138: Removed from deleted category 'All'

[[Category:God Is Equal to Everyone]]
[[Category:God and His Devotees]]
[[Category:God - Umbrella Category]]
[[Category:God Is... - Umbrella Category]]
[[Category:God and His Devotees - Umbrella Category]]
[[Category:Devotees of God - Umbrella Category]]
[[Category:Benefits for Devotees of God - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

Category:Caitanya Has

2021-03-03T17:53:27Z

162.158.78.138: Removed from deleted category 'Has'

Caitanya Has

[[Category:Caitanya]]
[[Category:Caitanya Mahaprabhu - Umbrella Category]]
[[Category:All Categories - Vaniquotes]]

When Sri Caitanya Mahaprabhu returned from His South Indian tour, Maharaja Prataparudra, the King of Orissa, became very anxious to meet Him

2021-03-03T15:13:35Z

162.158.78.138: Removed from deleted category 'From'

<div id="compilation">
<div id="facts">
{{terms|"When Śrī Caitanya Mahāprabhu returned from His South Indian tour, Mahārāja Pratāparudra, the King of Orissa, became very anxious to meet Him"}}
{{notes|}}
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[[Category:When]]
[[Category:Caitanya's Return]]
[[Category:Caitanya in South India]]
[[Category:Caitanya's Touring]]
[[Category:Prataparudra]]
[[Category:King]]
[[Category:Orissa]]
[[Category:Become]]
[[Category:Very]]
[[Category:Anxious]]
[[Category:Meeting Caitanya]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 12 - The Cleansing of the Gundica Temple]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
When Śrī Caitanya Mahāprabhu returned from His South Indian tour, Mahārāja Pratāparudra, the King of Orissa, became very anxious to meet Him.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 12.4|CC Madhya 12.4, Translation]]
</div>
<div class="quote_translation">
When Śrī Caitanya Mahāprabhu returned from His South Indian tour, Mahārāja Pratāparudra, the King of Orissa, became very anxious to meet Him.
</div>
</div>
</div>

Thus I have described how Sri Caitanya Mahaprabhu accepted invitations and how He accepted and tasted the prasadam offered by His devotees

2021-03-03T13:18:05Z

162.158.78.138: Removed from deleted category 'Thus'

<div id="compilation">
<div id="facts">
{{terms|"Thus I have described how Śrī Caitanya Mahāprabhu accepted invitations and how He accepted and tasted the prasādam offered by His devotees"}}
{{notes|}}
{{compiler|HanumanIC}}
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[[Category:Krsnadasa Kaviraja Gosvami]]
[[Category:Describing Caitanya]]
[[Category:Caitanya's Acceptance]]
[[Category:Inviting Caitanya]]
[[Category:Caitanya's Tasting]]
[[Category:Prasadam]]
[[Category:Offer]]
[[Category:Caitanya's Devotees]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 10 - Sri Caitanya Mahaprabhu Accepts Prasadam from His Devotees]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Thus I have described how Śrī Caitanya Mahāprabhu accepted invitations and how He accepted and tasted the prasādam offered by His devotees.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 10.158|CC Antya 10.158, Translation]]
</div>
<div class="quote_translation">
Thus I have described how Śrī Caitanya Mahāprabhu accepted invitations and how He accepted and tasted the prasādam offered by His devotees.
</div>
</div>
</div>

This verse (of CC Adi-lila 4.216), spoken by Lord Krsna to Arjuna, is cited from the Adi Purana

2021-03-03T12:33:14Z

162.158.78.138: Removed from deleted category 'This'

<div id="compilation">
<div id="facts">
{{terms|"This verse, spoken by Lord Kṛṣṇa to Arjuna, is cited from the Adi Purāṇa"}}
{{notes|}}
{{compiler|SharmisthaK}}
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[[Category:Verses of the Caitanya-caritamrta]]
[[Category:Verses of the Srimad-Bhagavatam]]
[[Category:Krsna's Speaking]]
[[Category:God Is Lord Krsna]]
[[Category:Krsna and Arjuna]]
[[Category:Adi Purana Verses Appearing in CC]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 04 Purports - The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
This verse, spoken by Lord Kṛṣṇa to Arjuna, is cited from the Adi Purāṇa.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 4.216|CC Adi 4.216, Translation and Purport]]
</div>
<div class="quote_translation">
“O Pārtha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are especially glorious because among them is My Śrīmatī Rādhārāṇī.”
</div>
<div class="text">
This verse, spoken by Lord Kṛṣṇa to Arjuna, is cited from the Adi Purāṇa.
</div>
</div>
</div>

The material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog

2021-03-03T08:45:04Z

162.158.78.138: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"the material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog"}}
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[[Category:Material Scientists]]
[[Category:Want To]]
[[Category:Challenge]]
[[Category:God's Inconceivable Potencies]]
[[Category:God's Measurements]]
[[Category:Frog]]
[[Category:Brain]]
[[Category:Scientific]]
[[Category:Achievement]]
[[Category:At The End]]
[[Category:Simply]]
[[Category:Die]]
[[Category:Unsuccessful]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 05 Purports - The Cause of All Causes]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 2</h3>
</div>
<div class="quote">
<div class="quote_heading">
Such a frog, when informed of the gigantic length and breadth of the ocean, first of all does not believe that there is such an ocean, and if someone assures him that factually there is such a thing, the frog then begins to measure it by imagination by means of pumping its belly as far as possible, with the result that the tiny abdomen of the frog bursts and the poor frog dies without any experience of the actual ocean. Similarly, the material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog.
</div>

<div class="quote_link">
[[Vanisource:SB 2.5.10|SB 2.5.10, Translation and Purport]]
</div>
<div class="quote_translation">
Whatever you have spoken about me is not false because unless and until one is aware of the Personality of Godhead, who is the ultimate truth beyond me, one is sure to be illusioned by observing my powerful activities.
</div>
<div class="text">
<div class="purport">

"The frog in the well" logic illustrates that a frog residing in the atmosphere and boundary of a well cannot imagine the length and breadth of the gigantic ocean. Such a frog, when informed of the gigantic length and breadth of the ocean, first of all does not believe that there is such an ocean, and if someone assures him that factually there is such a thing, the frog then begins to measure it by imagination by means of pumping its belly as far as possible, with the result that the tiny abdomen of the frog bursts and the poor frog dies without any experience of the actual ocean. Similarly, the material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog.

Sometimes a materially powerful man is accepted as God or the incarnation of God without any knowledge of the factual God. Such a material assessment may be gradually extended, and the attempt may reach to the highest limit of Brahmājī, who is the topmost living being within the universe and has a duration of life unimaginable to the material scientist. As we get information from the most authentic book of knowledge, the Bhagavad-gītā ([[Vanisource:BG 8.17 (1972)|BG 8.17]]), Brahmājī's one day and night is calculated to be some hundreds of thousands of years on our planet. This long duration of life may not be believed by "the frog in the well," but persons who have a realization of the truths mentioned in the Bhagavad-gītā accept the existence of a great personality who creates the variegatedness of the complete universe. It is understood from the revealed scriptures that the Brahmājī of this universe is younger than all the other Brahmās in charge of the many, many universes beyond this, but none of them can be equal to the Personality of Godhead.

Nāradajī is one of the liberated souls, and after his liberation he was known as Nārada; otherwise, before his liberation, he was simply a son of a maidservant. The questions may be asked why Nāradajī was not aware of the Supreme Lord and why he mis-conceived Brahmājī to be the Supreme Lord, although factually he was not. A liberated soul is never bewildered by such a mistaken idea, so why did Nāradajī ask all those questions just like an ordinary man with a poor fund of knowledge? There was such bewilderment in Arjuna also, although he is eternally the associate of the Lord. Such bewilderment in Arjuna or in Nārada takes place by the will of the Lord so that other, nonliberated persons may realize the real truth and knowledge of the Lord. The doubt arising in the mind of Nārada about Brahmājī's becoming all-powerful is a lesson for the frogs in the well, that they may not be bewildered in misconceiving the identity of the Personality of Godhead (even by comparison to a personality like Brahmā, so what to speak of ordinary men who falsely pose themselves as God or an incarnation of God). The Supreme Lord is always the Supreme, and as we have tried to establish many times in these purports, no living being, even up to the standard of Brahmā, can claim to be one with the Lord. One should not be misled when people worship a great man as God after his death as a matter of hero worship. There were many kings like Lord Rāmacandra, the King of Ayodhyā, but none of them are mentioned as God in the revealed scriptures. To be a good king is not necessarily the qualification for being Lord Rāma, but to be a great personality like Kṛṣṇa is the qualification for being the Personality of Godhead. If we scrutinize the characters who took part in the Battle of Kurukṣetra, we may find that Mahārāja Yudhiṣṭhira was no less a pious king than Lord Rāmacandra, and by character study Mahārāja Yudhiṣṭhira was a better moralist than Lord Kṛṣṇa. Lord Kṛṣṇa asked Mahārāja Yudhiṣṭhira to lie, but Mahārāja Yudhiṣṭhira protested. But that does not mean that Mahārāja Yudhiṣṭhira could be equal to Lord Rāmacandra or Lord Kṛṣṇa. The great authorities have estimated Mahārāja Yudhiṣṭhira to be a pious man, but they have accepted Lord Rāma or Kṛṣṇa as the Personality of Godhead. The Lord is therefore a different identity in all circumstances, and no idea of anthropomorphism can be applied to Him. The Lord is always the Lord, and a common living being can never be equal to Him.

</div>
</div>
</div>
</div>

The conclusion of these instructions can be known to one whose life and soul are the lotus feet of Sri Caitanya Mahaprabhu, Nityananda Prabhu and Advaita Prabhu

2021-03-03T07:48:19Z

162.158.78.138: Removed from deleted category 'Are'

<div id="compilation">
<div id="facts">
{{terms|"The conclusion of these instructions can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu"}}
{{notes|}}
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[[Category:Conclusion]]
[[Category:Caitanya's Instructions]]
[[Category:Can Be]]
[[Category:Known]]
[[Category:One]]
[[Category:Whose]]
[[Category:Life and Soul]]
[[Category:Caitanya's Lotus Feet]]
[[Category:Caitanya and Nityananda]]
[[Category:Caitanya and Advaita Acarya]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 24 - The Sixty-One Explanations of the Atmarama Verse]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The conclusion of these instructions can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 24.354|CC Madhya 24.354, Translation]]
</div>
<div class="quote_translation">
The conclusion of these instructions can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu.
</div>
</div>
</div>

The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags

2021-03-03T07:45:41Z

162.158.78.138: Removed from deleted category 'Was'

<div id="compilation">
<div id="facts">
{{terms|"The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags"}}
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[[Category:Similar]]
[[Category:Item]]
[[Category:Were]]
[[Category:Put Into]]
[[Category:Earthen Pot]]
[[Category:Everything Else]]
[[Category:Small]]
[[Category:Cloth]]
[[Category:Bag]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 10 - Sri Caitanya Mahaprabhu Accepts Prasadam from His Devotees]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 10.36|CC Antya 10.36, Translation]]
</div>
<div class="quote_translation">
The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags.
</div>
</div>
</div>

The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhasa was highly cultured and exactly to the point of human perfection

2021-03-03T07:22:44Z

162.158.78.138: Removed from deleted category 'Was'

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{{terms|"The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection"}}
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[[Category:Behavior]]
[[Category:Exhibit]]
[[Category:Descendants]]
[[Category:Yadu Dynasty]]
[[Category:Pilgrimage]]
[[Category:Site]]
[[Category:Highly]]
[[Category:Culture]]
[[Category:Exactly]]
[[Category:The Point Of]]
[[Category:Human Perfection]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 03 Purports - The Lord's Pastimes Out of Vrndavana]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection. The perfection of human life is attained by following three principles of civilization: protecting the cows, maintaining the brahminical culture and, above all, becoming a pure devotee of the Lord. Without becoming a devotee of the Lord, one cannot perfect one's human life.
</div>

<div class="quote_link">
[[Vanisource:SB 3.3.28|SB 3.3.28, Translation and Purport]]
</div>
<div class="quote_translation">
Thereafter they offered the brāhmaṇas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brāhmaṇas.
</div>
<div class="text">
The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection. The perfection of human life is attained by following three principles of civilization: protecting the cows, maintaining the brahminical culture and, above all, becoming a pure devotee of the Lord. Without becoming a devotee of the Lord, one cannot perfect one's human life. The perfection of human life is to be elevated to the spiritual world, where there is no birth, no death, no disease and no old age. That is the highest perfectional aim of human life. Without this aim, any amount of material advancement in so-called comforts can only bring the defeat of the human form of life.

Brāhmaṇas and Vaiṣṇavas do not accept any foodstuff which is not first offered to the Personality of Godhead. Foodstuff offered to the Lord is accepted by the devotees as the mercy of the Lord. After all, the Lord supplies all kinds of foodstuff, both to the human being and to other animals. A human being must be conscious of the fact that all foodstuffs, namely grains, vegetables, milk, water, etc.—the prime necessities of life—are supplied for mankind by the Lord, and such foodstuffs cannot be manufactured by any scientist or materialist in a laboratory or factory established by human effort. The intelligent class of men are called brāhmaṇas, and those who have realized the Absolute Truth in His supreme personal feature are called Vaiṣṇavas. But both of them accept foodstuffs which are the remnants of sacrifice. Sacrifice is ultimately meant to satisfy the yajña-puruṣa, Viṣṇu. In Bhagavad-gītā ([[Vanisource:BG 3.13 (1972)|BG 3.13]]) it is said that one who accepts foodstuffs as the remnants of sacrifice is freed from all sinful reactions, and one who cooks foodstuffs for maintenance of his body takes in all kinds of sins, which lead only to suffering. The foodstuffs prepared by the Yadus at the Prabhāsa pilgrimage site to offer to the bona fide brāhmaṇas there were all offered to the Personality of Godhead, Viṣṇu. The Yadus offered their sincere obeisances by touching their heads to the ground. The Yadus or any enlightened family in Vedic culture are trained for attainment of human perfection by total cooperation of service between the different divisions of social orders.

The word uru-rasam is also significant here. Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead. As stated in Bhagavad-gītā ([[Vanisource:BG 9.26 (1972)|BG 9.26]]), the Lord accepts only foodstuffs which are within the range of fruits, flowers, leaves and liquids, provided they are offered in complete devotional service. Devotional service is the only criterion for a bona fide offering to the Lord. The Lord assures that He positively eats such foodstuffs offered by the devotees. So, judging from all sides, the Yadus were perfectly trained civilized persons, and their being cursed by the brāhmaṇa sages was only by the desire of the Lord; the whole incident was a warning to all concerned that no one should behave lightly with brāhmaṇas and Vaiṣṇavas.
</div>
</div>
</div>

Sri Caitanya Mahaprabhu then said, "Nityananda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamuna"

2021-03-03T06:42:30Z

162.158.78.138: Removed from deleted category 'Has'

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<div id="facts">
{{terms|"Nityānanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā"}}
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[[Category:Caitanya Says]]
[[Category:Caitanya Then]]
[[Category:Caitanya and Nityananda]]
[[Category:God Is Lord Nityananda]]
[[Category:Cheating Caitanya]]
[[Category:God's Cheating]]
[[Category:God's Bringing]]
[[Category:Bringing Caitanya]]
[[Category:Caitanya and the Ganges]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila 25 Chapters]]
[[Category:God's Telling]
[[Category:Caitanya and the Yamuna River]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 03 - Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Śrī Caitanya Mahāprabhu then said, "Nityānanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 3.34|CC Madhya 3.34, Translation]]
</div>
<div class="quote_translation">
Śrī Caitanya Mahāprabhu then said, "Nityānanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā."
</div>
</div>
</div>

Sri Isopanisad points toward this direction, praying for the removal of the hiranmaya-patra, the dazzling covering of the Lord

2021-03-03T06:42:20Z

162.158.78.138: Removed from deleted category 'This'

<div id="compilation">
<div id="facts">
{{terms|"Sri Isopanisad points toward this direction, praying for the removal of the hiranmaya-patra, the dazzling covering of the Lord"}}
{{notes|}}
{{compiler|Iswaraj}}
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[[Category:Sri Isopanisad]]
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[[Category:Remove]]
[[Category:Hiranmaya]]
[[Category:God's Dazzling]]
[[Category:God's Covering]]
[[Category:Sri Isopanisad, Mantra 15]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Sri Isopanisad</h3>
</div>
<div class="quote">
<div class="quote_heading">
Sri Isopanisad points toward this direction, praying for the removal of the hiranmaya-patra, the dazzling covering of the Lord.
</div>

<div class="quote_link">
[[Vanisource:ISO 15 (1974)|Sri Isopanisad 15, Translation and Purport]]
</div>
<div class="quote_translation">
O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
</div>
<div class="text">
Since it is said that Lord Kṛṣṇa never leaves Vṛndāvana-dhāma, one may ask how He manages the affairs of the creation. This is answered in the Bhagavad-gītā ([[Vanisource:BG 13.14 (1972)|13.14-18]]): The Lord pervades the entire material creation by His plenary part known as the Paramātmā, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the Paramātmā. Every living entity is known as ātmā, soul, and the principal ātmā who controls them all is Paramātmā, the Supersoul.

This system of God realization is a great science. The materialistic sāṅkhya-yogīs can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the puruṣa, the Lord. And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti. If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. Śrī Īśopaniṣad points toward this direction, praying for the removal of the hiraṇmaya-pātra, the dazzling covering of the Lord. Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved.

The Paramātmā feature of the Personality of Godhead is one of three plenary expansions, or viṣṇu-tattvas, collectively known as the puruṣa-avatāras. One of these viṣṇu-tattvas who is within the universe is known as Kṣīrodakaśāyī Viṣṇu. He is the Viṣṇu among the three principal deities-Brahmā, Viṣṇu and Śiva-and He is the all-pervading Paramātmā in each and every individual living entity. The second viṣṇu-tattva within the universe is Garbhodakaśāyī Viṣṇu, the collective Supersoul of all living entities. Beyond these two is Kāraṇodakaśāyī Viṣṇu, who lies in the Causal Ocean. He is the creator of all universes. The yoga system teaches the serious student to meet the viṣṇu-tattvas after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal brahmajyoti, which is the glaring effulgence of the transcendental body of Lord Śrī Kṛṣṇa.
</div>
</div>
</div>

Our only appeal is that all book sellers, all publishers, may come forward and cooperate with us and distribute the transcendental literature in the unique form. They will find something sublime, and we'll be benefited

2021-03-03T06:06:16Z

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<div id="compilation">
<div id="facts">
{{terms|"our only appeal is that all booksellers, all publishers, may come forward and cooperate with us and distribute the transcendental literature in this unique form. They will find something sublime, and we'll be benefited"}}
{{notes|}}
{{compiler|Labangalatika}}
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[[Category:Prabhupada Speaks - Lectures, 1973]]
[[Category:Prabhupada Speaks - Lectures, Srimad-Bhagavatam]]
[[Category:Prabhupada Speaks - in Europe, England - London]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1511LondonSeptember121973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="136" link="Lecture on SB 1.5.11 -- London, September 12, 1973" link_text="Lecture on SB 1.5.11 -- London, September 12, 1973">
<div class="heading">The books are distributed, it can go from country to country, from continent to continent, actually it is so happening. So our only appeal is that all book sellers, all publishers, may come forward and cooperate with us and distribute the transcendental literature in the unique form. They will find something sublime, and we'll be benefited.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/730912SB-LONDON_clip4.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 1.5.11 -- London, September 12, 1973|Lecture on SB 1.5.11 -- London, September 12, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">
So we are trying our bit, almost single-handed, although the important literatures are there, Vedic literatures, four ''Vedas'', ''Vedānta-sūtra'', eighteen ''Purāṇas'', 108 ''Upaniṣads'', then ''Rāmāyaṇa'', ''Mahābhārata'', so many, full of knowledge, transcendental knowledge. They can be distributed all over the world. But there was no organized attempt. We are just begun from 1966, this movement, Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, distributing this literature. Through literature, of course, we are very hopeful.

Our literatures are selling. In London also, they sell at least $200, er, pounds, in the street. Similarly, in New York, in Los Angeles, every city we are selling about thirty to forty thousand rupees' worth books daily, and people are appreciating. But if the publishers and the booksellers also help us in this movement, then people will be very much benefited. That is our request. We have come to this, I mean to say, bookseller's office to request . . . of course, we have no means to advertise very much, but our advertisement is the ''saṅkīrtana'' movement. We go from city to city, street to street, to invoke, invoke the spiritual consciousness of that. There is already there. In the ''Caitanya-caritāmṛta'' it is said:

:''nitya-siddha kṛṣṇa-bhakti 'sādhya' kabhu naya''
:''śravaṇādi-śuddha-citte karaye udaya''
:([[vanisource:CC Madhya 22.107|CC Madhya 22.107]])

It is simply awakened. This spiritual consciousness, Kṛṣṇa consciousness, is already there in everybody. Otherwise, how this European, American and other foreign country boys and girls, they are taking? It is already there. Simply it has to be awakened by this transcendental vibration.

That transcendental vibration . . . just like we are chanting, this is one vibration. And these books are bigger vibration. This is . . . this, when we chant Hare Kṛṣṇa ''mantra'', a few yards, people can hear, "Here is Hare Kṛṣṇa." But this . . . my Guru Mahārāja used to say that, "This is ''bṛhad-mṛdaṅga''." ''Mṛdaṅga'', that drum, you have seen, that is small ''mṛdaṅga''. If I beat on this drum, maybe a few yards, people can heard from few yards. But this is . . . the books are distributed, it can go from country to country, from continent to continent. Actually it is so happening. So our only appeal is that all booksellers, all publishers, may come forward and cooperate with us and distribute the transcendental literature in this unique form. They will find something sublime, and we'll be benefited.

One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Krsna, he will gradually come to the stage of bhakti. Then, like Dhruva, he will refuse to accept any material benediction from the Lord

2021-03-03T05:36:18Z

162.158.78.138: Removed from deleted category 'Even'

<div id="compilation">
<div id="facts">
{{terms|"One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Kṛṣṇa, he will gradually come to the stage of bhakti. Then, like Dhruva Mahārāja, he will refuse to accept any material benediction from the Lord"}}
{{notes|}}
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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 15 Purports - Instructions for Civilized Human Beings]]
[[Category:Srimad Bhagavatam, Canto 07 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
As confirmed in Bhagavad-gītā (BG 16.7), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras, nondevotees, cannot distinguish between pravṛtti and nivṛtti. Whatever they like they do. Such persons think themselves independent of the strong material nature, and therefore they are irresponsible and do not care to act piously. Indeed, they do not distinguish between pious and impious activity. Bhakti, of course, does not depend on pious or impious activity.
</div>

<div class="quote_link">
[[Vanisource:SB 7.15.47|SB 7.15.47, Translation and Purport]]
</div>
<div class="quote_translation">
According to the Vedas, there are two kinds of activities-pravṛtti and nivṛtti. Pravṛtti activities involve raising oneself from a lower to a higher condition of materialistic life, whereas nivṛtti means the cessation of material desire. Through pravṛtti activities one suffers from material entanglement, but by nivṛtti activities one is purified and becomes fit to enjoy eternal, blissful life.
</div>
<div class="text">
As confirmed in Bhagavad-gītā ([[Vanisource:BG 16.7 (1972)|BG 16.7]]), pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ: the asuras, nondevotees, cannot distinguish between pravṛtti and nivṛtti. Whatever they like they do. Such persons think themselves independent of the strong material nature, and therefore they are irresponsible and do not care to act piously. Indeed, they do not distinguish between pious and impious activity. Bhakti, of course, does not depend on pious or impious activity. As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.2.6|SB 1.2.6]]):

<div class="quote_verse">
:sa vai puṁsām paro dharmo
:yato bhaktir adhokṣaje
:ahaituky apratihatā
:yayātmā suprasīdati
</div>

"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self." Nonetheless, those who act piously have a better chance to become devotees. As Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 7.16 (1972)|BG 7.16]]), catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna: "O Arjuna, four kinds of pious men render devotional service unto Me." One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Kṛṣṇa, he will gradually come to the stage of bhakti. Then, like Dhruva Mahārāja, he will refuse to accept any material benediction from the Lord (svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]])). Therefore, even if one is materially inclined, one may take to the shelter of the lotus feet of Kṛṣṇa and Balarāma, or Gaura and Nitāi, so that he will very soon be purified of all material desires (kṣipraṁ bhavati dharmātmā śaśvac chāntiṁ nigacchati). As soon as one is freed from inclinations toward pious and impious activities, he becomes a perfect candidate for returning home, back to Godhead.
</div>

</div>
</div>

Narada Muni took advantage of their (the Haryasvas) good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs

2021-03-03T04:54:00Z

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{{terms|"Narada Muni took advantage of their good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs"}}
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</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6523_0" class="quote" parent="SB_Canto_6" book="SB" index="209" link="SB 6.5.23" link_text="SB 6.5.23">
<div class="heading">The Haryaśvas, the sons of Prajāpati Dakṣa, were certainly well behaved, learned and advanced, and in accordance with the order of their father they went to perform austerities to beget good sons for their family. But Nārada Muni took advantage of their good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs.
</div>
<span class="link">[[Vanisource:SB 6.5.23|SB 6.5.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Haryaśvas, the sons of Prajāpati Dakṣa, were very well behaved, cultured sons, but unfortunately, because of the instructions of Nārada Muni, they deviated from the order of their father. When Dakṣa heard this news, which was brought to him by Nārada Muni, he began to lament. Although he was the father of such good sons, he had lost them all. Certainly this was lamentable.</p>
</div>
<div class="purport text"><p>The Haryaśvas, the sons of Prajāpati Dakṣa, were certainly well behaved, learned and advanced, and in accordance with the order of their father they went to perform austerities to beget good sons for their family. But Nārada Muni took advantage of their good behavior and culture to properly direct them not to be involved with this material world, but to use their culture and knowledge to end their material affairs. The Haryaśvas abided by the order of Nārada Muni, but when news of this was brought to Prajāpati Dakṣa, the prajāpati, instead of being happy with the actions of Nārada Muni, was extremely sorrowful. Similarly, we are trying to bring as many young men as possible to the Kṛṣṇa consciousness movement for their ultimate benefit, but the parents of the young men joining this movement, being very sorry, are lamenting and making counterpropaganda. Of course, Prajāpati Dakṣa did not make propaganda against Nārada Muni, but later, as we shall see, Dakṣa cursed Nārada Muni for his benevolent activities. This is the way of materialistic life. A materialistic father and mother want to engage their sons in begetting children, striving for improved economic conditions and rotting in materialistic life. They are not unhappy when their children become spoiled, useless citizens, but they lament when they join the Kṛṣṇa consciousness movement to achieve the ultimate goal of life. This animosity between parents and the Kṛṣṇa consciousness movement has existed since time immemorial. Even Nārada Muni was condemned, not to speak of others. Nevertheless, Nārada Muni never gives up his mission. To deliver as many fallen souls as possible, he continues playing his musical instrument and vibrating the transcendental sound Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
</div>
</div>
</div>

Nityananda Prabhu arranged for the Vyasa-puja, and sankirtana was going on, but when He tried to put a garland on the shoulder of Sri Caitanya Mahaprabhu, He saw Himself in Lord Caitanya

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{{terms|"Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya"}}
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[[Category:Caitanya and Nityananda]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 17 Purports - The Pastimes of Lord Caitanya Mahaprabhu in His Youth]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā. Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahāprabhu and Nityānanda Prabhu, or Kṛṣṇa and Balarāma. All of Them are but different manifestations of the Supreme Personality of Godhead.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 17.16|CC Adi 17.16, Translation and Purport]]
</div>
<div class="quote_translation">
Nityānanda Prabhu then arranged to offer Vyāsa-pūjā, or worship of the spiritual master, to Lord Śrī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣala in the ecstasy of being Nityānanda Prabhu.
</div>
<div class="text">
By the order of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu arranged for the Vyāsa-pūjā of the Lord on the night of the full moon. He arranged for the Vyāsa-pūjā, or guru-pūjā, through the agency of Vyāsadeva. Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā. Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahāprabhu and Nityānanda Prabhu, or Kṛṣṇa and Balarāma. All of Them are but different manifestations of the Supreme Personality of Godhead. During this special ceremony, all the devotees of Lord Caitanya Mahāprabhu could understand that there is no difference between Lord Caitanya and Nityānanda Prabhu.
</div>
</div>
</div>

Neither Jarasandha nor Bhimasena became fatigued or defeated in the fighting, although they struck each other continuously

2021-03-03T04:31:21Z

162.158.78.138: Removed from deleted category 'They'

<div id="compilation">
<div id="facts">
{{terms|"Neither Jarāsandha nor Bhīmasena became fatigued or defeated in the fighting, although they struck each other continuously"}}
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[[Category:Krsna Book Chapter 72 - The Liberation of King Jarasandha]]
[[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">
Neither Jarāsandha nor Bhīmasena became fatigued or defeated in the fighting, although they struck each other continuously. At the end of each day’s fighting, they lived at night as friends in Jarāsandha’s palace, and the next day they fought again. In this way they passed twenty-seven days in fighting.
</div>

<div class="quote_link">
[[Vanisource:KB 72|Krsna Book, 72]]
</div>
<div class="text">
Bhīmasena and King Jarāsandha engaged themselves in fighting, and with their respective clubs, which were as strong as thunderbolts, they began to strike each other very severely, both of them being eager to fight. They were both expert fighters with clubs, and their techniques of striking each other were so beautiful that they appeared to be two dramatic artists dancing on a stage. When the clubs of Jarāsandha and Bhīmasena loudly collided, the impact sounded like that of the big tusks of two fighting elephants or like a thunderbolt in a flashing electrical storm. When two elephants fight together in a sugarcane field, each of them snatches a stick of sugarcane, holds it tightly in its trunk and strikes the other. At that time the sugarcane becomes smashed by such heavy striking. Similarly, when Bhīmasena and Jarāsandha were heavily striking each other with their clubs on different parts of their bodies—namely the shoulders, arms, collarbone, chest, thighs, waist and legs—their clubs became torn to pieces. In this way, all of the clubs used by Jarāsandha and Bhīmasena became ruined, and so the two enemies prepared to fight with their strong-fisted hands. Jarāsandha and Bhīmasena were very angry, and they began to smash each other with their fists. The striking of their fists sounded like the striking of iron bars or like the sound of thunderbolts, and the two warriors appeared to be like two elephants fighting. Neither was able to defeat the other, however, for both were expert in fighting, they were of equal strength, and their fighting techniques were also equal. Neither Jarāsandha nor Bhīmasena became fatigued or defeated in the fighting, although they struck each other continuously. At the end of each day’s fighting, they lived at night as friends in Jarāsandha’s palace, and the next day they fought again. In this way they passed twenty-seven days in fighting.

On the twenty-eighth day, Bhīmasena told Kṛṣṇa, “My dear Kṛṣṇa, I must frankly admit that I cannot conquer Jarāsandha.” Lord Kṛṣṇa, however, knew the mystery of Jarāsandha’s birth. Jarāsandha had been born in two different parts from two different mothers. When his father saw that the baby was useless, he threw the two parts into the forest. There they were later found by a witch named Jarā, who was skilled in the black arts. She managed to join the two parts of the baby from top to bottom. Knowing this, Lord Kṛṣṇa therefore also knew how to kill him. He hinted to Bhīmasena that since Jarāsandha was brought to life by the joining of the two parts of his body, he could be killed by the separation of these two parts. Thus Lord Kṛṣṇa transferred His power into the body of Bhīmasena and informed him of the device by which Jarāsandha could be killed. Lord Kṛṣṇa picked up a twig from a tree, took it in His hand, and bifurcated it. In this way He hinted to Bhīmasena how Jarāsandha could be killed. Lord Kṛṣṇa, the Supreme Personality of Godhead, is omnipotent, and if He wants to kill someone, no one can save that person. Similarly, if He wants to save someone, no one can kill him.

Informed by the hints of Lord Kṛṣṇa, Bhīmasena immediately took hold of Jarāsandha’s legs and threw him to the ground. When Jarāsandha fell, Bhīmasena immediately pressed one of Jarāsandha’s legs to the ground and took hold of the other leg with his two hands. Catching Jarāsandha in this way, he tore his body in two, beginning from the anus up to the head. As an elephant breaks the branches of a tree in two, Bhīmasena separated the body of Jarāsandha. The audience standing nearby saw that Jarāsandha’s body was now divided into two halves, so that each half had one leg, one thigh, one testicle, half a backbone, half a chest, one collarbone, one arm, one eye, one ear and half a face.

As soon as the news of Jarāsandha’s death was announced, all the citizens of Magadha began to cry, “Alas! Alas!” while Lord Kṛṣṇa and Arjuna embraced Bhīmasena to congratulate him. Although Jarāsandha was killed, neither Kṛṣṇa nor the two Pāṇḍava brothers made a claim to the throne. Their purpose in killing Jarāsandha was to stop him from creating a disturbance to the proper discharge of world peace. A demon always creates disturbances, whereas a demigod always tries to keep peace in the world. The mission of Lord Kṛṣṇa is to protect the righteous and kill the demons who disturb a peaceful situation. Therefore Lord Kṛṣṇa immediately called for the son of Jarāsandha, whose name was Sahadeva, and with due ritualistic ceremonies the Lord asked him to occupy the seat of his father and reign over the kingdom peacefully. Lord Kṛṣṇa is the master of the whole cosmic creation, and He wants everyone to live peacefully and execute Kṛṣṇa consciousness. After installing Sahadeva on the throne, He released all the kings and princes who had been imprisoned unnecessarily by Jarāsandha.
</div>
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Mysticism is not understandable by common man. It requires a special qualification

2021-03-03T03:58:51Z

162.158.78.138: Removed from deleted category 'By'

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{{terms|"mysticism is not understandable by common man. It requires a special qualification"}}
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[[Category:Prabhupada Speaks - Room Conversations, 1966 - 1977]]
[[Category:Prabhupada Speaks - Room Conversations, 1973]]
[[Category:Prabhupada Speaks - in Europe, France - Paris]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1973 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
Mysticism is not understandable by common man. It requires a special qualification. Just like to understand, it is also mysticism—understand, to understand God. This is also mystic. It is not understandable by ordinary man.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/730813R4-PARIS_clip03.mp3</mp3player>
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[[Vanisource:730813 - Conversation D - Paris|730813 - Conversation D - Paris]]:
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<div class="text">
Prabhupāda: ''Rahasya'' means it is little difficult to understand. (break)

French Nun: (French) (break)

Prabhupāda: Just like Kṛṣṇa says in the ''Bhagavad-gītā'', ''rahasyam, rahasyam etad uttamam. Rahasyam etad uttamam.'' This ''Bhagavad-gītā'' is the first-class mystic. ''Rahasyam etad uttamaṁ, bhakto 'si me priyo 'si me'' ([[vanisource:BG 4.3 (1972)|BG 4.3]]): "Because you are My devotee, you are My dear friend, you'll understand."

So mysticism is not understandable by common man. It requires a special qualification. Just like to understand, it is also mysticism—understand, to understand God. This is also mystic. It is not understandable by ordinary man.

Muk means liberation. Lord Krsna can give liberation and therefore transcendental bliss. The word also refers to His smiling face, which is just like the kunda flower. Mukha means face. The kunda flower is very beautiful, and it appears to be smiling

2021-03-03T03:18:47Z

162.158.78.138: Removed from deleted category 'Also'

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{{terms|"Muk means liberation. Lord Kṛṣṇa can give liberation and therefore transcendental bliss. The word also refers to His smiling face, which is just like the kunda flower. Mukha means"|"The kunda flower is very beautiful, and it appears to be smiling"}}
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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">
Muk means liberation. Lord Kṛṣṇa can give liberation and therefore transcendental bliss. The word also refers to His smiling face, which is just like the kunda flower. Mukha means “face.” The kunda flower is very beautiful, and it appears to be smiling. Thus the comparison is made.
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<div class="quote_link">
[[Vanisource:KB 14|Krsna Book, 14]]
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<div class="text">
“My dear Lord, I am therefore not interested in either material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vṛndāvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vṛndāvana. If I am given the chance to grow as a humble blade of grass in this land, that would be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vṛndāvana, I beg to be allowed to take birth outside the immediate area of Vṛndāvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees’ feet, because I can see that everyone here is simply full of Kṛṣṇa consciousness. No one here knows anything but the lotus feet of Kṛṣṇa, or Mukunda, for which the Vedas themselves are searching.”

It is confirmed in the Bhagavad-gītā that the purpose of Vedic knowledge is to find Kṛṣṇa. And it is said in the Brahma-saṁhitā that it is very difficult to find Kṛṣṇa, the Supreme Personality of Godhead, by systematic reading of the Vedic literature. But He is very easily available through the mercy of a pure devotee. The pure devotees of Vṛndāvana are fortunate because they can see Mukunda (Lord Kṛṣṇa) all the time. This word mukunda can be understood in two ways. Muk means liberation. Lord Kṛṣṇa can give liberation and therefore transcendental bliss. The word also refers to His smiling face, which is just like the kunda flower. Mukha means “face.” The kunda flower is very beautiful, and it appears to be smiling. Thus the comparison is made.

The difference between the pure devotees of Vṛndāvana and devotees in other places is that the residents of Vṛndāvana have no other desire but to be associated with Kṛṣṇa. Kṛṣṇa, being very kind to His devotees, fulfills their desire; because they always want Kṛṣṇa’s association, the Lord is always prepared to give it to them. The devotees of Vṛndāvana are also spontaneous lovers. They are not required to strictly follow regulative principles because they are already naturally developed in transcendental love for Kṛṣṇa. Regulative principles are required for persons who have not achieved such a position of spontaneous love. Brahmā is also a devotee of the Lord, but he is an ordinary devotee subject to following regulative principles. He prays to Kṛṣṇa to give him the chance to take birth in Vṛndāvana so that he might be elevated to the platform of spontaneous love.

Lord Brahmā continued: “My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Vṛndāvana. Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vṛndāvana. I think of how You are so kind, so magnanimous, that even Pūtanā, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghāsura and Bakāsura, were also favored with liberation and achieved You. Under the circumstances, I am puzzled. These residents of Vṛndāvana have given You everything—their bodies, their minds, their love, their homes, their possessions. Everything is being utilized for Your purpose. So how will You be able to repay Your debt to them? You have already given Yourself to Pūtanā! I surmise that You shall ever remain a debtor to the residents of Vṛndāvana, being unable to repay their loving service. My Lord, I can understand that the superexcellent quality of the service rendered by the residents of Vṛndāvana is due to their spontaneously engaging all natural instincts in Your loving service. It is said that attachment for material objects and home is due to illusion, which makes a living entity conditioned in the material world. But this is only the case for persons who are not Kṛṣṇa conscious. In the case of the residents of Vṛndāvana, such obstructions as attachment to hearth and home are nonexistent. Because their attachment has been directed unto You and their homes have been converted into temples by Your constant presence there, and because they have forgotten everything for Your sake, there is no impediment. For a Kṛṣṇa conscious person, there is no such thing as impediments due to attachment for hearth and home. Nor is there illusion.
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Many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield

2021-03-03T02:28:37Z

162.158.78.138: Removed from deleted category 'Thus'

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{{terms|"many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield"}}
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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_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB81040_0" class="quote" parent="SB_Canto_8" book="SB" index="329" link="SB 8.10.40" link_text="SB 8.10.40">
<div class="heading">It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield.
</div>
<span class="link">[[Vanisource:SB 8.10.40|SB 8.10.40, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Many headless trunks were generated on that battlefield. With weapons in their arms, those ghostly trunks, which could see with the eyes in the fallen heads, attacked the enemy soldiers.</p>
</div>
<div class="purport text"><p>It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield.</p>
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Lord Krsna's capital, Dvaraka, was well planned, and similar other cities - Mathura and Hastinapura (now New Delhi) - were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages

2021-03-03T01:06:34Z

162.158.78.138: Removed from deleted category 'Thus'

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{{terms|"Lord Krsna's capital, Dvaraka, was well planned, and similar other cities—Mathura and Hastinapura"|"now New Delhi"|"were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages"}}
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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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB41832_0" class="quote" parent="SB_Canto_4" book="SB" index="752" link="SB 4.18.32" link_text="SB 4.18.32">
<div class="heading">Even five thousand years ago, Lord Kṛṣṇa's capital, Dvārakā, was well planned, and similar other cities—Mathurā and Hastināpura (now New Delhi)—were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages.
</div>
<span class="link">[[Vanisource:SB 4.18.32|SB 4.18.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Before the reign of King Pṛthu there was no planned arrangement for different cities, villages, pasturing grounds, etc. Every thing was scattered, and everyone constructed his residential quarters according to his own convenience. However, since King Pṛthu plans were made for towns and villages.</p>
</div>
<div class="purport text"><p>From this statement it appears that town and city planning is not new but has been coming down since the time of King Pṛthu. In India we can see regular planning methods evident in very old cities. In Śrīmad-Bhāgavatam there are many descriptions of such ancient cities. Even five thousand years ago, Lord Kṛṣṇa's capital, Dvārakā, was well planned, and similar other cities—Mathurā and Hastināpura (now New Delhi)—were also well planned. Thus the planning of cities and towns is not a modern innovation but was existing in bygone ages.</p>
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Lord Caitanya Mahaprabhu replied, "I know that there is no fault in the goddess of fortune, but still she could not enter into the rasa dance. We hear this from revealed scriptures"

2021-03-03T00:23:48Z

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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="SB51823_0" class="quote" parent="SB_Canto_5" book="SB" index="448" link="SB 5.18.23" link_text="SB 5.18.23">
<div class="heading">Lord Caitanya Mahāprabhu replied, 'I know that there is no fault in the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from revealed scriptures.
</div>
<span class="link">[[Vanisource:SB 5.18.23|SB 5.18.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure devotees worship it, and You very mercifully place Your hand on their heads. I wish that You may also place Your hand on My head, for although You already bear my insignia of golden streaks on Your chest, I regard this honor as merely a kind of false prestige for me. You show Your real mercy to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one can understand Your motives.</p>
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<div class="purport text"><p>In many places, the śāstras describe the Supreme Personality of Godhead as being more inclined toward His devotees than toward His wife, who always remains on His chest. In Śrīmad-Bhāgavatam (11.14.15) it is stated:</p>
:na tathā me priyatama
:ātma-yonir na śaṅkaraḥ
:na ca saṅkarṣaṇo na śrīr
:naivātmā ca yathā bhavān
<p>Here Kṛṣṇa plainly says that His devotees are more dear to Him than Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa (the original cause of creation), the goddess of fortune or even His own Self. Elsewhere in Śrīmad-Bhāgavatam (10.9.20) Śukadeva Gosvāmī says,</p>
:nemam viriñco na bhavo
:na śrīr apy aṅga saṁśrayā
:prasādaṁ lebhire gopī
:yat tat prāpa vimuktidāt
<p>The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopīs than to Lord Brahmā, Lord Śiva or even the goddess of fortune, who is His own wife and is associated with His body. Similarly, Śrīmad-Bhāgavatam (10.47.60) also states:</p>
:nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ
:svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ
:rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
:labdhāśiṣāṁ ya udagād vraja-sundarīṇām
<p>"The gopīs received benedictions from the Lord that neither Lakṣmīdevī nor the most beautiful dancers in the heavenly planets could attain. In the rāsa dance, the Lord showed His favor to the most fortunate gopīs by placing His arms on their shoulders and dancing with each of them individually. No one can compare with the gopīs, who received the causeless mercy of the Lord."</p>
<p>In the Caitanya-caritāmṛta it is said that no one can receive the real favor of the Supreme Personality of Godhead without following in the footsteps of the gopīs. Even the goddess of fortune could not receive the same favor as the gopīs, although she underwent severe austerities and penances for many years. Lord Śrī Caitanya Mahāprabhu discusses this point with Vyeṅkaṭa Bhaṭṭa in Caitanya-caritāmṛta (Madhya 9.111-131): "The Lord inquired from Vyeṅkaṭa Bhaṭṭa, 'Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation. However, My Lord is Lord Śrī Kṛṣṇa, a cowherd boy engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord? Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities.'</p>
<p>"Vyeṅkaṭa Bhaṭṭa replied, 'Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature. They are very pleasing for Kṛṣṇa's śaktis. Since Kṛṣṇa and Nārāyaṇa are both the same personality, Lakṣmī's association with Kṛṣṇa did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance. If she wanted to enjoy herself with Kṛṣṇa what fault is there? Why are you joking so about this?'</p>
<p>"Lord Caitanya Mahāprabhu replied, 'I know that there is no fault in the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from revealed scriptures. The authorities of Vedic knowledge met Lord Rāmacandra in Daṇḍakāraṇya, and by their penances and austerities, they were allowed to enter into the rāsa dance. But can you tell me why the goddess of fortune, Lakṣmī, could not get that opportunity? '</p>
<p>"To this Vyeṅkaṭa Bhaṭṭa replied, 'I cannot enter into the mystery of this incident. I am an ordinary living being. My intelligence is limited, and I am always disturbed. How can I understand the pastimes of the Supreme Lord? They are deeper than millions of oceans.'</p>
<p>"Lord Caitanya replied, 'Lord Kṛṣṇa has a specific characteristic. He attracts everyone's heart by the mellow of His personal conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana, one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, the inhabitants of that planet do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead. Unaware that Kṛṣṇa is the Supreme Lord, the residents of Vṛndāvana like Nanda Mahārāja, Yaśodādevī and the gopīs treat Kṛṣṇa as their beloved son or lover. Mother Yaśodā accepts Him as her son and sometimes binds Him to a grinding mortar. Kṛṣṇa's cowherd boy friends think He is an ordinary boy and get up on His shoulders. In Goloka Vṛndāvana no one has any desire other than to love Kṛṣṇa.' "</p>
<p>The conclusion is that one cannot associate with Kṛṣṇa unless he has fully received the favor of the inhabitants of Vrajabhūmi. Therefore if one wants to be delivered by Kṛṣṇa directly, he must take to the service of the residents of Vṛndāvana, who are unalloyed devotees of the Lord.</p>
</div>
</div>
</div>

Last time when I was in Calcutta, the great ayurvedic physician Bimalananda Tarkatirtha felt my pulse and he said there is something very wrong within me but I left the next day

2021-03-02T23:42:02Z

162.158.78.138: Removed from deleted category 'But'

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{{terms|"Last time when I was in Calcutta, the great ayurvedic physician Bimalananda Tarkatirtha felt my pulse and he said there is something very wrong within me but I left the next day"}}
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1973 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Last time when I was in Calcutta, the great ayurvedic physician Bimalananda Tarkatirtha felt my pulse and he said there is something very wrong within me but I left the next day.
</div>

<div class="quote_link">
[[Vanisource:730513 - Letter to Bhavananda written from Los Angeles|730513 - Letter to Bhavananda written from Los Angeles]]
</div>
<div class="text">
May 13, 1973

Mayapur

My dear Bhavananda Goswami Maharaj,

Please accept my blessings. Since I posted my last letter to you and Jayapataka Maharaja, jointly it has been decided that I'm returning to India by the 22nd or 23rd of this month. I think you have already been informed by Karandhara Prabhu. The reason is my health is broken down.

Last time when I was in Calcutta, the great ayurvedic physician Bimalananda Tarkatirtha felt my pulse and he said there is something very wrong within me but I left the next day. Unfortunately since I have come to the Western countries beginning from Zurich (Switzerland) then to New York then Los Angeles, but everywhere the climate is not at all suitable for me. I have received one letter from Madhavananda who was instructed by the physician that I should come back to India immediately. So I am coming back, and I will stay at Mayapur. Last time when I was there I left with you some instruction namely fixing the closet doors, iron bars on the windows and I hope you have these all finished by this time as well as the toilet facilities. I was pleased to learn from Madhavananda that he collected Rs. 42,000/. in one month for Mayapur construction. I hope things are going on nicely without any scarcity of money.

Hoping this meets you in good health. More when we meet.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/jdd
</div>
</div>
</div>

King Yudhisthira had arranged that they (Krsna's queens, soldiers, ministers and secretaries) would experience a new feature of reception every day while staying as guests of the Pandavas

2021-03-02T22:08:57Z

162.158.78.138: Removed from deleted category 'That'

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[[Category:Krsna Book Chapter 71 - Lord Krsna in Indraprastha City]]
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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">
He had arranged that they would experience a new feature of reception every day while staying as guests of the Pāṇḍavas. It was during this time that Lord Śrī Kṛṣṇa, with the help of Arjuna, allowed the fire-god, Agni, to devour the Khāṇḍava forest for his satisfaction. During the forest fire, Kṛṣṇa saved the demon Mayāsura, who was hiding in the forest.
</div>

<div class="quote_link">
[[Vanisource:KB 71|Krsna Book, 71]]
</div>
<div class="text">
One girl said to another, “My dear friend, it is very difficult to guess what kind of pious activities these queens have performed, for they are always enjoying the smiling face and loving glances of Kṛṣṇa.” While Lord Kṛṣṇa was thus passing on the road, at intervals some of the citizens, who were all rich, respectable and freed from sinful activities, presented auspicious articles to the Lord, just to offer Him a reception to the city. Thus they worshiped Him as humble servitors.

When Lord Kṛṣṇa entered the palace, all the ladies there were overwhelmed with affection just upon seeing Him. They immediately received Lord Kṛṣṇa with glittering eyes expressing their love and affection for Him, and Lord Kṛṣṇa smiled and accepted their feelings and gestures of reception. When Kuntī, the mother of the Pāṇḍavas, saw her nephew Lord Kṛṣṇa, the Supreme Personality of Godhead, she was overpowered by love and affection. She at once got up from her bedstead and appeared before Him with her daughter-in-law, Draupadī, and in maternal love and affection she embraced Him. As Mahārāja Yudhiṣṭhira brought Kṛṣṇa within the palace, the King became so confused in his jubilation that he practically forgot what he was to do at that time to receive Kṛṣṇa and worship Him properly. Lord Kṛṣṇa delightfully offered His respects and obeisances to Kuntī and other elder ladies of the palace. His younger sister, Subhadrā, was also standing there with Draupadī, and both offered their respectful obeisances unto the lotus feet of the Lord. At the indication of her mother-in-law, Draupadī brought clothing, ornaments and garlands, and with this paraphernalia they received the queens Rukmiṇī, Satyabhāmā, Bhadrā, Jāmbavatī, Kālindī, Mitravindā, Lakṣmaṇā and the devoted Satyā. These principal queens of Lord Kṛṣṇa were first received, and then the other queens were also offered a proper reception. King Yudhiṣṭhira arranged for Kṛṣṇa’s rest and saw to it that all who came along with Him—namely His queens, soldiers, ministers and secretaries—were comfortably situated. He had arranged that they would experience a new feature of reception every day while staying as guests of the Pāṇḍavas.

It was during this time that Lord Śrī Kṛṣṇa, with the help of Arjuna, allowed the fire-god, Agni, to devour the Khāṇḍava forest for his satisfaction. During the forest fire, Kṛṣṇa saved the demon Mayāsura, who was hiding in the forest. Upon being saved, Mayāsura felt obliged to the Pāṇḍavas and Lord Kṛṣṇa, and he constructed a wonderful assembly house within the city of Hastināpura. To please King Yudhiṣṭhira, Lord Kṛṣṇa remained in the city of Hastināpura for several months. During His stay, He enjoyed strolling here and there. He used to drive on chariots with Arjuna, and many warriors and soldiers used to follow them.
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Kasisvara used to usher Sri Caitanya Mahaprabhu into the Jagannatha temple. He would precede the Lord into the crowd and keep the people from touching Him

2021-03-02T22:01:32Z

162.158.78.138: Removed from deleted category 'Into'

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{{terms|"Kāśīśvara used to usher Śrī Caitanya Mahāprabhu into the Jagannātha temple. He would precede the Lord into the crowd and keep the people from touching Him"}}
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Kāśīśvara used to usher Śrī Caitanya Mahāprabhu into the Jagannātha temple. He would precede the Lord into the crowd and keep the people from touching Him.
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<div class="quote_link">
[[Vanisource:CC Madhya 10.186|CC Madhya 10.186, Translation]]
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<div class="quote_translation">
Kāśīśvara used to usher Śrī Caitanya Mahāprabhu into the Jagannātha temple. He would precede the Lord into the crowd and keep the people from touching Him.
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King Nipa begot a son named Brahmadatta through the womb of his wife, Krtvi, who was the daughter of Suka. And Brahmadatta, who was a great yogi, begot a son named Visvaksena through the womb of his wife, Sarasvati

2021-03-02T21:51:16Z

162.158.78.138: Removed from deleted category 'His'

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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_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB92125_0" class="quote" parent="SB_Canto_9" book="SB" index="741" link="SB 9.21.25" link_text="SB 9.21.25">
<div class="heading">King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogi, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.
</div>
<span class="link">[[Vanisource:SB 9.21.25|SB 9.21.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogi, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.</p>
</div>
<div class="purport text"><p>The Śuka mentioned here is different from the Śukadeva Gosvāmī who spoke Śrīmad-Bhāgavatam. Śukadeva Gosvāmī, the son of Vyāsadeva, is described in great detail in the Brahma-vaivarta Purāṇa. There it is said that Vyāsadeva maintained the daughter of Jābāli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of māyā. Vyāsadeva then assured the child that he would not be influenced by māyā, but the child did not believe his father, for the father was still attached to his wife and children. Vyāsadeva then went to Dvārakā and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyāsadeva's request, went to Vyāsadeva's cottage, where He assured the child in the womb that he would not be influenced by māyā. Thus assured, the child came out, but he immediately went away as a parivrājakācārya. When the father, very much aggrieved, began to follow his saintly boy, Śukadeva Gosvāmī, the boy created a duplicate Śukadeva, who later entered family life. Therefore, the śuka-kanyā, or daughter of Śukadeva, mentioned in this verse is the daughter of the duplicate or imitation Śukadeva. The original Śukadeva was a lifelong brahmacārī.</p>
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King Nrga said, "Although I was in the midst of luxury and opulence and was subject to so much of the happiness and misery of material existence, I am so fortunate to be seeing You (Krsna) personally"

2021-03-02T21:49:25Z

162.158.78.138: Removed from deleted category 'Was'

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<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">
Although I was in the midst of luxury and opulence and was subject to so much of the happiness and misery of material existence, I am so fortunate to be seeing You personally. As far as I know, when one becomes liberated from material existence, he can see You in this way.” When King Nṛga elected to receive the results of his impious activities, he was given the body of a lizard because of the mistake in his pious activities; thus he could not be directly converted to a higher status of life like a great demigod.
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<div class="quote_link">
[[Vanisource:KB 64|Krsna Book, 64]]
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<div class="text">
After this incident, when the time came for the King to give up his body, he was taken before Yamarāja, the superintendent of death, who asked him whether he first wanted to enjoy the results of his pious activities or suffer the results of his impious activities. Seeing that the King had executed so many pious activities and charities, Yamarāja also hinted that he did not know the limit of the King’s future enjoyment. In other words, there would be practically no end to the King’s material happiness. But in spite of this hint, the King, bewildered, decided first to suffer the results of his impious activities and then to accept the results of his pious activities; therefore Yamarāja immediately turned him into a lizard.

King Nṛga had remained in the well as a big lizard for a very long time. He told Lord Kṛṣṇa, “In spite of being put into that degraded condition of life, I simply thought of You, my dear Lord, and my memory was never vanquished.” It appears from these statements of King Nṛga that persons who follow the principles of fruitive activities and derive some material benefits are not very intelligent. Being given the choice by the superintendent of death, Yamarāja, King Nṛga could have first accepted the results of his pious activities. Instead, he thought it better first to receive the effects of his impious activities and then enjoy the effects of his pious activities without disturbance. On the whole, he had not developed Kṛṣṇa consciousness. The Kṛṣṇa conscious person develops love of God, Kṛṣṇa, not love for pious or impious activities; therefore he is not subjected to the results of such action. As stated in the Brahma-saṁhitā, a devotee, by the grace of the Lord, is not subjected to the reactions of fruitive activities.

Somehow or other, as a result of his pious activities, King Nṛga had aspired to see the Lord. He continued: “My dear Lord, I had a great desire that someday I might be able to see You personally. I think that this great desire to see You, combined with my tendency to perform ritualistic and charitable activities, has enabled me to retain the memory of who I was in my former life, even though I became a lizard. [Such a person who remembers his past life is called jāti-smara. In modern times also there are instances of small children recalling many details of their past lives.] My dear Lord, You are the Supersoul seated in everyone’s heart. There are many great mystic yogīs who have the eyes to see You through the Vedas and Upaniṣads. To achieve the elevated position of realizing that they are equal in quality with You, they always meditate on You within their hearts. But although such exalted saintly persons may see You constantly within their hearts, they still cannot see You face to face. Therefore I am very much surprised that I am able to see You personally. I know that I was engaged in so many activities, especially as a king. Although I was in the midst of luxury and opulence and was subject to so much of the happiness and misery of material existence, I am so fortunate to be seeing You personally. As far as I know, when one becomes liberated from material existence, he can see You in this way.”

When King Nṛga elected to receive the results of his impious activities, he was given the body of a lizard because of the mistake in his pious activities; thus he could not be directly converted to a higher status of life like a great demigod. However, along with his pious activities, he thought of Kṛṣṇa, so he was quickly released from the body of a lizard and given the body of a demigod. By worshiping the Supreme Lord, those who desire material opulences are given the bodies of powerful demigods. Sometimes these demigods can see the Supreme Personality of Godhead face to face, but they are still not yet eligible to enter into the spiritual kingdom, the Vaikuṇṭha planets. However, if the demigods continue to be devotees of the Lord, the next chance they get they will enter into the Vaikuṇṭha planets.

Having attained the body of a demigod, King Nṛga, continuing to remember everything, said, “My dear Lord, You are the Supreme Lord and are worshiped by all the demigods. You are not one of the ordinary living entities; You are the Supreme Person, Puruṣottama. You are the source of all happiness for all living entities; therefore You are known as Govinda. You are the Lord of those living entities who have accepted material bodies and those who have not yet accepted material bodies. [Among the living entities who have not accepted material bodies are those who hover in the material world as evil spirits or live in the ghostly atmosphere. However, those who live in the spiritual kingdom, the Vaikuṇṭhalokas, have bodies not made of material elements.] You, my Lord, are infallible. You are the Supreme, the purest of all living entities. You live in everyone’s heart. You are the shelter of all living entities, Nārāyaṇa. Being seated in the heart of all living beings, You are the supreme director of everyone’s sensual activities; therefore, You are called Hṛṣīkeśa.
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Just today I have received your nice gift package of sweater, scarf, socks and incense. They are all very nice and I much appreciate your kind thoughts of me in this connection

2021-03-02T21:14:30Z

162.158.78.138: Removed from deleted category 'All'

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<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1969 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
I beg to thank you very much for your letter of 3rd September, 1969 with check for 55 dollars enclosed, and just today I have received your nice gift package of sweater, scarf, socks and incense. They are all very nice and I much appreciate your kind thoughts of me in this connection.
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<div class="quote_link">
[[Vanisource:690909 - Letter to Gopala Krishna written from Hamburg|690909 - Letter to Gopala Krishna written from Hamburg]]
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<div class="text">
September 09, 1969

My Dear Gopal Krishna,

Please accept my blessings. I beg to thank you very much for your letter of 3rd September, 1969 with check for 55 dollars enclosed, and just today I have received your nice gift package of sweater, scarf, socks and incense. They are all very nice and I much appreciate your kind thoughts of me in this connection. On Vyasa Puja Day your article in the Vyasa Puja booklet was read aloud and everyone present thought it is very nice. This Thursday I am proceeding to London temple, and most probably I shall return to the USA by November. Perhaps we shall meet again at that time.

I hope this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
</div>
</div>
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It is impossible to describe the influence and knowledge of Ramananda Raya, for only by his mercy have I understood the unalloyed love of the residents of Vrndavana

2021-03-02T18:57:47Z

162.158.78.138: Removed from deleted category 'It Is'

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[[Category:Unalloyed Devotion for Krsna]]
[[Category:Krsna and the Inhabitants of Vrndavana]]
[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 07 - The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 7.37|CC Antya 7.37, Translation]]
</div>
<div class="quote_translation">
It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana.
</div>
</div>
</div>

In the sannyasa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization

2021-03-02T16:49:03Z

162.158.78.138: Removed from deleted category 'Have'

<div id="compilation">
<div id="facts">
{{terms|"in the sannyasa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 24 Purports - The Renunciation of Kardama Muni]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.
</div>

<div class="quote_link">
[[Vanisource:SB 3.24.40|SB 3.24.40, Translation and Purport]]
</div>
<div class="quote_translation">
I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.
</div>
<div class="text">
Kardama Muni was anxious about his good wife, Devahūti, while leaving home, and so the worthy son promised that not only would Kardama Muni be freed from the material entanglement, but Devahūti would also be freed by receiving instruction from her son. A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.

Kardama Muni followed the Vedic injunction that no one in sannyāsa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A woman is not supposed to take sannyāsa. So-called spiritual societies concocted in modern times give sannyāsa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyāsa. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyāsa. The woman must remain at home. She has only three stages of life: dependency on the father in childhood, dependency on the husband in youth and, in old age, dependency on the grown-up son, such as Kapila. In old age the progress of woman depends on the grown-up son. The ideal son, Kapila Muni, is assuring His father of the deliverance of His mother so that His father may go peacefully without anxiety for his good wife.
</div>
</div>
</div>

He (Dvivida) immediately uprooted another big oak tree and, after clipping off all its leaves, again struck Balarama's head with it. But Balarama, with the help of His club, tore the tree to pieces

2021-03-02T15:47:45Z

162.158.78.138: Removed from deleted category 'But'

<div id="compilation">
<div id="facts">
{{terms|"he immediately uprooted another big oak tree and, after clipping off all its leaves, again struck Balarāma’s head with it. But Balarāma, with the help of His club, tore the tree to pieces"}}
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[[Category:Krsna Book Chapter 67 - The Deliverance of Dvivida Gorilla]]
[[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">
On the contrary, he immediately uprooted another big oak tree and, after clipping off all its leaves, again struck Balarāma’s head with it. But Balarāma, with the help of His club, tore the tree to pieces. Since the gorilla was very angry, he took another tree in his hands and struck Lord Balarāma’s body. Again Lord Balarāma tore the tree to pieces, and the fighting continued.
</div>

<div class="quote_link">
[[Vanisource:KB 67|Krsna Book, 67]]
</div>
<div class="text">
While creating such great disturbances all over the country, sometimes he heard very sweet musical sounds from Raivataka Mountain, and so he entered that mountainous region. There he saw Lord Balarāma in the midst of many beautiful young girls, enjoying their company while singing and dancing. He became captivated by the beauty of Lord Balarāma’s body, whose every feature was very beautiful, decorated as He was with a garland of lotus flowers. Similarly, all the young girls present, dressed and garlanded with flowers, exhibited much beauty. Lord Balarāma seemed fully intoxicated from drinking the vāruṇī beverage, and His eyes appeared to be rolling in a drunken state. Lord Balarāma appeared just like the king of the elephants in the midst of many she-elephants.

This gorilla by the name Dvivida could climb up into the trees and jump from one branch to another. Sometimes he would jerk the branches, creating a particular type of sound—kilakilā—so that Lord Balarāma was greatly distracted from the pleasing atmosphere. Sometimes Dvivida would come before the women and exhibit different types of caricatures. By nature young women are apt to enjoy everything with laughter and joking, and when the gorilla came before them they did not take him seriously but simply laughed at him. However, the gorilla was so rude that even in the presence of Balarāma he began to show the lower part of his body to the women, and sometimes he would come forward to show his teeth while moving his eyebrows. He disrespected the women, even in the presence of Balarāma. Lord Balarāma’s name suggests not only that He is very powerful but that He takes pleasure in exhibiting extraordinary strength. So He took a stone and threw it at Dvivida. The gorilla, however, artfully avoided being struck by the stone. In order to insult Balarāma, the gorilla took away the earthen pot in which the vāruṇī was kept. Dvivida, being thus intoxicated with his limited strength, began to tear off all the valuable clothes worn by Balarāma and the accompanying young girls. He was so puffed up that he thought Balarāma could not do anything to chastise him, and he continued to offend Balarāmajī and His companions.

When Lord Balarāma saw the disturbances created by the gorilla and heard that he had already performed many mischievous activities all over the country, He became very angry and decided to kill him. Immediately He took His club in His hands. The gorilla could understand that now Balarāma was going to attack him. To counteract Balarāma, he immediately uprooted a big oak tree, and with great force he came and struck Lord Balarāma’s head. Lord Balarāma, however, immediately caught hold of the big tree and remained undisturbed, just like a great mountain. To retaliate, He took His club, named Sunanda, and hit the gorilla with it, severely injuring his head. Currents of blood flowed from the gorilla’s head with great force, but the stream of blood simply enhanced his beauty, like a stream of liquid manganese coming out of a great mountain. The striking of Balarāma’s club did not even slightly disturb him. On the contrary, he immediately uprooted another big oak tree and, after clipping off all its leaves, again struck Balarāma’s head with it. But Balarāma, with the help of His club, tore the tree to pieces. Since the gorilla was very angry, he took another tree in his hands and struck Lord Balarāma’s body. Again Lord Balarāma tore the tree to pieces, and the fighting continued. Each time the gorilla would bring out a big tree to strike Balarāma, Lord Balarāma would tear the tree to pieces by the striking of His club, and the gorilla Dvivida would clutch another tree from another direction and again attack Balarāma in the same way. As a result of this continuous fighting, the forest became treeless. When no more trees were available, Dvivida took help from the hills and threw large pieces of stone, like rainfall, upon the body of Balarāma. Lord Balarāma, in a great sporting mood, began to smash those big pieces of stone into mere pebbles. The gorilla, being bereft of all trees and stone slabs, now stood before Balarāma and waved his strong fists. Then, with great force, he began to beat Lord Balarāma’s chest with his fists. This time Lord Balarāma became most angry. Since the gorilla was striking Him with his hands, Lord Balarāma would not strike him back with His own weapons, the club or the plow. Simply with His fists He struck the collarbone of the gorilla. This blow proved fatal to Dvivida, who immediately vomited blood and fell unconscious upon the ground. When the gorilla fell, all the hills and forests appeared to totter.

After this horrible incident, all the Siddhas, great sages and saintly persons from the upper planetary system showered flowers on the person of Lord Balarāma and vibrated sounds glorifying His supremacy. All of them chanted, “All glories to Lord Balarāma! Let us offer our respectful obeisances unto Your lotus feet. By killing this great demon, Dvivida, You have initiated an auspicious era for the world.” All such jubilant sounds of victory were heard from outer space. After killing the great demon Dvivida and being worshiped by showers of flowers and glorious sounds of victory, Balarāma returned to His capital city, Dvārakā.
</div>
</div>
</div>

Full details of the anti-material universe can be known only from the infallible source of liberated authorities who have thoroughly realized the constitution of the anti-material principle

2021-03-02T15:40:37Z

162.158.78.138: Removed from deleted category 'From'

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{{terms|"Full details of the anti-material universe can be known only from the infallible source of liberated authorities who have thoroughly realized the constitution of the anti-material principle"}}
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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="Easy_Journey_to_Other_Planets" class="sub_section" sec_index="3" parent="Other_Books_by_Srila_Prabhupada" text="Easy Journey to Other Planets"><h3>Easy Journey to Other Planets</h3>
</div>
<div id="EJ1_0" class="quote" parent="Easy_Journey_to_Other_Planets" book="OB" index="2" link="EJ 1" link_text="Easy Journey to Other Planets 1">
<div class="heading">Full details of the anti-material universe can be known only from the infallible source of liberated authorities who have thoroughly realized the constitution of the anti-material principle. This information is received by aural reception by a submissive disciple of the Personality of Godhead.
</div>
<span class="link">[[Vanisource:EJ 1|Easy Journey to Other Planets 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Annihilation of the material world takes place in two ways. Partial annihilation occurs at the end of every 4,300,000 x 1,000 solar years, or at the end of each day of Brahmaloka, which is the topmost planet in the material world. During that time of partial annihilation, the topmost planets such as Brahmaloka are not annihilated, but at the end of each duration of 4,300,000 x 1,000 x 2 x 30 x 12 x 100 solar years, the entire cosmic manifestation is merged into the anti-material body from whence the material principles emanate, manifest and merge after annihilation. The anti-material world, which is far removed from the material sky, is never annihilated. It absorbs the material world. It may be that a "clash" occurs between the material and anti-material worlds, as suggested by the scientists, and that the material worlds are destroyed, but there is no annihilation of the anti-material worlds. The eternally existing anti-material world is unmanifested to the material scientist. He can simply have information of it insofar as the principles of its existence are contrary to the modes of the material world. Full details of the anti-material universe can be known only from the infallible source of liberated authorities who have thoroughly realized the constitution of the anti-material principle. This information is received by aural reception by a submissive disciple of the Personality of Godhead.</p>
<p>The Vedic knowledge was thus imparted unto the heart of Brahmā, the first living being in the material creation. It was Brahmā who related this knowledge to the sage Nārada Muni. Similarly, the Bhagavad-gītā was spoken by the Personality of Godhead, Śrī Kṛṣṇa, to Vivasvān, the presiding deity of the sun, and when the aural chain of disciplic succession was broken, Lord Kṛṣṇa repeated the Bhagavad-gītā to Arjuna on the Battlefield of Kurukṣetra. At that time, Arjuna took the role of disciple and student in order to receive transcendental knowledge from Śrī Kṛṣṇa. In order to drive out all misgivings which the gross materialists of the world may have, Arjuna asked all relevant questions, and the answers were given by Kṛṣṇa so that any layman can understand them. Only those who are captivated by the glamour of the material world cannot accept the authority of Lord Śrī Kṛṣṇa. One has to become thoroughly clean in habit and heart before one can understand the details of the anti-material world. Bhakti-yoga is a detailed scientific transcendental activity that both the neophyte and the perfect yogī can practice.</p>
</div>
</div>
</div>

Fourteen mrdangas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world

2021-03-02T15:36:13Z

162.158.78.138: Removed from deleted category 'Was'

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[[Category:Sri Caitanya-caritamrta, Antya-lila Chapter 07 - The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
</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_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
</div>
<div id="CCAntya775_0" class="quote" parent="CC_Antya-lila" book="CC" index="1458" link="CC Antya 7.75" link_text="CC Antya 7.75">
<div class="heading">Fourteen mṛdaṅgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world.
</div>
<span class="link">[[Vanisource:CC Antya 7.75|CC Antya 7.75, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Fourteen mṛdaṅgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world.</p>
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</div>

Because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere

2021-03-02T14:45:08Z

162.158.78.138: Removed from deleted category 'Are'

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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 31 Purports - Lord Kapila's Instructions on the Movements of the Living Entities]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
We can see that because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere. One who is carrying pious activity with him is given a chance to take his birth in a rich or pious family, and one who is carrying impious activity is given a chance to take birth in a lower, poor family.
</div>

<div class="quote_link">
[[Vanisource:SB 3.31.44|SB 3.31.44, Translation and Purport]]
</div>
<div class="quote_translation">
In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.
</div>
<div class="text">
From time immemorial, the living entity travels in the different species of life and the different planets, almost perpetually. This process is explained in Bhagavad-gītā. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: ([[Vanisource:BG 18.61 (1972)|BG 18.61]]) under the spell of māyā, everyone is wandering throughout the universe on the carriage of the body offered by the material energy. Materialistic life involves a series of actions and reactions. It is a long film spool of actions and reactions, and one life-span is just a flash in such a reactionary show. When a child is born, it is to be understood that his particular type of body is the beginning of another set of activities, and when an old man dies, it is to be understood that one set of reactionary activities is finished.

We can see that because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere. One who is carrying pious activity with him is given a chance to take his birth in a rich or pious family, and one who is carrying impious activity is given a chance to take birth in a lower, poor family. The change of body means a change to a different field of activities. Similarly, when the body of the boy changes into that of a youth, the boyish activities change into youthful activities.

It is clear that a particular body is given to the living entity for a particular type of activity. This process is going on perpetually, from a time which is impossible to trace out. Vaiṣṇava poets say, therefore, anādi karama-phale, which means that these actions and reactions of one's activity cannot be traced, for they may even continue from the last millennium of Brahmā's birth to the next millennium. We have seen the example in the life of Nārada Muni. In one millennium he was the son of a maidservant, and in the next millennium he became a great sage.
</div>
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At this age (at the end of Krsna's pauganda age) Krsna took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopis, who were just tarrying before them

2021-03-02T14:13:35Z

162.158.78.138: Removed from deleted category 'Into'

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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="NOD42_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="287" link="NOD 42" link_text="Nectar of Devotion 42">
<div class="heading">At this age Kṛṣṇa took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopīs, who were just tarrying before them.
</div>
<span class="link">[[Vanisource:NOD 42|Nectar of Devotion 42]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The kaumāra age is just suitable for reciprocating the love of a child with mother Yaśodā. In the Tenth Canto, Thirteenth Chapter, verse 11, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī tells King Parīkṣit, "My dear King, although Lord Kṛṣṇa is the supreme enjoyer and the beneficiary of all kinds of sacrificial ceremonies, He still used to eat with His cowherd boyfriends. This is because at that time He accepted the pastimes of an ordinary boy, keeping His flute under His arm and His bugle on the right side in His belt, along with His cane. In His left hand He would hold a lump of rice paste with yogurt, and in His fingers would be pīlu, the king of fruits. When He would thus sit among His friends, it would appear that He was the whorl of a lotus flower and that the friends surrounding Him were petals. As they thus enjoyed joking among themselves, the denizens of heaven would become struck with wonder and would only stare at the scene."</p>
<p>Kṛṣṇa's paugaṇḍa age can be further divided into three periods—namely the beginning, middle and end. In the beginning of the paugaṇḍa age there is a very nice reddish luster on His lips, His abdomen is very thin, and on His neck are circles like those on a conchshell. Sometimes, some outside visitors would return to Vṛndāvana to see Kṛṣṇa and, upon seeing Him again, would exclaim, "My dear Mukunda, Your beauty is gradually increasing, just like the leaf on a banyan tree! My dear lotus-eyed one, Your neck is gradually manifesting circles like those of the conchshell. And in the shining moonlight Your teeth and cheeks are competing with the padmarāga jewels in their beautiful arrangement. I am sure that Your beautiful bodily development is now giving much pleasure to Your friends."</p>
<p>At this age Kṛṣṇa was garlanded with various kinds of flowers. He used to put on a silk dress, colored with various kinds of dye. Such beautiful decorations are considered cosmetics for Kṛṣṇa. Kṛṣṇa would wear this dress when He used to go into the forest to tend the cows. Sometimes He would wrestle there with His different friends, and sometimes they would dance all together in the forest. These are some of the specific activities of the paugaṇḍa age.</p>
<p>The cowherd friends of Kṛṣṇa were so happy in His company that they expressed their transcendental feelings within themselves thus: "Dear Kṛṣṇa, You are always busy tending the cows which are scattered all over beautiful Vṛndāvana. You have a beautiful garland, a small conchshell, a peacock feather on Your turban, yellow-colored silk cloth, decorations of karṇikāra flowers on Your ears and a mallikā flower garland on Your chest. Appearing so beautiful, when You pretend, just like an actor, to be fighting with us, You give us unlimited transcendental bliss."</p>
<p>When Kṛṣṇa is more grown up, in the middle age of paugaṇḍa, His nails become finely sharp, and His chubby cheeks become lustrous and round. On the two sides of His waist above His belt there are three distinct lines of folded skin, called trivalī.</p>
<p>The cowherd boyfriends of Kṛṣṇa felt very proud of their association with Him. At that time the tip of His nose defeated the beauty of sesame flowers, the luster of His cheeks defeated the glow of pearls, and the two sides of His body were exquisitely beautiful. In this age Kṛṣṇa wore a silk dress that glittered like lightning, His head was decorated with a silk turban covered with gold lace, and in His hand He carried a stick about fifty-six inches long.* Seeing this exquisitely beautiful dress of Kṛṣṇa, one devotee addressed his friend in this manner: "My dear friend, just look at Kṛṣṇa! See how He is carrying in His hand a stick which is bound up and down with golden rings, how His turban with golden lace is showing such a beautiful luster, and how His dress is giving His friends the highest transcendental pleasure!"</p>
<p>At the end of Kṛṣṇa's paugaṇḍa age, Kṛṣṇa's hair sometimes hangs down to His hips, and sometimes it becomes scattered. In this age His two shoulders become higher and broader, and His face is always decorated with marks of tilaka. When His beautiful hair scatters over His shoulders, it appears to be a goddess of fortune embracing Him, and this embracing is highly relished by His friends. Subala once addressed Him in this way: "My dear Keśava, Your round turban, the lotus flower in Your hand, the vertical marks of tilaka on Your forehead, Your kuṅkuma-flavored musk and all of Your beautiful bodily features are defeating me today, although I am usually stronger than You or any of our friends. Since this is so, I do not know how these features of Your body can fail to defeat the pride of all the young girls of Vṛndāvana. When I am so defeated by this beauty, what chance is there for those who are naturally very simple and flexible?"</p>
<p>At this age Kṛṣṇa took pleasure in whispering into the ears of His friends, and the subject of His talks was the beauty of the gopīs, who were just tarrying before them. Subala once addressed Kṛṣṇa thus: "My dear Kṛṣṇa, You are very cunning. You can understand the thoughts of others; therefore I am whispering within Your ear that all of these five gopīs, who are most beautiful, have been attracted by Your dress. And I believe that Cupid has entrusted them with the responsibility of conquering You." In other words, the beauty of the gopīs was capable of conquering Kṛṣṇa, although Kṛṣṇa is the conqueror of all universes.</p>
</div>
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At the present because people are bereft of all knowledge, they spend all their money for the satisfaction of their family

2021-03-02T14:04:18Z

162.158.78.138: Removed from deleted category 'They'

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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="SB81937_0" class="quote" parent="SB_Canto_8" book="SB" index="680" link="SB 8.19.37" link_text="SB 8.19.37">
<div class="heading">The śāstras enjoin that if one has money one should divide all that he has accumulated into five divisions—one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Śrīla Rūpa Gosvāmī taught us by his own example by using fifty percent of his accumulated wealth for Kṛṣṇa, twenty-five percent for his own self, and twenty-five percent for the members of his family.
</div>
<span class="link">[[Vanisource:SB 8.19.37|SB 8.19.37, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Therefore one who is in full knowledge should divide his accumulated wealth in five parts—for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.</p>
</div>
<div class="purport text"><p>The śāstras enjoin that if one has money one should divide all that he has accumulated into five divisions—one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Śrīla Rūpa Gosvāmī taught us by his own example by using fifty percent of his accumulated wealth for Kṛṣṇa, twenty-five percent for his own self, and twenty-five percent for the members of his family. One's main purpose should be to advance in Kṛṣṇa consciousness. This will include dharma, artha and kāma. However, because one's family members expect some profit, one should also satisfy them by giving them a portion of one's accumulated wealth. This is a śāstric injunction.</p>
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As long as one is under the influence of the material energy he makes many plans and schemes, but when one is Krsna conscious such dreamlike plans automatically disappear

2021-03-02T12:30:09Z

162.158.78.138: Removed from deleted category 'Such'

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{{terms|"as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear"}}
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one's dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.
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<div class="quote_link">
[[Vanisource:SB 9.21.17|SB 9.21.17, Translation and Purport]]
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<div class="quote_translation">
O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord's illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream.
</div>
<div class="text">
As it is said:

<div class="quote_verse">
:kṛṣṇa—sūrya-sama; māyā haya andhakāra
:yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
</div>

Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā. The Lord Himself says in Bhagavad-gītā ([[Vanisource:BG 7.14 (1972)|BG 7.14]]):

<div class="quote_verse">
:daivī hy eṣā guṇa-mayī
:mama māyā duratyayā
:mām eva ye prapadyante
:māyām etāṁ taranti te
</div>

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." If one wants to be free from the influence of māyā, the illusory energy, one must become Kṛṣṇa conscious and always keep Kṛṣṇa prominent within the core of his heart. In Bhagavad-gītā ([[Vanisource:BG 9.34 (1972)|BG 9.34]]) the Lord advises that one always think of Him (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]])). In this way, by always being Kṛṣṇa-minded or Kṛṣṇa conscious, one can surpass the influence of māyā (māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]])). Because Rantideva was Kṛṣṇa conscious, he was not under the influence of the illusory energy. The word svapnavat is significant in this connection. Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one's dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.
</div>
</div>
</div>

This dangerous position is dangerous if it does not go away after its appearance for a while. But if it goes away, then it is friend. A devotee's angle of vision being that everything is emanating from the Supreme, danger is not danger

2021-03-01T16:10:09Z

162.158.78.138: Removed from deleted category 'After'

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{{terms|"This dangerous position is dangerous if it does not go away after its appearance for a while. But if it goes away, then it is friend. A devotee's angle of vision being that everything is emanating from the Supreme, danger is not danger"}}
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</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
</div>
<div id="LettertoRupanugaLosAngeles15June1970_0" class="quote" parent="1970_Correspondence" book="Let" index="358" link="Letter to Rupanuga -- Los Angeles 15 June, 1970" link_text="Letter to Rupanuga -- Los Angeles 15 June, 1970">
<div class="heading">It was Krsna's grace that He saved you from a dangerous position. This dangerous position is dangerous if it does not go away after its appearance for a while. But if it goes away, then it is friend. A devotee's angle of vision being that everything is emanating from the Supreme, danger is not danger—that is the conclusion of Srimad-Bhagavatam.
</div>
<span class="link">[[Vanisource:Letter to Rupanuga -- Los Angeles 15 June, 1970|Letter to Rupanuga -- Los Angeles 15 June, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">ince you met with the motor accident, although I am getting your news time to time, still I was very much anxious to write you directly, but I did not know your address. This morning I have got this address.</p>
<p>So it was Krsna's grace that He saved you from a dangerous position. This dangerous position is dangerous if it does not go away after its appearance for a while. But if it goes away, then it is friend. A devotee's angle of vision being that everything is emanating from the Supreme, danger is not danger—that is the conclusion of Srimad-Bhagavatam. A devotee takes danger as also mercy of Krsna because in everything there is a purpose of Krsna and without His sanction nothing can take place.</p>
<p>Anyway, do not be worried, Krsna has saved you, and very soon you will regain strength. Your son, Sriman Ekendra, is living with us comfortably. He has now by this time overcome the shock and now he is pleasantly chanting and dancing. I hope your wife is also improving by this time. According to Bhagavad-gita we have simply to tolerate all these temporary appearances and disappearance, our main function being to make steady progress in Krsna consciousness.</p>
</div>
</div>
</div>

Plenary Portions (BG and SB)

2020-06-17T17:33:21Z

162.158.78.138: Moved from category 'Plenary Portions' to category 'God's Plenary Portions'

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{{terms|"plenary part"|"plenary parts"|"plenary portion"|"plenary portions"}}
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[[Category:God's Plenary Portions|1]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
</div>
<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
</div>
<div id="BG212_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="51" link="BG 2.12" link_text="BG 2.12">
<span class="link">[[Vanisource:BG 2.12 (1972)|BG 2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Vedas—in the Kaṭha Upaniṣad as well as in the Śvetāśvatara Upaniṣad—it is said that the Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reaction of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord can actually attain to perfect and eternal peace.</p>
</div>
</div>
<div id="BG518_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="212" link="BG 5.18" link_text="BG 5.18">
<span class="link">[[Vanisource:BG 5.18 (1972)|BG 5.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A Kṛṣṇa conscious person does not make any distinction between species or castes. The brāhmaṇa and the outcaste may be different from the social point of view, or a dog, a cow, and an elephant may be different from the point of view of species, but these differences of body are meaningless from the viewpoint of a learned transcendentalist. This is due to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as Paramātmā, is present in everyone's heart. Such an understanding of the Supreme is real knowledge. As far as the bodies are concerned in different castes or different species of life, the Lord is equally kind to everyone because He treats every living being as a friend yet maintains Himself as Paramātmā regardless of the circumstances of the living entities. The Lord as Paramātmā is present both in the outcaste and in the brāhmaṇa, although the body of a brāhmaṇa and that of an outcaste are not the same. The bodies are material productions of different modes of material nature, but the soul and the Supersoul within the body are of the same spiritual quality. The similarity in the quality of the soul and the Supersoul, however, does not make them equal in quantity, for the individual soul is present only in that particular body whereas the Paramātmā is present in each and every body.</p>
</div>
</div>
<div id="BG631_2" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="248" link="BG 6.31" link_text="BG 6.31">
<span class="link">[[Vanisource:BG 6.31 (1972)|BG 6.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A yogī who is practicing meditation on the Supersoul sees within himself the plenary portion of Kṛṣṇa as Viṣṇu—with four hands, holding conchshell, wheel, club and lotus flower. The yogī should know that Viṣṇu is not different from Kṛṣṇa. Kṛṣṇa in this form of Supersoul is situated in everyone's heart. Furthermore, there is no difference between the innumerable Supersouls present in the innumerable hearts of living entities. Nor is there a difference between a Kṛṣṇa conscious person always engaged in the transcendental loving service of Kṛṣṇa and a perfect yogī engaged in meditation on the Supersoul. The yogī in Kṛṣṇa consciousness—even though he may be engaged in various activities while in material existence—remains always situated in Kṛṣṇa. This is confirmed in the Bhakti-rasāmṛta-sindhu (1.2.187) of Śrīla Rūpa Gosvāmī: nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate. A devotee of the Lord, always acting in Kṛṣṇa consciousness, is automatically liberated.</p>
</div>
</div>
<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
</div>
<div id="BG715_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="15" link="BG 7.15" link_text="BG 7.15">
<span class="link">[[Vanisource:BG 7.15 (1972)|BG 7.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are a great number of māyayāpahṛta-jñānāḥ at the present moment, even amongst the scholars of the Bhagavad-gītā. In the Gītā, in plain and simple language, it is stated that Śrī Kṛṣṇa is the Supreme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the father of Brahmā, the original father of all human beings. In fact, Śrī Kṛṣṇa is said to be not only the father of Brahmā but also the father of all species of life. He is the root of the impersonal Brahman and Paramātmā; the Supersoul in every entity is His plenary portion. He is the fountainhead of everything, and everyone is advised to surrender unto His lotus feet. Despite all these clear statements, the māyayāpahṛta-jñānāḥ deride the personality of the Supreme Lord and consider Him merely another human being. They do not know that the blessed form of human life is designed after the eternal and transcendental feature of the Supreme Lord.</p>
</div>
</div>
<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
</div>
<div id="BG1513_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="64" link="BG 15.13" link_text="BG 15.13">
<span class="link">[[Vanisource:BG 15.13 (1972)|BG 15.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is understood that all the planets are floating in the air only by the energy of the Lord. The Lord enters into every atom, every planet, and every living being. That is discussed in the Brahma-saṁhitā. It is said there that one plenary portion of the Supreme Personality of Godhead, Paramātmā, enters into the planets, the universe, the living entity, and even into the atom. So due to His entrance, everything is appropriately manifested. When the spirit soul is there, a living man can float on the water, but when the living spark is out of the body and the body is dead, the body sinks. Of course when it is decomposed it floats just like straw and other things, but as soon as the man is dead, he at once sinks in the water.</p>
</div>
</div>
<div id="BG1846_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="162" link="BG 18.46" link_text="BG 18.46">
<span class="link">[[Vanisource:BG 18.46 (1972)|BG 18.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As stated in the Fifteenth Chapter, all living beings are fragmental parts and parcels of the Supreme Lord. Thus the Supreme Lord is the beginning of all living entities. This is confirmed in the Vedānta-sūtra-janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Supreme Lord is therefore the beginning of life of every living entity. And as stated in the Seventh Chapter of Bhagavad-gītā, the Supreme Lord, by His two energies, His external energy and internal energy, is all-pervading. Therefore one should worship the Supreme Lord with His energies. Generally the Vaiṣṇava devotees worship the Supreme Lord with His internal energy. His external energy is a perverted reflection of the internal energy. The external energy is a background, but the Supreme Lord by the expansion of His plenary portion as Paramātmā is situated everywhere. He is the Supersoul of all demigods, all human beings, all animals, everywhere. One should therefore know that as part and parcel of the Supreme Lord one has his duty to render service unto the Supreme. Everyone should be engaged in devotional service to the Lord in full Kṛṣṇa consciousness. That is recommended in this verse.</p>
</div>
</div>
<div id="BG1855_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="169" link="BG 18.55" link_text="BG 18.55">
<span class="link">[[Vanisource:BG 18.55 (1972)|BG 18.55, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead, Kṛṣṇa, and His plenary portions cannot be understood by mental speculation nor by the nondevotees. If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee. Otherwise, the truth of the Supreme Personality of Godhead will always be hidden. As already stated in Bhagavad-gītā (7.25), nāhaṁ prakāśaḥ sarvasya: He is not revealed to everyone. No one can understand God simply by erudite scholarship or mental speculation. Only one who is actually engaged in Kṛṣṇa consciousness and devotional service can understand what Kṛṣṇa is. University degrees are not helpful.</p>
</div>
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<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>
</div>
<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">While the Lord was camping at Vārāṇasī, Sanātana Gosvāmī also arrived after retiring from office. Formerly known as Sākara Mallika, he had been one of the state ministers in the government of Bengal, then under the regime of Nawab Hussain Shah. He had had some difficulty in getting relief from the state service, for the Nawab was reluctant to let him leave. Nonetheless he came to Vārāṇasī, and for two months the Lord taught him the principles of devotional service. He taught him about the constitutional position of the living being, the cause of his bondage under material conditions, his eternal relation with the Personality of Godhead, the transcendental position of the Supreme Personality of Godhead, His expansions in different plenary portions of incarnations, His control of different parts of the universe, the nature of His transcendental abode, devotional activities, their different stages of development, the rules and regulations for achieving the gradual stages of spiritual perfection, the symptoms of different incarnations in different ages, and how to detect them with reference to the context of revealed scriptures.</p>
</div>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB111_0" class="quote" parent="SB_Canto_1" book="SB" index="1" link="SB 1.1.1" link_text="SB 1.1.1">
<span class="link">[[Vanisource:SB 1.1.1|SB 1.1.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained later in the text of this work, when Śrī Vyāsadeva directly asserts that Śrī Kṛṣṇa is the original Personality of Godhead and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa-sandarbha. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In an Upaniṣad in the Sāma-veda, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, who also cites great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Although Vāsudeva indicates the plenary portion of the Personality of Godhead, and although all the different forms of the Lord, being identical with Vāsudeva, are thus indicated in this text, the name Vāsudeva particularly indicates Kṛṣṇa, the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.</p>
</div>
</div>
<div id="SB1212_1" class="quote" parent="SB_Canto_1" book="SB" index="35" link="SB 1.2.12" link_text="SB 1.2.12">
<span class="link">[[Vanisource:SB 1.2.12|SB 1.2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of human beings—the karmīs, the jñānīs, the yogīs and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the absolute person.</p>
</div>
</div>
<div id="SB1222_2" class="quote" parent="SB_Canto_1" book="SB" index="45" link="SB 1.2.22" link_text="SB 1.2.22">
<span class="link">[[Vanisource:SB 1.2.22|SB 1.2.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The speciality of devotional service unto the Personality of Godhead Lord Śrī Kṛṣṇa is specifically mentioned herein. Lord Śrī Kṛṣṇa is the svayaṁ-rūpa Personality of Godhead, and all other forms of Godhead, beginning from Śrī Baladeva, Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna and Nārāyaṇa and extending to the puruṣa-avatāras, guṇa-avatāras, līlā-avatāras, yuga-avatāras and many other thousands of manifestations of the Personality of Godhead, are Lord Śrī Kṛṣṇa's plenary portions and integrated parts. The living entities are separated parts and parcels of the Personality of Godhead. Therefore Lord Sri Kṛṣṇa is the original form of Godhead, and He is the last word in the Transcendence. Thus He is more attractive to the higher transcendentalists who participate in the eternal pastimes of the Lord. In forms of the Personality of Godhead other than Śrī Kṛṣṇa and Baladeva, there is no facility for intimate personal contact as in the transcendental pastimes of the Lord at Vrajabhūmi. The transcendental pastimes of Lord Śrī Kṛṣṇa are not newly accepted, as argued by some less intelligent persons; His pastimes are eternal and are manifested in due course once in a day of Brahmājī, as the sun rises on the eastern horizon at the end of every twenty-four hours.</p>
</div>
</div>
<div id="SB1223_28" class="quote" parent="SB_Canto_1" book="SB" index="46" link="SB 1.2.23" link_text="SB 1.2.23">
<span class="link">[[Vanisource:SB 1.2.23|SB 1.2.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That Lord Śrī Kṛṣṇa, by His plenary parts, should be rendered devotional service, as explained above, is confirmed by this statement. Lord Śrī Kṛṣṇa and all His plenary parts are viṣṇu-tattva, or the Lordship of Godhead. From Śrī Kṛṣṇa, the next manifestation is Baladeva. From Baladeva is Saṅkarṣaṇa, from Saṅkarṣaṇa is Nārāyaṇa, from Nārāyaṇa there is the second Saṅkarṣaṇa, and from this Saṅkarṣaṇa the Viṣṇu puruṣa-avatāras. The Viṣṇu or the Deity of the quality of goodness in the material world is the puruṣa-avatāra known as Kṣīrodakaśāyī Viṣṇu or Paramātmā. Brahmā is the deity of rajas (passion), and Śiva of ignorance. They are the three departmental heads of the three qualities of this material world. The creation is made possible by Brahma's quality of passion and his endeavor, it is maintained by the goodness of Viṣṇu, and when it requires to be destroyed, Lord Śiva does it by the tāṇḍava-nṛtya.</p>
</div>
</div>
<div id="SB1226_3" class="quote" parent="SB_Canto_1" book="SB" index="49" link="SB 1.2.26" link_text="SB 1.2.26">
<span class="link">[[Vanisource:SB 1.2.26|SB 1.2.26, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.</p>
</div>
</div>
<div id="SB1226_4" class="quote" parent="SB_Canto_1" book="SB" index="49" link="SB 1.2.26" link_text="SB 1.2.26">
<span class="link">[[Vanisource:SB 1.2.26|SB 1.2.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead Śrī Kṛṣṇa, who is the original person of the Viṣṇu categories, expands Himself in two different categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the integrated plenary portions of viṣṇu-tattvas are the worshipful objects of service.</p>
<p>All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viṣṇu-tattva. The viṣṇu-tattvas are living beings equally as powerful as the original form of the Personality of Godhead, and They display different categories of power in consideration of different times and circumstances. The separated parts and parcels are powerful by limitation. They do not have unlimited power like the viṣṇu-tattvas. Therefore, one should never classify the viṣṇu-tattvas, or the plenary portions of Nārāyaṇa, the Personality of Godhead, in the same categories with the parts and parcels. If anyone does so he becomes at once an offender by the name pāṣaṇḍī. In the age of Kali many foolish persons commit such unlawful offenses and equalize the two categories.</p>
</div>
</div>
<div id="SB1231_5" class="quote" parent="SB_Canto_1" book="SB" index="53" link="SB 1.2.31" link_text="SB 1.2.31">
<span class="link">[[Vanisource:SB 1.2.31|SB 1.2.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramātmā and eternal friend of the living entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental position without being affected by the material atmosphere. In the Vedic literatures (śruti) it is said that there are two birds in one tree.* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of the material conditions, but the Lord (Paramātmā) is always full in transcendental knowledge. That is the difference between the Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the Paramātmā, or the Supersoul, is the controller of the material energy.</p>
</div>
</div>
<div id="SB1232_29" class="quote" parent="SB_Canto_1" book="SB" index="54" link="SB 1.2.32" link_text="SB 1.2.32">
<span class="link">[[Vanisource:SB 1.2.32|SB 1.2.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Vāsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron—in all these one can perceive the manifestation of the Paramātmā feature of the Lord by proper spiritual culture. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the presence of the Lord as Paramātmā can be felt by the process of legitimate hearing and chanting of the transcendental subjects which are especially treated in the Vedic literatures like the Upaniṣads and Vedānta.</p>
</div>
</div>
<div id="SB135_6" class="quote" parent="SB_Canto_1" book="SB" index="61" link="SB 1.3.5" link_text="SB 1.3.5">
<span class="link">[[Vanisource:SB 1.3.5|SB 1.3.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This Garbhodakaśāyī Viṣṇu is glorified in the Vedas in the hymns of Garbha-stuti, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakaśāyī Viṣṇu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Viṣṇu who is the plenary portion of the Garbhodakaśāyī Viṣṇu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Kṣīrodakaśāyī Viṣṇu. So the three features of the original puruṣa are thus understood. And all the incarnations within the universe are emanations from this Kṣīrodakaśāyī Viṣṇu.</p>
</div>
</div>
<div id="SB135_7" class="quote" parent="SB_Canto_1" book="SB" index="61" link="SB 1.3.5" link_text="SB 1.3.5">
<span class="link">[[Vanisource:SB 1.3.5|SB 1.3.5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Viṣṇu is nondifferent from the Personality of Godhead. Lord Śiva is in the marginal position between the Personality of Godhead and the living entities, or jīvas. Brahmā is always a jīva-tattva. The highest pious living being, or the greatest devotee of the Lord, is empowered with the potency of the Lord for creation, and he is called Brahmā. His power is like the power of the sun reflected in valuable stones and jewels. When there is no such living being to take charge of the post of Brahmā, the Lord Himself becomes a Brahmā and takes charge of the post.</p>
<p>Lord Śiva is not an ordinary living being. He is the plenary portion of the Lord, but because Lord Śiva is in direct touch with material nature, he is not exactly in the same transcendental position as Lord Viṣṇu. The difference is like that between milk and curd. Curd is nothing but milk, and yet it cannot be used in place of milk.</p>
</div>
</div>
<div id="SB1326_8" class="quote" parent="SB_Canto_1" book="SB" index="82" link="SB 1.3.26" link_text="SB 1.3.26">
<span class="link">[[Vanisource:SB 1.3.26|SB 1.3.26, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations but the original source of all incarnations. This will be clearly explained in the next ślokas. So the Lord is the inexhaustible source for innumerable incarnations which are not always mentioned. But such incarnations are distinguished by specific extraordinary feats which are impossible to be performed by any living being. That is the general test to identify an incarnation of the Lord, directly and indirectly empowered. Some incarnations mentioned above are almost plenary portions. For instance, the Kumāras are empowered with transcendental knowledge. Śrī Nārada is empowered with devotional service. Mahārāja Pṛthu is an empowered incarnation with executive function. The Matsya incarnation is directly a plenary portion. So the innumerable incarnations of the Lord are manifested all over the universes constantly, without cessation, as water flows constantly from waterfalls.</p>
</div>
</div>
<div id="SB1327_9" class="quote" parent="SB_Canto_1" book="SB" index="83" link="SB 1.3.27" link_text="SB 1.3.27">
<span class="link">[[Vanisource:SB 1.3.27|SB 1.3.27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.</p>
</div>
</div>
<div id="SB1328_10" class="quote" parent="SB_Canto_1" book="SB" index="84" link="SB 1.3.28" link_text="SB 1.3.28">
<span class="link">[[Vanisource:SB 1.3.28|SB 1.3.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.</p>
</div>
</div>
<div id="SB1328_11" class="quote" parent="SB_Canto_1" book="SB" index="84" link="SB 1.3.28" link_text="SB 1.3.28">
<span class="link">[[Vanisource:SB 1.3.28|SB 1.3.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means "one who descends." All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.</p>
</div>
</div>
<div id="SB1521_12" class="quote" parent="SB_Canto_1" book="SB" index="152" link="SB 1.5.21" link_text="SB 1.5.21">
<span class="link">[[Vanisource:SB 1.5.21|SB 1.5.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa more vividly.</p>
</div>
<div class="purport text"><p>Śrīla Vyāsadeva is the empowered plenary portion incarnation of the Personality of Godhead Śrī Kṛṣṇa. He descended by his causeless mercy to deliver the fallen souls in the material world. The fallen and forgotten souls are detached from the transcendental loving service of the Lord. The living entities are parts and parcels of the Lord, and they are eternally servitors of the Lord. All the Vedic literatures, therefore, are put into systematic order for the benefit of the fallen souls, and it is the duty of the fallen souls to take advantage of such literatures and be freed from the bondage of material existence.</p>
</div>
</div>
<div id="SB1537_13" class="quote" parent="SB_Canto_1" book="SB" index="168" link="SB 1.5.37" link_text="SB 1.5.37">
<span class="link">[[Vanisource:SB 1.5.37|SB 1.5.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Now the question which was raised by the great ṛṣis headed by Śaunaka regarding the confidential part of Sūta's achievement through the spiritual masters is explained herein by the chanting of this hymn consisting of thirty-three letters. And this mantra is addressed to the four Deities, or the Lord with His plenary expansions. The central figure is Lord Śrī Kṛṣṇa because the plenary portions are His aides-de-camp. The most confidential part of the instruction is that one should always chant and remember the glories of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, along with His different plenary portions expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Those expansions are the original Deities for all other truths, namely either viṣṇu-tattva or śakti-tattvas.</p>
</div>
</div>
<div id="SB176_14" class="quote" parent="SB_Canto_1" book="SB" index="215" link="SB 1.7.6" link_text="SB 1.7.6">
<span class="link">[[Vanisource:SB 1.7.6|SB 1.7.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Vyāsadeva saw the all-perfect Personality of Godhead. This statement suggests that the complete unit of the Personality of Godhead includes His parts and parcels also. He saw, therefore, His different energies, namely the internal energy, the marginal energy and the external energy. He also saw His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed the unwanted miseries of the conditioned souls, who are bewildered by the external energy. And at last he saw the remedial measure for the conditioned souls, namely, the process of devotional service. It is a great transcendental science and begins with the process of hearing and chanting the name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service. But even with the prescribed forms of hearing and chanting, there is at once mitigation of the superfluous and unwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather, knowledge is dependent on devotional service for the ultimate realization of the Supreme Truth.</p>
</div>
</div>
<div id="SB1723_15" class="quote" parent="SB_Canto_1" book="SB" index="231" link="SB 1.7.23" link_text="SB 1.7.23">
<span class="link">[[Vanisource:SB 1.7.23|SB 1.7.23, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord states in the Bhagavad-gītā that one who surrenders unto the lotus feet of the Lord can get release from the clutches of nescience. Kṛṣṇa is just like the sun, and māyā or material existence is just like darkness. Wherever there is the light of the sun, darkness or ignorance at once vanishes. The best means to get out of the world of ignorance is suggested here. The Lord is addressed herein as the original Personality of Godhead. From Him all other Personalities of Godhead expand. The all-pervasive Lord Viṣṇu is Lord Kṛṣṇa's plenary portion or expansion. The Lord expands Himself in innumerable forms of Godhead and living beings, along with His different energies. But Śrī Kṛṣṇa is the original primeval Lord from whom everything emanates. The all-pervasive feature of the Lord experienced within the manifested world is also a partial representation of the Lord.</p>
</div>
</div>
<div id="SB1814_16" class="quote" parent="SB_Canto_1" book="SB" index="279" link="SB 1.8.14" link_text="SB 1.8.14">
<span class="link">[[Vanisource:SB 1.8.14|SB 1.8.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord of supreme mysticism can simultaneously reside within everyone's heart, or even within the atoms, by His Paramātmā feature, His plenary portion. Therefore, from within the body of Uttarā He covered the embryo to save Mahārāja Parīkṣit and protect the progeny of Mahārāja Kuru, of whom King Pāṇḍu was also a descendant. Both the sons of Dhṛtarāṣṭra and those of Pāṇḍu belonged to the same dynasty of Mahārāja Kuru; therefore both of them were generally known as Kurus. But when there were differences between the two families, the sons of Dhṛtarāṣṭra were known as Kurus whereas the sons of Pāṇḍu were known as Pāṇḍavas. Since the sons and grandsons of Dhṛtarāṣṭra were all killed in the Battle of Kurukṣetra, the last son of the dynasty is designated as the son of the Kurus.</p>
</div>
</div>
<div id="SB1932_17" class="quote" parent="SB_Canto_1" book="SB" index="348" link="SB 1.9.32" link_text="SB 1.9.32">
<span class="link">[[Vanisource:SB 1.9.32|SB 1.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore the Lord is silent in their case, although He witnesses all their activities and awards them the necessary results, good or bad. The devotees are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire for anything material. The devotee also knows Śrī Kṛṣṇa as the original Nārāyaṇa because Lord Śrī Kṛṣṇa, by His plenary portion, appears as the Kāraṇodakaśāyī Viṣṇu, the original source of all material creation. The Lord also desires the association of His pure devotees, and for them only the Lord descends on the earth and enlivens them. The Lord appears out of His own will. He is not forced by the conditions of material nature. He is therefore described here as the vibhu, or the almighty, for He is never conditioned by the laws of material nature.</p>
</div>
</div>
<div id="SB1942_18" class="quote" parent="SB_Canto_1" book="SB" index="358" link="SB 1.9.42" link_text="SB 1.9.42">
<span class="link">[[Vanisource:SB 1.9.42|SB 1.9.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahma-jyotir by expansion of His personal glow. It is stated in the Brahma-saṁhitā that the brahma-jyotir is His personal glow. Therefore, there is no difference between Him and His personal glow, brahma-jyotir, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahma-jyotir and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by Bhīṣmadeva. Since Bhīṣmadeva is one of the twelve mahājanas, or great authorities, both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.</p>
</div>
</div>
<div id="SB11021_19" class="quote" parent="SB_Canto_1" book="SB" index="384" link="SB 1.10.21" link_text="SB 1.10.21">
<span class="link">[[Vanisource:SB 1.10.21|SB 1.10.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This Mahā-viṣṇu is the plenary portion of the Lord Śrī Kṛṣṇa, who is mentioned in the Brahma-saṁhitā as follows:</p>
<p>"Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, whose plenary portion is the Mahā-viṣṇu. All the Brahmās, the heads of the universes, live only for the period of His exhaling, after the universes are generated from the pores of His transcendental body." (Bs. 5.48)</p>
<p>Thus Govinda, or Lord Kṛṣṇa, is the cause of Mahā-viṣṇu also. The ladies talking about this Vedic truth must have heard it from authoritative sources. An authoritative source is the only means of knowing about transcendental subject matter definitely. There is no alternative.</p>
</div>
</div>
<div id="SB11030_20" class="quote" parent="SB_Canto_1" book="SB" index="393" link="SB 1.10.30" link_text="SB 1.10.30">
<span class="link">[[Vanisource:SB 1.10.30|SB 1.10.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Śruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the pārijāta plant from heaven and implanted it at the palace of Satyabhāmā, one of the principal queens. If, therefore, anyone desires the Lord to become one's husband, the Lord fulfills such desires in full.</p>
</div>
</div>
<div id="SB1118_21" class="quote" parent="SB_Canto_1" book="SB" index="405" link="SB 1.11.8" link_text="SB 1.11.8">
<span class="link">[[Vanisource:SB 1.11.8|SB 1.11.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face, which is impossible to be done even by the denizens of higher planets. When Brahmājī and other demigods want to consult Lord Viṣṇu, the plenary portion of Lord Kṛṣṇa, they have to wait on the shore of the ocean of milk where Lord Viṣṇu is lying on White Land (Śvetadvīpa). This ocean of milk and the Śvetadvīpa planet are the replica of Vaikuṇṭhaloka within the universe. Neither Brahmājī nor the demigods like Indra can enter into this island of Śvetadvīpa, but they can stand on the shore of the ocean of milk and transmit their message to Lord Viṣṇu, known as Kṣīrodakaśāyī Viṣṇu. Therefore, the Lord is rarely seen by them, but the inhabitants of Dvārakā, because of their being pure devotees without any tinge of the material contamination of fruitive activities and empiric philosophical speculation, can see Him face to face by the grace of the Lord. This is the original state of the living entities and can be attained by reviving our natural and constitutional state of life, which is discovered by devotional service only.</p>
</div>
</div>
<div id="SB1111617_22" class="quote" parent="SB_Canto_1" book="SB" index="413" link="SB 1.11.16-17" link_text="SB 1.11.16-17">
<span class="link">[[Vanisource:SB 1.11.16-17|SB 1.11.16-17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Similarly, He was once very angry with the Kauravas, and He wanted to throw their whole city into the depths of the Yamunā. But the Kauravas satisfied Him by surrendering unto His divine lotus feet. He was actually the seventh son of Devakī prior to the birth of Lord Kṛṣṇa, but by the will of the Lord He was transferred to the womb of Rohiṇī to escape the wrath of Kaṁsa. His other name is therefore Saṅkarṣaṇa, who is also the plenary portion of Śrī Baladeva. Because He is as powerful as Lord Kṛṣṇa and can bestow spiritual power to the devotees, He is therefore known as Baladeva. In the Vedas also it is enjoined that no one can know the Supreme Lord without being favored by Baladeva. Bala means spiritual strength not physical. Some less intelligent persons interpret bala as the strength of the body. But no one can have spiritual realization by physical strength. Physical strength ends with the end of the physical body, but spiritual strength follows the spirit soul to the next transmigration, and therefore the strength obtained by Baladeva is never wasted. The strength is eternal, and thus Baladeva is the original spiritual master of all devotees.</p>
</div>
</div>
<div id="SB11131_23" class="quote" parent="SB_Canto_1" book="SB" index="427" link="SB 1.11.31" link_text="SB 1.11.31">
<span class="link">[[Vanisource:SB 1.11.31|SB 1.11.31, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">He can expand Himself in as many forms of spiritual identity as He desires, even though He is one without a second. It is confirmed by the Śruti-mantra that the Absolute is one alone, and yet He becomes many as soon as He so desires. These manifold expansions of the Supreme Lord are manifested as plenary and separated portions. The separated portions are representations of His energy, and the plenary portions are manifestations of His Personality. Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency.</p>
</div>
</div>
<div id="SB1129_24" class="quote" parent="SB_Canto_1" book="SB" index="444" link="SB 1.12.9" link_text="SB 1.12.9">
<span class="link">[[Vanisource:SB 1.12.9|SB 1.12.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said in the Brahma-saṁhitā (Ch. 5) that the Supreme Lord Govinda, by His one plenary portion, enters into the halo of the universe and distributes himself as Paramātmā, or the Supersoul, not only within the heart of every living being, but also within every atom of the material elements. Thus the Lord is all-pervading by His inconceivable potency, and thus He entered the womb of Uttarā to save His beloved devotee Mahārāja Parīkṣit. In the Bhagavad-gītā (9.31) the Lord assured everyone that His devotees are never to be vanquished. No one can kill a devotee of the Lord because he is protected by the Lord, and no one can save a person whom the Lord desires to kill. The Lord is all-powerful, and therefore He can both save and kill as He likes. He became visible to His devotee Mahārāja Parīkṣit even in that awkward position (in the womb of his mother) in a shape just suitable for his vision.</p>
</div>
</div>
<div id="SB11219_25" class="quote" parent="SB_Canto_1" book="SB" index="454" link="SB 1.12.19" link_text="SB 1.12.19">
<span class="link">[[Vanisource:SB 1.12.19|SB 1.12.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Rāma: The Supreme Personality of Godhead incarnated Himself as Śrī Rāma, accepting the sonhood of His pure devotee Mahārāja Daśaratha, the King of Ayodhyā. Lord Rāma descended along with His plenary portions, and all of them appeared as His younger brothers. In the month of Caitra on the ninth day of the growing moon in the Tretā-yuga, the Lord appeared, as usual, to establish the principles of religion and to annihilate the disturbing elements. When He was just a young boy, He helped the great sage Viśvāmitra by killing Subahu and striking Mārīca, two demons who were disturbing the sages in their daily discharge of duties. The brāhmaṇas and kṣatriyas are meant to cooperate for the welfare of the mass of people. The brāhmaṇa sages endeavor to enlighten the people by perfect knowledge, and the kṣatriyas are meant for their protection. Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. Through the agency of Viśvāmitra He was rewarded by the administrative demigods with effective weapons to conquer the demons. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.</p>
</div>
</div>
<div id="SB11221_30" class="quote" parent="SB_Canto_1" book="SB" index="456" link="SB 1.12.21" link_text="SB 1.12.21">
<span class="link">[[Vanisource:SB 1.12.21|SB 1.12.21, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Pāṇḍava Arjuna: The great hero of the Bhagavad-gītā. He is the kṣetra-ja son of Mahārāja Pāṇḍu. Queen Kuntīdevī could call for any one of the demigods, and thus she called Indra, and Arjuna was born by him. Arjuna is therefore a plenary part of the heavenly King Indra. He was born in the month of Phālguna (February-March), and therefore he is also called Phālguni.</p>
</div>
</div>
<div id="SB1148_26" class="quote" parent="SB_Canto_1" book="SB" index="538" link="SB 1.14.8" link_text="SB 1.14.8">
<span class="link">[[Vanisource:SB 1.14.8|SB 1.14.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions. For example, Śrī Kṛṣṇa, the Lord, says in Bhagavad-gītā:</p>
<p>"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself." ([[Vanisource:BG 4.7 (1972)|BG 4.7]])</p>
<p>"To deliver the faithful, to annihilate the miscreants and also to reestablish the principles of occupational duty, I appear in every age." ([[Vanisource:BG 4.8 (1972)|BG 4.8]])</p>
<p>"If I should cease to work, then all humanity would be misdirected. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings." ([[Vanisource:BG 3.24 (1972)|BG 3.24]])</p>
<p>"Whatever action a great man performs, common men will follow. And whatever standards he sets by exemplary acts, all the world pursues." ([[Vanisource:BG 3.21 (1972)|BG 3.21]])</p>
<p>All the above statements by the Lord apply to different plenary portions of the Lord, namely His expansions such as Saṅkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha and Nārāyaṇa. These are all He Himself in different transcendental expansions, and still the Lord as Śrī Kṛṣṇa functions in a different sphere of transcendental exchange with different grades of devotees.</p>
</div>
</div>
<div id="SB1148_27" class="quote" parent="SB_Canto_1" book="SB" index="538" link="SB 1.14.8" link_text="SB 1.14.8">
<span class="link">[[Vanisource:SB 1.14.8|SB 1.14.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world. The Lord is kaivalya, and for Him there is no difference between matter and spirit because everything is created from Him. Therefore His quitting one sort of body or accepting another body does not mean that He is like the ordinary living being. All such activities are simultaneously one and different by His inconceivable potency. When Mahārāja Yudhiṣṭhira was lamenting the possibility of His disappearance, it was just in pursuance of a custom of lamenting the disappearance of a great friend, but factually the Lord never quits His transcendental body, as is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in Bhagavad-gītā, and they are known as the mūḍhas. That the Lord left His body means that He left again His plenary portions in the respective dhāmas (transcendental abodes), as He left His virāṭ-rūpa in the material world.</p>
</div>
</div>
<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
</div>
<div id="SB228_0" class="quote" parent="SB_Canto_2" book="SB" index="48" link="SB 2.2.8" link_text="SB 2.2.8">
<span class="link">[[Vanisource:SB 2.2.8|SB 2.2.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols—beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively—is called Janārdana, or the plenary portion of the Lord who controls the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. These twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each system there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the paravyoma. There are many other hundreds and scores of different forms of the Lord, and each and every one of them has a particular planet in the spiritual sky, of which this material sky is only a fragmental offshoot. The Lord exists as puruṣa, or the male enjoyer, although there is no comparing Him to any male form in the material world. But all such forms are advaita, nondifferent from one another, and each of them is eternally young. The young Lord with four hands is nicely decorated, as described below.</p>
</div>
</div>
<div id="SB2235_1" class="quote" parent="SB_Canto_2" book="SB" index="75" link="SB 2.2.35" link_text="SB 2.2.35">
<span class="link">[[Vanisource:SB 2.2.35|SB 2.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The general argument of the common man is that since the Lord is not visible to our eyes, how can one either surrender unto Him or render transcendental loving service unto Him? To such a common man, here is a practical suggestion given by Śrīla Śukadeva Gosvāmī as to how one can perceive the Supreme Lord by reason and perception. Actually the Lord is not perceivable by our present materialized senses, but when one is convinced of the presence of the Lord by a practical service attitude, there is a revelation by the Lord's mercy, and such a pure devotee of the Lord can perceive the Lord's presence always and everywhere. He can perceive that intelligence is the form-direction of the Paramātmā plenary portion of the Personality of Godhead.</p>
</div>
</div>
<div id="SB2235_2" class="quote" parent="SB_Canto_2" book="SB" index="75" link="SB 2.2.35" link_text="SB 2.2.35">
<span class="link">[[Vanisource:SB 2.2.35|SB 2.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the Bhagavad-gītā, or the Vedic intelligence, we can further understand that all three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The Bhagavad-gītā affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Puruṣottama, the Absolute Personality of Godhead.</p>
</div>
</div>
<div id="SB2414_3" class="quote" parent="SB_Canto_2" book="SB" index="110" link="SB 2.4.14" link_text="SB 2.4.14">
<span class="link">[[Vanisource:SB 2.4.14|SB 2.4.14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the spiritual sky His opulence is immeasurable. The Lord resides in all the spiritual planets, the innumerable Vaikuṇṭha planets, by expanding His plenary portions along with His liberated devotee associates, but the impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of the brahma-jyotir. They have no qualifications for becoming associates of the Lord either in the Vaikuṇṭha planets or in the supreme planet, Goloka Vṛndāvana, described in the Bhagavad-gītā as mad-dhāma and here in this verse as the sva-dhāma of the Lord.</p>
</div>
</div>
<div id="SB252629_4" class="quote" parent="SB_Canto_2" book="SB" index="147" link="SB 2.5.26-29" link_text="SB 2.5.26-29">
<span class="link">[[Vanisource:SB 2.5.26-29|SB 2.5.26-29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The whole process of creation is an act of gradual evolution and development from one element to another, reaching up to the variegatedness of the earth as so many trees, plants, mountains, rivers, reptiles, birds, animals and varieties of human beings. The quality of sense perception is also evolutionary, namely generated from sound, then touch, and from touch to form. Taste and odor are also generated along with the gradual development of sky, air, fire, water and earth. They are all mutually the cause and effect of one another, but the original cause is the Lord Himself in plenary portion, as Mahā-viṣṇu lying in the causal water of the mahat-tattva. As such, Lord Kṛṣṇa is described in the Brahma-saṁhitā as the cause of all causes, and this is confirmed in the Bhagavad-gītā ([[Vanisource:BG 10.8 (1972)|BG 10.8]]) as follows:</p>
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
</div>
</div>
<div id="SB2533_5" class="quote" parent="SB_Canto_2" book="SB" index="151" link="SB 2.5.33" link_text="SB 2.5.33">
<span class="link">[[Vanisource:SB 2.5.33|SB 2.5.33, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In this verse it is clearly mentioned that the Supreme Personality of Godhead exerts His different energies in the creation; it is not that He Himself is transformed into material creations. He expands Himself by His different energies, as well as by His plenary portions. In a corner of the spiritual sky of brahma-jyotir a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Mahā-viṣṇu, lies down within the water of the mahat-tattva, and the water is called the Causal Ocean (Kāraṇa-jala). While Mahā-viṣṇu sleeps within the Causal Ocean, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the Causal Ocean. They stay only during the breathing period of Mahā-viṣṇu. In each and every universal globe, the same Mahā-viṣṇu enters again as Garbhodakaśāyī Viṣṇu and lies there on the serpentlike Śeṣa incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahmā, the lord of the universe, is born. Brahmā creates all forms of living beings of different shapes in terms of different desires within the universe. He also creates the sun, moon and other demigods.</p>
</div>
</div>
<div id="SB2639_6" class="quote" parent="SB_Canto_2" book="SB" index="195" link="SB 2.6.39" link_text="SB 2.6.39">
<span class="link">[[Vanisource:SB 2.6.39|SB 2.6.39, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">That supreme original Personality of Godhead, Lord Śrī Kṛṣṇa, expanding His plenary portion as Mahā-viṣṇu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again.</p>
</div>
</div>
<div id="SB2639_7" class="quote" parent="SB_Canto_2" book="SB" index="195" link="SB 2.6.39" link_text="SB 2.6.39">
<span class="link">[[Vanisource:SB 2.6.39|SB 2.6.39, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Brahmājī says in his Brahma-saṁhitā, "I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahā-viṣṇu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity."</p>
<p>So this Mahā-viṣṇu is the first incarnation in the creation, and from Him all the universes are generated and all material manifestations are produced, one after another. The Causal Ocean is created by the Lord as the mahat-tattva, as a cloud in the spiritual sky, and is only a part of His different manifestations.</p>
</div>
</div>
<div id="SB2642_12" class="quote" parent="SB_Canto_2" book="SB" index="197" link="SB 2.6.42" link_text="SB 2.6.42">
<span class="link">[[Vanisource:SB 2.6.42|SB 2.6.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The temporary creation of the material manifestation is an exhibition of the material energy of the Lord, and to manage the whole show the Supreme Lord incarnates Himself as the Kāraṇārṇavaśāyī Viṣṇu just as a magistrate is deputed by the government to manage affairs temporarily. This Kāraṇodakaśāyī Viṣṇu causes the manifestation of material creation by looking over His material energy (sa aikṣata). In the first volume of this book we have already discussed to some extent the explanation of the verse jagṛhe pauruṣaṁ rūpam. The duration of the illusory play of material creation is called a kalpa, and we have already discussed the creation's taking place in kalpa after kalpa. By His incarnation and potential activities, the complete ingredients of creation, namely time, space, cause, result, mind, the gross and subtle elements and their interactional modes of nature—goodness, passion and ignorance—and then the senses and their reservoir source, the gigantic universal form as the second incarnation Garbhodakaśāyī Viṣṇu, and all living beings, both moving and standing, which come out of the second incarnation, all became manifested. Ultimately, all these creative elements and the creation itself are but potential manifestations of the Supreme Lord; nothing is independent of the control of the Supreme Being. This first incarnation in the material creation, namely Kāraṇārṇavaśāyī Viṣṇu, is the plenary part of the original Personality of Godhead, Śrī Kṛṣṇa, described in the Brahma-saṁhitā (5.48) as follows:</p>
:yasyaika-niśvasita-kālam athāvalambya
:jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
:viṣṇur mahān sa iha yasya kalā-viśeṣo
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>All the innumerable universes are maintained only during the breathing period of Mahā-viṣṇu, or Kāraṇārṇavaśāyī Viṣṇu, who is only a plenary part of Govinda, the original Personality of Godhead Lord Kṛṣṇa.</p>
</div>
</div>
<div id="SB2726_8" class="quote" parent="SB_Canto_2" book="SB" index="225" link="SB 2.7.26" link_text="SB 2.7.26">
<span class="link">[[Vanisource:SB 2.7.26|SB 2.7.26, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is.</p>
</div>
</div>
<div id="SB2935_13" class="quote" parent="SB_Canto_2" book="SB" index="313" link="SB 2.9.35" link_text="SB 2.9.35">
<span class="link">[[Vanisource:SB 2.9.35|SB 2.9.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:</p>
:eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
:yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
:aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation."</p>
<p>The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics.</p>
</div>
</div>
<div id="SB2108_10" class="quote" parent="SB_Canto_2" book="SB" index="332" link="SB 2.10.8" link_text="SB 2.10.8">
<span class="link">[[Vanisource:SB 2.10.8|SB 2.10.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The supreme controlling summum bonum is the Personality of Godhead in His plenary portion of Paramātmā, or the Supersoul manifestation. In the Bhagavad-gītā ([[Vanisource:BG 10.42 (1972)|BG 10.42]]) it is said:</p>
:athavā bahunaitena
:kiṁ jñātena tavārjuna
:viṣṭabhyāham idaṁ kṛtsnam
:ekāṁśena sthito jagat
<p>All the controlling deities like Viṣṇu, Brahmā and Śiva are different manifestations of the Paramātmā feature of the Supreme Personality of Godhead Śrī Kṛṣṇa, who exhibits Himself in such manners by entering into each and every universe generated from Him. But still apparently there are divisions of the controller and controlled.</p>
</div>
</div>
<div id="SB21010_11" class="quote" parent="SB_Canto_2" book="SB" index="334" link="SB 2.10.10" link_text="SB 2.10.10">
<span class="link">[[Vanisource:SB 2.10.10|SB 2.10.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">After analysis of the living entities and the Supreme Lord, Paramātmā, the independent source of all other living beings, Śrīla Śukadeva Gosvāmī is now presenting the prime necessity for devotional service to the Lord, which is the only occupational business of all living entities. The Supreme Lord Śrī Kṛṣṇa and all His plenary portions and extensions of plenary portions are nondifferent from one another, and thus the supreme independence is in each and every one of them. In order to prove this, Śukadeva Gosvāmī (as promised to King Parīkṣit) describes herein the independence of the puruṣa-avatāra Personality of Godhead, even in the sphere of the material creation. Such activities of the Lord are also transcendental, and therefore they are also līlā, or pastimes, of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service. Some may argue, why not then relish the transcendental līlā of the Lord as exhibited in the land of Mathurā and Vṛndāvana, which are sweeter than anything in the world? Śrīla Viśvanātha Cakravartī Ṭhākura replies that the pastimes of the Lord in Vṛndāvana are meant to be relished by advanced devotees of the Lord.</p>
</div>
</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="SB3130_0" class="quote" parent="SB_Canto_3" book="SB" index="30" link="SB 3.1.30" link_text="SB 3.1.30">
<span class="link">[[Vanisource:SB 3.1.30|SB 3.1.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Śiva, one of the three qualitative incarnations of the Personality of Godhead, is the plenary expansion of the Lord. Kārttikeya, born of him, is on the level of Pradyumna, another son of Lord Kṛṣṇa. When Lord Śrī Kṛṣṇa descends into the material world, all His plenary portions also appear with Him to exhibit different functions of the Lord. But for the pastimes at Vṛndāvana, all functions are performed by the Lord's different plenary expansions. Vāsudeva is a plenary expansion of Nārāyaṇa. When the Lord appeared as Vāsudeva before Devakī and Vasudeva, He appeared in His capacity as Nārāyaṇa. Similarly, all the demigods of the heavenly kingdom appeared as associates of the Lord in the forms of Pradyumna, Sāmba, Uddhava, etc. It is learned here that Kāmadeva appeared as Pradyumna, Kārttikeya as Sāmba, and one of the Vasus as Uddhava. All of them served in their different capacities in order to enrich the pastimes of Kṛṣṇa.</p>
</div>
</div>
<div id="SB3215_1" class="quote" parent="SB_Canto_3" book="SB" index="60" link="SB 3.2.15" link_text="SB 3.2.15">
<span class="link">[[Vanisource:SB 3.2.15|SB 3.2.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.</p>
<p>The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Kṛṣṇa appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, "He is the Supreme Personality of Godhead." Some said, "He is an incarnation of Nārāyaṇa," and others said, "He is the incarnation of Kṣīrodakaśāyī Viṣṇu." But actually He is the original Supreme Personality of Godhead—kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]])—and Nārāyaṇa, the puruṣas and all other incarnations accompany Him to function as different parts of His pastimes. Mahad-aṁśa-yuktaḥ indicates that He is accompanied by the puruṣas, who create the mahat-tanva. It is confirmed in the Vedic hymns, mahāntaṁ vibhum ātmānam.</p>
</div>
</div>
<div id="SB3317_2" class="quote" parent="SB_Canto_3" book="SB" index="96" link="SB 3.3.17" link_text="SB 3.3.17">
<span class="link">[[Vanisource:SB 3.3.17|SB 3.3.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.</p>
</div>
</div>
<div id="SB3411_3" class="quote" parent="SB_Canto_3" book="SB" index="118" link="SB 3.4.11" link_text="SB 3.4.11">
<span class="link">[[Vanisource:SB 3.4.11|SB 3.4.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Uddhava is one of the eternal associates of the Lord, and a plenary portion of Uddhava was one of the eight Vasus in the days of yore. The eight Vasus and the demigods in the upper planetary system, who are responsible for the management of the universal affairs, performed a sacrifice in the days of yore, desiring to fulfill their respective ultimate goals in life. At that time an expansion of Uddhava, acting as one of the Vasus, desired to become an associate of the Lord. The Lord knew this because He is present in the heart of every living entity as Paramātmā, the Superconsciousness. In everyone's heart there is the representation of the Superconsciousness, who gives memory to the partial consciousness of every living entity. The living entity, as partial consciousness, forgets incidents of his past life, but the Superconsciousness reminds him how to act in terms of his past cultivation of knowledge.</p>
</div>
</div>
<div id="SB365_4" class="quote" parent="SB_Canto_3" book="SB" index="199" link="SB 3.6.5" link_text="SB 3.6.5">
<span class="link">[[Vanisource:SB 3.6.5|SB 3.6.5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.</p>
</div>
<div class="purport text"><p>The elements of cosmic creation are all matter and have no potency to increase in volume unless entered into by the Lord in His plenary portion. This means that matter does not increase or decrease unless it is spiritually touched. Matter is a product of spirit and increases only by the touch of spirit. The entire cosmic manifestation has not assumed its gigantic form by itself, as wrongly calculated by less intelligent persons. As long as spirit is within matter, matter can increase as needed; but without the spirit, matter stops increasing. For example, as long as there is spiritual consciousness within the material body of a living entity, the body increases to the required size, but a dead material body, which has no spiritual consciousness, stops increasing. In Bhagavad-gītā ([[Vanisource:Chapter Two|Chapter Two]]) importance is given to the spiritual consciousness, not the body. The entire cosmic body increased by the same process that we experience in our small bodies. One should not, however, foolishly think that the individual infinitesimal soul is the cause of the gigantic manifestation of the universal form. The universal form is called the virāṭ-rūpa because the Supreme Lord is within it in His plenary portion.</p>
</div>
</div>
<div id="SB368_5" class="quote" parent="SB_Canto_3" book="SB" index="202" link="SB 3.6.8" link_text="SB 3.6.8">
<span class="link">[[Vanisource:SB 3.6.8|SB 3.6.8, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.</p>
</div>
</div>
<div id="SB3737_6" class="quote" parent="SB_Canto_3" book="SB" index="271" link="SB 3.7.37" link_text="SB 3.7.37">
<span class="link">[[Vanisource:SB 3.7.37|SB 3.7.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"Govinda, the ultimate and Supreme Personality of Godhead (Lord Kṛṣṇa), lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.</p>
<p>"Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord."</p>
</div>
</div>
<div id="SB393_7" class="quote" parent="SB_Canto_3" book="SB" index="312" link="SB 3.9.3" link_text="SB 3.9.3">
<span class="link">[[Vanisource:SB 3.9.3|SB 3.9.3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahma-jyotir is only a partial representation of the Supreme Personality of Godhead, Lord Kṛṣṇa, and that the three puruṣa expansions in the material creation are His plenary portions. In the spiritual sky of the brahma-jyotir there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuṇṭha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahma-jyotir, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmā, who becomes the subsequent creator, empowered by the Lord.</p>
</div>
</div>
<div id="SB31138_8" class="quote" parent="SB_Canto_3" book="SB" index="419" link="SB 3.11.38" link_text="SB 3.11.38">
<span class="link">[[Vanisource:SB 3.11.38|SB 3.11.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-viṣṇu. All the heads of the innumerable universes (the Brahmās) live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.</p>
</div>
</div>
<div id="SB31142_9" class="quote" parent="SB_Canto_3" book="SB" index="423" link="SB 3.11.42" link_text="SB 3.11.42">
<span class="link">[[Vanisource:SB 3.11.42|SB 3.11.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Lord Mahā-viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka).</p>
</div>
</div>
<div id="SB32132_10" class="quote" parent="SB_Canto_3" book="SB" index="848" link="SB 3.21.32" link_text="SB 3.21.32">
<span class="link">[[Vanisource:SB 3.21.32|SB 3.21.32, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.</p>
</div>
</div>
<div id="SB3328_11" class="quote" parent="SB_Canto_3" book="SB" index="1322" link="SB 3.32.8" link_text="SB 3.32.8">
<span class="link">[[Vanisource:SB 3.32.8|SB 3.32.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words parasya para-cintakāḥ mean "always thinking of the Supreme Personality of Godhead," or being always Kṛṣṇa conscious. When we speak of Kṛṣṇa, this refers to the complete category of viṣṇu-tattva. Kṛṣṇa includes the three puruṣa incarnations, namely Mahā-viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, as well as all the incarnations taken together. This is confirmed in the Brahma-saṁhitā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: (Bs. 5.39) Lord Kṛṣṇa is perpetually situated with His many expansions, such as Rāma, Nṛsiṁha, Vāmana, Madhusūdana, Viṣṇu and Nārāyaṇa. He exists with all His plenary portions and the portions of His plenary portions, and each of them is as good as the Supreme Personality of Godhead. The words parasya para-cintakāḥ mean those who are fully Kṛṣṇa conscious. Such persons enter directly into the kingdom of God, the Vaikuṇṭha planets, or, if they are worshipers of the plenary portion Garbhodakaśāyī Viṣṇu, they remain within this universe until its dissolution, and after that they enter.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4743_0" class="quote" parent="SB_Canto_4" book="SB" index="270" link="SB 4.7.43" link_text="SB 4.7.43">
<span class="link">[[Vanisource:SB 4.7.43|SB 4.7.43, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Brahma-saṁhitā it is said that Kṛṣṇa is the Supreme Personality of Godhead. There may be many gods, from Brahmā, Lord Śiva, Indra and Candra down to the rulers of the lower planetary systems, the presidents, ministers, chairmen and kings. In fact, anyone can think that he is God. That is the false, puffed-up conviction of material life. Actually Viṣṇu is the Supreme Lord, but there is even one above Viṣṇu, for Viṣṇu is also the plenary portion of a part of Kṛṣṇa. In this verse this is referred to by the word aṁśāṁśāḥ, which refers to part and parcel of a part and parcel. There are similar verses in the Caitanya-caritāmṛta which indicate that the Supreme Lord's parts and parcels again expand into other parts and parcels.</p>
</div>
</div>
<div id="SB4152_1" class="quote" parent="SB_Canto_4" book="SB" index="638" link="SB 4.15.2" link_text="SB 4.15.2">
<span class="link">[[Vanisource:SB 4.15.2|SB 4.15.2, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The great sages were highly learned in Vedic knowledge. When they saw the male and female born of the arms of Vena's body, they were very pleased, for they could understand that the couple was an expansion of a plenary portion of Viṣṇu, the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="SB43024_2" class="quote" parent="SB_Canto_4" book="SB" index="1334" link="SB 4.30.24" link_text="SB 4.30.24">
<span class="link">[[Vanisource:SB 4.30.24|SB 4.30.24, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is also described herein as vāsudevāya kṛṣṇāya. Kṛṣṇa is the original Supreme Personality of Godhead, and all Viṣṇu expansions are His plenary portions or portions of His plenary portions (known as svāṁśa and kalā). The svāṁśa, or direct expansion, is also called aṁśa. All viṣṇu-tattvas are svāṁśa, direct parts and parcels of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa is known as Vāsudeva because He appeared in this material world as the son of Vasudeva. Similarly, He is known as Devakī-nandana, Yaśodā-nandana, Nanda-nandana and so on.</p>
</div>
</div>
<div id="SB43042_3" class="quote" parent="SB_Canto_4" book="SB" index="1351" link="SB 4.30.42" link_text="SB 4.30.42">
<span class="link">[[Vanisource:SB 4.30.42|SB 4.30.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Supreme Personality of Godhead is known as Vāsudeva because He lives everywhere. The word vas means "to live." As stated in Brahma-saṁhitā, eko 'py asau racayituṁ jagad-aṇḍa-koṭim: (Bs. 5.35) the Lord, through His plenary portion, enters into each and every universe to create the material manifestation. He also enters into each and every heart in all living entities and into each and every atom also (paramāṇu-cayāntara-stham). Because the Supreme Lord lives everywhere, He is known as Vāsudeva. Although He lives everywhere within the material world, He is not contaminated by the modes of nature. The Lord is therefore described in Īśopaniṣad as apāpa-viddham. He is never contaminated by the modes of material nature. When the Lord descends on this planet, He acts in many ways. He kills demons and performs acts not sanctioned by the Vedic principles, that is, acts considered sinful. Even though He acts in such a way, He is never contaminated by His action. He is therefore described herein as śuddha, meaning "always free from contamination." The Lord is also sama, equal to everyone. In this regard, He states in Bhagavad-gītā (9.29), samo'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: the Lord has no one as His friend or enemy, and He is equal to everyone.</p>
</div>
</div>
<div id="SB43115_4" class="quote" parent="SB_Canto_4" book="SB" index="1374" link="SB 4.31.15" link_text="SB 4.31.15">
<span class="link">[[Vanisource:SB 4.31.15|SB 4.31.15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This entire material creation comes from the body of the Supreme Personality of Godhead and at the time of annihilation again enters into Him. This process of creation and dissolution is made possible by the breathing of the Mahā-viṣṇu, who is only a plenary portion of Kṛṣṇa.</p>
</div>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB5127_0" class="quote" parent="SB_Canto_5" book="SB" index="28" link="SB 5.1.27" link_text="SB 5.1.27">
<span class="link">[[Vanisource:SB 5.1.27|SB 5.1.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">An advanced devotee, who is known as a sat, or saint, can always see within his heart the Supreme Personality of Godhead, face to face. Kṛṣṇa, Śyāmasundara, expands Himself by His plenary portion, and thus a devotee can always see Him within his heart.</p>
</div>
</div>
<div id="SB5318_1" class="quote" parent="SB_Canto_5" book="SB" index="84" link="SB 5.3.18" link_text="SB 5.3.18">
<span class="link">[[Vanisource:SB 5.3.18|SB 5.3.18, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevī, the wife of Mahārāja Nābhi, the son of Āgnīdhra.</p>
</div>
</div>
<div id="SB51019_2" class="quote" parent="SB_Canto_5" book="SB" index="243" link="SB 5.10.19" link_text="SB 5.10.19">
<span class="link">[[Vanisource:SB 5.10.19|SB 5.10.19, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">I consider your good self the most exalted master of mystic power. You know the spiritual science perfectly well. You are the most exalted of all learned sages, and you have descended for the benefit of all human society. You have come to give spiritual knowledge, and you are a direct representative of Kapiladeva, the incarnation of God and the plenary portion of knowledge. I am therefore asking you, O spiritual master, what is the most secure shelter in this world?</p>
</div>
</div>
<div id="SB5111314_3" class="quote" parent="SB_Canto_5" book="SB" index="263" link="SB 5.11.13-14" link_text="SB 5.11.13-14">
<span class="link">[[Vanisource:SB 5.11.13-14|SB 5.11.13-14, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This is confirmed in Bhagavad-gītā ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. Every living being is controlled by the supreme living being, Paramātmā, who resides within everyone's heart. He is the puruṣa, the puruṣa-avatāra, who creates this material world. The first puruṣa-avatāra is Mahā-viṣṇu, and that Mahā-viṣṇu is the plenary portion of the plenary portion of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa's first expansion is Baladeva, and His next expansions are Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna. Vāsudeva is the original cause of the brahma-jyotir, and the brahma-jyotir is the expansion of the rays of the body of Vāsudeva.</p>
</div>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6938_0" class="quote" parent="SB_Canto_6" book="SB" index="367" link="SB 6.9.38" link_text="SB 6.9.38">
<span class="link">[[Vanisource:SB 6.9.38|SB 6.9.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the Personality of Godhead, Govinda, who enters the existence of every universe and every atom by one of His plenary portions and thus manifests His infinite energy throughout the material creation." By His one plenary portion as Paramātmā, antaryāmī, the Lord is all-pervading throughout the unlimited universes. He is the pratyak, or antaryāmī, of all living entities. The Lord says in Bhagavad-gītā (13.3), kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." Because the Lord is the Supersoul, He is the active principle of every living entity and even the atom (aṇḍāntara-stha-paramāṇu-cayāntara-stham). He is the actual reality. According to various stages of intelligence, one realizes the presence of the Supreme in everything through the manifestations of His energy. The entire world is permeated by the three guṇas, and one can understand His presence according to one's modes of material nature.</p>
</div>
</div>
<div id="SB61637_1" class="quote" parent="SB_Canto_6" book="SB" index="615" link="SB 6.16.37" link_text="SB 6.16.37">
<span class="link">[[Vanisource:SB 6.16.37|SB 6.16.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The origin of the material creation is Mahā-viṣṇu, who lies in the Causal Ocean. While He sleeps in that ocean, millions of universes are generated as He exhales, and they are all annihilated when He inhales. This Mahā-viṣṇu is a plenary portion of a portion of Viṣṇu, Govinda (yasya kalā-viśeṣaḥ). The word kalā refers to a plenary portion of a plenary portion. From Kṛṣṇa, or Govinda, comes Balarāma; from Balarāma comes Saṅkarṣaṇa; from Saṅkarṣaṇa, Nārāyaṇa; from Nārāyaṇa, the second Saṅkarṣaṇa; from the second Saṅkarṣaṇa, Mahā-viṣṇu; from Mahā-viṣṇu, Garbhodakaśāyī Viṣṇu; and from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu. Kṣīrodakaśāyī Viṣṇu controls every universe. This gives an idea of the meaning of ananta, unlimited. What is to be said of the unlimited potency and existence of the Lord? This verse describes the coverings of the universe (saptabhir daśa-guṇottarair aṇḍa-kośaḥ). The first covering is earth, the second is water, the third is fire, the fourth is air, the fifth is sky, the sixth is the total material energy, and the seventh is the false ego. Beginning with the covering of earth, each covering is ten times greater than the previous one. Thus we can only imagine how great each universe is, and there are many millions of universes.</p>
</div>
</div>
<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
</div>
<div id="SB7921_0" class="quote" parent="SB_Canto_7" book="SB" index="379" link="SB 7.9.21" link_text="SB 7.9.21">
<span class="link">[[Vanisource:SB 7.9.21|SB 7.9.21, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa (fruitive activity) and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?</p>
</div>
</div>
<div id="SB7930_1" class="quote" parent="SB_Canto_7" book="SB" index="388" link="SB 7.9.30" link_text="SB 7.9.30">
<span class="link">[[Vanisource:SB 7.9.30|SB 7.9.30, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the existence of every universe and every atomic particle and thus unlimitedly manifests His infinite energy all over the material creation." To create this cosmic manifestation, Govinda, the Supreme Personality of Godhead, expands His external energy and thus enters everything in the universe, including the atomic particles. In this way He exists in the entire cosmic manifestation. Therefore the activities of the Supreme Personality of Godhead in maintaining His devotees are transcendental, not material. He exists in everything as the cause and effect, yet He is separate, existing beyond this cosmic manifestation.</p>
</div>
</div>
<div id="SB7932_2" class="quote" parent="SB_Canto_7" book="SB" index="390" link="SB 7.9.32" link_text="SB 7.9.32">
<span class="link">[[Vanisource:SB 7.9.32|SB 7.9.32, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahā-viṣṇu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity." The ādi-puruṣa, the original Supreme Personality of Godhead—Kṛṣṇa, Govinda—expands Himself as Mahā-viṣṇu. After the annihilation of this cosmic manifestation, He keeps Himself in transcendental bliss. The word yoga-nidrām is used in reference to the Supreme Personality of Godhead. One should understand that this nidrā, or sleep, is not like our nidrā in the mode of ignorance. The Lord is always situated in transcendence. He is sac-cid-ānanda (Bs. 5.1)—eternally in bliss—and thus He is not disturbed by sleep like ordinary human beings. It should be understood that the Supreme Personality of Godhead is in transcendental bliss in all stages. Śrīla Madhvācārya concisely states that the Lord is turya-sthitaḥ, always situated in transcendence. In transcendence there is no such thing as jāgaraṇa-nidrā-suṣupti—wakefulness, sleep and deep sleep.</p>
</div>
</div>
<div id="SB71437_3" class="quote" parent="SB_Canto_7" book="SB" index="610" link="SB 7.14.37" link_text="SB 7.14.37">
<span class="link">[[Vanisource:SB 7.14.37|SB 7.14.37, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the Personality of Godhead, Govinda, who enters the existence of every universe and every atom by one of His plenary portions and thus manifests His infinite energy throughout the material creation." The living entity, being part and parcel of the Lord, is known as jīva. The Supreme Lord puruṣa remains with the jīva to enable him to enjoy material facilities.</p>
</div>
</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="SB8834_0" class="quote" parent="SB_Canto_8" book="SB" index="268" link="SB 8.8.34" link_text="SB 8.8.34">
<span class="link">[[Vanisource:SB 8.8.34|SB 8.8.34, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This person was Dhanvantari, a plenary portion of a plenary portion of Lord Viṣṇu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices.</p>
</div>
</div>
<div id="SB81211_1" class="quote" parent="SB_Canto_8" book="SB" index="406" link="SB 8.12.11" link_text="SB 8.12.11">
<span class="link">[[Vanisource:SB 8.12.11|SB 8.12.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"I worship the Personality of Godhead, Govinda, who by one of His plenary portions enters the existence of every universe and every atomic particle and thus manifests His infinite energy unlimitedly throughout the material creation." (Bs. 5.35)</p>
:ānanda-cinmaya-rasa-pratibhāvitābhis
:tābhir ya eva nija-rūpatayā kalābhiḥ
:goloka eva nivasaty akhilātma-bhūto
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency (hlādinī). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Bs. 5.37)</p>
</div>
</div>
<div id="SB81323_2" class="quote" parent="SB_Canto_8" book="SB" index="463" link="SB 8.13.23" link_text="SB 8.13.23">
<span class="link">[[Vanisource:SB 8.13.23|SB 8.13.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In the home of Viśvasraṣṭā, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Viṣūcī as the incarnation known as Viṣvaksena. He will make friends with Śambhu.</p>
</div>
</div>
<div id="SB81722_3" class="quote" parent="SB_Canto_8" book="SB" index="605" link="SB 8.17.22" link_text="SB 8.17.22">
<span class="link">[[Vanisource:SB 8.17.22|SB 8.17.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.</p>
</div>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB9333_0" class="quote" parent="SB_Canto_9" book="SB" index="105" link="SB 9.3.33" link_text="SB 9.3.33">
<span class="link">[[Vanisource:SB 9.3.33|SB 9.3.33, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Viṣṇu. Your daughter is fit to be given to Him in charity.</p>
</div>
</div>
<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
</div>
<div id="SB1012_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="3" link="SB 10.1.2" link_text="SB 10.1.2">
<span class="link">[[Vanisource:SB 10.1.2|SB 10.1.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">"The Brahmās, the heads of the innumerable universes, live only for the duration of one breath of Mahā-viṣṇu. I worship Govinda, the original Lord, of whom Mahā-viṣṇu is but a portion of a plenary portion." (Bs. 5.48)</p>
<p>Govinda, Kṛṣṇa, is the original Personality of Godhead. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). Even Lord Mahā-viṣṇu, who by His breathing creates many millions upon millions of universes, is Lord Kṛṣṇa's kalā-viśeṣa, or plenary portion of a plenary portion. Mahā-viṣṇu is a plenary expansion of Saṅkarṣaṇa, who is a plenary expansion of Nārāyaṇa. Nārāyaṇa is a plenary expansion of the catur-vyūha, and the catur-vyūha are plenary expansions of Baladeva, the first manifestation of Kṛṣṇa. Therefore when Kṛṣṇa appeared with Baladeva, all the viṣṇu-tattvas appeared with Him.</p>
</div>
</div>
<div id="SB10122_1" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="21" link="SB 10.1.22" link_text="SB 10.1.22">
<span class="link">[[Vanisource:SB 10.1.22|SB 10.1.22, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Brahmā informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.</p>
</div>
</div>
<div id="SB10212_2" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="66" link="SB 10.2.1-2" link_text="SB 10.2.1-2">
<span class="link">[[Vanisource:SB 10.2.1-2|SB 10.2.1-2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's purpose in maintaining this material world is to give everyone a chance to go back home, back to Godhead, but kings and political leaders unfortunately try to hinder the purpose of the Lord, and therefore the Lord appears, either personally or with His plenary portions, to set things right. It is therefore said:</p>
:garbhaṁ sañcārya rohiṇyāṁ
:devakyā yogamāyayā
:tasyāḥ kukṣiṁ gataḥ kṛṣṇo
:dvitīyo vibudhaiḥ stutaḥ
<p>"Kṛṣṇa appeared in the womb of Devakī after transferring Baladeva to the womb of Rohiṇī by the power of Yogamāyā." Yadubhiḥ sa vyarudhyata. The kings of the Yadu dynasty were all devotees, but there were many powerful demons, such as Śālva, who began to persecute them. At that time, Jarāsandha, who was Kaṁsa's father-in-law, was extremely powerful, and therefore Kaṁsa took advantage of his protection and the help of the demons in persecuting the kings of the Yadu dynasty. The demons naturally appeared more powerful than the demigods, but ultimately, because of help received from the Supreme Personality of Godhead, the demons were defeated and the demigods triumphant.</p>
</div>
</div>
<div id="SB10245_3" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="68" link="SB 10.2.4-5" link_text="SB 10.2.4-5">
<span class="link">[[Vanisource:SB 10.2.4-5|SB 10.2.4-5, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Some of their relatives, however, began to follow Kaṁsa's principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa's second quadruple expansion.</p>
</div>
</div>
<div id="SB1026_4" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="69" link="SB 10.2.6" link_text="SB 10.2.6">
<span class="link">[[Vanisource:SB 10.2.6|SB 10.2.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The words bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam are commented upon by Śrīla Sanātana Gosvāmī. Bhagavān svayam is Kṛṣṇa (kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]])). He is Viśvātmā, the original Supersoul of everyone, because his plenary portion expands as the Supersoul. This is confirmed in Bhagavad-gītā (13.3): kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Lord Kṛṣṇa is the kṣetra jña, or Supersoul, of all living entities. He is the original source of all expansions of the Personality of Godhead. There are hundreds and thousands of plenary expansions of Viṣṇu, such as Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva, but here in this material world, the Viśvātmā, the Supersoul for all living entities, is Kṣīrodakaśāyī Viṣṇu. As stated in Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati: "The Supreme Lord is situated in the heart of all living entities, O Arjuna." Kṛṣṇa is actually Viśvātmā by His plenary expansion as viṣṇu-tattva, yet because of His affection for His devotees, He acts as Supersoul to give them directions (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15 (1972)|BG 15.15]])).</p>
</div>
</div>
<div id="SB10241_5" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="103" link="SB 10.2.41" link_text="SB 10.2.41">
<span class="link">[[Vanisource:SB 10.2.41|SB 10.2.41, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.</p>
</div>
<div class="purport text"><p>The words paraḥ pumān aṁśena signify that Kṛṣṇa is the original Supreme Personality of Godhead. This is the verdict of the śāstra (kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]])). Thus the demigods assured Devakī, "Your son is the Supreme Personality of Godhead, and He is appearing with Baladeva, His plenary portion. He will give you all protection and kill Kaṁsa, who has decided to continue his enmity toward the Lord and thus be killed by Him."</p>
</div>
</div>
<div id="SB10919_6" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="361" link="SB 10.9.19" link_text="SB 10.9.19">
<span class="link">[[Vanisource:SB 10.9.19|SB 10.9.19, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By His one plenary portion as Paramātmā, the Lord controls innumerable universes, with all their demigods; yet He agrees to be controlled by a devotee. In the Upaniṣads it is said that the Supreme Personality of Godhead can run with more speed than the mind, but here we see that although Kṛṣṇa wanted to avoid being arrested by His mother, He was finally defeated, and mother Yaśodā captured Him. Lakṣmī-sahasra-śata-sambhrama-sevyamānam: (Bs. 5.29) Kṛṣṇa is served by hundreds and thousands of goddesses of fortune. Nonetheless, He steals butter like one who is poverty-stricken. Yamarāja, the controller of all living entities, fears the order of Kṛṣṇa, yet Kṛṣṇa is afraid of His mother's stick.</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB101413_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="14" link="SB 10.14.13" link_text="SB 10.14.13">
<span class="link">[[Vanisource:SB 10.14.13|SB 10.14.13, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, it is said that when the three planetary systems are merged into the water at the time of dissolution, Your plenary portion, Nārāyaṇa, lies down on the water, gradually a lotus flower grows from His navel, and Brahmā takes birth upon that lotus flower. Certainly, these words are not false. Thus am I not born from You?</p>
</div>
</div>
<div id="SB10332627_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="707" link="SB 10.33.26-27" link_text="SB 10.33.26-27">
<span class="link">[[Vanisource:SB 10.33.26-27|SB 10.33.26-27, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Parīkṣit Mahārāja said: O brāhmaṇa, the Supreme Personality of Godhead, the Lord of the universe, has descended to this earth along with His plenary portion to destroy irreligion and reestablish religious principles. Indeed, He is the original speaker, follower and guardian of moral laws. How, then, could He have violated them by touching other men's wives?</p>
</div>
</div>
<div id="SB104824_2" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="1300" link="SB 10.48.24" link_text="SB 10.48.24">
<span class="link">[[Vanisource:SB 10.48.24|SB 10.48.24, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">You are that very same Supreme Person, my Lord, and You have now appeared in the home of Vasudeva with Your plenary portion. You have done this to relieve the earth's burden by killing hundreds of armies led by kings who are expansions of the demigods' enemies, and also to spread the fame of our dynasty.</p>
</div>
</div>
<div id="SB1143_3" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3228" link="SB 11.4.3" link_text="SB 11.4.3">
<span class="link">[[Vanisource:SB 11.4.3|SB 11.4.3, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the primeval Lord Nārāyaṇa created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Puruṣa.</p>
</div>
</div>
<div id="SB1172_4" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3346" link="SB 11.7.2" link_text="SB 11.7.2">
<span class="link">[[Vanisource:SB 11.7.2|SB 11.7.2, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Answering the prayer of Lord Brahmā, I descended within this world along with My plenary portion, Lord Baladeva, and performed various activities on behalf of the demigods. I have now completed My mission here.</p>
</div>
</div>
<div id="SB1264849_5" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4582" link="SB 12.6.48-49" link_text="SB 12.6.48-49">
<span class="link">[[Vanisource:SB 12.6.48-49|SB 12.6.48-49, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O brāhmaṇa, in the present age of Vaivasvata Manu, the leaders of the universe, led by Brahmā and Śiva, requested the Supreme Personality of Godhead, the protector of all the worlds, to save the principles of religion. O most fortunate Śaunaka, the almighty Lord, exhibiting a divine spark of a portion of His plenary portion, then appeared in the womb of Satyavatī as the son of Parāśara. In this form, named Kṛṣṇa Dvaipāyana Vyāsa, he divided the one Veda into four.</p>
</div>
</div>
</div>